goodnes We must necessarily beg of God since our necessityes enforce vs thereunto his bounty inuiteth vs we must aske that he hath appointed vs in our Lords prayeâ— which is the abridgement of all Theology we must demaund it in the name of the Sonne with confidence to obtaine it we mâ—st begge it for the Church for the Pastours for our most gracious King for publike necessities for our selues for our neighbours we must aske for spirituall temporal blessinges so much as shall be lawfull according to occasions neuer forgetting the dead For which purpose it is good to haue a collection of prayers for all occurreÌ„ces as a litle Fort furnished with all manner of pieces of battery to force euen heauen it selfe with a religious fortitude and a pious violence At the least pray daily euery morning that thou mayst not offend God mortally not be wanting in grace light and courage to resist those sins to which thou art most inclined to practise the vertues most necessary for thee to be guided and gouerned this same day vnder the prouidence of God in all which concerneth the weale of soule body and thingeâ— exteriour To participate in all good workes done thorough Christendome to obtaine new graces and asistances for the necessities of our neighbours which may then offer themselues and that by the intercession of Saints where with your prayer must be sealed Say for your selfe and all those who concerne you what S. Thomas vsed SECT XIII A forme of Petition MY God giue both to me and to all those whom I recommend in my prayers an vnderstanding which may know thee an affectionate deuotioÌ„ which may search for thee a wisdome that may find thee a coÌ„uersation that may please thee a perseuerance that may boldly waite on thee a confidence which may happily imbrace thee My God so handle the matter that I may be wounded with thy sufferings in penitence that in this life I may vse thy blessings in grace enioy in the other thine eternall comforts in the bosome of glory So be it SECT XIIII Of the intercession of Saints of which we make vse in the petitions we offer to God AS for the intercession of Saints it is good to recommend your selfe very particularly to the Mother of God by this auncient forme O my most Holy Mistresse I put my selfe to day and so all the dayes of my life into your protection as it were into the bosome of your mercyes I recommend vnto you my soule my body all that belongeth to me all my hopes all my affaires all my difficultyes my miseries my consolations and aboue all the manner of my death to the end that by your merits prayers all my actions may be directed according to the most holy pleasure of your Sonne O most mild virgin succour the miserable asist the weake comfort the afflicted pray for the people be the aduocate of persons Ecclesiastike protectrix of the deuout sexe So vse the matter thatal those whocelebrate your memory may at this time tast your fauors but most especially obtaine for me of your Sonne a profound humility a most vnspotted chastity progression and perseuerance in goodnesse and affoard me some small participation in the dolours you suffered on the day of his passion adding thereunto also a sparke of that great deuotion you did vse in the holy Communion after the Ascension of the Word Incarnate For your Angell-Guardian saying O God Omnipotent Eternall who hast created me to thy Image deputed one of thy Angells to defend me though I be most vnworthy of this fauour Giue me grace I may now to day auoyd all perils of soule and body vnder his direction safeguard so vse the matter that in the end after the course of this life I may partake in HeaueÌ„ of his glory whome I haue on Earth for protectour And to al the Angels in making prayer by the imitation of the Church O God who with admirable order gouernest the ministery of Angels and men so do by thy mercy that those who are present and perpetually attend in Heauen before the throne of thy Maiesty may likwise on Earth be guides and protectours of our life And for all Saints PRotect thy poore people o Lord as they haue a singular confidence in the protectioÌ„ of thy great Apostles S. Peter S. Paul and in all the rest of thy Apostles and in all Saints of both sexes who now suruiue in Heauen preserue by thy gracious assistance and for euer defend them Then in memory of those whose fectiualls the Church at this present celebrateth whose names are couched in the Martyrologe LET all thy Saints O God who are honoured through all the parts of the world assist vs that we recording the memory of their merits may be sensible of the fauour of their protection Giue peace to our times by their intercession and for euer banish all malignity froÌ„ thy Church Prepare our way our actions our wills in a comfortable prosperity affoarding beatitude to our Benefactors for the salary of their charity and to the soules of the faithfull departed eternall rest I most humbly beseech thee through thy wel beloued Sonne I speake this briefly supposing that for your other more enlarged deuotions you will haue either a book of meditations as those of Father Bruno or a collection of prayers as those of Ribadeneira and the interiour occupation of the R. Father Cotton which is very deuout and most proper for persons of quality You shall find that these fiue acts well practized will giue you full scope of prayer and entertainment with God vpon all occasions SECT XV. Of the time proper for spirituall Lesson IF you will belieue me at the very same instant of the morning when your mind is most free froÌ„ earthly thoughts you shall do well to vse some spirituall reading one while of precepts another while of the liues of Saints remembring that which S. Isidore spake in his booke of sentences That he who will liue in the exercise of the presence of God ought often to pray and read For when you pray you speake to God when you read God speaketh to you Good sermons and good bookes are the sinewes of Vertue Do you not obserue that colours as philosophy teacheth vs haue a certayne light which during in the night becometh dull and as it were buryed in matter But so soone as the Sunne rayseth himselfe aboue the earth and displayeth his beames ouer so many beautyes languishing in darkenesse he awakens them and maketh them appeare in their true lustre So may we truly say we haue all certaine seeds of Wisdome which amidst the vapours enforced by passions remaine as it were wholy smothered vp if the Wisdome of God which speaketh in holy scripture and good spirituall bookes excited them not giuing them beauty and vigour to vnkindle the passage of our actions to vertue Perpetually call vpon the Father of Lights to direct
the Auncients Tâ—isagion these words may be sayd drawne from the Liturgy of S. Iames S. Chrysostome To thee the Creatour of all Creatures visible inuisible To thee the Treasure of eâ—ernal blessingâ— To thee the fountaine of life immortality To thee the absolute Mayster of the whole world be the praise honour and worship yielded which thou deseruest Let the Sunne the Moone the Quire of Starres the Ayre the Earth the Sea all that is in the Celestiall Elementary world blesse thee Let thy Hierusalem thy Church from the first birth therof already enrolled in heauen glorify thee Let so many chosen soules of Apostles Martyrs and Prophets Let Angels Archangels Thrones Dominations Principalityes Powers and Vertues Let the dreadfull Cherubins Seraphins perpetually sing the hymne of thy triumphs Holy Holy Holy Lord God of Hoasts Heauen and Earth are filled with the glory Saue vs thou who doest inhabite Heauen which is the Pallace of thy Maiesty After Consecration at the Adoration of the Hoast Saint Thomas sayd MY Lord Iesus thou art the Sonne of the Eternall Father It is thou who to redeeme the world hast cloathed thy selfe with our flesh in the wombe of a Virgin It is thou who hauing ouercome the Agonies of death openedst heauen to vs. It is thou who sittest at the right hand of the Eternal Father who shalt iudge the liuing and the dead My God help thy seruants whome thou hast Redeemed with thy most precious bloud Hauing adored the Hoast say this Prayer of S. Bernard in his Meditations vpon the Passion O HeaueÌ„ly Father Behold from thy Sanctuary and Throne of thy glory this venerable Hoast which is offered to thee by our Bishop lesus thy most innocent and sacred Son for the sinnes of his Brethren and mollify thy hart vpon the multitude of our offences and miseryes Behold the voice of the bloud of this most innocent LaÌ„be which cryeth out to thee and himselfe all crowned with glory and honour standeth before thee at the right hand of thy Maiesty Looke O my God on the face of thy Messias who hath been obedient to thee euen to death and let not his sacred wounds be euer farre distant froÌ„ thine eyes no more then the remembrance of the satisfaction he presented to thee for the remedy of our crimes O Let all tongues prayse blesse thee in remembrance of the super-aboundance of thy bounty thou who hast deliuered thine only Sonne ouer to death vpon earth to make him our most faithfull Aduocate in Heauen FOR PETITION At our Lords prayer when you haue sayd it repeate these words of the Liturgy heere before alleadged MY God be mindfull of all Pastours and faithfull People who reside in all Regions of the habitable world in vnion of the Catholicke Faith preserue them in thy holy peace Good God saue our most Gracious King and his whole Kingdome lift vp the prayers which we offer to thy liuing Image vpon thine Altars My God Eternall remember those who trauell by Sea or Land and are exposed to so many dreadfull daungers Remember so many poore Pilgrimes Prisoners Exiles who sigh vnder the miseries of the world My God remember the sicke and al those who are in any discomfort of mind Remember so many poore soules toyled out with acerbities who implore thyne assistance Remember also the conuersion of so many Heretiques Sinners and Infidels whome thou hast created to thyne owne image My God remember our friends benefactors take this great sacrifice for the liuing and the dead and so do that all may tast the effect of thy mercyes dissipate scandals warres and Heresies and affoard vs thy peace and Charity And at the end of Masse MY God powre downe thy graces vpon vs direct our steps in thy paths fortify vs in thy freare confirme vs in thy friendship and in the end giue vs the inheritance of thy children It is also very expedient to haue your deuotions ordered for euery day of the weeke SECT XIX Deuotions directed for the dayes of the weeke IF you desire this distinction of dayes I tell you that some dedicate Sunday to the most holy Trinity Munday to the comfort of faythfull soules which are departed into the other world Tuesday to the memory of Angels Wednesday to that of the Apostles of al Saints Thursday to the veneration of the Sacrament of the Altar Friday to the mystery of the passion and Saturday to the honour of our Blessed Lady Others employ their remembrance to be particuler for euery day as for SuÌ„day the glory of Paradise Munday the iudgmeÌ„t-day Tuesday the blessinges of God Wednesday death Thursday the paynes of Hell Friday the passion Saturday the vertues of our Lady as heeretofore It is the Counsell of S. Bonauenture in his lesser workes We deriue also a singular practise of deuotion for euery day of the weeke froÌ„ the Hymnes of S. Ambrose which the Church for euer makes vse of For from thence we learne to thank God for euery worke of creation and to make the greater world correspond with the lesse Sunday which is the day wherin the light was created we should render thanks to God that he hath produced this temporall light which is the smiling of heauen the ioy of the world distending it as a piece of cloath of gold ouer the face of the ayre earth enkindling it as a torch to behold his workes by From thence penetrating further we will giue him thankes that he hath afforded vs his sonne called by the holy Fathers the Day-bringer to communicate vnto vs this great light of sayth which is as sayth Saint Bernard A copy of the Eternity we will humbly beseech him this light may neuer be Eclypsed in our vnderstandings but may daily replenish vs with more more knowledge of his holy will And for this purpose we must heare the word of God and be present at diuine Seruice with all feruor and purity Carefully preserue your selfe froÌ„ pollution through any disorder on the day which God hath reserued to himselfe and from giuing to DagoÌ„ the first fruits of the weeke which you should offer vp at the feet of the Arke of Couenant Monday which is the day wherein the Firmament was created to separate the waters the Celestiall from the inferior and terrestriall waters we shal represent vnto our selues that God hath giuen reason vnto vs as a firmament to separate diuine cogitations from animal and we will pray vnto him to mortify in vs anger and concupiscence and grant vs a perfect maistery ouer all the passions which oppose the law Eternall Tuesday the day wherin the waters which before couered the whole element of the Earth were ranked in their places the earth appeared to become the mansion nurse tombe of man we shall figure vnto our selues the great worke of the iustification of the world made by the Word Incarnate when it had raysed vp a huge masse of obstacles as well
Eternall wherein the kingly Prophet exercised himselfe like a braue champion when he sayd I haue considered elder dayes and haue set before mine eyes yeares Euerlasting This good intention which you shal vndergo to tend to Eternity will dâ—ily furnish your thoughts with an eternal God a Paradise eternall a Hell eternall a Life euerlasting And as the Ewes of Iacob by looking on the party-coloured wands brought forth variously spotted lambs so in contemplating this eternity all you doe will be coloured with Eternity And if some temporall pleasure be presented vnto you or any accommodation of fortune to commit a sinne you shal say that which the Oratour Demosthenes did of the beautifull Lais when an excessiue summe of money was demaunded of him to see her I wil not buy repentance at so deare a rate I am not so ill a merchant as to sel the eternall for the temporall Hauing passed thorough this gate you shall come to the third which is the gate of light called ConteÌ„plation of things Eternall There it is where matters diuine are beheld not onely by forme of discourse and rationall argument as one makes an accoÌ„pt vpoÌ„ some receite but they are seene with the light of the illuminated Vnderstanding as if with one glaunce of an Eye we should behold an excellent pourtraiture of a braue Maister with an admiration allmost insensible So S. Tiburtius saw Paradise when he walked vpon burning coales so all the Saints beheld Beatitude among so many afflictions they stood immoueable oppressing euen the dolour of body by the inundation of the minds contentemeÌ„t From this stepp we necessarily encounter with the fourth Gate which is a most feruent loue of things eternall For as S. Thomas hath well sayd the sight of a temporall beauty maketh a temporall loue oftentymes filling the soule with fire and flames so the contemplation of the Eternity createth Eternall Loue which is an affection burning towards God and all that which belon geth to his glory as was that of S. Mary Magdalen who saieth in Origen that Heauen the Angels are her charge and that she could no longer liue if she beheld not him who made both Heauen and the Angels she had passed the seas armed with monsters and tempests hauing no other sailes but those of her desires to meet with her beloued she had throwne her selfe athwart slames and had a thousand times grappled with launces and swordes to cast her selfe at his feet It is a meruaylous Alchimy when one is arriued at the perfect loue of God it changeth iron into Gold Ignominies into crownes and all sufferings into delights At the fifth gate which is called the Reuelation of thinges eternall God speaketh at the eare of the hart and replenisheth a soule with goodly lightes and knowledges euen then darting vpon it as sayth Gerson certaine lightning flashes of Paradise as if a torch reflected some rayes through the creuisses of a door or window So saith he our Lady was enlightned in this life with liueiy apprehensions of Beatitude which shot forth before her eyes like flying fires And as the know ledges of our Vnderstanding are nothing without the feruours of our will from this gate we passe along to the sixth which is called the Antipast of Experience by which we earely begin to tast in this life the ioyes of Paradise contentments which cannot bevnsolded A hundred thousand tongues may talk to you of the sweetnes of hony yet neuer shall you haue such knowledge of it as in tasting So a world stuffed with bookes may tell you wonders of the science of God but neuer shal you vnderstand it exactly but by the tast of experience True science as sayth S. Thomas vpon the Canticlesâ— is more in rellish then in knowledge In sapore non in sapere I had rather haue the feeling which a simple soule may haue of God the all the defini ions of the Philosophers Lastly the seauenth gare of Eternity is called OperatioÌ„ deifying or diuinized which S. Denis tearmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is when a soule worketh all its actioÌ„s by eternall principles in imitation of the Word Incarnâ—te and a perfect vnion with God S. Clemens AlexaÌ„drinus calleth him who is arriued to this degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little God who conuerseth in mortall flesh and addeth that as all good Oratours much desire to be come like vnto Demosthenes so our principall mystery in this world is to procure vnto our selues the resemblaÌ„ce of God It is that wherin consisteth all our perfection SECT III. Of Perfection and wherein it consisteth NOW to the end this doctrine which is som what too sublime may not dazle your fight nor enkindle your boldnesse I will discourse vnto you a most famisiar Theology to wit that there are two sortes of perfection the one of glory and the other of pilgrimage That of glory is reserued for the other life and that of pilgrimage is at this present our principall affaire It is ordinarily diuided into the perfection of State the perfection of Merit Perfection of state is as that of the Ecclesiasticall degree of Prelats magistrates Religious also who are obliged by the duty of their profession to vertues more eminent Perfection of merit is that which consisterh in good manners Goe not about to busy your selfe vpon perfection of state but liue contented with the codition where in the Prouidence of God hath rancked you holding it for a marter vndoubted that the greatest Philosophy in the world is well to performe your office It importeth not vpon what stuffe you worke so you worke wel for it is the manner not the matter which shal gain estimation Great dignities are oftentymes great masks vnder which there is no brayne and little fortunes may performe with slender voyce actions that wil proue to be of no slight account with God Apply your selfe stoutly to the perfection of merit which resteth in the regular gouernement of the Hart the Tongue Handes in perfect charity Addict your selues to the practise of singular and solid vertues which beget on earth all wonders and in heauen all crownes SECT IV. Of Vertues and their degrees IF you desire to know the name the qualities and degrees of it I will rehearse a wise saying of Plaâ—â— that there are foure sorts of Vertues The first are Purgatiues the second Illuminatiues the third Ciuil the fourth Exemplar Purgatiues serue to discharge our harts from vices and imperfections ordinary to depraued Nature Illuminatiues establish the soule in a serenity which resulteth from a victory gayned ouer passions Ciuill apply man to the duty he oweth to his neighbour euery one in his degree and to a good conuersation among men Exemplar are those which make the greatest progression into perfection and may be considered as models from whence others who behould them are to draw forth a copy Handle the mattor so that your Vertues may arriue to such a degree that they not onely
seale of thy name terrible prayse-worthy for euer thou who makest the pillers of Heauen to tremble vnder thy feet thou who strikest terrour into al creatures by the vnsupportable lustre of thy Maiesty thou who sittest in the pauillion of thy glory vpoÌ„ the winges of Cherubims from thence doest measure the depth of the abysse I adore thee my God from the center of my Nothing with al the creatures of the world making into thy haÌ„des a full resignation of all that which I am and desiring to depend for the present and for all eternity vpon thy holy will SECT 6. Of Thankesgiuing which is the second act of Deuotion IT is an act very necessary considering the benefits which we continually receaue from the hand of God It is not fit we resemble the clowds which couer the Sunne after it hath raysed them vp but that we rather coÌ„forme our selues to the mirrour which reÌ„dreth the image so soone as the face is presented We ought not to suffer any benefit to passe coÌ„ming to vs from this soueraigne hand of which we represent not the liuely figure in our grateful remembraÌ„ces And if those ancient Hebrewes according to the relation of Iosephus set markes and formes sometymes on their armes otherwhiles on their gates to declare vnto all the world the benefits which God had conferred on their families is it not a matter very iust that we endeauour to acknowledge in some manner the liberalityes of the diuine maiesty This act consisteth in three thinges First in the memory which presenteth to the vnderstanding the benefits receaued and this derstanding coÌ„sidereth the hand which giueth them and to whome and how and wherefore by what meanes and in what proportion thereupon is framed in the will an affectionate acknowledgment which not being able to become idle vnfoldeth it selfe in exteriour acts to witnesse the seruour of its affections To practise it throughtly a lift must be made to your selfe of the benefits of God which are contayned in three forts â—â— goodnes and mercy The first is that by which he hath drawne this great vniuerse from Abysses and darkenes of nothing to the light of essence life for our sakes creating a world with so much greatnesse beauty vtility proportion order vicissitude continuance and preseruing it as with the perpetuall breath of his spirit affording to euery thing its ranke forme proprietie appetite inclination seituation limits and accomplishment But aboue all creating Man as a little miracle of Nature with the adornement of so many pieces so wel enchased to beare on the brow thereof the rayes of his Maiesty The second benignity is that whereby he hath determined to rayse in man totall Nature to a supernaturall condition And the third by which he hath traÌ„sferred humance Nature fallen into sinne into miseries and into the shadow of death to innocency felicity light life eternal It is the incomprehensible mistery of the Incarnation of the Word which coÌ„prehendes six other benefits to wit the benefit of the doctrine and wisedom of heauen conferred on vs the benefit of the good examples of our Sauiour the benefit of redemption the benefit of adoption into the number of the children of God the benefit of the treasure of the merits of Iesus Christ the benefit of the holy Eucharist Besides these benefits which are in the generality of Christianity there are to be represented oftentymes with much humility the particuler fauours receaued from God in birth breeding education instruction in talents of mind and body in meanes and abilityes in friends in alliance in kinred in vocation state and profession of life in continuall protection and deliuerance from so many perils in the vicissitude of aduersities and prosperityes in the mannage of degrees of age wherein euery one in his particuler may acknowledge infinit passages of the diuine Prouidence And all this falling vpon the soule with consideration of the circumstances of ech benefit draweth in the end from the will this act of gratitude which maketh it say that which the Prophet Dauid spake My God who am I what is the house of my Father that hath hitherto bred me SECT VII The manner of Thankesgiuing PVrsuing this you shall then giue thanks for al benefits in generall and ticulerly for those which you presently receaue and which are at that time proposed vnto you to the end you may season this act with some new tast The Church accommodateth vs with an excellent forme of Thankesgiuing to God in the Hymne Te Deum laudâ—mus Or you may well say with those blessed soules To thee O my God benediction light wisedome thankes honour power vertue in the reuolutioÌ„ of all ages for euer more My God the glory which thou dost merit be rendred to the throne of thy Maiesty and be thy holy peace on earth graunted to men of good will My God I laud I blesse adore thee I yield thee thankes for the greatnesse of thy glory beâ—â—fits Great God King of heauen earth eternal Father and absolute Lord of all thinges And thou also my Sauiour Iesus only Sonne of the heauenly Father true God true man who takest away the sinns of the world and sittest at the right hand of the liuing God And thou holy Ghost coÌ„substantiall with the Father and with the Sonne most Holy Trinity receaue my prayers in thankesgiuing SECT VIII Of Offering or Oblation which is the third act of Deuotion REligion and Sacrifice began froÌ„ the worlds infancy and haue euer byn tyed to geather with an inseparable band God who giueth all would that we giue him and persuadeth that we take out of his coffers what cannot be found in our Nothing Obserue now I pray a matter coÌ„siderable that as in the law of Moyses there were three maÌ„ner of sacrifices to wit Immolations Libations Victimes Immolations which were made of the fruits of the earth LibatioÌ„s of liquors as oyle wine Victimes of beasts so likewise God requires that for fruits you affoard him your actions for liquors your affections and your selfe for Victime This is done by the act of Oblation or Offertory which is a way of sacrifice wherby we offer our selues and all that belongeth to vs at the altar of the diuine Maiesty That this act may be wel performed it is necessary at the first to haue a chast apprehâ—nsion of the power and dominion which God hath ouer vs Secondly a most intimate knowledge of the dependance we haue vpoÌ„ him representing vnto our selues that we not only receaued Being and all that which consequently dependeth thereon froÌ„ his goodnesse but that we also are supported perpetually by his hand as a stone should be in the ayre and that if he neuer so little remit thereof we should be dissolued into the Nothing from whence we were extracted From thence will arise an act of lustice in the promptnesse of the wil we shall haue to yield to God what appertaineth to him and as
brother and coheire of Iesus Christ a vessell of election the temple of the holy Ghost What he may arriue vnto by glory To be an Inhabitant of Heauen who shall see the Starres vnder his feet which he hath ouer his head who shall be replenished with the sight of God his beginning his end his true only and originall happynesse The second the benefits receaued of God considered in generall as those of Creation Conseruation Redemption Vocation and in particular the guifts of the body of the soule of Nature of capacity ability industry dexterity Warinesse Nobility Offices Authority Meanes Credit Reputation Good successe of affayres such like which are giuen to vs from heauen as instruments to worke our saluation And sometimes one of the greatest blessings is that which few esteeme a benefit not to haue al these helps which lead a haughty spirit weake worldly euen into a headlong precipice but quite contray their better wants in the opinion of the world put him into the estimation of heauenly things man seeing what he hath been what he is and what he must be from whence he commeth whither he goeth that the vnion with God his Beginning is his scope butt and ayme if he doe what reason dictats to him he presently resolueth to haue neithersinew veyne nor artery which tendeth not to his end to subiugate his passions and no longet to serue creatures but so farre as he shall know them auailable to arriue at his Creatour Seruae commissum expecta promissuÌ„ caue prohibitum Euery creature sayth these three wordes to man O man preserue that which is giuen thee expect that is promised auoyd what is forbidden thee The third consideration is the passioÌ„ of the Sonne of God a bottomlesse abysle of dolours scornes annihilations loue mercy wisedome humility patience châ—tity the book of books the science of sciences the secret of secrets the shoppe where all good resolutions are forged where all vertues are purifyed where al knots of holy obligations are tyed The Schoole where al Martyrs are made all Confessors all Saints Our weaknesse and faintnesse commeth not but for want of beholding this table of Excesse Who would euer open his mouth to coÌ„plaine of doing too much of sussering too much to be too much abased too much despised too much turmoyled if he considered the life of God deliuered ouer abandoned for him to so paineful labour so horrible confusions so insupportable torments Nolo viuere sine vulneré cùm te videam vulneratum Oh my God my wouÌ„ded God as long as I shall see thy woundes I will neuer liue without wound The Fourth the example of all Saints who haue waited on the King in the way of the Crosse when we consider the progresse of Christianity the succession of so many ages Wheresoeuer our consideratioÌ„ setteth foot it findeth nothing but the bloud of Martyrs combats of Virgins Prayers Teares Fastings Sackcloth Haire-cloth Afflictions PersecutioÌ„s of so many Saints who haue as it were wonne heauen by maine force such haue been found who heer to fore filled sepulchers with their members torne with the engines swordes of persecution and yet were aliue to endure and suffer in their bodyes hauing more woundes then partes of their bodyes to be tormented Demorabantur in luce detenti quorum membris pleni erant tumuli sayth S. Zeno. Is it not a shame to haue the same name the same Baptisme the same profession and yet to be alwayes desirous to tread vpon Roses to be embarqued in this great ship of Christianity with so many braue spirtis which euen at this houre dayly do woÌ„ders go vnder hatches to sleep in the bottome of the Vessell as needlesle out-casts the very scornes of reasonable Nature The fifth the peace of a good conscience the inseparable companion of honest men which sugreth al their teares which sweetneth all their acerbityes which dissolueth all their sharpnesse a perpetual baÌ„quet a portatiue Theater a desicious Torrent of inexplicable contentmentes which begin in this world which are many tymes felt euen in chaynes prisos persecutions What will it be when the consummatioÌ„ shall be made in the other world when the curtayne of the great tabernacle shal be drawne when we shall see God face to face in a body impassible as an Angel subtil as a ray of light swift as the wings of ThuÌ„der radiant as the Sunne when he shall be beheld among so goodly and florishing a coÌ„pany in a Pallace of inestimable glory and when one shall lead no other life but that of God of the knowledge of God of the loue of God as long as God shal be God Nescio quid erit quod ista vita non erit vbi luet quod non capit locus vbi sonat quod non rapit tempus vbi olet quod noÌ„ spargit flat us vbi sapit quod non minuit edacitas vbi haeret quod non diuellit eternitas said S. Augustine What will this life be nay what will this life not be since all the goods thereof eyther are not or are in such a life Oflights which place cannot comprehend of voices and Harmonyes which Tyme caÌ„not take from vs of odours which are neuer scattered a feast which neuer is finished a blessing which Eternity well may giue but of which it neuer shall fee an end The sixth there is to be coÌ„sidered on the other side the condition of this preseÌ„t life A true dreame which hath the disturbances of sleep neuer therepose a childish amuzemeÌ„t a toyle of burthensome euerrelapsing actions where for one Rose a thousand thornes are found for one ounce of hony a Tun of gall for blâ—ssinges in sembâ—ance euills in substance The most happy there count their yeares and caÌ„not reckon their griefs the carreires of the greatest honour are there all of Ice and oftentymes not bounded but with headlong ruines His felicities are floating Ilands which alwayes recoyle backward at that tyme when we think to touch them with our fingar They are the feast of Heliogabalus where are many inuitations many ceremonyes many reuerences many seruices and at the end thereof we find a Table a banquet of waxe which melts before the fire fromwheÌ„â—e we returne more hungry then we came It is the enchanted Egge of Oromazes wherein this Impostor vauÌ„ted to haue enclosed all the happinesse of the world and in breaking there was found nothing but wind Omnia hae coÌ„spectui nostro insidiosis coloribus lenocinantur vis illa oculorum attributa lumini non applicetur errori sayth S. Eucherius Al these prosperityes flatter out senses with an imposture of false colours why doe we suffer those eyes to be taken in the snars of error which are giuen vs by heauen to behold the light and not minister to lying Yea that which greatly should distast vs in this present life is that we liue in a Tyme stuffed with maladies as old age with
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
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