nor receiue his imperfection for frindship requireth cōmunicatiō of good not of ill wherfore as they that take grauel out of the riuer Tajo in spaine separate the golden graines which they find to carie with them and leaue the sand vpon the shoare so in this cōmunication euen of good and virtuous frindship we must separate the gold of virtues from the sand of imperfections and receaue those and reiect these that they enter in no case into our soule 3. S. Gregory Nazianzen recounteth that manie louing and admiring S. Basil the great suffered them selues so farre to be caried away with desire of imitating him that they sought to folow euen his outward imperfections as in his slowe manner of speaking with an abstract and pensiue spirit in the fashion of his beard in his straunge manner of gate And we see likewise husbands wiues children and frinds who hauing great estimation of their frinds parents husbands and wiues do learne either by condescendence or by imitation a thousand such like humours only by the frequent cōmunication which they haue one with another Yet ought not this to be done for euerie one hath naughtie inclinatiōs enow of his owne without surcharging himself with other mens faultes and frindship doth not onely not require any such matter but contrariwise it bindeth vs to help one another mutuallie from these imperfections We must indeed meekly suffer our frinds in their imperfectiōs but we must not throw them into them and much lesse pull them into our selues I speak only of imperfections for as for sinnes we must neither beare them our selues nor suffer them in our frinds 4. It is either a naughtie or a feeble frindship to see our frind readie to perish and not succour him to see him readie to die of an impostume not to dare to launce it with the razor of correction so to saue his life true liuely amitie cānot liue amongst sinne They say the Salamandra putteth out the fier in which she lieth and so doth sinne destroy that frindship wherin it lodgeth yf it be a sinne that quicklie passeth frindship will presently bannish it by correction but yf it be a sinne that abideth and soiourneth in our frinds hart then frindship soone perisheth for it cannot subsist but vpō true virtue and how much lesse then ought we to sinne our selues for frindships sake Thy frind is a foe whē he would induce thee to sinn he deseruedlie loseth all the priuiledges of frindship that seeketh to destroy dāne his frind Nay it is one of the assured markes of false frindship to see an almond-tree from its kernell will bring foorth all her actions which are her fruicts engraued and superscribed with that same word of saluation And as this sweet Iesus will liue in thy hart so will he liue in all thy gesture and behaue our and will appeere in thine eyes in thy mouth in thy hands and euen in thy haire and thou wilt be then able to say with Saint Paule I liue now not I but Christ liueth in me To be brief he that hath gained the hart of a man hath gained the man him self wholly 2. But the same hart by which we would begin requireth to be instructed how it should behaue and gouerne it self in exteriour occasions to the end men may not onely see deuotion but wisdome also and discretion in it for this cause I will lay downe vnto thee a few brief aduices 3. Yf thou art able to endure fasting accustom thy self to fast some times beside the fast which holie Churche enioineth for so besides the ordinarie effects of fasting which are to eleuate the spirit to tame the flesh to practize virtue to winne greater recompence in heauen it is a soueraigne meanes to chaine vp the deuouring monster of gluttonnie and to bridle the sensuall appetite and to keepe the bodie subiect and pliable to the lawe of the spirit And although one fast not with extraordinarie rigour yet the enemie feareth vs when he perceaueth we can find in our hart to fast something Wednesdays frydays and saturdays are the dayes in which the auncient Christians did exercise themselues in abstinence take some of them therfore to fast in as much as thy deuotion and thy ghostlie councellours discretion shall councell thee 4. I would willinglie say as holie S. Hierom sayd to the deuout ladie Laeta Long and immoderate fastings do much displease me especially in those that are yet tender in yeares I haue learned by experience that the litle Asse being wearie in his iourney seeketh to go out of the way I meane that young folk being brought low through excesse of fasting doe fall willinglie to rest and delicatenesse The Deer runne ill in two seasons when they are charged with ouermuch fat and when they become ouer-leane We are likewise most subiect to tentations when our bodie is to much pampered with daintie fare and when it is ouer weakened for the one excesse maketh it insolent with ease and the other maketh it desperate with affliction And as we can scantlie beare it when it is vnweldie through fatnes so can it not beare vs when it is enfeebled by leannesse The back of this moderation in fasting in disciplininge in hairclothes and other austerities make the best yeares of manie to be vnprofitable in the chiefe works of charitie as it did in S. Bernard him self who repented that he had vsed ouermuch austeritie the more vnreasonablie they afflicted their bodies in their beginning the more were they constrained in the end to spare and fauour them Had they not done better to haue mortified their bodie indifferentlie and proportionablie to the offices and labours whervnto their state obliged them 5. Fasting and labour both doe turne and subdue the fleshe But if the labour which thou art to doe be necessarie or verie profitable to the glorie of God I had rather thou wouldst suffer the toile of labour then of fasting This is at least the intention of holie church which for labours that are profitable to the seruice of God and our neighbour dischargeth such as are busied in them from the fastes otherwise inioyned It is painfull indeed to fast but bodilie labour suffereth this paine in seruing the sick in visiting prisoners hearing confessions assisting the desolate preaching praying in such like exercises this painfull toile is better then the other for besides that it weakeneth the bodie as much as fasting it hath manie more fruicts and much more desirable And therfore speaking generallie it is better to preserue more bodilie forces then are precisely needfull then to weaken them more then one should for we may allways abate them and pull them downe when we will but we cannot repare them allways when we would 6. Mee thinks we should greatly reuerence the wordes which our blessed Saueour sayth vnto his disciples Eate that which shal be sett before you It is as I imagin a greater virtue to eat without choice that which
but our good desires So soone then as they appeare we must lay hand to the hooke and cut from our conscience all withered dead and superfluous workes In the law of Moyses the stranger woman taken prisoner that would marrie with an Isralite was to put of the robe of hir captiuitie to pare hir nayles and to cut away the tresses of hir hayre in like maner the soule that aspireth to the honour to be the espouse of the Soune of God must first put of the old man and put on the new cast away and forsake sinne and then pare and shaue of all kind of impediments which doe diuert from the loue of almightie God It is the first begining of our health to purge our corrupt and peccant humors S. Paul euen in an instant was purged and cleansed with a perfect purgation So was S. Marie Magdalen S. Pelagia S. Gatharin of Genua and certaine others But this kinde of purgation is altogether miraculous and extraordinary in grace as is the resurrection of the dead in nature and therfore we must not pretend therunto The ordinary manner of purging and healing ether body or minde is not wrought but by litle and litle and by proceeding from degree to degree with paine leasure and expectation 2. The Angels had winges vpon the mysterious ladder of the Patriarche Iacob yet they flew not therfore but ascended and descended by order from one step to another The soule which ariseth from sinne to deuotion is fitly compared to the morning starre which in rising expelleth not the darknes in a trice or moment but gradatim and by degrees That cure saith the Physiciens Aphorisme which is done faire and softly is alwayes most assured The diseases of the soule as wel as those of the body come to vs as a man may say in post or a horse back but they depart from vs on foote and faire and softly We must then be courageous ô Philotheus in vndertaking this enterprise Alas what pittie is it of these soules which seeing them selues subiect to sundrie imperfections after they haue bene exercised some few monthes in deuotion begin to trouble disquiete and discourage them selues suffering their hartes almost to be borne away vnto the temptation of leauing of all and returning back But now on the other part is it not an exceeding peril vnto those soules which by a contrary temptation perswade them selues to be purged from their imperfections the first day as it were of their purgation reputing them selues to be made perfect before in a manner they be scarcely made and presuming to flye before they haue winges O Philotheus in what great danger are they of falling againe into their former diseases for taking them selues to timely out of the handes of the phisicien It is in vaine to rise before the light saith the kingly Prophet rise after you haue sitten And he him selfe putting the same lesson in practise hauing bene washed cleansed from his sinne yet humbly demandeth to be washed againe 3. The exercise of purging soules can not nor may not end but with our life Let vs neuer therfore afflict our selues about our imperfections for our perfection cheifly consisteth in resisting against them and we can not resist them vnles we doe see them nor can we van quish them vnles we encounter them Our victorie consisteth not in not feeling them but in not consenting nor yeelding vnto them for to receaue vexation and trouble from them is not to consent vnto them nay it is necessarie for the exercise of our humilitie that we sometime receaue some smale blowes or foiles in this spiritual battaile but we are neuer to be accounted for ouercome but only when we leese ether life or courage Now certaine it is that imperfections and venial sinnes can not take from vs the life of grace for that is neuer lost but by deadly sinne The only care then that remayneth is that these imperfections doe not daunt our courage Deliuer me ô Lord said Dauid from cowardlines and faintnes of hart For this is the happie condition and aduantage which we haue in this ghostly warre that we shal euer be conquerors prouided alwayes that we wil combat Of the first Purgation which is from mortall sinnes CHAPTER VI. 1. THE first purgation then which we must minister to our soule is to cleanse and voide away the filth of sinne and the meanes to make this purgation is the holy Sacrament of Pennance For the due receauing whereof thou must seeke out the best confessar that can be found Then take in hand some litle treatise that hath bene set forth to helpe consciences to confesse well as Granada Bruno Arias Augerius or such like Read it with good attention and marke from point to point in what thou hast offended begining from the time in which thou hadst first the vse of reason vntil this present houre of thy conuersion And if thou doost distrust thy memorie set downe in writinge what thou hast obserued and hauing in this sort prepared and gathered together the peccant humors of thy guiltie conscience detest them and reiect them by Contrition and displeasure euen as great and as profound as euer thy hart is able to suffer dilligently pondering these four pointes That by sinne thou hast lost the grace of God Forsaken thy part of heauen Accepted of the perpetual paynes of hell And renounced the vision and euerlasting loue of almightie God 2. Thou perceiuest Philotheus that I speake in this place of a generall Confession of all thy life the which truly although I graunt that it is not alwayes absolutely necessarie yet doe I cōsider that it will be exceeding profitable vnto thee in this begining and for this cause I doe most earnestly exhort therunto It happneth oft times that the ordinary Confessions of such as liue a vulgar life are full of great and grosse defaultes one while they prepare not them selues any whit at all or at the least very litle another while they come but not with that Contrition and sorrowe that is requisite for their sinnes nay somtimes it happeneth that they goe to Confession with a secret purpose to returne to sinne namely when they doe not shunne and auoide the occasions nor vse the necessarie dispatches which are meete and proper for the amendment of life and in all these cases a general Confession is very requisite to assure our soules But besides this a generall Confession recalleth vs to the knowledg of our selues prouoketh vs to a wholsome confusion for our life past and moueth vs to admire the mercie of God who hath expected vs with such incredible and exceeding patience furthermore it pacifieth our consciences easeth our spirits exciteth good purposes ministreth matter to our ghostly father to prescribe vs aduises fit and conuenient for our condition and openeth our hart that we may with more confidence manifest our Confessions that be to come 3. Being then in this Introduction to discourse of a general renewing and
the Peacock brustles vp his gay starrie wheele lifting vp his goodly painted feathers to be looked vpon he forgetteth him self that in the meane while he sheweth other parts which are most ill fauoured in him Flowers that be beautifull growing vpon the ground or in the garden-beds wither away with much handling The sweet smell of the Mandragora taken a farre of but for a short time is most pleasaunt but they that smell to it very neere and a long time become altogether drowsie faint Of Humility more internall then the former CHAP. 5. 1. BVT thou desirest I see Philotheus to be farther endoctrined in humilitie for that which we haue hetherto sayd is rather wisdome and good manners then humilitie let vs therfore passe on farther 2. Many there are that will not and dare not ponder and consider the graces that God hath giuen them in particular fearing least they should therby fall into vaine glorie self conceipted loue whereas in deed they deceaue thē selues for since the true direct meanes to attaine to the loue of God as S. Thomas the Angelicall doctour teacheth is the consideration of his benefits the more we consider them the more we shall loue him and as particular benefits do more efficaciously moue and winne affection then such as are common to other so ought they to be pondered and wayed more attentiuely Certain it is that nothing can humble vs so much before the mercie of God as the knowledge of the infinite multitude of his benefits neither can any thing so much humble vs before his iustice as the multitude of our offences Let vs then consider what he hath done for vs and what we haue done against him and as we consider and way our sinnes one by one so let vs acknowledge suruay his graces one by one Neuer feare that the knowledge which he giues vs of his graces will puffe vs vp in pride so long as we be attentiue to this knowne and acknowledged veritie that whatsoeuer is good in vs is altogether from God and not from our selues Alas Mules and Camels cease they to be lumpishe and brute beasts though they be neuer so loaded with the pretious and perfumed moueables of the prince What hast thou which thou hast not receaued sayth the Apostle and yf thou hast receaued it why doest thou glorye Nay contrariwise the liuelie and feeling consideration of the fauours receaued from Gods hand humbleth vs because knowledge engeadreth acknowledgement 3. But yf in this reuiew and accounting as it were of the graces of God any kind of vanitie should tickle vs the infallible and easie remedie is to passe by and by to the consideration of our ingratitude of our imperfections and of our miseries Yf we consider what we haue done when God was not with vs we shall soone acknowledge that all which we haue done since he hath been with vs is not our handy work nor is not of our owne stock we shall enioy them and reioice that we haue them but we shall glorifie God alone for being the sole auth our and giuer of them So the blessed virgin confessed and professed that God had wrought great and admirable things in her and for her but she confessed it for no other cause then for to humble her self and to glorifie God My soule sayth she doth magnify our Lord because he hath done great things to me 4. We vse to say manie times that we are nothing that we are miserie it self that we are the skumme and out-casts of the world but we would be loath any man should take vs at our word and publish vs abroad to be such as we say we are Nay we make as if we would hide our selues to the end men may runne after vs and searche vs out we make show as yf we would indeed be the last sitt at the louest end of the table but we do soe that with more credit we may be set at the vpper-end of all True humilitie neuer sheweth her self nor vseth many words of humble sound because she intendeth not onely to hide other virtues but withall and aboue all to hide her owne self And yf it were lawfull for her to lie to dissemble or scandalize her neighbour she would vse manie an action of arrogancie and brauerie that vnder them she might hide her selfe so be altogether couered vnknowne My aduice therfore is this Philotheus either let vs vse no words of humilitie at all or let vs vse them with an inward feeling meaning in our hart as we pronoūce with our mouth Let vs neuer cast our eyes downe to the ground but humbling our harts with all let vs not seeme to desire the lowest roome vnlesse we desire it frō our hart And I hold this rule so general that I bring no exceptiō only I adde that courtesie requireth that we present the aduantage somtime to those whome we know manifestly will refuse it for this is no double dealing nor false humilitie for in this case the only proffer of the aduantage in place or precedence or such like is an honouring of them to whome we proffer it and since then one cannot giue them entirely that which in hart we would we do not ill to giue it them in part The like I vnderstand of some termes of honour and respect which to examin them in rigour seeme not to be true yet are in deed true enough yf the hart of him that pronounceth them haue a true intention to honour and respect him for whose sake he vseth those tearmes For although the words doe signifie with some excesse that which we would say yet it is not ill done to vse them when common custom of ciuilitie requireth it I wishe that our wordes were always ioined to our intention and affection as neer as it is possible so to follow in all and through all the pure and naked simplicitie of a virtuous hart 5. A man that is truly humble would rather that another should say of him that he is a miserable wretche that he is nothing nor worth nothing then to say so much him self at least if he know that any man say so of him he doth not gainsay it but agreeth to it with all his hart for since he beleeueth firmely vnfainedly that he is in deed worth nothing he is right glad to haue others of his mind and opinion 6. Manie say that they leaue mentall prayer for those that are perfect that they themselues are not worthie to frequent such an exercise Others protest they dare not communicate often because they feele not them selues pure enough Others that verely they feare least they should disgrace deuotion if they should entermedle with it by reason of their great miserie and frailtie Others refuse to employ their talent in the seruice of God and of their neighbour because say they they knowe theire owne weaknes and feeblenes and that they feare to become proude if they should be instruments of any
haue seen him dronck nor he is an adulterer though thou haue seen him taken in that sinne nor that such a one is an incestuous person because he hath beene once found in that crime for one onely act giueth not name title to a thing The sunne stood stil once in behalf of Iosuas victorie and lost his light another time for our Saueours death vpon the crosse yet for all that no man will say that the sunne is immoueable or darksome Noah was once dronck and Lot another time and withall committed horrible incest with his owne daughters yet neither the one nor the other were drunckardes nor was the latter an incestuous person So Saint Peter was not a bloud shedder though once he shed bloud nor a blasphemer though once he blasphemed To beare the name of a vice or a virtue one must haue frequented the actes therof and gotten a habit of it so that it is an abuse of tearmes to say one is cholerick because we haue once seene him angrie or a theefe because he hath once stollen 6. Although a man haue beene a long time vitious yet we incurre daunger of lying to tearme him a vitious man Simon the leaper called Marie Magdalen a sinner because she had beene so not long before yet lied he for she was then no longer a sinner but a most holie and blessed penitent and therfore our Lord himself took vpon him the defence of her cause The presumptuous pharisey held the humble publican for a sinner peraduenture for an vniust oppresser a fornicatour or giuen to some other hainous vice but he was foulie deceaued for when he thought so badlie of him at that verie time was he iustified Alas seinge the goodnes of God is so great that one moment suffizeth to obtaine and receaue his holie grace what assurance can we haue that he who yesterday was a sinner remaineth a sinner to day The day past must not iudge the day present nor the present iudge the day to come it is onelie the last day that iudgeth all dayes Thus we see that we can neuer say a man is naught without probable daunger of lying that which we may say in case that we must needs speak is that he did such a naughtie act he liued ill such a time he doth ill for the present but we may drawe no consequence from yesterday to this day nor from this day to the morrow folowing 7. Now though we should be wondrous carefull neuer to speak ill of our neighbour yet must we take heed of the other extremitie into which some do fall who to auoide ill speaking commend and speak well of vice Yf thou meete with one that is indeed a slaunderer of his neighbour doe not say as it were excusinge his vice that he speaketh his minde francklie and freelie Of one that is notoriouslie vaine and arrogante say not that he is a gallaunt courtlie gentleman dangerous familiarities must not be tearmed plaine and simple dealings maske not disobedience with the name of zeale nor pride with the name of magnanimitie stile not lasciuiousnesse with the honest title of frindship No my deere Philotheus thinck not that thou auoidest the vice of ill-speaking by fauouring flattering and cherishing other men in their vices but roundlie and freelie speak ill of euill and blame that which is blame-worthie for in so doing we glorifie God so it be done with the conditions folowing 7. To reprehend another mans faultes and vices lawfullie it is needfull that it be profitable to him of whome wee speake or to them vnto whome we speake There be some that recite before maydens indiscreet priuities of such and such which be manifestlie daungerous others recount some mans dissolute gestures or wanton speeches tending manifestlie to dishonestie yf I should not freelie reprehend this abuse or that I should excuse it these tender young soules who heare it would take thereby occasion to giue them selues leaue to say and to do the like Their profit then requireth that I rebuke such thinges freelie before I sturre from the place vnlesse I may prudentlie deferre this good office to doe it with more deliberation and lesse interest of them of whome those things were recounted at an other occasion 8. Moreouer it is requisite that in some sort it belong vnto me to speak of that matter as when I am one of the principall of the companie and that yf I speake not it would seeme that I approue their vices But yf I be one of the meaner sort then I must not vndertake to giue the sentence 9. But aboue all it is requisite that I be exact and warie in my words and not to vse one too much as for example yf I blame the familiaritie of this young man and that young maide and call it indiscreet and dangerous O God my Philotheus we must hold the ballance verie euen that we make not things heauier then they be indeed allthough it be but the waight of a graine Yf in the fault I am to speak of there be but only a bare appeeraunce I will say no more then so yf but a simple indiscretion I will giue it no worse name yf neither indiscretion nor probable appeeraunce of ill be in the matter sauing onely that some malicious spirit may therby take occasion to speak ill I will say nothing at al or onely say the same My tōgue so long as I iudge my neighbour is like a rasour in a chirurgians hands that pretends to cut between the sinews and the veines so the cutt that I make with my tongue in censuring or reprehending my neighbours actions must be so warie that I launce no deeper then needs that I speak neither more nor lesse then that which the thing it self indeed requireth And in a word be carefull to keep this rule that in reprehending the vice as it deserueth thou spare the person in whome it is as much as discretion and ciuilitie teacheth 10. True it is that of infamous and notorious publique sinners wee may speake more freelie so that still we declare in our words the spirit of charitie and compassion without all arrogancie or presumption nor taking delight in other folks miseries which is always an affection proceeding from a base abiect hart I except allways those that are denounced to be Gods enemies and desloyall to his holie churche for we may and ought in conscience disgrace and debase all hereticall and schismaticall sectes and the authours of them it is charitie to crie against the wolfe not only when he is among the sheep but whensoeuer we espie him 11. Euery one is bold to take so much licence as to censure princes and speak ill of whole nations according to the diuersitie of affections that men beare them but thou my Philotheus must beware also of this defect for besides that God is offended therwith it may raise thee vp a thousand quarrels from which thou canst not deliuer thy self without great vnquietnes 12. When thou
all this sweetnes tendernes and consolation separating our affection from it as much as we can protesting that albeit we receaue these fauours humblie and loue and esteeme them because God sendeth them to vs as it were dishes and dainties from his owne table to prouoke vs the more to his loue yet it is not those delights that we seek and desire but God him self and his perfect loue not the comforts but the comforter not the sweetnes but the sweet Saueour that giues them not that tendernes of delight but him that is the delight of heauen and earth And in this affectuous abrenunciation of these delights we must dispose our selues to perseuer constant and firme in the holy loue of God though in all our life long we should not tast one dramme of consolation and procure vnfainedly to say as well vpon the mount of Caluary as on the mount of Tabor O Lord it is good for me to be with thee be thou in torments vpon thy crosse or be thou in glorie in heauen 6. To conclude I aduertize thee that yf thou shouldst chaunce to feele any extraordinarie aboundāce of such consolations tendernes sweetnes deuout teares or some vnwoonted thing that then thou conferre it faithfullie with thy spirituall conductour that be may teache thee how to moderate and behaue thy self therin For it is written Hast thou found honny eate of it but as much as is sufficient Of drynesse and barrennesse in our spirituall exercises CHAPTER 14. 1. THVS then must thou behaue thy self as I haue now described in time of spirituall comfort but alas Philotheus this faire weather will not last allwayes and the time will come when thou shalt be so destitute and depriued of all feeling of this deuotion that thy soule will seeme vnto thee a fruictlesse and barren field or a desart wildernesse in which there appeers neither cawsee nor pathway to find God nor anie dewe of grace to moisten and water it through excessiue drienes which threatneth to reduce her altogether to dust Alas the poor soule in this case deserues compassion and especially when this desolation is vehement for at that time like holy Dauid she feedeth her self with sad teares night and day meane while the enemie by a thousand suggestions endeuours to driue her to despaire and mocketh her bitterly saying in derision wretche wher is thy God now in thy distresse by what meanes wilt thou find him out Who shall euer be able to restore thee the ioye of his grace 2. And what wilt thou doe at that time Philotheus consider from what cause so great a miserie proceedeth for oft times we our selues are the cause of our owne driennes and desolation in the exercises of the spirit 1. As a carefull mother denies to giue sugar to her child when she sees him troubled with the wormes so God taketh away his consolations from vs when we take some vaine self-pleasing in them and are subiect to the worme of ouer-weaning to self-conceipt and opinion of our owne good progresse in deuotion O my God sayth the psalmist It is good for me that thou hast humbled me Yes in deed it is verie profitable for me for before I was humbled I did offend thee 2. When we neglect to gather the sweetnes and deliciousnesse of the loue of God in due time then in punishment of our slothfullnesse he absenteth his delights from vs. The Israelites in the desart that gathered not Manna earlie in the morning could not find any after the sunne-rising for then was it all melted with the heat of the sunne 3. We are also sometimes layde in the bed of sensuall contentment and transitorie comforts as the sacred spouse was in the Canticles comes me the bridegrome and knocketh at the dore of our hart and inspireth vs to returne to our spirituall exercises but we play the niggardly chapmen with him for it angereth vs to leaue of our toyes and to separate our selues from our false delights For this cause the true louer of our soules goeth his way from vs and letteth vs lie as we list but afterward when we would faine find him out we haue much a doe to meet with him and deseruedlie because we were so vncourteous and faithlesse vnto his loue as to refuse to folow our exercise for his loue and to choose to folow worldly vanities Ah then as yet thou hast some of the branne of Egypt remaining thou shalt then haue not a iot of the heauenly Manna Bees detest all kind of artificiall odours and the sweetnes of the holy Ghost cannot agree with the sophisticated delights of the world 4. The double dealing and slights which thou vsest in confessions and spirituall communications with the conductour and maister of thy soule many times is the cause of this drougth and barrennesse for yf thou lie to the holy Ghost no meruaile yf he withdraw his consolations from thee Thou wilt not be simple plaine and without guile as a litle child is thou shalt not then enioy these spiritnall comfits giuen only to Gods litle children 5. Thou art filled and glutted with worldly contentments no wonder then yf spirituall delights come not to thy table or haue no good tast in thy mouth Doues allreadie filled sayth the ancient prouerb do thinck cherries bitter He which filled the hungrie with good things sayth our blessed Ladie and sent the rich away empty They that be rich of wordly vanities are not capable of spirituall treasures 6. Hast thou conserued well and carefully the fruicts of consolations allreadie receaued then shalt thou receaue more store againe for to him that hath more shaloe giuen and he that hath not negligently leesing that which he receaued euen that he hath shal be taken away from him he shal be depriued of the fauours and graces which were prepared for him yf he had vsed well the former The raine quickeneth them plāts that be greene but frō them that be not green it taketh away altogether all likely hood of life growth for it rotteth them wholly 3. For manie such causes doe we loose comfort in deuotion and fall into barrennes and drienes of spirit Let vs then examin our conscience and see whether we can find in vs such faultie causes as these But note Philotheus that this examination is not to be made with vnquietnesse of mind or ouermuch curiositie but after thou hast faithfully considered thy going awrie in this respect yf thou find the cause of the euil in thy self giue God thancks for the harme is half healed whose cause is discouered Yf on the other side thou find our no cause in particular which may seeme vnto thee to haue occasioned this desolation busie not thy self about anie more curious searche for it but with all simplicitie without examining any more particularities doe this which I will tell thee 4. First of all humble thy self reuerently before the eyes of God acknowledging thy miserie thy frailtie the nothing that thou art in thy self
repugning to thy mind And yf thou find any such holy exercise to which this hart of thine hath lesse inclination then it should examine the cause from whence that disgust ariseth 5. How doth thy hart remaine affected towards God him self Taketh it pleasure in the remembrance of God feeleth it not a sweet delight in calling him to mind Ah sayd Dauid I haue thought vpon God and taken delight therin Doest thou find a certaine promptnes redinesse and facilitie in thy hart to loue God and a particular sauour in tasting this his loue Thy hart doth it not recreat it selfe to thinke vpon the immensitie bountie and maruelous swetnes of almightie God If thou chaunce to thinck vpon God amidst thy worldly affaires and vanities doth this thought make place and winne rome and seaze vpon thy hart Doeth it seeme to thee that in such cases thy hart takes Gods part and turnes to his side and as it were goes before him to lead him reuerently into the chamber of thy hart for there are many soules of this mettal in the world 6. A louing wife when her housband comes home from some farre iourney so soone as she perceaueth any signe of his returne or heareth his voice what busines of euer she hath in hād though she be cōstrained by some forcible consideration to stay her self yet her hart cannot be held from looking for her husband but abandoneth all other cogitations to thinck vpon his ioyfull returne Soules that loue God doe the verie same howsoeuer they be employed when the remembrance of God presenteth it self vnto thē they neglect all thinges else for ioye that their beloued is returned vnto them and this is a verie good signe 7. How is thy hart affected towards Iesus Christ God man Takest thou pleasure in thincking on his life and death The Bees delight in their delicious honnie Waspes and beetles in ill-fauoured sauours so holy soules haue all their cōtentmēt placed in our sweet redeemer Iesus Christ with an exceeding tendernes of ardent loue to him but such as be vaine and wicked plant their affections altogether vpon vnprofitable vanities 8. How is thy hart affected towards our blessed Ladie thy good Angell the Saincts of heauen Doest thou loue honour reuerence them hast thou a speciall trust in their intercession a respect worship to their images delight in their liues takest thou pleasure to heare them praised 9. Concerning thy tongue How speakest thou of God is it a delight vnto thee to talk and discource in his honour according to thy condition and abilitie Doest thou loue to sing hymnes to his praise and glorie 10. Concerning workes Thinck whether thou haue a true harty desire of the outward glotie of God and to doe somwhat for his honour and worship for such as loue God doe according to Dauid loue the ornament of his house 11. Cōsider whether thou hast left any affection or renounced any delight or forsook any thing for Gods cause for it is a great signe of true loue for his sake whome we loue to depriue our selues of any thing What then hast thou in all this time since thy protestation forsaken for the loue of God An examination of our estate touching our selues CHAP. 5. 1. HOW doest thou loue thy self louest thou thy self ouermuch for the vanities of this world For yf it be so thou wilt desire to dwell always in the world with an extraordinarie care to establishe thy self heer vpon earth But yf thou loue thy self for heauens sake then wilt thou desire at least wise thou wilt easilie consent to depart from hence at the time and hower that it shall please our Lord to call thee 2. Doest thou keepe due order in the loue of thy self for there is nothing that marreth vs but onely the inordinate loue of our selues As for well ordered loue it requires that we loue the soule bitter then the bodie that we take more paines to get virtues then any thing els that we make more account of heauenly glorie then of base and transitorie honour A well ordered hart will more often say in it self What will the angels say yf I thinck or doe such a thing thē what will men say 3. What loue bearest thou to thy soule art thou vnwilling and loath to help it when it is spirituallie distempered and diseased alas thou owest this care and attendance vnto it to helpe it thy self and procure it to be holpen by other when passions doe torment it and to set a side all other cares when thy soule stands in need of thy care 4. How doest thou esteeme of thy self before the eyes of God almightie to be nothing at all doubtlesse But it is noe great humilitie in a flie to thinck her self nothing in regard of a mountaine or for a droppe of water to esteeme it self nothing in comparison of the maine sea nor for a sparkle of fire to hold it self nothing in respecte of the sunne It is humilitie indeed not to preferre our selues before others nor to affect or desire to be esteemed of and well liked by others How doest thou feele thy self affected in this point 5. Touching thy tongue doest thou not bragge and vaunt of thy self one way or other doest thou not flatter thy self when thou speakest of thine owne self 6. For works actions Doest thou vse to take any pleasure or passetime contrarie to thy bodily or spirituall health I meane vaine pleasure vnprofitable recreations ouer-watching too much disordely labour and such like An examination of the estate of our soule towards our neighbour CHAPTER 6. 1. THE loue between husband and wife ought io be sweete quiet earnest and constant and grounded principallie vpon the ordinance of God who commandeth it to be so And the self same is to be vnderstood of loue between parents and their children between vs and our neighbours and our frinds euerie one in his ranck and degree 2. But to speak in generall How is thy hart affected towards thy neighbour Doest thou loue him from thy hart and for Gods sake To discerne well whether it be so or no thou must prepose and represent vnto thy self certaine persons that be troublesome and intractable for there it is and towards such kind of men where we exercise the virtue of true charitie towards our neighbours and much more towards such as haue iniuried vs either in work or in word Examin well yf thy hart be free from passion in this behalf and whether thou feelest not a contradiction within thee to loue anie bodie 3. Art thou proane to speak ill of thy neighbour and especiallie of such as loue thee not Doest thou any harme to thy neighbour directly or indirectly Though thou haue neuer so litle reason or discourse thou wilt easilie find out thy defects in this point An examination of the affections of our soule CHAP. 7. 1. I HAVE extended these poincts at large because in the examination of them consisteth the knowledge of our spirituall
ponderation of the meaning of them 7. The beades or rosary of our ladie is a very profitable kind of prayer yf it be vsed as it ought which that thou mayst practize prouide thy self of some litle treatise or other of many which be sett foorth for that purpose It is good also to say the letanies of our Ladie of the Saints of our Sauiour and other such vocall prayers as are in approued manualls primers allowed of by the church with this item that yf God haue bestowed vpon thee the gift of mētall prayer thou reserue alwais the principall place and time for it So that yf after thy mentall exercise either for multitude of thy affaires or for any other respect thou be not able to say thy accustomed vocall prayers be not therfore troubled or disquieted but rest content to say before or after thy meditations the Pater noster Aue and Creed of the Apostles 8. Yf in making thy vocall prayers thou feele thy hart drawen and invited to inward mentall prayer refuse not to go where this good motion inuiteth thee but let thy spirit decline faire and softly on that side and care not much for missing thy vocal prayers which thou didst intend for the mentall prayer which thou hast made insteed therof is much more pleasing to God and more profitable for thy soule I except from this rule the ecclesiasticall office for yf thou be bound to say it by obligation of order or state of life that duty must first of all be payed and performed 9. Yf it should so happen that all the whole morning should passe away without performance of this sacred exercise of mentall prayer either for the multitude of thy affaires or any other cause yet procure by all meanes possible that such causes happē but seldom endeuour to repaire this losse after dinner in some houre furthest after meate for doing it presently after repast before degestion be well made thy health would be much impaired and thou shouldst find thy self ouercharged with drousines But yf all the day long thou canst not recouer this losse recompence it at least by multiplying iaculatorie prayers and by reading of some book of deuotion with some penaunce or other for committing this fault and therwithall make a strong resolution to sett thy self in good order all the day folowing A breef method of meditation And first of the presence of God which is the first point of Preparation CHAPTER 2. 1. BVT perhaps Philotheus thou knowest not how thou shouldst make this mentall prayer which wee so much cōmend vnto thee for it is a thing that in this our vnhappie age verie few are acquainted withall For this cause I present thee a breef simple method to that end vntill such time as by reading of many good bookes that haue been cōposed vpon this subiect and aboue all by often vse exercise thou be more amplie instructed And first I sett thee downe the Preparation which consisteth in two points wherof the first is to place thy self in the presence of God and the second to inuoke his ayde and assistance To place thy self in the presence of God I propound vnto thee the four principall meanes folowing wherwith thou maist help thy self in this thy beginning 2. The first consisteth in a liuelie feeling apprehension of the omnipresence of God that is to say to conceaue and acknowledge that God is in all and euery where and that there is nether place nor thing in the world wherin he is not most assuredly certainely present so that as the birds whersoeuer they flie encounter always with the ayre wherwith they ar alway compassed in like māner where euer we be we find God still present Euery one knoweth this veritie but euery one is not attentiue to apprehend and ponder it Blind men that see not a Prince who is present with them omitt not to respect honour him when they are admonished of his presence but because they see him not with their eyes they easily forgett that he is present and forgetting him more easily omit their due respect and reuerence Alas we see not God my Philotheus who is present allway with vs though faith do aduertise vs of his presence yet not seeing him with our eyes we often forgett our selues and therfore comport and carie our selues as though God were very farre from vs. For allthough we knowe well enough that he is present in all things yet not pondering nor waying this presence it is euen as much as yf we knew it not Therefore euer before prayer we must prouoke our soule to an attentiue sight as it were and consideration of Gods presence so did holy Dauid when he cried out If I mount into heauen O my God thou art there yf I descend into hell thou art there present we must thē vse the words of Iacob who after he had seene the mystery of the sacred ladder he sayd O how holy and dreadfull is this place verely God is in this place and I knew it not that is he thought not of it for he was not ignorant that God was in all and euery where Whē thou comest thē to prayer Philotheus say inwardly to thy owne hart O my hart my hart God almightie is heer present in very deed 3. The second meane to place thy self in this sacred presence is to thinck and consider that God is not only in the place where thou art but that he is by a most particular and peculiar manner in thy hart and in the very bottom of thy spirit which he quickeneth and animateth with his diuine presence being there as the hart of thy hart and the spirit of thy spirit For as thy soule is as it were spread through all thy bodie and in euery part and parcell therof and yet is in a more speciall and remarkeable manner present in the hart so likewise God being verily present in all things assisteth notwithstanding with a more particular notable presence in our spirit For this cause Dauid calleth God the God of his hart and S. Paul sayeth that we liue we moue and wee are in God In consideration then of this veritie stirre vp in thy hart a great reuerence towards thy God who is so inwardly present in thy soule 4. The third manner of presence is to consider and behold our blessed Sauiour who in his sacred humanitie beholdeth from heauen all persons in the world but especially all Christians who are his children and most particularly such as be in prayer whose actions and behauiour he marketh most louingly And this is not a simple imagination of our phantasie but an infallible veritie for allthough we see not him yet he frō thence aboue cōsidereth looketh vpō vs. S. Stephen saw him in such sort viewing marking his comportmēt in his martyrdom So that we may truly say with the espouse Behold him there behind the wal look where he is looking through the windowes seeing through the lettise 5.
is presented vnto thee be it for thy tast or no then to choose allway the worst For allthough this later kind of mortification doe seeme more austere the other notwithstanding hath greater resignation for therby one renounceth not onely his owne tast but his owne election withall neither is it a small mortification to alter a mans tast at euery hand and to haue it in subiection at all occurrences Moreouer this kind of austeritie is not so much marked nor troubleth any man with ceremonious refusals and exceedinglie befitteth a ciuil life To put by one meat and take another to scrape and lick euery dishe to find no messe well enough dressed for vs to vse ceremonies at euery morsell betokeneth a nice nature and too attentiue to the dishes and platters I esteeme more that of S. Bernard who dranck oile in steed of water or wine then yf he had dronck wormewood of purpose for it was a plaine signe that he thought not vpon that which he dranck And in this carelessnesse of that which one eateth or drincketh consisteth the perfect practize of this sacred rule of our Saueour Eate that which shal be sett before you I except notwithstanding such meats as endamage our health or trouble the spirit as hotte meates doe to manie men and such as be spiced fumie and windie and likewise I except certaine occasions in which nature standeth in need to be recreated and strengthened to support some great labour for Gods glorie A continuall and moderate sobrietie is better then violent abstinences made at interrupted times intermingled with manie recreations and refreshings 7. Disciplining the bodie likewise hath a merueilous efficacie to stirre vp in vs a desire of deuotion when it is moderatly vsed Haire-cloth tameth the flesh very much but the ordinarie vse therof is neither for married persons nor delicate complexions nor for such as are exercised with painfull labours True it is that vpon the principall dayes of penance one may well vse it with aduice of a discreet confessour 8. Euerie one according to his complexion must spend as much of the night to sleep in as is requisite to make all the day after profitable And because the holie scripture in a hundred places the examples of Gods Saints and naturall reasons do seriously commend the morning vnto vs as the best and most profitable season of all the daye and our Lord himself is named the sunne-rising and our Ladie is termed Aurora or dawning of the day I thinck it is a virtuous fore cast to take our rest somwhat timelie ouer-night to awake and arise earlie in the morning for that time is most fauourable quiet and fittest for prayer the verie Birds doe then inuite vs to our dutie and to the seruice of God to omitte that rising in the morning is a great helpe for health and helthsomnesse 9. Balaam moūted on his Asse went to find out Balaac but because he had no good intention the Angel waited for him in the way with a naked sword in his hand to kill him The poore Asse that saw the Angel so dreadfullie expecting stood still three sondrie times as weerie and tired wherat Balaam in rage beat her cruellie with his staffe to make her go forward vntill the sillie beast the third time falling downe vnder Balaam of purpose miraculously spake vnto him saying What haue I done to thee for which thou hast beat me now three seuerall times and by and by Balaams eyes were opened he saw the Angell which sayd vnto him wherfore didst thou beat thy Asse yf she had not turned back before me I had killed thee and saued her Then Balaam sayd vnto the Angel Lord I haue sinned for I knew not that thou hadst placed thy self in the way against me Doest thou see Philotheus Balaam is the cause of all this harme and he striketh and beateth his poore Asse that could not doe with all The verie same chaunceth oft times but aboue all it is necessarie well to purifie our affections refresh our soules In all and ouer all keep this rule neuer to vndertake corporall austerities but with aduise of our spirituall conductour Of companie and solitarinesse CHAPTER 24. 1. TO seeke companie and vtterly to flie from it are two extreames to be blamed in ciuil deuotion which is that wherof I discourse for shunning all companie sauoureth of disdaine and contempt of our neighbour and seeking after it smelleth of idlenes We are bound to loue our neighbours as our selues and to shew that we loue him we must not flie from his companie and to testifie that we loue our selues we must take pleasure with our selues when we are alone Thinck first of thy self sayth S. Bernard and then of others If then no reason or cause vrge thee to enter into anie companie stay in thy self and conuerse with thy owne hart But yf companie chance thee or any iust cause inuite thee to be present go thether in Gods name Philotheus see thy neighbour willingly and louingly 2. They call that euel conuersation which is kept for some euil intent or when they that keep it are vitious indiscreet and dissolute and such we must auoide as the Bees do vse to turne away from a swarme of Harnets or Butterflies For as they that are bitten by madd Dogges haue their sweat breath and spittle verie contagious but principallie daungerous for litle children and for those of delicate complexion so vitious vnmannerlie and immodest persons cannot be frequented but with hazard and danger and in especiall by those whose deuotion is yet but tender and delicate 3. There be some kind of conuersations profitable for nothing but for meere recreation which are made by a simple turning or abstracting of our minds from serious affaires for such though a man must not be totallie addicted vnto them yet we may lend them so much leasure as is conuenient for recreation 4. Other recreations haue some honestie and good respect for their end as are mutuall visitations and certaine assemblies made to do some honour to our neighbour Touching these as one should not be superstitious in practizing them so one must not be vnciuil in contemning them but satisfie with modestie the obligation to eschew equallie the note of lightnes or rusticitie 5. There remaine now the profitable recreations such as are kept with deuout and virtuous persons O Philothee it will alway be an exceeding good turne for thee to encounter oft times such recreations The vine planted by an Oliue-tree beareth a fat kind of grape that sauoureth something like the oliues and a soule that happeneth to be in virtuous companie cannot choose but be partaker of their good qualities Drones cannot make honnie alone by them selues but by the help of the Bees they make it it is a great help for weake soules to exercise deuotion to conuerse and haunt with vertuous persons 6. In all conuersation and companie sinceritie simplicitie sweetnes and modestie are still to be preferred There be
kinds of sinnes yet are they palpablie seene in all greate and enormous sinnes 2. Though the tentation of any sinne that is should endure all our life long it would not make vs vngratefull to his diuine maiestie so that it please vs not so that we take no delight in it nor giue any consent vnto it And the reason is because in the tentation there passeth no morall action of ours but we only suffer it and so taking no pleasure in it we cā be in no fault for it S. Paule a lōg time suffered the tentations of the flesh and yet was so far from displeasing God therefore that contrarie wise God estemed him self glorified thereby The B. S. Angela de Fulgino felt such vehemēt tentations of the flesh that she moueth to compassion when she recounteth them great likewise were the temptations which S. Francis and S. Benet suffered when the one cast him selfe naked into the thornes and the other into the snow to mitigate them yet lost they not for all that any whit of the grace of God but rather augmented it 3. Thou must be valiaunt then and courageous my Philotheus amid tentations and neuer hold thy self for vanquished so long as thou findest that the tētation displeaseth thee Obserue well the difference between hauing and consenting to tentation which is that we may haue or feele them though they vtterly dislike and displease vs but we can neuer consent vnto them vnlesse they please vs since pleasure ordinarilie serueth as a steppe to consent Let then the enemies of our saluation present vnto vs as many bittes and baites as euer they will let them alway stand watching at the dore of our hart to get in let them make vs as many offers and proffers as they list but yet so long as we haue a true purpose and strōg resolution to take no manner of pleasure in them it is not possible that we shoulde offend God no more then the Prince husband to the princesse before mentioned can beare her any ill will or displeasure for the noughtie message sent vnto her yf she haue taken no delight or pleasure in it Yet ther is a difference between the soule and this princesse that the princesse hauing once vnderstood this dishonest errand may yf she list driue away the messēger and heare him no more which is not alwayes in the power of the soule for she cānot choose but feel the tentation though it be always in her power not to consent to it for which cause although the tentation should perseuer neuer so long time yet can it not hurt or defile vs so long as it disliketh and displeaseth vs. 4. But as for the delight which may folow the temptation because there are two parts or portions of our soule the one inferiour and the other superiour and the inferiour or sensualitie foloweth not always the superiour or reasonable portion but keeps house apart as it were it falleth out oft times that the inferiour part taketh delight in the tentation whout the consent nay against the will of the superiour This is the quarrel and battaile which the Apostle S. Paule describeth when he sayeth that his flesh rebelled against his spirit that there is one law of the members or bodie and another of the spirit and such other things 5. Hast thou not seene Philotheus a great burning firebrand couered with ashes and imbers when one cometh ten or twelue houres after to seek for fire he finds but a litle in the middest of the hearth and some times hath much a doe to find any Yet there was fire there all the while for other wise he could now haue found none at all and with that litle that he found he may kindle all the other dead coales and brād-ends The self same passeth in charitie which is the spirituall fire of our soule amid many great and violent tentations For tentation darting her delight into the lower portion couereth all the soule as it seemeth with ashes and bringeth the loue of God to such a straight as yf it had rome onely as men say to stand a tiptoe for it appeareth not at all any where sauing only in the middest of the hart in the very bottom and center of the spirit and yet seemeth scarce to be there and we haue much a doe to find and perceaue it Notwithstanding without all doubt it remaines there since how so euer we feele our selues troubled in soule bodie yet we find in our hart a setled resolution not to consent to sinne not tentation and the delight which pleaseth our outward man or sensualitie displeaseth and disliketh the inward or reasonable will so that though it be round about it like the cenders about the coale yet is it not within it wherby we may plainly see that such delight is involuntary and altogether contrary to our will and can therfore be no sinne at all Two firt examples of the forsayd matter CHAPTER 4. 1. IT concerneth thee so neere to vnderstand this difference well that I wil not spare to spend a litle more time and discource to declare it more at large That younge man of whome S. Hierom speaketh in tho life of S. Paule the first hermit being bound with delicat scarfes of silk and lodged in a soft bed and prouoked by all sorts of lasciuious touches and wanton allurements by a beautifull harlot that lay with him of set purpose to ouerthrow his constant chastitie what strange motions of his flesh did he feele needs must it be that his sences were affaulted with excessiue delight and his imaginatiō extremly battailled with the presēce of these voluptuous obiects Yet not withstading amōgest so many troubles in the middest of such a terrible storme of tēptatiōs he testified sufficiētly that his hart was not ouercome that his will though roūd about besett with such pleasures cōsented not at all vnto thē since his spirit perceauing so generall a rebellion against it and hauing no other part of the bodie at cōmandemēt but the tongue he bi tt it off with his teeth spirt it in the face of that naughtiepack which more cruellie tormēted him with vnlawfull pleasures thē the hang-man could euer haue done with most horrible tourments for therfore the tyrant mistrusting to ouercome him by pangs thought to surmount his constancy by pleasures 2. The historie of the battail which S. Catherin of Siena in like manner suffered is most admirable the summe wherof foloweth The diuel had permission from God almightie to assault the chastitie of this virgin with the greatest rage that he could with this exception that he should not touche her Then did the fiend erect a batterie of all kind of vnchast suggestiōs against her hart and to moue her the more coming with his damnable companiōs in forme of men and women made a thousand formes of carnall inticements in her sight adioining words and gestures most dishonest and filthie And allthough all these fleshly engins were only exteriourly
presented neuerthelesse by ministery of the sences they pearced to the verie hart of the distressed virgin which as she her self confessed was euen brimfull of these dangerous suggestions nothing els in her remaining free but only her superiour will which was not shaken with all these thunderinge ordenance of lasciuious and carnall tentations which lasted very long till on a day our Lord appeared vnto her and she sayd vnto him where wert thou my sweet Lord when my hart was full of so great darknes and vncleannes wherto he answered I was my deer daughter in thy hart In my hart replied she and how couldest thou dwell in a hart where there was so much vncleanes or canst thou that art cleannesse it self abide in place of dishonestie And our Lord answered Tell me when these vncleane thoughts troubled thee did they make thee merrie or sorie did they produce in thy hart sweetnes or bitternes most extreme bitternes and sorow sayd she who was it then sayd our Lord that put this exceeding bitternes and sorow in thy hart but I that lay there couertly and hidden in thy soule Beleeue me my daughter had I not been there present these hellishe engins that were planted round about thy hart and with all their batterie could not make one breach into it would doubtlesse haue surprized it and entred at their pleasure they would haue been admitted and receaued with delight by consent of thy free will and so haue giuen the deaths wound to thy soule But because I was within I armed thy hart with a bitter dislike of these dishonest imaginations and placed that strong resistance in thy soule by which she refused the tētation as much as she could and not being able as much as she would conceaued a vehemēt displeasure and hatred against the tentation and against her selfe and so these pangs and aflictions were verie meritorious and a great gaine for thee and an exceeding increase of thy virtue 3. Seest thou Philotheus how this fire was couered with ashes in this holy soule and that the tentation and delight was alreadie entred into the hart and had compassed and besieged the will which only asisted by her Sauiours grace resisted by a bitter detestation of these wicked and lawlesse pleasures all the batterie that was presented vnto it refusing alway to giue consent to the sinfull suggestions with which it was so dāgerously and vniuersally enuironned O what distresse is it to a soule that loueth God not so much as to knowe whether he be in her or no or wether the heauenly fore of charitie for which she fighteth be altogether extinguished in her or no but this is the flower and perfection of the heauenly loue to make the louer to suffer and to fighte for loue not knowing whether he haue within him that loue for which and by which he continueth valiantly fighting An encouragement to the soule vexed with temptation CHAPTER 5. 1. MY Philotheus God neuer permitteth these vehemēt tētations to arise but onely against such soules which he meanes to extoll and promote to the dignitie of his pure and excellent loue But it foloweth not therfore that after these tentations they shal be sure to attaine to this diuiue loue for it happeneth oft times that soules which haue been cōstant in such violent combats afterward not corresponding with the heauenly fauours of God haue been vanquished and ouerthrowne with verie smale tentations This I say to the end that yf euer it chaunce to thee to be afflicted with such dreadfull and horrible tentatations that thou vnderstand therby that God fauoureth thee with an extraordinarie signe of his loue by which he designeth to exalt thee in his presence and make thee great in his familiaritie and frindship Yet neuerthelesse be thou alway humble and fearfull to offend not assuring thy self that thou art able to ouercome the least tētatiōs that are after thou hast preuailed against great ones sauing onely by continuall fidelitie and loyaltie towards his maiestie 2. VVhat temptations so euer then do arriue vnto thee and what delight so euer ensew of that temptation so long as thy wil refuseth to giue her consent both to the tentation and to the delight folowing it trouble not thy self God is not offended with thee When one falleth into asound so that there appeer no more signes of life in him men vsually lay their hands on his hart and at the least motion that they feele in his hart they iudge him yet to retain life and by some pretious liquour or restoratiue make him come againe to him self and recall him to his sence and feeling So doth it chaunce whē through the violence of tentations our soule seemeth as it were fallen into a sound and into an vtter decay of all her spirituall forces life and motion but yf we wil know in what state she is let vs lay our hand on our hart let vs consider yf the hart and will doe yet retaine their spirituall motion that is yf they do their endeour to refuse all consent to the tentation and delight therof for so long as this motion of refusall is with in our hart we may be assured that charitie the life of our soule remaineth yet in vs and that Iesus Christ our Sauiour is there present though hidden and secretly so that by vertue of continuall prayer and vse of the sacraments and of confidence in Gods grace we shall recouer our forces and liue a sound healthie and delectable life How tentation and delectation may be sinne CHAPTER 6. 1. THE princesse of whome we spake right now could not hinder the dishonest demaund made vnto her because as we presupposed it came to her vnawares and against her will but yf on the other side she should by some wanton glaunces giue occasion to be requested by those secret or carelesse tokens declaring her self not vnwilling of rendring loue to him that should court her then doubtlesse were she culpable of the message it selfe and though she shew her self neuer so quaint and coy she should for all that deserue blame and punishment So chaunceth it many times that the very tentation it self is a sinne in vs because we our selues willingly are the cause of it for example I know that in gaming I fall easilie to rage blasphemie that gaming is to me as it were a tentation to those sinnes I sinne therfore as often and as many times as I play at that game and am guiltie of the tentation which thence ariseth Againe yf I know certainly that such a conuersation is ordinarie a cause of tentation and fall vnto me and yet notwithstanding do willingly go to it I am accessarie to al the tentations which doe ensew from thence 2. When the delight which proceedeth from the tentation maye be auoided it is always sinne to receaue it according as the pleasure which we receaue and as the consent which we giue vnto it is great or litle long or short in durance So it
vainglorie in such sort that when the temptation assaileth thee thy inclination wil be now no more able to take part with the temptation and thy soule will haue more strength to resist it 2. Yf thou art inclined to couetousnesse thinck often vpon the extreme follie and madnes of this vice which rendreth vs slaues to that drosse which was created to serue vs thinck how at our death we must leaue all and that perhaps in the hands of them that will scatter it as carelessely as we had carefully scraped it together and perchaunce in their hands to whome it wil be cause of their vtter ruine and damnation Speak much against auarice and praise the contempt of worldlie pelfe Enforce thy self often times to giue almes and to put in vre the acts of charitie and works of mercie and accustome some times to omitt some occasions of gaine and commoditie 3. So yf thou be subiect to the passion of idle and carnall loue thinck how dangerous a follie it is as well to thy self as to others whome thy fancie may bring to be companions of thy perills Consider what an vnseemlie thing it is to abuse and as a man may say prophane the noblest affection of our soule in such vaine employments how subiect this passion is to blame of the wiser sort and how pregnant a token of extreme lightnes of vnderstanding Talk often in praise of chast behaueour let thy discources be still in commendation of cleane and pure soules and as much as is possible endeuour to auoide all light behaueour and all tricks and toyes of fond loue 4. To be breef in time of peace and rest that is when the temptations of those sinnes to which thou art most subiect do not trouble thee then exercise all the acts of the contrary virtues thou canst and yf occasions of doing them present not them selues find meanes to meet with the occasions for so will thy hart be strengthened and armed against future temptations Of vnquietnes of mind CHAPTER 11. 1. VNQVIETNES is not a simple and single temptation but a source and spring from whence many other temptations take their beginning I will speak a word or two therof Sadnes is nothing els but a grief and sorow of mind conceiued for some ill or damage which is in vs against our will whether this euil be outward as pouertie sicknes contempt or inward as ignorance lack of deuotion repugnance temptation For when the soule feeleth her self charged and burdened with any euil she is aggreeued therat and there enters sadnes into her and presently she desireth to be deliuered and freed frō it and not with out good reason for euery thing naturally desireth that which is good and flieth from that which is knowen or supposed to be euil Yf the soule seek out meanes to be freed from the euil which oppresseth her and to be rid from the burden of it for Gods loue she will seek those meanes with patience sweetnes humilitie and repose of mind expecting her deliuery more from the prouidence and goodnes of God then from her owne industrie labour and diligence But yf she desire to be eased from her vexation for self loue then will she torment and weerie and trouble her self in seeking the meanes of her ease as though it depended more of her self then of God I say not that she thincketh or iudgeth so but that she behaueth her self so carefullie so hastelie so earnestlie as yf indeed she thought so So that yf she meet not with that which she desireth presentlie and out of hand then falleth she into great vnquietnes and impatience by which the former vexation or euil not departing from her but rather waxing farre worse she entreth into anguish distresse faintnes of hart and losse of all courage so that she iudgeth and deemeth her miserie to be past all remedie Where thou seest that sadnes which had a iust and lawfull beginning grounded vpon reasonable considerations afterward engendreth vnquietnes and vnquietnesse againe addeth an increase of sadnes which is exceeding perillous 2. This vnquietnes of mind is the greatest ill that can come to the soule excepting sinne For as the seditions and ciuil discords of a common wealth is the vtter ruine and ouerthrow therof and maketh it altogether vnable to resist the forraigne inuader so our hart troubled and disquieted in it self looseth all force and abilitie to defend the virtues which it had purchased and all meanes to resist the tentations of the ghostlie enemie who at that time vseth all kind of diuices and inuentions knowing that according to the prouerbe it is good fishing in troubled water 3. Vnquietnes proceedeth of a inordinate desire to be deliuered from the euil that one feeleth or to obtaine the good that one desireth and yet nothing maketh the euil worse nor remoueth the good farther from vs then doth vnquietnes and vnreasonable hastines Birds do remaine fast in the nets and lime-twigges because finding them selues but a litle caught hold of they beat and flutter vp and downe so eagrely that they are more and more entangled in the snare When thou desirest earnestly to be freed from any euil or to obtaine any good the first thing thou must doe is to repose thy mind and quiet thy thoughts and affects from ouer-hastie poursuite of thy desire and then faire and softly beginne to pourchase thy wishe taking by order and one after another the meanes which thou iudgest cōuenient to the attaining therof And when I say faire and softly I doe not meane slowly and negligētly but without post-hast without trouble and vnquietnes otherwise insteed of attaining to the effect of thy desire thou wilt be more entangled in this labyrinthe of troublsom thoughts then before 4. My soule is allway in my hands ô Lord and I haue not forgotten thy law sayd Dauid Examin often euery day at least morning euening whether thy soule be in thy hands or some passion of vnquietnes hath robbed thee of it Consider whether thou haue thy hart at commandement whether it be not escaped and fled away from thee to some vnrulie affection of loue hatred enuie couetousnes feare ioye sadnes and yf it be wandred astray seek it out presently and bring it back again gentlie to the presence of God resigning it with all thy affections and desires vnto the obedience and direction of his diuine pleasure For as they that feare least they lose a thing which they loue well keep it fast clasped in their hands so in imitation of this great king we should always say from our harts O my God my soule is in continuall danger of being lost and therefore I carie it always in my hand and for this diligent care of my soule I haue not forgotten thy holie lawe 5. Permitt not thy desires be they neuer so litle and of neuer so small importance to disquiet thy mind for after litle desires come great ones and find thy hart more readie and disposed to be troubled