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
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
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
heeretofore the Holocaust was the most noble of all Sacrifices where the Hoast was wholy consumed in honour of the diuine Maiesty so should we imitate this excelleÌ„t worke of ReligioÌ„ by consecrating to God not only our actions and affections but al we are wishing to be annihilated and dissolued for him if it may be for the glory of his diuine Maiesty But if this annihilation cannot be real it must be at the least formed in the mind in a very singular manner acquiring to our selues as much as possibly we may 12. sorts of disengagemeÌ„ts wherein consisteth the perfection of the Holocaust The first is a discharge froÌ„ all affection of things temporall so that we no longer loue any thing but for God according to God The second is a dis-entanglement from proper interest in all our actions The third an entire mortificatioÌ„ froÌ„ sensuality The fourth a separation from amities sensuall naturall and acquired not suffering them any longer to lay hold on our hart to the preiudice of vertue The fifth a banishment of wordly imaginations in such manner that their only representation may breed in vs an auersion and horrour The sixth an enfranchisment from worldly cares not necessary to saluation The seauenth a freedome from bitternes and perplexityes of hart which ordinarily spring from ouermuch loue conferred on creaturs The eight a couragious flight from all sorres of vanityes of the mind The ninth a contempt of sensible consolations wheÌ„ God would haue vs to be weaned from them The tenth an abnegation of scruples of hart and proper fantasies to follow the aduise and command of those who gouerne vs. The eleuenth a mitigation of the distuâ—bances which happeÌ„ in aduersityes The twelfth an absolute mortification of iudgment will so that we follow al the inspitations of God as true Dyalls do the Sunne He who therein hath proceeded so farre maketh a true annihilation of himselfe and an excellent oblation of all that he is nay if you caÌ„not wholy giue the Tree with so much perfectioÌ„ at least yield the fruits desiring in conclusion to offer vp all your facultyes your senses functions wordes workes and all you are remembring the saying of S. Iohu Chrysostom That it is the most wicked auarice that may be to defraud God of the oblation of ones selfe Offer your Memory to the Father to replenish it as a vessell of election with thinges profitable your Vnderstanding to the Sonne to enlighten it with eternall verityes your wil to the holy Ghost to enkindle it with holy ardour consigne your body to the B. Virgin to garde it vnder the seale of purity Say particulerly to the Word Incarnate what the deuout S. Gertrude did SECT IX The manner of offering ones self to God O My sweet Sauiour illuminate my intentions with thy lights and support my imbecillityes by thy mercyes I at this present recommend the little seruice I do to the ineffable sweetnes of thy hart and henceforth set it before thyne eyes to direct correct and perfect it I offer it vnto thee with all I am in the full latitude of my aâ—fections both for my selfe and all the faithfull and I offer it in the vnion of that most exact attention thou vsedst when thou prayedst vpon earth to thy eternall â—ather SECT X. Of Contrition the fourth Act of Deuotion IT is an act most necessary in such perilous encounters and so great frailty wherein we ordinarily liue The learned Theodoret in his questions vpoÌ„ the Scripture sayth there are three kindes of life signifyed by three sortes of creatures whereof mention is made in the sacrifice of Abraham in the 15. Chapter of Genesis There is a life Animall represented by foure-footed beastes 2. A life mourning figured in the Turtle 3. A life white and pure wherof the Doue is the Hierogliphick Animal liues are the most frequeÌ„t in the world Doue-like liues are very rare but there is not any Doue so pure which hath not euer some need of the mourning of the Turtle Behold the cause why we ought not al most to pray at any tyme without stirring vp some acts of Contrition Euery one knowes Contrition is a detestation of sinne beyond all thinges most detestable which taketh its fource froÌ„ the loue of God and from the hope of his mercy and ought euer to be accompanied with a firme purpose of amendment The first foundation of it is the beliefe of a liuing God of a God cleere-sighted of a God dreadfull in all his iudgments wherby is procured a feare awed with the paines due to sinne in harts the most stupid This is the ThuÌ„derstroke which causeth Does to fawne and rayseth tempests earthquakes in the soule Then Hope reareth it selfe aboue the Horizon dispersing amorous rayes with a certaine confidence we haue to obtaine pardon of our sinns in submiting vs to the yoke of pennance Afterward the loue of God beginneth in the soule to free and discharge it selfe from interests of the earth to produce in the end this celestial dolour which is created as pearles from the dew of heauen O a thousand tymes happy those who wash theÌ„selues with the waters of snow wherof holy Iob speaketh and purify themselues in the wholesome poole of Penitence Stir vp oftentymes acts of Contrition in generall for all sinnes and particularly for some defects and imperfections which most surcharge you with a firme purpose to resist theÌ„ stoutly vtterly to extirpe theÌ„ by the help of God Say for this cause what followeth SECT XI A forme of Contrition O Father I haue sinned against heauen before thee vnworthy that I am to beare the title of a sonne hauing repayed so vnspeakable a goodneswith contempt and such benefits with ingratitude I coÌ„plaine not of the punishments coÌ„tracted by my rebellion but I bewayle a God offended who ought to be loued and honoured aboue all thinges Where shall I find torture inough to reuenge me on my selfe reares sufficient to wash away my offences Father the aspect of my sinne shall henceforth be more hideous to me then Hell Vse me as one of thy mercenaryes My God thou art our Father and we are nought els but earth and slime in comparison of thee Thou art our workman and we all as clay in thy handes My God be not angry with an object so feâ—ble and wretched My God remeÌ„ber not the sinnes of my forepassed life SECT XII Of petition or request the fifth Act of Deuotion A Great Emperour arriuing in Aegypt to witnesse the zeale he bare to the publique sayd to the Aegyptians Draw from me as from your riuer Nilus but what may be drawne from a man but hopes which are crackt as bubbles in the water to the same proportion they are raysed It is from God we must draw since he is a fountaine which perpetually distilleth and who quenching the thirst of all the world hath himselfe but one which is as sayth S. Gregory Naztanzon that all mortalls should thirst his
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
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
Vespasians gate and finding him awake coniectured thereupon that he was worthy to commaund an Empire and sayd to him who bare him company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vndoubâ—edly this man will be Emperour since he is so watchfull All that which you are to dispose the day vnto is diuided into foure parts Deuotion Practise of vertues Affaires and Recreation Deuotion should carry the Torch open the gate vnto all our actions Make account at your awaking to giue all the first fruits of your facultyes of your senses and your functions to the diuine Maiesty Let the memory instaÌ„tly remember it selfe that it must doe the worke of God Let the vnderstaÌ„ding cast a coÌ„sideration vpon its Creatour like a flash of lightning Let the Will bâ— enkindled with his loue Let the hart shoot forth some fiery shafts some desires some affectioÌ„s wholy celestial Let the mouth and tongue indeauour to pronouÌ„ce some vocal prayer to the most holy Trinity Let the handes figure on the forehead and breast the signe of the Crosse since they are lifted vp to heauen Let the armes feet shake off the sluggishnesse of sleep as S. Peter did the chaynes at the voyce of the Angell Behold a good beginning how to offer ones self to God The haire was pulled from the victime and put into the fire before it was sacrificed so must you draw away at your awaking those slighter actions to giue beginning to your sacrifice SECT III. Fiue singular Actions to begin the Day THis Action ought to serue as a preparatiue for another deuotion much longer and more serious which you are to make in your Closet at your comming out of bed If you haue so great a pompe of attires to put on that you must employ some notable tyme to cloth your selfe it is a miserable seruitude do not thinke this is the way to render your Tribute to God but attire your selfe correspondently so much as is necessary for decency and health Then bending your knees performe fiue things Adoration Thanksgiuing Oblation Contrition and Petition I will heere trace out vnto you the manner how to frame these actions which you may read at tymes I will add examples and formes partly drawne out of Scripture and fit to be daily repeated SECT IV. Of Adoration the first act of Deuotion YOu are to note that Prayse is one thing honour another reuerence a third adoration a fourth Prayse properly consisteth in wordes Honour in exteriour signes Reuerence in interiour respect but Adoration considered in its extent comprehendeth all those acts with much more eminency For Adoration is an act of ReligioÌ„ wherby we doe homage to the soueraignty of God with a low submission which is not in that degree communicable to any creature This Act is formed and composed of foure thinges which be as it were its elements The first is a stroÌ„g imaginatioÌ„ of the greatnes and excellencies of God The second a consideration of our abiectnesse coÌ„pared to this great Maiesty The third a flaming act of the will which vpon this thought is wholy powred out into reuerence And the fourth an exteriour refleâ—â—on from the mouth and postures of the body which witnesse the ressentment of our hart The Soule then to discharge her selfe in this act of Adoration first conceaueth God great terrible replenished with Maiesty she conceaueth him as a sea infinite in essence bounty beatitude which encloseth with in it selfe all being al goodnes all truth and not only encloseth but from al eternity preuenteth it with an eminency incomparable She beholdeth the wholâ— world in the immensity of God as a Sponge would be in the middest of the OceaÌ„ an Atome in the Ayre and a little Globe of glasse enchased in the primum Mobile She knoweth God as the foundation of all possible thinges the essence superessentiall of all thinges which are and are not without which nothing subsists eyther in act or power nor hath it any haÌ„dle whereby the vnderstanding may lay hold of to haue the knowledgâ— thereof She figureth God vnto herselfe as the beginning and end of all things the Creator the Founder the Basis the Support the Place the Continuance the Terme the Order the Band the Concord the Consummation of all creatures retayning in it selfe all the good of Angells of men and vniuersal nature which hath all the glory all the dignityes all the riches all the treasures all the ioyes al the blessinges as very well Lessius explicateth in his treatise of Infiâ—ity This soule not content leasurely walketh in these fourteen Abbysses of greatnesse which are in God to wit Infinity Immâ—nsity Immutability Eternity Omnipotency Wisedome Perfection Sanctity Benignity Power Prouidence Mercy lustice the End whereunto all things tend She first considereth euery perfection absolutly then by comparison and applicatioÌ„ making a circle about her selfe comparing this Infinity of God to her nothing this Immensity to her littlenesse this Immutability to her inconstancy this Eternity to the shortnes of her temporall life this Omnipotency to her weaknesse this Wisedome to her ignorance this Perfection to her defects this Sanctity to her vices this Benignity to her ingratitude this Power to her pouerty this Prouidence to her stupidity this Mercy to her obstinacy this Iustice to her iniquity this End whereunto all thinges incline in great dependenciâ—s which spring from her infirmityes It abydeth there wholy rauished in God as a small Ant would be in the Sun and not vnlike Aristotle who as it is sayd being not able to vnderstand the floud and ebbe of an arme of the Sea threw himselfe into it so she likewise ingulfeth her selfe in so many wonders not willing any longer to measure her loue by the ell of her knowledge She is entraunced in this great labyrinth of Miracles much more then the Queen of Saba in the pallace of Salomon and necessarily she must in the end breake out into an exteriour act and say My God and my All the God of myhart my portion and myne inheritance for all eternity SECT 5. Example of Adoration PVrsuing this course you shall worship God prostrate on the earth resounding as a small string of the great Harpe of the world offering the whole vniuâ—rse to the Creatour as a votiue Table hung vp on his altar entirely resigning yourselfe to his will To this act agreoth well the Hymne of the three Children in the Fornace who called all creatnres as by a list-rolle to the prayses of God or els take the forme which the Angels Saints vsed in adoring this soueraigne Maiesty Holy Holy Holy Lord God of Hoastes who hast beene who art and shalt come thou art worthv O Lord our God to receaue as a tribut all glory al honour all vertue for thou art the Creatour absolute master of all things It is thou who hast created both heauen earth with all their ornaments thou who bindest the Sea by thyne omnipotent word thou who signest the Abisses with the