THE CHRISTIAN DIURNAL.  
Written in French By Fa. Nic. Caussin of the Soc. of JESUS. And translated. by T. H.  
AT PARIS MDCXXXII    

TO THE RIGHT HONOURABLE, THE LADY Viscontesse Savage.  
MADAM, Though heaven hath propitiously disposed your well-rectifyed Soul to Piety, and that many books of this kind want not to entertain your pious retirements, in the sweet solitude of Meditation; yet may I boldly say, this Manual of devotion hath somewhat new, and attractive in it, to add increase of fervour to your best progressions; & will (I doubt not) under the happy patronage of your Honour (as from so noble an example) gain the serious attention, and good opinion of many, who shall read it. Congested Rules, & multiplicity of precepts, which only augment the bulk of Books, and little edify, or inform the mind, are here purposely avoided. Short acts of Devotion, and pious aspirations more penetrate and being (as in this Diurnal) put into method, win upon the drowsy soul, & open the hart to more awakened thoughts of salvation. My aim in this Translation, excellent Lady, is your particular contentement, and consequently in some measure to discharge the obligation I own to your much Honoured Family, the known worth whereof, though it can receive little illustration from the weak endeavours of mypen; yet, should I not at least, thus gratefully remember it, having so fair an opportunity, as this present Dedication, would make him guilty of ingratitude, who with his readiest service resolves ever to remain,  
Your Honour's humblest servant. T. H.   

THE DESIGN of the Author.  
I Have spoken of the practice of ver tues in the book of the holy Court. Behold hereof a small scantling in daily actions, which rather ought to entertain your hart then your eyes, or hands. It is short in reading, but if you consider it in action, you shall find in one day, years and ages of felicity.  
The truth is, we have at this time many spiritual Books, which answer one another, like Echoes.  
This age is as fruitful in words, as it is barren in good works, & seemeth willing to speak much, and do nothing; suffering the best part of wit, to vapour out either by the Pen, or Tongue.  
Notwithstanding in matter of Piety, there is some appearance one cannot say too much the same, which is never done enough; & that in such a penury of worthy acts, we should not be sparing of good words.  
I offer unto you this short Treatise: carry it in your hands, as the little, Clock, which a great Prince bare in a Ring: it striketh all the hours of the Day, and correspondeth to Reason, as true Dial's with the Sun.  
If you read it attentively, you shall find it great in its littleness, rich in its poverty, & large in brevity.  
Great books make us sometime more learned, but not ever more innocent. This putteth wisdom into practice, and good success into piety: you shall know what it is in often reading it, & in doing what it saith; for it hath no other Characters of its merit, but that of your virtues.   

Division of the Diurnal into four Parts.  

I. Actions of Devotion.  
II. The practice of Virtues.  
III. Affairs.  
FOUR Recreation.    

THE CHRISTIAN DIURNAL. THE FIRST PART. The importance of well ordering every action of the day.  

SECTION I.  
ASage Father of the desert, cited by Pelagius a Greeks author, being asked whether the path of perfection were long or no, said: All virtues came together, and that if a man would, he might in one day arrive at the measure of Divinity, according to its proportion. Verily all our virtues are included in our actions, and our actions in the hours, and the hours in the day, and the day in the month, and the month in the year, and the year in the ages. Every day is a brief Table of our life; and the means to become quickly perfect, is to perform all daily actions with great consideration, and perfection. Behold a portrait hereof, the lineaments of which I have partly drawn from a man endowed with much wisdom, Religion, and integrity, whom I would gladly name, did I not fear to be troublesome to his humour, able to endure any thing, but his owns praises.   

SECT. II. Morning.  
IT is a long time, since the Sun for your benefit driven away the shadows of night, to the end you might rejoice at the fight of the great spectacle of the works of God, and yet are your curtains shut up, to entertain you with a shady image of death. Arise from your bed, & think this goodly Star which makes you begin the course of this day, will ere night perform the passage of ten or twelve millions of leagues. And how many steps will you advance to virtue? This indefatigable harbinger is gone forth to score you out the lodging of a Tomb; so many minutes are so many points deducted from your life. Will you not follow the counsel of the son of God, and do good whilst it is day? A great night will very speedily involve you under its wings, wherein you shall no more have further means to travel.  
Take every day as a day in harvest: take it as a Fair, or Mart, take it as a day, wherein you are to labour in the mines of gold: take it as a Ring, which you are to engrave, adorn, and to embellish with your actions, to be offered in the evening at the altar of God.  
Represent unto yourself a notable consideration of S. Bernard, that your actions pass, as not passing; for every good work you do is a grain of seed for life eternal. Say, as did Zeux●● that painter so renowned● Aternitati pingo: I paint for eternity.  
Fellow the counsel of S. Thomas; Do every action in the virtue of lesus christ desiring to have all the good intentions, and affections of the Church militant, & triumphant. Do it, as if theron depended the praise of God, the good of the whole world, all your happiness, and as if it were to set a seal upon all your works.  
Begin from the evening the purpose of good works, which you are to perform the next day, what points you ought to meditate on, what vices you should resist, what virtue exercise, what affair● you are to handle, to make all appear in its proper time with a well matured providence. It is the thread of Ariadne, which guideth our actions in the great Labyrinth of Time, otherwise all runneth to confusion.  
Exercise sometimes the curiosity to know of what colour the daybreak of morning is, outstrip the steps of light, according to the counsel of the Wiseman, to praise God. Take good head, lest you imitate that Hog Epicurus, who boasted to have waxed old, & never to have seen the Sun either rising, or setting. It is a good custom to rise in the morning, but very difficult to persuade woman so, and all the Antipodes of nature, who change dayinto night, & night into day. That famous Appollonius held in his time for an Oracle of the world, coming very early in the morning to Vespasians gate, and finding him awake, conjectured thereupon, that he was worthy to command an Empire, and said to him who bore him company, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undoubtedly this man will be Emperor, since he is so watchful.  
All that which you are to dispose the day unto, is divided into, four parts. Devotion, Practise of virtues. Affairs, and Recreation. Devotion should carry the Torch, & open the gate unto all our actions.  
Make account at your awaking, to give all the first fruits of your faculties, of your senses, and your functions to the divine Majesty. Let the memory instantly remember itself, that it must do the work of God. Let the understanding cast a consideration upon its Creator, like a flash of lightning. Let the Will b● enkindled with his love. Let the hart shoot forth some fiery shafts, some desires, & some affections wholly celestial. Let the mouth and tongue endeavour to pronounce some vocal prayer to the most holy Trinity. Let the hands figure on the forehead, and breast the sign of the Cross, since they are lifted up to heaven. Let the arms, & feet shake off the sluggishness of sleep, as S. Peter did the chains at the voice of the Angel. Behold a good beginning, how to offer one's self to God. The hair was pulled from the victim, and put into the fire before it was sacrificed; so must you draw away at your awaking those slighter actions, to give beginning to your sacrifice.   

SECT. III. Five singular Actions to begin the Day.  
THis Action ought to serve as a preparative for another devotion much longer, and more serious, which you are to make in your Closet at your coming out of bed. If you have so great a pomp of attires to put on, that you must employ some notable time to cloth yourself, it is a miserable servitude: do not think this is the way to render your Tribute to God, but attire yourself correspondently, so much as is necessary for decency, and health. Then bending your knees, perform five things, Adoration, Thanksgiving, Oblation, Contrition, and Petition.  
I will here trace out unto you the manner how to frame these actions, which you may read at times; & I will add examples, and forms partly drawn out of Scripture, and fit to be daily repeated.   

SECT. iv Of Adoration, the first act of Devotion.  
YOu are to note, that Praise is one thing, honour another, reverence a third, & adoration a fourth Praise properly consisteth in words, Honour in exterior signs, Reverence in interior respect, but Adoration considered in its extent, comprehendeth all those acts with much more eminency. For Adoration is an act of Religion, whereby we do homage to the sovereignty of God with a low submission, which is not in that degree communicable to any creature.  
This Act is form, and composed of four things, which be (as it were) its elements. The first is a strong imagination of the greatness, and excellencies of God. The second, a consideration of our abjectness compared to this great Majesty. The third, a flaming act of the will, which upon this thought is wholly poured out into reverence. And the fourth, an exterior reflection from the mouth, and postures of the body, which witness the ressentment of our hart.  
The Soul then to discharge herself in this act of Adoration, first conceiveth God, great, terrible, replenished with Majesty; she conceiveth him as a sea infinite in essence, bounty; beatitude, which encloseth with in itself all being, all goodness, all truth, and not only encloseth, but from all eternity preventeth it with an eminency incomparable.  
She beholdeth the whol● world in the immensity of God, as a Sponge would be in the midst of the Ocean, an Atom in the Air, and a little Globe of glass enchased in the primum Mobile. She knoweth God, as the foundation of all possible things, the essence superessential of all things, which are, and are not, without which nothing subsists, either in act, or power, nor hath it any handle, whereby the understanding may lay hold of, to have the knowledge thereof. She figureth God unto herself as the beginning, and end of all things; the Creator, the Founder, the Basis, the Support, the Place, the Continuance, the Term, the Order, the Band, the Concord, the Consummation of all creatures, retaining in itself all the good of Angels, of men, and universal nature, which hath all the glory, all the dignities, all the riches, all the treasures, all the joys, all the blessings, as very well Lessius explicateth in his treatise of Infi●ity.  
This soul not content, leisurely walketh in these fourteen Abbysses of greatness, which are in God, to wit, Infinity, Immensity, Immutability, Eternity, Omnipotency, Wisdom, Perfection, Sanctity, Benignity, Power, Providence, Mercy, justice, & the End whereunto all things tend. She first considereth every perfection absolutely, then by comparison, and application making a circle about herself, & comparing this Infinity of God, to her nothing, this Immensity to her littleness, this Immutability to her inconstancy, this Eternity to the shortness of her temporal life, this Omnipotency to her weakness, this Wisdom to her ignorance, this Perfection to her defects, this Sanctity to her vices, this Benignity to her ingratitude, this Power to her poverty, this Providence to her stupidity, this Mercy to her obstinacy, this justice to her iniquity, this End whereunto all things incline in great dependencies which spring from her infirmities.  
It abideth there wholly ravished in God, as a small Ant would be in the Sun, and not unlike Aristotle, who (as it is said) being not able to understand the flood, and ebb of an arm of the Sea, threw himself into it: so she likewise ingulfeth herself in so many wonders, not willing any longer to measure her love, by the ell of her knowledge.  
She is entraunced in this great labyrinth of Miracles much more than the Queen of Saba in the palace of Solomon, and necessarily she must in the end break out into an exterior act, and say: My God, and my All, the God of myhart, my portion, and mine 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 Harp of the world, offering the whole vniu●rse to the Creator, as a votive Table hung up on his altar, & entirely resigning yourself to his will. To this act, agreoth well the Hymn of the three Children in the Furnace, who called all creatnres, as by a list-rolle to the praises of God: or else take the form which the Angels & Saints used in adoring this sovereign Majesty, Holy, Holy, Holy, Lord God of Hosts, who hast been, who art, and shalt come; thou art worthv, O Lord our God, to receive, as a tribute, all glory, all honour, all virtue; for thou art the Creator, & absolute master of all things. It is thou, who hast created both heaven & earth, with all their ornaments: thou who bindest the Sea by thine omnipotent word: thou who signest the Abisses with the seal of thy name; terrible, & praiseworthy for ever: thou who makest the pillars of Heaven to tremble under thy feet: thou who strikest terror into all creatures by the unsupportable lustre of thy Majesty: thou who sittest in the pavilion of thy glory upon the wings of Cherubims, & from thence dost measure the depth of the abyss. I adore thee, my God, from the centre of my Nothing, with all the creatures of the world, making into thy hands a full resignation of all that, which I am: and desiring to depend for the present and for all eternity upon thy holy will.   

SECT. 6. Of Thanksgiving, which is the second act of Devotion.  
IT is an act very necessary considering the benefits, which we continually receive from the hand of God. It is not fit we resemble the clouds, which cover the Sun after it hath raised them up, but that we rather conform our selves to the mirror, which rendereth the image so soon as the face is presented.  
We ought not to suffer any benefit to pass, coming to us from this sovereign hand, of which we represent not the lively figure in our grateful remembrances. And if those ancient Hebrews (according to the relation of josephus) set marks, and forms sometimes on their arms, otherwhiles on their gates, to declare unto all the world the benefits which God had conferred on their families; is it not a matter very just, that we endeavour to acknowledge in some manner the liberalityes of the divine majesty?  
This act, consisteth in three things. First in the memory which presenteth to the understanding the benefits received: and this derstanding considereth the hand which giveth them, and to whom, and how, and wherefore, by what means, and in what proportion: thereupon is framed in the will an affectionate acknowledgement, which not being able to become idle, unfoldeth itself in exterior acts, to witness the fervor of its affections.  
To practise it throughtly, a lift must be made to yourself of the benefits of God, which are contained in three forts ●● goodness, and mercy.  
The first is, that, by which he hath drawn this great universe from Abysses, and darkness of nothing to the light of essence & life, for our sakes creating a world, with so much greatness, beauty, utility proportion, order, vicissitude, continuance; and preserving it, as with the perpetual breath of his spirit, affording to every thing its rank, form, propriety, appetite, inclination, seituation, limits, and accomplishment. But above all, creating Man, as a little miracle of Nature, with the adornment of so many pieces, so well enchased, to bear on the brow thereof the rays of his Majesty.  
The second benignity is, that, whereby he hath determined to raise in man total Nature to a supernatural condition. And the third, by which he hath transferred humance Nature fallen into sin, into miseries, and into the shadow of death; to innocency, felicity, light, & life eternal.  
It is the incomprehensible mystery of the Incarnation of the Word, which comprehendes six other benefits, to wit, the benefit of the doctrine and wisdom of heaven conferred on us; the benefit of the good examples of our Saviour; 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 jesus Christ; the benefit of the holy Eucharist. Besides these benefits, which are in the generality of Christianity, there are to be represented oftentimes, with much humility, the particular favours received from God in birth, breeding, education, instruction, in talents of mind and body, in means and abilities, in friends, in alliance, in kindred, in vocation, state and profession of life, in continual protection, and deliverance from so many perils, in the vicissitude of adversities, and prosperityes, in the manage of degrees of age, wherein every one in his particular may acknowledge infinite passages of the divine Providence.  
And all this falling upon the soul with consideration of the circumstances of each benefit, draweth in the end from the will, this act of gratitude, which maketh it say that, which the Prophet David spoke: My God, who am I, & what is the house of my Father, that hath hitherto bred me?   

SECT. VII. The manner of Thanksgiving.  
PVrsuing this, you shall then give thanks for all benefits in general, and ticulerly for those, which you presently receive, and which are at that time proposed unto you; to the end you may season this act with some new taste. The Church accommodateth us with an excellent form of Thanksgiving to God, in the Hymn Te Deum laud●mus. Or you may well say with those blessed souls.  
To thee, O my God, benediction, light, wisdom, thankes, honour, power, & virtue, in the revolution of all ages, for ever more.  
My God, the glory which thou dost merit, be rendered to the throne of thy Majesty; and be thy holy peace on earth granted to men of good will. My God, I laud, I bless, & adore thee. I yield thee thankes for the greatness of thy glory, & benefits. Great God, King of heaven & earth, eternal Father, and absolute Lord of all things. And thou also my Saviour jesus, only Son of the heavenly Father, true God, true man, who takest away the sins of the world, and sittest at the right hand of the living God. And thou holy Ghost consubstantial with the Father, and with the Son, most Holy Trinity, receive my prayers in thanksgiving.   

SECT. VIII. Of Offering or Oblation: which is the third act of Devotion.  
REligion, and Sacrifice began from the world's infancy, and have ever been tied to gather with an inseparable band. God who giveth all, would that we give him; and persuadeth that we take out of his coffers, what cannot be found in our Nothing. Observe now (I pray) a matter considerable, that as in the law of Moses, there were three manner of sacrifices, to wit, Immolations, Libations, & victim; Immolations, which were made of the fruits of the earth; Libations of liquors, as oil & wine; victim of beasts: so likewise God requires, that for fruits you afford him your actions; for liquors, your affections; and yourself for Victim. This is done by the act of Oblation, or Offertory, which is a way of sacrifice, whereby we offer ourselves, and all that belongeth to us at the altar of the divine Majesty.  
That this act may be well performed, it is necessary at the first, to have a chaste apprehension of the power, and dominion which God hath over us: Secondly, a most intimate knowledge of the dependence we have upon him, representing unto ourselves, that we not only received Being, and all that which consequently dependeth thereon, from his goodness, but that we also are supported perpetually by his hand, as a stone should be in the air; and that, if he never so little remit thereof, we should be dissolved into the Nothing from whence we were extracted. From thence will arise an act of justice in the promptness of the will we shall have to yield to God what appertaineth to him, and as heretofore the Holocaust was the most noble of all Sacrifices, where the Host was wholly consumed, in honour of the divine Majesty: so should we imitate this excellent work of Religion by consecrating to God, not only our actions, and affections, but all we are, wishing to be annihilated, and dissolved for him, if it may be for the glory of his divine Majesty.  
But if this annihilation cannot be real, it must be at the least form in the mind in a very singular manner, acquiring to ourselves as much as possibly we may, 12. sorts of disengagements, wherein consisteth the perfection of the Holocaust.  
The first is, a discharge from all affection of things temporal, so that we no longer love 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 mortification from sensuality. The fourth a separation from amities sensual, natural, and acquired, not suffering them any longer to lay hold on our hart, to the prejudice of virtue. The fifth, a banishment of worldly imaginations, in such manner, that their only representation may breed in us an aversion, and horror. The sixth, an enfranchisment from worldly cares not necessary to salvation. The seaventh, a freedom from bitterness, and perplexityes of hart, which ordinarily spring from overmuch love conferred on creatures. The eight, a courageous flight from all sorres of vanities of the mind. The ninth, a contempt of sensible consolations, when God would have us to be weaned from them. The tenth, an abnegation of scruples of hart, and proper fantasies, to follow the advice and command, of those who govern us. The eleventh, a mitigation of the distu●bances which hap in adversities. The twelfth, an absolute mortification of judgement, & will: so that we follow all the inspitations of God, as true Dial's do the Sun.  
He, who therein hath proceeded so fare, maketh a true annihilation of himself, and an excellent oblation of all that he is: nay if you cannot wholly give the Tree with so much perfection, at least yield the fruits desiring in conclusion to offer up all your faculties, your senses, functions, words, works, and all you are; remembering the saying of S. johu Chrysostom: That it is the most wicked avarice that may be, to defraud God of the oblation of ones self. Offer your Memory to the Father, to replenish it as a vessel of election with things profitable; your Understanding to the Son, to enlighten it with eternal verityes; your will to the holy Ghost to enkindle it with holy ardour; consign your body to the B. Virgin to guard it under the seal of purity. Say particularly to the Word Incarnate, what the devout S. Gertrude did.   

SECT. IX. The manner of offering one's self to God.  
O My sweet Saviour illuminate my intentions with thy lights, and support my imbecillityes by thy mercies. I at this present recommend the little service I do to the ineffable sweetness of thy hart, and henceforth set it before thine eyes, to direct, correct, and perfect it. I offer it unto thee with all I am in the full latitude of my affection's, both for myself, and all the faithful, and I offer it in the union of that most exact attention thou usedst, when thou prayedst upon earth to thy eternal ●ather.   

SECT. X. Of Contrition, the fourth Act of Devotion.  
IT is an act most necessary, in such perilous encounters, and so great frailty wherein we ordinarily live. The learned Theodoret in his questions upon the Scripture saith, there are three kinds of life signified by three sorts of creatures, whereof mention is made in the sacrifice of Abraham in the 15. Chapter of Genesis. There is a life Animal, represented by fourfooted beasts. 2. A life mourning, figured in the Turtle. 3. A life white and pure, whereof the Dove is the Hieroglyphic. Animal lives are the most frequent in the world; Dovelike lives are very rare; but there is not any Dove so pure which hath not ever some need of the mourning of the Turtle. Behold the cause why we ought not all most to pray at any time, without stirring up some acts of Contrition. Every one knows Contrition is a detestation of sin, beyond all things most detestable, which taketh its fource from the love of God, and from the hope of his mercy, and aught ever to be accompanied with a firm purpose of amendment. The first foundation of it is the belief of a living God, of a God clear-sighted, of a God dreadful in all his judgements, whereby is procured a fear, awed with the pains due to sin in hearts the most stupid. This is the Thunderstroke which causeth Does to fawn, and raiseth tempests, & earthquakes in the soul. Then Hope reareth itself above the Horizon, dispersing amorous rays with a certain confidence we have to obtain pardon of our sins in submiting us to the yoke of penance. Afterward, the love of God beginneth in the soul to free, and discharge itself from interests of the earth, to produce in the end this celestial dolour which is created as pearls from the dew of heaven. O a thousand times happy those, who wash themselues with the waters of snow, whereof holy job speaketh, and purify themselves in the wholesome pool of Penitence.  
Stir up oftentimes acts of Contrition in general for all sins, and particularly for some defects, and imperfections, which most surcharge you, with a firm purpose to resist them stoutly, & utterly to extirp them by the help of God. Say for this cause, what followeth.   

SECT. XI. A form of Contrition.  
O Father, I have sinned against heaven, & before thee, unworthy that I am to bear the title of a son, having repaid so unspeakable a goodneswith contempt, and such benefits with ingratitude. I complain not of the punishments contracted by my rebellion; but I bewail a God offended, who ought to be loved, and honoured above all things. Where shall I find torture enough to revenge me on myself, & rears sufficient to wash away my offences? Father, the aspect of my sin shall henceforth be more hideous to me, than Hell. Use me as one of thy mercenaries. My God, thou art our Father, and we are nought else but earth, and slime in comparison of thee. Thou art our workman, and we all as clay in thy hands: My God be not angry with an object so fe●ble, and wretched. My God remember not the sins of my forepast life.   

SECT XII. Of petition or request, the fifth Act of Devotion.  
A Great Emperor arriving in Egypt, to witness the zeal he bore to the public, said to the Egyptians: Draw from me, as from your river Nilus: but what may be drawn from a man, but hopes, which are cracked as bubbles in the water, to the same proportion they are raised. It is from God we must draw, since he is a fountain which perpetually distilleth, and who quenching the thirst of all the world, hath himself but one, which is (as saith S. Gregory Naztanzon) that all mortals should thirst his goodness.  
We must necessarily beg of God, since our necessities enforce us thereunto, & his bounty inviteth us, we must ask that he hath appointed us in our Lord's praye●, which is the abridgement of all Theology: we must demand it in the name of the Son, & with confidence to obtain it; we m●st beg it for the Church, for the Pastors, for our most gracious King for public necessities, for ourselves, for our neighbours; we must ask for spiritual & temporal blessings, so much as shall be lawful according to occasions, never forgetting the dead. For which purpose it is good to have a collection of prayers for all occurrences, as a little Fort furnished with all manner of pieces of battery, to force even heaven itself with a religious fortitude, and a pious violence.  
At the least pray daily every 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 virtues most necessary for thee; to be guided and governed this same day under the providence of God, in all which concerneth the weal of soul, body, and thinger exterior. To participate in all good works done through Christendom; to obtain new graces, and asistances for the necessities of our neighbours, which may then offer themselves, and that by the intercession of Saints, where with your prayer must be sealed. Say for yourself, and all those, who concern you, what S. Thomas used.   

SECT. XIII. A form of Petition.  
MY God give both to me, and to all those whom I recommend in my prayers, an understanding, which may know thee, an affectionate devotion, which may search for thee, a wisdom that may find thee, a conversation that may please thee, a perseverance that may boldly wait on thee, a confidence which may happily embrace thee. My God so handle the matter, that I may be wounded with thy sufferings in penitence, that in this life I may use thy blessings in grace, & enjoy in the other thine eternal comforts in the bosom of glory. So be it.   

SECT. XIIII. Of the intercession of Saints, of which we make use in the petitions we offer to God.  
AS for the intercession of Saints it is good to recommend yourself very particularly to the Mother of God by this ancient form.  
O my most Holy Mistress, I put myself to day, and so all the days of my life into your protection, & (as it were) into the bosom of your mercies. I recommend unto you my soul, my body all that belongeth to me, all my hopes, all my affairs, all my difficultyes, my miseries, my consolations, and above 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 Son.  
O most mild virgin, secure the miserable, assist the weak, comfort the afflicted, pray for the people, be the advocate of persons ecclesiastic, protectrix of the devout sex. So use the matter, thatal those, whocelebrate your memory, may at this time taste your favours: but most especially obtain for me of your Son a profound humility, a most unspotted chastity, progression, and perseverance in goodness, and afford me some small participation in the dolours you suffered on the day of his passion, adding thereunto also a spark of that great devotion you did use in the holy Communion, after the Ascension of the Word Incarnate.  

For your Angel-guardian, saying.  
O God Omnipotent, & Eternal, who hast created me to thy Image, & deputed one of thy Angels to defend me, though I be most unworthy of this favour: Give me grace I may now to day avoid all perils of soul, and body under his direction, & safeguard, & so use the matter, that in the end after the course of this life, I may partake in Heaven of his glory, whom I have on Earth for protector.   

And to all the Angels, in making prayer by the imitation of the Church.  
O God, who with admirable order governest the ministry of Angels, and men, so do by thy mercy, that those who are present, and perpetually attend in Heaven before the throne of thy Majesty may likewise on Earth be guides, and protectors of our life.   

And for all Saints.  
PRotect thy poor people (o Lord) & as they have a singular confidence in the protection 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 survive in Heaven, preserve by thy gracious assistance, and for ever defend them.   

Then in memory of those, whose fectivalls the Church at this present celebrateth, & whose names are couched in the martyrologue.  
LET all thy Saints (O God) who are honoured through all the parts of the world assist us, that we recording the memory of their merits, may be sensible of the favour of their protection. Give peace to our times by their intercession, and for ever banish all malignity from 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 souls of the faithful departed, eternal rest. I most humbly beseech thee through thy well beloved Son.  
I speak this briefly, supposing that for your other more enlarged devotions, you will have either a book of meditations, as those of Father Bruno, or a collection of prayers, as those of Ribadeneira, and the interior occupation of the R. Father Cotton, which is very devout, and most proper for persons of quality.  
You shall find that these five acts well practised, will give you full scope of prayer, and entertainment with God upon all occasions.    

SECT. XV. Of the time proper for spiritual Lesson.  
IF you will believe me, at the very same instant of the morning when your mind is most free from earthly thoughts, you shall do well to use some spiritual reading, one while of precepts, another while of the lives of Saints, remembering that which S. Isidore spoke in his book of sentences; That he who will live in the exercise of the presence of God, ought often to pray and read. For when you pray, you speak to God, & when you read God speaketh to you. Good sermons, and good books are the sinews of Virtue.  
Do you not observe, that colours (as philosophy teacheth us) have a certain light, which during in the night becometh dull, and (as it were) buried in matter: But so soon as the Sun raiseth himself above the earth, and displayeth his beams over so many beauties languishing in darkness, he awakens them, and maketh them appear in their true lustre, So may we (truly) say, we have all, certain seeds of Wisdom, which amidst the vapours enforced by passions, remain (as it were) wholly smothered up, if the Wisdom of God, which speaketh in holy scripture, and good spiritual books, excited them not, giving them beauty, and vigour to unkindle the passage of our actions to virtue. Perpetually call upon the Father of Lights, to direct your reading, before you take a book in hand. Read little, if you have little leisure, but with attention; & ever stay upon some sentence, which returneth again to your memory during the same day. You shall find that good books only teach you that which is truth, command nothing but good, and promise nought but felicity.   

SECT. XVI. Of other Acts of Devotion: and first of Mass.  
Mass should be heard every day, if it were possible, and at a certain hour, in the manner, as we have expressed in the practice of this Exercise: & it is one of the principal Acts of devotion, the form whereof ought to have five conditions, Consideration, Fervour, Comeliness, Example, Union. Consideration for the understanding; Fervour, for the will; Comeliness, for the body and exterior gestures; Example, for your Neighbour; Union, for God. Consideration, not to go thither through Custom, or Compliment, Hypocrisy, or compulsion; but with reason, and reverence, as to the Treasury of the sufferings, and merits of jesus Christ. Fervour, to pray there devoutly, purely, and ardently, dismissing at that time the thoughts of all other affairs. Comeliness, in avoiding tattle, ill postures, & the irreverences of so many ill instructed persons, who shall in the end find the vengeance of God in the Propitiatory. Example, in edifying all there present, who ordinarily derive great apprehensions of God, by beholding in the Church the devotion of persons of quality. Union, in dilating your hart and soul, in the hart and soul of the Son of God, by an inward, and hearty affection, having at that time neither eyes, ears, nor thoughts, but for his love; according to the saying of an ancient Father, who affirmed that no man behaved himself devoutly enough in the Church, if he thought there were any thing else in the world, but God, and himself.  
It is mun to the purpose to have good prayer-books, where the offices be distinguished for every day of the week, and to say them according to your leisure, & with a well-rectifyed, and perseverant piety.  
It is a familiar, and well accommodated devotion to hear Mass well, which is done by conforming your action to that of this great Sacrifice. Mass hath five principal parts. The first consisting in the confession and praise of God. The second in the instruction of the Epistle, the Gnospell, & Creed. The third in Oblation. The third in Oblation. The fourth in Consecration. The fifth in Petitions and Prayers, which are especially made at the end.  
At the Consiteor, you shall implore the divine assistance to direct this Act well, you shall coufesse your sins: and likewise God in the Hymn of Angels, which is ordinarily repeated in this place, endeavouring to imitate the reverence of those Heavenly Quires.  
At the instruction, if you understand not the words of the Epistle, and Gospel, which is then read; Read, and meditate attentively at that time on some sentence of the little abridgement of the doctrine of jesus Christ. A little to taste leisurely the words of our Saviour is a great spur to perfection; & it oftentimes happeneth, that many have been converted by a good Word, which penetrated very far into their hearts.   

SECT. XVII. An abridgement of the Doctrine of jesus-christ to be used at Mass.  
I Am the Way, the Truth, and the Life: No man cometh to the Father, but by me. john. chap. 14.  
The time is fulfilled, and the Kingdom of God is at hand: Be penitent, and believe the Gospel. Marc. chap. 1.  
Come to me all ye that labour, and are burdened, and I will refresh you: Take up my yoke upon you, & learn of me, because I am meek, and humble of hart, and you shall find rest to your souls: For my yoke is sweet, and my burden light. Matth. 11.  
All whatsoever you will that men do to you, do you also to them: For this is the law & the Prophets. Math. 7.  
This is my precept, that you love one another, as I loved you: Greater love than this no man hath, that a man yield his life for his friends: you are my friends, if you do what I command you. john. 5.  
Love's your enemies, do good to them that hate you & pray for them that persecute you, that you may be the children of your Father in Heaven, who maketh his Sun to rise upon the good & bad, & raineth upon just and unjust. Math. 5.  
Be merciful, as your heavenly Father is merciful: ludge no man, and you shall not be judged. Condemn no man, & you shall not be condemned.  
Forgive, and you shall be forgiven. Give, and there shall be given to you. Luc. 6.  
See, and beware of all avarice: For not in any man's abundance doth his life consist, of those things that he possesseth. Luc. 12.  
Enter by the narrow gate: because broad is the gate, and large is the way that leadeth to perdition, & many there are, that enter by it: How narrow is the gate, & straight is the way that leadeth to life, & few there are, that find it? Math. 7.  
He that taketh not up his Cross, & follows me, is not worthy of me. Math. 10.  
You shall be afflicted in this world: but take courage, I have vanquished the world. john. 19  
Behold I am with you all the days, even to the end of the world. Math. 28.  
Watch, & pray, that you may not fall into tentation. The spirit is prompt, but the flesh is frail. Math. 26.  
Let your loins be girded, and candles burning in your hands, and you like to men expecting their Lord, when he shall return from the wedding; that when he doth come, and knock, forthwith they may open unto him. Luc. 12.  
Look well to yourselves, ●east perhaps your hearts be overcharged with surfeiting and drunkenness, & with the cares of this life. Luc. 21.  
Behold the hour, when all those, that are in their graves shall hear the voice of the Son of God, and such as have done well shall come to the resurrection of life, but those who have done ill, to the resurrection of judgement.   

SECT. XVIII. What is to be done at the Offertory in Mass, and other ensuing Acts.  
AT the Offertory you shall endeavour to stir up in yourself a great reverence of this incomparable Majesty, who cometh to replenish this sacrifice with his presence; and you shall say: My God, dispose me to offer unto thee, the merits of the life, and Passion of thy well beloved Son. At this present, in the union thereof, I make oblation unto thee of my understanding, my will, my memory, my thoughts, my words, my works, my sufferings, my consolations, my good, my life, all that I have, all that I can ever pretend unto: and I offer it unto thee, as by the hand of the glorious Virgin Mary, and the holy Angels, who are present at this sacrifice, to present unto thee the prayers of all this faithful company.  
Afterward at the Preface, when the Priest inviteth all the world to lift their hearts up to God, or when the Angelical Hymn is pronounced, which is called by the Ancients Trisagion, these words may be said, drawn from the Liturgy of S. james, & S. chrysostom.  
To thee the Creator of all Creatures visible, & invisible: To thee the Treasure of eternal blessings: To thee the fountain of life, & immortality: To thee the absolute Master of the whole world, be the praise honour, and worship yielded, which thou deservest. Let the Sun, the Moon, the Choir of Stars, the Air, the Earth, the Sea, & all that is in the Celestial, & Elementary world bless thee. Let thy Jerusalem, thy Church from the first birth thereof already enroled in heaven, glorify thee. Let so many chosen souls of Apostles, Martyrs, and Prophets; Let Angels, Archangels, Thrones, Dominations, Principalityes, Powers, and Virtues; Let the dreadful Cherubins, & Seraphins perpetually sing the hymn of thy triumphs.  
Holy, Holy, Holy, Lord God of Hosts, Heaven, and Earth are filled with the glory. Save us, thou, who dost inhabit Heaven which is the Palace of thy Majesty.  

After Consecration at the Adoration of the Host Saint Thomas said.  
MY Lord jesus, thou art the Son of the Eternal Father. It is thou, who to redeem the world hast clothed thyself with our flesh in the womb of a Virgin. It is thou, who having overcome the Agonies of death, openedst heaven to us. It is thou, who sittest at the right hand of the Eternal Father, & who shalt judge the living, and the dead. My God help thy servants, whom thou hast Redeemed with thy most precious blood.   

Having adored the Host, say this Prayer of S. Bernard in his Meditations upon the Passion,  
O Heavenly Father, Behold from thy Sanctuary, and Throne of thy glory this venerable Host which is offered to thee by our Bishop, lesus thy most innocent and sacred Son, for the sins of his Brethren; and mollify thy hart upon the multitude of our offences, and miseries. Behold the voice of the blood of this most innocent Lamb which cryeth out to thee, and himself all crowned with glory, and honour, standeth before thee at the right hand of thy Majesty. Look (O my God) on the face of thy Messiah, who hath been obedient to thee, even to death, and let not his sacred wounds be ever fare distant from thine eyes, no more than the remembrance of the satisfaction he presented to thee for the remedy of our crimes. O Let all tongues praise, & bless thee, in remembrance of the super-aboundance of thy bounty, thou who hast delivered thine only Son over to death upon earth, to make him our most faithful Advocate in Heaven.   

FOR PETITION. At our Lord's prayer, when you have said it, repeat these words of the Liturgy, here before alleged.  
MY God be mindful of all Pastors, and faithful People, who reside in all Regions of the habitable world, in union of the Catholic Faith, & preserve them in thy holy peace.  
Good God, save our most Gracious King, and his whole Kingdom: lift up the prayers, which we offer to thy living Image, upon thine Altars.  
My God Eternal, remember those, who travel by Sea, or Land, and are exposed to so many dreadful dangers. Remember so many poor Pilgrims, Prisoners, & Exiles, who sigh under the miseries of the world.  
My God, remember the sick, and all those who are in any discomfort of mind: Remember so many poor souls toiled out with acerbities, who implore thine assistance: Remember also the conversion of so many Heretics, Sinners, and Infidels, whom thou hast created to thine own image.  
My God, remember our friends & benefactors; take this great sacrifice for the living and the dead, and so do, that all may taste the effect of thy mercies; dissipate scandals, wars, and Heresies, and afford us thy peace, and Charity.   

And at the end of Mass.  
MY God, pour down thy graces upon us, direct our steps in thy paths, fortify us in thy freare confirm us in thy friendship, and in the end give us the inheritance of thy children.  
It is also very expedient to have your devotions ordered for every day of the week.    

SECT. XIX. Devotions directed for the days of the week.  
IF you desire this distinction of days, I tell you that some dedicate Sunday to the most holy Trinity; Monday, to the comfort of faithful souls, which are departed into the other world; Tuesday, to the memory of Angels; Wednesday, to that of the Apostles, & of all 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 particular for every day: as for Sunday, the glory of Paradise; Monday, the iudgment-day; Tuesday, the blessings of God; Wednesday, death; Thursday, the pains of Hell; Friday, the passion; Saturday, the virtues of our Lady, as heretofore. It is the Counsel of S. Bonaventure, in his lesser works.  
We derive also a singular practice of devotion for every day of the week from the Hymns of S. Ambrose, which the Church for ever makes use of. For from thence we learn to thank God, for every work of creation, and to make the greater world correspond with the less.  
Sunday, which is the day, wherein the light was created, we should render thanks to God, that he hath produced this temporal light, which is the smiling of heaven, & the joy of the world, distending it as a piece of cloth of gold over the face of the air & earth, & enkindling it as a torch to behold his works by. From thence penetrating further, we will give him thankes, that he hath afforded us his son, called by the holy Fathers, the Day-bringer, to communicate unto us this great light of saith, which is, as saith Saint Bernard, A copy of the Eternity; we will humbly beseech him, this light may never be eclipsed in our understandings: but may daily replenish us with more & more knowledge of his holy will. And for this purpose, we must hear the word of God, and be present at divine Service with all fervour and purity. Carefully preserve yourself from pollution through any disorder, on the day, which God hath reserved to himself, and from giving to Dagon the first fruits of the week, which you should offer up at the feet of the Ark of Covenant.  
Monday, which is the day, wherein the Firmament was created to separate the waters, the Celestial from the inferior and terrestrial waters; we shall represent unto ourselves, that God hath given reason unto us, as a firmament to separate divine cogitations from animal; and we will pray unto him to mortify in us anger, and concupiscence, and grant us a perfect mastery over all the passions, which oppose the law Eternal.  
Tuesday, the day wherein the waters, which before covered the whole element of the Earth, were ranked in their places, & the earth appeared to become the mansion, nurse, & tomb of man; we shall figure unto ourselves the great work of the justification of the world, made by the Word Incarnate, when it had raised up a huge mass of obstacles, as well through ignorance, as sin, which covered the whole face of the world, and that he hath made a Church, which appeared as a blessed Land, loaden with fruits, and beauties to elevate us in faith, and bury us in hope of the resurrection. We will beg of him to take away all the hindrances of our soul, so many ignorances, sins, imperfections, fears, sorrows, cares, which hold it, as in an Abyss, and that he would replenish us wi●h the fruits of justice.  
Wednesday, wherein the Sun, Moon, and Stars were made; we shall propose unto ourselves for object, the beauty, and excellency of the Church of God, adorned with the presence of the Saviour of the world, as with a Sun; of the B. Virgin, as a most resplendent Moon, and with so many Saints which are as stars of the firmament; and we will humbly entreat of God to embellish our souls with the lights and virtues suteble to its condition. And above all, that he would give us the six qualities of the Sun Greatness, Beauty, Measure, Fervour, Promptness, Fruitfulness. Greatness, in the elevation of our spirits above all things created, & in a capacity of hart which is never filled with any thing, but God; Beauty, in gifts of grace; Measure, in the sway over passions; Fervour, in exercises of Charity; Promptness, in the obedience we own to his law: Fruitfulness, in production of good works.  
Thursday, the day whereon God (as saith S. Ambrose) drew birds, & fishes out of the waters, the Birds to fly in the air, and the Fishes to abide in this inferior element; we shall imaginewith ourselves the great separation, which shall be made at the iudgment-day of God, when of so vast a number of men, extracted from one, & the same mass, some shallbe raised on high to people Heaven, & enjoy the sight of God: others made a prey for hell, and exposed to everlasting torments, and in this great abyss and rerror of thoughts, we will beseech God to hold us in the number of his elect, and afford us the favour to score out our predestination, in our good and laudable actions.  
Friday, whereon other creatures were brought forth, and man was created who was at that time appointed over them for governor and king, we will propose unto ourselves the greatness, excellency, & beauty of this man, in the Talents which God hath given him, as well of grace as Nature: what a business it hath been to keep the hands of the Creator employed in his production: hands (saith S. Basil) which were to him as a womb; but how much more hath it cost him to make him a new, drawing forth so much travel, such quantity of sweat, and blood from the Son of God, who annihilated himself for him, cherished, and fostered him (saith S. Thomas in his treatise of Beatitude) in such sort that he, who were not well instructed by Faith, would say: Man is the God of God himself. Thereupon we will beg that we may not frustrate the merit of the life of God, given to eternize ours, and we will practise some kind of mortification, to bear God in our flesh (as saith S. Paul) and to conform us to the sufferings of the King of the afflicted.  
Saturday, which is the day whereon God rested after the creation of the world we will meditate upon the repose, which the beatifyed souls enjoy in heaven. There is no more poverty, maladies, sorrows, cares, calumnies, persecutions, heat, cold, night, alteration, clamour, nor noise. The body resteth five, or six foot under the ground, free from the relapsing employments of a life, frail, and dying. It is in the sepulchre, as an invincible sortresse, where it no longer feareth debts, Sergeants, prisons, fetters. And the soul, when it is glorified leadeth the life of God himself, a life vital, a life lovely, a life inexhaustible, for which we ought to sigh, take pains, & beg it often of God with tears in our eyes, and groans from our hart; as saith S. Augustime.  
It is necessary on the same day to make a review of the whole week, to examine the state of your soul, your passions, your affections, your intentions, scope, proceed, & progressions.  
And especially when the month is spent, to consider diligently, what God would have of us, whatwe of him, & what course we take to please both him, & ourselves: what desire we have of Perfection, what obstacles, what defects, what resistance, what means; & to manage all our endeavours under the protection of the Saint we shall take for our Patron in the month following.   

SECT. XX. Devotion for the hours of the Day.  
THE Church likewise assigneth us a practice of devotion for all the hours of the Day, if we will rightly apply it. For it seemeth the hath a purpose to make of a Christian champion, a true bird of the Sun, which saluteth (as it were at all Hours) this bright star, seeming to applaud it by her song, and the clapping of her wings, she desireth, that in daily imitation of her, we lose not God out of our fight, and that we abide in perpetual centinel, humbly to beseech and adore him.  

At the Prime Hour.  
(Not speaking at all of the nightly exercise) this inviteth us in the hymns of S. Ambrose to beg five things: the protection of God for all the day; peace; discreer government of the senses; repose of the hart; mortification of the flesh.   

At the Third.  
Which is the third Hour after the rising of the Sun, the hour wherein the Holy Ghost descended in the form of fiery tongues on the Apostles, we pray the same Spirit to replenish, with vigour & flames our understanding, our wills, our senses, our harrs, our tongues, our mouths, so that our neighbours may be inflamed by our good examples.   

At the Sixth.  
Which is the hour of noontide, we behold our Sun of justice, to entreat of him four things, to wit, Alienation from fervours of concupiscence, Mortification from choler, Health of body, & Tranquillity of mind.   

At the Ninth.  
Which is about three of the clock, when the Sun is already bending towards the West, we cast our eye upon our great Star, and demand of him, that as he is the immoveable Centre round about, when the whole world is turned, & holdeth the beginning, & progress of light in his own hands, he first afford us happy vespers; secondly a Constancy in goodness; thirdly, a happy End.   

At Vespers.  
When darkness draweth near, we beseech the divine Majesty to gather to himself our hearts oppressed by sin, and in themselves divided by so great a diversity of actions, that he will cleanse, and direct them in the way of eternity, so, that deprived of this temporal light, we may make a sweet retreat into the bosom of God, who is the fountain of intelligible light; and that ending our life as we finish the present day, we may gain the prize of Beatitude.   

At Compline.  
When darkness now covereth the face of the earth, we will a● range our seluas, as little birds under the wings of God, beseeching him, that according to his customary goodness, he hold us under his protection; that he chase away from our sleep evil dreams, & the fantasies of Night, hindering the crafty surprisals of our Adversary, who roameth up & down about us, as a roaring Lion, besetting the sheepcote.  
These devotions are grave, authentic, and able throughly to instruct a Soul, that will practise them.    

SECT. XXI. Of Confession: an Act of devotion very necessary; with counsel upon it.  
I Ranke amongst the devotions of the week, Confession, and Communion; for (for such as will lead a life pure, there is no excess are all) if the week circumuolued they discharge themselves of this duty. And although I have spoken amply enough according to my scope, of the practice of these exercises, in Treatises which I have compiled thereof, and that it were as to carry a drop of water into a river, to write of it after so great an abundance of books: yet am I bound by the necessity of my design, to tell you in few words, that to make your Confession good, it ought to have the qualities of a Mirror. 1. Solidity, 2. Lively representation, 3. Clearness.  
1. Solidity, in going thereunto with much consideration of your misery, of your sins, and imperfections.  
2. Much reverence towards the Majesty of God, who beareth sway in this Sacrament.  
3. With a reasonable examination of your conscience.  
4. A distaste of your offences, more for the interest of God, then for any other consideration.  
5. An accomplishment of the penance enjoined, & a true amendment.  

Lively Representation.  
1. In avoiding confessions made by rote, which have ever but one and the same sound, or those which are over dry, or are not sufficiently explicated, or such as are too much filled with history, & cloyed with superfluity.  
2. In representing perspicuously the state of your soul, and succinctly discovering the condition thereof.  
First, in acts of devotion which more particularly concern the divine service, accusing yourself of intentions less pure, of negligences, irreverences, & voluntary distractions, contempt of holy things, coldness in faith, and voluntary distractions.  
Secondly, towards yourself, in the direction both of your interior, and exterior, namely in sins of Vanity, Pride, Sensuality, Intemperance, Curiosity, Impurity, Idleness, Pusillanimity, Anger, Envy, jealousy, Quarrels, Aversion, Impatience, Murmur, Lies, Detractions, Injuries, Oaths, False promises, Babble, Impertinent tattle, Flattery, Scoffs, & Mockery.  
Thirdly, towards your Neighbonrs, as well Superiors and equals, as Inferiors, unfoulding the defects that may have happened in the duties, which Charity, or justice obligeth you to render to every one, according to his degree.  
Examine here every word, and you therein shall find matter of accusation.  
As for clearness of Confession, it consisteth in explication in terms simple, honest, significative. Those who confess often may be very short, specifying only (when all things are light) seven or eight articles, or less also of note, happened since their last confession.  
S. Bernard in the book of the inward House, which is the Conscience, hath framed a little form of Confession, causing the penitent to say before his Confessor such like words.  
Father, I accuse myself to have been troubled with anger, moved with envy, puffed up with pride: and beside, I am fallen into an inconstancy of spirit, scoffs of the mouth, slanders, & excesses of the tongue.  
I accuse myself rather to have judged of my Superiors, than obeyed them; that being reprehended for my faults, I have murmured, and shown myself refractory in matters of duty.  
I accuse myself, to have preterred myself before those who were better than I, vaunting, and boasting with much vanity, & presumption all whatsoever is mine, and despising others with taunts and irrisions.  
I accuse myself to have reglected the duty of my charge, and sought ambitiously into that of another.  
I have had neither respect to obedience, nor modesty in my words, nor discipline in my manners: but much self-opinion in my intentions; obstinacy in my hat, & vain glory in my words.  
I accuse myself to have been an Hypocrite, stiff in hatred, and aversion from my Neighbour, biting, & bitter in words, impatient to be under subjection, ambitious of honour, covetous of wealth, slothful in works of devotion and charity, not sociable in conversation, & many times uncivil.  
I accuse myself to have been ready to speak of the actions of another, rash to censure, contentious in argument, disdainful in hearing, presumptuous in speaking to others, dissolute in laughter, excessive in pleasures of razed, of game, and costly in apparel, burdensome to my friends, troublesome to the peaceful, ungrateful to those who did me any good, harsh & imperious to such as were under my charge.  
I have boasted to have done that which I have not, to have seen what I have not, to have said what I have not; and on the contrary to have dissembled, and denied to have seen, what I have seen, spoken what I have spoken, and done what I have done.  
I accuse myself of carn all thoughts, impure remembrances, dishonest apprehensions, whereunto I have not used resistance speedy enough.  
Those who live more dissolutely, shall find (as saith Harmatolus a Greek Author) that they have great accounts to make to the executioner of Concupiscence.  
Behold the cause why they may well examine themselves concerning Kisses, Touchinges, Softness, Pollutions, Fornications, Adulteries, ill use of marriage, and other sins, called Monsters: adding also Impietyes, sorceries, Divinations, false Oaths, Periuryes, blasphemies, Calumnies, Contentions, Disobediences, Injustices, Oppressions, Falsehoods, Thefts, Usuries, Sacrileges, and such like.  
It is not to be thought one can make a form of Confession, as it were a Buskin for all legs: consciences are as faces, every one beareth with it, its diversity: that which S. Bernard speaketh in general, may serve for a direction, yet ought it to be particularised, & circumstanced, showing the intention, quality, quantity, manner and continuance of a Vice.    

SECT. XXII. Behold here an excellent prayer of S. Augustin for this exercise of penance, drawn from a Manuscript of Cardinal Seripandus.  
MY God, see here the stains, and wounds of my sin, which I neither can, nor will hide from the eyes of thy Majesty. I already bear the pain in remorse of my conscience, and in other sufferings ordained me by thy providence for my correction: but I endure nothing, that may equal my demerit. One thing amazeth me that I so often feeling the pain of sin, still do retain the malice and obstinacy thereof: my weakness boweth under the burden, and my iniquity still abideth immoveable. My life groaneth in languishments, and is not amended in its works. If thou slacken the punishment, I defer my amendment, & if thou chastise me, I can no longer continue. I confess my offence in thy correction, and after thy visitation, I no longer remember my sorrows; whilst thou hast the rod in hand to scourge me, I promise all; & if thou with-holdest it, I perform nothing. If thou touch me, I cry out for mercy; and if thou pardon, I again provoke thee to strike. My God, my Lord, I confess unto thee my miseries, and implore thy clemency, without which there is no salvation for me. My God give me what I ask, though I deserve it not, since without any merit of mine, thou hast extracted me from nothing, to beg it of thee.   

SECT. XXIII. Of Communion, which is the principal of all the Acts of Devotion: with a brief Advice on the practice thereof.  
As for receiving, remember the six leaves of the lily which it should have; I mean, Desire, and Purity before you present yourself therein; Humility, & Charity in presenting yourself; Thanksgiving, and Renovation of mind after presentation.  
And if you desire to know the quasityes, which will make you discern a lukewarm Communion from a fervent, I say, that a good Communion ought to be lightsome, tasteful, nourishing, effectual. Lightsome, in illustrating you daily more and more with reflections, and verityes of faith, which may transport you to the love of things divine, and contempt of worldly, frail, and temporal. Tasteful in making you to relish in will, and sense, what you know by the light of the understanding. But if you have not this taste in devotion tender and sensible, be not amazed thereat. For sensible devotion will oftentimes happen to him, who hath left Charity, as is observed by that great Doctor Richardus upon the Canticles: Affectuosa dilection interdum afficit minuns diligentem. It is enough that you have in the upper region of your soul good habits of virtue. Nourishing, in holding yourself in a good spiritual way, good thoughts of heavenly things, good affections towards the service of God free from dryness, meagerness, & voluntary sterility. Effectual, in applying yourself instantly to the exercise of solid virtue's Humility, Patience, Charity, and to the works of mercy; for therein behold the most undoubted note of a good communion.  
It is good to present yourself in it with sincere intentions, which are pondered, and fitted to occurrences; communicating (as S. Bonaventure observeth in a little Treatise he composed of preparations for the Mass) one while for the remission of sins, another while for the remedy of infirmities, sometime for deliverance from some affliction, sometimes to gain a benefit, sometimes for thanksgiving: Sometime also for the help of our neighbour, and above all for the souls in Purgatory. In the end to offer up a perfect praise to the most holy Trinity, to record the sufferings of jesus-christ, and daily to increase in his love. For this purpose you may repeat, before you communicate, this prayer of the great Saint S. Thomas.  
O most sweet jesus, my Lord, and my Master, Oh that the force of thy love more penetrating than fire, & much sweeter than honey, would engulph my soul as in an abyss, drawing it from affections inordinate towards all things under heaven, that I may dye in thy love, since through love thou hast vouchafed to dye for me on a Cross.  

And after Communion to make these petitions of S. Augustine.  
O My God, that I might know thee, and likewise not be ignorant of myself; and that there where thou art, might ever be the end of my desires. My God that I might have no hatred but for myself, nor love but for thee, and tha● thou be the beginning, progress, and end of all my actions. My God, that I might humble myself even to Abysses, and magnify thee above the Heavens, having my spirit no otherwise employed but in thy praises. My God, that I might dye in myself, & live in thy hart, & that I could accept all which cometh from thy providence, as gifts from Heaven. My God, that I might pursue myself as an enemy, and follow thee as a singular friend. My God, that I had no other assurance, but the fear of thy holy name, nor confidence but in the distrust of myself. My God, when will the day come, that thou takest away the veil of the Temple, and that I may see thee face to face, to enjoy thee eternally?     

THE SECOND PART OF THE DIURNAL. Of acts of Virtue.  

SECT. I. Twelve fundamental considerations of Virtues.  
YOU must undoubtedly persuade yourself, that the chiefest devotion consisteth in the practice of good manners, without which, there is neither  Piety, nor hope of Salvation.  
Paradise is replenished with happy souls, & Hell with wretched. But the world wherein we live, hath great diversity of merchants; some traffic in Babylon, and others in Zion, some through evil trade, & disorder in their carriage insensibly hasten to the utmost misery, which is a separation from the life of God in an eternity of punishment. Others go in a direct line to the prime, and sovereign happiness, which is the vision, fruition, and possession of God, in an Eternity of inexplicable contentments. If you desire to take this way, I counsel you to set oftentimes before your eyes these twelve considerations, which I have inserted in the holy Court. For in my opinion they are twelve great motives to all actions of virtue.  
The first is the nature, and dignity of man, to wit, that the first and continual study of man ought to be man himself, to behold what he hath been, what he is, & what he shall be. What he hath been, Nothing; What he is, a●reasonable creature; what he shallbe, a guest of Paradise, or of hell; of an eternal felicity, or of an everlasting unhappiness. What he is according to nature; a masterpiece, where many Prerogatives meet together; a body composed of a marvellous Architecture; a Soul endowed with Understanding, Reason, Spirit, judgement, Will, Memory, Imagination, Opinions: A soul, which flieth in an instant from one Pole to the other, descendeth even to the Centre of the world, and mounteth up to the top, which is in an instant in a thousand several places; which embraceth the whole world without touchingit, which goeth, which glittereth, which shineth, which diggeth into all the Treasures and Magazines of nature, which findeth our all sorts of inventions, which inventeth Arts, which governeth commonwealths, which disposeth worlds.  
In the mean time she beholdeth about herself, her passions, as an infinite number of dogs, that bark at her happiness, and endeavour to bite her on every side.  
Love fooleth her, Ambition turmoileth her, Avarice rusteth her, and Lust inflames her, Vain hopes soothe her, Pleasures melt her, Despair overbears her Choler burns her, Hatred filleth her with gall, Envy gnaweth her, lealousy priketh her, Revenge enrageth her, Cruelty makes her savage, Fear frosteth her, & Sorrow consumeth her. This poor Soul shut up in the body, as a bird of Paradise in a cage, is altogether amazed to see herself assailed by all this mutinous multitude: & though she have a Sceptre in her hand to rule, she notwithstanding often suffereth herself to be deceived, ravished, & dregged along into a miserable servitude.  
Then see, what man is through sin, vanity, weakness, inconstancy, misery, malediction.  
What he becometh by Grace? A child of light, a terrestrial Angel, the son of a celestial Father by adoption, brother and coheir of jesus Christ, a vessel of election, the temple of the holy Ghost.  
What he may arrive unto by glory? To be an Inhabitant of Heaven, who shall see the Stars under his feet which he hath over his head, who shall be replenished with the sight of God, his beginning, his end, his true, only, and original happiness.  
The second, the benefits received of God, considered in general, as those of Creation, Conservation, Redemption, Vocation, and in particular the gifts of the body, of the soul, of Nature, of capacity, ability, industry, dexterity, Wariness, Nobility, Offices, Authority, Means, Credit, Reputation, Good success of affairs, & such like, which are given to us from heaven, as instruments to work our salvation. And sometimes one of the greatest blessings, is that which few esteem a benefit; not to have all these helps which lead a haughty spirit, weak, & worldly, even into a headlong precipice; but quite contrary, their better wants, in the opinion of the world, put him into the estimation of heavenly things; man seeing what he hath been, what he is, and what he must be; from whence he cometh, whither he goeth, & that the union with God (his Beginning) is his scope, butt, and aim; if he do what reason dictates to him, he presently resolveth to have neithersinew, vein, nor artery, which tendeth not to his end, to subjugated his passions, and no longet to serve creatures, but so fare as he shall know them available to arrive at his Creator. Seruae commissum, expecta promissum, cave prohibitum. Every creature saith these three words to man: O man preserve that which is given thee; expect that is promised; & avoid what is forbidden thee.  
The third consideration, is the passion of the Son of God, a bottomless abysle of dolours, scorns, annihilations, love, mercy, wisdom, humility, patience, ch●tity, the book of books, the science of sciences, the secret of secrets, the shop where all good resolutions are forged, where all virtues are purified, where all knots of holy obligations are tied. The School where all Martyrs are made all Confessors, all Saints. Our weakness and faintness cometh not, but for want of beholding this table of Excess Who would ever open his mouth to complain of doing too much, of sussering too much, to be too much abased, too much despised, too much turmoiled, if he considered the life of God, delivered over, & abandoned for him, to so painful labour. so horrible confusions, so insupportable torments: Nolo vivere sine vulneré, cùm te videam vulneratum. Oh my God, my wounded God as long as I shall see thy wounds, I will never live without wound.  
The Fourth, the example of all Saints, who have waited on the King in the way of the Cross, when we consider the progress of Christianity, & the succession of so many ages. Wheresoever our consideration setteth foot, it findeth nothing, but the blood of Martyrs, combats of Virgins, Prayers, Tears, Fast, Sackcloth, Haircloth, Afflictions, Persecutions of so many Saints, who have (as it were) won heaven by main force: such have been found, who here to fore filled sepulchres with their members, torn with the engines, & swords of persecution, and yet were alive to endure, and suffer in their bodies, having more wounds, than parts of their bodies to be tormented. Demorabantur in luce detenti, quorum membris pleni erant tumuli, saith S. Zeno. Is it not a shame to have the same name, the same Baptism, the same profession, and yet to be always desirous to tread upon Roses; to be embarked in this great ship of Christianity with so many brave spirtis, which even at this hour daily do wonders, & go under hatches to sleep in the bottom of the Vessel, as needlesle outcasts, & the very scorns of reasonable Nature.  
The fifth, the peace of a good conscience, the inseparable companion of honest men, which sugreth all their tears, which sweeteneth all their acerbityes, which dissolveth all their sharpness; a perpetual banquet, a portative Theatre, a desicious Torrent of inexplicable contentmentes, which begin in this world, & which are many times felt even in chains, prisos, persecutions. What will it be when the consummation shall be made in the other world; when the curtain of the great tabernacle shall be drawn; when we shall see God face to face, in a body impassable as an Angel, subtle as a ray of light, swift as the wings of Thunder, radiant as the Sun, & when he shall be beheld among so goodly, and flourishing a company, in a Palace of inestimable glory; and when one shall lead no other life, but that of God, of the knowledge of God, of the love of God, as long as God shallbe God: Nescio quid erit, quod ista vita non erit: ubi luet quod non capit locus: ubi sonat quod non rapit tempus: ubi olet quod non spargit flat us: ubi sapit quod non minuit edacitas, ubi haeret quod non divellit eternitas, said S. Augustine What will this life be, nay what will this life not be, since all the goods thereof, either are not, or are in such a life: Oflights, which place cannot comprehend; of voices and Harmonyes, which Time cannot take from us; of odours, which are never scattered; a feast, which never is finished; a blessing, which Eternity well may give, but of which it never shall fee an end.  
The sixth, there is to be considered on the other side the condition of this present life: A true dream, which hath the disturbances of sleep, & never therepose; a childish amuzement, a toil of burdensome, & everrelapsing actions, where for one Rose, a thousand thorns are found; for one ounce of honey, a Tun of gall; for blessings in semblance, evils in substance. The most happy there, count their years, and cannot reckon their griefs; the carreires of the greatest honour are there all of Ice, and oftentimes not bounded, but with headlong ruins. His felicities are floating Lands, which always recoil backward at that time, when we think to touch them with our fingar. They are the feast of Heliogabalus, where are many invitations, many ceremonies, many reverences, many services, and at the end thereof we find a Table, & a banquet of wax, which melts before the fire, & fromwhē●e we return more hungry than we came. It is the enchanted Egg of Oromazes wherein this Impostor vaunted to have enclosed all the happiness of the world, and in breaking there was found nothing but wind: Omnia hae conspectui nostro insidiosis coloribus lenocinantur: vis illa oculorum attributa lumini, non applicetur errori, saith S. Eucherius. All these prosperityes flatter out senses with an imposture of false colours: why do we suffer those eyes to be taken in the snars of error, which are given us by heaven to behold the light, and not minister to lying? Yea, that which greatly should distaste us in this present life, is, that we live in a Time stuffed with maladies, as old age with indispositions: we live in a world greatly corrupted, of which may be said; it is a monster, whose Understanding is a pit of darkness; Reason, a shop of malice; Will, a hell, where a thousand passions outrageously infect him. His eyes are two conduit-pipes of fire, from whence fly sparkles of concupiscence; his tongue an instrument of malediction; his visage a painted Hypocrisy; his body a sponge of ordures; his ●handes the Talons of Harpies: & finally seemeth to have no other faith but infidelity; no law but his passion; no other God but his own belly. What contentment can it be to live with such a Monster?  
The seaventh: If there be pleasures in life, they do nothing but a little slightly overflow the hart with a superficial delectation. Sadness diveth into the bottom of our hart, and when it is there, you will say, it hath feet of lead, never to forsake the place: but pleasure doth soothe us only in the outward parts of the skin; and all her sweet waters run down with a full speed into the salt sea. Behold wherefore S. Augusti●e said, when any prosperity presented itself to his eyes, he durst not touch it. He looked upon pleasure, as upon a fleeting bird, which seemeth (as it were) ready to be seized on, and flieth away as soon as ever he sees himself almost surprised.  
The eight: Pleasures are borne in the senses, & like abortives are consumed in their birth: Their desires are full of disturbances, their access is of violent, forced, and, turbulent agitations. Their satiety is forced with shame, & repentance; they pass away after they have wearied the body, & leaus it like a bunch of grapes, the juice whereof is crushed out by the press (as saith S. Bernard.) They hold it a goodly matter to extend their fullness; it must end with life, and it is a great hazard, if during life itself they serve not their Host for an Executioner. I see no greater pleasure in this world, than the contempt of pleasure: Nulla maior voluptas, quam voluptatisfastidium, saith Tertullian.  
The ninth: Man which wasteth his time in pleasures, when they are slipped away much like waters engendered by a storm, findeth himself abandoned, as a Pilgrim despoiled by a thief. So many golden. harvests which time presented unto him are passed, and the rust of a heavy Age furnisheth him with nothing, but sorrow to have done ill, and inabilities of doing well: what then remaineth to be said, but as the miserable King who gave his sceptre for a glass of water: Alas, must I for so short a pleasure lose so great a kingdom?  
The tenth: Evil always beareth sorrow behind it, but not true Penance. It is a most particular favour of God, to have time to deplore the sins of our passed life, & to take occasion by the for-locke. Many are packet away into the other world, without having at any time thought upon their passage; and some suppose they shall have many tears at their death, who have not one good Act of repentance; they bewail the sins which forsake them, and not God whom they have lost. True Contrition is a hard piece of work; how can he obtain it, who hath ever sought to neglect it? Facilius inveniqui innocentiam seruarent, quam qui congruè paenitentians agerent, saith S. Amborse.  
The eleventh: In the mean time Death approacheth apace; it expecteth us at all hours, in all places, and you cannot attend it one sole minute; so much this thought displeaseth you. The decrees thereof are more clear, & perspicuous, then if they were written with the beams of the Sun, and yet we cannot read them. His trumpet soundeth perpetually, more audibly than thunder, & yet we hear it not. It is no wonder, that David in the 48. Psalm calleth it an Aenigma, every one beholdeth the table, and few know the sense of it. Notwithstanding it case concluded, we must take a long fare well from all things which appertain to life., that can extend no further, than life itself; and it is a case concluded also, that serpents, & worms must be inherited in a house of darkness. It is a goodly lesson, whosoever can well learn it. To know it well once, it must every day be studied. Nothing is seen every where, but watches, clocks, and dial's, some of gold, some of silver, and others enchased with precious stones. They advertise of all the hours, but of that which shallbe our last, & since they cannot strike that hour, we must make it sound in our conscience. At the very instant, when you read this a thousand & a thousand (perhaps) of souls unloosened from bodies are presented before the Tribunal of God: what would you do, if you were presently to bear them company? Omnia ista cont●mnit● quibus solutus corpore non indigebis. There is but one word. Timely despise in your body, the things of which you shall have no need out of your body.  
The twelfth: your soul shall go out, and of all the attendants of life shall have nothing by her sides, but good and enil. If she be surprised in mortal sin, Hell shallbe her share. Hell the great lake of the anger of God; Hell the common sewer of all the ordures of the world; Hell the store-house of eternal fire; Hell a depth without bottom, where there is no evil but we may expect, nor good to be hoped.  
These twelve Considerations are very fit to be monthly meditated on, at leisure.   

SECT. II. Seven paths of Eternity, which conduct the Soul to great Virtues.  
THese twelve Considerations well weighed, cause us to take a serious resolution to hasten directly to good, whereof if you yet desire some notable demonstration, I tell you, that S. Bonaventure showeth us with a finger seven fair paths, and seven large gates, which lead us in a right line, to this most happy Eternity: and I heartily wish we had as much courage to follow them, as he grace to unfold them.  
First, seeing the beginning of your virtues, and felicities consisteth in the knowledge of God, & the condition of the other life, of which one cannot be ignorant without some crime, & which is never well understood without profit; you must know, the first gate of Eternity is to have good, and sincere intentions in the matter of things eternal. To conceive a strong resolution to work your Salvation, at what price soever: To hold all temporal things as wild birds, which look upon us from the branch of a Tree, make us some light chirping-musicke, & then fly away: To think, that in having a vicious soul in remarkable ornaments of fortune, is to hold a leaden sword in an ivory scabbard: To banish throughout all the course of your life, and excercise of Charges, intentions evil, hypocritical, impure, and mercenary; to go to God, to do for God, to intent the honour and glory of God, above all things.  
You shall make no slight progresle, if you will tread this path. From thence you shall come to the second, which is the meditation of things Eternal, wherein the kingly Prophet exercised himself, like a brave champion, when he said: I have considered elder days, and have set before mine eyes years Everlasting. This good intention, which you shall undergo to tend to Eternity, will d●ily furnish your thoughts with an eternal God, a Paradise eternal, a Hell eternal, a Life everlasting. And as the Ewes of jacob by looking on the particoloured wands, brought forth variously spotted lambs: so in contemplating this eternity, all you do will be coloured with Eternity. And if some temporal pleasure be presented unto you, or any accommodation of fortune to commit a sin, you shall say that which the Orator Demosthenes did of the beautiful Lais, when an excessive sum of money was demanded of him to see her; I will not buy repentance at so dear a rate; I am not so ill a merchant as to sell the eternal for the temporal.  
Having passed through this gate, you shall come to the third, which is the gate of light, called Contemplation of things Eternal: There it is, where matters divine are beheld, not only by form of discourse, and rational argument, as one makes an account upon some receit; but they are seen with the light of the illuminated Understanding, as if with one glance of an Eye, we should behold an excellent portraiture of a brave Master, with an admiration almost insensible. So S. Tiburtius saw Paradise, when he walked upon burning coals: so all the Saints beheld Beatitude among so many afflictions; they stood immoveable, oppressing even the dolour of body, by the inundation of the minds contentement.  
From this step we necessarily encounter with the fourth Gate, which is a most fervent love of things eternal. For as S. Thomas hath well said, the sight of a temporal beauty maketh a temporal love, oftentimes filling the soul with fire, and flames: so the contemplation of the Eternity createth Eternal Love, which is an affection burning towards God, and all that which belongeth to his glory, as was that of S. Mary Magdalen, who sayeth in Origen, that Heaven, & the Angels are her charge, and that she could no longer live, if she beheld not him, who made both Heaven, and the Angels: she had passed the seas armed with monsters, and tempests, having no other sails, but those of her desires to meet with her beloved; she had thrown herself athwart slames, and had a thousand times grappled with lances, and swords to cast herself at his feet. It is a marvellous Alchemy, when one is arrived at the perfect love of God, it changeth iron into Gold, Ignominies into crowns, and all sufferings into delights.  
At the fifth gate which is called, the Revelation of things eternal, God speaketh at the ear of the hart, and replenisheth a soul with goodly lights, and knowledges, even then darting upon it (as saith Gerson) certain lightning flashes of Paradise, as if a torch reflected some rays through the crevices of a door, or window: So (saith he) our Lady was enlightened in this life with liveiy apprehensions of Beatitude which shot forth before her eyes, like flying fires.  
And as the know ledges of our Understanding, are nothing without the fervours of our will; from this gate we pass along to the sixth, which is called, the Antipast of Experience, by which we early begin to taste in this life the joys of Paradise, & contentments which cannot beunsolded. A hundred thousand tongues may talk to you of the sweetness of honey, yet never shall you have such knowledge of it, as in tasting: So a world stuffed with books may tell you wonders of the science of God, but never shall you understand it exactly, but by the taste of experience. True science (as saith S. Thomas upon the Canticles●) is more in relish, then in knowledge: In sapore, non in sapere. I had rather have the feeling, which a simple soul may have of God, the all the defini:ions of the Philosophers.  
Lastly the seaventh gare of Eternity is called, Operation deifying, or divinized which S. Denis termeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than it, is when a soul worketh all its actions by eternal principles, in imitation of the Word Incarnate, and a perfect union with God, S. Clemens Alexandrinus calleth him who is arrived to this degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little God, who converseth in mortal flesh: and addeth, that as all good Orators much desire to be come like unto Demosthenes, so our principal mystery in this world is to procure unto ourselves the resemblance of God. It is that wherein consisteth all our perfection.   

SECT. III. Of Perfection, and wherein it consisteth.  
NOW, to the end this doctrine, which is some what too sublime may not dazzle your fight, nor enkindle your boldness, I will discourse unto you a most famisiar Theology, to wit, that there are two sorts of perfection, the one of glory, and the other of pilgrimage.  
That of glory, is reserved for the other life, and that of pilgrimage is at this present our principal affair. It is ordinarily divided into the perfection of State, & the perfection of Merit. Perfection of state is as that of the Ecclesiastical degree of Prelates, magistrates, & Religious also, who are obliged by the duty of their profession, to virtues more eminent. Perfection of merit is that, which consisterh in good manners. Go not about to busy yourself upon perfection of state, but live contented with the codition, where in the Providence of God hath ranked you, holding it for a martyr undoubted, that the greatest Philosophy in the world, is well to perform your office. It importeth not upon what stuff you work, so you work well, for it is the manner, & not the matter, which shall gain estimation. Great dignities are oftentimes great masks under which there is no brain; and little fortunes may perform with slender voice, actions, that will prove to be of no slight account with God.  
Apply yourself stoutly to the perfection of merit, which resteth in the regular government of the Hart, the Tongue, & Hands, in perfect charity. Addict yourselves to the practice of singular and solid virtues, which beget on earth all wonders, and in heaven all crowns.   

SECT. iv Of Virtues, and their degrees.  
IF you desire to know the name, the qualities, and degrees of it, I will rehearse a wise saying of Pla●●, that there are four sorts of Virtues. The first, are Purgatives; the second, Illuminatives; the third, Civil; the fourth, Exemplar. Purgatives; serve to discharge our hearts from vices and imperfections, ordinary to depraved Nature; Illuminatives, establish the soul in a serenity, which resulteth from a victory gained over passions; Civil, apply man to the duty he oweth to his neighbour, every one in his degree, and to a good conversation among men: Exemplar are those, which make the greatest progression into perfection, and may be considered as models, from whence others who behold them, are to draw forth a copy.  
Handle the mattor so, that your Virtues may arrive to such a degree, that they not only may purge your hart, illuminate your soul, dispose you to good conversation; but serve others also for a light to manifest you in them, by the imitation of your good examples.  
I add also in few words, definitions and acts of virtue, by which you may direct your manners.  

Of Prudence.  
Prudence, according to Aristotle, is a Virtue, which ordereth, and prepareth all things that concern the direction of our life.   

Richardus de Sancto Victore  
assigneth it five parts, to wit, judgement, Deliberation, Disposition, Discretion, Moderation. judgement discerneth good from evil: Deliberation showeth how to do all things advisedly: Disposition showeth us the order w● must observe: Discretion teacheth us how we must sometimes give way to occasions, and yield to humane in firmities, not peremptorily sticking upon particular opinions: Moderation holdeth the balance and measure of each affair.  
The effects thereof, according to Albertus Magnus are; To proceed to the knowledge of God, by the knowledge of ones self; to see what is best in every thing, & to embrace it; to weigh the beginnings, progressions, and issues of affairs; to govern your thoughts that they go not out of God; your affections that they be not too much employed upon creatures; your intentions, that they be without mixture; your judgements, to direct them from evil, and apply them to good; your words, to polish them; your actions, to measure them; all the motions of your body, to guide them fairly; To guard yourself from four Rocks, which disturb all affairs, to wit, Passion, Precipitation, Vanity, Self-opinion; to hold this seceret in great esteem; to know, to elect, to execute.   

Devotion.  
Devotion is a promptness of the spirit unto things which concern the service of God, the parts whereof are, Adoration, Thanksgiving, Oblation, Penance, Prayer, Mortification, Union with God by contemplation, Frequentation of Sacraments, Conformity of will to the divine providence, & to the zeal of souls.   

Of Humility.  
Humility according to Saint Bernard, is a Virtue which causeth a man to disesteem himself, through a ptofound knowledge he hath of himself; the principal points whereof are; to understand one's self well; little to prise ourself; to fly from humane praises; to hold the senses discharged from the itch of renown; bravely to dispose worldly things; to love an obscure life; to protest, & freely confess your faults; to hearken willingly to counsel, to yield to others; to submit your wll, and judgement to obedience; to avoid splendour and pomp in things which appertain to us; to converse freely with the poor.   

Of Poverty.  
Poverty is the moderatrix of Covetousness, which regardeth temporal things: the parts thereof are; to cut off superfluities; to have no inordinate care over temporal things; to bear patiently the want of things necessary; to enter into a perfect nakedness of spirit.   

Of Obedience.  
Obedience, according to S. Bonaventure, is a reasonable sacrifice of power will, and according to S. john Climacus a life without curiosity, a voluntary death, a most confident danger. The points thereof are; to perform what is commanded readily, stoutly, humbly, indefatigably, though it be contrary to your own inclination; to make an entire resignation of your own judgement, opinion, and will; to be imperiously sent upon hard, & difficult employments, & to hasten thither gladly, without slacknesle, excuse, or reply; to be indifferent for all things; to desire nought, nor refuse any thing; to appoint yourself nothing, nor presume at all; to be more inclined to things humble & painful, then splendid, and less laboririous.   

Of Chastity.  
Chastity, is an abstinence from impure pleasures, the parts whereof are; purity of mind and body; Careful watch over the senses; Flight from occasions; Honesty of speech; Mortification of curiosity; Exact behaviour; Heedful regard o● once self.   

Of Modesty.  
Modesty, is a composing of yourself, which consisteth in the government of the whole body, gesture, attire, game, recreation; & above all, of the tongue, wherein is to be repressed Detraction, Contention, Boasting, Discovery of secrets, Idleness, Imprudence, Importunity, Irreverence, False silence.   

Of Abstinence.  
Abstinence is a Virtue, which moderateth the concupiscence that relateth to the delectation of sense. The parts thereof are; to have no other rule but necessity in all which concerns the pleasures of body; to fear the least stains of all those things which reason judgeth dishonest, and to maintain yourself in all holy shamefastness; to observe the fasts commanded, and to add some of devotion; to banish all curiosity of diet, clothing, & sensual pleasures.   

Of Fortitude.  
Fortitude is a virtue which confirmeth us against the pusillanimity that may hinder good actions. It hath two arms, whereof the one is to undertake; the other to suffer. Aristotle affordeth it four parts, which are Confidence, Patience, Love of labour, and Valour.   

Of Patience.  
Patience is an honest sufferance of evils incident to nature, the points thereof are; to endure courageously the loss of goods, sickness, sorrows, injuries, and other accidents. Neither to complain, nor groan, but to hide your ill with discretion; to be afflicted in innocency for justice, ye● and sometimes by good men; to desire, and embrace persecutions through a generous desire to be conformable to the patience of the world's Saviour.   

Of justice..  
justice is a Virtue, which giveth to every one what appertaineth to him, and all the acts thereof are concluded in this sentence, which saith: You must measure another by the measure you desire for yourself.   

Of Magnanimity.  
Magnanimity according to S. Thomas, is a virtue which inclineth to great things by the direct ways of reason. The acts thereof are, to frame to yourself an honest confidence by purity of hart, and manners; to expose yourself reasonably to things difficult & terrible, for the honour of God; to be neither bewitched with prosperity, nor dejected by adversity; not to shrink at obstacles; not to rest upon mean virtues; ●o despise complacences & menaces for the love of for tue; to honour God alone, and for his love to make no esteem of all frail and perishable things; to preserve yourself from presumption, which oftentimes undoth high spirits, under pretext of magnanimity.   

Of Gratitude.  
Gratitude is the acknowledgement & recompense of benefits received as much as one possibly can. The acts thereof are, to retain the memory of a benefit, to profess and publish it, to render the like, without further hope of other good turn.   

Of Amity.  
Amity is a mutual good well grounded upon virtue, and community of riches. The acts thereof are; to choose friends by reason, for virtue's sake; communication of secrets; sufferance of defects; consent of wills; life serviceable, and ready for good offices; protection in adversities; observation of honesty in all things; care of spiritual profit, accompanied with necessary advice lovingly, and reverently.   

Of Simplicity.  
Simplicity is nothing else, than the union of the interior man with the exterior. The acts thereof are; to be free from disguise; never lie; not to feign, or counterfeit; not to presume; to avoid equivocations & doubleness of speech; to interpret all you see in the best sense; to handle affairs with sincerity; to leave multiplicity of employments, and undertakinges.   

Of Perseverance.  
Perseverance is a constancy in good works to the end, through an affection to pursue goodness, and virtue. The acts thereof are; stability in good; repose in your ministeries, offices, & ordinary employments; constancy in good enterprises; flight from innovations; to walk with God; to fix your thoughts & desires on him; neither to give way to acerbityes, nor sweetness, which may divert us from our good purposes.   

Of Charity towards God and our Neighbour.  
Charity the true Queen of Virtues, consisteth in the love of God, & our neighbour; the love of God appeareth much in the zeal we have of his glory; the acts thereof are; to embrace abject, & painful things, so that they advance the safety of a Neighbour; to offer unto God for him the cares of your mind, the prayers of your hart, the macerations of your flesh; to make no acception of persons in the exercise of charges; to let your virtue be exemplar; to give what you have, and what you are for the good of souls, and the glory of God; to bear patiently the incommodityes, and disturbances which happen in the performance of duty; not to be discouraged in the successes of labours improsperous; to pray fervently for the salvation of souls, to assist them in matters both spiritual and temporal, according to your power; to root out vice, & plant virtue, and good manners in all who depend on you.   

Of Charity in Conversation.  
Charity in ordinary life consists in taking in good part the opinions, words, and actions of our equals; to slander no man, nor desp●se any; to honour every one according to his degree; to become affable to all the world; to make yourself helpful; to suffer with the afflicted; to take part in the good successes of those, who are in prosperity; to carry the hearts of others in your own bosom; to have more good deeds, then specious compliments; to be diligently employed in the works of mercy.  
The devout S. Bonaventure deciphereth unto us, certain degrees of virtue, very considerable for practise, whereof you may here pattly see the words.  
It is a high degree in the virtue of Religion perpetually to extirpate som● imperfection; and much higher also to increase in virtue; and most eminent to be insatiable in matter of good works, and never think to have done any thing.  
In the virtue of Truth, it is a high degree to be true in all your words; & much higher also to defend truth stoutly; and most elate to defend it to the great prejudice of those things, which are dearest to you in the world.  
In the virtue of Prudence it is a high degree to know God by his creatures; and much higher also to know him by the Scriptures; but most of all to contemplate him with the eye of Faith.  
It is a high degree to know yourself well; and much higher to govern yourself well, & to know how to take a good aim in all affairs; but most eminent readily to manage the salvation of your soul.  
In the virtue of Humility it is a high degree freely to confess your faults; much higher to bow under greatness, as a Tree surcharged with fruit; a most clate degree courageously to seek out humiliations, & abasements, so to become conform to the life of our Saviour.  
It is a high degree (as saith an ancient Axiom) to despise the world; and much higher to despise no man; and most elate to despise one's self; but yet more supereminent to despise despite. In these four words you have the whole latitude of Humility.  
In Poverty, it is a high degree to forsake tem●●●all goods; and much hig●●● also to forgo sensua●●●m●es; and most e●ate to make a divorce from yourself.  
In Chastity it is a high degree, to restrain the tongue; more to guard all the senses; more to preserve the purity of body; more to make a separation from worldly vanities: but most high to banish Pride, and Anger, which have some affinity with Uncleanness.  
In Obedience it is a high degree to obey the Law of God; and much higher to submit one's self to the commands of a man, for the honour you bear to the sovereign Master; and much higher to submit your self with an entire resignation of opinion, judgement, affection, will; but most of all, to obey in matters difficult, gladly, courageously, and constantly, even to death.  
In Patience, it is a high degree willingly to suffer in your Goods, in your Neighbour, in your good name, in your person, for expiation of your sins; & much higher also to tolerate the asperities of an enemy, or of an ungrateful man, you being innocent; but most elate to bear Crosses, and afflictions, & to embrace them as liveryes of jesus Christ.  
In Mercy, it is a high degree to give temporal things; more high to pardon imuryes; most high to oblige those, who persecute us.  
It is a high degree, to pity all the persecutions of body; and more high to be zealous for souls; and most eminent to compassionate the torments of our Saviour in the memory of his Passion.  
In the Virtue of Fortitude, it is a high degree to conquer the world; much higher to subdue the flesh; most elate to vanquish one's self.  
In temperance it is a high degree well to dispose of eating, drinking, sleeping, watching, game, recreation, the tongue, words, & all gestures of the body; a much higher degree well to govern affections; but most of all wholly to purify your thoughts, and imaginations.  
In justice it is a high degree to give unto your neighbour what belongeth to him; a much higher degree to ask a reason of yourself; but most of all to offer up to God all satisfaction, which is due to him.  
In the virtue of Faith, it is a high degree, to be well instructed in all you should believe; and much higher to believe it simply, and religioufly; more high also to profess it by your good works; but most high to confirm it by the l●sse of goods & life, when there is need.  
In the virtue of Hope, it is a high degree, to have good apprehensions of the power of God; more high to recommend all your affairs to his holy providence; more high to pray to him, and serve him with fervour, & purity, without intermission; but most high to confide in him, in our most desperate affairs.  
Finally, for the virtue of Charity, which is the accomplishment of all other, you must know there are three sorts of them. The first is the Charity beginning. The second, the more confirmed. The third, the perfect.  
Charity beginning hath five degrees. 1. Distaste of passed crimes. 2. Good purpose of amendment. 3 Relish of the word of God. 4. Promptness to good works. 5. Compassion of another's ill, and joy at his prosperity.  
Charity more confirmed hath five other degrees. The first is, a great purity of Conscience, which is purged by a very frequent examen. 2. The weakening of Concupiscence. 3. Vigorous exercise of the inward powers. For even as the good operations of exterior senses, are notes of health of body; so the holy occupations of the understanding, memory, and will are the signs of spiritual life. 4. A prompt observance of the law of God. 5. A tastful knowledge of verityes, and Maxims eternal.  
Perfect Charity also reckoneth five other degrees. 1. To love your enemies. 2. To take contentedly, and suffer courageously all adversities. 3. To have no humane respect, but to measure all things by the fear of God. 4. To be free from all love of creatures. 5. To yield up your life, to save a neighbour.  
There are added also nine other degrees of seraphical love, which are, solitude, silence, suspension, inseparability, insatiablility, indefatigability, rapture, languor, ecstasy, which would deserve long discourse, but it is out of the purpose, I intent here.    

SECT. V Of four orders of those, who aspire to Perfection,  
COnsider at this time what virtues, and in what form you would practise them; for there are four sorts of people, which aspire to Perfection.  
The first are, very innocent, but little valiant for the exercise of virtues. The second, besides Innocency, have courage enough to busy themselves in worthy actions, but are very sparing towards God, and do measure their perfections by a certain Ell, which they will not in any kind exceed, wherein they are not unlike the Ox of Susis, who very willingly drew out of a well his usual number of buckets of water; but whatsoever could be done, it was impossible to make him go beyond his ordinary proportion. The third order is of the fervent, who are innocent, courageous, & virtuous without restriction, but they will not take charge of others, supposing themselues troubled enough, with their own bodies, wherein they may oftentimes be deceived.  
The fourth rank comprehendeth those, who b●ing enabled through mu●h industry, do charitably open themselves to the necessities of a neighbour, when they are called for advice, thinking it is to be in some sort evil, not to be good, but for one's self.  
Observe what is required of you, and be an emulator of the most abundant graces. But if the multiplicity of these degrees of virtue do perplex your spirit, I will discover to you a way of perfection much shorter, and more easy.   

SECT. VI A short way of Perfection, practised by the Ancients.  
THe Ancients had this custom to accommodate all virtue to certain heads, and some addicted themselves with so much fervour, and perfection to the exercise of one sole virtue, that possessing it in a supreme degree, with one only link they insensibly drew the whole chain of great actions. One dedicated his whole life to the manage of the tongue, another to abstinence, another to meekness, another to obedience. So it was found at the death of a holy man named Or, (as Pelagius relareth) that he had never told a lie, never sworn an oath, never slandered, never spoken but upon necessity. So Phasius in Cassianus said upon his deathbed, that the Sun had never seen him take his refection: for he every day fasted till that Sun was let. So john the Abbot witnesseth, that the Sun had never seen him in anger, that he never had done his own will, nor had ever taught others any thing, which he had not first practised himself. There was need of much fortitude of spirit to come to this. If you desire matters more imitable, rest assured you shall lead a good life in disposing yourself perpetually to the practice of these three words, To Abstain, To Suffer, To go forward in well doing, as saith S. Luke in the Acts of the Son of God. 1. In abstaining from all unlawful things, and sometimes also from pleasures lawful, by virtue. 2. In mortifying concupiscence, anger, desire of estimation, and riches. 3. In guiding your Senses, your Will, your judgement, and ever gaining some victory over yourself by the mastery of your passions. 1. To suffer, by enduring the burdens of life with great patience, esteeming yourself happy to participate in the pains of our Saviour, which are the most noble marks of your Christianity. 2. By endeavouring to use a singular meekness in suffering the commands, and defects of others. 3. By undertaking some austerityes of body, with counsel. 4. By holding a firm footing in good, already begun: For as said the ancient Marcus the Hermit; The wolf, and the sheep never agree together, to breed up their young: so travel, and distant never made up a good virtue.  
To go forward in well doing by becoming diligent, & obliging towards al● the world, every one according to his degree: but above all, have still before your eyes the listof the works of Mercy, as well spiritual as temporal, as a lesson whereon you are to be seriously examined, either for life, or death eternal. And for this purpose some Saints had for all books these words in their Library. 
Visito, Poto, Cibo, Redimo, Tego, Colligo, Condo.  
Consula, Castiga, Solare, Remit, Fer, Ora.   

To visit  
To quench  
thirst  
To feed  
Redeem  
Cloth  
Lodge  
Bury  
To teach  
Counsel  
Correct  
Comfort  
Pardon  
Suffer  
To pray for the dead.   
The best science of one man is to oblige another. The time will come when death will disarray us even to the bones, and leave us nothing but what we have given to God.   

SECT. VII. Means to become perfect.  
FOr this purpose you must perpetually be watchful over your action's, and be like a Seraphim all sprinkled over with eyes, and lights, as Bessarion said, you shall know your progression in virtue, when purged from greater sins, you begin to apprehended the least, when you shall feel yourself free from ardent desires of interest and honour, when you shall free your tongue from slander & vanity, when your hart becometh very much purified in its affections, and that you draw near to indifferency. The means to make yourself perfect in this manner is. First, to be inflamed with a fervent desire of perfection. Secondly not to neglect the extirpation even of the slightest imperfections. Thirdly to have a good director, who may be unto you, as the Angel Raphaell was to the young Toby, & consequently to confer with spiritual men very often, and to be enkindled by their example. Fourthly to make a poesy of flowers of the lives of Saints, to take into you the odour, and imitation of them. Fiftly to render yourself constant in good purposes, and to offer them up to God, as by the hands of our Lady, and your Angel Guardian.   

SECT. VIII. How one ought to govern himself against Temptations, Tribulations, & obstac●es which occur in the way of Virtue.  
FInally, seeing in the practice of virtues you must still have arms in hand, to destroy the powers of our adversary, and to advance the affairs of salvation, recall to memory the twelve Maxims, which I proposed against those obstacles, which may happen.  
The way to resist temptation is not to frame within yourself a spiritual insensibility which is moved at nothing. It is hard to attain it, so sensible is self love, and had you it, it were to be a stone, not a man. It is not to drive away one temptation by another, and to do one evil to be freed from another; for to pursue that course is to wash yourself with ink. It is not to hide yourself upon all occasions, & never to do good for fear you must fight against evil, but manfully to resist in the manner I will show you. The great spirit john Picus Mirandula hath collected together twelve notable Maxims, the practice of which is most profitable to wage war in spiritual combat against weakness.  
The first Maxim. That you must be tempted on what side soever it happen: In hoc positi sumus. It is our profession, our trade, our continual exercise. The Eagle complaineth not of her wings, nor the Nighttingale of her song, nor the Peacock of her train, because it is by kind, and it is as natural for a man to be tempted, as for a Bird to fly, to sing, to prune her seathers. If you forsake the way of spiritual life, fearing to be tempted, and turn head towards worldly contentments, hold it for an infalliable verity, you shall thereby be the further engaged, and which is worse, without comfort, honour, merit, or recompense: you shall leave a paper cross, which if you well knew how to manage, would load you no more than feathers do the Bird: you will forsake it (say I) to take another hard, uneasy, and bloody, which will put you into confraternity with the bad thief. The great Prelate of France Sidonius Apollinaris relateth, that a certain man called Maximus being arrived at the height of honour by unlawful, and indirect ways, much grieved from the first day, and breathing out many sighs, spoke these words: Felicem te Damocle, qui non longius uno prandio regni necessitatem toleravisti. O Damocles, I esteem thee most happy to have been a King only the space of a dinner tyme. It is now a whole day, that I have been so, & can no longer endure it.  
The second. Remember that in the affairs of the world, we fight a long time, we travel more painfully, we reap more fruitlessly, the end of one toil is the beginning of another. In painstaking there is no other hope, but ever to labour, and a temporal toil doth many times draw after it an eternal pain.  
The third. Is it not a mere folly to believe a paradise, an eternal life, a jesus Christ, who made unto himself a ladder of the Cross to ascend to the throne of his glory; & you in the mean time to be desirous to live here with arms across, to see the Master open the way of heaven through so many thorns, & the servant not to be willing to tread, but upon flowers? To see under a head all wasted, and worn with sufleringes, a delicate member, as one should put feet of flax to a brazen Colossus?  
The fourth. Were there no other fruit in temptation, but the conformity, which we thereby have with jesus Christ who is the sovereign Wisdom, it were to be highly recompensed. A brave Captain said to a Soldier who died with him: Thou who wouldst have been unknown all thy life time, it is no small honour for thee to dye this day with thy master: and who would not hold it a great glory to have the son of God for Captain, for companion, for spectator, for theatre, for guerdon in all his afflictions, and tribulations? Who would not account it a great dignity to be daily crucified with him, to distend his hands, and arms upon the Cross, in withholding them from violences, rapincs, ruins, wherewith the spirit of lying transporteth us? To fetter your feet in hindering them to run after the unbridled desires of your hart. To make bitter your tongue in subduing the pleasures of your taste. To wound your body in beating down the incitementes of flesh, by a holy mortification. To lessen yourself by the contempt of honour according to the example of him, who being able always to walk upon the wings of Cherubims, would creep among us like a little worm of the earth. What a glory were it to say with S. Paul, Ego stigmata Domini jesu in corpore meo port.  
The fifth. Not to confide in humane remedies, when you undertake to overcome a temptation; It is not a thing which dependeth merely upon us; It is necessary God go before, and we thereunto contribute our free will: If he watch not over our heads, it will be a hard matter for us to keep Sentinel. No creature is so feeble, as he, who holdeth himself for strong, being only armed with his own confidence: Multa in homine bona fiunt, que non facit homo. Nulla verò facit homo bona que non Deus praestet ut faciat home, saith the Council of Orange. Many good things are done in man, which man doth not, and man doth no good which God doth not. Who thinks to resist temptations without his help, is like him that hasteneth to the wars, and stumbles at the threshold of his own door. And therefore an effectual means in this battle is to insist much on prayer, especially at the first approach of a temptation.  
The sixth. When you have vanquished a temptation, take very good heed you forsake not your hold, & wh●ly slacken your courage, as if there were no other enemies to be opposed. As distrust is the mother of safety, so over much security is the gate of danger. If your enemy sti●● roam up and down like a roaring Lion, become you on the other side a watchful Lion in the sentinels of the God of hosts, and take for your devise, Super speculam Domini ego st●.  
The seaventh. Content not yourself only not to be beaten, but assail your enemy: when Satan sets a snare to entrap you, make it an instrument of merit. If he present a good work to you, which glittereth in the world thereby to tempt you with Pride, make a good work of it, and leave vanity, referring all to the greater honour of God.  
The eight. When you are in the combat, fight with alacrity, as if you already were certain of the victory. Turn away the eye of you consideration from what you suffer, and hold it perpetually fixed upon the reward. A great unhappiness, which maketh many to fall headlong into temptation, is that they have their minds so stretched and bend upon the thought of pains, that they cannot abide to behold the reward which waiteth on them. When the forty Martyrs were in the frozen lake, thirty nine of them looked back upon their future crowns, and one of them (unhapily) thought of nothing but his punishment. All of them remained victorious, except this wretched creature, who soiling the glory of his patience, came out of the pool to die presently after in his infidelity. Do you not magine that which comforted our Saviour on the Cross in the bottomless Abyss of Calumnies, and Dolours, was a mirror of glory, wherein he saw all his sufferings in crowns? Behold the course which is to be held. To stay a little on the present, and rest in a strong apprehension of the future. And ever to have these words of S. Paul in your hart: Momentaneum, & leave tribulationis nostrae, aeternum gloriae pondus operatur in nobis. Fight then with courage, as if it were the last temptation which should assail you, and be persuaded, that herein is the sum of your predestination: when you have overcome it, govern yourself like a man readily pressed to enter again into the list, and make one victory the degree for another.  
The ninth. Though you be valiant, brave not danger, tempt not temptation by casting yourself into the occasions thereof, through presumption of hart: He that much affecteth hazard, instead of finding glory therein, shall trace out his own Tomb.  
The tenth. A sovereign means to conquer temptations, is seasonably to discover the countenances of them freely, to open your hart to your ghostly Father to declare your thoughts, to know them well, to consider their nature, to see the strength they have upon the spirit. It ordinarily happeneth what the good Epictetus saith: It is not the thing that troubleth us; it is our fantasy. How many temptations would be vanquished by slighting them, if one took but a li●le leisure to laugh at them? We make Elephants of flies, and of little dwarves who by stealth pinch us, we frame Giants. We resemble young children, who for fear of a vizard hide themselves with tears in their nurse's bosoms, but take a way the mask, and give it them to handle, they will make sport with it. How many things seem terrible, and impossible to us, which we find ridiculous, and easy to overcome, if we but never so little touch them with a finger? In temptations of pusillanimity it is good to represent to yourself these false Giants, as Dwarves; but in that of concupiscence you must not despise any thing, rather lay hold of little threads, as if they would become huge Cables. Both in the one, and the other there is nothing to be done, but to dash the little Babylonians against the stones: withstand beginnings, and suffer not our enemies to fortify themselves to our disadvantage.  
The eleventh The stone of offence, and scandal is, that they lively represent to their imagination, the sweetness of sin, and never consider the pleasure which is derived from the victory over sin. So soon as a man is plunged in the puddle thereof; behold a blushing soul drenched in pensiveness, melancholy, and despair, to whom a loathsome pleasure, which passeth as a dream, from a dream furnisheth him with a huge heap of scorns sorrows, and consusions. But quite contrary the soul, which hath resisted, finds itself content, generous, elevated, satisfied with holy comforts, which come from the Paradise of God. Few men revolve this thought, which S. Cyprian much recommendeth: Behold why the number of the damned is very great; and yet doth it not leeme to you very reasonable, that a man, who a thousand times hath yielded to temptation, once in his life should taste the sweetness which is in victory over temptation, to rejoice for ever? Many have been put from great, and evident precipices by often pondering these words. Well! To yield, what will be the end? To purchase repentance so dear? To resign as a prey to an unhappy moment of pleasure, the renown of so many years? Where is thy saith promised to God? Let us at the least seek out a place, where he is not: and where is he not? So many Stars, so many Intelligences, where with the world is replenished, are so many eyes of God which behold thee. He himself discovereth thee, even to the bottom of thy conscience; take leave of him, if thou wilt sinne; but how wilt thou beg it of him, and how obtain it? A little patience; this temptation is a cloud, which will pass away. Thou goest about to commit a sin, the pardon whereof is very uncertain: but it is undoubted, that in all eternity, when thou hast acted it, God himself cannot do so, that it be not done.  
The twelfth. Think not you are the less acceptable to God, when he suffereth you to be tempted, yea with dishonest thoughts which to chaste souls are very irksome. Alas why? If S. Paul, that Cherubin scorched with celestial ardours, who fixed his foot upon the front of the stars (according to the opinion of S. Ambrose, Theophilact, & Oecumenius) hath felt the stings of concupiscence in a flesh, rapt to the third heaven; think you, in that you have some good dispositions of well doing, you ought to be freed from wars of Nature, which ever keep in humility your spirit, a little too indulgent to itself?  
Finally follow the counsel of Cassian, daily consider the passions which grow in your hart, as a Fisherman beholds the fish swimming in the water, of purpose to catch them. Look● on that which is most predominant in your hart, from wha● root it riseth, when it began, what progression it hath made, what empire it ordinarily usurpeth on your soul, what effects it produceth, whether it be sensual or spiritual, what things use to foment it, what remedies have most served to direct it. Provide counsel, & means to extirpate it, proceed therein with courage, & feruout as to the acquisition of an incomparable good.   

SECT. IX. remedies Against passions and temptations which proceed from every Vice.  
FIrst to consider, that Passion is a Motion of the sensual appetite which proceedeth from the imagination of good, or ill, with some stirring of the body.  
2. That there are eleven passions, six in the appetite of Concupiscence, which are, Love, Hatred, Desire, Loathing, loy, Sadness. Five in the appetite, of Anger, Hope, Despair, Confidence, Wrath.  
3. That there are two ways to overcome all passions, the first whereof is a precaution of the mind against the occasions, and vain apparences of all things in the world. The second is a serious employment, on better things, as Prayer, Study, Labour, & Affairs: but above all you must ask of God the light, & strength of his holy grace, which infinirly surpasseth all humane remedies.  

Against Gluttony.  
1. Represent unto yourself the miserable state of a soul defiled & drenched in flesh. 2. The hardness of hart. 3. The dullness of the understanding. 4. The infirmities of body. 5. The loss of goods. 6. The stain of reputation. 7. The horror at the making of the members of jesus Christ the members of an  creature. 8. What an indignity it is to adore, and serve the belly as a brutish, and abject God. 9 The great inundation of sin, which proceedeth from this source. 10. The punishments of God upon the voluptuous.   

Against Sloth.  
1. The ceaseless travailo of all creatures in the world natural and civil. 2. The easiness of good works, after grace given by jesus Christ. 3. The anxiety of a mind wand'ring, and uncertain. 4. The shame & contempt. 5. Confusion at the day of judgement. 6. Irrevocable loss of Time.   

Against Covetousness.  
1. The disturbance of a hungry spirit. 2. The insatiableness of desire. 3. The wars and battles one must often have to satisfy one sole desire. 4. The dishonour of denial intolerable to a generous soul 5. The dependence & servitude must be undergone, to please those from whom we expect the accomplishment of our desires. 6. The easiness to offend God, through too much greediness of temporal things. 7. The caitiff, and fleeting pleasure taken in things, that are most ardently desired 8. That God many times permitteth us the accomplishment of out desires, as a punishment for our imperfections.   

Aga●ust carnal Love..  
1. To consider the barrenness of worldly loves, which in deed are the true garden's of Adonu, where nothing is to be gathered, but silly ●owres environed with m●ny thorns. 2. To set an estimate on things, & not to be dece●ued with sembi●nces. 3. To guard your senses, to ●schew the accidents, and occasions of sin, & above all to have a patticuler recourse to God, upon the first impression of thoughts. 4. To pull yourself by main force from the presence of objects, & to reflect on serious purposes, and good employments. 5. Often to represent to yourself the imperfection, the ingratitude, the levity, the inconstancy, the treachery of creature's which we most servilely affect.   

Against Sadness.  
There is a holy sadness, ●● that which we have upon the passion of our Saviour, or for sins, which is the gift of God, and not a punishment.  
There is one furious, that hath no ears, and which is rather cured by miracle, than precept.  
There is another, natural, which groweth from humour: and another vicious, which is nourished by ill habits, and negligence of salvation.  
1. Against the same we must consider that our desires, & love do oftentimes cause all our sadness: and that the true way to lessen the cares which consume us, is to sweeten the sharp, and ardent affections we have towards worldly things.  
2. The little love us have of God, causeth us many times to be troubled at frivolous things, whether they threaten, or happen to us. He that throughly would love this great God which deserveth to possess the whole love both of heaven and earth, should no longer entertain fear, nor sadness for any thing, but for the loss of God; which indeed no man loeseth, if he do not willingly forsake himself.  
3. There is nought therein but the tears of the damned, which are remediless A man who may persist in the way of paradise should not take unto him the condition of a little Hell; and he who may hope for this great All, must not be sad at any thing.   

Against Enuy.  
1. To esteem nothing great in this life, is the way not to envy at all. 2. Only to love the great inheritance of the land of the living, which is never lessened by multitude, and portion of those who possesle it. 3. Attentively to consider the motives, which excite us to love a neighbour, as the participation of one same nature.     

THE THIRD PART OF THE DIURNAL.  

SECT. I. Affaires, and their importance.  
THE third employment of the day, is in the affairs we handle, whether it be for the public, or for the particular in the government of your family, or discharge of some office. Good devotion is a good affair, and there is nothing more to be feared, than Idleness, which is the very source of sin. He who taketh pains (said the ancient Fathers of the desert) is tempted but with one Devil; he who is idle, hath them all upon him. No man is so noble, who ought not to find out so●e manner of occupation. If Iron had the practice of reason, it would say, it better loved to be used by force of labour, then to grow rusty in the corner of a house.   

SECT. II. Two heads, to which affairs are reduced.  
WE must consider in affairs, the Substance and the Form. The substance; for it is great prudence to make good choice in this point, to undertak good employments, & to leave the bad, the dangerous, & burdensome, which do nothing but hinder the mind, and choke the sense of devotion, principally when there is no obligation to enterprise them. Those are truly sick in good health, who interpose themselves through curiosity, to know, to do, to solicit the affairs of others. It sufficeth (said the Emperor Antoninus) that every one in this life do that well, which is his vocation. The Sun playeth not the part of the rain, not the rain of the Sun. Is it not a mere frenzy to see men in the world, who have no other action, but to attempt all, and do nothing?  
As fir formein the exercise of charge, offices, & affairs, there must be used science, conscience, industry, and diligence. Science, in learning that which is profitable to be known for discharge of ones duty. 2. In informing yourself of that which you cannot apprehend of yourself. 3. In harkening most willingly to advice, by examining, and pondering it with pruence, and wholly governing you● self by counsel. 4. Consciencein performing all matters with good intentions, and much integ●ty, according to laws both divine, and humane. 5. Industry, in doing all things discreetly, and peaceably, with more fruit than no●se: in such sort that no anxiety be showed in affairs like unto that Prince, of whom an Ancient said, tha● in his most serious enployments he seemed ever to have a vacancy. 6. Diligence, carefully spving out occasions, and doing every thing in time, and place, without disorder, confusion, passion, haste, irresolution, precipitation. For behold these are defects which ordinarily destory good government. He who hath never so little wit, and good disposition shall ever find wherein to busy himself, especlally in works of mercy, amongst so many objects of the miseries a neighbour.   

SECT. III. Of the government of a Family.  
THat man hath no small business upon his hand, who hath a family to govern. A good Father who breedeth his children well, that they one day may serve the commonwealth, performeth an important business for the public. A mother who traineth up a little Samuel for the service of the Tabernacle, as did S. Monica her son Aug●stine, obligeth all posterity. A master, and a mistress who hold their domestic servants in good order, merit much before God, and men. Four things very considerable, are to be used; Choice, Discretion, Example, Entertainment. Choice, in the consideration of the quantity, quality, capacity, sidelity of those whom you take into your service. As for quantity, it appears it ought to be proportionable to your estate, and revenues: it is a great folly to make ostent of a number of servants for mere vanity. As did Herod the sophister according to the relation of Philostratus, who allowed his son twenty four pages, every one of which bore the name of a letter of the Alphabet; for so blockish was this child, that h● could not otherwise learn● the first Elements.  
Stars, which hau● least circuit are nearest the pole, & men who are least perplexed with affairs, most approach unto God. A great Retinue, is a note of great scarcity: were ther● a Beast, such an one as the Hebrew tables have feigned, to whom we should da●ly give all the grass upon a thousand mountains for his allowance, would you account him more happy, than a Nightingale, which is satisfied with a few seeds, or a Be● which liveth on dew? The rich hath use for many Pistolets, the poor of a little bread: both are indigent, but the one is less, than the other, since he hath less need. A great number of servants is not to make a man the more happy: for there is not any one a greater Master, nor better obeyed, than he, who knoweth how to serve himself.  
For quality, Take good heed, lest you resemble sorcerers, who care not to hold the devil in fee, so they may make use of his service for their pretention: you either must take your servants good, or you must make them so: in the one there is good hap, and in the other oftentimes much difficulty. For many are like the Ass of S. Vincent Ferrerius, who did more for a Carter that called on the devil then for his Master, who lead him along in the name of God; which the holy man seeing, he put him away, not being able to endure such brutishness in a beast: & can you think, that for the necessity of your affairs it may be lawful for yond to tolerate a man, who hath neither God, nor conscience; that so thereby your children may at first suck in the venom of his conversation?  
For capacity, It is most certain, that besides honesty there must be ability in charges: and although it be said the Saints are ready to do all, yet God doth not ever give them both the desire, and means to intermeddle in all sorts of affairs. Our abilities are limited, as our spirits; and every one hath his particular talon, which ought to be understood by those, who will make use of it.  
For fidelity, It is one of the qualities, which she Gospel alloweth to a good servant. You have reason to exact it, and prudently confess it, not by suspicions, and iealousyes, which serve to no other purpose, but to provoke those who have a disposition to do well: oftentimes a man is made faithful in thinking him so: and many by fearing perpetually to be deceyved, have taught others to deceive, teaching them the ready way to sin by their distrust (●s saith the Roman Philosopher.) You must afford your officers the command, and liberty, which their charges require, not arguing them every minute upon trifles; yet you must carefully reserve the state of your affairs for your own knowledge. For it is as great solly indifferently to trust every man, as to be diffident of all the world.   

SECT. iv Of direction in matter● spiritual.  
When you have happened upon a good choice, the government is no hard matter; for S. Augustine saith, there is nothing so easy, as to persuade good among those, who have a great desire to put it in execution. Govern your family in that manner, as the good S. Eleazar did his, of which the reverend Father Binet hath framed so native a portrait. First banish vice, and scandal from your house: let love-daliances, and such ordures never approach, no more than the serpent to the flower of the vine: let not surfeit, and drunkenness, nor such exce●se know so much as gare: le● gain of hazard find no harbour: let there neither unclean word, nor blasphemy be heard, because as Nabuchodonozor caused the Pages, which were to attend on him to learn his language; so the Devil teacheth those his dialect, who seem already to be in his pover.  
Vice being exiled, accustom your Houshold-people to some devotion, causing them carefully to hear Mass, especially on Festivals commanded, invyting them to frequent the Sacraments according to their rank, by assembling them as did S. Charles Borromeus in the evening, or at some hour of the day to repeat certain prayers together, if conveniency of place permit; as also to see how they are instructed in the articles of Faith.  
Your example will do more, than all your words; for the life of a good master, and mistress is a perpetual Censar in a house. Those who seek to gain their good opinion, desire to be like them, and by that means whilst they endeavour to be loved, they become honest. We live in an age, wherein we have more need of examples, than precepts. Servants stick to the pillars of a house, as juy to great trees, & in a word, at the command of great men, all affections are of wax, so flexible they become.  
It is fit likewise for entertainment of this opinion, that you be liberal according to your means, in the dispose of your family, honourably accommodating the expenses which is requisite, both according to necessity, and decorum. For we use Nets of thread to take fish, and threads of gold to catch men.  
Besides, forget not in the whole manage of your affairs to call very particularly upon the assistance of God, saying oftentimes over these words of Solomon in the book of Wisdom, the 9 Chap. My God give me the wisdom which waiteth on thy throne, sand it me from the sanctuary of heaven, and the seat of thy Majesty, that it may be with me, travel with me, and make me know thy blessed will to put it in execution.  
Preserve yourself from indiscreet haste in the beginning of a work, from anxiety in the progression, & despair in the end. If your project your proceed well, give thankes unto God, and example of modesty to your neighbour. But if matters succeed not to the tune of your will, practise to pursue the love of the divine providence, which composeth all the harmonyes of the world: you have power over your design not over enents: you are to pray matters may happen, not as you wish; but to desire them, as they prove. Accustom yourself not to be contristated at worldly accidents, no more than you would be for an ill dream: all here beneath pasteth away as a dream, and we do much if in losing all, we retain this belief: but by a long ●oothing of ou● proper wills we have even forsaken (as saith Cassianus) the shadow of patience.   

SECT. V Advise for those, who are in employments, and governementes.  
SAint Bonaventure hath composed an excellent Treatise, which he termeth, the wings of the Seraphim, wherein he giveth most sage instructions to those, who are in office, and government, whereof here in part behold the quintessence, and marrow which I entreat you to relish well. He giveth his Seraphim six wings. The first is, the zeal of the honour of God, which you shall exercise in observing four things, to wit.  
1. Neither to commit, nor show to those under you, the least suspicion of evil, or sin.  
2. Not to give way to it in any kind, not withstanding the allurements which you may have upon the one side, and the importutunityes that will assail you on the other.  
3. Never to be pleased, that an evil act be done, although it come not to your knowledge, for that would be to betray your conscience.  
4. To correct, and take away disorders, as much as you can possible.  
The second wing which you ought to have, is the spirit of compassion to help the sick, the aged, the feeble, the faint-hearted, the afflicted, for they are poor Porcupines, laden with prickles, and acerbityes, to whom you must serve for a Sanctuary, and Rock of refuge: Petra refugium Herinaceis.  
The third. Patience in so many travels, and cares, which be (as it were) inseparable from charges, & governments. Patience in ill success of affairs, which do not always prosper to the proportion of our pains, and good endeavour. Patience, to tolerate the ungrateful, who many times throw stones at those who give them honeycombs; not much unlike the Atlantes, that shot arrows against the Sun. Patience in the occasion of words, and affairs treated with certain people, who are quickly offended, & fretted in their harness. It is a great virtue to mollify them with a swetetnesse peaceful, silent and charitable, as if one should cast oil into a tempestuous sea. An Ancient said, That he who could well endure an injury was worthy of an Empire. His sole silence will disarm a passionate man, and prostrate the self same at his seet, who ●eemed to thunder over his hea●.  
The fourth wing is Example, which is observed in three things. 1. in putting into practise the good consells and precepts, which we teach others by word. 2. In managing dignity in a manner 〈◊〉 harsh, hau●thty nor arrogant, bu● mild, affable and communicative. 3. In entertaining also a gravity, honest and moderate that the character may not be vilifyed which God impresseth on thos●, whom he calleth to charges, and commands.  
The fifth and principal wing is called Discretion, without which all virtues become vices: for the honour of great actions consists not so much in doing good, as in doing good, well.  
This discretion consists in four things. To govern the good with good judgement: to correct evil; well to administer the temporal affairs wherewith one is encharged: and among these encumbrances to support, & preserve one's self as fresh water in the salt sea.  
The manage of good is maintained, in three especial acts. The first, to cause those under us, straig●htly to observe things necessary, and which cannot be omirted without disorder, or scandal. The second, to entertain, and sweetly attract every one according to his condition, capacity, and judgement in works the most perfect wherein they have not a formal obligation. The third to dispose with agood Oeconomy, charges and burdens, according to their inclinations, and strength of spirits, whom you are to govern.  
As for correction, either they are slight faults of persons well conditioned whom you are to correct, and those are co be handled with much sweetness; or they are covert vices of some malign consciences, which you neither aught, nor can discover: but here you must use much industry, patience, and wisdom to un-neastle vice, and draw the winding serpent out of his Cave, as by the hand of a midwife (as the Scripture speaketh;) or they are sins of desperate people, who offend with hope of amendment, to the infection of a multitude: & here it is where you are to be fortified with all your power, so to take away the evil, and the evil doers.  
As concerning temporal affairs, use them in such sort, as we have said before, and take good heed you entangle not your mind therein, as a fish in the Net, depriving them of the liberty of the children of God, to serve the earth.  
But above all, ever look well into yourself, as the prime piece of your government. Let your conscience be pure, confident, and peaceable, speaking, and doing all things with great consideration, and never despising their counsel, who are able to advice you.  
Finally, your sixth wing is Devotion, which is divided into three sorts: the one common; the other singular; the third continual. The common consisteth in exactly performing the duties of piety, which are with in the limits of your profession, and to do them by the way of imitation of that celestial warfare, which is perpetually employed in the praises of God, and by way of edification of those to whom you owe this good example. Singular devotion obligeth you to seek● a particulat refuge in the Tabernacle, following the steps of Moses' according to the necessities of your charge. Continual devotion byeth you to a most fervent exercise of the presence of God, which you shall witness by having a desire to please him in every place, in all occasions, and in all actions, and by dedicating to him all your works before you begin them, and at the end of them to set the seal of thangsgiving due to his divine Majesty  
Imprint very deep into your hart this speech of S. Bernard, which is read in the first book of Consideration, the fifth Chapter. Cùm omnes te habeant, esto etiam tu ix habent●bus v●us. Quid solus frau●arts m●nere tui? usque quo vadens spiritus, & non rediens?  
It you be a man full of affairs, and that all the world have a share in you, take a part in you● self, as well as others. Frustrate not yourself of a good so justly yours, and be you none of those who travel incessantly, and never return again to their lodgings.    

THE FOURTH PART OF THE DIURNAL.  

SECT. I. Recreation, and necessity thereof.  
FOrasmuch, as concerneth Recreation, which is used in company, at repast, in honest games, in walks, in good conversation, it is necessary to direct the mind, and repair the forces. Cassianus in his 24. Collation Chap. 21. tells, that a Hunt's man having found on a time S. john Evangelist playing with a Partridge, was amazed how a man of so great reputation could entertain himself with so slight a recreation. The Saint seeing this man had a bow in his hand, asked him, why he did not always carry it bend and he thereunto answering, it would mar it; the A postle then replied, so it is with the mind of man, which needs must sometimes be unbent, to shoot the better.   

SECT. II. Pleasures of ●ast.  
Note, for he saith Unbent, no● unloosened: preserve your se●ues ●o● th●se excesses, which render men now a days as glu●ouous in the eyes, as belly it is a stra●●ge vanity to l●ue the reputation of knowing the tastes of good morsels, to let all your mind to serve that part of the body, which hath least spirit in it, and to cherish a renown which is only fa●ned with the sums of the Ki●chin.  
Use not your belly, as Caligula did his ho●se; for he afforded the great attendance and cu●osityes of a Prince to a beast, to whom Nature allowed nothing, but oars and hay. And you would do the like, if you bestow so much cost and endeavour to pamper the most bestial part in you, which the diume providence would have to be sparingly nourished. These great feasts which begin by vanity, and are extended with so much riot, are ever ended in folly, & very often in repentance. Nothing else is gained from the pleasures of the throat, but a body more crazy, a prison of flesh more strait, and a sepulchre more stinking. Unhappy are the banquets, which the hunger of the poor, accuseth before God: it is above sixteen ages ago, since they burned the tongue of the rich Glutton, buried in hell: so many Tons of delicious wine having not left him one only drop of refreshment.  
If you desire to know what the banquets were of ancient Christians, which ought to be the model of ours, the excellent Tertulli● frameth a discourse thereof in his Apology. Our feasts (saith he) show in the beginning of their name, what they are: They are called Charityes, because they are instirured for the comfort of the poor. Our Table resembleth an Altar, and our Supper a sacrifice; we look not back at that time, upon what it cost us; it is a gain to make expense in the name of piety. Our Table hath nothing, which savoureth of baseness, sensuality, or immodesty; we there feed by measure, we there drink according to the rules of chastity, we satiate so much as is necessary for those, who must rise at midnight to offer their prayers to God; we there speak, and converse, as in the presence of God, with hands washed, and candles lighted; every one repeateth what he knows of holy Scriptures, and of his own invention, to the honour of God. Prayer concludeth the banquet, as it began it. From the table we go unto the exercise of modesty, and honesty; you would say in beholding us, that it were not a supper we took, but a lesson of sanctity.  
Out alas! Compare the Feasts of many Christians to these same, and you shall parallel the table of Centaurs to that of Angels.   

SECT. III. Of Game.  
FRet not you self likewise at those games of hazard, which have in them so much avarice, fervour, and flames. Should a man commit no other sin, but to converse about the third part, or moiety of his life with Kings, and Knauc● of Cards being invited to the conversation of Angels, he should do no small hurt. But besides this, evil game is the invention of the fiend Zabulon, as S. Cyprian observeth in the Treatise he composed touching this subject; it is the altar of Fortune detested by the Prophet; it is shop of deceit; the school of Covetousness; the apprenticeship of blasphemy; the skirmish of choler, where are made amityes enraged, thefts unpunished, curious throat-cutting, and from whence one oftentimes carrieth away nought but a tempest in the mind, gall in the hart, & wind in the purse. Who can at the last judgement day of God excuse a man that gameth with full hands, and keeps back the wages of a servant, or the life of a poor creature, that pineth, and quaketh at his door?  
The soldiers of Pilate cast dice on the garment of the son of God as on the blood, which droped from his body, but they were Hangmen, and I●fideils: who would not tremble at a Christian that among so many images of the suffering of the son of God, without any regard of time of God or men, plays away the blood, either of his domestics, whom he neglecteth, or of the poor, whom he despoileth? take away these sollaces, which are brought forth, as the Salamander, in the tears of heaven.  
Clemen● Alexandrinus in his Pedagogue w●ll discovereth that these games of Cards, & dice, and such like were ill received into the primitive Church: for he reacheth, that such pastimes are often, as a bubbling of delights ill rectified, & an indigestion of evil idleness.  
If we must needs game to give satisfaction to others we ought (at the least) to take care, this be for some good purpose; that it be among our equals, and free from passion, little, and moderate, and to the profit of the poor.   

SECT. iv Of Dancing.  
FOr dances, balls, and sog●, that is tru●, which is said by the holy Bishop, and excellent Author in his Introduction; they ressemble Mushrooms, the best of which are worth nothing. Riot, vanity, foolish expense, masks, good cheer, night, youth, love, liberty are as dangerous counsellors of wisdom, as evil inst●uc̄tours of Modesty. One may therein bless himself by miracle, but some are daily lost by infirmity: if we be more weak, then miraculous, we ought to seek for that safety in the flight from occasions, which w● cannot find in the strength of our souls.  
The Fable tells, that the Butterfly asked the Owl, how she should deal with the fire, that had findged the tipps of her wings? & he counselled her, not to behold so much as the smoke thereof. With what conscience can a faithful soul frequent worldly recreations which have laid so many blemishes upon its purity? Must we expect until we be on fire, to be freed from the flame? I wonder at those, who would spiritualise dancing, & make it agree with frequent Communions; they in conclusion shall find the employment of the Emperor Adrian, who put Adonis into the cradle of jesus. There must be so many circumstances of the intention, time, place, persons, and manner to season such pleasures well, that the absence from them would be much more easy, than the best use.   

SECT. V Of wanton Airs, and Comedies.  
IT you speak of wanton Airs, of the reading of naughty books, of unchaste Comedies, and Stageplays, your Conscience which is the schoolmistress of the soul will perhaps dictate more of it unto you, than you are willing to believe. Such recreations serve as Harbingers to disorder, as hands to sensuality, tinder to sin, and scandal to virtue. Evil at that time entereth into you, through all the gates of the senses, & issueth not out again, but by the postern of penance, which is not always open to our indispositions. A young Soul is surprised therein, as in a golden snare; it seemeth that to describe a sin, is not only to teach it, but to command it. For we are at this time in an age, where to know, and do ill, have not (as it were) any Medium to separate them, & if we be virtuous oftentimes, it proceedeth rather from ignorance of vice, than precepts of virtue, saith Saluianus.   

SECT. VI Of pleasure in walking, and running.  
Recreations the most innocent are ever the most commendable, as are those which are taken in the country in the excercise of the body: for the Country life (saith the worthy Columella) is the cousin german of wisdom.  
Take away the comforts which are had in churches, in matters justice, learning, arts, and commerce, what are great cities, but great p●isons? Men live there as birds in cages, they throng one another, and bedaub each other by a frequent, and contagious conversation. The turmoil of affairs, the importunity of visits, the sottish tyranny of compliments, deceive them of the moiety of their life. In the Country the heavens, the air, the earth, the waters, which the Cities bereave us of, are afforded us with fare more liberty. There it is, where all the creatures of God speak to us face to face, to tell us the wonders of the Creator. The Christians of the primitive Church made Hermitages of their Farms, to found a retreat from affairs of the world, and to observe fit times for reposes but many now a days make of their gardens Temples for Belphegor, where no other Divinityes are adored, but the belly, riot, game, and impurity.  
Many use ayre-taking, & barley-breakes, where they run not fare without stumbling: for they rather ressemble the list of Atalanta, and Hippomenes. than the race, where S. Paul exhorted the Christians to run. There it is where the sense, flattered with a thousand delicious objects, put themselves into the field, where the blood is inflamed, the tongne unloosened, concupiscence enkindled, and where false liberty renteth often a piece of the scarce, which was (as yet) over the face of Modesty, & audaciously becomes a Portresse to Love.. Such are the sacrileges, which dry up years, which bring disorder into seasons, sterility into the entrailes of the earth, & despair into our miseries.   

SECT. VII. Of four Conditions of Recreation.  
YOur recreation ought to have four notable things: Choice of persons, Good intention, Innoceney, Moderation. Choice of persons, avoiding evil company, as the most dangerous shelf of life; for the friendship of wicked men is like to bundles of thrones, which keep together to burn, and crackle in the flames. Your friendship should be virtuous, faithful, disinteressed, if you from it desire to derive any fruit.  
Good intention: such as would be fit to cherish health & strength to serve the soul; for a good man ought to seek for merit even in play, and repast, as S. Francis, who rose in the night, & fed before a poor hungry friar, to take from him the shame he had of eating at an extraordinary hour.  
Innocency: For there must consideration be used therein, lest nature be dissolved into a brutish life, altogeater unworthy of a generous hart. Behind then comes gluttonny, intemperate gain, bold scoffing, and detraction, which in this Age is very hard to be avoided.  
The most ordinary book in companies of men is man himself: you shall find very few who are now adays delighted to talk of the old & new Testament; nay verily, not so much as of ancient Roman Consuls, or Egyptian Pyramids, or of the antique wars of Caesar. Men study the books of time, talk of garbs, habits, contenances, conditions, of affairs, customs, and allyances: and although we have no purpose to offend any, yet is it a matter very easy in so great variety of discourse to let many words fall, which are of much less value, than Silence. It is a singular industry to make a good matter slide into company, whether it be upon occasion, question, consequence, narration, or proposition, as the roverend Father jaquinot observeth, in his Address.  
Moderation, since (as saith the Wiseman) as we must not excessively glut ourselves with honey: so ought one to take heed, that recreations which are made to refresh the mind, tend not by exorbitancy to dissolution. It must be observed what tym●, place, and persons require, and to find out yourself in some recreation, you must not go out of yourself by profusion.   

SECT. VIII. Of v●cious conversation: And first of the Impertinent.  
THe Hebrews say, Game, Anger, Glass, and Conversation, are the windows of the soul, which many times cause her to see more than she would. That man is wise, who makes use of the meeting of company, as of a file to polish the mind, & ever to render it more apt for its functions.  
Vicious conversation is drawn (as it were) to three heads, to wit, the Impertinent, the Vain, the Malign. Impertinent, as the clownish, the sottish, the troublesome, which happeneth to many through the want of prudence, fashion, and civility.  
Theophrastus, one of the quaintest wits of Antiquity relateth some passages thereof, which he says he observed in his time, arguing a great weakness of judgement. Some (saith he) seek to lay hold of one going upon an important business, to tell him (as they pretend) a matter of great importance, & when it is spoken it is found to be nothing else, but a mere foppery. Others invite a Traveller, who comes out of the country extremely weary, to walk up, and down. Others draw a man out of a ship ready to dis-anker, to entertain follies on the shore. Others come to bear witness. when the cause is determined, and bring along with them sweeting full many a drop, the Physician to se● one newly deceased.  
Others boast they know the way well, and promise the rest to be their guide: but do wander in the very beginning, & protest they have lost their aymer. Others make enquiry very grossly into affa●es, and hasten to ask a General of an army whither he goes, and what his design is. Such also (saith he) are to be found many times so rustical, that admiring nothing of all that which deserves admiration in civil life, stick upon the way to behold an Ox, as men in rapture; and in company have no better behaviour, then to take their dog by the muzzle, and say: Oh what a brave beast is this, how well he keeps the house. Such conversation is able much to vilify a man, & to take from him all the estimation he may gain in his profession.   

SECT. IX. Of vain Conversation.  
Vain conversation is that of babblers, flatterers, vainglorious, and such like. This poor Theophrastus in my opinion fell into the hands of a tattler, since he so well describeth a man, who with much passion spoke the praises of his wife, and then told all he had dreamt the night before; than what he had eaten at dinner, then that he had an ill stomach. From thence taking his flight he discoursed of ages, and assured him that men of these times were much short of the Ancients.  
Afterward he told, that Corn was cheap: that there were many strangers in the City: that if it h●p●pened to rain, the year would be fruitful; that he had a field to be ploughed; that Dan●ppus gave the greatest w●●light at an offering; that there were so many stairs in such a piece of building, and that he had numbered them, and a thousand other the like. Such people (addeth this Author) are more to be feared then a fever. He that desireth to live at rest, should seldom keep them company. Horace makes mention of one very like, who made him sweat down to the heels, and when he saw him so vexed, that he knew not which way to turn him: I well see saith he, sir, that I am troublesome, but there is no remedy; for since I have met with you, it is fit I wait upon you, having nought else to do.  
Flatterers are much more acceptable, though they are many times, more dangerous: for they will tell you all the world casteth an eye on you; that you are much esteemed, & that all the town talks of such a cause, which succeeded well with you; that you have an excellent wit, handsome body, a good grace, a dainty garb; that any thing sits well upon you, and that it seems when nature made you, she broke the mould, because she cannot possibly frame the like. If you speak, they proclaim silence to all the wo●ld; then as oracles they extol your words, & if you scoff at any one they burst themselues with laughter to please you, and deify all your imperfections. Behold the true poison of friendship, and hood-winking of humane life.  
The Vainglorious will ordinarily entertain you with their own praises, and h●ue a thousand slight singularityes in their carriage, their attire, their speech, their houses, their train to give notice thereby they have some advantage above others. The forementioned author saith he hath observed those, who accounted it for a great glory to have a Moor for a lackey, so to be the more noted; and if they sacrificed an ox, they set the horns over their gates, to let the world know of their offering; and to conclude, were so great lovers of themselves, that they made Epitaphs even upon the dogs of their houses, specifying their age, their qualities, and conditions. These are testimonies of a soul very frivolous, and void of all manner of humility.   

SECT. X. Of malign Conversation.  
Malign conversation is the worst of all: as that of the harsh, who tender themselves unsociable in company; that of the opiniative, who bear for their devise, Yea, & No, & are everupon contradictions even in truths the most evident: that of the crafty, an● 〈◊〉, who endeavoar to discover all the secrets of others, while they in the mean sp●ce hide themselves under a Mask of dissimulation, & in perpe●u Il labyrinths of words, fa●gning to be ignorant of all they know, to know wha they know, not, to retain no memory of a promise, to seem to wish them well, whom they would d●ceyne, and many such like things: those of the proud, who ●●ld●yhe, and contemn ●l● what themselves are not: those of the choleric, who are displeased upon every occasion: those of scoffers, Buffoons, and slanderers, who are obscene, biring, and offensive in all causes.  
It were a long business for him, who would examine all this particularly: and I freely had discoveted it in a Treatise of manners, and passions, wherein I had a hope to give my Reader contentment, were it not, that the design of this little book diverted me from it.  
It would be to little purpose to make so long a work of it, and it is ever much better to conclude well, then enlarge ill.   

SECT. XI. The condition of good Conversation.  
I Will in few words tell you, S. Bernard, S. Thomas and other learned men are of opinion, that in conversation one must render himself affable, and amiable, yet not too familiar, not curious in other men's affairs, not suspicious, light, riotous, discontented, affected, magistral, captious, exceptious, no scoffer, melancholic, trifler; not churlish, ceremonious, talkative, not too pliant, & smooth, not chollerique, jealous, proud, nor vain, as those who through vanity (which is only rich in fooleries) perpetually idolatrise themselves, as a Deity. But one must govern himself with great discretion and modesty, he must gain without debasing, laugh without bursting, take recreation without effeminacy, be constant without obstinacy, prudent without craft, simple with out doubleness, he must often dissemble ill, advance good, correct his own faults by those which displease in another, ever to bear away from the garden of graces some fruit into the house; and if any secret be there learned, which were fit to be concealed, to make your hart a sepulchre for it.  
You shall find, there are ordinarily five qualities, which make a conversation very amiable. The first is an obliging fashion, which sweetly soweth good turns, from which in time, and place, we behold recompenses to arise. The desire to do good to all the world is a hook we must continual hold in the water; for men are thereby more profitably taken, than fishes: and such there have been, who opportunely giving a glass of water, have gained the prime dignities of a Kingdom, as as we know by the history of Thaumastus, and King Agrippa.  
The second, an as●●bility joined to a grace, and sweet behaviour, which hath most powerful charms over souls, that are naturally inclined to honesty. It is nothing to do well, & not do it handsomely: a benefit given with frowns is a fl●●ty loa●, not taken but for necessity.  
The third, an awakened and wary prudence, well to discern dispositions, capacities, manners, humous, affection's, and pretensions of those with whom we converse, and to adapt our proceed to the temper of every one.  
The fourth, Humility without sottishness, or servile baseness, ready to give way to reason, & not to presume of proper forces.  
The fifth, whereof we have spoken heretofore, is a discreet patience to suffer men, and affairs without disturbance, in such sort, that it may ever keep your hart in a good posture, yea even in unexpected, and thorny accidents. Who well understands this mystery is worthy to command over men, virtue having already set him in a place next approaching to Angels.  
It is a good rule for fair conversation to propose to yourself some person renowned for a perfect carriage, to imitate him. So S. Paul the Apostle saith to the Galathians (according to the Gteeke Text) he came to historify the groat S. Peter; for he beheld him as an Historian should a Monarch, whose prowess he intends to write, or as a Painter a model, to draw out the copy.  
So S. Augustine remitted those to the conversation of S. Paulmus, who desired to profit in virtue, Vade in C●pa●tam, disce Paulmum.  
But the most effectual precept is to think, how the Word Incarnate would converse if he were in our place: for following his example, we should do that, which ●oseph did in Egypt of whom the Scripture in the Psalm ●04. according to the Hebrew, said, that he hanged the Princes of King Pharao's court about his hart.  
The Reverend Father Gontery, a man of great judgement, and like virtue hath written a little treatise of Conversation, wherein he fare descendeth into particulars. He that will read it, shall therein find prudent instructions.   

SECT. XII. Conclusion of the Diurnal.  
IN the evening before rest you are to make the Examen of Conscience, which is the little Consistory of the soul (as Philo termeth it) where having given thankes to God, & invoked his holy grace, you must recall your thoughts, your words, your actions, your defects, and neglects to an account: that you may see the gain, loss, & reckonings of that day, so to advance good, and correct evil, remitting the one to discretion, and the other to the mercy of God.  
Remember this word, which S. Bernard spoke in the Book of the interior House, as an Oracle, that one of the principal mirrors to see God in, is, A reasonable Soul, which finds itself out.  
There it is we are to set the Conscience in a throne with sceptre in hand, and all passions, and imperfections undersoot.  
There it is, where she is to take the liberty to say unto you: Wicked servant, behold a day lost. What sluggishness at your rising? what heaviness at prayer? what negligence in labour? what great words, & little works? To what purpose is this curious interrogation, & temerarious judgement? these wandering eyes; these straying thoughts? what, must you needs be angry for so slight a cause in such a meeting? Must you so freely speak, and murmur at the actions of another? must you take repast so sensually, and so greedily seek for your ease in, and through all; and so of the rest. But if by the grace of God you find some kind of virtues, yet must you well examine, & ●i●t them, as the perfume. which was set before the Tabernacle, to present them before the face of God and say for conclusion with all humility, what the holy man Fa. Rob. Southwell did: Quid fuerim scio, quod fui pessimus: quid sim nescio, qui● 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 have been (to wit) most wicked; I know not what I am, since I am still uncertain of the state of grace. I know not what I shall be, being every moment doubtful of my salvation. God pardon me what I have been, correct what I am, direct what I shall be.  
This done say the litanies or some other vocalprayers happily to conclude the day with acts of Contrition, of Faith, of Hope, of Supplication for the living, and dead.  

Say here.  
LIght of the children of Light, bright Day which hast no Evening; Behold the world buoyed in the darkness of night, & the present day fully finished, wherein I see, as in a brief table, how my life shall have an end. My God what benefits do I behold on thy part, and what ingratitudes on mine? Preserve that in me which is thine & wash away with the precious blood of thy son, what is mine; shelter me under the wings of thy protection among so many shadows, phantasms, & snares of the father of darkness, & grant that though mine eyes be c●osed up with sleep, my hart may never be shut against thy love.  
Finally, fall a sleep upon some good thought, that according to the Prophet, your night may be illuminated with delights of God: and if it happen you have some interruption in your sleep, supply it with iaculatory prayers, and elenations of hart, as anciently did the Just, called for this cause, The Crickets of the night. By this means you will lead a life full of honour, repose, and satisfaction towards yourself and you shall make of every day a step to Eternity. The marks which among other may give you a good hope of your predestination are twelve principal.  
1. A faith, lively, simple, constant. 2. A purity of life, which is ordinarily exempt from grievous sins. 3. Tribulation. 4. Clemency, and Mercy. 5. Poverty of spirit, dis-engaged from the earth. 6. Humili●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 sovereign Master. 11. Some notable act of virtue exercised by you, upon some occasion. 12. Devotion towards our Blessed Lady in the honour of whom you shall do well every day to observe three things.  
The first is, to present unto her an oblation every hour in the day of an Angelical Salutation, when at the sound of the Clock you recall your hart within itself.  
The 2. to practise some mortification of spirit, or body by, a motive of the imitation of her Virtues.  
The third, to give some alms either spiritual, or temporal in her honour.  
You will find this Diurnal little in bulk, & great in virtue, if to relish it well, you begin to practise it. It containeth many things, which deserve to be meditated at leisure: for they are serious, and sage precepts, selected from the choice of the moral doctrine of holy Fathers. But if they seem short, they are not therefore to be the less valued: remember, the brave workman Myrmecides employed more time to make a Bee, than a silly Architect did to build a House.    
FINIS.   

DEVOUT ASPIRATIONS FOR THE Actions of the Day.  

In the Morning.  
I Will pray unto thee in the morning: in the morning thou wi●● he●re my voice. Psalm. 5. ● 4.  
Thou sh●lt enlighten me with the rays of thy face, & the wild beasts (which are passions) shall go into their dens. Psalm. 103.  
My days are as the days of a hired man, whilst the time of the day of Eternity rise over me, and the shadows of the night of this world do vanish. john 7. & Cant. 4.   

At the beginning of any good Work.  
It is written of me in the beginning of thy Book, that I do thy Commandment. My God, I will, for I bear thy law, engraven on the midst of my hart. Psalm 39   

In good Inspirations.  
God hath opened the ears of my hart, and I will beware how I gainsay him. Isay 50.   

For Mass.  
I will go, and I will see this great vision. Exod. 3.  
O how lovely are thy Tabernacles, Lord God of Hosts. Psalm. 63.   

At spiritual lesson.  
Speak, O Lord, for thy servant hark●●neth 1. Reg. 3.   

In speaking.  
My ha● na●h uttered a good word; I will tell my works to the King Psalm. 44.   

At Resection.  
Thou openest thy hand, and ●h●u fillest every creature wi●h blessing. Psalm. 144.   

In prosperity.  
Let my tongue cleave unto my i●wes, if I remember not ●hee in the beginning of all my i●●, and prosperityes. Psalm. 136.   

Inaduersity.  
God mortisyeth, & quikneth. 1. Reg. 2.  
If we have received good from the hands of God, why should not we receive ill? job. 2.  
Ought not Christ to have suffered these things, and so to enter into his glory? Luc. 24.   

In the affairs, and cares of the world.  
Man passeth as an image and he is troubled in vain Psal. 38.   

In Calumnies.  
If I did please men, I should not be the servant of Christ. Galat. 1.   

In praises.  
Not to us, O Lord, not to us, but to thee be glory given. Psalm. 113.   

Against the vain hopes of the world.  
As the dream of them that rise (O Lord) in thy city thou shalt bring their image to nothing. Psal. 72.   

Against Pride.  
He that exalteth himself shall be humbled. Luc. 14.   

Avarice.  
It is a more blessed thing to g●ue then to take. Act. 20.   

Uncleanness.  
Know you not that your bodies are the members of Christ? 1. Cor. cap. 6. v. 15.   

Enuy.  
He that loveth not his Neighbour, remaineth in death. 1. john 3.   

Gluttony.  
The kingdom of heaven is neither meat, nor drink. Rom. 14.   

Anger.  
Learn of me, for I am humble of th●t. Matth. 1●.   

Sloth.  
Cursed be he who doth the work of God negligently. Hier. 48.   

Rules of Faith.  
God is not known but by himself. From God must be learned, what is to b● understood of God. Hilar ●b. 5. de Trinit.  
God calleth not us to a blessed life by difficult questions: in simplicity he is to be sought by piety professed. Idem lib. 10.  
Transgress not the ancient bounds, which thy Fathers have put. Prou. 12.  
Many grave considerations justly hold me in the bosom of the Catholic Church. The consent of people, and nations. The authority of the Church itself, which is risen from miracles, nourished by hope, increased by Charity, established by it● antiquity. The succession of Bishop● holds me therein, which beginning by that Sea, & authority of S. Peter (unto whom God recommended the care of his flock) hath maintained itself to this present tyme. Lastly, the name of Catholic holds me. S. August lib. de 〈◊〉. 〈◊〉, & contra epist. F●ndam.  
It is an extreme folly to dispute against beliefs generally received into the Church. S. August. Epist. 1. 18.  
Let us follow generality, antiquity, consent: let us hold what was held throughout, every where, and by all, so that it be authorized by the divine law and tradition of the Catholic Church.  
Not to know any thing beyond it, is to know all. Vincent. Lyrin. against profano noveltyes. Tertullian in his Prescriptions.   

Act of Faith.  
O Lord I believe, help my incredulity. Mar. 9  
I know my Redeemer liveth etc. job. 9   

Of Hope.  
Although I shall walk in the midst of the shadow of death, I will not fearevill, because thou art with me. Psalm. 22.  
With him I am in tribulation: I will deliver him, & glorify him. Psal. 90.   

Of Charity.  
What is to me in heaven? And besides thee, what would I upon earth? My flesh hath fainted, and my hart. God of my hart, and God my portion for ever. Psal. 72.  
O Lord feed me thy suppliant with ceaseless influence of thy Divinity: this I beg, this I desire, that servant love may penetrate me, replenish me, and change me into it. Blo●●.   
FINIS.