c for I was hungry and you fedd me I was dry and you gaue me to drinke I was naked and you cloathed me c. And what a hart-breake on the contrary to those other vncharitable and couetous wretches to see themselues condemned to the eternally tormenting flames of Hell who might haue pourchaced at so easie a rate those happie keyes which would haue also opned vnto them the gates of Paradise but I was hungry and you did not feed me I was dry and you gaue me not to drinke I was naked and you did not cloath me c. and therefore goe yee cursed into eternall fire c. for you refusing it to my true members the poore you refused to doe it to my selfe O how happy and truly wise are they who by right vse of their wicked Mammon make frends with it in tyme by releeuing the poore for thereby they put it out at vse to God himselfe with most aduantage for their owne endlesse felicity Prou. 19 17. But some poore man perchance may reply and demand how he should either feed the hungry or cloath the naked who hath not where withall to supply his owne necssities I answere who hath not meanes to releeue his neighbours want let him haue charity to commpassionate them and by prayers and counsell to assist them the best he can for there be seuerall sortes of Almes saith S. Augustin whereby our sinnes are pardoned and of them all the best is to pardon iniuries freely from our hart to loue our Enemies to doe good for euill and to pray for them who hate vs for this is Almes of the heighest esteeme with God whose heauenly grace enables the poore to practise it as well as it doth the rich and therefore none must pretend to be exempt from the practise of giuing Almes when either corporally or spiritually our Christian duty shall oblige vs therevnto Reade the 4 chap. of Tobias where you shall amply see expressed both the effects the obligation and circumstances of giuing Almes to which remitting you I will proceed to what I intended to propose in the Seuerall vertuous Exercises whereby to regulate our actions for the better obseruance of Sundayes and other Feastes commanded by holy Church BEsides the daily and precisely requisit nourishment which necessity requires for entertayning our corporall health and vigour for performance of such duties as God requires of vs the practise euen amongst the holiest Christians in the primitiue tymes allowed some mutuall inuitations to their little feastes called Agape or charitable banquets whereby more firmely to establish true loue and charity amongst themselues and also to relieue the poore with what was left So in like manner both God and his holy Church haue prouided for the spirituall nouriture of our soules that besides the ordinary and daily food for them by prayer and other vsuall exercises of holy vertue vpon Sundayes and other festiuall dayes we should feast our soules by more plentifull variety of their true spitituall nourishment And for this end it is first to be obserued that we ought to be much more retyred and farr more assiduous at our deuotions vpon these dayes then at other tymes the other dayes being allotted to prouide for our corporall necessities but these are appointed expresly both by God and his Church to be employed in his diuine seruice and for the spirituall necessities of our soules which is the end and motiue of their institution thereby to afford vs good leasure and oportunity to feed vpon the grace-conueying Sacraments which we ought at those tymes more deuoutly to frequent according as each seuerall condition may require And for further direction therein I remit you to B Sales in his Introduction to a deuout life part 2. chap. 19. about Confession And to the chapter following for frequenting the holy Communion Wherefore they doe not sanctifie the Sabboth day who spend it in feeasting sporting or in meere idle conuersation for the precept saith not thou shalst feast and sport the Sabboth day but thou shalst sanctifie the Sabboth day that is by vertuous exercises to maâ—e that day more holy then the rest for it is not the day that sanctifies the workes which are done in it but the workes doe sanctifie the day and makes it holy Nor is one day more holy then an other but because it is spent in more holy and pious employment and therefore as vertuous actions doe sanctifie the day so vicious doe prophaine the same And hence it is most euident that God did not forbid the Artificer or laboring man their honest and industrious labour vpon the Sabboth day that he should dance or sport and spend that day in sloath or sinfull conuersation no doubtlesse he forbid those seruill workes which are good in themselues to the end we might haue leasure to employ the day in spirituall and holy Exercises for his glory the greater good of our soules by frequenting the Sacraments Sermons spirituall lecture and other deuout exercises of vertue And yet if we examen but the practise of most mens actions of this sinfull age we shall find that the chiefest difference which the Libertins now giue to the Sabboth and other holy dayes aboue the rest consists but in better cloathes greater cheere and much more idlenesse then vpon other dayes So that whereas the institution of those solemne feastes were first to purge our soules from sinne contracted by the secular negotiations of the week edayes past we much rather defile our selues as swyne wallowing in the myre to whom God speakes by his Prophet Amos c. 5. I haue with detestation reiected your solemnities and truly with great cause for to solemnize the holy dayes after so sinfull a manner is much more beseeming the sensuall Epicures and the faithles Atheist then true Christian Catholiks nor is God so heighly offended in anie other dayes of the weeke as he is vpon these wherein there is giuen so great occasion of much more sinne by the vsuall excesse of good cheere apparell and idlenesse the three proper instruments for Gluttonie Luxury and of seuerall other sortes of sensuall vice supposing as I said that sinfull excesse be committed therein for both better cheere and apparell may be then vertuously vsed as well in due honour of the day as also by frendly hospitality to preserue true loue and charity with our neighbour Nor doe I here intend to cry downe with the ouer-tyranous Precisian Sectaries all honest and publike recreations vpon these dayes in the afternoone the Sermon and Euen-song being done No they hauing spent well the morning and done also their afternoons duty to God in the Church he will be farr from taking offence at honest and innocent recreation whereby poore seruants and others now dulled with the whole weekes worke may then haue some little freedome for relaxation of minde and to reuiue and cheere vp their spiritts to begin with fresh courage againe their accustomed labour And to hinder them of
by a serious reflexion of God's beholding the foulnesse of her offenses shee therevpon forsooke her sinfull course and retyring to a penitentiall life shee ended the rest of her dayes in great repentance and sanctity This was the happy effect of Gods diuine Presence remembred by that happy sinner And doubtlesse should we but liuely conceiue this sacred Presence it would obleige vs to much more reuerent and deuout respect at our prayers as also to refraine from offending in other occasions that dreadfull and all ouerseeing Maiesty You haue now had in this present Rule the Theory of God's diuine Presence and by which is only lay'd the foundation whereon this next is to build by reducing the former to practise which is the proper subiect of THE SECOND RVLE Regulating all our actions from our vprising vntill we goe to bed THE former Rule informing our vnderstanding with that great treuth of Gods diuine Presence it is but requisit that by this the will should be excited to the holy practise thereof in rendring to his sacred Maiesty due honour and homage by all our actions of the day for he hauing so mercifully redeemed vs from eternall thraldome by the price of his dearest blood both iustice and gratitude makes all our actions by an infinit degree more due vnto him then anie Prince or Parent can pretend from either child or ransom'd slaue And to performe our duty rightly herein to him by the practise of this good Rule it mainely imports vs to begin well the day to which the remainder doth so vsually corresponde And therefore with a speciall care we ought to sanctifie our first vprising thoughts and actions by some vertuous practise they giuing so great an impression to all our ensuing deeds of the day First then so soone as you are fully awake hauing taken conuenient rest and your vsuall repose it being also now your tyme to rise and no incommodity nor indisposition being offered to hinder you make presently the signe of the Crosse thereby to inuoke the diuine assistāce of the most blessed Trinity through the merits of CHRISTS holy Passion and at the first morning light appearing to your eyes salute with all cordiall reuerence and deuotion that bright heauenly Sonne of Iustice IESVS-CHRIST saying O sweet IESVS the true light of our soules illuminate my vnderstanding I beseech thee and inflame my will to the end that I may know thee loue thee and serue thee both this day and euer-more And for your better beginning of the day endeauour also to giue God your first action thereof by a vertuous act of Mortification shakeing off all sloath and drowsinesse that would detayne you with losse of precious tyme which holy Act you may offer to God as the first fruit of that new day most due vnto him and so very gratefull as it may pourchace a happy blessing vpon all the rest you shall doe therein Finally omitt not to acknowledge with due gratitude this so graciously preseruing you that night from all euill and his mercy in affording you the good beginning of that day wherein by his grace you may negotiate the most important worke of your Saluation by louing and seruing him with much more care and fidelity then formerly you haue done Secondly in further thankfulnesse for his so innumerable great benefitts offer your selfe entyrely both body and soule with all their powers and senses to his heauenly Maiesty all your actions both interiour and exteriour of that day to the end that he may wholy dispose of you both in life and death to his owne greater honour and glory And protest that together with all the Saints and Angells in Heauen and with all other creatures vpon Earth you desire to loue to praise and adore him by all and euery action whatsoeuer yea by each motion of your eyes hands or feet and by euery breath you draw for by this holy practise you shall happily associate your selfe with all his other both Celestiall and Terrestriall blessed Creatures in all their religious actions of loue praise and homage which they render to God to whome in vertue of that your holy intention all your actions will be acceptable you actually both louing praysing and adoring him thereby And finally by this vertuous practise you will vnite your poore endeauours with those who praise him best and by a speciall manner communicate with them and also contribute to all the honour and glory which shall be actually rendred him both in Heauen and in Earth Thirdly craue his diuine grace to preserue you that day from all grieuous sinne and propose firmely on your part to auoyde all such occasions as former frailties may giue you iust reason to feare And resolue in particular most carefully to shunne that sinne to which you finde your selfe most subiect and to exercise the actes of that vertue which most opposeth the same Adde also to this an act of oblation to God of a most willing acceptation for his loue of all the Crosses and troubles which may happen that day and during your whole life Renounce all euill temptations to sinne all inclinations to pride and selfe-loue all inordinate passions and vnruly affections which may present themselues that day to you for by this act God will be glorifi'd in all your sufferings you hauing so very willingly accepted them for his loue and by this meanes you may also obtaine a diuine blessing and grace to resist all temptations to those sinnes which for his loue you did formerly renounce and disauow And in case that by frailty you shall transgresse against your morning good purpose yet this renouncing act not being reuoked your intention stands good and your transgression inuoluntary and thereby will either not be criminall in the sight of God or at the least the malice of it will be greatly diminished Fourthly raise feruently your heart and minde vnto God and treate with him the chiefe necessities of your soule by holy prayer which is as needfull to a spirituall life and aduancement in vertue as is the water to growing plants Begge humbly his diuine light to vnderstand his blessed will and to enable you by his grace to performe the same Which preparation to your prayer being made Fiftly compose your selfe deuoutly in the place of prayer as in the diuine Presence of God where vpō your knees first humbly and lowly bowe or kisse the ground in acknowledgment that you are earth to which you must returne as also in humble and gratefull memory of the most blessed Incarnation of the Sonne of God Adore his diuine Presence who became Man for our Redemption Next makeing the signe of the holy Crosse vpon your forehead mouth and breast as sealing and shutting vp thereby the doore of your heart against all prophane words thoughts and deeds for that tyme retire your selfe into the secret cabinet of your soule there priuately to conuerse with him alone as if there were no other but only himselfe and you in all
leading to Beatitude a worke well deseruing a much better contriner and farr was it truly from my thought to propose this vnto publike view which I iudged vnworthy the presentment to my particular frend for whose priuate vse it was composed but the persuasion of seuerall persons whose iudgments had great power ouer my will in some sorte constrayned me to expose it vnto all vpon that conceiued hope that it would doe good vnto manie You haue therefore here from an vnskilfull hand a rude and vnperfect draught of these good Rules for a vertuous life which I very humbly remitt vnto more able Maisters to be accomplished with their much better coulors of perfection as also to amend both the faults and methode where need shall require And although it cost me some paines to compose this Rule yet to obserue it will re quireso much the more as doing is more difficult then saying But seeing that true Christian Perfection consists not in words but in the reall performance of deeds and is gained by laborious practise much tather then by speculation or by contemplation alone therefore we must with vertuous resolution embrace the paines required to obtaine the blessed end of our Beatitude For one should but in vaine expect to satiate his desire in beholding the curious and delightfull obiects of forraine countries vnlesse he likewise would expose himselfe to the vsuall paines and incommodities required for such a iourney which by a willing and curious minde are most cherefully vndertaken and endured with pleasure and alacrity We see that both the souldier and marchant expose themselues to imminent dangers extreame sufferings in hope of some vaine deluding vanity of humaine honour or for the gaine of some poore temporall reward whereas by incomparable lesse venture and by nothing neare so great paines we are taught by these Christian Rules to pourchace a secure inheritance of eternall Felicity and obseruing the good directions which they giue they will be as an Angell Raphael to preserue vs from manie greater dangers in this perilous Pilgrimage of our present life then was yong Toby in that long dangerous iourney by his Angelicall Guide Tob. 12. You haue here deare Cath. reader a guide presented you for a much more important voyage and though it be not a liuing Angell yet is it warranted by the Lord of Angells Iesus-Christ being grounded vpon his sacred word as also vpon the doctrine of those holy Fathers and Pastors whom he hath commanded vs both to heare and obey as himselfe Luke 10. yea it hath been alwayes practised by his greatest Saints and therefore in following it we cannot erre The Angell Raphael would accept from Tobie neither treasure nor any other recompence in requitall of his paines because then actually enioying the beatificall vision of God he had the full accomplishment of all Beatiude and therefore stood not in need of his help in any thing But I a sinfull wretch and a most vnperfect creature most earnestly begg your prayers in recompence of my paines to the end that I may so guide my owne life actions by these good Rules which I haue proposed vnto others as I may also at last arriue to that Celestiall city of all Blisse Let this deare Catholike Reader be our mutuall prayer in this mortall life that we may celebrate together in the other an eternall Iubile of Ioy with praise and glory to the Father Sonne and Holy Ghost both now and for euermore A TABLE Of the chiefe contents in this Treatise THE first Rule concerning a Pure Intention and Gods Diuine Presence Pag. 17. That the memoty of God Diuine Presence is a maine incitement to vertue and a great curb to all vice pag. 28. The 2. Rule regulating all our actions from our vprising vntill we goe to bedd page 69. A practise before our going to bedd page 87. The 3. Rule for the Exercise of Prayer page 104. Comfort and remedy against inuoluntory distractions in Prayer page 125. The practise of a daily particular examen of Conscience page 245. Concerning the holy Sacraments of Confession and Communion pag. 152. The 4. Rule shewing how we ought to heare Masse page 162. A second compendious manner of hearing Masse for the more vnlearned sorte of people page 235. An answere to two vsuall obiections against the Masse pa. 245. The 5. Rule for the exercise of certaine select vertues most conducing to Christian Perfection pag. 255. A necessary aduertisement for the profitable practise of anie vertue which we desire to obtayne pag. 259. Of Mortification pag. 266. Of Humility pag. 270. Of Conformity to the will of God pag. 278. For the practise of Patience pa. 286. We ought to suffer Persecution and affliction with ioy page 296. Of the loue of our Enemies pag. 311. How Patience may be practised in the occasion of contempt and disesteeme pag. 323. Pious practises for seuerall occasions in the day page 330. How to preuent disquiet of minde when crosses and laborious obligations befall vs and at the death of frends pag. 338. c. Against rash resolutions in hard and d fficult affaires pag. 351. How to make vertuous and true Christian visitts pag. 354. How to entertaine good thoughts when walking abroad pag. 257. What is required of vs for rightly obseruing the Fastes and Feastes of the Church where of vigilles Ember and Rogation dayes pag. 361. c. Of one voluntary dayes fast each month by way of a spirituall Exercise pag. 391. Of the satisfactory worke of Almes pag. 402. Concerning the obseruance of Sundayes and other Feastes pag. 405. Of spirituall lecture pag. 413. Of spirituall sloath and Indeuotion pag. 417. The sixt Rule regulating our Conuersation pag. 421. What conditions are required for a laudable and true Christian Conuersation page 423. The best meanes to obtayne this vertuous Conuersation pag. 429. Ciuill myrth and cheerefull Alacrity are well beseeming true Christian Conuersation pag. 437. The lawfulnesse of moderate recreation in gaming fitting sports And of their abuse pag. 442. What abuses in recreation are to be auoyded pag. 448. Concerning temperance and our comportment at the table pag. 452. Of Detraction Rash-iudgment and Obloquie c. pag. 464. Against Ieering Scoffing and all prophane discourse pag. 473. Of vicious Loquacity and ill gouernment of our tongue pag. 481. Of boasting Ostentation and â—aine-selfe-conceipt pag. 487. Of Contention and Debate pag. 490. Of Anger and Choler pag. 497. Of vaine and affected singularity and curiosity either in dressing or behaueour pag. 505. The vertue of Prudence is most necessary for regulating a true Christian Conuersation pag. 518. Whnt matter or subiect is best for entertayning a vertuous Conuersation and holy discourse pag. 523. The 7. Rule shewing the great necessity to prepare our selues for Death in tyme of health consisting of eight pious and verie profitable Meditations pag. 529. THE FIRST RVLE Shewing both the profit and necessity of a pure intention in all our actions as also the
the world Finally conceiue that day as perchance the last that shall be lent you wherein to worke your saluation which depending vpon that state wherein your last action shall be done ô of how mayne importance it needs must be to make a serious reflexion vpon euery act which may prooue perchaunce to be your last and whereon your Eternity may depend for an endlesse weale or woe This holy and most important morning practise is able to make so verie deepe an impression in our hearts to continue so powerfull an influence vpon all the rest of our actions throughout the whole day as that no worldly affection nor passion nor anie creature whatsoeuer will be able to disorder that happy soule which beginning the day with so whol'some a thought shall frequently renew the same cogitation of death no rather he will dispise all mortall things who often remembers that he must dye as S. Hier. by his owne experience assures vs. Yea by this happie practise of beginning the day with a holy memory of death we shall be made carefull of that dreadfull accompt which will be demanded of vs at that vncertaine houre and then with ioy we shall finde the Romane Orator most truly to haue said that it is the heighest point of wisedome to doe liuing that which dying we would wish to haue done and this practise would prooue a most powerfull Antidote to preserue vs from the deadly poyson of sinne Our morning preparation thus made and our vsuall prayers and deuotions performed with due reuerence we must then betake our selues to such employments as our present condition shall require at our hands calling often to mind for what end it was that God did create vs and doth still preserue vs in this world all which being only for his glory and our owne saluation we must carefully direct all our actions accordingly as being to render a most rigid accompt for euery moment of this most precious tyme which God hath lent vs to negotiate with our talents for that end Now to be faithfully accomptable herein I conceiue it a singular good expedient not only to regulate in this manner all our actions of the day but also to propose vnto our selues a set order and distribution for the employment of the whole tyme thereof according as our condition and calling may both admit and require of vs to Gods glory and our owne soules health for order is most pleasing to him who created all things in order measure and weight Wisd 11. And it will preuent much idlenesse as also teadiousnesse to our mindes to both which they are exceeding subiect who propose not to themselues some due methode for the employment of their tyme and affaires which being rightly ordred they passe with much more content and ease Now this right order consists in the fitt disposing of all our seuerall employments for the day as for our morning and euening prayers for all our other employments as well spirituall as temporall suteable to our condition leasure regulating the tyme for our studies or reading for our worke or corporall refection for our recreation or for such uisitts conuersation as either ciuility or charity may iustly exact of vs. In fine we must obserue an order and sett tyme for all our affaires so fart as prudence and conuenient fittingnesse will permit Nor is it lesse conuenient that we should stint discretly regulate a due proportion as well for our domestike expence as also for all other occasions answerable to our condition and ability allotting also for Almes what may be fitting in due gratitude vnto God for this is that order saith S. Aug. which bringes vs to him that we doe all things decently and according to order 1. Cor. 14. And with a pure intention for the glory of God for hereby all our actions will become gratefull to him meritorious of eternall reward O lett vs not therefore omitt to direct rightly our morning Intention nor to propose vnto our selues some good employment for the day which must not be consumed in idlenesse nor in the vaine and fruitlesse pastimes of meere prop haine worldly Conuersation By the first part of this Rule you haue direction for your morning actions whereby to regulate all the seuerall employments of the ensuing day But to conclude the better what we endeauored well to begin and to make that our morning oblation an entire sacrifice vnto God it will be requisit that we be as carefull to crowne that our mornings well beginning with as holy a good euening exercise at our going to bed which I will endeauour to propose vnto you by THE SECOND PART Of this Rule to be practised before our going to bedd IT is no lesse necessary to end well the day then it was to begin it well and as needfull to consecrate to God our last euening actions as our first in the morning And to this end before we goe to rest we ought to conclude the day with this euening Exercise as it is generally practised by the best Catholikes retyring into our Oratory or the vsuall place of prayer so soone as fit time may require to dispose our selues to our rest and there alone or in companie as may be most expedient to our present condition we may say the common Litanies of the Saints with the ensueing prayers to which we may also add such other accustomed deuotions as tyme place or other circumstances shall require And finally cōclude with abriefe examen of Conscience consisting of these fower following points An examen of Conscience for such as in a vertuous course of life ayme most at Perfection and often frequent with deuotion the holy Sacraments FIrst deuoutly vpon your knees in the Presēce of God adore him in your heart craue his grace to call your sins to minde and to detest them Secondly giue thankes for his innumerable benefits for his preseruing you from so manie dangers and for those especially of that present day Thirdly examine in particular what sinnes you haue committed by Thought by Word by Deed or by Omission whereof the World the Flesh or the Diuell may be able to accuse you Whether you haue broken any of Gods Cōmādemēts or of those of his Spouse the holy Cath. Church Whether you haue offēded by any of the seauen deadly sinnes or by any of your fiuecorporall senses And in particular if failed in the duty of your present state and condition Examine what has hap'ned in your Conuersation of that day wherein you may haue offended God either in Thought By Vanity By anger By Impurity By Pride By Presūption By Reuenge By Rash iudgment By Disdayne By Enuie or the like In Words either immodest Or impudent Or Proud Or Disobedient Or Vncharitable Or Iniurious Or Vntrue Or Blasphemous Or Vngodly and the like Or finally in Deeds examining well your Conscience of all your sinfull actes and obserue with diligence your owne vicious inclinations and
euill spirit of Melancholy with much confusion Nor can it chewse but greatly ioy that hart and soule which shall but well consider his owne capacity of so incomprehensible a Blisse In fine would you be freed from Melancholy liue then vertuously for solid vertue and Melancholy can neuer lodge long in the same soule togeather and when you finde Melancholy most to assault you then put your selfe most to employment and force nature especially from all drowsy idlenesse for Melancholy resteth and groweth strong there only where sloath is harbored and it 's driuen away by action which yealdeth not leasure to Melancholy thoughts You will say perhaps that for the danger of Melancholy it is verie well knowne but you cannot hinder what nature hath ingrafted in you To this I answere againe that you must labour and diligently bestirr your selfe against it for it is an euill which the more you amuse your selfe therevpon the more it will gaine an increase vpon you He that perceiuing his house to be on fire and seeing the flame to breake out on euery side and in stead of resisting it should stand but looking on deploring the power of that vnmercilesse element he would soone see all consumed in flames and himselfe highly condemned for not preuenting it It is the verie same with a Melancholy person who well perceiues his harme but through sloath and willfulnesse will neither vse corporall industry nor yet the spirituall remedies of deuotion whereby to hinder that melancholy euill but rather by yealding to the naturally dull and pensiue stupidity of that idle humour he casteth more fewel to increase the flame whereas vndoubtedly it is a farr greater paine to endure the vexation of a sloathfull deiected and melancholy minde then it would be to apply the true remedy as aboue is specifi'd to cure that dangerous disease In fine S. Francis had good reason to say to his brethren when he espied anie of them to be sad brother said he who serueth God must not be melancholy vnlesse he hath commited sinne whereof if his conscience doth accuse him let hime onfesse it and then returne to his former alacrity And truly if we rightly consider it what cause can he haue who loueth and feareth God to be sad and melancholy which is an humour much fitter for Epicures and meere sensuall and great vicious liuers who well may carry their Hell about with them and whereof their euill conscience doth make them guilty but the childe of God endeauouring to obserue his law what cause hath he to be sad or melancholy This great folly is best cured by neglecting it and if mens companie doe trouble you recurre to the better conuersation both of Gods holy Saints Angells Or if finally these worldly affaires and employments be tedious vnto you mount vp to Heauen with your thoughts and there conuerse with those celestiall Cittizens of Paradise speake often with God himselfe by holy reading and prayer by which you shall most easily auoyde this hurtfull and dangerous disease of Melancholy for that conuersation hath no bitternesse nor is that companie tedious but full of gladnesse and ioy wisd 7.16 Profitable resolutions to be made when surprised with some suddaine paine or infirmity SO soone as some sharp paine or troublesome indisposition shall seise vpon you regarde it as a louing correction frō his diuine and fatherly hand who from Eternity hath ordayned all for our greatest good Submit your selfe to his all-disposing prouidence and adore his heauenly will by a holy and true conformity Imagin by that infirmiti's first seising vpon you to heare God for to call and say to you render accompt of thy stewardship Luke 16. For in tyme of health we scarce think to prepare for it and therefore if death should but suddainly surprise vs ô in how doubtfull a case should we be sicknesse is therefore a great mercy of God whereby to giue vs warning and leasure to prepare our selues for that important reckning and is but as an other messenger from God to vs and as a Ionas to the Niniuites to stirre vs vp to repentance whilst tyme and oportunity is granted Secondly call to minde the great and manie sufferings of other people and you will easily conceiue how verie fauorably God hath been to you For which excite your selfe to true gratitude and to embrace his blessed will accepting cheerefully your present paine in parte of satisfaction for your sinne Thirdly remember this most comfortable promise of our blessed Redeemer that as you are partakers of the Passions so shall you be of the consolation 2. Cor. 1. yea it is necessary here first to be crucifi'd with IESVS saith happie Sales before we can be glorifi'd with IESVS in Heauen Take therefore with cheerefull and holy Conformity this vnsauory potion of your present paine which being but so accepted of from the hand of God and tempered with true repentance and firme purpose of amendment it will be an infallible cure of the sinfull maladie in your soule Consider therefore the great aduantage which may be made of these your present sufferings and doe not repine for a little vnsauery taist to receiue with ioy your cure from so louing and skilfull a hand O no let vs much rather and with true Christian courage cry-out with S. Augustin to this our diuine Phisition here cutt here burne spare me not here ô Lord to the end thou maist spare me eternally Finally by each infirmity God warneth vs to make ready for his comming saith S. Greg. and he knocks thereby at our doore to putt vs in minde of our mortality Let vs bid him hartely welcome with Hely for it is our Lord let him freely dispose of vs as he shall please 1. Reg. 3. Yeald all to his diuine pleasure who knowes best what is most for our happinesse for by these good reflexions our infirmities will be both satisfactory meritorious and much more easie also to be suffered Against rash resolutions in hard and doubtfull affaires COunsell is that guift of the holy Ghost which by a supernaturall light directs our vnderstanding to discerne good from euill and in difficult affaires what ought to be done counsail shall keepe the and prudence shall preserue thee that thou maist be deliuered from the euill way saith the holy prouerb c. 2. Our blessed Sauiour that eternall wisdome spent 30. whole yeares in a retyred life at home and 40. dayes more in the desart before he publikely begun to manifest the great worke of our saluation by his preaching and conuersing with men not for anie need he had of so long and deliberate a preparation there vnto but meerely for our example and to teach vs thereby to vse more wary circumspection who are by nature so inconsiderate subiect to erre by too much leuity of spirit precipitation in the actions of our life wherein they being difficult and of importance we ought euer to consult with some wise experienced person before we finally
this innocent pastime doth much rather resemble Puritanicall cruelty then anie vertue or true Christian deuotion which comming from the holy Ghost cannot be in that seuere spirit of cruelty and rigour but in his spirit by whom all thinges are sweetly disposed wisd 8. Now as concerning your ordinary deuotions if leasure and good commodity will permitt after your daily morning prayers and other vsuall deuotions make some more then ordinary spirituall lecture say your Euen song also after dinner and heare some good exhortation if oportunity be offered and let not the whole day passe without some good worke as in visiting some sicke person or to comfort such as either corporally or spiritually may most stand in need of your helpe or finally to exercise at the least some one of the holy workes of mercy Take more tyme on those dayes for reading spirituall bookes and make a diligent examen of your last weekes comportment towards God whether faithfull in your good purposes for the amendment of your life or if not rather worse by continuing and increasing your former bad habits Whereat confound your selfe and renew with great feruour your former Resolutions of amendment and with the next new weeke begin also a new reformation for there is no better way saith holy Sales to end happily a true spirituall life then daily to begin the same and it is greatly nourished by this ensuing help Of spirituall lecture a proper Exercise for all festiuall dayes SPirituall lecture is a holy Magazen which doth furnish both our memory and vnderstanding with pious thoughts for heauenly contemplation whereby to vnite vs to God it excites vs to the practise of vertue and therefore though it be daily necessary for the vertuous soule yet principally to be practised those dayes peculiarly dedicated to the diuine seruice of God to whom we speake by prayer and by spirituall lecture God speakes vnto vs. Which two holy Exercises haue great connexion and are mutually maine helpes each one to the other and as meate and drinke are both needfull nourishments to the body so these are as necessary for the soule Omit not therefore daily to giue your soule this necessary spirituall food at such tymes as you finde the best leasure for it Your reading may be in the Imitation or following of CHRIST in the Saints liues in some of Granada his workes in the Introduction to a deuout life in the Spirituall Combate in the Holy court or the like But to performe your spirituall lecture with best profit a good methode therein is verie necessary for which you may briefly obserue as here followeth First placing your selfe in Gods diuine presence as in prayer raise louingly your hart to him humbly craue his grace to make profit of what you are going to reade 2. Reade leasurely and not as if you desired to see quickly an end of the booke but meeting with some good point for your instruction pause there and consider it with leasure and good attention as if it were God himselfe who should speake thereby to you which done then goe on and still practise the same 3. Reade not for curiosity but for deuotion thereby to learne the true practise of vertue and to inflame the will to embrace it much rather then to informe the vnderstang what it is Sticke not to reade the same booke if it like you well twice or thrice ouer for it is the leasurely and perfect disgestion which breedeth the purest blood 4. A quiet and reposed minde is necessary for the reaping profit by reading for as vnquiiet water reflects such broken and confused species of the shadow which is cast vpon it as one scarcely can perceiue anie true proportion thereof so likewise it is the verie same with an vnquiet and troubled minde with anie passion which is vncapable then to make anie profitable conception or but verie vnperfectly at the least with the best spirituall bookes by reason that it being disquiet in it selfe it needs must reflect but broken and confused conceptions of what is reade Finally with a recollected and quiet mind in reuerence and deuotion let your reading be not so much by way of studie to know but rather in the spirit of true piety to draw from thence some spirituall profit for the good of your soule and faile not also to draw from your reading some good point in particular which may incite you to the holy practise of piety standing euer most carefully vpon your gard against it's greatest enemie that pernicious Sloath which once getting roote in your hart it will endanger the greatest vertue in your soule This dangerous vice of spirituall sloath and teadious vnwillingnesse to all exercise of vertue I will endeauour to destroy by the ensuing article Of spirituall Sloath and Indenotion THis vice is properly a languishing of the soule a dulnesse of the mind and an vnpleasingnesse of the will towards all spirituall deuotion which declines vs from pious exercises and makes vs negligent and vnwilling to the practise of vertue it inclines vs to giue ouer our accustomed prayers or at least to performe them but verie negligently and only by halues The great danger of this sinne is sufficiently declared by those words of our blessed Sauiour Mat. 7. the tree which beareth not good fruit shall be cut downe and cast into the fire and it is neuer so predominant as vpon these festiuall and consecrated dayes to Gods glory and our owne soules greatest good Against which Capitall vice source of so much sinne our soueraigne remedie must be to haue recourse to God by frequent and earnest prayer that he vouchsafe to enkindle in our harts the ardent flame of deuotion and the true feruour of Pietie Obserue punctually the accustomed tymes for your prayer so farr as conueniency will permit Quitt not your former vsuall holy exercises though they seeme neuer so barren and dry yea though your fancy doth perswade that they nothing auaile you yet be but faithfully patient with true humble perseuerance and God will at last not faile to bestow both comfort and his holy blessing vpon you It is also a great helpe against this spirituall Sloath and indeuotion to reade the liues of Saints and to consider attentiuely therein the great feruour and deuotion wherewith they serued God And aboue all it might aboundantly suffice to cure our sinfull sloath by considering the incessant and most painfull labours which IESVS-CHRIST the eternall Sonne of God did take for our Example and saluation hee spending frequently whole nights in prayer to his heauenly Father in our behalfe what wearisome iourneis through seuerall Prouinces made he to instruct and to cure the infirme both in body soule It may well cōfound vs also to consider with what faithfull alacrity the Apostles made their continuall pilgrimage about the world to plant the holy Gospel for the saluation of soules and with what cheerefull constancy they gaue their liues for the glory of God Finally by what