THE CHRISTIAN DIVRNAL Written in French By Fa. Nic. Caussin of the Soc. of IESVS And transsated by T. H. AT PARIS MDCXXXII TO THE RIGHT HONOVRABLE THE LADY Viscontesse Sauage MADAME Though heaueÌ„ hath propitiously disposed your well-rectifyed Soule to Piety and that many books of this kind want not to entertain your pious retirements in the sweet solitude of Meditation yet may I boldly say this Manual of deuotioÌ„ hath somewhat new and attractiue in it to add increase of feruour to your best progressions will I doubt not vnder the happy patronage of your Honour as from so noble an example gaine the serious attention and good opinion of many who shal read it Congested Rules multiplicity of precepts which onely augment the bulke of Bookes and little edify or informe the mind are heere purposely auoyded Short acts of Deuotion and pious aspirations more penetrate and being as in this Diurnall put into method winne vpoÌ„ the drowzy soule opeÌ„ the hart to more awakened thoughts of saluation My ayme in this Translation excellent Lady is your particular coÌ„tentement and consequently in some measure to discharge the obligation I owe to your much Honoured Family the known worth wherof though it can receaue little illustration from the weake indeauours of mypeÌ„ yet should I not at least thus gratefully remember it hauing so fayre an opportunity as this present Dedication would make him guilty of ingratitude who with his readiest seruice resolues euer to remayne Your Honours humblest seruant T. H. THE DESIGNE of the Authour I Haue spokeÌ„ of the practise of ver tues in the booke of the holy Court Behold heereof a small scantling in dayly actions which rather ought to entertaine your hart then your eyes or handes It is short in reading but if you consider it in action you shall find in one day yeares and ages of felicity The truth is we haue at this tyme many spirituall Bookes which answere one another like Eccho's This age is as fruitful in wordes as it is barren in good workes seemeth willing to speak much and do nothing suffering the best part of wit to vapour out eyther by the Pen or Tongue Notwithstanding in matter of Piety there is some apparence one cannot say too much the same which is neuer done inough that in such a penury of worthy acts we should not be sparing of good wordes I offer vnto you this short Treatise carry it in your handes as the little Clocke which a great Prince bare in a Ring it striketh al the houres of the Day and correspondeth to Reason as true Dyals with the Sunne If you read it attentiuely you shall find it great in its littlenesse rich in its pouerty large in breuity Great books make vs sometime more learned but not euer more innocent This putteth wisedome into practise and good successe into piety you shall know what it is in often reading it in doing what it sayth for it hath no other Caracters of its merit but that of your vertues Diuision of the Diurnall into foure Partes I. Actions of Deuotion II. The practise of Vertues III. Affaires IIII. Recreation THE CHRISTIAN DIVRNALL THE FIRST PART The importance of well ordering euery action of the day SECTION I. ASage Father of the desart cyted by Pelagius a Greekâ— author being asked whether the path of perfectioÌ„ were long or no sayd All vertues came togeather and that if a man would he might in one day arriue at the measure of Diuinity according to its proportion Verily all our vertues are included in our actions and our actions in the houres and the houres in the day and the day in the moneth and the moneth in the yeare and the yeare in the ages Euery day is a briefe Table of our life and the meanes to become quickly perfect is to performe all dayly actions with great consideration and perfection Behould a pourtraict heerof the lineaments of which I haue partly drawne from a man endowed with much wisedome Religion and integrity whome I would gladly name did I not fear to be troublesome to his humour able to endure any thing but his ownâ— prayses SECT II. Morning IT is a long tyme since the Sunne for your benefit droue away the shaddowes of night to the end you might reioyce at the fight of the great spectacle of the workes of God and yet are your curtaynes shut vp to entertaine you with a shady image of death Arise from your bed think this goodly Starre which makes you begin the course of this day will ere night performe the passage of ten or twelue millions of leagues And how many steps will you aduance to vertue This indefatigable harbinger is gone forth to score you out the lodging of a Tombe so many minutes are so many pointes deducted from your life Will you not follow the counsel of the sonne of God and do good whilest it is day A great night will very speedily inuolue you vnder its wings wherein you shall no more haue further meanes to trauell Take euery day as a day in haruest take it as a Faire or Mart take it as a day wherein you are to labour in the mines of gold take it as a Ring which you are to engraue adorne and to embellish with your actions to be offered in the euening at the altar of God Represent vnto your self a notable consideration of S. Bernard that your actions passe as not passing for euery good worke you do is a graine of seed for life eternall Say as did Zeuxâ—â— that painter so renownedâ— Aternitati pingo I paint for eternity Follow the counsell of S. Thomas Do euery action in the vertue of lesus christ desiring to haue al the good intentions and affections of the Church militant triumphant Doe it as if theroÌ„ depended the prayse of God the good of the whole world al your happynesse and as if it were to set a seale vpon all your workes Beginne from the euening the purpose of good workes which you are to performe the next day what points you ought to meditate on what vices you should resist what vertue exercise what affairâ— you are to handle to make all appeare in its proper tyme with a well matured prouidence It is the threed of Ariadne which guideth our actions in the great Labyrinth of Tyme otherwise all runneth to confusion Exercise sometymes the curiosity to know of what colour the day-breake of morning is out-strip the steps of light according to the counsel of the WisemaÌ„ to prayse God Take good head least you imitate that Hogge Epicurus who boasted to haue waxed old neuer to haue seen the Sun eyther rysing or setting It is a good custome to ryse in the morning but very difficult to persuade womaÌ„ so and all the Antipodes of nature who change dayinto night night into day That famous Appollonius held in his tyme for an Oracle of the world coÌ„ming very early in the morning to
goodnes We must necessarily beg of God since our necessityes enforce vs thereunto his bounty inuiteth vs we must aske that he hath appointed vs in our Lords prayeâ— which is the abridgement of all Theology we must demaund it in the name of the Sonne with confidence to obtaine it we mâ—st begge it for the Church for the Pastours for our most gracious King for publike necessities for our selues for our neighbours we must aske for spirituall temporal blessinges so much as shall be lawfull according to occasions neuer forgetting the dead For which purpose it is good to haue a collection of prayers for all occurreÌ„ces as a litle Fort furnished with all manner of pieces of battery to force euen heauen it selfe with a religious fortitude and a pious violence At the least pray daily euery morning that thou mayst not offend God mortally not be wanting in grace light and courage to resist those sins to which thou art most inclined to practise the vertues most necessary for thee to be guided and gouerned this same day vnder the prouidence of God in all which concerneth the weale of soule body and thingeâ— exteriour To participate in all good workes done thorough Christendome to obtaine new graces and asistances for the necessities of our neighbours which may then offer themselues and that by the intercession of Saints where with your prayer must be sealed Say for your selfe and all those who concerne you what S. Thomas vsed SECT XIII A forme of Petition MY God giue both to me and to all those whom I recommend in my prayers an vnderstanding which may know thee an affectionate deuotioÌ„ which may search for thee a wisdome that may find thee a coÌ„uersation that may please thee a perseuerance that may boldly waite on thee a confidence which may happily imbrace thee My God so handle the matter that I may be wounded with thy sufferings in penitence that in this life I may vse thy blessings in grace enioy in the other thine eternall comforts in the bosome of glory So be it SECT XIIII Of the intercession of Saints of which we make vse in the petitions we offer to God AS for the intercession of Saints it is good to recommend your selfe very particularly to the Mother of God by this auncient forme O my most Holy Mistresse I put my selfe to day and so all the dayes of my life into your protection as it were into the bosome of your mercyes I recommend vnto you my soule my body all that belongeth to me all my hopes all my affaires all my difficultyes my miseries my consolations and aboue all the manner of my death to the end that by your merits prayers all my actions may be directed according to the most holy pleasure of your Sonne O most mild virgin succour the miserable asist the weake comfort the afflicted pray for the people be the aduocate of persons Ecclesiastike protectrix of the deuout sexe So vse the matter thatal those whocelebrate your memory may at this time tast your fauors but most especially obtaine for me of your Sonne a profound humility a most vnspotted chastity progression and perseuerance in goodnesse and affoard me some small participation in the dolours you suffered on the day of his passion adding thereunto also a sparke of that great deuotion you did vse in the holy Communion after the Ascension of the Word Incarnate For your Angell-Guardian saying O God Omnipotent Eternall who hast created me to thy Image deputed one of thy Angells to defend me though I be most vnworthy of this fauour Giue me grace I may now to day auoyd all perils of soule and body vnder his direction safeguard so vse the matter that in the end after the course of this life I may partake in HeaueÌ„ of his glory whome I haue on Earth for protectour And to al the Angels in making prayer by the imitation of the Church O God who with admirable order gouernest the ministery of Angels and men so do by thy mercy that those who are present and perpetually attend in Heauen before the throne of thy Maiesty may likwise on Earth be guides and protectours of our life And for all Saints PRotect thy poore people o Lord as they haue a singular confidence in the protectioÌ„ of thy great Apostles S. Peter S. Paul and in all the rest of thy Apostles and in all Saints of both sexes who now suruiue in Heauen preserue by thy gracious assistance and for euer defend them Then in memory of those whose fectiualls the Church at this present celebrateth whose names are couched in the Martyrologe LET all thy Saints O God who are honoured through all the parts of the world assist vs that we recording the memory of their merits may be sensible of the fauour of their protection Giue peace to our times by their intercession and for euer banish all malignity froÌ„ thy Church Prepare our way our actions our wills in a comfortable prosperity affoarding beatitude to our Benefactors for the salary of their charity and to the soules of the faithfull departed eternall rest I most humbly beseech thee through thy wel beloued Sonne I speake this briefly supposing that for your other more enlarged deuotions you will haue either a book of meditations as those of Father Bruno or a collection of prayers as those of Ribadeneira and the interiour occupation of the R. Father Cotton which is very deuout and most proper for persons of quality You shall find that these fiue acts well practized will giue you full scope of prayer and entertainment with God vpon all occasions SECT XV. Of the time proper for spirituall Lesson IF you will belieue me at the very same instant of the morning when your mind is most free froÌ„ earthly thoughts you shall do well to vse some spirituall reading one while of precepts another while of the liues of Saints remembring that which S. Isidore spake in his booke of sentences That he who will liue in the exercise of the presence of God ought often to pray and read For when you pray you speake to God when you read God speaketh to you Good sermons and good bookes are the sinewes of Vertue Do you not obserue that colours as philosophy teacheth vs haue a certayne light which during in the night becometh dull and as it were buryed in matter But so soone as the Sunne rayseth himselfe aboue the earth and displayeth his beames ouer so many beautyes languishing in darkenesse he awakens them and maketh them appeare in their true lustre So may we truly say we haue all certaine seeds of Wisdome which amidst the vapours enforced by passions remaine as it were wholy smothered vp if the Wisdome of God which speaketh in holy scripture and good spirituall bookes excited them not giuing them beauty and vigour to vnkindle the passage of our actions to vertue Perpetually call vpon the Father of Lights to direct
that according to his customary goodnesse he hold vs vnder his protection that he chase away froÌ„ our sleep euill dreames the phantasies of Night hindering the crafty surprizalls of our Aduersary who roameth vp down about vs as a roaring LyoÌ„ besetting the sheep-cote These deuotions are graue authentique and able throughly to instruct a Soule that will practise them SECT XXI Of Confession an Act of deuotion very necessary with counsell vpon it I Ranke amongst the deuotions of the weeke Confession and Communion for for such as will lead a life pure there is no excesse ar all if the weeke circuÌ„uolued they discharge themselues of this duty And although I haue spoken amply inough according to my scope of the practise of these exercises in Treatises which I haue compiled thereof and that it were as to carry a drop of water into a riuer to write of it after so great an abouÌ„dance of bookes yet am I bound by the necessity of my dessigne to tell you in few wordes that to make your Confession good it ought to haue the qualities of a Mirrour 1. Solidity 2. Liuely representation 3. Clearenesse 1. Solidity in going therunto with much consideration of your misery of your sinnes and imperfections 2. Much reuerence towardes the Maiesty of God who beareth sway in this Sacrament 3. With a reasonable examinatioÌ„ of your conscience 4. A distast of your offences more for the interest of God then for any other consideration 5. An accomplishment of the pennance enioyned a true amendment Liuely Representation 1. In auoyding confessioÌ„s made by rote which haue euer but one and the same sound or those which are ouer dry or are not sufficiently explicated or such as are too much filled with history cloyed with superfluity 2. In representing perspicuously the state of your soule and succinctly discouering the condition therof First in acts of deuotion which more particulerly concerne the diuine seruice accusing your selfe of intentions lesse pure of negligences irreuerences voluntary distractions coÌ„tempt of holy things coldnesse in fayth and voluntary distractions Secondly towards your selfe in the directioÌ„ both of your interiour and exteriour namely in sinnes of Vanity Pride Sensuality Intemperance Curiosity Impurity Idlenesse Pusillanimity Anger Enuy Iealousy Quarrells Auersion Impatience Murmur Lyes Detractions Iniuries Oathes False promises Babble Impertinent tattle Flattery Scoffes Mockery Thirdly towardes your Neighbonrs as wel Superiours and equalls as Inferiours vnfoulding the defects that may haue happened in the duties which Charity or Iustice obligeth you to render to euery one according to his degree Examine heere euery word and you therein shal find matter of accusation As for clearenesse of CoÌ„fession it consisteth in explication in termes simple honest significatiue Those who confesse often may be very short specifying only when all things are light seauen or eight articles or lesse also of note happened since their last confession S. Bernard in the booke of the inward House which is the Conscience hath framed a little forme of Confession causing the peniteÌ„t to say before his Confessor such like words Father I accuse my selfe to haue byn troubled with anger moued with enuy puffed vp with pride and besides I am fallen into an incoÌ„stancy of spirit scoffes of the mouth slaunders excesses of the tongue I accuse my selfe rather to haue iudged of my Superiors then obeyed them that being reprehended for my faults I haue murmured and shewed my selfe refractary in matters of duty I accuse my selfe to haue preterred my selfe before those who were better theÌ„ I vaunting and boasting with much vanity presumption al whatsoeuer is myne and despising others with taunts and irrisions I accuse my selfe to haue reglected the duty of my charge and sought ambitiously into that of another I haue had neither respect to obedience nor modesty in my wordes nor discipline in my manners but much selfe-opinion in my intentions obstinacy in my hatt vaine glory in my wordes I accuse my selfe to haue beene an Hypocrite stiffe in hatred and auersion froÌ„ my Neighbour byting bitter in wordes impatieÌ„t to be vnder subiection ambitious of honour couetous of wealth slothful in workes of deuotion and charity not sociable in coÌ„uersation many tymes vnciuill I accuse my selfe to haue beene ready to speake of the actions of another rash to censure contentious in argument disdainfull in hearing presumptuous in speaking to others dissolut in laughter excessiue in pleasures of rast of game and costly in apparell burthensome to my friendes troublesome to the peacefull vngratefull to those who did me any good haâ—sh imperious to such as were vnder my charge I haue boasted to haue done that which I haue not to haue seene what I haue not to haue said what I haue not and on the contrary to haue dissembled and denyed to haue seene what I haue seene spoken what I haue spoken and done what I haue done I accuse my selfe of carn all thoughts impure remembrances dishonest apprehensions whereunto I haue not vsed resistance speedy inough Those who liue more dissolutely shall find as sayth Harmatolus a Greeke Authour that they haue great accounts to make to the executioner of Concupiscence Behould the cause why they may well examine themselues coÌ„cerning Kisses Touchinges Softnes Pollutions Fornications Adulteries ill vse of mariage and other sinnes called Monsters adding also Impietyes Sorceryes Diuinations false Oaths Periuryes blasphemyes Calumnyes CoÌ„tentions Disobediences Iniustices OppressioÌ„s Falshoods Thefts Vsuries Sacriledges and such like It is not to be thought one can make a forme of Confession as it were a Buskin for all legges consciences are as faces euery one beareth with it its diuersity that which S. Bernard speaketh in generall may serue for a direction yet ought it to be particularized circumstanced shewing the intentioÌ„ quality quantity manner and continuance of a Vice SECT XXII Behold heer an excellent prayer of S. Augustin for this exercise of pennance drawne froÌ„ a Manuscript of Cardinall Seripandus MY God see heere the staynes and woundes of my sin which I neither can nor wil hide from the eyes of thy Maiesty I already beare the paine in remorse of my conscience and in other sufferings ordayned me by thy prouidence for my correctioÌ„ but I endure nothing that may equal my demerit One thing amazeth me that I so often feeling the payne of sinne still do retayne the malice and obstinacy therof my weaknesse boweth vnder the burtheÌ„ and my iniquity still abydeth immoueable My life groneth in languishments and is not amended in its workes If thou slacken the punishment I deferre my amendement if thou chastice me I can no longer continue I confesse my offence in thy correction and after thy visitation I no longer remember my sorrowes whilst thou hast the rodd in hand to scourge me I promise all if thou with-holdest it I performe nothing If thou touch me I cry out for mercy and if thou pardon I againe prouoke thee to
exercise of the inward powers For euen as the good operations of exteriour senses are notes of health of body so the holy occupations of the vnderstanding memory and will are the signes of spirituall life 4. A prompt obseruance of the law of God 5. A tastful knowledge of verityes and Maximes eternall Perfect Charity also reckoneth fiue other degrees 1. To loue your enemies 2. To take contentedly and suffer couragiously all aduersities 3. To haue no humane respect but to measure all things by the feare of God 4. To be free from all loue of creatures 5. To yield vp your life to saue a neighbour There are added also nine other degrees of seraphicall loue which are solitude silence suspension inseparability insatiablility indefatigability rapture languor extasy which would deserue long discourse but it is out of the purpose I intend heere SECT V. Of foure orders of those who aspire to Perfection COnsider at this time what vertues and in what forme you would practise them for there are foure sorts of people which aspire to Perfection The first are very innocent but little valiant for the exercise of vertues The second besides Innocency haue courage inough to busy themselues in worthy actions but are very sparing towards God and do measure their perfections by a certaine Ell which they will not in any kind exceed wherein they are not vnlike the Oxe of Susis who very willingly drew out of a well his vsuall nuÌ„ber of buckets of water but whatsoeuer could be done it was impossible to make him go beyond his ordinary proportion The third order is of the feruent who are innocent couragious vertuous without restriction but they will not take charge of others supposing theÌ„selues troubled inough with their owne bodyes wherein they may oftentimes be deceaued The fourth ranke comprehendeth those who bâ—ing enabled through muâ—h industry do charitably opeÌ„ themselues to the necessities of a neighbour when they are called for aduise thinking it is to be in some sort euill not to be good but for ones selfe Obserue what is required of you and be an emulator of the most aboundant graces But if the multiplicity of these degrees of vertue do perplex your spirit I wil discouer to you a way of perfection much shorter and more easy SECT VI. A short way of Perfection practised by the Auncients THe Auncients had this custome to accommodate all vertue to certayne heads and some addicted themselues with so much feruour and perfection to the exercise of one sole vertue that possessing it in a supreme degree with one only lincke they insensibly drew the whole chayne of great actions One dedicated his whole life to the manage of the tongue another to abstinence another to meekenesse another to obedience So it was found at the death of a holy man named Or as Pelagius relareth that he had neuer told a lye neuer sworne an oath neuer slauÌ„dered neuer spoken but vpon necessity So Phasius in Cassianus said vpoÌ„ his death-bed that the Sun had neuer seene him take his refection for he euery day fasted till that Sunne was let So Iohn the Abbot witnesseth that the Sunne had neuer seene him in anger that he neuer had done his owne will nor had euer taught others any thing which he had not first practised himselfe There was need of much fortitude of spirit to come to this If you desire matters more imitable rest assured you shall lead a good life in disposing your selfe perpetually to the practise of these three wordes To Abstayne To Suffer To go forward in wel doing as saith S. Luke in the Acts of the Sonne of God 1. In abstayning from all vnlawfull things and sometimes also from pleasures lawfull by vertue 2. In mortifying concupiscence anger desire of estimation and riches 3. In guiding your Senses your Will your Iudgment and euer gayning some victory ouer your selfe by the maistery of your passioÌ„s 1. To suffer by enduring the burthens of life with great patience esteeming your selfe happy to participate in the paines of our Sauiour which are the most noble markes of your Christianity 2. By endeauouring to vse a singular meekenesse in suffering the commands and defects of others 3. By vndertaking some austerityes of body with counsell 4. By holding a firme footing in good already begunne For as sayd the auncient Marcus the Hermite The wolfe and the sheep neuer agree togeather to breed vp their young so trauell and distant neuer made vp a good vertue To go forward in well doing by becoming diligent obliging towards alâ— the world euery one according to his degree but aboue al haue still before your eyes the listof the workes of Mercy as well spirituall as temporall as a lesson whereon you are to be seriously examined eyther for life or death eternall And for this purpose some Saints had for all books these words in their Library Visito Poto Cibo Redimo Tego Colligo Condo Consula Castiga Solare Remitte Fer Ora. To visit To queÌ„ch thirst To feed Redeeme Cloath Lodge Bury To teach Counsel Correct Comfort Pardon Suffer To pray for the dead The best science of one man is to oblige another The tyme will come wheÌ„ death will disarray vs euen to the bones and leaue vs nothing but what we haue giuen to God SECT VII Meanes to become perfect FOr this purpose you must perpetually be watchful ouer your actioÌ„â— and be like a Seraphim all sprinkled ouer with eyes and lights as Bessarion sayd you shall know your progression in vertue when purged from greater sins you begin to appreheÌ„d the least when you shall feele your selfe free from ardent desires of interest and honour when you shall free your tongue from slaunder vanity when your hart becommeth very much purifyed in its affections and that you draw neare to indifferency The meanes to make your selfe perfect in this manner is First to be inflamed with a ferueÌ„t desire of perfection Secondly not to neglect the extirpation euen of the slightest imperfections Thirdly to haue a good directour who may be vnto you as the Angell Raphaell was to the youÌ„g Toby consequently to conferre with spirituall men very often and to be enkindled by their example Fourthly to make a poesy of flowers of the liues of Saints to take into you the odour and imitation of them Fiftly to render your selfe constant in good purposes and to offer them vp to God as by the handes of our Lady and your Angell Guardian SECT VIII How one ought to gouerne himselfe against TemptatioÌ„s Tribulations obstacâ—es which occurre in the way of Vertue FInally seeing in the practise of vertues you must still haue armes in hand to destroy the powers of our aduersary and to aduance the affaires of saluatioÌ„ recal to memory the twelue Maximes which I proposed against those obstacles which may happen The way to resist temptation is not to frame within your selfe a spirituall insensibility which is moued at nothing It is hard
of the moity of their life In the Countrey the heauens the ayre the earth the waters which the Cittyes bereaue vs of are afforded vs with farre more liberty There it is where all the creatures of God speake to vs face to face to tell vs the wonders of the Creatour The Christians of the primitiue Church made Hermitages of their Farmes to found a retreat from affaires of the world and to obserue fit times for reposes but many now a dayes make of their gardens TeÌ„ples for Belphegor where no other Diuinityes are adored but the belly ryot game and impurity Many vse ayre-takings barley-breakes where they runne not farre without stumbling for they rather ressemble the list of Atalanta and Hippomenes then the race where S. Paul exhorted the Christians to runne There it is where the sense flattered with a thousand delicious obiects put themseues into the field where the bloud is enflamed the tongne vnloosned concupiscence enkindled and where false liberty renteth often a piece of the scarse which was as yet ouer the face of Modesty audaciously becomes a Portresse to Loue. Such are the sacriledges which dry vp yeares which bring disorder into seasons sterility into the entrailes of the earth despaire into our miseryes SECT VII Of foure Conditions of Recreation YOur recreation ought to haue foure notable things Choice of persons Good intention Innoceney Moderation Choice of persons auoyding euill company as the most dangerous shelfe of life for the frendship of wicked men is like to bundels of thrones which keep togeather to burne and crackle in the flames Your friendship should be vertuous saythfull disinteressed if you from it desire to deriue any fruit Good intention such as would be fit to cherish health strength to serue the soule for a good man ought to seeke for merit euen in play and repast as S. Francis who rose in the night fed before a poore hungry fryer to take from him the shame he had of eating at an extraordinary houre Innocency For there must consideration be vsed therin least nature be dissolued into a brutish life altogeater vnworthy of a generous hart Behind then comes gluttonny intemperate gaine bold scoffing and detraction which in this Age is very hard to be auoyded The most ordinary book in companies of men is maÌ„ himselfe you shall find very few who are now adayes delighted to talke of the old new Testament nay verily not so much as of ancient Roman Consulls or Aegyptian Pyramides or of the antique warres of Caesar Men study the bookes of time talke of garbes habits coÌ„tenances conditions of affaires customes and allyances and allthough we haue no purpose to offend any yet is it a matter very easy in so great variety of discourse to let many words fall which are of much lesse valew then Silence It is a singular industry to make a good matter slide into company whether it be vpon occasion question consequeÌ„ce narration or proposition as the rouereÌ„d Father Iaquinot obserueth in his Addresse Moderation since as sayth the Wiseman as we must not excessiuely glut our selues with hony so ought one to take heed that recreations which are made to refresh the mind tend not by exorbitancy to dissolution It must be obserued what tymâ— place and persons require and to find out your selfe in some recreation you must not go out of your selfe by profusion SECT VIII Of vâ—cious conuersation And first of the Impertinent THe Hebrewes say Game Anger Glasse and Conuersation are the windowes of the soule which many tymes cause her to see more then she would That man is wise who maks vse of the meeting of company as of a file to polish the mind euer to render it more apt for its functions Vicious conuersation is drawn as it were to three heades to wit the Impertinent the Vaine the Maligne Impertinent as the clownish the sottish the troublesome which happeneth to many thorough the want of prudence fashion and ciuility Theophrastus one of the quaintest wits of Antiquity relateth some passages thereof which he sayes he obserued in his tyme arguing a great weaknesse of iudgment Some sayth he seeke to lay hould of one going vpon an important businesse to tell him as they pretend a matter of great importance when it is spoken it is found to be nothing els but a meere foppery Others inuite a Traueller who comes out of the countrey extremely weary to walke vp and downe Others draw a man out of a ship ready to dis-anker to entertaine follies on the shore Others come to beare witnesse when the cause is determined and bring along with them sweating full many a drop the Phisitian to seâ— one newly deceased Others boast they know the way wel and promise the rest to be their guide but do wander in the very beginning protest they haue lost their aymeâ— Others make enquiry very grossely into affaâ—es and hasten to aske a Generall of an army whither he goes and what his designe is Such also sayth he are to be found many times so râ—sticall that admiring nothing of all that which deserues admiration in ciuill life sticke vpon the way to behold an Oxe as men in rapture and in company haue no better behauiour then to take their dogge by the muzzle and say Oh what a braue beast is this how well he keepes the house Such conuersation is able much to vilify a maÌ„ to take from him all the estimation he may gaine in his profession SECT IX Of vaine Conuersation VAine conuersation is that of bablers flatterers vain-glorious and such like This poore Theophrastus in my opinion fell into the hands of a tattler since he so well describeth a man who with much passion spake the prayses of his wife and then told all he had dreamed the night before then what he had eaten at diner then that he had an ill stomack From thence taking his flight he discoursed of ages and assured him that men of these times were much short of the Auncients Afterward he told that Corne was cheape that there were many straungers in the Citty that if it hâ—pâ—pened to rayne the yeare would be fâ—uitfull that he had a field to be ploughed that Danâ—ppus gaue the greatest wâ—â—light at an offering that there were so many staires in such a piece of building and that he had numbred them and a thousand other the like Such people addeth this Author are more to be feared then a feauer He that desireth to liue at rest should seldome keep them company Horace makes mention of one very like who made him sweat downe to the heeles and when he saw him so vexed that he knew not which way to turne him I well see sayth he syr that I am troublesome but there is no remedy for since I haue met with you it is fit I waite vpon you hauing nought els to do Flatterers are much more acceptable though they are many times more daungerous for they
will tell you all the world casteth an eye on you that you are much esteemed that all the towne talkes of such a cause which succeeded well with you that you haue an excellent wit handsom body a good grace a dainty garbe that any thing sits well vpon you and that it seemes wheÌ„ nature made you she brake the mould because she cannot possibly frame the like If you speake they proclayme silence to all the woâ—ld then as oracles they extoll your words if you scoffe at any one they burst theÌ„selues with laughter to please you and deify all your imperfections Behold the true poyson of friendship and hood-winking of humane life The Vain-glorious will ordinarily entertaine you with their owne prayses and hâ—ue a thousand slight singularityes in their carryage their attyre their speach their houses their trayne to giue notice thereby they haue some aduaÌ„tage aboue others The fore-meÌ„tioned author sayth he hath obserued those who accouÌ„ted it for a great glory to haue a Moore for a lacky so to be the more noted and if they sacrificed an oxe they set the hornes ouer their gates to let the world know of their offering and to conclude were so great louers of themselues that they made Epitaphs euen vpon the dogges of their houses specifying their age their qualityes and conditions These are testimonyes of a soule very friuolous and voyd of all maÌ„ner of humility SECT X. Of maligne Conuersation MAligne conuersation is the worst of all as that of the harsh who reÌ„der themselues vnsociable in company that of the opiniatiue who beare for their deuise Yea No are euervpon contradictioÌ„s euen in truthes the most euident that of the crafty an◠〈◊〉 who endeauoar to discouer all the secrets of others while they in the meane spâ—ce hide themsâ—lues vnder a Maske of dissimulation in perpeâ—u Il labyrinths of words faâ—gning to be ignorant of all they know to know wha they know not to retayne no memory of a promise to seeme to wish theÌ„ wel whom they would dâ—ceyne and many such like things those of the proud who â—â—ldâ—yhe and coÌ„temne â—lâ— what themselues are not those of the cholerique who are displeased vpon euery occasion those of scoffers Buffons and slaunderers who are obscene biring and offensiue in all causes It were a long busynesse for him who would examine all this particularly and I freely had discoueted it in a Treatise of manners and passions wherein I had a hope to giue my Reader contentment were it not that the designe of this little booke diuerted me from it It would be to litle purpose to make so longe a worke of it and it is euer much better to conclude well then enlarge ill SECT XI The condition of good Conuersation I Will in few words tell you S. Bernard S. Thomas and other learned men are of opinion that in coÌ„uersation one must render himselfe affable and amiable yet not too familiar not curious in other mens affairs not suspitious light riotous discontented affected magistral captious exceptious no scoffer melancholique trifler not churlish ceremonious talkatiue not too plyant smooth not chollerique iealous proud nor vayne as those who through vanity which is onely rich in fooleryes perpetually idolatrize themselues as a Deity But one must gouerne himselfe with great discretion and modesty he must gaine without debasing laugh without bursting take recreation without effeminacy be constaÌ„t without obstinacy prudeÌ„â— without crast simple with out doublenesse he must often dissemble ill aduaÌ„ce good correct his owne faults by those which displeâ—se in another euer to beare away from the garden of graces some fruit into the house and if any secret be there learned which were fit to be concealed to make your hart a sepulcher for it You shall find there are ordinarily fiue qualityes which make a conuersation very amiable The first is an obliging fashioÌ„ which sweetly soweth good turnes from which in tyme and place we behould recompences to aryse The desire to do good to all the world is a hooke we must continuall hold in the water for men are thereby more profitably taken theÌ„ fishes and such there haue beene who opportunely giuing a glasse of water haue gayned the prime dignityes of a Kingdome as as we know by the history of Thaumastus and King Agrippa The second an asâ—â—bility ioyned to a grace and sweet behauiour which hath most powerfull charmes ouer soules that are naturally inclined to honesty It is nothing to doe well not do it hansomly a benefit giuen with frownes is a flâ—â—ty loaâ— not taken but for necessity The third an awakened and wary prudence well to discerne dispositions capacityes manners humous affâ—ctions and pretensions of those with whome we conuerse and to adapt our proceedings to the temper of euery one The fourth Humility without sottishnesse or seruile bassenesse ready to giue way to reason not to persume of proper forces The fifth whereof we haue spoken heeretofore is a discreet patience to suffer men and affaires without disturbance in such sort that it may euer keep your hart in a good posture yea euen in vnexpected and thorny accidents Who wel vnderstands this mystery is worthy to command ouer men vertue hauing already set him in a place next approaching to Angels It is a good rule for faire conuersation to propose to your selfe some person renowned for a perfect carryage to imitate him So S. Paul the Apostle sayth to the Galathians according to the Gteeke Text he came to historify the groat S. Peter for he beheld him as an Historian should a Monarch whose prowesse he intendes to write or as a Painter a modell to draw out the coppy So S. Augustine remitted those to the conuersation of S. Paulmus who desired to profit in vertue Vade in Câ—paâ—tam disce Paulmum But the most effectuall precept is to thinke how the Word Incarnate would conuerse if he were in our place for following his example we should do that which â—oseph did in Aegypt of whome the Scripture in the Psalme â—04 according to the Hebrew sayd that he hanged the Princes of King Pharao's court about his hart The Reuerend Father Gontery a man of great iudgment and like vertue hath written a litle treatise of Conuersation wherein he farre descendeth into particulars He that will reade it shall therein find prudent instructions SECT XII Conclusion of the Diurnall IN the euening before rest you are to make the Examen of Conscience which is the litle CoÌ„sistory of the soule as Philo termeth it where hauing giuen thankes to God inuoked his holy grace you must recall your thoughts your words your actions your defects and neglects to an account that you may see the gaine losse reckonings of that day so to aduance good and correct euill remitting the one to discretion and the other to the mercy of God Remember this word which S. Bernard spake in the Booke of the interior House as an Oracle