which is to come So also these seeme to say in their hearts if we were not in the fauour of God God would not bestow these comforts vpon vs. These must consider that such comforts and such motions of the spirit are not the vertues themselues but instruments and helps by which vertues are obtained so that they are vnto vertue that which spurres are vnto a rider weapons vnto him that fighteth a booke vnto a student and a laxatiue medicine vnto him that desireth to be purged But what do spurres auaile him that will not ride to what end are weapons if thou wilt not fight what doth a booke profit a student if he wiâ—… not open it and what doth aâ—… laxatiue medicine help or further him who being purged yet doth not recouer his wished health yea all these things are rather burdenous vnto him whom they further not vnto good for a streighter and a greater accompt shall be exacted for them For if â—…o know God onely and not to do good be a circumstaÌ„ce which maketh the fault of a negligent man much more grieuous as all scriptures do testifie what then shall the sweete tast of God do what shall the consolations of the â—…oly Ghost do which are of power to make Angels of men If â—…e that receiued one talent to â—…ade and gaine with it for hiding 〈◊〉 in the earth be grieuously puâ—…ished for it what shall be done â—…o him that hath fiue talents deliâ—…ered him and doth also hide â—…em in the earth If an husbandâ—…an should hyre a company of â—…ruants to labour in his vyneâ—…ard with this condition that in the morning at his house they should haue their breakefast and afterwardes goe to their labour 〈◊〉 if after they had broken their fast and taken his larges they should not goe to his Vineyard but to the market place there idlely to walke and talke and vainely to spend the time would he not be very angrye with them if hee should finde them I pray thee what is that spirituall refection which God giueth vnto his in praier but a breakfast with which he would strengthen them that they might beâ—… more cheerefull couragious tâ—… labor in his Vineyard If thereforâ—… after this breakfast I do not laborâ—… that vpoÌ„ this opinion that Goâ—… ought that vnto me which I hauâ—… eaten when as in the meane season I owe vnto him the labors 〈◊〉 the Vineyard how shall not I bâ—… found a derider and a deluder of â—…is Maiestie For if he sinne lesse â—…at acknowledgeth his theft and â—…r this more humbleth himseâ—…e â—…eÌ„ he that besides his theft doth â—…so suppose himself to be better â—…en others when he is a greater â—…eefe hee sinneth a great deale â—…ore and becommeth vntolleraâ—…le Hence also springeth an other â—…ill that they who are come to â—…is point grow incorrigible and â—…e dispise other mens aduices â—…d counsels For no man dareth â—…rrect them because outwardly â—…ey pretend so great sanctimoâ—… neither wil they suffer any one 〈◊〉 correct theÌ„ for they thinke that â—…ey go before euery one in vertue â—…thinketh not as they do Wherâ—… it manifestly appeareth how â—…al reason meÌ„ vse in estimating â—…e dignity of things while they â—…ake boast of that of which they should take greater cause to feare That this may be vnderstood the better we must note that these spirituall ioyes and consolations are deriued from three causes For sometimes they proceede from the holy Ghost as we haue saide before who by this meanes would weane men from the world giue them strength to ouercome the difficulties of vertue Sometimes they arise from the noblenes of the studies and matters which we handle and thinke vpon such were the delights of the Philosophers wheÌ„ they meditated vpon the variety might and arte of things created and from hence ascended to thâ—… contemplation of God and oâ—… seperated substances in which as Aristotle saith are found exceeding delights and that by reason of the dignity and noblenes of such things And so there are many that meditating vpon the workes of God as well of grace as of nature or reading the holy Scriptures and the bookes of the Doctors of the Church do take great delight and pleasure in them For as the things â—…hat they reade and meditate vpon are most high and noble so also are they most pleasant and sweete and very powerfull to â—…eget delight But if there bee â—…one other thing that delighteth as oftentimes it commeth to â—…asse all that is meere naturall â—…either is it any signe of any sancâ—…ified celestiall grace In like â—…anner there are some as a cerâ—…aine Doctour saith who of their â—…wne nature haue a certayne â—…weete and delightfull affection 〈◊〉 the chiefest good which is God But let such saith hee takeâ—… heede vnto themselues that they be not deceiued thinking thaâ—… they haue so much charity as they haue delight for euery one hatâ—… so much of this vertue as hee laboreth as hee denieth himselfâ—… for the loue of God For charitiâ—… as saith S. Gregory is not idle but worketh great matters if iâ—… be true but if it worke not it iâ—… not true charity These consolations may also bâ—… many times sent of the deuil thaâ—… by theÌ„ he may deceiue and makâ—… meÌ„ proude whilst they perswadâ—… theÌ„selues that they are some body or that he may detain them iâ—… some error or sin as he dealetâ—… with heritickes whom he causetâ—… to take great delight in reading 〈◊〉 Scriptures that by this meanâ—… he may more surely binde them iâ—… their errour He dealeth after tâ—… same manner with sundry Christians that he may make them as I said before more loftie stately and lesse subiect to the counsels of others that so they may altogether be made incorrigible These things being thus wee may easily gather that from what fountaine soeuer consolations do flow that a man hath no reason â—…o be prowde of theÌ„ or too much â—…o glory in them For if they be of the holy Ghost â—…here is no cause why a man â—…hould extoll and lift vp himselfe â—…ut that he should rather feare â—…onsidering of the accouÌ„t which â—…sto be rendred for theÌ„ as we said â—…efore If they doe arise onely froÌ„â—…aturall thinges and bee meerely â—…aturall as those were of the â—…hilosophers wee haue greaâ—…er cause of feare and greefe â—…en of ioye and delight considering the deceiueablenesse corruption and vanitie of our nature But if they spring from thaâ—… wicked and malignant spirit maâ—… hath farre greater cause of dreadâ—… as he hath who hangeth betwenâ—… the hornes of a bull For hoâ—… shall not that bird feare whicâ—… staÌ„deth in a place when she seeâ—… the baite of the fowler layd bâ—… seeth not where the snare is sâ—… for her So that in the one theâ—… is no cause to be prowde and 〈◊〉 the other there is great reasoâ—… to feare Yet let it be that all theâ—… consolations are of God yet 〈◊〉 must consider that
and so far remoued from themselues as if they had neuer begun or as if they had neuer heard no not by a dreame what praier is Therfore they betake themselues to new purposes and they choose againe vnto themselues a new exercise and when they haue somewhat proceeded eyther through wearines or because they think they haue taken paines enough they returne vnto rest forget their labour And so they spend their whole life in building pulling downe and in rowling as it is said the stone of Sisyphus which when they haue rowled to the midst of the mountaine suddenly it falleth downe and so in beginning and in rowling they consume their whole age Such are they that vpon euery small and light occasion dooe forsake their prayers and laudable exercises to whome it often happeneth as I haue tryed by experience that whilst they purpose to intermit their prayers onely for two or three dayes they intermit it all their life long For when they would returne vnto it they finde no gate nor entrance vnto it and the way vnto it becomes dayly more difficult vnto them therefore they stay without and returne to the custome of their auncient life For a man without prayer and without spirituall exercise is as Sampson without his hayre who forth with loseth his strēgth and remaineth feeble and weake like other men and is greatly endangered least he fall into the hands of his enimies Therefore it behooueth vs to bee firme and stable in this exercise for it is certaine that of the constancye and ordering of it dependeth all our life Contemplate in the celestiall bodies howe great a constancy and firmenes they keep in theyr course motion which they neuer chāged since the time wherin they were created For seeing that they weretobe y e causes on which the administration of the whole world was to depēd it was needfull that in them there should be great constancye that the world might bee alwayes well ordered and disposed So seeing that of this spirituall exercise the whole order and processe of a spirituall life dependeth as experience teacheth it is meete and requisite that hee that would haue his life well ordered and disposed that hee haue the causes well ordered and disposed on which the ordering of it dependeth See with what constancye the Prophet Daniel did obserue these three times of prayer when neither by the feare of death nor by the gayn-sayinge of hys enimyes hee could bee brought from hys accustomed order so that hee chose rather to endaunger his life then to breake off his set course of prayer So also a deuout man ought so firmely to purpose with himselfe and inuiolablye decree to attend and waite vpon God at his accustomed howres that he would rather faile in al other his businesses which concerne not God then in this one so greatly commended of GOD. Imi tate the naturall prudency of Serpēts who hiding their heads do yeilde their whole bodyes to the smiter that that being lost which is of lesse weight they may preserue that which is of greater valew Imitate the wisdome of the most holy Patriarke Iacob who returning out of Mesopotamia and beeing to receiue entertaine his brother whome he greatly feared sent before his sheep oxen and camels with all his substance after them he placed both his mayds their children after them Leah her children but Rachel Ioseph as most precious estimable treasures he ordred in the last safest place signifying that he had rather hazard all the rest then those two whom he so much esteemed Tell me O thou seruant of God what hast thou in y e world which thou art so much to regard as this Rachel Ioseph What is Rachel but a contemplatiue life what is Ioseph but the spirituall sonne which is borne of her which is innocency purity of life wherfore that treasure is more to be esteemed then the losse of anye temporal thing so that thou must make account rather to lose these then fayle in the other Therfore my brother hap what wil alwaies keepe with thee thy Rachel thy Ioseph Do not imitate them who haue prayers exercises spirituall thinges for a cloake colour of their negligence who when they are to doe or lose any thing they alwayes expose the spirituall thing to the daunger that they maye keepe and defend the temporall I knew a godly religious woman who as often as she heard the sound of the howre in which she was wont to pray at that very same time as it is also reported of those holy Fathers of Egipt all other thinges beeing set aparte without delay she betooke her to her exercise When she conferred with an other godly woman with whose conuersatiō she was greatly delighted forth-with after shee heard the stroke of the passed houre she departed from her abruptly breaking off her speech saing If to day I shall omit mine ordinarye taske for this cause to morowe I shall omit it for an other for euery day bringeth his hinderance and stil so proceding I shall commit a thousand errors At another time the same deuout woman beeing with me the like circumstances fell out where at her departure frō me she shewed no token of vanitye but of great edifying so that scarcely three times in a yeere she fayleth in this her moste holye exercise I haue brought this example for the benefite of those that be negligent but I dare not remēber the fruite that she obtained by this perseuerance For these times and dayes wherein we liue are so enuious and so full of iniquitye that they will not abide that the vertues of the liuing should be published as the examples of many Saintes do testifye There is not any thing in y e world y e more speedily bringeth a man to the height and top of perfection then this continuance and perseuerance as well in the exercises of Prayer as in the diligence and order of his life for a traueller that euery day goeth forward a little if he perseuer and continue in his progresse soone commeth to the end of his iorney but if he faile and faint in it and a little after begin his voyage a new consumeth all his life in it neither euer cometh to the end of his iorney But if at any time a casualty happen which cannot be refused in this life so that thou doest stumble and fal and through weaknes doest faint doe not discourage thy selfe nor cast away thy hope but albeit thou fall a thousand times in a day ryse againe and be conuerted a thousand times in a day in what place thy threed was broken knit it together a-againe doe not goe backe to the beginning for if thou doest thou shalt disturbe all thy worke labour Neyther onely is constancy needfull in the very exercises thēselues but also in the manner of them For there be some that doe not fayle in their dayly
all thinges which are counteâ—… sweet in this world As ships oâ—… lighter burden doe swiftly saylâ—… through the Sea but those thaâ—… are ouerloadeÌ„ with many burdâ—… are drowned so fasting maketh soule light y e it lightly saileth ouâ—… y e sea of this life that it mountetâ—… aloft beholdeth Heauen 〈◊〉 those things which are in heauâ—… meanely and basely accountiâ—… of things present as of shadowâ—… and of those thinges that swifâ—… vade and vanish away On tâ—… other side to eate and drinke tâ—… much doth make the spirit sleâ—… and the body heauy doth câ—… tiuate the soule make it subiect to a thousand miseries Especially long and large suppers doe bring much hurt and dammage vnto this exercise first because they do spend and consume that time which is consecrated to holy watching and at what â—…ime the soule was to be fed the â—…ody is stuffed and glutted and â—…fterwardes when the stomacke â—…s ouer burdened with meate and drinke man can neither rise at midnight to praise the Lord nor â—…ray in the morning both which â—…imes are most profitable for this â—…xercise For as Basill sayth as a Soldier â—…hat is ouer loaden can hardly â—…annage his weapon so that â—…an can hardly watch at his praiâ—…rs who is gluttonously filled â—…ith superfluity of meates Not â—…nely to eate too much but also to feede too deliciously and delicately hindreth deuotioÌ„ certainly magnificent bankets sumptuouâ—… feastes such like dainty superfluities are exceeding enemies plagues vnto this exercise Foâ—… in what thing is there greateâ—… losse of time where becommeth the spirit more inordinate wherâ—… becommeth the wholem an morâ—… dissolute then among such feast and pleasures there a man being inflamed with the heate of winâ—… the tast of the daintyes wiâ—… the mirth of the feasters shaÌ„etâ—… not blusheth nor to blab whatsâ—… euer commeth within his headâ—… What time is heer sost into whâ—… great daÌ„gers do men cast theâ—… selues how many vncomely aâ—… vnseemly things doe they whoâ—… profession it is not once to naâ—… theÌ„ how many sâ—…fts sleighâ—… do they find out y e they may coâ—…tinually perseuere in these misdeâ—…enors how ofteÌ„ hapneth it vnto â—…heÌ„ that for these they lose peace â—…harity concord That great Wiseman very well vnderstoode â—…his wheÌ„ so often in the Prouerbs â—…e remembreth theÌ„ as he in very â—…ced had learned how great euils â—…id follow feastes bankets For â—…e saith Hee that loueth bankets â—…all be in need and hee that loueth â—…ine and feastes shall not bee rich â—…nd in another place Keep not â—…mpanie with drunkords nor â—…ith gluttons For the drunkard â—…d the glutton shall be poore and â—…e sleâ—…per shall bee cloathed in â—…gges And againe in another place â—…th great earnestnesse hee reâ—…embreth what euils and misâ—…iefes followe this vice To â—…ome saith hee is woe to whom â—…orrowe to whome is stâ—…ife To whome is murmuring to whom are woundes without cause and to whom is the redines of the eyes Euen to them that tarry long at the wine to them that goe and seeke mixt wine All these and many moe mischeeses doth this vicâ—… bring with it Wherefore the Wiseman aâ—… the length concluding this matter sayth Wine is a mocker anâ—… stronge drinke is raging and whosoâ—… euer is deceiued thereby is not wisâ—… The reason is in readines for it iâ—… most certaine that the way tâ—… true Wisedome is by teares anâ—… mortification of the affections which in all thinges are hindrâ—… and contraried by the delight 〈◊〉 the body and by the desires aâ—… appetites of pleasures For 〈◊〉 Chrisostome being witnes fiâ—… cannot bee kindled nor kept 〈◊〉 wet moyst matter so neythâ—… can compunction in the delights and pleasures of the bodye for these two are so coÌ„trary between themselues that one killeth another for the one is the mother of mourning the other of laughter the one doth binde the heart the other doth lose it Therefore let this be a general rule Let the seruant of God bee alwayes mindefull of that moste bitter gall and vineger which the Sonne of God tasted of for the loue of vs let him be content with common meats and let him take â—…hem with that moderation that â—…e may be alwaies fit and apt to â—…ift vp his spirit to heauen and to â—…ate any spirituall meate so that â—…o burden of body or meat presse â—…r draw him downwardes Let â—…im remeÌ„ber that y e perfection of 〈◊〉 Christian life is continuall praiâ—…r and society with God Therefore whose duety it is to haue his spirit lifted vp vnto God his it is also to haue his spirit and body disposed and prepared vnto it If a harper intend to play vpon his harpe all the day ought he not to haue his stringes all the time well tuned and fitly agreeing And if a hunter or a Faulkner be disposed to hunt and haukâ—… all the day ought hee not all the time to haue his haukes and houndes at his hande Goe to then seeing that the life of a perfect Christian is none other thing then a continual hunting of God and his grace and a continuaâ—… harmonye of the inward spirit which is made by praier it is mee and requisite that he that will aâ—… tend vpon this exercise that hâ—… spirit and body be disposed anâ—… apt vnto it This is that Saint Hierome perswadeth vnto a certaine Virgin saying Let the fare of a Virgin be a few hearbes and sometimes a few small fishes Let her so eate that she may alwaies be hungry that foorthwith after meate she may bee able to read and pray The same man also admonisheth that it is better alwayes to keepe this rule in eating and drinking then sometimes too wide to open the sailes of fasting so that the body is enfeebled thereby by by after to lose the raines vnto the gullet that man thereby is in daunger of bursting The same man also in another place in other words saith A spare dyet a belly alwaies hungry is preferred before a fast of three daies it is better euery day to take a little then once to take enough That is the best rayne which leysurely descendeth vppon the earth A sodaine and dashing showre headlong beateth downe the corne and grasse Therefore when thou eatest thinke that presently after thou art to read and pray Hetherto Hierome They that liue with such moderation and temperance shall haue great treasuries and store-houses of time and in fewe dayes shall liue a long life for all the time of their life is profitable and not any part of it vainely passeth away Therefore albeit a righteous man dye quickly yet he hath a long life for he profitteth euery houre and maketh gaine of euery moment of his life But the wicked vngodly whose belly is their God they alwaies carry about a soule dead in life buried in the dunghill of too much meate drinke and
commeth to passe that such is the greatnesse of ioye and comfort which is felt in praier and which God bestoweth of his bounty wisedome and goodnesse vpon his that if it should long continue neyther the feeble bodye could beare it neyther coulde they remember what the necessity of their body required but they would neglect to relieue themselues Therefore our gratious Lorde doth sometimes take from them those consolations and that celestiall sweetnesse that they may recure the weakenesse of their body and so their life might be preserued without miracle which being continued they at the last might enioy a greater and a more royall crowne Sometimes hee doeth this that humility may be preserued that we may know that this gooâ—… when we haue it is not ours buâ—… his and therefore that we cannot haue it when wee would but when it pleaseth GOD tâ—… giue it vnto vs. For this cause saieth a certaine holy man it is often denyed when it is sought for and it is graunted when it is not expected that thereby it may appeare that it is the worke of the diuine grace In like manner God doeth away his consolations that hee may prooue and trie vs that is â—…hat he may see whether we will â—…e faithfull friendes vnto him at all times as well in aduersitye â—…s in prosperitie or whether wee serue him for our own commoditye or rather for his gloâ—…y and loue For a true friend 〈◊〉 Salomon saieth loueth at all â—…mes and a brother is borne for â—…duersity Sometimes God doth this that â—…y this meanes hee may take aâ—…ay the occasion that man may not alwaies be occupied in the exercise of a contemplatiue life but that he also may descende to the actiue in which also it behooueth vs to be exercised that we may be skilfull and expert in all kinde of vertue that we may saye with the Prophet My heart is prepared O God my hart is prepared He saieth twise prepared that hee might signifie that his heart was prepared for the consolations of a contemplatiue life and also for the troubles of an actiue for the sweetenesse of the diuine loue and for laboures for the loue of his neighbour for the Crosse and for the kingdome to supp with the Lord at his table and to descende with him to the battaile This is that the wiseman admonisheth vs of when he saith Let not thine hande be stretched out to receiue and close fisted to giue For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him if need require Happy is that soule whose hart is so disposed and who remayning in that perfect subiection enioyeth perfect liberty as a perfect â—…handmayde of God being in deed a Lady ouer all thinges for she subiecteth all thinges vnder her neither can any thing disturb her peace All men cannot aspire â—…o this degree of perfection for Saint Gregorie saith that there â—…re but a few which come to that â—…xterity which Aoth had of whome the Scripture sayth that â—…ee vsed both hands as his right â—…and who is a figure of perfect â—…en who are no lesse dexterous â—…d expert in the workes and laâ—…ours of the actiue life then in the sweetnes and delicacies of the contemplatiue which certainely is graunted but to very few It also happeneth that there are certaine religious persons found which alwaies in a manner liue in the continuall drynesse of heart and that not through their owne sault but because it so pleaseth the Lord who wil not alwaies bring his elect by the same way nor saue them after one manner but after many and sundry waies that so his Wisedome and prouidence might more appeare through those sundrye meanes which he vseth in promoting and procuring the saluation of his elect Therefore hee doth not worke alwayes after the same manner as they that doe all thinges after one example and type but after many and sundry wayes as hee that is free can doe whatsoeuer it pleaseth his diuine Maiestie So that as hee himselfe is an infinite vertue so hath hee dyuers wayes to worke our saluation I knowe sayth a certaine Doctor that this Doctrine wil be very welcome vnto certaine luke warme and idle persons for they are wont to take this to veyle and cloake theyr negligence saying that they feele and taste no Deuotion not through their own negligence but by the diuine dispensation when notwithstandâ—…ng the cause of this their want â—…s that they are negligent and slouthfull in theyr Prayers and that they wythdrawe themselues from all good exercyses neyther will â—…hey knocke at hys gate who neuer dispyseth they re prayers that pray feruently but giueth them that they desire or at least that which is conuenient wholesome for them Besides the reasons remembred there is another and that not the least to wit because God wold lift vp his elect to the highest degree of perfection For wee must not be ignorant that spirituall consolations are the foode oâ—… infants and the sweet milke with which God nourisheth his and calleth them from the pleasuresoâ—… the world that they being inaâ—… moured with the sweetnesse oâ—… these delights may dispise al otheâ—… allurements being wholy posâ—… sessed with the plesantnes of thâ—… diuine loue may cast a way all thâ—… loue of this world For otherwisâ—… men so great is their weakenesâ—… could neuer bee brought to râ—… nounce one loue except the found another more sweet more pleasant and more excellent by which they being allured might of their own accord forsake their former For this cause we see that many times the comfortes of young â—…eginners are greater and more â—…ensible then theyrs who haue â—…eene longer exercised for God â—…eth that they are most necessaâ—… for young beginners thereâ—…re according to the equality of â—…heir disease hee prouideth a reâ—…edy for them But after that they bee someâ—…hat growen and haue encreased â—…rough the nourishment of this â—…od God willeth that they leaue â—… to bee children that they abâ—…aine from milke and that they â—…e fed with more solide meate â—…hen I was a child sayth the Aâ—…stle I spake as a childe I thought as a childe but when I became 〈◊〉 man I put away childish thinges Sâ—… we see among birdes and brutâ—… beastes howe when they hauâ—… brought foorth their young botâ—… the dammes together doe bring foode to the nest and doe feedâ—… them without any trouble or labour of theirs but when they are growen fledge and haue feaâ—… ther 's and winges the dammeâ—… prouoke them to flye abroad to seeke theyr owne liuing thaâ—… they now leaue that vnperfectâ—… and idle life and begin a better After the same manner oâ—… good God dealeth with his spiriâ—… ritual children who as hee is thâ—… author both of nature grace sâ—… in both of them he worketh afteâ—… one and the selfe same manner But for this change the deuotioâ—… and loue of good men towardeâ—… God
God neither that we be together secure and carelesse â—…hen we haue lost it but that we â—…e and suffer all things and doe â—…hat lyeth in vs that we may â—…couer it againe â—…F THE SECONDE â—…emptation that is of the war of importunate and outragious thoughts CHAP. XXXIII â—…like manner the troubles and â—…arre of importunate and vnâ—…ly thoughtes is a grieuous â—…ptation and not much diffeâ—…g from the former which â—…ffle in themselues in the time â—…raier and do cause a man now and then to forsake his exercise and this is that which the deuilâ—… seeketh for in this his temptaâ—…tion Why this punishment is infliâ—…cted vpon men I know not vnleâ—… perhaps because they are menâ—… for this weakenesse of our natuâ—… is bred and borne with the estateâ—… which we now liue in For maâ—… nature through sinne is so disoâ—… dered that the inferiour poweâ—… and faculties of our soule doe noâ—… perfectly obey the superiour paâ—… where the will and the reasoâ—… are Hence it is that the sensual apâ—… petite doth oftentimes vexe anâ—… trouble the superiour part wiâ—… many passions and desires neyther haue we power to curbe anâ—… conquer these first motions Oâ—… imagination also which is anâ—… ther faculty of our soule doeâ—… sometimes steale away and priuily slippe out of the house without leaue or license wee perceauing it and yet not able to hinder â—…t This is so naturall and familiâ—…r that albeit men be growen to some perfection yet they cannot â—…e altogether free from this passion All the plagues of Egipt were eyther taken away or miâ—…igated by the prayer of Moses â—…et we do not read that the gnats â—…nd flies were taken away that â—…hereby might be insinuated that â—…lthough men grow to some perâ—…ection of life that they rid themâ—…elues of foule enormous sins â—…etthese gnats flies which are â—…ore importunate then hurtfull â—…re not altogether taken away Sometimes also these vnseasoâ—…able vnconuenient thoughts â—…oe happen vnto vs through our â—…wne actuall fault and will and then also are we worthyly punished for there is neuer fitter time nor place for punishment then where there is a fault and an offence We must here note that as in other conditions and natural proprieties one is more vehemenâ—… then another for there is no lessâ—… difference of mindes then of couÌ„â—… tenances in which nature shewâ—… eth great variety and art so alsâ—… this importunity and outragiouâ—… nes of thoughts is naturally morâ—… troublesome to one then to anâ—… ther yet he that is more troâ—… bled and vexed and weaker 〈◊〉 make resistance must not dispaiâ—… but contrarily plucke vp his spâ—…rits for by how much men aâ—… the poorer so much more 〈◊〉 tle and right haue they thâ—… rich men to craue ayde and 〈◊〉 leeue at places of hospitality aâ—… succour so hee that is more afflicted and troubled hath iuster cause to desire ayde and help at the bounty of the Diuine mercy For the Apostle saith that the â—…oly Ghost who very wel knowâ—…th how little wee can doe doth â—…elpe our infirmity and that so â—…uch the more by how much â—…ur necessity craueth it as a good â—…oushoulder doth who giueth to â—…is sicke seruant more dayntye â—…eates then hee doth to the â—…st not because hee is worthyâ—… then the rest but because â—…e is weaker and in greater â—…ed For these causes we conclude at a man ought not too much afflict himselfe with griefe wheÌ„â—…is set vpon by these vagabond â—…d disordred thoughtes but â—…ke by all meanes by calling vpon God to expell them which if he doth they shall not so much offend God as moue him vnto mercy and compassion whilst he seeth how fouly our nature is corrupted by sinne that scarcely we can lift vp our hearts to heauen but presently vncleane thoughts do depresse it and draw it downwards For which cause we must thinke that as a father who hath a lunatike and a frantike son doth lament and grieue when he heareth his son to talke wisely wiâ—… him and presently seeth him falâ—… out of his wittes and run maddeâ—… so also that our heauenly father doeth grieue and lament if so iâ—… could be when he seeth the corruption of our nature to bee so great that in that very time wee are talking wisely with him forthwith wee run here and there anâ—… vage and wander through a thouâ—… sand cogitations He therefore that will go to prayer ought before all thinges to cast away all wandering thoughtes and vaine cares and alone without a companion ascende with Moses into â—…he mountaine that he maye â—…alke with God and the doore of â—…is chamber beeing shutte as our Sauiour sayeth hee must praye to â—…is father in secret But if for all â—…his the gnats and flies that we â—…aue spoken of come to annoy hee doe as in times past Abraâ—…am did who when he offered a â—…acrifice vnto God and the foules â—…escended vpon the sacrifice he â—…riue them away that he might â—…eepe his sacrifice cleane If thou â—…alt do the same be assured that â—…ou shalt exceedingly please god â—…y this sight and that God will â—…entifully shew the riches of his â—…odnes vnto thee And the Deuill who came merry to this combate shall returne from whence he came sorrowfull and confounded and he that would haue destroied thee shall giue thee an occasion of greater glory Wherefore if thy minde bee chast and pure if thou commest not to God to satisfie thine owne will but for loue of him neither respectest the house of thy beloued but the beloued himselfe there is no cause why thou shouldest be sad and sorrowful for he will giue thee what thou desirest and that which best pleaseth him although it be not altogether so delectable We must here note that this combate and strife witâ—… these cogitations ought not to bâ—… done with too much labor toâ—… much reluctation of spirit as somâ—… vnwisely do who thinke that theâ—… can cure this inconuenience with great and vehement endeuours and striuings and they doe so plunge and turmoyle themselues in this combate that at the length they weary and hurt both heart and head Whence it commeth that they cannot long continue in prayer and when they haue once forsaken it they naturally abhorre it and are afrayde to returne vnto it as to a thing full of griefe labour This is a verye great errour for it is not a businesse of force â—…nd vyolence but rather of huâ—…ility and grace Therefore it is â—…he best remedy for a man in this â—…ase that he coÌ„fidently turn himâ—…elf vnto the Lord humbly say â—…rd respect who I am what dost â—…hou respect of this dung but a â—…lthy stinking smel what dost thou look for of this earth cursed of thy mouth and excommunicated of thee but thornes and briers For this is the fruite which it is wont to bring foorth vnlesse thou O Lord otherwise commandest After that he hath thus spoken let him returne to his
of God We are bound to serue God with all that is within vs therefore it is no reason that the body with the members and sences should withdrawe themselues from this obedience yeâ—… the Apostle himselfe comaundâ—…th that as in the time of our â—…lindnes We gaue our members as â—…eapons of vnrighteousnes vnto sin â—…o now that we giue our members as weapons of righteousnes vnto God Hence it appeareth that as Angels are pure spirits so also pure worship and spirituall seruice is â—…equired of them but of men â—…ecause they are spirits includâ—…d in bodyes together with their spirituall workes which are principall corporall workes and seruices are also required THE THIRD ADMOnition of the reuerence and obedience which is due to the preachers and ministers of the Church CHAP. XLIIII LEt the third admonition bâ—… that although spirituall meâ—… do familiarly conuerse with Goâ—… and haue him their maister to expell their ignorance accordinâ—… to that of the Prophet who saitâ—… They that are humbled at his feetâ—… receiue his words and doctrine yâ—… let them not lightly regard bâ—… haue in great reuerence the minâ—…sters and preachers of the woâ—… of God for they be instrumenâ—… of the holy Ghost and also riueâ—… and conduit pipes by which the water of wisedome is conueyed â—…nto the garden of the Church of whome it is written The Priests â—…ps shall preserue knowledge and â—…hey shall seeke the law at his mouth â—…f Mosâ—…s who spake face to face â—…ith God did not despise the â—…ounsell of Iethro his father in â—…aw who was an Heathen man who wil be so arrogant that relyâ—…ng vpon that familiaritie which â—…e hath with God will contemne 〈◊〉 doctrine of his ministers the dispencers of his misteries What greater pride can be thought of â—…r what greater cause for which 〈◊〉 man should be forsaken of God deceiued of the Deuill and left â—…nto himselfe If the Apostle Paule went vp to Ierusalem that 〈◊〉 might communicate with the â—…ther Apostles of the Gospell which he had learned in the third heauen who will be so confideâ—… so to trust his owne spirit as noâ—… to conferre with the ministers 〈◊〉 the Church of Christ The ordeâ—… which the Diuine Wisedome vâ—…seth in the administration of thâ—… world is to gouerne inferioâ—… things by superiour and to hoâ—…nor his ministers whom he hatâ—… ordained to that worke and heâ—… willeth that we alwaies haue râ—… course vnto them and that wâ—… should receiue grace by theyâ—… hands It is written that while Petâ—… was speaking the holy Ghost fell oâ—… all them which heard the word Aâ—…ter the same manner theÌ„ samâ—… Spirit dayly descendeth inuisiblâ—… vpon all them that humbly hearâ—… the worde of God out of thâ—… mouth of his ministers Neyther must we heere lookâ—… whether the Ministers bee gooâ—… men or euill but onely whether they be the instruments and organes of God For that gold is not baser which is found among coles then that which is found among precious stones neither is the medicine of lesser vertue which is drunke out of a vessell of clay then that which is drunke out of alabaster Therefore the seruant of God ought not to despise the preacher albeit he be a wicked man in his life so long as he teacheth the word aright for oftentimes God who is the maister of them that be humble doth bestow by their ministery gifts and graces vpon those that be â—…is For the Church hath her ministers who do teach â—…he people whome besides the knowledge that they haue got by their owne study the holy Ghost doth many times illuminate and doth moue them to speake those things they vnderstand not which happened vnto Caiphas who was the hye Priest that yere And surely we do tempt God when we presume to get that by prayer only which we may haue by y e ordinary way It is true that for the determination of spirituall matters more time is required for besides doctrine charity and the feare of God are necessary For Science doth much illuminate but much more charity especially in spirituall matters which together with the theory doe require a practise oâ—… those things Therfore no maÌ„ perfectly knoweth the gifts and particular graces of God and the sweetnes oâ—… that hidden Manna vnlesse hâ—… himselfe hath tasted of it Therefore the Psalmist saith The moutâ—… of the righteous will speake of wisedome and his tongue will talke of iudgement for the law of his God is in his heart And Ecclesiasticus sayth The minde of a godly man doth sometimes shewe more truth then seuen watchmen that sit aboue in an high towre This hath place chiefely in spirituall matters and particular causes But for deciding of controuersies in matters of faith for humane contracts decrees Ecclesiasticall commandements and such like things the doctors of y e Church and maisters of those faculties do best know and these spiritual matters are diligently to be examined y e it may be seene whether they agree with the rule of the diuine Scripture To know other matters let deuout men as much as lyes in theÌ„ seeke for learned men and those of a good coÌ„science For nothing in the world is more dangerous nor bringeth more harme then knowledge without the feare of God for where there is doctrine without this correction there is pride and elation of spirit but where there is pride there is darkenes ignorance and diuine reprobation From this fountaine all heresies present and past are bred with infinite other euils and enormities of life Wherefore the Wiseman sayth Let them that bring peace be welcome vnto thee but of a thousand haue but one counseller When thou hast found such an one conferre with him of all thy matters with humilitie and confidence and do not euery day sâ—…eke for new maisters for this oftentimes bringeth confusion and it is a propertie of vnconstant men and of those that go about seeking for fansies and opinions like their owne neither do they rest till they haue found them which being found they say that they are ruled by others aduice when indeede they are ruled by their owne By which it is manifest that it is no smal thing to know how to choose good councell and perhaps of no lesser import and consequence then to giue good councell THE FOVRTH ADmonition of the discretion which is required to the examination of good purposes CHAP. XLV THe fourth admonition not much differing froÌ„ the former is That although deuout prayer is the fountaine of good desires for there by reason of the consideration of the perfections and blessings of God the fyre of charity burneth from which the sparks of good desires arise yet a man must not too much trust these desires running headlong after all those things he desireth not doing that before which Iohn admonisheth Beleeue not euery spirit but try the spirits whether they are of God for oftentimes vice is couered vnder vertue
as on the contrary part it is property of sorrow to pinch â—…d gripe it in and this enlargeâ—…nt saith he made not mee to â—…lke in the way of the Lord â—…te by foote to tread this path 〈◊〉 with exceeding great alacryâ—…o run it which is proper vnto â—…uotion This is the reason why the serâ—…ts of the Lord ought seriously â—…esire of God this readines â—…ituall consolation as we will shew afterwards not for the delight which is in it for thiâ—… should be rather our owne loueâ—… then the loue of God but for thâ—… fruite because it inciteth stirreth vs vp to doe well for it is 〈◊〉 mosttruesaying that pleasure perfecteth the worke HOW PROFITABLâ—… and precious a thing Deuotion is CHAP. II. IF we diligently and studiouslâ—… consider what hath beene deliuered in the precedent Chapteâ—… we shall confesse that Deuotioâ—… is some especiall chiefe good foâ—… it is a vertue exciting and stirrinâ—… vp all other vertues and makâ—… ing a man ready and fit for al kinâ—… of good actions Furthermoâ—… this vertue is very laudable fâ—… â—…s alwaies found in the compaâ—… of the most excellent vertues â—…ith the which it hath very neere â—…iance and affinity for they all â—…nd to the same end that is Deâ—…tion Prayer Contemplation â—…e Exercise of diuine Loue spiâ—…uall Consolation and the stuâ—… of heauenly Wisdome which â—…as it were a certaine delightsâ—…me and sweete knowledge of God of the which in the sacred Sâ—…riptures there are so many faâ—…ous prayses commendations â—…ll these vertues albeit they bee â—…stinguished and seperated in â—…ooles yet they are alwaies â—…und together in the same flock society for mostcoÌ„monly wher â—…ere is perfect Prayer there alâ—… is Deuotion Contemplation â—…rituall Consolation and actuâ—… loue of God with all other â—…rtues that to them haue any reference or reciprocatioÌ„ For there is so great likenes and similitude betweene these vertues that the passage from one to another iâ—… moste easie and although they be distinguished between themselues yet in the verye exerciseâ—… as I said they work together Foâ—… we see that when the seruants oâ—… the Lord doe proceede vnto sucâ—… exercise first they begin of Meâ—… ditation then they passe vntâ—… Prayer and from Prayer to Con. templation and from Contemplation they make further progresse HOW DIFFICVLT the atchiuement of true Deuotion is CHAP. III. SEeing then that Deuotion iâ—… so excellent a good no maâ—… doubteth but that it is difficult to â—…aine for there is nothing found â—…his world but that the diffiâ—…tie doth equalize the excelâ—…cy This is manifestly to bee â—…e in deuotion for it is no â—…e matter to rayse vp our imaâ—…ation then the which there is â—…ing more afflicted depresâ—… which notwithstanding is â—…ired to perfect Prayer and â—…otion Wherefore Agathon 〈◊〉 wont to say that in the busiâ—… and labours of the Religious â—…ing was more hard and diffiâ—… then Prayer For which cause â—…ee that many are exercised â—…perfeuere in other good actiâ—… and exercises as in Fasting â—…ching Discipline Almesâ—…es who notwithstanding â—…ot tollerate nor abide the laâ—…s of continual Prayer which â—…inely is much to be maruelled at seing that in this most holâ—… worke we haue the holy Spirit aâ—… helper vnto vs and the sacreâ—… Scriptures and the Sacramentâ—… of the Church incensours anâ—… stirrers of vs vp This difficulty groweth froâ—… three rootes The first is the corâ—… ruption of nature which is so deâ—… praued through sinne that it haâ—… no we lost that Empire and rulâ—… which at the beginning it had 〈◊〉 uer the faculties and powers 〈◊〉 the soule And therefore the imâ—… gination which is one of then doth what it listeth vageth anâ—… wandreth whether it will and oâ—… tentimes priuily as a vagaboâ—… seruant stealeth out of doorâ—… before we be aware and this 〈◊〉 not alwaies the fault of maâ—… but of nature weakened and eâ—… feebled through sinne The second roote of this difâ—…culty is euill custome by which â—…any through long vse and too â—…uche license haue accustomed â—…eÌ„selues to run hither thither â—…d to wander into all places in â—…eir imaginations and to floate â—…rough all kinde of cogitations â—…ence it is that after that euill â—…stome they can scarcely binde â—…eir imaginations to any one â—…atter since so freely and dissoâ—…tely it hath accustomed to traâ—…ell and hunt into all corners of â—…e world How many men are â—…ere found who desiring to haue â—…euotion when they meditate â—…pon the Lords passion or some â—…ther matter and nowe scarcely â—…auing begun to meditate their â—…earts are scattered disseuered â—…to a thousand parts so that they â—…annot fixe their eyes vpon Christ â—…rucified that thither they might â—…end foorth the streames of their loue Doe ye know whence this disâ—… commodity commeth vnto youâ—… euen because yee haue put on anâ—… euill habit and haue suffered youâ—… hearts to vage and wander with out bridle or restraint whether they lysted whither they wold Wherefore now when ye would bridle and restraine them ye cannot because they are accustomed vnto licencious liberty Therfore it is needfull for him that would attend vpon Prayer that hee shut vp the gates of his soule against all the kindes of vaine and vnprofitable thoughts and that by little little he change that euill habit into a good withdrawing his imaginations from externall things to internal from earthly thinges to heauenly By thys meanes leasurely although not sudainly our soule is brought hoÌ„e â—…est and peaceably enioyeth â—…quillity Notwithstanding wee must 〈◊〉 therfore dispaire nor discouâ—…e our selues for that is a cerâ—…e violence but as the heart â—…h put on that euill in a long â—…e so againeit must put it off in â—…ng time and beate backe the â—…se of a long time by contrary 〈◊〉 This shal be done the sooner 〈◊〉 more diligent a man shall be â—…editating vppon good matâ—…s and in restraining the senses 〈◊〉 those meanes which make â—…y vnto Deuotion The third roote is the mallice â—…deuils who of their inueterate â—…y towardes mankinde that â—…y may hinder our saluation do â—…relabor to disturbe men when â—…y pray then at other times â—…en they doe not that at the â—…st they might take from them the inestimable fruite of Prayeâ—… that they might depriue theâ—… of innumerable blessings springâ—… ing from it This Origen admâ—… nisheth vs of when he saith Tâ—… deuils and contrary powers dâ—… by all might maine disturbe 〈◊〉 interrupt in prayer first that hâ—… that laboureth and sweateth 〈◊〉 the agony and feruency of praieâ—… may not be found such an one 〈◊〉 to lift vp pure handes withoâ—… wrath But if any one can obtaiâ—… that he may be without wrath 〈◊〉 shall hardly auoyde debating 〈◊〉 disputation that is vaine aâ—… superfluous cogitations For thoâ—… shalt scarcely finde any one prayâ—… ing to be without some idle anâ—… friuolous thought which declyâ—… neth and diuerteth that intentioâ—… by which the minde is directed 〈◊〉
heart CHAP. VI. â—…Hese two Principles and 〈◊〉 foundations being layd and â—…lished that we may come to â—…ore particular handling of â—…matter I say that the custody keeping of the heart is the chiefe principall matter whâ—… belongs vnto prayer Deuotiâ—… For euen as hee that would pâ—… vpon an harpe or any other 〈◊〉 strument of musicke ought besâ—… all things to haue his strings 〈◊〉 tuned that they may fitly 〈◊〉 melodiously agree one with 〈◊〉 other so it is necessary also tâ—… our heart seeing that it is 〈◊〉 chiefe instrument of that heauâ—… ly musicke be first well tunedâ—… prepared for there can beeâ—… harmonious consort in a iarâ—… and vntuned instrument Heâ—… is that counsell of Salomâ—… Keep thine heart with all diligeâ—… for there out commeth life For sâ—… ing that the heart is the fountaâ—… and beginning of all our actioâ—… it is certaine that as it is so 〈◊〉 so are all the actions that pâ—… ceede from it Neyther 〈◊〉 this cause onely must wee bâ—… carefull for the guarding watch â—…e heart but also for the lanâ—…ment and tendernes of the â—…t which howe easily it is diâ—…ted and disturbed cannot be â—…ed by any wordes For it is â—…out doubt one of the chiefe 〈◊〉 especiall miseries of men â—…e their hearts so hardly to be â—…llected gathered to them â—…so easily to be disseuered â—…earsed and yet they must laâ—…r by so many meanes before â—…y can obtaine a little Deuotiâ—… and that whatsoeuer is gotâ—…is so easily lost Wee see that â—…ke and many other meates 〈◊〉 so delicate dainty that the â—…y ayre doth taynt them and â—…ke theÌ„ vnsauery the vntemâ—…atenes of the ayre as some afâ—…me doth put a Lute or a harpe 〈◊〉 of tune much more greater â—…thout doubtis the tendernes daintines of mans heart and 〈◊〉 troubled for lesser cause Euâ—… as the sight of the eyes is hâ—… with a small thing the brighâ—… nes of a glasse is stained and oâ—… scured with a little breath soâ—… much lesser chaunce and a muâ—… lighter hurt is enough to dimâ—… the brightnes of our heart to daâ—… ken the eyes of our soule and 〈◊〉 disturb together with our Deuâ—… tion all our good affectionâ—… Therefore wee muste endeuoâ—… with great diligence and with 〈◊〉 our strength that wee very carâ—… fully and safely keepe a treasuâ—… so precious and which is so easilâ—… lost But if you shall aske me froâ—… what thinges the heart is to bâ—… kept I say especially from two 〈◊〉 that is from vaine cogitations 〈◊〉 inordinate affections From thesâ—… two it is meete that the heart beâ—… freâ—… and pure in which the holy â—…st shall dwell As Paynters â—…wonte first to mundifie and â—…elime the table in which they â—…t so also the table of our hart â—…st to be wiped and whited in â—…ch the image of God shall be â—…red and formed This is that â—…shing of the two tables which 〈◊〉 Lord commanded Moses to â—…e and square that with his â—…e hand hee might write the â—…ds of the law in them that â—…ight signifie that man must â—…difie polish and square the 〈◊〉 tables of his soule which â—…his Vnderstanding and his â—…l this of affections the other â—…ogitations that the Diuine â—…er which is the holy Spyrit 〈◊〉 paint and write in them ceâ—…all Wisedome â—…herefore it standeth the serâ—…t of God vpon to bee vigilant in this point for this is one of 〈◊〉 speciall differeÌ„ces which is foâ—… betweene the good and the 〈◊〉 for the heart of the wicked 〈◊〉 is as an open troden publick wâ—… which is shut neither night 〈◊〉 day but the heart of good mâ—… is as a garden well fenced and 〈◊〉 well carefullye sealed of whâ—… none drinketh besides God hiâ—… self The hart of good meÌ„ is liâ—… bed of Salomon which threesâ—… strong men guard of valiant 〈◊〉 of Israel all handling the sworâ—… and are expert in warre Sucâ—… one is the heart of good men 〈◊〉 with such diligence is safgardâ—… and on the contrary side the hâ—… of wicked men is like a vesâ—… without a couer into which 〈◊〉 leth any vncleannes wherforâ—… the law such a vessell is reproâ—… ted refused iudged vncleâ—… Neither is the heart onely 〈◊〉 soâ—…ly to be kept pure and cleane 〈◊〉 noysome hurtfull cogitaâ—…s but also from inordinate â—…ctions for there is not any â—…g more forcible to disturbe â—…uiet it then naturall passions â—…re loue hate mirth heauines â—…e hope desire wrath other 〈◊〉 vnto these â—…ese are the winds which tosse 〈◊〉 turmoile this sea these be the â—…des which obscure this heaâ—… these be the weights which â—…resse our spirit For it is cerâ—…e that passions with their coâ—…tions doe disturbe the heart 〈◊〉 their appetites doe disseuer 〈◊〉 distract it with their affectiâ—… doe captiuate it with their â—…turbations inordinate moâ—…s doe darken and blinde it â—…erefore euen as our fleshly 〈◊〉 cannot be hold the stars nor 〈◊〉 beauty of heauen when it is cloudy and ouercast so neythâ—… the eyes of our soules can contâ—… plate the eternall light when 〈◊〉 they are obscured with the clouâ—… and passions of this life Euen 〈◊〉 in cleere and pure water all oâ—… iectes are seene euen vnto tâ—… least sand which is in the boâ—… tome which cannot bee seene 〈◊〉 water troubled poluted so oâ—… soule doth cleerely know whâ—… shee hath in her selfe whâ—… she is quiet and calme but if tâ—… stormes of passions doe obscuâ—… and disturbe her then she neythâ—… seeth her self nor any other thiâ—… Therefore Augustine doth wisâ—… admonish that very circumspâ—… ly we looke to our selues least 〈◊〉 winges of our soles which 〈◊〉 affections and desires be distâ—… ned and besmeared with the liâ—… of earthly thinges whereby tâ—… may be disabled to fly to heauâ—… 〈◊〉 diuine things So we read of 〈◊〉 holy man that although hee â—…s a Bishop yet hee would not â—…angle himselfe neither with â—…tters of his Bishoppricke nor 〈◊〉 any other secular busines â—…ies fearing least by this â—…anes his heart should bee inâ—…ed and wrapped in the cogiâ—…ons of visible matters â—…r this cause we heere so greatâ—…ommend mortification the â—…deration and temperance of â—…ions For there is not any â—…g which so strongly doth â—…le our heart and captiuate it â—…uery one of those appetites 〈◊〉 especially that of loue which 〈◊〉 the roote of all and so doth â—…inere and rule ouer all the oâ—… none otherwise then the â—…e is wont to rule and raigne 〈◊〉 the branches For where â—…e is a superfluous loue of any thing foorth with it abhorreth 〈◊〉 contrary and desireth that it 〈◊〉 ueth and feareth least it looseâ—… it reioyceth when it is presenâ—… greeueth when it is absent anâ—… carefull that it be not endangâ—… red which is beloued it is troâ—… bled if it bee ill handled to bâ—… briefe after this maÌ„ner the whâ—… company of other passions 〈◊〉 march following whether soâ—… this captaine
◅ood alone with God Wherefore thou shalt doe a ◅hing right worth thy labour ◅f with all thy strength thou endeuourest that thou mayst alwayes haue with thee this presence and remembrance of the Lord for it shall much benefit and profit thee to consider that God is alwayes and euery where present not onely by his power and presence but also by his essence A King in all his territories is present by his power and in his pallace by his presence but by his essence he is no where but in that place which possesseth his body God after all these waies is present in euery place Which besides our faith this reason doth also prooue It is God that giueth to all creatures to bee and to liue God is the beginning and cause of all thinges But seeing that it is necessary that the cause be ioyned with the effect eyther by it selfe or by some vertue or influence it followeth that sithence God is the cause of all things that they are that hee is also ioyned vnto them giuing them to bee that they are and that not by some vertue or influence but by himselfe for in God there is that distinction of things which is in the creatures For whatsoeuer is in God is of God and therefore wheresoeuer ◅e willeth that somthing of him should be he is all that And because the Essence of thinges is the neerest vnto the things neither is any thing more inward in them it followeth that God is more in them then the thinges are in themselues What great thing is it then if thou hast God alwaies before thyne eyes who carrieth thee in hys armes who supporteth thee with his feete who gouerneth thee by his prouidence in whom by whom thou liuest hast thy being Remēber that he alwaies assisteth thy soule as the creature and gouernour who preserueth thee in thine Essence neither is he content that he assisteth thee as thy creator and preseruer but also hee is present with thee as thy iustifier bestowing vpon thee grace loue and many holy inspirations desires Let him be the witnes of thy life let him be the companion of thy pilgrymage commit vnto him part of thy busines commend thy selfe vnto him in all thy perils and dangers in the night talke with him in thy sleep and with him awake in the morning Sometymes contemplate him as a glorious God among his Angels in heauen sometimes as a mortall man among men conuersant vpon the earth now in the bosome of his Father now in the armes of his mother a little after wayte vpon him flying into Egipt thence returne again with him out of Egipt somtimes ioyne thy selfe vnto him praying in the Garden somtimes followe him to the Mount euen of Caluary neyther forsake hym hanginge on the Crosse. When thou sittest downe at the Table let his Gall and Vineger bee the sauce of thy meate and let the Fountayne of the bloode flowing from his most Noble and glorious breast bee the cup out of which thou drynkest When thou goest to bed imagine thy bed to bee his Crosse and thy Pillow his Crowne of Thornes when thou puttest off or on thy cloathes meditate with what great ignominye Chryste in his passion was sometymes arrayed and sometymes spoyled of his garmentes This is with those holy Virgins to followe the Lambe whether soeuer hee goeth by thys meanes thou mayest bee be a Disciple of Christ alwayes remaine in his companye In all these thinges alwayes talke with him with hūble speeches full of loue so he wil haue him self delt with who for the greatnes of his Maiesty ought worthily to be feared and for his goodnes exceedingly to be loued Although thou be busied with some manuall labour or with any other busines yet for this thou must not omit nor intermit this holy exercise For the Lord hath giuen this aptnes and promptnes to our heartes that in a moment they may be turned vnto him albeit the body remain occupyed in an externall worke none otherwaies then an handmayde who worketh in y e presence of a Queen she standeth before her Lady with great grauitye with presentnes of minde and orderly composition of body making neither losse nor delay in her worke that one busines hindreth not another so also our heart with due reuerence and attention may be lifted vp to that maiestye which filleth heauen earth not omitting norneglecting any of those thinges it doth Neither only when a man doth attend vpon any manuall labour but also when he speaketh studyeth or is busied c. he may somtimes haue his heart attentiue to his busines and yet neuertheles enter into the temple of his heart to worship the Lord withdraw himself from those things which his busines requires and speedily returne vnto GOD. Those holy creaturs are a figure of this which Ezechiel sawe cōming and going in the likenes of bright lightning wherby we vnderstand the swiftnes alacrity by which the righteous ought to be turned vnto the Lord whē as vpon some godly religious occasion they goe out of the closset of their deuotiō to succour and releeue their neighbour But if at any time a man shall linger loyter forget to returne vnto God he must be stirred vp with the spurs of attentiō and diligence by turning the reynes of his heart vnto God saying with the Prophet Returne O my soule into rest because the Lord hath blessed thee THE FIFT THING that stirreth vp Deuotion is the vse of short Prayers which in al places seasons are as dartes to be sent vnto God CHAP. VIII VVIthout doubt that man is exceding happy that knoweth well to obserue keep the precedent instruction and document But that no man may fayle in it it is most profitable in all places and seasons to vse those short succinct prayers of which Augustine speaketh The brethrē saith he are said to haue in Egipt oftē frequent prayers but those very short sodenly dartedforth least that erected and aduaunced vigilancy which is very necessary for him that prayeth vanish away through long delay and too much prolixitie Euen as they that inhabite the North partes of the world where the cold is vehemēt do keep within doores and in hot houses to defend themselues from the iniury and vntemperatenes of the weather but they that cannot do this come oftē to y e fire being somwhat warmed do returne againe to their labour so also the seruant of God liuing in this cold and miserable regiō of the world where charity is waxen key colde and iniquity doth rage abound must often repayre to the fire of prayer that he may grow warme He is truly happy to whome it is giuen alwayes to sit in that hot-house of which the Prophet speaketh And he shal be as one that it is hid from the wind couered from the tempest But let him that cannot haue this often come to
this Diuine fire that hee may defend him selfe from windes and from the intollerable ycenes of the frozen region of this world Hetherto belong these short succinct Prayers which for this cause are called darting because as it were are the darts of a louing soule which with great celerity are shot forth and do wound the heart of God by force of which the soule is stirred vp and is more enflamed with the loue of God Very many versès of Dauid are profitable conducent vnto this purpose which a man ought alwaies to haue in readines that by them he may be lifted vp vnto God not alwaies after the same manner least the assiduity of the same wordes breed wearines but with all variety of affections which the holy Ghost doth stirre and rayse vp in his soule for hee shall finde conuenient and meete verses for all these in this heauenly seminary of Psalmes Sometimes he may lift vp his heart by the affection of repentance and desire of remission of sinnes by these wordes Turne away thy face O Lord from my sinnes and put away allmine iniquitities Erect in me a cleane hart O God and renue a right spirit within me Sometimes he may say with the affection of thankfulnes My soule praise thou the Lord and forget not all his benefites Sometimes hee may say with the affection of Loue and Charitye I will loue thee deerely O Lord my strength The Lord is my rocke my fortresse hee that deliuereth me my God my strength in him will I trust As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come appeere before the presence of God My teares haue beene my meate day night while they daylye say vnto me where is thy God Afterwards being inflamed with the loue of eternal happines let him crye O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the courtes of the Lord. Saint Hierome writeth in a certaine Epistle that the Fathers of Egipt had wont to haue very often in their mouthes a short verse of the same Prophet and to say O that I had wings like a doue then wold I fly away rest Somtimes with a confession of his owne misery a desire of the diuine grace let him cal Incline thine eare O Lord heare me for I am poore needy And to cōclude let this breefe verse be very often in our speeches conferences O God hast thee to deliuer me make hast to help me O Lord. In like manner let the times places businesses which we attend and whatsoeuer we see or heare minister occasiō by other meanes and affections to lift vp our harts vnto God for he that loueth God truly be holdeth God in al things thinketh that al things doe inuite him vnto his loue In the morning the chirping harmony of birds in the night silence quiet calmnes inuite vs to praise the Lord. In our eating the grace which is bestowed vpō our meates for our satisfying when in the morning wee arise the grace which hath kept vs in our sleep that wee are refreshed with it the beauty of the Sunne and starres and the decking embellishment of the fieldes doe intimate insinuate vnto vs the prouidence beautie of our Creator and the misery calamity of other creatures doth witnes and testifie vnto vs the diuine grace which God vseth in freeing and deliuering them When the clocke giueth a signe of the passed hower let vs call to mind the hower of our death also that hower in which God vouchsafed to dye for vs let vs read meditate on those words which a holy Father teacheth saying Blessed be the houre in which my Lord Iesus Christ was born dyed for me So oftē as any temptation doth assaile vs or any impure or hurtfull thought doth enter into vs praier is very necessary to cast it out of our harts In like manner as often as we enterprize and vndertake to doe any thing wherein we feare that wee shall find contradictions hindrances or dread new occasions of daungers it behooueth vs to defence and arme our selues with the weapons of Prayer When we at any time goe out of our doores when we are to haue busines with a wrangling a contentious mā or to deale in any matter of great moment consequence when wee come to a banket wherein there is danger of sinning eyther through gluttony or too much talke in these and suth like matters a great preparation of Prayer is to be sent before By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God of all things we shall receiue fruite and at all times haue occasion to pray This is that continuall exercise to the which the Apostleinuiteth vs saying Touching admonishing your own selues in Psalmes hymmes spiritual songs singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This exercise very much helpeth to Deuotion for it is as the watchman keeper of the house watching that none beside God enter to take possession of y e soule It is profitable also to preserue the heate of Deuotion hence it is that they that are freequent in this consideration doe very easily call vnto them their minds gather together their sences and spirits when they are to pray For what other cause doest thou think there is that one forth with at the beginning of prayer doth enioy tranquility and peace of minde an other scarcely aftermany houres after long praier can quiet his heart make it peace able The cause is obuious common because the one hath his heart gathered vnto him warmed with these short succinct prayers the other through forgetfulnes of God is waxen key cold therefore the one sooner waxeth hot the other later Wee see this in a fornace which if it be wel heated in y e morning is kept hot all the day after with a little fire but if it grow stone colde againe it requires a great deale of fire before it be thorowly heated again so it is necessary that they doe that will be deuout that this diuine heate may be preserued in their hearts vnlesse they will vndergoe new troubles in heating them so often as they goe to pray For the Deuoton of our heart is as heate in water or in yron which naturally is cold but accidentally hot for when it is taken frō the fire of which it was made hot foorth with it returneth to his former and proper estate condition He therefore that would alwaies keep yron hot it behooueth him either alwaies to
keep it in the fire or often to put it into y e fire that so the external heat may be kept in it the same diligence is necessary in the nourishing and warming of our hearts THE SIXT THING that encreaseth deuotion is the reading of deuout profitable books CHAP. IX THe Deuout reading of spirituall bookes is very conducent and much auayleth to this keeping purity of y e hart for as Bernard saith our heart is like a mill which neuer resteth but alwaies grindeth that which is cast into it if it be wheate it grindeth wheate if barly it grindeth barly Therefore it is profitable to be busied occupied in the reading of holy and sacred bookes that when it doth cōsider meditate vpon any thing it may meditate vpon things which it is busied occupied in For this cause Saint Hierome in all his Epistles doth so much commend the reading of the holy Scripture but especially in that which he writ to the Virgin Demetria in the beginning whereof he saith thus Thou sacred Virgin alwaies haue this care And let it dayly be thy foode and fare That thou nourish thy minde and feede thy soule with the holy reading of the sacred Scriptures and not suffer the seedes of tares and darnell to fall into the good ground of thine heart In the end of the same Epistle hee doth repeate the foresaid counsel saying I ioyne the end to the beginning neyther am I content once to haue admonished thee loue the holy Scriptures and Wisedome will loue thee loue her and shee will preserue thee honor her and she will embrace thee THE SEAVENTH thing that begetteh Deuotion is the keeping of the senses CHAP. X. THe keeping of the senses shall very much help to the keeping of the heart for these be as it were the gates of the Citty by which all things enter in go out he therfore that keepeth wel these gates vnto him all thinges shal be in safety It is needful therfore that one keeper watchmā be set ouer the eyes another ouer the eares a third ouer y e mouth for by these three gates all wares and Marchandize whatsoeuer is in the world is caried into the soule and exported out of it So that a deuout man ought to bee deafe dum and blind as the holy Fathers in Egipt were wont to say For the gates of these senses being shut the soule will alwaies be pure and prepared to the contemplation of heauenly thinges For a man must sometimes of necessity heare see those things which are the causes of distraction and perturbation wherefore let him so heare and see outward things that they doe not contaminate his heart The seruant of God ought to haue his heart as a strong wall and as a ship well built soundly ioynted and surely pitched which easily repelleth the billowing waues and albeit couered with them yet neyther admitteth nor receiueth any into her womb It may be to figure out this God commaunded Noah to to make his Arke bowing vawted to pitch it well within and without for such an one ought to be the arke of our hart that in the midst of the waters in the tempestuous deluge of this world it may be secure admit no waters of iniquity They that keep their hearts after this manner are alwaies peaceable of a present mind deuout but they that open the gates to al winds and admit all affections hurly burlies of this world in the time of praier they are distracted with many contentions warres disturbed troublesome cogitations It hapneth vnto these as to those who go to parle confer with a Prince with a stomacke loaden ouercharged with grosse and vndigestible meates who in the midst of their speech doe filthily vomitte foorth what they haue greedily deuoured so these also in the fittest most conuenient time of praier talking with God do belch foorth the garlicke and onions of Egipt that is cogitations and businesses of the world of which their hearts are ful Such in vaine doe expect fruite of their paryers for that curse of the Patriarke is proper vnto them saying Thou wast light as water thou shalt not be excellent For they haue a heart so light and powred foorth busied with externall matters that they so much the lesse increase within as they are powred foorth about outward things Such are they that whole daies together walke abroad to see lofty buildings sumptuous houses magnificent temples such like thinges who are desirous to see faire and beautiful sights to heare news for they return to y e houses of their harts ful of wind empty of Deuotiō These as they are wandring vnstable in their soules so also are they in their bodies for they can scarely abide one moment in one place but run vp down frō one place to another whē they haue not whether to goe they folow whether y e winde leads them seeking if they may find any thing abroad to delight them because within thē they haue lost true delight ioy It hapneth also often times that in such like wayes the deuill is their leader guid and doth lead them as he in times past led Dinah into vnhonest places where they do not only lose their deuotion but also their chastity innocency Therfore it is needfull that we eschew all these distractions perturbatiōs that all y e strēgth of our souls being gathred together we may haue greater fortitude to seek for y e chiefest good for it is writtē The lord building vp Ierusalem doth gather together the dispersed of Israel But amongst all the owtward members the tongue is especially to bee kept for it is as Bernard saith a small member but vnlesse thou take heed vnto it a great euil little and narrow saith he it is but an instrument most fit to euacuate and emptie the heart It cannot be spoken how soone and easilye the iuyce of deuotion fadeth and vanisheth away when the mouth is opened to speake superfluous things albeit they be good Therfore it is very well spoken of a certaine D◅ctor as sweet water standing in an open vessell hauing no couer dooth forthwith loose the sweetnes and grace of the sent so the sweet and precious oyntment of deuotion dooth loose all the vertue and efficacye when the mouth is loosed dissolute that is when the tongue doth lauish superabound in too much talke and prattle Therfore it is best to be silent◅ and if at anye time it be needful to speake yet speedily with the Dove returne into the Arke least thou perish in the Deluge of wordes And although moderation bee necessarye for all yet it is more to be obserued of women then of men but especiallye of Virgins whose chiefest ornament is shamfastnes and silence both beeing the keepers and preseruers of chastitye Wherefore Saint Ambrose verye well admonisheth a Virgin
vertue of his merits least we at anytime cast away the hope of the Diuine mercy whether it be in great sinnes or in little Saint Iohn doth cherish this hope when he saith My babes these thinges write I vnto you that ye sinne not and if any man sinne wee haue an Aduocate with the Father Iesus Christe the Iust. And he is the reconcilation for our sinnes and not for ours onely but also for the sinnes of the whole world What diffidence and distrust can then hurte or annoye thee being shadowed with these winges and couered with the merites of so greate an intercessour All the sinnes in the worlde if they bee compared with the merites of Christ are nothing else but a little light chaffe cast into the fire Why then dooest thou discourage thy selfe seeing that such satisfaction and so great merits are so liberally and freely offered vnto thee Thou wilt saye because I offende euery day and euerye ◅ower neyther doe I at anye time amend my selfe Tell me ◅f Christ should dayly suffer for thy sinnes which thou daylye committest is there any reason that thou shouldst dispaire Thou wilt aunsweare Noe Therefore assuredly perswade thy selfe that that death so long agoe performed is no lesse profitable theu if it weredayly offered for the Apostle sayth that that high Priest by one oblation whych hee offered vppon the Crosse hath clensed and sanctified vs for euer he hath left that in hys Sacrifice for vs that it may bee a perpetuall medicine and treasure vnto vs. Thou wilt obiect againe and say I offend and sinne dayly albeit God dayly powreth and heapeth his blessings and graces vppon mee therefore I cannot but distrust and fall from hope I tell thee in veritye and truth that as nothing can bee found that doth more manyfest the malitiousnesse of man then that manner of multiplying sinnes when as the Diuine benefittes are incessantly powred vpō him so also there is nothing founde wherein the greatnesse of the Diuine goodnesse doth more appeare then in this that God doth without ceasing showre downe his benefittes vpon him that blusheth not without ceasing to offend him Our sinnes sayth Paule doe manyfest the Diuine goodnesse for neyther in Heauen nor in Earth nor among Fowles nor Fishes neyther in Hearbes nor Flowers doth the Noblenesse ◅nd brightnesse of the bowels ◅nd mercy of God more excel◅entlye shyne then in thys that hee suffereth and forgiueth sinnes For if wisely and prudentlye thou knowest to vse the daungerous and pernitious taste of sinne as some poyson thou mayest make a medicine of it by ascending vp from it to that supreme goodnes which with so great benignity suffereth thy sinnes albeit they are so many and so great that thou who committest them art not able to beare them and although thou art wearye in bearing them yet God is not wearye in pardoninge of them Therefore let the bitter pilles bee gilded ouer with the honnye of this consideration that the too much bitternesse which is in them may not bee tasted Which if it be done thou shalt manytimes tast greater sweetnes by the consideration of this goodnes then bitternesse by the meditation of thine owne wickednes Wherefore in this case thou must doe that which a faithfull seruant doth who albeit he be rude and negligent yet he hath a good and gratious Lorde if he commit a fault on the one side he beginneth to tremble for his offence but on the other side he remembreth that hee hath a Lord full of clemency who so often hath pardoned his offences thereupon he hopeth that with the same clemency he was woont to forgiue his former trespasses he will also now winke at these present Therfore when he doth call to minde these things he turneth the feare and griefe which the memorye of his sins brought forth into ioy which he feeleth by the consideration of the goodnes of his Lord. Thy consideration ought to bee like this as often as too much sorrow for thy sinnes doth afflict and oppresse thee for thou doing this of poyson thou shalt make for thy selfe a preseruatiue and a remedy against poyson and thou shalt pul out the eies of thine enemy and kill him with his own sword and thou shalt take occasion of greater strength and courage of those same things which were woont to bee the causes of greater feare and trembling If thou draw thy water thorow this channell thou shalt water two excellent vertues charity and humility whilest of the sinne into which thou diddest fall thou takest occasion to humble thy selfe more manifestly acknowledging thine owne misery and to loue him with a more ardent loue vpon whose goodnes thou doest so greatly trust certainly perswadest thy selfe that he will pardon and forgiue thy sins Furthermore we are to know that there are two kinde of sins greatly differing betweene themselues For there be some that sin vnwillinglye against their purpose and deliberation of very weakenesse or negligence or of the inclination and euill habit which remaineth in the soule oftentimes drawing a man vnto euil before he be aware Others are of a larger conscience who if they abstaine from grosse and hainous sinnes they make no conscience of those that be smaller neyther haue they any purpose to auoyde thē but they will eat drink walk and talke that they maye spend and passe away the time by which things they consume much time vnprofitably and often fall into many sins which can very hardly be auoided in so great security idlenes of minde These as long as they continue in this minde shall neuer attaine remission of sins for they haue no true purpose to leade an vpright life but rather to continue in dissolute liuing It cannot be denied but that such like men liue in great daunger for he that hath not a good and true purpose to preuaile and ouercome all sinnes he liueth in great daunger of damnation For euen as he that lieth in the midst of a swift riuer if he doth not labour to take fast footing and raise vp his body is in daunger to bee borne downe and swallowed vp of the water so in this spirituall life which is like a deepe dangerous riuer he liueth in manye ieopardies of falling who with tooth and naile doeth not labour ◅o profit and goe forwarde in it They that offende after the first maner that is as we haue saide either of forgetfulnesse or of lack of good heede taking these more easily returne vnto themselues obtaine pardon for it is not in ◅he power of man although hee ◅e perfect to eschewe and auoid all kinde of sinnes for as the wiseman saith the righteous man fal◅eth seuen times in a day and so of◅en riseth againe And Saint Augustine saith Not the holiest man ◅s without sinne neyther for this doth he leaue to be a righteous a holy man seeing that in his affection purpose he preserueth and retaineth sanctity The Apostle willing
vice of Curiosity CHAP. XXIIII THE vice of curiosity doeth also very much hurt deuotiâ—… which many waies may bee â—…mmitted For it is a certaine â—…de of curiosity which desireth â—…prie into the workes the life â—…d conuersation of other men â—…ich besides that it burdeneth â—…e heart with vaine thoughts â—…gitations it also enwrappeth â—…n manifolde imaginations and desires taketh away the peace and quietnesse of the conscience This vice is wont to be proper vnto idle men who when they haue no busines of their own they busy themselues with the sayings and doings of others There is an other kinde of curiositye proper vnto the vnderstanding and peculiarly belongeth vnto them who of an only and sole desire to know doe reade profane Histories and heathen bookes and vnprofitable Antiquities c. In like sort they also may be called curious after the same maner who apply their mindes to reade graue and learned Authors and yet not with this intent that by them they maye gaine vnto themselues truâ—… wisedome but by the same curiosity onely seeke for Arte Eâ—… loquence and the pompe glory of wordes or some elegant or curious sentence which they may boast of and vainely recite before others reseruing by them no manner of profit vnto themselues Of these saith the Wiseman The heart of a foole is like a broken vessell he can keepe no knowledge whiles he liueth Surelye this is a most manifest signe and token of a disordered wit and of an inordinate soule For as Saint Augustine saieth It is an argument of a good wit and of a noble and generous spirite not to loue wordes in wordes but the truth that is couched in â—…hem Furthermore there is a certaine â—…ther curiosity which is an inâ—…rdinate desire of manye who â—…ould haue all that belongs vnto â—…eÌ„ to be too exquisite elaborate â—…o compt and piked as well in their houses as in their apparell householde stuffe bookes pictures and such like ornamentes which cannot be desired nor preserued without great diligence And when they are done otherwaies then we would it cannot be but that they displease vs and vexe our mindes and bring vs to that point that we straight thinke either of their making away or of new repayring embellishing theÌ„ Wherby the peace and quiet of the coÌ„science is loste and the man iâ—… wholy drowned in vanity It 〈◊〉 not to be doubted but that thâ—… is a very great hinderance vntâ—… deuotion Fot it requireth 〈◊〉 minde altogether quiet and frâ—… from all impediments The Deuill knowing this in pediment to bee so great doâ—… bende all his strength as a câ—…taine Doctour saith to ensnare all men of whatsoeuer age and estate in this vice the layety by soliciting and prouoking them to settle their chiefest care vpon the finding out bringing in of new and outlandish kindes of apparel householde stuffe and such like things The clergie and learned that they endeuor themselues to haue their temples churches colledges houses and other ornaments curious and pretious and this he doth vnder a shew of godlinesse whilest hee perswadeth them that the seruants of God doe deserue all thinges and that they are woorthy of all honour and therefore that it is not viciâ—…ous nor vncomely to build sumpâ—…uous houses to erect proude and â—…tately pallaces that they may â—…dwell in them with mirth and â—…oye Such men haue eyther not read or haue ill obserued the whole some doctrines of holy spirituall men for the true seruants of God doe little esteeme these thinges yea they doe despise them and flie from them as from thinges which neyther can bee gotten nor preserued without distraction of heart and losse of time which two are most contrary vnto the exercise of Deuotion For as Deuotion is a very delicate thing so it is obscured and lost by a light and little matter For if the morning Sun beames did hinder the contemplation of Saint Anthony howe much more shall the vnquiet cogitations of seeking and keeping earthlye goods hurte which haue well feathered winges swiftely to flye out of our sight For this cause Euangelicall pouerty is much to be commended which at one blow cutteth off all this vaine curiositie after his example who when he was Lorde of all creatures had none other bedde when he was borne but a harde cratch nor none other house but the common stable THE NINTH IMPEdiment is if good exercises be interrupted and broken off CHAP. XXV IN like manner it is a great and a very vsuall impediment vnto Deuotion oftentimes to interrupt and break off the threed of good exercises without a lawefull cause For wee must know that among all the miseries of mans heart one of the chiefest is that as it is prompt and inclined to all euill so it is remisse and slowe vnto any good For in euill no other thing is required to inflame our heart yea and our bodye too but a light and small thought which by and by vanisheth awaie but for a good affection as Deuotion is wee must search heauen and earth and desire ayde of all thinges which are giuen vnto vs of God Of man it is saide That he is a winde that passeth and commeth not againe For with great facility he goeth after vanities and corruptible thinges but he returneth not againe from them without great difficultie Certainely if men would ponder with reason all their miseries they should feele none greater nor admire any more Therfore wee must labour with al our strength that Deuotion may be preserued for as it is a very easie matter to loose it so it is a most difficult thing to recouer it being lost Wherefore not without cause we say that it is a great impediment in this busines if the threed of good exercises be broke of For when as man would afterwardes returne vnto himselfe hee findeth himselfe so vnapt and so vnfit for Deuotion as if he had neuer had it or that he had onely saluted it at the doore and very entrance For that happeneth vnto him which we reade in â—…imes past happened to Saint Peâ—…er when he saide Maister we â—…aue trauelled all night and haue â—…aken nothing The same thing â—…appeneth vnto them who are negligent in this exercise as Saint Barnarde saieth very well in these woordes Howe long wilt thou lifte vppe thine heart in prayer and lifte it vp in vaine Howe long wilt thou moue thy selfe but not any whit the forwarder Howe long wilt thou endeuour thy selfe but to noe purpose Doest thou labour and not bring foorth Doest thou make triall and neuer a whit the better And wheresoeuer thou beginnest doest thou there leaue off And in thine assâ—…ye doest thou faint All this difficulty hence ariseth because the exercise of Deuotion is intermitted therfore thy hart is vvaxen colde and therefore by the iust iudgement of God this punishment is inflicted vppon thee that thou being admonished by this punishment for thine abuse of grace
receaued thou mayest more warilye preserue it being recouered againe Salomon excellentlye teacheth this by a notable similitude If the iron saieth he be blunte and one hath not whet the edge hee must then put to more strength and after labour wisedome will followe Which words albeit they haue sundrye meanings and may bee applyed to diuers things yet most fitly they are vnderstoode of the study of Deuotion and of the holy Scriptures of which Saint Hierome also doeth expound them For experience it selfe teacheth that 〈◊〉 a man hath at any time lost the vse of Deuotion and the feruour of the spirite what great trouâ—…le hee hath before he can againe recouer them which when â—…ee hath eftesoones receaued let him be thorowly and for euer admonished that most diligently he preserue so great benefits and blessings least vnluckily hee againe relapse into the like misfortune Furthermore as the interrupting of this exercise doeth very much hinder Deuotion so on the other side the continuall vse of it is very conducent to the attayning of it The tree that is watered in due season doth encrease and bringeth forth fruit The childe that hath milk and breasts ready to giue it sucke when it desireth groweth and waxeth bigger A student in the liberall sciences if he often repeate his lecture and diligently frequent the schoole of his Mayster in a shorte time commeth to the perfection of the Artes hee studieth so on the contraâ—…y part hee that often and much intermitteth and breaketh off his study eyther very late or neuer becometh learned For when after a certaine time he returneth againe to his study hee hath forgotten those thinges which before he had learned and so still in beginning hee consumeth his age and spendeth his time It is true that when the delay and intermission is short or for some godly lawfull cause that God doth sooner restore that was lost Hence it is that a faithfull and an obedient seruant sometimes feeleth his praier doubled after that he hath performed his obedience But this is without controuersie that the perfect in this intermission walk with lesser daunger then those that are yong beginners for these are those that are of the poorer sort and are more hungry if they labour not euery day they haue not to eate But those that are richer more perfect alwaies haue substance in themselues by which they can for a time continue theyr estate albeit they gaine no further matter Therefore I thinke that this is one of the cheefe differences betweene the perfect and vnperfect to wit that the perfect are as trees planted in a moyst and fruiteful ground which although they be not watered by the space of certain daies yet they preserue their greenenes and bring foorth fruite but the vnperfect are like trees standing in a dry and sandy earth vpon which if water be not dayly powred all the beauty and strength which they had perisheth whereby it manifestly appeareth that they wanted sap moisture within theÌ„ Of this sort at this day is the greater part of those y â— be Deuout but the former sort are very few and scarce Therfore let him that is desirous of Deuotition continue perseuere in religious godly exercises let him compose his life after the manner of a wel ordred clocke doing all things in due time and labouring as much as lyes in him that the threed continuance of deuotion be not broke off THE TENTH IMPEdiment consisteth in delicates and in too much meate and drinke CHAP. XXVI FVrthermore another impediment in this way is very notoâ—…ious which coÌ„sistethin too much delicacy in superfluous meat drink Therefore in the Scriptures Fasting and Prayer as two brethren are alwaies ioyned together and for the same cause the holy Fathers who hid themselues in the wildernes that they might giue themselues to conteÌ„plation were so austere in theyr fastes and abstinence For wee see that as corporall fasting doth lift vp the spirit to God so on the other side superfluity of meate drink doth cast it downe hindreth the course The reason is because to lift vp the spirit to contemplate that eternal light and to order and dispose it for the receipt of y e influences and splendors of that light is a thing so hard and so supernaturall that as Augustine saith it is necessary that a man bring al his force and strength together that hee may vse it in this ascending if he will thither come whither he endeâ—…oureth For such an high and sublime â—…scention requireth a light and â—…imble slender man and free froÌ„â—…ll heauines that may pull him â—…ownwards Superfluity of meat â—…nd drinke is contrary to his slenâ—…ernes and nimblenes which not â—…y one way but by diuers doth â—…inder this ascending First because a great part of the â—…owers of the soule are occupyed 〈◊〉 the worke of digestion whereâ—… nature her selfe performeth as 〈◊〉 were her taske and commaunâ—…th all the powers and faculties 〈◊〉 doe their office and duety â—…ence it is that men after they â—…ue well eate and drunke are â—…auier and more sleepy more â—…fit and vnapt for any study of â—…nsideration or deuotion Secondly because fumes and vapours as out of a seething pot ascend to the braine wherein is the seate of that faculty which hath the cheefest part in the actions of contemplation and obscureth all that part as it were with a darke cloude and hindreth the operation of that faculty and coÌ„sequently the operation of thâ—… vnderstanding Hence that sentence of the Greekes sprung which Saint Hierome citeth in 〈◊〉 certaine Epistle A full belly begetteth not a nimble spirit Thâ—… contrary is written of Iulius Câ—…sar that he came sober and fasâ—…ing to the Romane Empire bâ—… which kinde of speaking is signâ—…fied that with great aduisednes 〈◊〉 wisedom he set his hand to thâ—… busines For this is proper and pâ—…culiar vnto men that are sober 〈◊〉 fasting Thirdly because we naturaâ—… â—…e that the taking of too much â—…eate and drinke doth sollicite â—…e hart of man vnto vain things â—…at is to prattle fable geere â—…ort play and such like For as â—…e spirit when it is full of Deâ—…otion doth inuite the heart to â—…irituall and diuine thinges so â—…e body being full of meate doth â—…aw and hale the same vnto corâ—…rall vaine matter Hetherto â—…aketh that of Gregorie Of the â—…turity and fulnes of the body aâ—…eth vaine ioy trifling babling â—…nality a grosse and dull vnâ—…rstanding and such like By â—…ich wordes it appeareth how â—…tfull this vice is vnto him who â—…steneth to this ende which 〈◊〉 propose in this booke and â—…traryewise howe profitable 〈◊〉 opposite vertue is to wit â—…ting and temperance Chrisostome doth also accorde with him Fasting sayth he doth bring foorth light and nimble feathers that the soule may bee carried a loft and coÌ„template the highest thinges and that it may be superiour to all pleasures and to
himselfe for the one know◅dge without y e other is not sufficient it is needfull that there be two seasons assigned for these two knowledges one in which man may know by experience his owne miserie the other in which by the same experience hee may learne to know the diuine mercy that by this knowledge hee may be more lifted vp to the loue of God by the other that he may more basely account of himselfe By this it is manyfest how greeuously they erre who relinquishe◅ their exercise and vtterly cast it off when as by and by they finde not diuine consolations when they seeke for them when they desire them It is monstrous and shamefu◅ that any one should wishe tha◅ God should bee pinned to h◅ sleeue and bound to him wit◅ a chayne that so often as h◅ list hee may pull him by the sleeue so that if hee bee not foorthwith present with him hee will seeke for him no more Worthyly did that holy widdow Iudith blame them who had set downe a time when God should help them in which time if he did not succour them they decreede to looke for his ayde no longer Who are you saith she that haue tempted God this manner of dealing is not the way to procure mercy but rather to prouoke anger kindle furie Doe you appoint a time for the mercy of the Lord and set downe a day when he should deliuer you They are worthye of the ◅ame reprehention who present◅y would finde God as soone as ◅hey seeke for him and vnlesse foorthwith they finde him by by they dispaire neyther vouchsafe they to seeke for him any further WHAT A MAN ought to doe when as the current of the diuine consolations is stayed CHAP. XXXI VVHen as thou seest thy selfe destitute of diuine consolations thou must not intermit nor breake off thine accustomed exercise of prayer albeit it seeme vnsauery vnto thee Yea then thou must come before the presence of the Lord as one guilty and culpable to examine and with great diligence to search thine owne conscience and to make inquisition whether it bee thy fault that thou hast lost the cōforts of the holy Ghost Which if thou findest to be so cast thy selfe humbly before his feet with that holy sinner feare with the Publican to lift vp thine eyes to heauen cast thy selfe vpon the bowels of his infinite loue beseech him with great trust confidēce that he wold pardon thee shew thee the riches of his mestimable patience mercy as well in expecting as in pardoning him of whome so often hee hath been prouoked to anger If thou wilt doe this thou shalt extract and drawe fruite out of thy drynesse yea out of thine offence ◅hereby taking occasion to ◅aumble thy selfe whylst thou ◅eest the greatnesse of thy ◅innes and further cause of greater loue to God whilst thou seest how many and howe great sinnes he hath forgiuen thee And also thou shalt be more wary and circumspect afterwardes that thou sleep not or be secure in the fight when it goweth on for this is the vsuall and common commoditity which the righteous receiue by their fals And although in thine exer◅ cises thou feelest no sweetnes yet thou must not abstaine from thē for it is not necessary that it shuld alwaies be sweet which is profitable for oftentimes the contrary hapneth What shall become of the sic◅ and weake if they wholy abstain◅ from meate because they find◅ no sauour in it it is requisite tha◅ somtimes they eat without taste◅ that by little and little togethe◅ with their helth they may recoue◅ their taste This experience teacheth that a man as often as he continueth in prayer with some attentiuenes and diligence doing that little he can that at length he goeth away ioyfull full of consolation seeing that little he did for his part and vnderstanding that he can doe much before the Lord who doth all that he can although it be but little That poore Widdowe cast no more into the treasurie but two mites and yet by the sentence of Christ she is extolled aboue al the rich who cast in much more For the Lord respecteth not the quantity of the gift offered but especially the ability and ◅vill of the giuer He giueth much who desireth to giue enough who giueth that he hath who keepeth ◅othing to himself who omitteth ◅othing that lyeth in him What great matter is it to pray when many consolations are present euery worldly man can doe this It is a hard thing when the deuotion is small then to powre foorth longer prayers to haue greater humility patience perseuerance in good workes The cheefest commendation of a Pilot of a ship is not in that he know eth well to guide his vessel when the sea is calme but when a tempest approacheth then to know how to giue saile how to take it in how to guide the sterne how to man his ship howe to conquer fortune by diligence an◅ by arte to ouercome the fury o◅ the wind this is praise worthy i◅ deed Secondly it is necessary th◅ at that time there bee great◅ feare and diligence in thee the at other times for then we must stand vpon our watch and vpon our court of guarde our words workes thoughts and whatsoeuer is ours is then to be examined and searched into For because spirituall ioy doth then fayle vs which in this our Nauigation is the chiefest oare it is to be supplyed with diligence and attention although this also be grace and that not the least When thou seest thy selfe in this estate thou must looke as Saint Bernarde sayth whether the sentinelles which did keepe thee doe sleep ◅or whether the wall is fallen ◅downe which did defend thee ◅or then all thy hope is to be pla◅ed in thy weapons For then the wall will not de◅ende thee but thy weapons ◅nd thy skill in fighting O how great is the glory of that soule which defendeth her selfe without a shield fighteth without weapons is strong without fortitude and fighting onely receiueth strength without help Among all the valiantes and worthies of Dauid Benaiah is especially praysed who slew a Lion in the time of snow It is great glory to kill a Lion but much greater to kil him in winter time when the handes are benummed with colde so that they can scarcely brandish a swoorde Wherefore when the soule is altogether colde and frozen neyther feeleth any heate of charitye in her yet if shee at that time fight valiantly with the roaring Lyon and ouercome him is she◅ not worthy to be numbred wit◅ the valiants of Dauid that is wit◅ the worthies of Iesus Christ There is no greater praise in this ◅orlde then to imitate the ver◅es of our Sauiour but among ◅is vertues it is reckoned a chiefe ◅ne that he bare those things ◅hich he suffered hauing not the ◅ast comfort in the inferiour part ◅f his
former exercise and let him expect with patience the visitation of the lord who is not wont to be slow But that this may be vnderstood the better wee must obserue in this place that our heart is like a morish fenny lake which doth send foorth many grosse vapours by which it doeth so darken the ayre that scarce any thing can be seene cleerely in it but when the Sun ariseth by little and little those vapours are dissolued and vanish away and the heauen becommeth faire and cleere Ouâ—… heart is of the same nature anâ—… must haue the same remedy to dissipate and disseuer the cloudes and mists of cogitations proceeding from it Therefore it is very profitable counsell that we doe not forthwith discourage our selues when these grosse fogges and mistes do appeare but that we be patient and long suffering for by little little the heate of Deuotion will â—…arise in our soule which when it â—…s entred in it will dissolue the fogges and mistes of cogitations â—…nd will make the heauen of our â—…eart cleare and faire Which beâ—…ng done tranquillity will ensue â—…nd quietnes and rest from al forâ—…er labour They that dispatch â—…eir busines after this manner do â—…ot feele in it any plague or puâ—…ishment but rather peace and â—…reat coÌ„solation neither do they â—…efuse to returne vnto prayer againe as the former doe but scarcely one praier being ended they forthwith thinke of another and at the first occasion they returne vnto it as to a thing of great plesure other busines being either left alone or speedily dispatched for it is written They that eat me shall haue the more hunger and they that drinke me shal thirst the more This then is the reason why some flie the labors of praier as a thing trouble some and tedious and others perseuere in it as in a thing delightfull and pleasant which they very well know who haue learned that by experience which in this place we haue taught OF THE THIRD TEMPtation to wit of the cogitations of blasphemy and infidelitie CHAP. XXXIIII THere are also other cogitations more daungerous and more importunate then the former which especially are wont â—…o set vpon those who first enter â—…nto this way and they be the cogitations of infidelity and blasphemy For carnalmen whose cogitations desires are wholy carâ—…al albeit they be conuerted vnto â—…he Lord yet by by they cannot â—…orget the figures and similitudes â—…f those things which they haue â—…eene in the world For as Rachell when she went out of her couÌ„try tooke away with her the idols of her fathers house so these albe it they goe out of the world doe yet carry with them the images figures of the world and when they giue themselues to the contemplation of spirituall thinges foorth with carnall and worldly matters doe represent themselus vnto them There be some that are so scandalized by this temptation anâ—… do receaue so great hurt by it thaâ—… they suppose theÌ„selues to be castâ—… awayes and that they are vtterlâ—… reprobated of God seeing them selues to bee impugned and aâ—… saulted with so horrible and feaâ—… full temptations and now anâ—… then to bee ouer come by them and this is without doubt a vâ—… ry great errour For by hoâ—… much a man is further off froâ—… consenting vnto this temptatiâ—… â—…or taking delight in it by so much â—…s he further off from the fault for â—…ll the danger of this temptation â—…s placed in the delight and conâ—…enting to it Therefore it is not a signe of â—…eprobation but these temptatiâ—…ns are naturall causes pursuing â—…hat estate in which man liueth â—…nd laying hold of the disposition â—…nd habit of mans heart We see â—…y dayly experience that if any â—…oysome or stinking thing hath â—…ong layen in a house or shop â—…hat the stinke remayneth albeit â—…he thing that made it be cast out â—…f doores Neither is it maruell if â—…man smell of that hee alwaies â—…ateth or if he speake that idiome â—…nd dialect of speech which hee â—…ath alwaies vsed yea we are to â—…inke that as the habit to thinke â—…lwaies euill things doth so binde â—…man that he cannot thinke of good thinges so on the contrary part the vse and custome of good thinges doth so change a man that he thinketh not on euil things In like maÌ„ner at y e very beginning many thoughts of faith are wont to impugne and fight agaynst a man especiallye against the vnderstanding of curious men not yet mortified to whom it hapneth as to a plain and simple country man who comming into the pallace of a King where are great store of fayre roomes and rich furniture he cannot sufficiently wonder at them hauing neuer seene the like before and enquireth what is this and what is that So a man that bends himself to know al things and to measure euery thing by the rule of his reason and not by the square of faith and that accustometh not himself to exceed the lymits and capacity of nature when he is brought on a sodaine â—…o view the pallace of King Saloâ—…on the greatnes of his misteries â—…nd the wonders of his royall â—…ouse he findeth so many nouels â—…o farre exceeding the capacity of â—…is reason that he doth not cease â—…o wonder to demaund of himâ—…elfe What is this and what is â—…hat what need was it for God 〈◊〉 make man so to suffer him 〈◊〉 such like thinges These bee the considerations â—…ese bee the base and ignoble â—…uestions of this rude and rustick â—…ountrey man accustomed to â—…is sheepe coates and now eneuouring to measure the great â—…onders and deep misteryes of â—…e Diuine Wisedome by the â—…easure of those things hee was â—…ed vnto Therefore it is necessary that man being mindefull of his basâ—… and abiect condition doe alwaies thinke that it is very great presumption to go about to measurâ—… God by himselfe and to comparâ—… diuine things with humane Foâ—… the magnitude of the diuinâ—… things is so great and so wonderfull that not onely it exceedetâ—… all that which man can doe bâ—… al that he can vnderstand or comprehend in his minde Further more as there is an infinite dâ—… stance betweene to be Diuine to be created so is there an iâ—… finite distance betweene the operations of them both for as thâ—… essence is so is the manner of operation Salomon was a very wise maâ—… yet he confesseth that man can not giue a sound reason of anâ—… thing made of God although 〈◊〉 be but small how then shall hâ—… yeeld a reason of the woorkes of â—…ace that cannot render a reason â—…f the workes of nature when as â—…ese are much more excellent â—…en those As thou knowest not saith hee â—…hich is the way of the spirit nor â—…we the bones doe growe in the â—…ombe of her that is with childe Hierome addeth nor how of one â—…se element the body of man is â—…gested into diuers shapes ioynts â—…d howe of the same
vnlesse this â—…de of first borne of which we â—…w speake which ought to bee â—…e from all bonde and burthen â—…t hee may bestowe all his â—…ngth and whatsoeuer he hath â—…n his owne proper benefit â—…ey goe against all these comâ—…undements who puâ—…loyne away the time from the studye of true wisedome and bestow it vpon humane REMEDIES Against this temptation CHAP. XXXIX THe first remedy against this temptation is diligently to consider how farre vertue exceedeth wisedome and how much diuine wisedome surpasseth humane knowledge that heereby man may see how agreeable it iâ—… to reason that he should bestowâ—… more labor time vpon the onâ—… theÌ„ vpoÌ„ the other Wilt thou thâ—… I speak in one word Heare whâ—… the Wiseman saith Oh how greâ—… is hee that findeth wisedome yâ—… there is none aboue him that feareâ—… the Lord The feare of the Lord â—…asseth all things in cleerenes Heare â—…lso that of Augustine Mankind â—…s wont greatly to esteeme the â—…nowledge of terrestiall and ceâ—…estiall things but hee is much â—…ore better that preferreth the â—…nowldge of himselfe before this â—…cience that minde is worthier â—…f greater prayse which knoweth â—…er own infirmity theÌ„ that which â—…ot respecting it searcheth to â—…owe the course of the starres 〈◊〉 hee that alreadye knoweth â—…em not knowing what way 〈◊〉 take for the attainement of his â—…fety and saluation Let the wisedome of the world â—…ue al the excellency it desireth â—…tit cannot escape this one miâ—…y that all the profit which is â—…ped by it be not ouer throwne â—…th the life What is more miserable then to seeke a thing with so greate cost and labour which so soone perisheth This is the cause why a certaine Philosopher wept aâ—… Hierome saith for now when he was at deathes doore hee was agast and vtterly abashed and vnwillingly ended his life at thaâ—… very same time at which before he began to apply his minde vnto wisedome and knowledge Foâ—… if there be any losse or 〈◊〉 to be deplored and lamented iâ—… this world certainely it is thâ—… death of a Wise man for then 〈◊〉 vessell is cast into the earth fuâ—… of all kinde of admirable secretâ—… Which seeing it is so it shall be 〈◊〉 point of great wisedome to foâ—…low the counsell of our Sauiouâ—… saying Lay not vp treasures fâ—… your selues vpon the earth where 〈◊〉 moth and canker corrupt wheâ—… theeues dig through and steale But â—…y vp treasures for your selues in â—…auen where neither the moth nor â—…anker corrupteth and where â—…eeues neither dig through nor â—…eale These things being so it shall â—…e much more profitable to atâ—…nd vpon the workes of charity â—…en vpon the speculation of the â—…derstanding for the fruite of â—…e endureth for euer but the oâ—…er is ended with the life Furthermore remember that the day of iudgement as a cerâ—…ne holy man saith thou shalt â—…t be asked what thou hast read â—…t what thou hast done not â—…w eloquently thou hast spoken â—…thow wel thou hast liued This â—…he consideration which being â—…ll examined is sufficient to â—…uince their foolishnes who 〈◊〉 too much sweate at the study of humane science For tell mee pray thee what in the world 〈◊〉 more certaine vnto vs and whicâ—… doth neuer faile vs then to 〈◊〉 well and circumspectly to walâ—… with God what is more acceptâ—…ble vnto him then charity This that which onely pleaseth him for which all other thinges dâ—… please him According to this 〈◊〉 we shal be examined and iudgâ—… and according to the measure this we shall be rewarded Tâ—… is so true that if any man I 〈◊〉 not say had deuoured all 〈◊〉 sciences of the world but 〈◊〉 conuerted to the faith all the â—…tions of the world if God sâ—… finde more loue and charity 〈◊〉 an abiect olde woman 〈◊〉 hath performed none of tâ—… great matters then in him 〈◊〉 not to be doubted but that 〈◊〉 will preferre her before him 〈◊〉 â—…at her portion shall be greater heauen then his According to this rule no man 〈◊〉 doubt but that that life â—…all bee better and that exercise â—…ore acceptable vnto God which â—…th moste vertue and efficacie 〈◊〉 attaine to this loue of chariâ—… And seeing that it is without â—…ntrouersie that the exercises 〈◊〉 a contemplatiue life are more â—…nducent to the atchyuement 〈◊〉 this vertue then any other â—…olloweth by a very good conâ—…quent that they are more â—…cellent and more assured then 〈◊〉 other O howe many men are there â—…nd in these daies who neâ—… learned what a sillogisme â—…s neyther euer conuerted 〈◊〉 soule who yet notwithâ—…ding are more precious in the fight of God then many preachers of the word and many which seeme more wise Wherefore my brother if thoâ—… wouldst be sure of thy saluation walk in this assured and safe way I doe not say this that altogether thou shouldest forsake thy study but that thou shouldst vse it moderately which in one worde Saint Augustine admonisheth 〈◊〉 Let vs not be saith he prompt 〈◊〉 quick in disputations slow anâ—… dull in prayers Moreouer all law and all natâ—…ral reason teacheth that we oughâ—… so to order our studies and endeuours in learning as also all othâ—… things that we do not too muâ—… ouer burdeÌ„ and binde our selueâ—… and that for this wee doe not lâ—… passe better thinges For Chrisâ—…stome saith that it is a great daâ—…nation of man to beautifie aâ—… polish the tongue to leaue the â—…e without order and culture for 〈◊〉 little skilleth howe the tongue â—…e adorned but it is of very great â—…onsequence that the life be well â—…dered Therefore what greater madâ—…s can be thought on then to beâ—…ow so much labour vpon a thing 〈◊〉 no worth and altogether to â—…glect a matter of so great moâ—…ent This is that Saint Bernarde so â—…iously admonisheth wryting â—…to Pope Eugenius Let thy conâ—…eration saith he begin of thy â—…fe least neglecting thy selfe â—…ou stretch it further in vaine â—…hat shall it profit thee if thou â—…ynest the whole world losest â—…y selfe Albeit thou be wise â—…t thou wantest wisedom if thou 〈◊〉 not wise vnto thy selfe But â—…w wise vnto thy selfe truely as I thinke altogether Although thou canst discerne all misteries and knowest the breadth of the earth the height of heauen the deapth of the sea yet if thâ—… knowest not thy selfe thou aâ—… like vnto one that buildeth without a foundation making a ruinâ—… and not a building Whatsoeuâ—… thou buildest without thy selfâ—… shall be like a heape of dust eâ—…dangered with euery winde Therefore he is no wise maâ—… that is not wise vnto himselfe 〈◊〉 wise man will be wise vnto hiâ—… selfe and will first drinke of tâ—… fountaine of his owne Wel. Theâ—…fore let thy consideration beginâ—… thy self not onely begin of tâ—… selfe but let it ende in thy selâ—… Whithersoeuer it trauelled forâ—… call it againe vnto thy selfe wâ—… the fruite of saluation Be the 〈◊〉 vnto thy selfe the last
much more wonderfull that is the example of his life that preacheth For there is no greater argument that that should be beleeued which a man speaketh then that he that speaketh it doe it himselfe and that his life agree with his doctrine Among all sermons that is moste profitable and effectuall by which the auditour is most edified and moste profited by Wherefore seeing that the sanctity of life is also supernaturall and Diuine the righteous are as the tongues and mansions of the holy Ghost and all men naturally doe reuerence them honor them with a worship more then humane and doe beholde and heare them not as men but as Angels not as inhabitants of the earth but as Citizens of heauen and doe admire their labors and workes as remnants and remaynders of the holy Ghost All these things being considered of doe sufficiently shew how auaileable it is to the helping and instructing of others in the way of vertue if the master and teacher himselfe be godly and an embracer of vertue Therefore they that from their hearts doe seeke God and not themselues ought not to respect honor nor liberty nor dignitie â—…or mastership nor any authoriâ—…y but onely the edifiyng of their â—…earers that at the length they may come to that passe that they may say that of the Apostle to Timothy Take heede vnto thy selfe â—…nd vnto learning continue thereâ—… for in doing this thou shalt both â—…aue thy selfe and them that heare â—…hee The first care ought to bâ—… ouer thy selfe the second ouer thâ—… study and doctrine and so it 〈◊〉 promissed that thy wisedomâ—… shall be auaileable to help otheâ—… This is so true that as trees whiâ—… make large encrease for theâ—… salues before they beare becomâ—… much more fruitefull afterwardâ—… vnto their owners so Preacheâ—… the more learned they are aâ—… more religious in themselues tâ—… more profitable they are vnto â—…thers and according to the quâ—…lity of their fruites such shalâ—… be the profit of their auditors â—…HE NINTH TEMPâ—…ation is an vndiscreete zeale a desire too vehement and earnest to succour and help others CHAP. XL. â—…He indiscreete desire of certaine by which they too ferâ—…tly endeuour to help theyr â—…ghbor with hindrance of their â—…ne saluation doth not much â—…fer from the precedent tempâ—…ion This is one of the moste â—…gerous temptations which 〈◊〉 to vs in this life For 〈◊〉 other are manifest and may be â—…ne of all men what they are But this dooth offer it selfe with so faire an aspect and seemeth so honest that one would think that none other thing could be wished neither that any fraude or collusion was vnder it And this temptation is so much the greater by how much he is more vertuous that is tempted for by how much hee loueth vertue by so much he studieth for the profit of his neighbor for the common good For euen as nothing is more naturall vnto God then to do wel vnto all his creatures so he that participateth more of the spirit goodnes of God he is more ready to doe good vnto others so that nothing doth beare more rule in the heartes of good men then an vnpatient and continuall desire to doe good to those that be good and to succour and releeue them in all things For this cause that crafty and ancient seducer of man in this matter hath alwayes bin troublesome vnto the righteous knowing that nothing is more fit to deceiue them then that to which of their owne accord they are inclined And so we see that many are cast headlong into most difficult and hard matters and take such burdens vpon them which doe exceede their strength and power and that vnder pretence and colour of this help and ayde Therefore we ought not to take greater heed of any desire then of this which doth creepe into our soules vnder colour and show of this good and of this vertue for it may procure vnto vs great strife and trouble Holy Iosua seeing the Angell of God in the army did not credit him before he had asked Art thou ours or our aduersaries So we ought not to giue credit to euery motion and thought although it seemeth good for we know that the angell of Sathan can transforme himselfe oftentimes into an Angell of light which he doth more often and more vsually in this worke then in another because he commeth hither vnder colour of piety and as though he would inuite vs vnto charity Therefore not without good cause the Fathers in the wildernes sayde that oftentimes the Diuell doth call a religious man from the exercise of prayer vnder pretence of those things that are good whilest he perswadeth them that there is a iust and an important cause why they should do this and that when in very deede there is none Therefore it is not sufficient heere to looke into only the quality and condition of the worke but also to scanne thorowly all circumstances which according to the rule of wisedome are to be considered of Amongst other things we must especially beware that we do not so endeuour to profit our neighbour that wee disprofit our selues according to that of Ecclesiasticus Helpe thy neighbour according to thy power and beware that thou thy selfe fall not And albeit the remedyes set downe in the former Chapter against this euill be sufficient yet I will also adde vnto them the opinion of Saint Bernard who writeth of this matter vnto Pope Eugenius and amoÌ„gst other things he saith Heare then what I reprehend what I perswade If thou bestowest all thy life and wisedome vpon action and nothing vpon consideration in some thing I commend thee but in this I do not praise thee And I thinke that no man will praise thee who hath learned that of Ecclesiasticus He shall get wisedome that hath vacant time and is free from action Certainely neither is he meete for action who doth not before meditate and consider vpon it If thou wouldest be euery bodie vnto all like him that was made all for all I commend thine humanity if it be complete But how is it complete thy selfe being excluded and thou also art a man Therefore that thine humanity may be absolute compleate let it receiue thy selfe also into that bosome into which it receiueth others Otherwise whâ—…t shall it profit thee according to the word of the Lord if thou winnest all men and losest thy selfe wherefore when thou possessest all men possesse also thy selfe Why alone doest thou defraude thy selfe of thy gifts whither doth thy spirit go not returning againe why doest thou not looke vnto thy selfe by course as thou doest to others Thou art a debter both to the wise and vnwise and only doest thou deny thy selfe vnto thy selfe The foole and the wiseman the seruant and the freeman rich and poore man and woman old and yong clergy and layty the iust and vniust all and euery one do together participate of thee all
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
are too many who are thus deceiued for we see by experience that many are so tyed to this study and exercise that if at any time a worke of charity or of corporall trouble be offered vnto them presently they shrinke backe and rather impose it vpon any other then they will vndergoe it themselues And this is a manifest signe that such doe not purely and simply seeke for the good pleasure and will of God For when that offereth it selfe which they know to be pleasing vnto God they turne themselues from it and turne vnto that which is pleasing and pleasant vnto themselues none otherwise then if nothing was acceptable vnto God but that which was also gratefull vnto men when as in a manner the contrary is alwaies true that that doth lesse please men which is most gratefull vnto God They that thus serue God and â—…oue him for such an ende as yet â—…hey haue not fully receiued the spirit of the adoption of the sonnes of God but onely of seruantes and therefore they are â—…ather to be called hyrelings then sonnes for their chiefest intent â—…s their owne commodity Cerâ—…aynely my Lord hee doth not â—…s yet know thy goodnes who so â—…oueth thee neither doth he as â—…et know of what might and maâ—…estie thou art or what thou art â—…ho after this manner seeketh aâ—…y thing without thee He that thus loueth thee doth â—…ot loue thee with a chast pure â—…oue as the loue of the Spouse is â—…owards her Bridegroome but â—…ith a fained mercenary loue â—…s that is of whoores and harlots who rather respect the commodity and the pleasure then the persons whome they loue Whaâ—… is more foule and filthy theâ—… to loue God with such a loue Hence also ariseth another errour and that not a little one thaâ—… is when as we greatly esteeme oâ—… as we said before the exercise of praier and contemne the exercise of mortification For that there is pleasure iâ—… the one and greefe in the other and mans heart doth reiect thâ—… one and embrace the other dotâ—… embrace that which delighteth and reiect that which tormenteth This is the cause that we seâ—… many diligent in hearing of Diuine seruice and Sermons anâ—… very long and copious in praier and doe diuers times receiue thâ—… holy Communion and are willing to speake of God and also glad to heare others speake of him and do cheerefully conuerse with godly and religious men yet are prone vnto anger lust ambition and obstinate in their own conceipts and opinions neither will giue place or depart a haire from their owne right neither do they cease to detract and backebite others They are merry do seeke to fare deliciously to liue daintily to eate and drinke of the best to cloath their body sumptuously to vse themselues effeminately yet neuerthelesse for all â—…his they would liue deuoted vnto God haue society and familiaâ—…ity with him Hence it is that if â—…t any time they finde not that acâ—…ustomed sweetnesse in prayer which they desire forthwith they â—…ast downe their heades loose â—…heir patience and weep because they could not weepe in prayer and they most plentifully powre foorth teares not teares of deuotion but of impatience And such as for this cause doe weepe doe not shed teares because they see themselues ful of anger pride coueteousnes selfe loue and many other vices destitute of humility charity and other vertues more necessary then those teares are And this errour doth so farre exceede that some of them haue their Deuotion in such regard and reckoning that they eyther neglecte or contemne true righteousnes to the which notwithstanding they are bound by the diuine law They think that they haue most greeuously offended if they doe not euery day heare diuine seruice if that euery day they doe not make an end oâ—… those prayers they haue appointed vnto themselues and so satisfie the calender of their deuotion which if they haue not done they can neyther eate nor drinke quietly when as in the meane time they can sleep soundly and sweetly hauing their coffers and chestes stuft full of rich garments and rustie coyne neuer considering that there are so many poore and naked which perish and faint through hunger and cold Their conscience full of faults crimes doth not take away their sleepe neither doth it hinder their rest although it be clogged with the burdens of many debts which they are able to repay but do not And also wheÌ„ as they haue not for many yeres saluted their neighbor by reason of an inueterate hate to the great scandall of much people neyther haue regarded those things which belonged to their estate and vnto the conditioÌ„ of their family yet for al this they haue securely slept not any whit haue bin trobled or disturbed for it And yet if any of these things do offer themselues vnto them especially if they haue any trouble or difficulty annexed vnto them they vtterly reiect them pull backe theyr handes and say that by this labour theyr heart is distracted and their Deuotion hindred which is none other thing then to forsake the heade for the feete for they make more account of the quiet of theyr heart which disposeth vnto praier then of the obedience of the Diuine law vnto which prayer is disposed It is likely that such men neuer read that of our Sauiour Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers will which is in heauen This Deuotion without the foundation of righteousnes is one of the principall and most vniuersall errors that are wont to meet with man in this way for it altogether destroyeth a spirituall life in euery body For whereas the end of this life is the fulfilling of the diuine law and the meanes by which we attaine this ende is prayer as we haue often said this errour without question peruerteth this order for of the end it maketh a meane of the meane maketh the end so it confoundeth all things I would to God that they were very few who in this respecte were deceiued But I feare seeing that the kingdome of selfe loue is very large least also the plague which springeth from it be very generall albeit in some one respect it expatiateth more then in another yet few there be that are altogether free from it Neyther let any one thinke that this Doctrine is contrary vnto that which before we haue deliuered as concerning the too much busines in externall matters for that doth rebuke them that altogether forsake the exercise of prayer that they may attend vpon exteriour labours and this that wee haue heer said is contrary to the other extreame and doth blame them that so giue themselues to prayer that they will not entermeddle with any externall busines although it be very necessary Both of these are extreames which vertue doth alwaies abhorre consisting in 〈◊〉 meane For our
before all things we write in our hearts these wordes of our Sauiour If any man will come after me let him deny himselfe and take vp his crosse dayly and follow me And because this crosse can hardly be taken vp vnlesse we be helped by the fortitude and alacrity of prayer therefore we betake our selues to this vertue as to a most faithfull guide which doth bring vs to this ende Therefore that we desire is not denyed vnto vs but graunted and God doth bestow â—…pon vs spirituall consolations â—…ot that we should rest in them â—…ut that we should be refreshed â—…nd encouraged by them to asâ—…end euen to the top of this gloâ—…ious mountaine This is that â—…hich the Prophet wished and â—…rayed for when he sayd Reioice â—…he soule of thy seruant for vnto â—…ee O Lord do I lift vp my soule And in another place My soule â—…all be satisfied as with marrow â—…d fatnesse so with deuotion and â—…y mouth shall prayse thee with â—…yfull lips Therefore after this â—…anner and to this end we ought 〈◊〉 vse diuine consolations not â—…ly that we may be delighted â—…ith them but rather that we â—…ay be afflicted as that holy â—…ule vsed them of whome it is â—…yd She ouerseeth the wayes of her household and eateth not the bread of idlenes THE ELEVENTH ADmonition that visions and reuelations are not to be desired CHAP. LIII OF those things which hitherto haue beene spoken of this also is concluded If we are not to seeke for diuine consolations and spirituall delights that we should rest in them oâ—… that by them we should only bâ—… delighted much lesse are reueâ—…lations visions inspirations oâ—… such like to be desired for this iâ—… the very beginning of diabolicalâ—… illusions Neither let a man fearâ—… that for this he shall be disobedient to God if he shut all his gates against all such things for God knoweth if he at any time will reueale any thing vnto man how to finde an entrance and to open his gates after that manner that he cannot doubt but certainely know that God is present So he dealt with Samuel being yet a childe when he called him once twice and the third time and he told him all things that he would haue him to know so manifestly that not any scruple remained vnto him neither could he doubt of his embasie THE TWELFTH ADmonition that the diuine graces are not boastingly to be reuealed CHAP. LIIII OVr scholler that goeth vnto the schoole of deuotion iâ—… heere also to be admonished that he do make no vaine boast noâ—… brag of those fauours graces and benefits which God now and then is wont to bestow vpon his friends in their prayers This is of so great moment that a deuouâ—… man according to the councel of S. Bernard ought to haue written vpon the walles of his Oratory that sentence of the Prophet My secret vnto my selfe my secret vnto my selfe Many do farre oâ—…herwise who with full mouth at â—…ll occasions do proclaime their â—…euotion neither can they rest â—…ntill with great clamours and â—…ublike applause they haue diâ—…ulged that abroad which they â—…ele within This sayth a cerâ—…aine Doctour proceedeth not â—…f the greatnes of deuotion but â—…f the incapacity of the heart â—…hich thing often happeneth vnâ—… children when as new clothes 〈◊〉 new shoes are giuen vnto â—…em who cannot contayne theÌ„â—…lues but that they must shew â—…em to euery one they meete â—…ut these men the more they â—…ast of these graces the more â—…pty and destitute they are For â—…en as fire or any odoriferous 〈◊〉 fragrant smell the more it is â—…uered and kept close the more â—…d longer it preserueth the sent and keepeth the heate so also the loue of GOD and Deuotion There be others also that vnder pretence and colour of charity with the secret danger of leâ—… nitie do reueale to their friendâ—… all the blessings they haue receiued of God not considering that these benefits which weâ—… haue are with greater diligencâ—… to be concealed for the dangeâ—… of vaine-glory then the sinnâ—… wee commit for feare of iâ—… famye For this cause we are to keepâ—… our secrets in all things in whiâ—… there lurketh any occasion of vâ—…nitie or danger which thing oâ—… Sauiour would intimate whâ—… he commanded his disciples 〈◊〉 conceale the mysterie of 〈◊〉 glorious transfiguration wâ—… thing he also obserued in maâ—… other miracles he did this not â—…or any danger hee feared to â—…ome vnto himselfe but for our â—…xample that wee should do â—…he like â—…HE THIRTEENTH admonition of the feare and reuerence which we are to obserue when we stand in the presence of the Lord. CHAP. LV. FVrthermore let a man also obserue this that when he â—…alketh with God in prayer he â—…oe it with as great humilitie â—…d reuerence as may be So â—…at albeit his soule be as it were â—…nderly embraced cherished of God and adorned with manâ—… graces and fauours so that it hatâ—… attained that estate that it maâ—… say with the Spouse His left hanâ—… is vnder mine head and his righâ—… hand doth embrace me yet let hiâ—… turne his eyes into himselfe anâ—… behold his owne vildnes and bâ—… humbled and tremble before sâ—… great a Maiesty This is thatâ—… which the Prophet sayth Seruâ—… the Lord in feare and reioyce 〈◊〉 trembling Reioycing with trembling is a new thing and vnhearâ—… of but both of them are necessarye when we come to a Lorâ—… of so great goodnes and maiestyâ—… and by how much the soule shalâ—… be more pure by so much shalâ—… the humilitie be more acceptable for it is written A womâ—… holy and modest is a grace abouâ—… grace Neyther let a man thinke thaâ—… the fire of loue is extinguished by this affection of feare but let hym certaynely beleeue that none other thing is done heere then if wee should cast a little water into a hote burning furnace that it might burne the more vehemently For when as the soule on the one side doth meditate vpon the infinite immensitie of the diuine greatâ—…es and on the other side vpon â—…he bottomles pit of her owne â—…ildnes by how much more she â—…s afraide of her selfe for this difference by so much she doth more admire the incomparable goodnes of God who doth so â—…ebase himselfe that he is not aâ—…hamed to embrace so louingly 〈◊〉 creature so vild Moreouer as â—…uch as the admiration of the â—…iuine goodnes increaseth so â—…uch increaseth the loue the ioy and thankesgiuing for so great a benefit with all other fruites and motions of the holy Ghost which are wont alwayes to dwell in such soules which Esay signifieth saying To whome shall I looke euen to him that iâ—… poore and of a contrite spirit and trembleth at my words This is spiritually to take vp y e last place lowest roome at the banquet according to the councell of ouâ—… Sauiour for by and by the maisteâ—… of the feast will come and say to thee being bidden