doe drinke of the common fountaine of thy breast and wilt thou stand apart thirsty If he be accursed that maketh his owne part the worst what shall he be that vtterly maketh himselfe without part Thy waters are deriued into currents through the streetes men and cattell do drinke of them thou giuest drinke also to the Camels of Abrahams seruant but among the rest drinke thou also of the fountaine of thine owne well Let not a stranger saith he drinke of it What art thou a stranger To whom art thou not strange if thou beest strange to thy selfe To be briefe he that is rechlesse and barren to himselfe to whom is he good Hetherto be the words of Bernard which may suffice to conuince that we say and that by them we may vnderstaÌ„d that the great promoters and procurers of other mens safeties ought not to be vnmindfull of their owne but with great diligeÌ„ce to regard their owne saluation And also what great wisdome we haue neede of to order this busines aright least we be deceiued by an vndiscreet feruour of charity and by too great a desire of spirituall gaine In which matter we are to imitate the wise Virgins in the Gospell who when the foolish Virgins desiâ—…ed them to impart some of their â—…yle vnto them sayde we feare â—…ast there will not be inough for â—…s and you goe yee rather to them â—…hat sell and buy for your selues Wherefore if thou hast a minde â—…o immitate the wisedome of â—…hese Virgins so looke to oâ—…hers that thou doest not negâ—…ect thy selfe but so bestow thy â—…ime that thou mayst haue time â—…or thy selfe If thou shalt deâ—…aund of me how much time â—…s requisite for this studie I â—…unswere so much as is suffiâ—…ient to kindle the feruent afâ—…ection of deuotion which is to walke in the spirit according to the councell of Paule But that ye may know what it is to walke in the spirit and what profit doth follow of it I will say none other thing then that a man doth then walke in the spirit when he commeth more and more vnto God and doth walke rather towards God then towards himselfe so that his heate is not now disturbed and misled by the disposition and affections of nature which are of himselfe but is lifted vp oâ—… those things which proceede from that actuall deuotion in which he walketh for this kinde of disposition is not of flesh oâ—… bloud but of the vertue of the holy Ghost and of the continuaâ—… affection of the loue and feare oâ—… God Hence it is that as the hearâ—… is the beginning of all our works so according to the qualitie and affection of our workes proceeding of it which thing also we see in water flowing from a founâ—…aine If the fountaine be muddie and troubled the water will also be muddie and troubled but â—…f the fountaine be cleare and â—…right the water will be so too So we dayly see by experience â—…hat of a well ordered heart ordered actions do proceede and of a disordered heart disordered â—…ctions according to that of our Sauiour A good man out of the â—…ood treasure of his heart bringeth â—…orth good and an euill man out of â—…e euill treasure of his heart brinâ—…eth forth euill Seeing therefore that our heart â—…s the roote and the beginning of â—…ll our good all our labour ought â—…o be bestowed vpon it that so â—…ong we may continue in deepe â—…nd profound prayer til our heart be so affected that it being gathered vnto it selfe it may alwaieâ—… abide in deuotion To the attainment of which euery prayer iâ—… not sufficient but it must be seriously continued That as grouÌ„â—… well watered in the morning bâ—… the coolenes and sweete tempeâ—… doth all that day defend the herbâ—… planted in it from the heate oâ—… the Sun so let the soule of y e righteous be watered in due season by prayer be well moystenâ—… in God that it may alwayes hauâ—… in it selfe the continuall coole oâ—… deuotion by which it may be dâ—… fended froÌ„ the loue of the worlâ—… Therefore our deuotion ought tâ—… be like that riuer which the scripâ—… ture speaketh of which went oâ—… of the garden of Eden and watâ—… red the earth for out of our heaâ—… which is the place of Gods daiâ—… ties ought to flow a riuer of dâ—… uotion so aboundant that it may â—…e sufficieÌ„t to water al our works This is that kinde of life which â—…ll the Saincts haue vsed this is â—…e top and crest of a spirituall â—…fe this is the manner of liuing â—…hich maketh men spirituall and â—…iuine this is that which ordeâ—…eth disposeth all the works of â—…an in measure weight numâ—…er To be brief this is that which â—…aketh vs walke on a sure grouÌ„d 〈◊〉 on euery side to be watchfull y e â—…e may be wary in all things and â—…efenced in each respect Thereâ—…re let vs thorowly perswade our â—…lues that it is neuer acceptable 〈◊〉 God if we wholy drowne our â—…lues in other mens businesses â—…eit they be of great coÌ„sequeÌ„ce â—…d lose our own time which we â—…ould bestow vpoÌ„ the procuring â—…rown saluation on y e exercise 〈◊〉 prayer For albeit that other mens businesses ought to be ordered and to haue their houres and appointed times as we haue heard out of Bernard yet they do not require that measure of time which this continuall diligence doth by which is effected that the spirit is alwayes vnited to God and alwayes caried towards him To conclude let vs also adde this which in my iudgement is very pertinent to our purpose if thou desirest nothing more then to help thy neighbor and if thou doest looke into thâ—… state wherein mens affaires now stand and doest consider of thâ—… misery calamity of the Church ioyne prayer to thy preaching For the world is not only helpeâ—… by admonition but also by prayer for by preaching the peoplâ—… are admonished to flye froÌ„ sinneâ—… but by prayer grace is obtaineâ—… of God by which the life is amended Therefore let this rule be obserued if thou wouldest not erre in this busines if the ministration of the diuine word be committed vnto thee beware that thou no further entangle thy selfe in worldly and temporall matters then thy strength is able to beare although it cary neuer so fayre a shew of charitie For although the Apostles were full of the holy Ghost yet they put from them all such kinde of burdens so that they woulde not make prouision for the maintenance of the poore Wherefore in the fourth Councell of Carthage it is commaunded that a Bishop by himselfe should not take vpon him the gouernment and ouerseeing of widowes orphanes and strangers but that he should do it by his Archdeacon In like maner that he should not take vpon him the ouersight of wills testaments that he might the better attend vpon reading prayer and preaching We haue also an example of this thing in
Neyther oughtest thoâ—… onely to preferre the necessity 〈◊〉 charitye before corporall meatâ—… but also if need be before spirituall For as Barnarde saith hâ—… that leaueth spiritual consolatioâ—… that he may releeue his neighbâ—… so often as he doth this so ofteâ—… spiritually he layeth downe hâ—… soule for him And this is after 〈◊〉 certaine manner to bee seperatâ—… from Christ for the brethren it for a time to bee seperated froâ—… the conuersation and sweete feâ—…lowship of Christ that the brâ—…thren may be benefitted Thâ—… that are seperated from Christ aâ—…ter this manner at the length â—…ceiue all blessings together greater aboundance For God the length doth measure vnâ—… them by theyr owne measure 〈◊〉 being mercifull vnto them who â—…ue shewed mercy to theyr â—…ighbors and fed their bodyes â—…cording to that of Salomon The â—…erall person shall haue plenty and 〈◊〉 that watereth shall also haue â—…ine â—…F THOSE THINGS that hinder Deuotion CHAP. XVII â—…Eeing that we haue pleÌ„tifully spoken of those thinges which stirre 〈◊〉 and encrease Deuotion order reâ—…ireth that we also speake of those â—…ngs which are wont to hinder it â—…t euery way and on euery side we â—…y succour and help the studies â—…ercises of Godly and well disposed â—…n OF THE FIRST IMpediment hindrance of Deuotion which is sin THe cheefe principall impediment which now wee will speake of is sinne neither onely that which y e world is commonly ashamed of as being grosâ—… and heynous but also that whicâ—… for the most part men make 〈◊〉 conscience nor scruple to coÌ„mitâ—… as esteeming it small of no reckoning Of the first we will not speakâ—… of in this place because no maâ—… doubteth but that it hindreth aâ—… good in the soule but wee wâ—… onely intreate of the second because it is the propertie of thesâ—… sinnes also to coole charitye anâ—… therefore to extinguish the heâ—… of Deuotion Therfore it is requisite and behooueful that a deuout man make continuall war with this kinde of sinnes which albeit they seeme small yet they are not to bee accounted so seeing that God hath forbidden them For as it is very well saide of Saint Hierome we must not onely looke what is commaunded but also who it is that commaundeth that is God who as vndoubtedly hee is not smal so hath he giuen no small commaundement albeit there is a difference betweene the commaundementes seeing also we are not ignorant that in the day of iudgement wee must render 〈◊〉 reason of euery idle word For â—…e that feareth God neglecteth â—…ot any thing although it bee â—…mall Furthermore wee muste haue a regard that there ought be great purity in the soule into which God powreth the most precious oyntment of Deuotion for a precious stone is not inclosed or set in earth but in golde neyther doth God put his Soueraygne balme but into a pure soule cleane and free from filthy and enormous corruption Therefore it is necessary that a man haue alwaies in his hand a raÌ„ging siffe or a fine boulter that he may wel sift and boult ouer all his actions and diligently view with what intente and howe hee doth aâ—… thinges that in all thinges hâ—… may bee pure from vanity anâ—… sinne Theyr opinion is diligently to bee eschewed and auoyded who are wont to saye thâ—… sinne is not vnpardonable nâ—… haynous therefore it is of no great moment if it be committed What woman will saye to her husband I will not bee an euill wife vnto thee neyther will I pollute thy marryage bed yet in other thinges I will doe as pleaseth mee although I shall knowe that I shall displease thee Who would or could dwell with such a woman Such surelye are they that of great and vast sinnes make a conscience but of little make no reckoning Ecclesiasticus sayth that he that maketh small account of little thinges shall fall by little and little As a liuing body not onelye feareth death but also Feauers Woundes yea and â—…he Itche and Scabbes also albeit they bee small so a soule that liueth in grace not onely feareth and abhorreth grosse and haynous sinnes but also those that seeme of lesser moment doe make way and entrance to those that be grosser Therefore hee that seriously studieth and endeuoureth to attaine deuotion he must auoyde eschew all sin as well that which seemeth lesse as that which is greater that hee may lift vp pure handes in prayer and that the feruour of Charity may alwaies liue in him THE SECOND IMPEdiment is the remorse of conscience CHAP. XVIII AN impediment contrary to the former is too much scrupulositie and too much griefe anxiety of hart which some doe conceiue by reason of the sinne they haue fallen into For this oftentimes doth bring more harme then the sinne it selfe For seeing that it is the property of sinne to bring remorse and sting of conscience there are some so subiect to this euill that their hearts are filled with exceeding bitternes heauines and griefe neyther can they nowe enioy that Diuine sweetnesse and quiet which Prayer requireth Furthermore seeing that sinne is like vnto deadly poyson which speedyly pearceth the heart killeth the spirites and bringeth death there be some that falling into a sinne are foorthwith so vanquished in minde that they lose all theyr inward strength which before they had attained to worke well For as there is nothing which doth more stirre vs vp vnto good then the vigour and strength of the heart so there is nothing which doth more extinguish heate and feruour in vs then the weakenes and fainting of the same For this cause the Holy Fathers in the wildernesse were wont in times past to admonish their Disciples that they should alwayes stand armed with this courage and fortitude of minde for by this meanes a man as it were leaning on a strong staffe is prepared and readye to all thinges which are to bee done but to him that faynteth or casteth downe his courage the contrary hapneth Wherefore it is the common opinion of many that moe receiue greater harme of an indiscreete estimation of sinne then of the sinne it selfe This indiscreete remorse of conscience doth somtimes spring and arise from faint-hartednes sometimes from a certaine secret pride which closely perswadeth a man that he is some body and therfore y e he ought not to fal into such a defect to whom humility proÌ„pteth the coÌ„trary to whom it is no maruel if there be slidings into many defectes for humility hath alwaies set before her eyes her owne weaknes and doth meditate on it This faint-hartednes also is sometimes deriued from hence that a man doth not knowe the grace and efficacy of the redemption of Christ nor the vertue of the medicine which he hath left vnto vs in his death and passion for the healing of this defect and remedying of this feare Therefore let this be the first remedye against this euill to knowe the Lorde and the price and
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 〈◊〉
God and carrieth it whether 〈◊〉 should not And therefore thâ—… agony and wrastling of Prayer â—…reat difficult that the mind â—…y fixedly and stedfastly attend â—…n God notwithstanding the â—…lting disturbance of enemies â—…o violently carry the meaning â—…im that is praying into diuers â—…ractions and sundry imaginaâ—…s This saith Origen by which â—…rds he manifestly sheweth the â—…at difficulty of this busines But the diuine Grace is oppoâ—… against all these difficulties â—…ich is mightier and stronger â—…n all thinges vpon which alâ—…attend all the documents and â—…structions which heereafter we shall deliuer OF THOSE THINGâ—… that are conducent vnto the 〈◊〉 chiuement of true Deuotion first of the great longing desire to obtaine it CHAP. IIII. VVEe haue heeretofoâ—… tolde what Deuotiâ—… is that it is not any particuler 〈◊〉 speciall vertue but all that whiâ—… accompanieth it Now we wâ—… speake of the meanes by which 〈◊〉 is atchieued First therefore that wee mâ—… winne and gaine vnto vs a gooâ—… so excellent and renowned is aâ—… earnest and a vehement desire tâ—… possesse it according to that 〈◊〉 the Wise man The most true desiâ—… of discipline is the beginning of Wisâ—… dome and a little before reasoâ—… 〈◊〉 of the same desire intent â—…ith Wisedome shineth and neâ—…adeth away and is easily seene â—…em that loue her and found of 〈◊〉 as seek her she preuenteth them 〈◊〉 desire her that shee may first 〈◊〉 her selfe vnto them Who so aâ—…eth vnto her betimes shall â—…e no great trauaile for hee shall â—…e her sitting at his doores To â—…ke vpon her then is perfecte â—…erstanding and who so watchâ—…or her shall bee soone without 〈◊〉 For she goeth about seeking 〈◊〉 as are meete for her and shewâ—…her selfe cheerefully vnto them â—…he waies and meeteth them in â—…y thought Hetherto bee the â—…rds of the Wiseman whereupâ—… a little after hee concludeth â—…t which we said before that is â—…at the beginning of VVisedome â—…e most true desire longing for 〈◊〉 This happened to the Wâ—… man himselfe for hee speakeâ—… not by hearesay of any vaine 〈◊〉 mour but taught before not onâ—… ly of the holy Ghost but also bâ—… the experience of the busines 〈◊〉 selfe Wherefore in the Chaptâ—… following hee saith of him selfe â—… For this haue I desired and vndeâ—… standing was giueÌ„ vnto me I sougâ—… after her and the spirit of Wisdoâ—… came into me Therfore thou seeâ—… that desire is the beginning oâ—… this good The whole sacred Scripture doth manifestly prooue this to be true For how often I pray theâ—… doe we read in the law and in the Prophets that we shall find God if we seeke him with all our harts So wee read in the booke of the Prouerbs They that betimes watch for me shall finde me And in another place If thou seekest for wisedome as for siluer searchest â—…er as for treasures then shalt 〈◊〉 vnderstand the feare of the â—…d find the knowledge of God â—…to what end doe we seek for 〈◊〉 fetcht authorities we haue â—…ost sure pledge and testimoâ—…â—…f this from our Sauiour Aske sâ—… hee and it shall be giuen you â—…e and ye shall finde knocke and iâ—…albe opened vnto you For whosâ—…er asketh receiueth and hee tâ—… seeketh findeth and to him tâ—… knocketh it shall be opened The reason why this desire is sâ—…ffectuall to finde God is beâ—…se as the Philosophers say 〈◊〉 â—…uery work especially morral tâ—… loue of the ende is the first câ—…se that mooueth the worker so that by howe much the loue â—…d desire of the ende is greater 〈◊〉 so much the endeuour and â—…igence is the greater which is bestowed to obtaine it Tell 〈◊〉 I pray thee what cast Alexanâ—… the great into so many daungeâ—… what made him to vndergoeâ—… many labours to strike so maâ—… battailes what mooued him passe through so many desâ—… places and barbarous nations bâ—… the insatiable loue whereby hâ—… thirsted after the Empire of tâ—… whole world What made tâ—… seruitude of so many yeeres ligâ—… and pleasant vnto the Patriarâ—… Iacob but the loue by which hâ—… did affecte beauteous Rachellâ—… What doth mittigate the labouâ—… perils of hyrelings Marineâ—… Soldiers and such like men anâ—… doth make them easie and tollâ—… rable vnto them but the loue 〈◊〉 lucre and gaine If the loue 〈◊〉 things so base and abiect can dâ—… so much what shall not the louâ—… of the chiefest good doe if it bâ—… rightly knowen and truly loued 〈◊〉 doe not heere intice allure 〈◊〉 O brother with the fraile â—…fading beautie of Rachel neiâ—… with the vaine glory of the â—…ld which endeth together 〈◊〉 thy life nor with such fleeiâ—… actions which the winde â—…s away nor with the transiâ—…e pleasures of hypocrites â—…ch endure but for a moment â—…e breefe neither with earthly â—…es which are deuoured of â—…ths rust or are stolne away â—…eeues but we inuite and alâ—… thee with the beauty of the â—…ne Wisedome with the kingâ—…e of Christ with the treasure â—…harity with the comfort of tâ—…â—…holy Ghost with the meate 〈◊〉 Angles with true peace and 〈◊〉 true liberty and to conâ—…e with the chiefest good â—…at canst thou desire more rich and opulent then this treasuâ—… Blessed is the man saith that etâ—… nall Wisedome that heareth 〈◊〉 watching dayly at my gates and 〈◊〉 uing attendance at the postes of 〈◊〉 doores For he that findeth me finâ—… eth life and shall obtaine fauour 〈◊〉 the Lord. With these and such like coâ—… siderations a desire of that spiâ—… tuall couetousnes a thirstiâ—… for those true riches is to be kiâ—… dled and enflamed in thy heaâ—… For it is needfull that such a desiâ—… be not luke warme lingringâ—… slow but liuely careful dilligeâ—… and exact Behold I pray thâ—… with what great care of thâ—… world coueteous men ambitioâ—… men and the louers of the beauty of some creature doe seeke after that they loue they doe no cease by day nor rest by night they speake not thinke not no dreame not but of those thinges â—…ich they seek for loue After 〈◊〉 same manner GOD is to be â—…ght for of thee although worâ—…er of greater diligence atâ—…dance as he is more excellent â—…n all creatures Beholde how â—…cumspectly and aduisedly the â—…der of an Army goeth forth to â—…ht when he begirdeth any deâ—…ced Castle how many kind of â—…tagems he deuiseth how cunâ—…gly he vndermineth it how arâ—…cially he raiseth fortresses maâ—…h bulwarkes how many inâ—…tions he vseth to assault batâ—… the Castle that at the length â—…may conquer it with no lesser â—…e watchfulnes must thou laâ—…r endeuour that thou maist â—…te vnto thy selfe that chiefest â—…d for it is written The kingâ—…e of heauen suffreth violence â—…violent take it by force Worthy is he to be called happâ—… blessed who seeketh God afteâ—… such a manner for he that so seeketh him hath already partly fouÌ„â—… him hath a pledge an earneâ—… that he shall obtaine the rest Foâ—…
taske but daily change their intent and purpose to day they goe this way and to morrow that and thus being vnstable and vnstayed in theyr affections they remayne constant in nothing Sometimes they begin of the Passion a little after they leaue it and take vnto themselues another Meditation and another exercise Sometimes they clymbe vp into heauen relinquish sacred humanytie and ascend to the highnes sublimity of Diuinity Some leaue all these and begin of the memory of theyr sinnes so that they neuer prosecute the thing taken in hand and neuer come to the end of their dyet to which without doubte they had sooner come if they had perseuered in the same way albeit it was not so direct nor compendious It happeneth vnto these as to hunting dogges who followe two Hares and take neyther the tree hardlye encreaseth that is often trans-planted and the wound is slowlyer healed when the medicines are often or dayly altered Seeing that there are manye and sundrye wayes by which man goeth vnto GOD and manye manners of considerations by which the spirite is lifted vp vnto him let euerye one ponder with him selfe which is the best fitting for his purpose and let him entertayne and followe that for that is the best course that he can take But let him beware that hee dooth not fall into the errour of manye who when they haue found God in some one exercise they deny that there is any other way but that alone which is nothing els but to denye that there be moe wayes by which we goe vnto GOD when as the holye Ghost who is our leader and Captayne dooth leade euerye one by his owne way which hee seeth to be most commodious and conuenient for him THE ELEVENTH thing that encreaseth Deuotion is the time and such like circumstances CHAP. XIIII MVch doe they auayle which before wee haue spoken of as the time the place the disposition and the corporall fashion forme of him that prayeth with other circumstances euery one of which are as prickes to stirre vp deuotion especially in nouices yong beginners who as they are not altogether spirituall so haue they greater need of the help and ayde of corporal things that their heartes may bee lifted vp vnto God The fittest and most conuenient time of Prayer is mid-night as Bernarde saith in a certaine Sermon the resting and withdrawing time saith he is the aptest and fittest but especially when as the night sleepe doth bring dead and deep silence then the Prayer is powred foorth more freely and more purely Arise in the night saith the Prophet in the beginning of the Watches powre out thy heart like water before the face of the lord How safely thy prayer ascendeth in the night God alone being thy iudge his holy Angell thy witnes who vndertaketh to present ◅t vppon the high altar How acceptable welcome is it hauing the pleasing tincture of ruddye shamefastnes How quiet and peaceable being disturbed with no clamour nor noyse to be breefe how pure and sincere being soyled with no dust of earthly carefulnes being tempted with no praise or flattery of the beholder For this cause therfore the spouse no lesse shamfastly then warilye sought for the secret couerture both of the bed of the night to pray that is desiring to finde her loue This saith Saint Bernard They that cannot rise at midnight let them endeuour to rise a little before the rising of the Sun as the Wise man admonisheth We ought saith hee to preuent the Sun-rising to giue thanks vnto thee and to salute thee before the day spring In the morning the Childrē of Israell gathered that delicate Manna hauing in it that most exellent taste of sweetnes Dau◅ saith in many Psalms that he rose in the morning to praise God Of the righteous it is said That betimes in the morning his heart watcheth for the Lord who made him he pomreth foorth his prayers in the sight of the highest In the morning in the falling of the heauenly dewe the grace of the holy Ghost descendeth also into their heartes who meditate on GOD by the which they may bee defended frō the heat of the Sun and from the plague that destroyeth at noone day To be briefe this time is so conuenient to attend vppon the Lord that the Wise man beeing delighted with this oportuniye said He riseth well in the morning that seeketh for good thinges or the chiefest good For this time of all times in the day is the conuenientest and fittest to talke with God and to deale in the busines of our saluation for then all the powers faculties of our foules are more cheerefull ready better prepared for this dutye Our sight is not so wandring our stomacke empty our head refreshed with sleepe the time quiet and the heart free and fasting from the cogitations and businesse of the daye A short supper and a hard bed are good meanes for early rising they make the sleepe shorter the time of prayer longer But a large supper and a soft bed work the contrary for when much is to be digested much sleepe must be had and the softer the bed is the more vnwillingly it is left But when as eyther for age or for infirmity or for presence of friends or society a man cannot rise at that houre yet let him not omit to watch a little and to meditate in his heart of those things that belong vnto God For it is not absurde in such necessitye to make an oratory of thy bedde as that holy Prophet did who said I cause my bedde euerye night to swimme and water my couch with teares For as it is not inconuenient to sit praying when as the weakenesse of the body will not suffer any other way so neyther is it absurd to lie and pray in bed when as necessity or vrgent reason doeth constraine it Let thy soule bee bended and prostrated before the presence of God and let thy body haue that forme and fashion it maye haue for that the best composition of the body which doth not hinder deuotion If it may be let the man that is weake be halfe cloathed that he may sit in his bed if so be his weakenesse be so great that hee cannot rise It verye much helpeth morning prayer if a man before hee goe to sleepe doth somewhat giue himselfe to prayer for in the morning hee shall finde in his heart the fruite of that seed which hee sowed the night before Therefore that man doth very well that alwaies goeth to bed with some holie Meditation in his minde as hee that at night couereth the coales in the ashes that in the morning when he ryseth he may the more easily make a fire And to preserue this fire the better it is profitable that as oftē at thou awakest in the night foorth with to lift vp thine heart to God saying Glory bee to the Father c. or
the whole world he would not 〈◊〉 easily admit such scruples anxieties not being ignorant that he â—…ath in his soule a pledge of amiâ—…y so rich and the fauour of God â—…o plentifully Among other remedies which â—…re wont to be giueÌ„ against scruâ—…ulosity the first principall is â—…uÌ„bly to submit himselfe to other â—…ens iudgmeÌ„t not to refuse to â—…e gouerned by others For our Lord who faileth vs not in necesâ—…ary things who denieth to no â—…reature that which teÌ„deth to his â—…reseruation he would haue this â—…emedye most effectuall against â—…his griefe y e is wheÌ„ as man caÌ„not gouern himselfe by his own reasoÌ„ â—…hat he yeeld himselfe to be ruled â—…y anothers wisdome For in such 〈◊〉 state a man ought not to beleue â—…imselfe because he is mistrustful â—…either ought he to be his owne â—…hisician albeit he be learned â—…ecause he is sicke and weake It helpeth also to the cure of this griefe with all might main to endeuour that no place bee giuen to scruples and anxieties neither that we yeelde vnto their suggestions For as that is the best way to driue danger from cattell to keepe them from feeding in daÌ„gerous places so also it is needfull that we doe if we wil driue away the daungers of a scrupulous heart especially seeing that we knowe that scruples are of that quality that by the same waye we open the gate to one we open it also to others so that a man may continue in this scrupulositye all the dayes of his life It is a cause of scrupulositie as we saide before not to know the difference betweene thought and consent but the one is taken to bee as haynous as the other which is a notable collusiâ—…n of the Deuill A sinful thought 〈◊〉 not so deadly as the victorye â—…uer it is profitable if it be forthwith expelled by the feare of God or the memory of Christ â—…rucified because an enemy is â—…uerthrowen and subdued But 〈◊〉 the matter proceede so farre â—…at a man giueth consent to his â—…full thought and determineth â—…ctually to effect it if time and â—…lace be giuen this is haynous 〈◊〉 deede And it is requisite to â—…e knowne for such a consent is â—…thing so filthy frequent and â—…mmon among all men that eâ—…ry man if so he will may eaâ—…y knowe what is the difference â—…etweene a simple thought and a â—…eliberatiue consent vnto it for â—…hat other thing is this then igâ—…miniously to deale with God â—…d to make man being marked with the charecter of God to rebell against him and to violaâ—… his commandements There is an other degree moâ—… subtill then the sormer whiâ—… the deuines call a peeuish oueâ—… thwarte and morose thoughtâ—… and it is a deliberatiue consentâ—… not in the acte externall bâ—… in the delight of the inwardâ—… thought that is when as a mâ—… of sette purpose doeth persiâ—… in a cogitation and doeth dâ—…light himselfe in it althougâ—… hee desireth not to effect it 〈◊〉 externall acte of which 〈◊〉 Spanyardes are woont to sayâ—… albeit he doeth not drinke in 〈◊〉 Inne yet he delighteth to bâ—… conuersant in it Here the scupâ—…lous are wont to stumble and 〈◊〉 take occasions of anxietye aâ—… scrupulosity These differences are exactâ—… 〈◊〉 be knowen that we maye the â—…etter auoyde scruples and miâ—…akings but especially the latter â—…eing exceeding daungerous in â—…ing both a deliberatiue consent â—…ith delight and a doubling both â—…ith God and man But because in this matter maâ—…ye nice subtilties were to bee â—…oode vppon which scholastiâ—…ll deuines doe copiously hanâ—…e I will only here speake that â—…hich one of them remembreth â—…at this sinne doth not happen â—…t to a man without a soule â—…at is to him that liueth withâ—…ut the feare of God who alâ—…eit hee outwardlye cease from â—…ne yet he doeth not that for â—…ods sake or in respect of conâ—…ience but in regarde of hoâ—…ur of the woorlde or his â—…wne proper commodity For â—…is man seeing hee dare not offend publikely he doth that he maye delighting himselfe with filthy and vncleane thoughts enioying a fantasticall delight and an imaginarie pleasure that after some maner hee may satisfie himselfe By these and such like endeuours and studies a man may be cured of his scrupulosity which albeit it seeme incurable in some yet it may be cured especially in those that humbly submit themselues to others iudgement such we see often cured and restored to their right wits and former soundnes THE FOVRTH IMPEdiment is any other bitternes or heauines of heart CHAP. XX. NOt onely the irkesomenesse heauines of minde which ariseth of scruples but generally euery displeasure and bitternes of hart which proceedeth of anger pensiuenesse or of any such like roote doth bring great hinderance vnto deuotion For seeing that bitternesse and sweetenesse are contrary it is certaine that it is most difficult yea impossible that the bitternesse of sin and the sweetenesse of deuotion which is sweeter then all other delicates of the soule can remaine together in one and the selfe-same heart Wherfore Saint Augustine saide Thou seest that thine haâ—… is a vessell full of gall therefore if thou desirest to fill it with honny it is necessary that thoâ—… first empty out all the gall Anâ—… the holy Apostle admonisheth that we should purge and caâ—… out of our heartes all heauinesse and bitternesse which as they fight with charity so also they extinguish all the feruour of it and the ioye of deuotion Thâ—… proper place which God dwelleth in is a milde and peaceable soule therefore it behooueth vâ—… that we cast out al that disturbeth that peace and tranquility least that heauenly guest depart out of it Therefore it is meete and requisite that we be alwaies armeâ—… with a good purpose that weâ—… will not euer hereafter open thâ—… gate to anye yrkesome or bitteâ—… thought and if by chance anyâ—… breake into our house that wee presently with all speede caste it foorth again Casting as the Prophet saieth all our care vpon God â—…nd enlarging our hearts to reâ—…eaue and beare all kinde of triâ—…ulation with a faith inuincible â—…nd a hope vndaunted THE FIFT IMPEDIment is externall comfort and sensuall delight CHAP. XXI THE foure former impediments haue a certaine affiniâ—…y between themselues for either â—…hey are sinnes or such as sins are â—…ngendred of Nowe also let vs adde other which although the differ somewhat from the former yet they â—…re as hurtefull to the procâ—…dings of deuotion as the other Among which the loue sweetnes of comforts reaped by things externall and sensuall is not the least which altogether shutteth vppe the gate and entraunce to the loue and sweetenesse of spirituall things For as no man calleth a Chyrurgian to the house of a sound man but to the house of him that is wounded so God commonly sendeth not his Spirit who is called the comforter to their houses that enioy vaine ioy and comfort but to the houses