through ignorance as sinne which couered the whole face of the world and that he hath made a Church which appeared as a blessed Land loaden with fruits and beauties to eleuate vs in fayth and bury vs in hope of the resurrection We will begge of him to take away all the hinderances of our soule so many ignorances sinnes imperfections feares sorrowes cares which hold it as in an Abysse and that he would replenish vs wiâ—h the fruits of Iustice Wednesday wherin the Sun Moone and Starres were made we shall propose vnto our selues for obiect the beauty and excellency of the Church of God adorned with the presence of the Sauiour of the world as with a Sun of the B. Virgin as a most resplendent Moone and with so many Saints which are as starres of the firmament and we will humbly intreate of God to embellish our soules with the lights and vertues suteble to its condition And aboue all that he would giue vs the six qualityes of the Sun Greatnes Beauty Measure Feruour Promptnesse Fruitfullnesse Greatnesse in the eleuation of our spirits aboue all thinges created in a capacity of hart which is neuer filled with any thing but God Beauty in guifts of grace Measure in the sway ouer passions Feruor in exercises of Charity Promptnesse in the obedieÌ„ce we owe to his law Fruitfullnesse in production of good works Thursday the day wheron God as sayth S. Ambrose drew birds fishes out of the waters the Birds to fly in the ayre and the Fishes to abide in this inferiour element we shall imaginewith our selues the great separation which shall be made at the iudgment-day of God when of so vast a number of men extracted from one the same masse some shall be raysed on high to people Heauen enioy the sight of God others made a prey for hell and exposed to euerlasting torments and in this great abysse and rerror of thoughtes we will beseech God to hold vs in the number of his elect and affoard vs the fauour to score out our predestination in our good and laudable actions Friday whereon other creatures were brought forth and man was created who was at that tyme appointed ouer theÌ„ for gouernour and king we will propose vnto our selues the greatnesse excellency beauty of this man in the Talents which God hath giuen him as well of grace as Nature what a businesse it hath beene to keep the hands of the Creatour employed in his production hands sayth S. Basil which were to him as a wombe but how much more hath it cost him to make him a new drawing forth so much trauell such quantity of sweat and bloud from the Sonne of God who annihilated himselfe for him cherished and fostered him sayth S. Thomas in his treatise of Beatitude in such sort that he who were not well instructed by Fayth would say Man is the God of God himselfe Thereupon we wil begge that we may not frustrate the merit of the life of God giuen to eternize ours and we will practise some kind of mortification to beare God in our flesh as sayth S. Paul and to conforme vs to the sufferinges of the King of the afflicted Saturday which is the day wheron God rested after the creatioÌ„ of the world we will meditate vpon the repose which the beatifyed soules enioy in heauen There is no more pouerty maladyes sorrowes cares calumnyes persecutions heate cold night alteration clamour nor noyse The body resteth fiue or six foot vnder the ground free from the relapsing employments of a life frayle and dying It is in the sepulcher as an inuincible sortresse where it no longer feareth debts Seriants prisons fetters And the soule when it is glorifyed leadeth the life of God himselfe a life vitall a life louely a life inexhaustible for which we oght to sigh take paines begge it often of God with teares in our eyes and grones from our hart as sayth S. Augustime It is necessary on the same day to make a reuiew of the whole weeke to examine the state of your soule your passions your affections your intentions scope proceedings progressions And especially when the moneth is spent to consider diligently what God would haue of vs whatwe of him what course we take to please both him our selues what desire we haue of Perfection what obstacles what defectes what resistance what meanes to mannage all our endeauours vnder the protection of the Saint we shal take for our Patron in the moneth following SECT XX. Deuotion for the houres of the Day THE Church likewise assigneth vs a practise of deuotion for all the houres of the Day if we will rightly apply it For it seemeth the hath a purpose to make of a Christian champioÌ„ a true bird of the Sun which saluteth as it were at all Houres this bright starre seeming to applaud it by her song and the clapping of her winges she desireth that in daily imitation of her we loose not God out of our fight and that we abide in perpetual centinel huÌ„bly to beseech and adore him At the Prime Houre Not speaking at all of the nightly exercise this inuiteth vs in the hymnes of S. Ambrose to begge fiue thinges the protection of God for all the day peace discreer gouernement of the senses repose of the hart mortification of the flesh At the Third Which is the third Houre after the rysing of the Sun the houre wherein the Holy Ghost descended in the forme of fiery tongues on the Apostles we pray the same Spirit to replenish with vigour flames our vnderstanding our wills our senses our harrs our tongues our mouthes so that our neighbours may be enflamed by our good examples At the Sixth Which is the houre of noonetide we behold our Sun of iustice to intreat of him foure thinges to wit Alienation from feruours of coÌ„cupiscence Mortification from choler Health of body TraÌ„quility of mind At the Ninth Which is about three of the clocke when the Sunne is already bending towardes the West we cast our eye vpon our great Starre and demand of him that as he is the immoueable Center round about when the whole world is turned holdeth the beginning progresse of light in his owne handes he first afford vs happy vespers secondly a Constancy in goodnes thirdly a happy End At Vespers When darkenesse draweth neere we beseech the diuine Maiesty to gather to himselfe our hartes oppressed by sinne and in themselues diuided by so great a diuersity of actions that he will cleanse and direct them in the way of eternity so that depriued of this temporall light we may make a sweet retreate into the bosome of God who is the fountaine of intelligible light and that ending our life as we finish the present day we may gaine the prize of Beatitude At Compline When darknesse now couereth the face of the earth we will aâ— range our seluas as little birds vnder the winges of God beseeching him
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
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
to attayne it so sensible is self loue and had you it it were to be a stone not a man It is not to driue away one temptation by another and to do one euill to be freed from another for to pursue that course is to wash your selfe with inke It is not to hide your selfe vpon all occasions neuer to doe good for feare you must fight against euil but manfully to resist in the maÌ„ner I will shew you The great spirit Iohn Picus Mirandula hath collected togeather twelue notable Maximes the practise of which is most profitable to wage warre in spiritual coÌ„bat against weaknesse The first Maxime That you must be tempted on what side soeuer it happen In hoc positi sumus It is our profession our trade our continuall exercise The Eagle complaineth not of het winges nor the Nighttingale of her song nor the Peacocke of her trayne because it is by kind and it is as naturall for a man to be tempted as for a Bird to flye to sing to prune her seathers If you forsake the way of spirituall life fearing to be tempted and turne head towards worldly contentments hold it for an infalliable verity you shal thereby be the further engaged and which is worse without comfort honour merit or recompence you shal leaue a paper crosse which if you wel knew how to manage would load you no more then feathers do the Bird you will forsake it say I to take another hard vneasy and bloudy which will put you into confraternity with the bad thiefe The great Prelate of France Sidonius Apollinaris relateth that a certaine man called Maximus being arriued at the height of honor by vnlawfull and indirect wayes much grieued from the first day and breathing out many sighes spake these words Felicem te Damocle qui non longius vno praÌ„dio regni necessitatem tolerauisti O Damocles I esteeme thee most happy to haue byn a King only the space of a dinner tyme. It is now a whole day that I haue beene so can no longer endure it The second Remember that in the affaires of the world we fight a long tyme we trauell more painfully we reape more fruitlessly the end of one toyle is the beginning of another In paines-taking there is no other hope but euer to labour and a temporal toyle doeth many tymes draw after it an eternall payne The third Is it not a meere folly to belieue a paradise an eternal life a Iesus Christ who made vnto himselfe a ladder of the Crosse to ascend to the throne of his glory you in the meane tyme to be desirous to liue heere with armes acrosse to see the Maister open the way of heauen thorough so many thornes the seruant not to be willing to tread but vpon flowers To see vnder a head all wasted and worne with sufleringes a delicate member as one should put feet of flaxe to a brazen Colossus The fourth Were there no other fruit in temptation but the conformity which we thereby haue with Iesus Christ who is the soueraigne Wisedome it were to be highly recoÌ„penced A braue Captaine sayd to a Soldiar who dyed with him Thou who wouldest haue beene vnknowne all thy life tyme it is no small honour for thee to dye this day with thy maister and who would not hold it a great glory to haue the sonne of God for Captaine for companion for spectatour for theater for guerdon in all his afflictions and tribulations Who would not account it a great dignity to be daily crucified with him to distend his handes and armes vpon the Crosse in withholding them from violeÌ„ces rapincs ruines wherwith the spirit of lying transporteth vs To fetter your feet in hindering theÌ„ to runne after the vnbrideled desires of your hart To make bitter your tongue in subduing the pleasures of your tast To wound your body in beating down the incitementes of flesh by a holy mortification To lessen your selfe by the contempt of honour according to the exaÌ„ple of him who being able alwaies to walke vpon the winges of Cherubims would creepe among vs like a little worme of the earth What a glory were it to say with S. Paul Ego stigmata Domini Iesu in corpore meo porte The fifth Not to confide in humane remedyes wheÌ„ you vndertake to ouercome a temptation It is not a thing which depeÌ„deth merely vpon vs It is necessary God go before and we thereunto contribute our free will If he watch not ouer our heads it will be a hard matter for vs to keepe Centinell No creature is so feeble as he who holdeth himselfe for strong being onely armed with his owne confidence Multa in homine bona fiunt que non facit homo Nulla verò facit homo bona que non Deus praestet vt faciat home saith the Councel of Orange Many good things are done in man which man doth not and man doth no good which God doth not Who thinks to resist temptations without his helpe is like him that hastneth to the warrs and stumbles at the threshold of his own doore And therefore an effectuall meanes in this battel is to insist much on prayer especially at the first aproach of a temptation The sixth When you haue vanquisâ—ed a temptatioÌ„ take very good heed you forsake not your hold whâ—ly slackeÌ„ your courage as if there were no other enemyes to be opposed As distrust is the mother of safety so ouer much security is the gate of danger If your enemy stiâ—â— roame vp and downe like a roaring LyoÌ„ become you on the other side a watchfull Lyon in the centinells of the God of hoastes and take for your deuise Super speculam Domini ego stâ— The seauenth Content not your selfe only not to be beaten but assayle your enemy when Sathan sets a snare to entrap you make it an instrument of merit If he present a good worke to you which glittereth in the world thereby to teÌ„pt you with Pride make a good worke of it and leaue vanity referring all to the greater honour of God The eight When you are in the coÌ„bat fight with alacrity as if you already were certaine of the victory Turne away the eye of you confideration froÌ„ what you suffer and hold it perpetually fixt vpon the reward A great vnhappinesse which maketh many to fall headlong into temptation is that they haue their minds so stretched and bent vpon the thought of paines that they cannot abide to behold the rewarde which waiteth on theÌ„ When the forty Martyrs were in the frozen lake thirty nine of them looked backe vpon their future crownes and one of them vnhapily thought of nothing but his punishment All of them remayned victorious except this wretched creature who soyling the glory of his patience came out of the poole to dy presently after in his infidelity Do you not magine that which comforted our Sauiour on the Crosse in the bottomlesse Abisse of Calumnyes and Dolours was a mirrour
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
that one of the principall mirrours to see God in is A reasonable Soule which finds it selfe out There it is we are to set the Conscience in a throne with scepter in hand and all passions and imperfections vndersoot There it is where she is to take the liberty to say vnto you Wicked seruant behold a day lost What sluggishnesse at your rising what heauinesse at prayer what negligence in labour what great words little workes To what purpose is this curious interrogation temerarious iudgment these wandâ—ing eyes these straying thoghtes what must you needs be aÌ„gry for so slight a cause in such a meeting Must you so freely speake and murmur at the actions of another must you take repast so sensually and so greedily seeke for your ease in and thorough all and so of the rest But if by the grace of God you find some kind of vertues yet must you well examine â—iâ—t them as the perâ—ume which was set before the Tabernacle to present them before the face of God and say for coÌ„clusion with al humility what the holy man Fa. Rob. Southwell did Quid fuerim scio quod fui pessimus quid sim nescio quiâ— de gratia incertus quid ero ignoro quia de salute dubius quod fui Domine ignosce quod sum corrige quod ero dirige My God I know what I haue beene to wit most wicked I know not what I am since I am still vncertain of the state of grace I know not what I shal be being euery momeÌ„t doubtfull of my saluation God pardon me what I haue beene correct what I am direct what I shal be This done say the litanies or some other vocalprayers happily to coÌ„clude the day with acts of Contrition of Fayth of Hope of Supplication for the liuing and dead Say heere LIght of the children of Light bright Day which hast no Euening Behold the world buâ—yed in the darkenesse of night the present day fully finished wherin I see as in a bâ—iefe table how my life shall haue an end My God what benefiâ—s doe I behold on thy part and what ingratitudes on mine Preserue that in me which is thyne wash away with the pretious bloud of thy soÌ„ne what is mine shelter me vnder the wings of thy protection among so many shadowes phantasmes snares of the father of darkâ—esse grauÌ„t that though myne eyes be câ—osed vp with sleep my hart may neuer be shut against thy loue Finally fal a sleep vpon some good thought that according to the Prophet your night may be illuminated with delightes of God and if it happen you haue some interruption in your sleep supply it with iaculatory prayers and elenations of hart as aâ—â—ciently did the Iust called for this cause The Crickets of the night By this meanes you will lead a life full of honour repose and satisfactioÌ„ towards your selfe and you shall make of euery day a step to Aeteâ—nity The markes which among other may giue you a good hope of your predestination are twelue principall 1. A fayth liuely simple constant 2. A purity of life which is ordinarily exempt from grieuous sins 3. Tribulation 4. ClemeÌ„cy and Mercy 5. Pouerty of spirit dis-engaged from the earth 6. Humiliâ—v 7. Charity towards a neighbour 8. Frequentation of the Sacraments of Confession and Communion 9. Affection to the word of God 10. Resignation of mind to the will of the soueraigne Maister 11. Some notable act of vertue exercised by you vpon some occasion 12. Deuotion towardes our Blessed Lady in the honour of whome you shall doe well euery day to obserue three thinges The first is to present vnto her an oblation euery houre in the day of an Angelicall Salutation when at the sound of the Clocke you recall your hart within it selfe The 2. to practise some mortification of spirit or body by a motiue of the imitation of her Vertues The third to giue some almes eyther spirituall or temporall in her honour You will find this Diurnall litle in bulke great in vertue if to relish it wel you begin to practise it It contayneth many things which deserue to be meditated at leysure for they are serious and sage precepts selected froÌ„ the choice of the moral doctrine of holy Fathers But if they seeme short they are not therfore to be the lesse valued remeÌ„ber the braue workman Myrmecides imployed more time to make a Bee then a silly Architect did to build a House FINIS DEVOVT ASPIRATIONS FOR THE Actions of the Day In the Morning I Wil pray vnto thee in the morning in the morning thou wiâ—â— heâ—re my voyce Psalm 5. â— 4. Thou shâ—lt enlâ—ghten me with the rayes of thy face the wild beastes which are passions shall go into their dennes Psalm 103. My dayes are as the dayes of a hired man whilest the tyme of the day of Eternity rise ouer me and the shaddowes of the night of this world do vanish Iohn 7. Cant. 4. At the beginning of any good VVorke It is written of me in the beginning of thy Booke that I do thy Commandement My God I will for I beare thy law engrauen on the midst of my hart Psalm 39. In good Inspirations God hath opened the eares of my hart and I will beware how I gaine-say him Isay 50. For Masse I will go and I will see this great vision Exod. 3. O how louely are thy Tabernacles Lord God of Hoastes Psalm 63. At spirituall lesson Speake O Lord for thy seâ—uant harkâ—â—neth 1. Reg. 3. In speaking My haâ— naâ—h vttered a good word I will tell my workes to the King Psalm 44. At Resection Thou openest thy hand and â—hâ—u fillest euery creatâ—re wiâ—h blessing Psalm 144. In prosperity Let my tongue cleaue vnto my iâ—wes if I remember not â—hee in the beginning of all my iâ—â— and prosperityes Psalm 136. Inaduersity God mortisyeth quikneth 1. Reg. 2. If we haue receaued good from the handes of God why should not we receaue ill Iob. 2. Ought not Christ to haue suffered these things and so to enter into his glory Luc. 24. In the affaires and cares of the world Man passeth as an image and he is troubled in vaine Psal 38. In Calumnies If I did please men I should not be the seruant of Christ Galat. 1. In prayses Not to vs O Lord not to vs but to thee be glory giuen Psalm 113. Against the vaine hopes of the world As the dreame of them that rise O Lord in thy citty thou shalt bring their image to nothing Psal 72. Against Pride He that exalteth himself shall be humbled Luc. 14. Auarice It is a more blessed thing to gâ—ue then to take Act. 20. Vncleanesse Know you not that your bodyes are the members of Christ 1. Cor. cap. 6. v. 15. Enuy. He that loueth not his Neighbour remayneth in death 1. Iohn 3. Gluttony The kingdome of heauen is neyther meate nor drinke Rom. 14. Anger Learne of me for I am humble of thâ—t Matth. 1â— Sloth Cursed be he who doth the worke of God negligently Hier. 48. Rules of Fayth God is not knowne but by himselfe From God must be learned what is to bâ— vnâ—erstood of God Hilar â—b 5. de Trinit God calleth not vs to a blessed life by difficult questions in simplicity he is to be sought by piety professed Idem lib. 10. Transgresse not the ancient boundes which thy Fathers haue put Prou. 12. Many graue considerations iustly hold me in the bosome of the Catholiquâ— Church The consent of people and nations The authority of the Church it selfe which is risen from miracles norished by hope increased by Charity established by itâ— antiquity The succession of Bishopâ— holds me therin which beginning by that Sea authority of S. Peter vnto whome God recommended the care of his flocke hath maintayned it selfe to this present tyme. Lastly the name of Catholike holds me S. August lib. de 〈◊〉 〈◊〉 contra epist Fâ—ndam It is an extreme folly to dispute against beliefs generally receaued into the Church S. August Epist 1. 18. Let vs follow generality antiquity consent let vs hould what was held throughout euery where and by all so that it be authorized by the diuine law and tradition of the Catholike Church Not to know any thing beyond it is to know all Vincent Lyrin against profano noueltyes Tertullian in his Prescriptions Act of Fayth O Lord I belieue help my incredulity Mar. 9. I know my Redeemer liueth c. Iob. 9. Of Hope Although I shal walke in the midst of the shaddow of death I will not feareuill because thou art with me Psalm 22. With him I am in tribulation I will deliuer him glorify him Psal 90. Of Charity What is to me in heauen And besides thee what would I vpon earth My flesh hath fainted and my hart God of my hart and God my portion for euer Psal 72. O Lord feed me thy suppliant with ceaselesse influence of thy Diuinity this I begge this I desire that seruent loue may penetrate me replenish me and change me into it Bloâ—â— FINIS