strike My God my Lord I confesse vnto thee my miseries and implore thy clemency without which there is no saluation for me My God giue me what I aske though I deserue it not since without any merit of myne thou hast extracted me from nothing to begge it of thee SECT XXIII Of Communion which is the principall of all the Acts of Deuotion with a briefe Aduise on the practise thereof As for receauing remeÌ„ber the six leaues of the lilly which it should haue I meane Desire and Purity before you present your selfe therein Humility Charity in presenting your selfe Thankesgiuing and Renouation of mind after presentation And if you desire to know the quasityes which will make you discerne a luke-warme Communion from a feruent I say that a good Communion ought to be lightsome tastfull nourishing effectuall Lightsome in illustrating you daily more and more with reflections and verityes of fayth which may transport you to the loue of thinges diuine and contempt of worldly frayle and temporall Tastfull in making you to rellish in will and sense what you know by the light of the vnderstanding But if you haue not this tast in deuotion tender and sensible be not amazed thereat For sensible deuotion will oftentymes happen to him who hath left Charity as is obserued by that great Doctour Richardus vpon the Canticles Affectuosa dilection interdum afficit minuÌ„s diligenteÌ„ It is inough that you haue in the vpper region of your soule good habits of vertue Nourishing in holding your selfe in a good spirituall way good thoughts of heauenly thinges good affections towards the seruice of God free from drynesse meagernesse voluntary sterility Effectuall in applying your selfe instantly to the exercise of solid vertues Humility Patience Charity and to the workes of mercy for therein behold the most vndoubted note of a good communion It is good to present your selfe in it with sincere intentions which are pondered and fitted to occurreÌ„ces communicating as S. Bonauenture obserueth in a little Treatise he composed of preparations for the Masse one while for the remission of sinnes another while for the remedy of infirmities sometyme for deliuerance from some affliction sometymes to gaine a benefit sometymes for thankes-giuing Sometyme also for the help of our neighbour and aboue all for the soules in Purgatory In the end to offer vp a perfect prayse to the most holy Trinity to record the sufferings of Iesus-Christ and dayly to increase in his loue For this purpose you may repeate before you communicate this prayer of the great Saint S. Thomas O most sweet Iesus my Lord and my Maister Oh that the force of thy loue more penetrating then fire much sweeter then hony would engulph my soule as in an abysse drawing it from affections inordinate towardes all things vnder heauen that I may dye in thy loue since thorough loue thou hast vouchafed to dye for me on a Crosse And after CommunioÌ„ to make these petitions of S. Augustine O My God that I might know thee and likewise not be ignorant of my selfe and that there where thou art might euer be the end of my desires My God that I might haue no hatred but for my selfe nor loue but for thee and thaâ— thou be the beginning progresse and end of all my actions My God that I might humble my selfe euen to Abysses and magnify thee aboue the Heauens hauing my spirit no otherwise employed but in thy prayses My God that I might dye in my selfe liue in thy hart that I cold accept all which commeth from thy prouidence as guifts from Heauen My God that I might pursue my selfe as an enemy and follow thee as a singular friend My God that I had no other assuraÌ„ce but the feare of thy holy name nor confidence but in the distrust of my selfe My God when will the day come that thou takest away the veile of the Temple and that I may see thee face to face to enioy thee eternally THE SECOND PART OF THE DIVRNALL Of acts of Vertue SECT I. Twelue fundamentall considerations of Vertues YOVV must vndoubtedly persuad your selfe that the chiefest deuotion consisteth in the practise of good manners without which there is neither solide Piety nor hope of Saluation Paradise is replenished with happy soules Hell with wretched But the world wherein we liue hath great diuersity of merchants some trafike in Babylon and others in Sion some through euill trade disorder in their carriage insensibly hasten to the vtmost misery which is a separation froÌ„ the life of God in an eternity of punishment Others go in a direct line to the prime and soueraigne happines which is the vision fruition and possession of God in an Eternity of inexplicable contentments If you desire to take this way I couÌ„sell you to set oftentymes before your eyes these twelue coÌ„sideratioÌ„s which I haue inserted in the holy Court. For in my opinion they are twelue great motiues to all actions of vertue The first is the nature and dignity of man to wit that the first and continuall study of maÌ„ ought to be maÌ„ himselfe to behold what he hath beene what he is what he shall be What he hath beene Nothing What he is aâ—reasonable creature what he shal be a guest of Paradise or of hel of an eternall felicity or of an euerlasting vnhappines What he is according to nature a maister-piece where many Prerogatiues meete togeather a body composed of a meruaylous Architecture a Soule endowed with Vnderstanding Reason Spirit Iudgment Wil Memory Imagination Opinions A soule which flyeth in an instant froÌ„ one Pole to the other descendeth euen to the Center of the world and mounteth vp to the top which is in an instant in a thousand seuerall places which imbraceth the whole world without touchingit which goeth which glittereth which shineth which diggeth into all the Treasures and Magazins of nature which findeth our all sorts of inuentions which inueÌ„teth Artes which gouerneth Common-wealthes which disposeth worldes In the meane tyme she beholdeth about her selfe her passions as an infinite number of dogs that barke at her happinesse and endeauour to bite her on euery side Loue fooleth her Ambition turmoyleth her Auarice rusteth her and Lust inflames her Vaine hopes sooth her Pleasures melt her Despaire ouerbears her Choller burnes her Hatred filleth her with gall Enuy gnaweth her lealousy priketh her Reuenge eÌ„rageth her Cruelty makes her sauage Feare frosteth her Sorrow consumeth her This poore Soule shut vp in the body as a bird of Paradice in a cage is altogeather amazed to see her self assayled by all this mutinous multitude though she haue a Scepter in her hand to rule she notwithstanding often suffereth her selfe to be deceaued rauished dregged along into a miserable seruitude Then see what man is through sin vanity weaknesse inconstancy misery malediction What he becommeth by Grace A child of light a terrestriall Angell the son of a celestiall Father by adoption
may purge your hart illuminate your soule dispose you to good conuersation but serue others also for a light to manifest you in them by the imitation of your good examples I add also in few words definitions and acts of vertue by which you may direct your manners Of Prudence Prudence according to Aristotle is a Vertue which ordereth and prepareth al thinges that concerne the direction of our life Richardus de Sancto Victore assigneth it fiue partes to wit Iudgment Deliberation Disposition Discretion Moderation Iudgement discerneth good from euill Deliberation sheweth how to do all thinges aduisedly DispositioÌ„ sheweth vs the order wâ— must obserue Discretion teacheth vs how we must sometymes giue way to occasions and yield to humane in firmities not peremptorily sticking vpoÌ„ particuler opinions Moderation holdeth the ballance and measure of each affaire The effectes therof according to Albertus Magnus are To proceed to the knowledge of God by the knowledge of ones selfe to see what is best in euery thing to imbrace it to weigh the beginninges progressions and issues of affaires to gouerne your thoughtes that they go not out of God your affections that they be not too much employed vpon creatures your intentions that they be without mixture your iudgments to direct them from euill and apply them to good your wordes to polish them your actions to measure them all the motions of your body to guide them fairely To gard your selfe from foure Rockes which disturbe al affaires to wit Passion Precipitation Vanity Self-opinion to hold this seceret in great esteeme to know to elect to execute Deuotion Deuotion is a promptnesse of the spirit vnto things which concerne the seruice of God the partes whereof are Adoration Thankes-giuing OblatioÌ„ Pennance Prayer Mortification Vnion with God by contemplation FrequeÌ„tation of Sacraments Conformity of will to the diuine prouidence to the zeale of soules Of Humility Humility according to Saint Bernard is a Vertue which causeth a maÌ„ to disesteeme himselfe through a ptofound knowledge he hath of himselfe the principall points whereof are to vnderstand ones selfe well little to prize our selfe to fly from humane prayses to hold the senses discharged from the itch of renowne brauely to dispose worldly thinges to loue an obscure life to protest freely confesse your falts to harken willingly to counsell to yield to others to submit your wll and iudgment to obedience to auoid splendour and pompe in thinges which appertaine to vs to coÌ„uerse freely with the poore Of Pouerty Pouerty is the moderatrix of Couetousnesse which regardeth temporal things the partes therof are to cut off superfluities to haue no inordinate care ouer temporall thinges to beare patiently the want of thinges necessary to enter into a perfect nakednesse of spirit Of Obedience Obedience according to S. Bonauenture is a reasonable sacrifice of power will and according to S. Iohn Climacus a life wÌ„ithout curiosity a voluntary death a most confident danger The points thereof are to performe what is commanded readily stoutly humbly indefatigably though it be contrary to your owne inclination to make an entire resignatioÌ„ of your own iudgment opinion and will to be imperiously sent vpon hard difficult employments to hasten thither gladly without slacknesle excuse or reply to be indifferent for all thinges to desire nought nor refuse any thing to appoint your selfe nothing nor presume at all to be more enclined to thinges humble painefull then splendid and lesse laboririous Of Chastity Chastity is an abstinence from impure pleasures the parts whereof are purity of mind and body Careful watch ouer the senses Flight from occasions Honesty of speach Mortification of curiosity Exact behauiour Heedfull regard oâ— ones selfe Of Modesty Modesty is a composing of your selfe which consisteth in the gouernement of the whole body gesture attire game recreation aboue all of the tongue wherin is to be repressed Detraction Contention Boasting Discouery of secrets Idlenesse Imprudence Importunity Irreuerence False silence Of Abstinence Abstinence is a Vertue which moderateth the coÌ„cupiscence that relateth to the delectatioÌ„ of sense The partes thereof are to haue no other rule but necessity in al which conceâ—neth the pleasures of body to feare the least staynes of all those thinges which reason iudgeth dishonest and to maintayne your selfe in all holy shamefastnesse to obserue the fasts commanded and to adde some of deuotion to banish all curiosity of dyet cloathing sensuall pleasures Of Fortitude Fortitude is a vertue which confirmeth vs against the pusillanimity that may hinder good actions It hath two armes wherof the one is to vndertake the other to suffer Aristotle affordeth it foure partes which are CoÌ„fidence Patience Loue of labour and Valour Of Patience Patience is an honest sufferance of euills incident to nature the pointes thereof are to endure couragiously the losse of goods sicknesse sorrowes iniuries and other accidents Neither to complaine nor grone but to hide your ill with discretion to be afflicted in innocency for iustice yeâ— and sometymes by good men to desire and imbrace persecutions through a generous desire to be conformable to the patience of the worlds Sauiour Of Iustice. Iustice is a Vertue which giueth to euery one what appertayneth to him and all the acts therof are concluded in this sentence which sayth You must measure another by the measure you desire for your selfe Of Magnanimity Magnanimity according to S. Thomas is a vertue which inclineth to great thinges by the direct wayes of reason The acts therof are to frame to your selfe an honest confidence by purity of hart and maÌ„ners to expose your selfe reasonably to thinges difficult terrible for the honour of God to be neither bewitched with prosperity nor deiected by aduersity not to shrinke at obstacles not to rest vpon meane vertues â—o despise complacences menaces for the loue of ver tue to honour God alone and for his loue to make no esteeme of all fraile and perishable things to preserue your selfe from presumption which oftentymes vndoth high spirites vnder pretext of magnanimity Of Gratitude Gratitude is the acknowledgment recompeÌ„ce of benefits receaued as much as one possibly can The acts thereof are to retaine the memory of a benefit to professe and publish it to render the like without further hope of other good turne Of Amity Amity is a mutuall good well grounded vpon vertue and community of riches The actes therof are to choose friends by reasoÌ„ for vertues sake communication of secrets sufferance of defects consent of wills life seruiceable and ready for good offices protection in aduersityes obseruation of honesty in all thinges care of spirituall profit accompanied with necessary aduise louingly and reuerently Of Simplicity Simplicity is nothing els then the vnion of the interiour man with the exteriour The acts therof are to be free froÌ„ disguize neuer lye not to faigne or counterfet not to presume to auoyd equiuocations doublenesse of speach to interpret all you see
Confusion at the day of iudgment 6. Irreuocable losse of Tyme Against Couetousnes 1. The disturbance of a hungry spirit 2. The insatiablenesse of desire 3. The warres and battailes one must often haue to satisfy one sole desire 4. The dishonour of denyall intollerable to a generous soule 5. The dependance seruitude must be vndergone to please those from whom we expect the accomplishment of our desires 6. The easinesse to offend God through too much greedinesse of temporall things 7. The caytiffe and fleâ—ting pleasure taken in thinges that are most ardently desired 8. That God many tymes permitteth vs the accomplishment of out desires as a punishment for our imperfections Agaâ—ust carnall Loue. 1. To consider the barreâ—nesse of worldly loues which in deed are the true gaâ—dens of Adonu where nothing is to be gathered but silly â—owres eÌ„uironed with mâ—ny thornes 2. To set an estimate on thinges not to be deceâ—ued with sembiâ—nces 3. To guard your senses to â—schew the accidents and occasions of sinne aboue all to haue a patticuler recourse to God vpon the first impression of thoughtes 4. To pull your selfe by mayne force from the presence of obiects to reflect on serious purposes and good employments 5. Often to represent to your selfe the imperfection the ingratitude the leuity the inconstancy the treachery of â—reatures which we most seruilely affect Against Sadnesse There is a holy sadnesse â—â— that which we haue vpon the passion of our SauiourÌ„ or for sinnes which is the guift of God and not a punishment There is one furious that hath no eares and which is rather cured by miracle then precept There is another naturall which groweth from humour and another vicious which is nourished by ill habits and negligence of saluation 1. Against the same we must consider that our desires loue do oftentimes cause all our sadnesse and that the true way to lessen the cares which consume vs is to sweeten the sharp and ardent affections we haue towardes worldly thinges 2. The little loue vs haue of God causeth vs many tymes to be troubled at friuolous thinges whether they threaten or happen to vs. He that throughly would loue this great God which deserueth to possesse the whole loue both of heauen and earth should no longer entertaine feare nor sadnesse for any thing but for the losse of God which indeed no man loeseth if he do not willingly forsake himselfe 3. There is nought therin but the teares of the daÌ„ned which are remeâ—ilesse A man who may persist in the way of paradise should not take vnto him the condition of a little Hell and he who may hope for this great All must not be sad at any thing Against Enuy. 1. To eâ—â—eeme nothing great in this life is the way not to enuy at all 2. Only to loue the great inheritaÌ„ce of the land of the liuing which is neuer lessened by multitude and portion of those who possesle it 3. Attentiuely to consider the motiues which excite vs to loue a neighbour as the participation of one same nature THE THIRD PART OF THE DIVRNALL SECT I. Affaires and their importance THE third eÌ„ployment of the day is in the affairs we handle whether it be for the publike or for the particuler in the gouernement of your family or discharge of some office Good deuotion is a good affaire and there is nothing more to be feared then Idlenesse which is the very source of sinne He who taketh paynes sayd the ancient Fathers of the desert is teÌ„pted but with one Diuell he who is idle hath them all vpon him No man is so noble who ought not to find out soâ—e manner of occupation If Iron had the practise of reason it would say it better loued to be vsed by force of labour then to grow rusty in the corner of a house SECT II. Two heades to which affaires are reduced VVE must consider in affaires the Substance and the Forme The substance for it is great prudence to make good choice in this point to vndertak good employments to leaue the bad the dangerous burthensome which doe nothing but hinder the mind and choke the sense of deuotioÌ„ principally when there is no obligatioÌ„ to enterprise them Those are truly sick in good health who interpose themselues thorough curiosity to know to doe to sollicite the affaires of others It sufficeth sayd the Emperour Antoninus that euery one in this life do that well which is his vocatioÌ„ The Sunne playeth not the part of the raine not the raine of the Sun Is it not a meere frenzy to see men in the world who haue no other action but to attempt all and do nothing As fir formein the exercise of charge offices affairs there must be vsed science conscience industry and diligence Science in learning that which is profitable to be knowne for discharge of ones duty 2. In informing your selfe of that which you cannot apprehend of your selfe 3. In harkening most willingly to aduise by examining and poÌ„dering it with pruence and wholy gouernâ—ng youâ— selfe by counsel 4. CoÌ„sciencein performing all matters with good intentions and much integâ—ty according to lawes both diuine and humane 5. Industry in doing all thingâ— discreeâ—ly and peaceably with more fruit theÌ„ noâ—se in such sort that no anxâ—ety be shâ—wed in affaires like vnto that Prince of whom an Ancient sayd thaâ— in his most serious enployments he seemed euer to haue a vacancy 6. Diligence carefully spving out occasions and doing euery thing in tyme and place without disorder coÌ„fusion passion hast irresolution precipitation For behold these are defâ—cts which ordinarily destory good gouernment He who hath neuer so little witt and good disposition shall euer find wherein to busy himselfe especlally in workes of mercy amongst so many obiects of the miseries a neighbour SECT III. Of the gouernement of a Family THat man hath no smal busynesse vpon his hand who hath a family to gouerne A good Father who breedeth his children wel that they one day may serue the commonwealth performeth an important busynesse for the publique A mother who trayneth vp a little Samuel for the seruice of the Tabernacle as did S. Monica her sonne Augâ—stine obligeth all posterity A maister and a mistresse who hold their domestique seruants in good order merit much before God and men Foure thinges very considerable are to be vsed Choice DiscretioÌ„ ExaÌ„ple Entertaiment Choice in the coÌ„sideration of the quaÌ„tity quality capacity sidelity of those whom you take into your seruice As for quantity it appeares it ought to be proportionable to your estate and reuenewes it is a great folly to make ostent of a number of seruants for meere vanity As did Herod the sophister according to the relation of Philostratus who allowed his sonne twenty foure pages euery one of which bare the name of a letter of the Alphabet for so blockish was this child that hâ— could not otherwise learnâ— the first Elements Starres which
haue vpon the one side and the importutunityes that will assayle you on the other 3. Neuer to be pleâ—sed that an euill act be done although it come not to your knowledge for that would be to betray your conscience 4. To correct and take away disorders as much as you can possible The secoÌ„d wing which you ought to haue is the spirit of compassion to helpe the sicke the aged the feeble the faint-harted the afflicted for they are poore Porcupines laden with prickles and acerbityes to whome you must serue for a Sanctuary and Rock of refuge Petra refugium Herinaceis The third Patience in so many trauels and cares which be as it were inseparable from charges gouernments Patience in ill successe of affaires which do not allwayes prosper to the proportion of our paynes and good endeauour Patience to tolerate the vngrateful who many tymes throw stones at those who giue them hony-combes not much vnlike the Atlantes that shot arrowes against the Sunne Patience in the occasion of wordes and affaires treated with certaine people who are quickly offended fretted in their harnesse It is a great vertue to mollify them with a swetetnesse peaceful siâ—eÌ„t and charitable as if one should cast oyle into a tempestuous sea An Ancient sayd That he who could well endure an iniury was worthy of an Empire His sole silence will disarme a passionate man and prostrate the selfe same at his seet who â—eemed to thunder ouer his heaâ— The fourth wing is ExaÌ„ple which is obserued in three things 1. in putting into practise the good consells and precepts which we teach others by word 2. In managing dignity in a manner 〈◊〉 haâ—sh hauâ—thty nor arrogant buâ— mild affable and communicatiue 3. In entertaining also a grauity honest and moderate that the châ—racter may not be vilifyed which God impresseth on thosâ— whom he calleth to charges and commaunds The fifth and principall wing is called Discretion without which all vertues become vices for the honoâ—r of great actions consiâ—teth not so much in doing good as in doing good well This discretion coÌ„sisteth in foure thinges To gouerne the good with good iuâ—gment to correct euill well to administer the â—eÌ„porall affaires wherewith one is encharged and among these encombrances to support preserue ones selfe as fresh water in the salt sea The mannage of good is maintayned in three especiall acts The first to cause those vnder vs straigâ—htly to obserue thinges necessary and which cannot be omirted without disorder or scandall The second to entertaine and sweetly attract euery one according to his condition capacity and iudgement in workes the most perfect wherein they haue not a formall obligation The third to dispose with agood Oeconomy charges and burthens according to their inclinatioÌ„s and streÌ„gh of spirits whom you are to gouerne As for correction eyther they are sleight faults of persons well conditioned whom you are to correct and those are co be handled with much sweetnesse or they are couert vices of some maligne consciences which you neyther ought nor can discouer but heere you must vse much industry patience and wisdome to vn-neastle vice and draw the winding serpent out of his Caue as by the hand of a midwife as the Scripture speaketh or they are sinnes of desperate people who offend with hope of amendment to the infection of a multitude heere it is where you are to be fortifyed with all your power so to take away the euill and the euill doers As concerning temporall affaires vse theÌ„ in such sort as we haue sayd before and take good heed you entangle not your mind therein as a fish in the Net depriuing them of the liberty of the children of God to serue the earth But aboue all euer looke well into your selfe as the prime piece of your gouernement Let your conscieÌ„ce be pure confident and peaceable speaking and doing all things with great consideration and neuer despising their counsell who are able to aduise you Finally your sixt wing is Deuotion which is diuided into three sorts the one common the other singular the third continuall The common consisteth in exactly performing the dutyes of piety which are with in the limits of your profession and to doe them by the way of imitation of that celestiall warfare which is perpetually employed in the prayses of God and by way of edification of those to whom you ow this good example Singular deuotion obligeth you to seekâ— a particulat refuge in the Tabernacle following the steps af Moyses according to the necessityes of your charge Contâ—nuall deuotion â—yeth you to a most feruent exercise of the presence of God which you shall witnesse by hauing a desire to please him in euery place in all occasions and in all actions and by dedicating to him all your workes before you begin them and at the end of theÌ„ to set the seale of thangsgiuing due to his diuine Maiesty Imprint very deepe into your hart this speach of S. Bernard which is read in the first booke of Consideration the fifth Chapter Cùm omnes te habeant esto etiam tu ix habentâ—bus vâ—us Quid solus frauâ—arts mâ—nere tui vsque quo vadens spiritus non rediens It you be a man full of affaires and that all the world haue a share in you take a part in youâ— selfe as wel as others Frustrate not your self of a good so iustly yours and be you none of those who trauell incessaÌ„tly and neuer returne againe to their lodgings THE FOVRTH PART OF THE DIVRNALL SECT I. Recreation and necessity thereof FOrasmuch as concerneth Recreation which is vsed in company at repast in honest games in walkes in good conuersation it is necessary to direct the mind and repayre the forces Cassianus in his 24. Collation Chap. 21. tels that a Hunts man hauing found on a tyme S. Iohn Euangelist playing with a Partridge was amazed how a man of so great reputation could entertaine himselfe with so slight a recreation The Saint seeing this man had a bow in his hand asked him why he did not alwayes carry it bent and he thereunto answearing it would marre it the A postle theÌ„ replyed so it is with the mind of man which needes must sometymes be vnbent to shoot the bâ—tter SECT II. Pleasures of â—ast Note for he sayth Vnbent noâ— vnloosâ—nâ—d preserue your seâ—ues â—oâ— thâ—se excesses which render men now a dayes as gluâ—ouous in the eyes as belly it is a straâ—â—ge vanity to lâ—ue the reputation of knowing the tastes of good morsells to let all your mind to serue that part of the body which hath least spirit in it and to cherish a renown which is only faâ—ned with the sumes of the Kiâ—chin Vse not your belly as Caligula did his hoâ—se for he affâ—arded the great attendance and cuâ—osityes of a Prince to a beast to whom Nature allowed nothing but oares and hay And you would do the like if you bestow so much cost and endeauour to
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