how sweet and comfortable a thing it is to see the seruants of Christ feruent and deuout endued with vertuous and decent manners And on the contrary how pittifull and grieuous a thing it is to see them that liue in a dissolute and disordered sort not applying themselues to that for which they were called O how great domage and great danger it is to neglect the good purposes of their vocation and to busy themselues in that which appertaineth not vnto them Eccles 3. nor is committed to their care 6. Be mindfull of the purpose thou hast made and haue alwaies before the eyes of thy soule the picture of thy Sauiour crucifyed Thou hast good cause to be ashamed looking vpon the life of Christ seing thou hast so slackly endeauoured to conforme thy selfe vnto him though thou hast walked a long time in the way of the seruice of God A religious person that exerciseth himselfe seriously and deuoutly in the most holy life and passion of our Lord shall there aboundantly find whatsoeuer is necessary and profitable for him neither shall he need to seeke any thing elswhere Gal. 2. 6. but only in Iesus O if Iesus crucifyed would come into our harts how quickly and fully should we be instructed in all truth 7. A feruent religious person taketh and beareth all well that is commanded him but he that is negligent and cold hath tribulation vpon tribulation and on all sides is afflicted for he is void of inward consolation is forbidden to seck externall comforts A religious person that liueth not according to discipline is in great danger of the ruine of his soule He that seeketh liberty and ease shall euer liue in disquiet for one thing or other will alwaies displease him 8. How do so many other religious persons who liue vnder the strict rule of Monasticall discipline They seldome go abroad they liue retiredly they feed meanly they are cloathed coursely they labour much speak little watch long rise early spend much time in prayer read often and keep themselues in all kind of discipline Consider the Carthusians Cistercians and the Religious men and women of diuers Orders how they rise euery night to sing praises vnto God And how vnseemly then it is for thee to be slouthfull in so holy a worke when as so great multitudes of religious persons do begin to glorify God 9. O that we had nothing els to do but alwaies with our mouth and whole hart to praise our Lord God! O that thou mightest neuer haue need to eate nor drinke nor sleepe but mightest alwaies praise God and only imploy thy selfe in the exercises of spirit thou shouldst then be much more happy then now thou art when for so many necessities thou art cōstrained to serue thy body Would God these necessities were not at all but only the spirituall refections of the soule which alas we tast of too seldome 10. When a man commeth to that estate that he seeketh no comfort of any creature then doth he begin to take perfect contentment delight in God Then shall he be contented with whatsoeuer doth befall him in this world Then shall he neither reioyce in great matters Rom. 11. nor be sorrowfull for small but with great integrity and confidence commit himselfe to God who shall be vnto him all in all to whom nothing doth perish nor dy but all things do liue vnto him and serue him at a beck without delay 11. Remember alwaies the end Eccles 7. and how that time lost neuer returnes Without care and diligence thou shalt neuer get vertues If thou beginnest to wax could Apoc. 3. it will be euill with thee but if thou giue thy selfe to feruour of spirit thou shalt find much peace and feele lesse labour through the assistance of Gods grace and loue of vertue The feruent and diligent man is ready and prepared for all things Eccls. 19. It is harder to resist vices and passions then to toile in bodily labours He that auoideth not small faults by little and little falleth into greater Thou wilt alwaies reioyce in the euening if thou spend the day profitably Be watchfull ouer thy selfe stir vp thy selfe warne thy selfe and whatsoeuer becomes of others neglect not thy selfe The greater violence thou vsest against thy selfe the more thou shalt profit The end of the first Booke OF THE FOLLOVVING OF CHRIST THE SECOND BOOKE CHAP. I. Of spirituall conuersation THE kingdome of God is within you Luc 7. saith our Lord. Ioel. 2. Turne thee with thy whole hart vnto our Lord and forsake this miserable world and thy soule shall find rest Learne to despise exteriour things Rom. 19. to giue thy self to the interiour thou shalt perceaue the kingdome of God to come into thee For the king dome of God is peace and ioy in the holy Ghost which is not giuen to the wicked Christ will come vnto thee Psal 44. and shew thee his diuine comfort if thou prepare for him a worthy mansion within thee All his glory and beauty is within and there he pleaseth himselfe The inward man he often visits and hath with him sweet discourses pleasant comfort much peace wonderfull familiarity 2. O faithfull soule make ready thy hart for this bridegrome that he may vouchsafe to come vnto thee and dwell within thee For he saith If any loue me he wil keep my word and we will come vnto him Ioan. 14. and will make our aboad with him Giue therfore vnto Christ a place in thy hart and deny entrance to all others When thou hast Christ thou art rich and he wil suffice thee He will be thy faithfull and prouident helper in all things so as thou shalt not need to trust in men For men are soone changed and quickly decay but Christ remaineth for euer Ioan. 12. and standeth firmely vnto the end 3. There is little trust to be put in a fraile and mortall man Hier. 17. though he be profitable and deare vnto thee neither oughtest thou much to be grieued if somtimes he crosse and contradict thee They that to day take thy part to morrow may be against thee and so on the contrary they often turne like vnto the wind Put all thy trust in God and feare and loue him 1. Pet. 5. Heb. 13. He will answere for thee and do in al things what is best Thou hast not heere a dwelling Citty and whersoeuer thou be thou art a stranger and pilgrime neither shalt thou euer haue rest vnlesse thou be perfectly vnited vnto Christ 4. Why dost thou linger and make delaies heere Phil. 3. since this is not the place of thy rest In heauē ought to be thy dwelling Sap. 5. and all earthly things are to be regarded as it were in the way All things passe away and thou togeather with them Beware thou cleaue not vnto them least thou be enthralled and so doest perish Let thy thought be on the highest
thinketh it happier to giue then to receaue Nature inclineth to creatures yieldeth to her owne flesh followeth vanities and listneth to discourses but grace draweth vnto God and seeketh after vertues renounceth creatures flesh the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seene in publike Nature is willing to haue some outward comfort wherin she may delight her senses but grace seeketh comfort in God alone and delighteth aboue all visible things in the highest good 5. Nature worketh all for her owne gaine and profit she can doe nothing freely but for bestowed benefits she hopeth to obtaine either that which is equall or better either praise or fauour coueteth to haue her workes gifts much esteemed but grace seeketh no temporal thing nor asketh any other reward for her deserts then God alone not desireth more of temporall necessaries then what may serue her for the obtayning of euerlasting glory 6. Nature rejoyceth to haue many friends and kinsfolkes she glorieth of Noble birth and descent pleaseth the powerfull fawneth vpon the rich applaudeth those that are like herselfe but grace loueth her enemies is not puffed vp with multitude of friends nor esteemeth place or birth but where it is ioyned with greater vertue she rather fauoureth the poore then the rich hath more compassion of the innocent then the powerfull reioyceth in the simple respecteth not the deceiptfull exhorteth euer the good to labour for the better gifts and by vertue to resemble the sonne of God Nature quickly complaineth of any want and trouble grace constantly suffereth all kind of need 7. Nature turneth all things to her selfe striueth and contendeth for her selfe but grace reduceth all to God froÌ„ whence originally they proceed she ascribeth no good to her selfe neither doth she arrogantly presume of her selfe she contendeth not nor preferreth her opinion before others but in euery sense vnderstanding submitteth her selfe vnto the eternall wisdome and to the diuine iudgment Nature coueteth to know secrets and to heare newes she will appeare a broad and make proofe of many things by the experience of her owne senses she desireth to be known to do those things for which she may be praised and admired but grace careth not for hearing news nor to vnderstaÌ„d curious matters for that all this springeth from the ancient disorder of our corrupt nature seing nothing that is new is durable vpon earth She teacheth therfore to restraine the senses to auoid vaine pleasing and ostentatioÌ„ humbly to hide those things that are worthy of praise and admiration and of euery thing and euery knowledg to seeke profitable fruite and the praise and honour of God she will not haue her selfe nor hers publickly praised but desireth that God should be blessed in his gifts who of meere charity bestoweth all things 8. This grace is a supernaturall light and a certaine speciall gift of God and the proper marke of the elect and pledge of euerlasting saluation which lifteth vp a man from earthly basenes to loue things of heauen of a carnall maketh him a spirituall person How much the more therfore nature is depressed and subdued so much the greater grace is infused and the inward man daily by new visitations more perfected according to the Image of God CHAP. LV. Of the corruption of nature efficacy of diuine grace MY God * The Seruant who of thy meere goodnes hast created me to thy Image and likenesse Gen. 1. graunt me this grace which thou hast shewed to be so great and so necessary to saluation that I may overcome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sin Rom. 7. contradicting the law of my mind and leading me captiue to obey sensualitie in many things neither can I resist the passâ—ons therof vnlesse thy holy grace feruently infused into my hart do assist me 2. Thy grace o Lord great grace is needfull that nature may be ouercome which is euer prone to euill from her youth For by Adam the first man it falling being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that nature it selfe which by thee was created good without defect is now accompted for vice and for the infirmitie of a corrupted nature for that the motioÌ„ therof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it selfe compassed about with great darknesse still retayning power to discerne good and euill and the distance be tweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3. Hence it is my God that according to my inward man I delight in thy law Rom. 7. knowing thy comman dements to be good iust and holy reprouing also all euill and sunne and do know that it is to be fled .. But in my flesh I serue the law of sirâ— whilst I rather obey sensuality then reason Hence it is that I haue a will to do good but know not how to performe it For this cause I often purpose many good things but for that I want grace to help my infirmity for a light resistance I go back and faint I know the way of perfectioÌ„ and see cleerly inough what I ought to do but pressed with the weight of mine owne corruption I rise not vnto it 4. O Lord how needfull is thy grace for me Ioan. 13. to begin any good worke to go forward and to accomplish it For without it I can do nothing but in thee I can do all things when thy grace doth comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to be esteemed Arts riches beauty strength wit or eloquence are of no worth with thee o Lord without thy grace For gifts of nature are coÌ„mon to good euil but the peculiar gift of the elect is grace and loue wher with being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neither faith nor hope 1. Cor. 13. nor other vertues are aceptable vnto thee without charity and grace 5. O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in hart come downe vnto me replenish me in the morning with thy coÌ„fort least my soule should faint with wearines and wither away with drinesse of mind I beseech the Lord Psal 22. that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting If I be tempted and vexed with many tribulations I
thee and now againe I say the same Forsake thy selfe resigne thy selfe Matt. 16. and thou shalt enioy internal peace Giue all for all seeke nothing require nothing repose thy selfe purely and with a full confidence in me and I will giue my selfe vnto thee darknes shall not couer thee Let this be thy whole endeauourâ— let this be thy praier let this be thy desire that casting of all propriety thou maist all naked follow thy naked Sauiour Iesus and dying to thy selfe maist liue eternally to me Then shal vaine fantasies euill perturbations and all superfluous cares fly away then shall immoderate feare leaue thee inordinate loue shall dye CHAP. XXXVIII Of good gouernment in outward things and of recourse to God in dangers SONNE †Our Lord. thou oughtest with all diligence to procure that in euery place and action or externall businesse thou be inwardly free maister of thy selfe that all things be vnder thy disposition and thou not subiect to them that thou maist be Lord Maister of thy actions not a seruant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the sones of God who put the things that are present vnder their feet place their thoughts on that which is eternall who looke on transitory things with the left eye and with the right do behould the thinges of heauen who suffer not themselues to be drawne to cleaue vnto them but rather dispose and vse them as they are ordained by God and appointed by the Creatour of all who hath left nothing in his creatures without due order 2. If thou remayne firme and stedfast in all euents and doest not weigh by the outward apparence not with a carnall eye the thinges which thou seest hearest Exod. 33. but presently in euery occasion doest enter with Moyses into the Tabernacle to aske counsell of our Lord thou shalt sometimes heare the diuine and celestiall oracle and shalt returne instructed of many thinges both present and to come Moyses had alwaies recourse to the Tabernacle for the deciding of all doubts obscure questions and fled to the help of prayer for the remedy of the iniquity and dangers of men So oughtest thou in like maner to fly to the closet of thy hart earnestly crauing the diuine fauour For the Scripture testifieth that therfore was Iosue the children of Israel deceaued by the Gabaonites Iosue 9. because they consulted not first with God but giuing too lightly credit to fayre wordes were deluded with counterfait piety CHAP. XXXIX That a man be not ouer earnest in his affaires SONNE †Our Lord. alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it wil be for thy good Lord * The Seruant I do most willingly commit all vnto thee for my care can profit little O that I cleaued not too much to future euents but offered my selfe with all readinesse of mind to thy diuine pleasure 2. Sonne †Our Lord. oftentimes a man doth earnestly labour for that which he desireth and when he hath gotteÌ„ it he beginneth to be of another mind and not to esteen e so much of it as before he did for mans affections do not long continue fixed on one thing but do passe from one to another Iâ— is therfore a matter not of least moment to forsake our selues euen in the least things 3. The true spirituall profit of man consisteth in denying and forsaking of himselfe and he that is resigned liueth in great freedome and security But the ancient enemy who alwaies laboureth to withstand the seruants of God 1. Pet. 5. omitteth at no time his wonted temptations but day and night lieth still in waite to cast the vnwary if he can into the snare of deceipt Watch therfore pray saith our Lord Matt. 26. that you enter not into temptation CHAP. XL. That man hath no good of himsefe nor anything whereof he can glory LORD * The Seruant Psal 8. what is man that thou art mindful of him or the soone of man that thou vouchsafest to visit him What hath man deserued that thou shouldest giue him thy grace Lord what cause haue I to complaine if thou forsake me Or if thou doest not that which I desire what can I iustly say against it Surely this I may truely thinke and say Lord I am nothing I can do no thing I haue nothing that is good of my selfe but in all thinges I do fayle and am defectiue and doe euer tend to nothing and vnlesse thou help me and doest interiourly instruct me I become cold and am dissolued 2. But thou o Lord art alwaies the same Ps 101. and endurest for euer alwaies good iust and holy doing all things well iustly and holily and disposing all thinges with wisdome But I that am more inclined to fall then to goe forwardes doe neuer continue in one estate for seauen different tymes are changed ouer me yet doth it soone turne to the better when it so pleaseth thee when thou vouchsafest to stretch forth thy helping hand For thou alone canst help me without the fauour of man and so strengthen me that my couÌ„tenance shall be no more changed but my hart shal be conuerted and rest in thee alone 3. Wherefore if I could once perfectly forsake all humane coÌ„fort either for the loue of deuotion or for mine owne necessitie which inforceth me to seeke after thee for none els can comfort me then might I well hope in thy grace and reioyce in the gift of new consolation 4. Thankes be vnto thee from whence all proceedeth as often as it goeth well with me but I am meete vanitie and nothing before thee an vnconstant and weake man Wher of then can I glory Or why do I desire to be esteemed of Is it not of nothing And this is most vayne Truly vaine glory is an euill plague very great vanity because it draweth from true glory robbeth the soule of heauenly grace For whilst a man pleaseth himselfe he displeaseth thee whilst he gapeth after the praise of men he is depriued of true vertue 5. But true glory holy exultation and ioy Abac. 3. is for a man to glory in thee and not in himselfe to reioyce in thy name and not in his owne vertue Psal 112. 1â—3 nor to delight in any creature but for thee Praised be thy name not mine magnified be thy worke not mine let thy holy name be for euer blessed but to me let no part of mens praises be giuen Thou art my glory thou art the ioy of my hart In thee will I glory and reioice all the day but for my selfe I will not ioy but in my infirmityes 6. Let the Iewes seeke the glorie Ioan. 5. which one man giueth to another I will desire this which is from God alone For all humane glory all
please others by our company and we rather distast them with our disordered manners and the euill customes which they discouer in vs. CHAP. IX Of Obedience and Subiection IT is a great matter to liue in Obedience to be vnder a Superiour and not to be at our owne disposition It is much safer to liue in the state of subiection then of gouernment Many liue vnder Obedience rather for necessity then for charity and such are discontented and do easily repine and murmure Neither can they attaine to freedome of mind vnlesse they willingly and hartily put themselues vnder Obedience for the loue of God Go whither thou wilt thou shalt-find no rest but in humble subiection vnder the gouernment of a Superiour The imagination and change of places haue deceiued many 2. True it is that euery one willingly doth that which agreeth with his owne sense and liking and is apt to affect those most that are of his owne mind But if God be amongst vs we must leaue our owne iudgment that so peace and quietnes may be the better preserued Who is so wise that he can fully know all things Trust not therfore too much to thine owne conceipts but be willing to heare the iudgment of others If that which thou thinkest be good and notwithstanding dost leaue it for God and followest the opinion of another it shall be better for thee 3. I haue often heard that it is more secure to heare and take counsell then to giue it It may also fall out that ech ones opinion may be good but to refuse to yield to others when as reason or cause requireth it is a token of wilfullnes and pride CHAP. X. Of the auoyding superfluity of words FLY the vnquietnes of men as much as thou canst Matt. 4. 14. for the talke of worldly affaires hindreth very much although they be recounted with sincere intention for we are quickely defiled Ioan. 6. and as it were enthralled with vanity I could wish that I had often times held my peace when I haue spoken and that I had not byn in company Why do we so willingly speake and talke one with another when notwithstanding we seldom returne to silence without hurt of conscience The cause wherfore we so willingly talke is for that by discoursing one with another we seeke to receaue comfort one of another and desire to ease our mind ouer-wearied with sundry thoughts Matt. 7. and we talke willingly and thinke of those things which we loue best Rom. 2. and most desire or of those which we feele most contrary vnto vs. 2. But alas often times in vaine and to no end for this outward comfort is cause of no small losse of inward and diuine consolation Therfore we must watch and pray least our time passe without any fruit or profit If it be lawfull and expedient for thee to speak speak those things that may edify An euill custome and neglect of our owne good doth very much slacke the raynes to inconsiderate speach Act. 1. Yet deuout discourses of heauēly things do greatly further our progresse in spirit Rom. 15. especially where persons of one mind and spirit be gathered togeather in God CHAP. XI Of the obteyning of peace and zeale of spirituall profit VVE might enioy peace if we would not busie our selues with the words and deedes of other men which appertaine nothing to our charge How can he liue long in peace that thrusteth himselfe into the cares of others or that litle or seldom recollecteth himselfe within his owne breast Blessed are the simple and pure minds for they shall enioy much peace 2. What is the reason why some of the Saints were so perfect and contemplatiue Because they laboured to mortify thēselues wholy to earthly desires and therefore they could with their whole hart giue themselues to God and freely attend to their owne affaires We are too much lead by our owne passions and too solicitous for transitory things We also seldome ouercome any one vice perfectly and are not inflamed with a feruent desire to profit in spirit and therfore we remaine cold in deuotion and full of tepidity 3. If we were perfectly dead vnto our selues and not intangled within our owne breasts then we might also haue some tast of diuine things and feele the sweetnesse of heauenly contemplation The greatest and indeed the whole impediment is for that we are not free frō our passions and disordered inclinations neither do we endeauour to enter into that path of perfection which the Saints haue walked before vs and when any small aduersity befalleth vs we are too quickly deiected and turne our selues to human comforts 4. If we endeauour like men of courage to stand continually in the battaile surely we should feele the fauourable assistance of God frō heauen For he who giueth vs occasion to fight to the end we may get the victory is ready to succour those that fight manfully and do trust in his grace If we esteeme our progresse in Religious life to consist only in these exteriour obseruations our deuotion will quickly be at an end Let vs set the axe to the roote that being freed from passions we may enjoy true peace of mind 5. If euery yeare we would root out one vice we should quickly become perfect men But now often times we perceaue it goeth contrary and that we were better and of a more pure conscience at the beginning of our conuersion then after many yeares of our profession Our feruour and profit should increase daily but now it is accōpted a great matter if one can retaine but some part of his first spirit If we would vse but a little violence in the beginning then should we be able to performe all things afterwards with ease and ioy of hart 6. It is a hard matter to leaue that to which we are accustomed but harder to do against our owne wils But if thou dost not ouercome little and easy things how wilt thou ouercome harder matters Resist thy inclination in the first motions and breake off euill customes least perhaps by little and little they draw thee to greater difficulty O if thou didest consider how much inward peace vnto thy selfe and ioy to others thou shouldest procure by demeaning thy selfe well I suppose thou wouldest be more carefull of thy spiritual profit CHAP. XII Of the profit of Aduersity IT is good that we haue sometimes griefe and aduersities for they often make a man enter into himselfe and remember that he is heere in banishment and ought not to place his trust in any worldly thing It is good that we be sometimes contradicted that there be an euill or hard conceipt had of vs and this although we do and intend well These things help often to the attayning of humility and defend vs from vaine-glory for then we chiefly seeke God for our inward witnesse when outwardly we be contemned by men and whēn there is no credit giuen vnto vs. 2.
And therfore a man should settle himself so fully in God that he needed not to seeke many comforts of men When a good and vertuous man is afflicted tempted or troubled with euill thoughts then he vnderstandeth better the great need he hath of Gods assistance without whose help he perceaueth he can do nothing that is good Thē also he sorroweth lamenteth and prayeth for the miseries he suffereth Then is he weary of liuing longer and wisheth that death would come that he might be dissolued and be with Christ Then also he well perceaueth that complete security and perfect peace cannot be had in this world CHAP. XIII Of resisting Temptations SO long as we liue in this world we cannot be without tribulation and temptation for as it is writen in Iob Temptation is the life of man vpon earth Euery one therfore ought to be carefull and diligently to arme himselfe with praier against his temptations least the Diuell find time and place to deceaue him who neuer sleepeth but goeth about seeking whome he may deuoure No man is so perfect and holy but hath somtimes temptations and we cannot be altogeather free from them 2. Temptations are often profitable vnto men though they be troublesome and grieuous for in them man is humbled purged and instructed All the Saints haue passed and profited through many tribulations and temptations they that could not beare temptations became reprobate fell from God There is no order so holy nor place so secret where there be not temptations or aduersities 3. There is no man that is altogeather free from temptations whilest he liueth on earth for in our selues is the cause therof being born with inclination to euill When one temptation or tribulation goeth away another commeth and we shall euer haue something to suffer because we haue lost that innocency with which we were created Many seeke to fly temptations and do fall more grieuously into thē By flight alone we cannot ouercome but by patience and true humility we become stronger then all our enemies 4. He that only auoideth them outwardly and doth not plucke them vp by the root shall profit little yea temptation will the sooner returne vnto him and he shall feele himselfe in worse case then before By little and little and by patience with longanimity through Gods help thou shalt more easily ouercome then with violence and thine owne importunity Often take coūsell in temptations and deale not roughly with him that is tempted but giue him cōfort as thou wouldest wish to be done to thy selfe 5. The beginning of all euill temptations is inconstancy of mind and little confidence in God for as a ship without a sterne is tossed to and fro with the waues so the man that is negligent and leaueth his purpose is many waies tempted Fyre trieth iron and temptation a iust man We know not oftentimes what we are able to do but temptations do shew vs what we are We must be watchfull especially in the beginning of the temptation for the enemy is then more easily ouercome if he be not suffered to enter the dore of our harts but be resisted without the gate at his first knocke Wherfore one said Withstand the beginnings Ouid. l. 1. de remed amoris for an after-remedy comes often to late First there commeth to the mind an euill thought then a strong imagination therof afterwards delight and an euill motion and then consent and so by little and little our wicked enemy getteth full entrance whilst he is not resisted in the beginning And how much the longer one is negligent in resisting so much weaker doth he become daily and the enemy stronger against him 6. Some suffer greatest temptations in the beginning of their conuersion others in the later end others againe are much troubled almost through the whole time of their life Some are but easily tempted according to the wisdome and equity of the diuine appointment which weigeth the state and deserts of men and ordaineth all things for the sauing of his elect and chosen seruants 7. We ought not therfore to despaire when we are tempted but so much the more feruently to pray vnto God that he will vouchsafe to help vs in all tribulation who surely according to the saying of S. Paul will make with temptation such issue that we may be able to sustaine it Let vs therfore humble our selues vnder the hand of God in all temptation and tribulation for he will saue and exalt the humble in spirit 8. In temptations and afflictions man is proued how much he hath profited and his merit is therby the greater before God and his vertues do more openly appeare Neither is it any great matter if a man be deuout and feruent when he feeleth no heauines but if in time of aduersity he beare himself patiently there is hope of great good Some are kept from great temptations and are often ouercome in small ones which do daily occurre to the end that being humbled they may neuer presume on themselues in great matters who in so small things do see themselues so weake CHAP. XIV Of auoyding rash Iudgement TVRNE thine eyes vnto thy selfe Matt. 7. Rom. 25. Eccls. 3. and beware thou iudge not rashly the deeds of other men In iudging of others a man alwaies laboureth in vaine often erreth and quickly sinneth but in iudging discussing of himselfe he alwaies laboureth fruitfully We often iudg of things according to our owne desire for priuate affection bereaues vs easily of true iudgment If God were alwaies the pure intention of our desire we should not be so much troubled with the repugnance of our sensuality 2. But often times some inward secret inclination or outward affection occurreth which draweth vs after it Many secretly seeke themselues in their actions and know it not They seeme also to liue in good peace of mind when things are don according to their will and opinion but if it succeed otherwise then they desire they are straight waies troubled and much afflicted The diuersities of iudgments and opinions Matt. 12. cause often diffentions betwene friends and neighbours Luc 12. betwene religious and deuout persons 3. An old custome is hardly broken and no man is willingly lead further then himselfe liketh Hier. 13. If thou dost more rely vpon thine owne reason or industry then vpon the vertue of obedience to Iesus Christ it wil be long before thou be illuminated with grace for Almighty God will haue vs perfectly subiect vnto him and that we transcend the narrow limits of human reason enflamed with his loue CHAP. XV. Of VVorkes done of Charity FOR no worldly thing nor for the loue of any man Matt. 18. is any euil to be done but yet for the profit of one that standeth in need a good worke is sometimes to be left off or chaunged also for a better For by doing this a good worke is not lost but changed into another of greater merit The exteriour
therfore that desireth to attaine to internall Matt. 4. and spirituall graces ought with Iesus to withdraw himselfe from the people No man goeth safely abroad but he that gladly keepeth home Eccles 3. No man securely gouerneth but he that delighteth to liue in subiection No man securely commandeth but he that hath learned readily to obey 3. No man securely reioyceth vnlesse he hath within him the testimony of a good conscience And yet the security of Saints was alwaies full of the feare of God Neither were they lesse carefull and humble in themselues for that they shined outwardly with grace and great vertues But the security of euill men riseth of pride and presumption and in the end deceaueth them Neuer promise to thy selfe security in this life although thou seeme to be a good Religious man or deuout Hermite 4. Oftentimes those who in the iugdment of men were of better esteeme haue byn in greatest danger by reason of their too much cōfidence Wherfore it is more profitable to many not to be altogeather free from temptations but to be often assaulted least they should be too secure and so perhaps be lifted vp in pride least also they should too freely giue themselues to outward comforts O how good a conscience should he keep that would neuer seeke transitory ioy would neuer busy him selfe with the things of this world and how great peace and quietnes should he possesse that would cut off all vaine solicitude only thinke of diuine things and such as are profitable for his soule and place all his hope in God! 5. No man is worthy of heauenly comfort vnlesse he haue diligently exercised himselfe in holy compunction If thou desirest true contrition of hart retire thy selfe into some secret and solitary place and exclude from thy mind the tumultes vnquietnes of the world as it is written In your chambers be ye sory Psal 4. In thy Cell thou shalt find that which abroad thou shalt often loose The Cell if thou continue in it waxeth sweet and if thou loue not to stay in it it becometh irksome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it and keepe it well it wil be afterwards vnto thee a deare friend and a most pleasant comfort 6. In silence and quietnes a deuout soule perfecteth her selfe and learneth the secrets of holy Scriptures There she findeth flouds of teares Ps 6. with which she may euery night wash and clense her selfe be made so much the more familiar with her Creator by how much the further off she liueth from al worldly disquiet Who so therfore withdraweth himselfe from his acquaintance friends God with his holy Angels will draw neere vnto him It were better for a man to ly hidden and haue care of himselfe then being carelesse of his soule to worke miracles in the world It is cōmendable for a Religious person to go abroad seldome to fly to be seene and to be vnwilling to see men 7. Why wilt thou see that which is not lawfull for thee to haue The world passeth away and all his delights The desires of our sensuality draw vs to walke abroad but when the houre is past what bringest thou home but a burdened conscience and distracted thoughts A ioyfull going abroad bringeth often a sorrowfull comming home Prou. 14. and a merry euening makes a sad morning So all carnall ioy entreth gently but in the end it causeth remorse and destruction What is elswhere to be seene Eccles 1. which thou canst not see heere Heere thou seest heauen and earth and all the elements of which all other things are made 8. What is there any where to be seene that can long continue vnder the sunne Thou thinkest perhaps to satiate thy selfe haue thy fill but thou shalt neuer attaine it If it were possible for thee to see all things created Eccles 3. present before thine eyes what were it all but a vaine and vnprofitable sight Lift vp thine eyes to God in heauen Ps 122. aske pardon of thy sinnes and negligences Leaue vaine things to the vaine Attend thou to that which God cōmandeth Matt. 6. Shut thy dore vpon thee and call vpon Iesus thy beloued Be thou with him in thy Cell for thou shalt not find so great peace in any other place If thou hadst staied within and not giuen eare to idle newes thou haddest kept thy selfe better in good peace But now that thou delightest sometimes to heare nouelties it is fit thou sufferest for it some trouble and disquiet of mind CHAP. XXI Of Compunction of hart IF thou wilt profit any thing keep thy selfe alwaies in the feare of God Prou. 19. and yield not too much scope to liberty Containe all thy senses vnder the rule of discipline and giue not thy selfe to foolish mirth Giue thy selfe to cōpunction of hart and thou shalt find deuotion Compunction discouereth much good which with too much liberty is quickly lost It is meruaile that a man can euer perfectly reioyce in this life if he consider his banishment and weigh the many perils wherwith his soule is inuironed The leuity of our minds the little care we haue of our faults makes vs not to feele the sorrowes of our soule 2. But oftentimes we vainely laugh when we haue iust cause to weep There is neither true liberty nor good mirth but that which is in the feare of God accompanied with a good conscience Happy is he that can auoyd all cause of distraction and draw himselfe to the vnion of holy compunction Happy is he that can abandon all that may defile or burden his conscience Fight māfully one custome ouercomes another If thou canst forbeare to intermeddle with that which belongs to others they will not hinder thee in that which thou hast to do 3. Busy not thy selfe in matters which appertaine to others neither do thou meddle at all with the affaires of thy betters Looke first of all to thy selfe and haue a more especiall care to admonish thy selfe then whomsoeuer thou louest best Gal. 1. If thou hast not the fauour of men be not therefore grieued but let this seeme vnto thee a most iust cause of griefe that thou lookest not to thy self with that care which beseemeth the seruant of God and a deuout religious person It is oftentimes better and more secure that a man hath not many consolations in this life especially such as are agreeable to the inclination of our corrupt nature But that we haue none at all Ps 76. or do seldom tast diuine comforts the fault is ours that do not seeke for compunction of hart nor do wholy forsake the vaine comforts of this world 4. Acknowledge thy selfe vnworthy of diuine comforts and that thou hast deserued great tribulation When a man hath perfect contrition Iudic. 2. 20. 2. Reg. 13. then is the whole world grieuous loathsom vnto him A good man findeth
God for in the great Saints and ancient Prophets there was oftentimes such kind of alteration 5. For which cause one when he had grace said Psal 29. I sayd in my plenty I will not be moued euerlastingly But when this was gone from him he addeth what he found in himselfe saying Thou turnedst thy face frō me and I became troubled Ibid. Yet doth he not despaire in the middest of these changes but more earnestly prayeth vnto our Lord and saith Ibid. Vnto thee o Lord I will cry and I will pray vnto my God Lastly he receaueth the fruit of his prayer and witnesseth that he was heard saying Our Lord hath heard me Ibid. and taken pitty on me our Lord is become my helper But wherin Thou hast turned saith he my sorrow into ioy Ibid. and thou hast compassed me about with gladnes If great Saints haue byn so dealt withall we that are poore and weake ought not to despaire if we be sometimes feruent and sometimes cold Ioan. 3. for the spirit commeth and goeth according to the good pleasure of his will For which cause blessed Iob saith Iob. 7. Thou visitest him early in the morning and suddainly thou prouest him 6. Whereupon therfore can I hope or wherin ought I to trust but in the great mercy of God alone and in the only hope of heauenly grace For whether I enioy the presence of good men or deuout brethren or faithfull friends or holy bookes or learned treatises or sweet songs and hymnes all these help little and haue little sauour when grace forsaketh me and I remaine left in my owne pouerty At such a tyme there is no better remedy then patience and the resigning of my selfe vnto the will God Luc. 9. 7. I neuer found any so religious and deuout that hath not had somtimes a withdrawing of grace or felt not a decrease of feruour There was neuer Saint so highly rapt and illuminated who first or last was not tempted For he is not worthy of the high contemplation of God who hath not byn exercised with some tribulation for Gods sake For temptation going before is wont to be a signe of ensuing comfort And vnto those that are proued by temptations heauenly comfort is promised He that shall ouercome Apoc. 21. saith he I will giue him to eate of the wood of life 8. But diuine comfort is giuen that a man may be stronger to beare aduersities There followeth also temptation least we should wax proud of that good The diuell sleepeth not 1. Pet. 5. neither is our flesh as yet dead therfore cease not to prepare thy selfe to the battaile for on thy right hand and on thy left are enemies that neuer rest CHAP. X. Of thankefulnesse for the Grace of God VVHY seekest thou rest since thou art borne to labour Dispose thy self to patience Iob. 3. rather then to comforts and to the bearing of the Crosse rather then to gladnes Luc. 14. What secular person is there that would not willingly receaue spirituall ioy and comfort if he could alwaies haue it Spirituall comforts exced all the delights of the world and all the pleasures of the flesh All worldly delights are either vaine or vncleane but spiritual delights are only pleasant and honest produced by vertues and infused by God into pure harts But no men can alwaies enioy these diuine comforts according to his desire for the time of temptation it not long away 2. False freedome of mind and great trust of our selues is very contrary to heauenly visitation God doth well in giuing grace but man doth euill in not returning it againe wholy vnto God with thankesgiuing And therfore the gifts of grace cannot flow in vs Eccles 1. because we are vngratefull to the giuer and returne them not wholy to the headfountaine For grace is euer due to him that is thankefull and from the proud shall be taken that which is wont to be giuen to the humble 3. I desire not that consolation that taketh from me compunction nor that contemplation which breedeth a haughty mind For all that is high is not holy nor all that is sweet good nor euery desire pure nor euery thing that is deare vnto vs is gratefull to God I do willingly accept of that grace wherby I may euer become more humble and fearefull and be made more ready and able to forsake my selfe He that is taught by the gift of grace and by the scourge of the withdrawing therof will not dare to attribute any good to himselfe but will rather acknowledge himselfe poore and naked Matt. 22. Giue vnto God that which is Gods and ascribe vnto thy selfe that which is thine owne that is giue thankes vnto God for his grace and acknowledge that nothing is to be attributed to thee but only sinne and the punishment due thereunto 4. Content thy selfe and desire alwaies the meanest and lowest things and the highest shall be giuen thee for the highest stand not without the lowest The highest Saints before God Luc. 14. are the least in their owne iudgments And how much the more glorious so much the humbler within thēselues Those that are full of truth and heauenly glory are not desirous of the vaine glory of this world Those that are firmely setled and grounded in God can no way be proud And they that ascribe all vnto God what good soeuer they haue receaued Ioan. 5. seek not glory one of another but would haue that glory which is from God alone and desire aboue all things to praise God in himselfe and in all the Saints and alwaies tend vnto the same 5. Be therfore gratefull for the least gift and thou shalt be made worthy to receaue greater Let the least be vnto thee also as the greatest and the most contemptible as an especiall gift If thou consider the worth of the giuer no gift will seeme little or of meane esteeme For it is not little that is giuen by the soueraigne Maiesty of God Yea if he should giue punishment and stripes it ought to be gratefull for that he doth it alwaies for our saluation whatsoeuer he permitteth to happen vnto vs. He that desireth to keep the grace of God let him be thankfull for the grace giuen and patient for the taking away therof Let him pray that it may returne Let him be wary and humble least he leese it CHAP. XI How few the louers of the Crosse of Christ are IESVS hath now many louers of his heauenly kingdome but few bearers of his Crosse He hath many desirous of comfort but few of tribulation He findeth many companions of his table but few of his abstinence All desire to reioyce with him few will suffer any thing for him or with him Many follow Iesus vnto the breaking of bread but few to the drinking of the Chalice of his passion Many reuerence his miracles Luc. 9.22 few follow the ignominy of his Crosse Many loue Iesus
alwaies sufficient cause of teares and sorrow for whether he consider himselfe or weigh the estate of his neighbour he knoweth that none liueth here without tribulation And how much the more throughly he considereth himselfe so much the more is his sorrow Our sinnes and vices in which we are so plunged that we can seldome contemplate the things of heauen do minister vnto vs matter of most iust sorrow and harty contrition 5. If thou didst thinke more diligently of thy death then of liuing long Eccles 7. thou wouldest without doubt be more carefull in the ameÌ„dment of thy life And if thou wouldest consider within thy selfe the paines of hell or of purgatory Matt. 25. I am perswaded it would moue thee to endure any labour or paine whatsoeuer in this world and not to seare any kind of austerity But because these things enter not to the hart and we still loue that which delighteth vs therfore we remaine could and void of spirituall vigour 6. Oftentimes our want of spirit is the cause that our wretched bodies do so quickly coÌ„plaine Pray therfore with all humility to our Lord that he will vouchsafe to giue thee the spirit of contrition and say with the Prophet Feed me o Lord Ps 79. with the bread of teares and giue me to drinke with teares in measure CHAP. XXII Of the consideration of humane misery MISERABLE thou art wher soeuer thou be whithersoeuer thou turnest if thou turnest not thy selfe to God Why art thou troubled when things succeed not as thou wouldest and desirest Who is there that hath all things as he will Eccls. 7. Neither I nor thou nor any man vpon earth There is not any man in this world without some tribulation or affliction though he be a King or a Pope Who thinkest thou theÌ„ is in best case I ruly he that willingly suffereth something for God 2. Many weak feeble men say Behould how well such a one liues how rich how powerful how beautifull how great a man he is Luc. 12. but lift vp thine eyes to the riches of heaueÌ„ and thou shalt see that all temporall prosperity is as nothing full of vncertainty and which rather oppresseth then otherwise for it is neuer had without solicitude and feare Prou. 19. Iob. 14. The felicity of man consisteth not in hauing aboundance of temporall riches a meane sufficeth It is truly misery inough to liue vpon earth How much more a man desireth to be spirituall Eccls. 2. so much the more distastfull is this present life vnto him for he better perceaueth and seeth more cleerly the defects of human corruption To eate to drinke to watch to sleepe to labour to repose and to be subiect to all other necessities of nature is doubtlesse a great misery to a deuout mind that would gladly be free deliuered from all sinne 3. The inward man is much oppressed with these corporall necessities whilst he is in this world And therfore the holy Prophet prayeth with great deuotion to be deliuered from them saying Deliuer me O Lord from my necessities Psal 24. But wo be to them that know not their misery much more to theÌ„ that loue this miserable corruptible life For some there be so dotingly affected vnto it that although with labour and begging they scarce get bread to eat yet if they might liue heer alwaies they would care but little for the kingdome of heauen 4. O senslesse creatures and infidels in hart Rom. 3. whoâ—ly buried so deep in earth that they haue no tast nor feeling but of sensuall things But miserable wretches they shall in the end feele to their cost how vile of no esteeme was that which they loued 1. Pet. â—1 Heb. 11. The Saints of God the deuout Seruants and friends of Christ respected little what pleased their naturall inclinations or what flourished in this life but with their whole hopes intentioÌ„s they sought after the riches of heauen Their whole desire was carried vp to those euerlasting treasures which are inuisible least they might haue byn drawne to base affectioÌ„s by the loue of visible things Rom. 13. Loose not thy hope to profit in spirituall matters there is yet time the houre is not yet past 5. Why wilt thou deferre thy good purpose Rise vp in this very instant and begin and say Now is the time to worke the time to fight now is it a fit time to amend my selfe When any tribulation or affliction doth befall thee then is the time to merit Psal 65. Thou must passe through fire and water before thou come to rest Vnlesse thou vse violence to thy selfe thou shalt not ouercome thy euill inclinations As long as we carry about with vs this frayle body of ours we can neuer be without sinne nor liue without tediousnes and griefe Rom. 7. Gen. 3. We would gladly enioy quietnes and be deliuered from al misery but for that we haue by sinne lost our innocency we haue togeather with it lost also our happines And therfore it behoueth vs to haue patience 2. Cor. 5. to expect the mercy of God till this iniquity haue an end and that which is mortall be swallowed vp of life 6. O how great is the frailty of man alwaies inclined to euill Gen. 6. To day thou confessest thy sinnes and to morrow thou committest againe the same which thou didst confesse Now thou purposest to take heed and within an houre thou dost as if thou hadst made no purpose at all We may therfore with great reason humble our selues 2. Mach. 9. and neuer admit any thought of our owne esteeme being so weak as we are and subiect to euery change Full soone God knowes is that lost by negligence which with much labour was hardly gotten by grace 7. What will become of vs in the end that do so timely begin to wax could Wo be vnto vs if we will now giue our selues to ease as if all were already in peace and security when as yet there scarce appeareth so much as any signe of true sanctity in our conuersation It were needfull that we were taught good manners againe like Children if so perhaps there might be some more hope of our amendment and profit in spirit CHAP. XXIII Of the consideration of death THE houre of death will quickly ouertake thee and therfore look how thou liuest To day a man is liuing and to morrow he doth not appeare Iob. 9. 14 Luc. 12. Heb. 9. and being once out of sight he is also quickly out of mind O dulnesse and hardnesse of mans hart who thinketh only on that he seeth and foreseeth not that which is to come Thou shouldest alwaies so order thy thoughts and actions Matt. 25. as if this very day thou wert to depart this life Luc. 12. If thou hadst a good conscience thou wouldest not much feare death It is better to auoyd sin then to fly death