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
your reading before you take a booke in hand Read little if you haue little leysure but with attenâ—ion euer stay vpon some sentence which returneth againe to your memory during the same day You shall find that good bookes only teach you that which is truth commauÌ„d nothing but good and promise nought but felicity SECT XVI Of other Acts of Deuotion and first of Masse MAsse should be heard euery day if it were possible and at a certaine hower in the manner as we haue expressed in the practise of this Exercise it is one of the principall Acts of deuotion the forme whereof ought to haue fiue conditions Consideration Feruor Comelynesse Example Vnion Consideration for the vnderstanding Feruor for the wil Comelynesse for the body and exterior gestures Example for your Neighbour Vnion for God ConsideratioÌ„ not to go thither through Custome or Complement Hypocrisy or compulsion but with reason and reuerence as to the Treasury of the sufferings and merits of Iesus Christ Feruor to pray there deuoutly purely and ardently dismissing at that time the thoughts of all other affayres Comelynesse in auoyding tattle ill postures the irreuerences of so many ill instructed persons who shall in the end find the vengeance of God in the Propitiatory Example in edifying all there present who ordinarily deriue great apprehensions of God by beholding in the Church the deuotion of persons of quality Vnion in dilating your hart and soule in the hart and soule of the Sonne of God by an inward and harty affection hauing at that time neyther eyes eares nor thoughts but for his loue according to the saying of an auncient Father who affirmed that no man behaued himselfe deuoutly inough in the Church if he thought there were any thing els in the world but God and himselfe It is muh to the purpose to haue good prayer-books where the offices be distinguished for euery day of the weeke and to say them according to your leysure with a well-rectifyed and perseuerant piety It is a familiar and well accommodated deuotion to heare Masse well which is done by conforming your action to that of this great Sacrifice Masse hath fiue principall parts The first consisting in the confession and prayse of God The second in the instruction of the Epistle the Gnospell Creed The third in Oblation The third in Oblation The fourth in Consecration The fifth in Petitions and Prayers which are especially made at the end At the Consiteor you shall implore the diuine assistance to direct this Act wel you shal coufesse your sinnes and likewise God in the Hymne of Angels which is ordinarily repeated in this place endeauouring to imitate the reuerence of those Heauenly Quires At the instruction if you vnderstand not the words of the Epistle and Ghospel which is then read Read and meditate attentiuely at that time on some senteÌ„ce of the little abridgement of the doctrine of Iesus Christ A little to tast leysurely the wordes of our Sauiour is a great spurre to perfection it oftentimes happeneth that many haue beene conuerted by a good Word which penetrated very far into their harts SECT XVII An abridgment of the Doctrine of Iesus-Christ to be vsed at Masse I Am the Way the Truth and the Life No man commeth to the Father but by me Iohn chap. 14. The time is fulfilled and the Kingdome of God is at hand Be penitent and belieue the Ghospell Marc. chap. 1. Come to me all yee that labour and are burthened and I wil refresh you Take vp my yoake vpon you learne of me because I am meeke and humble of hart and you shall find rest to your soules For my yoke is sweet and my burthen light Matth. 11. Al whatsoeuer you will that men do to you do you also to them For this is the law the Prophets Math. 7. This is my precâ—pt that you loue one another as I loued you Greater loue then this no man hath that a man yield his life for his friendes you are my friendes if you do what I commaund you Iohn 5. Loue your enemyes do good to theÌ„ that hate you pray for theÌ„ that persecute you that you may be the children of your Father in Heauen who maketh his Sun to rise vpon the good bad raineth vpon iust and vniust Math. 5. Be merciful as your heauenly Father is mercifull ludge no man and you shal not be iudged Condâ—mne no man you shall not be condemned Forgiue and you shal be forgiuen Giue and there shal be giuen to you Luc. 6. See and beware of all auarice For not in any maÌ„s aboundance doth his life consist of those things that he possesseth Luc. 12. Enter by the narrow gate because broad is the gate and large is the way that leadeth to perdition many there are that enter by it How narrow is the gate straite is the way that leadeth to life few there are that find it Math. 7. He that taketh not vp his Crosse followes me is not worthy of me Math. 10. You shall be afflicted in this world but take courage I haue vanquished the world Iohn 19. Behold I am with you all the dayes euen to the end of the world Math. 28. Watch pray that you may not fall into tentation The spirit is prompt but the flesh is frayle Math. 26. Let your loynes be girded and candles burning in your hands and you like to men expecting their Lord when he shall returne from the wedding that when he doth come and knocke forthwith they may open vnto him Luc. 12. Looke well to your selues â—east perhaps your harts be ouercharged with surfetting and drunknesse with the cares of this life Luc. 21. Behold the houre wheÌ„ all those that are in their graues shall heare the voice of the Sonne of God and such as haue done well shal come to the resurrection of life but those who haue done ill to the resurrection of iudgement SECT XVIII VVhat is to be done at the Offertory in Masse and other ensuing Acts. AT the Offertory you shal endeauour to stir vp in your selfe a great reuerence of this incomparable Maiesty who commeth to replenish this sacrifice with his presence and you shall say My God dispose me to offer vnto thee the merits of the life and Passion of thy wel beloued Sonne At this present in the vnion thereof I make oblation vnto thee of my vnderstanding my wil my memory my thoughts my words my workes my sufferings my consolations my good my life all that I haue al that I can euer pretend vnto and I offer it vnto thee as by the hand of the glorious Virgin Mary and the holy Angells who are present at this sacrifice to present vnto thee the prayers of all this faithfull company Afterward at the Preface when the Priest inuiteth all the world to lift their harts vp to God or wheÌ„ the Angelical Hymne is pronounced which is called by
in the best sense to handle affaires with sincerity to leaue multiplicity of employments and vndertakinges Of Perseuerance Perseuerance is a constancy in good workes to the end through an affection to pursue goodnesse and vertue The actes thereof are stability in good repose in your ministeries offices ordinary employments constancy in good enterprises flight from innouations to walke with God to fixe your thoughts desires on him neyther to giue way to acerbityes nor sweetnes which may diuert vs from our good purposes Of Charity towardes God and our Neighbour Charity the true Queene of Vertues consisteth in the loue of God our neighbour the loue of God appeareth much in the zeale we haue of his glory the acts thereof are to imbrace abiect painefull things so that they aduance the safety of a Neighbour to offer vnto God for him the cares of your mind the prayers of your hart the macerations of your flesh to make no acception of persons in the exercise of charges to let your vertue be exemplar to giue what you haue and what you are for the good of soules and the glory of God to beare patiently the incommodityes and disturbances which happen in the performance of duty not to be discoraged in the successes of labours improsperous to pray feruently for the saluation of soules to assist theÌ„ in matters both spirituall and temporal according to your power to root out vice plant vertue and good manners in all who depend on you Of Charity in Conuersation Charity in ordinary life coÌ„sisteth in taking in good part the opinions wordes and actions of our equalls to slaunder no man nor despâ—se any to honour euery one according to his degree to become affable to all the world to make your selfe helpfull to suffer with the afflicted to take part in the good successes of those who are in prosperity to carry the harts of others in your own bosome to haue more good deeds then specious complements to be diligently imployed in the workes of mercy The deuout S. Bonauenture deciphereth vnto vs certaine degrees of vertue very considerable for practise whereof you may heere pattly see the words It is a high degree in the vertue of Religion perpetually to extirpate somâ— imperfection and much higher also to increase in vertue and most eminenâ— to be insatiable in matter of good workes and neuer thinke to haue done any thing In the vertue of Truth it is a high degree to be true in all your words much higher also to defend truth stoutly and most elate to defend it to the great preiudice of those thinges which are dearest to you in the world In the vertue of PrudeÌ„ce it is a high degree to know God by his creatures and much higher also to know him by the Scriptures but most of all to contemplate him with the eye of Fayth It is a high degree to know your selfe well and much higher to gouerne your selfe well to know how to take a good ayme in all affayres but most eminent readily to manage the saluation of your soule In the vertue of Humility it is a high degree freely to coÌ„fesse your faults much higher to bow vnder greatnesse as a Tree surcharged with fruit a most clate degree couragiously to seek out humiliations abasements so to become conforme to the life of our Sauiour It is a high degree as saith an auncient Axiome to despise the world and much higher to despise no man and most elate to despise ones selfe but yet more superemineÌ„t to despise despite In these foure wordes you haue the whole latitude of Humility In Pouerty it is a high degree to forsake temâ—â—â—all goods and much higâ—â—â— also to forgo sensuaâ—â—â—mâ—es and most eâ—ate to make a diuorce from your selfe In Chastity it is a high degree to restrayne the tongue more to guard all the senses more to preserue the purity of body more to make a separation froÌ„ worldly vanityes but most high to banish Pride and Anger which haue some affinity with Vncleanesse In Obedience it is a high degree to obey the Law of God and much higher to submit ones selfe to the coÌ„mands of a man for the honour you beare to the soueraygne Mayster and much higher to submit your selfe with an entire resignation of opinion iudgement affection will but most of all to obey in matters difficult gladly couragiously and constantly euen to death In Patience it is a high degree willingly to suffer in your Goods in your Neighbour in your good name in your person for expiâ—tion of your sinnes much higher also to tolerate the asperities of an enemy or of an vngratefull man you being innocent but most elate to beare Crosses and afflictions to imbrace them as liueryes of Iesus Christ In Mercy it is a high degree to giue teÌ„poral things more high to pardon imuryes most high to oblige those who persecute vs. It is a high degree to pitty all the persecutions of body and more high to be zealous for soules and most eminent to compassionate the torments of our Sauiour in the memory of his Passion In the Vertue of Fortitude it is a high degree to conquer the world much higher to subdue the flesh most elate to vanquish ones selfe In temperaÌ„ce it is a high degree well to dispose of eating drinking sleeping watching game recreation the tongue wordes all gestures of the body a much higher degree well to gouerne affections but most of all wholy to purify your thoughts and imaginations In iustice it is a high degree to giue vnto your neighbour what belongeth to him a much higher degree to aske a reason of your selfe but most of all to offer vp to God all satisfaction which is due to him In the vertue of Fayth it is a high degree to be well instructed in all you should belieue and much higher to belieue it simply and religioufly more high also to professe it by your good works but most high to confirme it by the lâ—sse of goods life when there is need In the vertue of Hope it is a high degree to haue good apprâ—heÌ„sioÌ„s of the power of God more high to recommend al your affaires to his holy prouideÌ„ce more high to pray to him and serue him with feruour purity without intermission but most high to confide in him in our most desperate affaires Finally for the vertue of Charity which is the accomplishment of all other you must know there are three sortes of them The first is the Charity beginning The second the more confirmed The third the perfect Charity beginning hath fiue degrees 1. Distast of passed crimes 2. Good purpose of amendment 3 Rellish of the word of God 4. ProÌ„ptnesse to good works 5. Compassion of anothers ill and ioy at his prosperitie Charity more confirmed hath fiue other degrees The first is a great purity of Conscience which is purged by a very frequent examen 2. The weakening of Concupiscence 3. Vigorous