depriue them selues of sensuall pleasures and do other such acts as are of them selues both sharpe rigorous But the world sees not the inward cordiall affection which rendreth all these actions most pleasaunt sweete and easie to performe Looke but on the litle Bees busilie beset vpon the thime the iuyce wherof euery man knowes to be bitter and yet no sooner haue they sucked it from the herbe but presently they conuert it into honny Deuout soules ô you worldlings feele no doubt the bitternes of these mortifications yet such is the nature of deuotion that euen in the verie exercise of these austerities it transformes them into pleasaunt and sweete delights The fiers and flames the racks and tortures swords and scourges seemed flowers and perfumes to the valiaunt martyrs because they were deuout yf then deuotion can giue so sweet a tast to the most cruell torments yea euen to death it self how daintie and diuine a tast will it giue vnto virtuous actes and exercises Sugar sweetneth sower and vnripened fruit and correcteth the cruditie thereof wheÌ„ it is ouer-ripe and deuotion is the spirituall sugar which taketh away all sowernes from mortification and mendeth the surfeting sweetnes of consolation It taketh away discontentement from the poore man and the disordinat appetit and desire of riches despaire from the oppressed and insolence from the fauourised sadnes from the solitarie and dissolution from him that keepeth companie It serueth for fire in the winter of aduersitie and for morning dew in the summer of prosperitie Deuotion knowes how to abound in plentie and how to be patient in pouertie deuotioÌ„ maketh equall esteeme of honour and disgrace and receaueth pleasure and paine almost with one and the same vnchaungeable mind and finally filleth our soules brim-full of inestimable delights 3. The mysterious ladder which Iacob saw in his happie dreame the true pourtraict of the deuout life the two sides wherof signifie prayer which obtaineth the loue of almightie God and the holy sacrameÌ„ts which coÌ„fer it vnto vs when we duly receaue them The staues or steps fastned to the sides betoken diuers degrees of charitie by which deuout soules do goe froÌ„ virtue to virtue either descending by action to succour and help their neighbours or ascending by contemplation vp to the happie vnion with almightie God Now looke my Philotheus vpon those which be on this ladder and you shall find them men that haue Angels harts or Angels that haue mens bodies They seeme young though indeed they be not because they be full of force spirituall vigour in all theire actioÌ„s They haue golden wings to soare vp to the very throne of God and to dart them selues into him by feruent prayer but they haue feet also to walke among men by an holy amiable and exemplar conuersation faire and goodly are their faces for they receaue all things with ioy and sweetnes Their legges their armes their heads at alwayes vncouered for as much as their thoughts affections and actions are voide of all other motiue or designement sauing onely a pure and naked intentioÌ„ to please God The rest of their bodie is couered with a faire and light robe because though they vse the self same world that worldlings doe yet take they but sparingly of worldly things no more then is requisite for their estate Such Angels as these be deuout persons Beleeue me louing Philotheus deuotion is the sweet of all sweetes the queene of virtues for it is the ornament and perfection 〈◊〉 â—…aritie for yf charitie be milke to feed our faint â—oules deuotion is the creame yf charitie be the plante deuotion is the floure yf charitie be the precious gemme deuotion is the lustre of it yf charitie be a healthfull baulme deuotion is the coÌ„fortable odour therof which recreateth men and refresheth the Angels That deuotion is an instrument and an ornament befitting all vocations and professions CHAPTER III. 1. GOD commaunded the plants in their creation to beare frute euery one according to his kind euen so commandeth he all Christians who are the liuing plants of his Church to fructifie and bring foorth the workes of deuotion euery one according to his kinde and qualitie For deuotion ought to be exercised differently by the gentleman by the artificer by the seruant by the Prince by the widdow by the maid and by the married And the practise of deuotion is not onely diuers in diuers estates but euen in the self same estate must it be accoÌ„modated to the forces affaires leasure and dutie of euery one in particular For I pray thee would it doe well yf the Bishop should be solitarie like the Carthusian or the married man should lay vp no more in store for the maintenance of his familie then the Capuchin or that the Artificer should be all day in the church like the monk and the monke busie him self in all kindes of occurrents for the seruice of his neighbour as doth the Bishop Were not such deuotion ridiculous disorderly and intolerable And yet is this preposterous manner of proceeding now a dayes most vsuall and the world either not able or not willing to discerne deuotion from indiscretion murmureth blameth deuotion which not-withstanding can nether helpe nor redresse these disorders 2. No my Philotheus true deuotion neuer marreth any thing but rather maketh and perfecteth and deuotion that is contrarie to the lawfull calling of any man is vndoubtedly forged and false deuotion The Bee saith the philosopher sucketh hony from hearbes and flowers without hurting or endamageing them but leauing theÌ„ as whole as freshe as she found them but true deuotioÌ„ doth more then so for it not onely hurteth no state vocation or affaire but contrariwise bettereth adorneth it All kind of pearles and pretious geÌ„mes being steeped in hony become more glittering euery one after its natiue colour and so euery christian becommeth more perfect excellent in his vocation ioyning the same with true deuotion the care of familie by it is made more quiet and peaceable the loue of man and wife more sincere and durable the seruice of subiects to their prince more loyal and acceptable and all kind of occupations become more easie and tolerable 3. It were an errour nay an heresie to go about to banishe deuotion from the companies of soldiours out of the shops of artificers the courts of princes and from the houshold or familie of maried folk True it is that the deuotion altogether contemplatiue monasticall and religious cannot be exercised in these vocations yet are there many other degrees and exercises of deuotion which sufficiently and easilie lead secular persons to perfection Abraham Isaak Iacob Dauid Iob Tobias Sara Rebecca and Iudith are witnesses heerof in the ancient law and as touching the new S. Ioseph S. Lydia and S. Crispin were perfectly deuout in their open shops S. Anne S. Martha S. Monica amonghst their families S. Cornelius S. Sebastian S. Maurice amidst the armies and Constantin S. Helen S.
cōsidering how the waues floting vpō the sands left behind them manie litle cockle-shells perewinkles stalkes of hearbes litle oysters and such like stuffe which the sea cast vp spit as it were vpō the shore thē returning with other waues swept them away swallowed thē vp againe while in the mean time the rocks round about him continued firme and immoueable though the billowes neuer so rudelie beat battered vpon thē out of this sight cōsideratiō I say S. Gregory deduced this goodly cogitation that feeble weak minded men like cockle shelles stalkes of rushes suffer them selues to be tossed vp downe caried somtime by affliction somtime by cōsolation liuing allways at the mercy of the vnconstant waues of chaunce and fortune but that great well grounded courages perseuered stable vnmoued against all kinde of stormes tempests And then presently out of this thought he drew deriued those aspirations affections of holy Dauid Saue me ô Lord for the waters haue pearced euen to my very soule O Lord deliuer me from the deapth of these waters I am plunged in the deapth of the sea and the tempest hath ouerwhelmed mee For at that time this glorious Saint was in great trouble by the wicked vsurpation which Maximus intended ouer his bishoprick S. Fulgētius Bishop of Ruspa being present at a generall assemblie of the nobilitie of Rome to whome Theodoricus king of the Gothes made an oratiō marking the splēdour of so many worthy lords gathered together rancked each one according to their state qualitie O God sayd he how beautifull gorgeous is the heauēly Hierusalem aboue since that earthly Rome heare below is so glorious in her pōpe maiestie if in this transitorie world the louers of vanitie be permitted to shine in such prosperitie what glorie what felicitie is reserued and layde vp in the world to come for the true louers of virtue and veritie S. Anselme Archbishop of Canterburie whose birth hath highly honoured these mountaines of ours was admirable in the practise of these good thoughts A Leueret started and sore pressed by hounds as this holy prelat went on a iourney ran vnder his horse as to the best place of refuge that the imminent danger of death suggested and the hounds barking baying round about durst not presume to violate the sanctuarie to which their prey had taken recourse a sight truly very extraordinarie wherat when all the traine laughed great S. Anselme answered weeping sighing Ah sayd he you laugh at the matter but the poor beast laugheth not the enemies of the soule combatted ill-handled on all sides by multitudes of tentations sinnes do expect besiege her at the narrow passage of death she wholly affrighted seeketh succour and refuge on euery side which yf she find not then do her ghostly enemies laugh and mock at her which when the good bishop had sayd he went on forward in his iourney S. Francis on a time seeing a sheep all alone amidst a heard of goates behold sayd he to his companions how meek is this litle poor sheep among those wanton kids our blessed Lord went in such meek manner among the proud Phariseys And at anothet time seeing a litle lamb deuoured by a hogge ah litle seely Lābkin sayd he weeping for compassion how liuely dost thou expresse the death of my Saueour That great and excellent personage of our dayes Francis Borgia while he was yet duke of Gandia going a hunting made to him self a thousand of these deuout conceipts I was wont to admire sayd he recounting it afterward how the faulcons come to hand suffring their eyes to be hood-winckd and their talents to be bound to the pearch that men are so stubborne rebellious to the voice cal of almightie God S. Basil the great sayth that the rose among the thornes briers seemeth to make this exhortation to men Whatsoeuer is most pleasant in this world ô mortal men is entermingled with serow nothing is pure and vnmixed griefs be always companions of myrth and widdowhead of mariage and care of education is ioined with fertilty ahoundance of children shame folowes glory expences waite vpon honours disgust is the sauce of delicate dishes and sicknes pue-felow of health A fair flower is the rose sayth this holy man but yet it filleth me with sadnes putting me in mind of my sinne for which the earth hath been condemned to bring foorth thornes and bryers Adeuout soule beholding the skie and the starres in a faire moon-shine night represented in a cleer fountaine O my God sayd shee these self same starres shall one day be vnder my feet when thou shalt vouchsafe to lodge me in thy holy tabernacle and as the starres of heauen are represented in this fountaine vpō earth Euen so all men of this earth are liuenly represented in heauen in the liuing well of the diuine charitie A nother soule seeing a riuer swiftly flowing cried out in this manner my soule shall neuer take rest vntill she be swallowed vp in the boundlesse sea of the deitie from whence she had her beginning S. Frācisca considering viewing attentiuely a pleasant brooke vpon the banck wherof she kneeled to pour foorth her prayers was rapt into an extasie repeating oft times to her self these words thus sweetly plesantly floweth the grace of my God vnto our harts as this riuerett danceth downe his channell Another looking vpon the fruittrees of an orchard which were all bedecked with their timely blossoms sighed sayd ay me wretch that I am wherfore am I alone without blossom or budd in the orchard of holy churche Another seeing litle chickens gathered together vnder their mothers wings that sat louingly couring ouer them O Lord sayd he preserue vs vnder the wings of thy diuine prouidence Another looking vpon the heliotropium that openeth and shutteth his leaues with the rising and setting of the sunne when shall the time be sayd he O my God that my soule in this manner shall wholly folow the inuitement of thy goodnes and attraction of thy holy spirit Another seeing the flowers which we call pansies faire to the eye but without any sweet odour Ah sayd he such are my thoughts such are my deeds faire in conceipt and shew but in effect fruitlesse and vnprofitable See my Philotheus how easilie and redilie a man may draw good thoughts and holy inspirations from all things great and small that are presented to our sences and vnderstanding in the varietie of this mortal life Most vnhappy be they which do turne aside the creatures from their creatour to chaunge apply them to sinne And happie are they that turne all the creatures to the glorie of their creatour and do employ their fading vanitie to the honour of the euerlasting veritie My custom sayth S. Gregory Nazianzen hath been allways to accommodate and applie all things to my spirituall profit Read the Epitaphe or funeral sermon which
vnto he is called 4. Of the virtues which appertaine not peculiarly to our particular estate and dutie we must preferre those which are most excellent in deed not those which excell only in apparēce Blazing starres ordinarilie seeme greater and goodlier thē the verie starres of heauen and occupie much more place at least wise in our eyes wheras in deed they are neither in greatnes not in qualitie and influence comparable to the starres of the skie neither seeme they great for any other reason but because they are neerer vnto vs and in a more grosse subiect in respect of the starres There are likewise certaine virtues which because they are neerer to our senses and yf I may say so somwhat material are highly esteemed by the vulgar people for so cōmonly they preferre corporall almes before the spirituall workes of mercy haircloth fasting nakednes disciplins and other such bodilie mortifications before meekenes courtesie modestie and other mortifications of the mind which notwithstanding in true iudgements censure are much more excellent Choose then Philotheus those virtues which are best not those which are only esteemed so by the vnskilfull vulgar those which are more excellent not those which are more apparent the substantial'st not the brauest 5. It is exceeding profitable that euery man should make choice of some particular virtue not neglecting or abandoning the rest but procuring to be most conuersant in the exercise of some one peculiar virtue to which he thincks him self most apte all things well considered 6. A beautifull damosell shining like the sunne royally adorned and crowned wth a garland of oliues appeered in a vision to S. Iohn Bishop of Alexandria and sayd vnto him I am the kings eldest daughter yf thou canst gaine my good will I will conduct thee to his presence He perceaued that this was Mercy towards the poore which God commanded vnto him by this vision and therfore euer after he gaue him selfe in such sort to the exercise of the workes of mercie that he is now commonlie called amongst all S. Iohn the Almner 7. Eulogius of Alexandria desiring to do some peculiar seruice to the honour of God and being not able to embrace a solitary eremiticall life or to resigne him self vp to the obedience of of an other took vnto him in his house a miserable person all infected with leaprosy to exercise his charitie and mortification vpon him and to performe this with more perfection he made a vow to entertaine him honour and serue him as any seruant doth his Lord and maister Now vpon some tentation happening as well to the lazar as to Eulogius to depart one from the other they went vnto greate Saint Anthony for his councell Who sayd vnto them Beware my children that you separate not your selues one from the other for both of you approaching nigh to your end yf the Angels find you not together you are in great daūger of leesing your crownes 8. The holy king Lewes visited the hospitals and serued the sick with his owne hāds as yf he had been a hireling that for wages gaine had been induced to that seruice S. Francis aboue all things loued pouertie which he was wont to terme his ladie and mistresse S. Dominick most affectioned to preaching to the ignorant wherof his order takes the name S. Gregory the great took pleasure in entertaining pilgrims and strangers folowing the example of Abraham and had the same grace granted him that Abraham had to receaue the king of glorie in forme of a pilgrim Tobias exercised his charitie in buriyng the dead S. Elisabeth as great a princesse as she was delighted so much in nothing as in the abiecting and abasing of her selfe S. Catherin of Genua in her widowhood dedicated her selfe to serue an hospitall Cassianus recounteth that a deuoute gentlewomā desirous to exercise the virtue of patience came to S. Athanasius who at her request placed a poore widow with her so wayward cholerick troublesome intolerable that she gaue the deuout dame matter and occasion enough to practize the virtue of meeknes and sufferaunce 9. Finally among the seruāts of God some applie them selues principallie to attend and visit the sick others with almes and fauour succour the needie and poore others procure to instruct litle children in the necessary knowledge of Christian doctrine others endeuour to recall home to God and his church soules that are lost and gone astray others solace them selues in adorning churches and decking the holy altars others to make peace and agreement amongst such as are fallen at strife and variaunce Wherein they imitate skilfull imbroderers who vpon diuers grounds with admirable varietie entermingle silk siluer and gold twists wherof they drawe sondrie sorts of flowers and so these godly soules vndertaking some particular exercise of deuotion do make it serue them as a groundwork of their spirituall imbroyderie vpon which they work the varietie of all other virtues holding by that meanes all their actions and affections better vnited and ordered by the carefull application of them to their principall exercise and in this endeuour to shew their excellent art and singular cuning Her garments bordered all with flowers of gold And curious needle work fair to behold Saith the psalmist describing the costly apparell of the spouse of God which is the soule exercised in varietie of virtues 6. When we are afflicted and combatted by any kind of vice it behoueth vs as much as it lieth in vs to giue our selues wholly to the practize of the cōtrarie virtue and to order and applie all other virtues to the perfecting of that particular virtue For so we shall ouercome the enemie against which we fight aduance our selues likewise in other virtues If I feel my self impugned with pride or choler in all my actiōs I will bend my self to the contrarie side that is to humilitie and meeknes and to obtaine that virtue I will applie all my other exercises of prayer receauing the sacraments of prudence of constancie sobrietie and the rest For as the wild Boares to sharpē their tuskes do scoure and whet them with their other teeth so that all of them do reciprocallie become sharpe and piercing so a virtuous man propounding to perfect him self in one virtue of which he findeth most neede doth as it were whet it and sharpen it by the exercise of other virtues which confirming and strengthening that one which he particularly seeketh become all of them more polished and excellēt So it happned vnto holy Iob who exercising him selfe peculiarly in patience against so many vehement tentations wherwith he was assalted became perfect in all kinde of virtues and holinesse Yea oft times it happeneth as S. Gregory Nazianzen sayth that by one onely act of some virtue well and perfectly performed a man may attaine to the hight of virtue and he alleadgeth in proofe of this saying the example of Rahab who hauing exactly practized the virtue of hospitalitie attained vnto a glorious soueraignty in
the exercise of deuotion for they will not be lacking one time or other remember the words of our Sauiour Iesus Christ A woman when she is in trauail hath anguish because her hour is come but when she hath brought foorth her child then she remembreth not the anguishe for ioy that a man is borne into the world Thou conceiuest spirituallie in thy soule the noblest child in the world to wit Iesus Christ vntill he be brought foorth altogether thou canst not choose but suffer excessiue pangs but be of a good hart these dolours once past thou shalt find euerlasting ioye for hauing brought foorth such a child to the world And he shal be whollie brought foorth and borne in thee when thou framest and conformest thy hart and thy actions to the imitation of his life 8. When thou art sick offer vp all thy griefs paines aches languishments to the honour and seruice of our Lord and beseech him to ioine vnite them with the torments which he suffered for thee Obey thy physician take those medicines meats and remedies which he prescribeth for the loue of God calling to mind the gall which he tasted for our sakes desire to amend that thou mayst serue him refuse not to lāguishe that thou mayst obey him and dispose thy self to die yf so it please him that thou mayst prayse and enioy him Consider that the Bees whē they make their hunny do liue and eate of a bitter prouision and that we in like manner can neuer exercise sweeter acts of patience nor compose more excellent hunny of true virtues thē when we eate the bread of bitternes and liue in the middest of afflictions And as the hunny which is gathered frō thyme a litle bitter herbe is the best that is so virtue exercised in the bitternes of vile base and most abiect tribulations is the finest and excellentest of all 9. Reflect often times the inward eyes of thy soule vpon Christ Iesus crucified naked blasphemed slandred forsaken for thy loue and in a word ouerwhelmed with all sortes of sorowes griefs and persequutions Consider that all thy sufferings neither in qualitie nor quantitie are in any sort comparable vnto his and that thou cāst neuer suffer any thing for his sweet sake in comparison of that which he hath endured for thine 10. Consider the pangs and tormēts which in old time the martyrs suffered and the dolours and griefs which at this time many endure more grieuous without all proportion then those which thou endurest and say to thy self Alas my paines be consolations and my briers be roses in comparison of them which without all succour attendaunce or relief do liue in a perpetuall death ouercharged with afflictiōs infinitlie heauier then mine are Of exteriour Humilitie CHAPTER 4. 1. BORROW and take many empty vessels sayd Elizaeus vnto the poore Widowe and powre oyle into them To receaue abundance of the grace of God into our harts they must be voide of self pride and vainglorie The Kesterell criyng looking constantly vpon the haukes and other birds of preye doth terrifie thē by a secret propretie or virtue which it hath by nature therfore the fearfull Doues do loue it aboue all other birds and liue in securitie in companie of it so humilitie rebutteth the eager onsett of Satan and conserueth the graces and guiftes of the holy Ghost in vs and therefore all the Saints of heauen but especially Christ the king of Saints and his blessed mother made more esteeme of this virtue then of any other amongst all the morall virtues 2. We call that glorie vaine which one taketh of him self either for that which is not in him or for that which is in him but is none of his or for that which is in him and is his owne but deserues not that one should glorie of it Nobilitie of race fauour with great potentates popular honour be things that are not in vs but in our progenitours or in the estimation of other men Some men there be that shew them selues fierce and stout because they be mounted on a lusty courser or for a great goodly fether in their cap or for their costly and sumptuous apparel but who seeth not this to be follie For yf there be any glorie at all in these cases it is glorie for the horse for the bird and for the tailer and what great want of witt is it to borrow credit and estimation from a horse from a bird from a new fashiond ruffe Others bragge and behold themselues with great satisfaction for a goodlye long moustaches or a trimme beard for their curled lockes and soft hands or for skill in dauncing singing playing but are not those hartlesse and base minded men who fetch their estimation and reputation from such friuolous and fond trifles Others for a litle knowledge and learning would be honoured respected in the worlde as yf euerybody should come to schoole to learne of them and account them their maisters for which cause they are rightly termed pedantical companions Others carie thē selues like peacocks proud of their beautie and thinck all the world is fond of them All these humours are vaine foolish and impertinent and glorie grounded vpon such weak and feeble foundations is vaine and friuolous 3. A man may know true virtue like true baulme for baulme is tried by dipping it into the water yf it sinck to the bottom it is counted the most excellent and pretious Euen so to know whether a man be in deed wise learned generous noble mark whether these good gifts and qualities tend in him to humilitie modestie and submission for then they be true in deed but if they swimme aboue water if they striue to appeare and shew them selues they are so much the lesse substantiall and more superficiall by how much more apparent they are or would be Pearles that be conceaued and grow in the wind or in time of thunder haue nothing but the barke or shell of a pearle and are voide of substance so these virtues and good qualities bred and nourished in pride boasting and vanitie haue nothing but a simple shew and appearance of good without iuice without marrow without soliditie and substance Honours estates and dignities are like to saffron which is best groweth most plentifully whē it is trodden vnder feet It is no honour to be faire in a mans owne eyes beautie to haue a good grace in deed should be somwhat neglected knowledge dishonours vs when it puffeth vs vp and degenerateth then to plaine pedanterie 4. If we stand curiously vpon our points touching precedence and preeminence in place and titles besides the exposing of our selues to the danger of hauing our qualities too narowly sifted examined and contradicted we make them vile and contemptible for honour which is indeed honourable when it is freely giuen and granted becomes foule infamous and shamefull when it is affected sought after and in a manner begged and wrested from them in whose companie we are When
the Peacock brustles vp his gay starrie wheele lifting vp his goodly painted feathers to be looked vpon he forgetteth him self that in the meane while he sheweth other parts which are most ill fauoured in him Flowers that be beautifull growing vpon the ground or in the garden-beds wither away with much handling The sweet smell of the Mandragora taken a farre of but for a short time is most pleasaunt but they that smell to it very neere and a long time become altogether drowsie faint Of Humility more internall then the former CHAP. 5. 1. BVT thou desirest I see Philotheus to be farther endoctrined in humilitie for that which we haue hetherto sayd is rather wisdome and good manners then humilitie let vs therfore passe on farther 2. Many there are that will not and dare not ponder and consider the graces that God hath giuen them in particular fearing least they should therby fall into vaine glorie self conceipted loue whereas in deed they deceaue thē selues for since the true direct meanes to attaine to the loue of God as S. Thomas the Angelicall doctour teacheth is the consideration of his benefits the more we consider them the more we shall loue him and as particular benefits do more efficaciously moue and winne affection then such as are common to other so ought they to be pondered and wayed more attentiuely Certain it is that nothing can humble vs so much before the mercie of God as the knowledge of the infinite multitude of his benefits neither can any thing so much humble vs before his iustice as the multitude of our offences Let vs then consider what he hath done for vs and what we haue done against him and as we consider and way our sinnes one by one so let vs acknowledge suruay his graces one by one Neuer feare that the knowledge which he giues vs of his graces will puffe vs vp in pride so long as we be attentiue to this knowne and acknowledged veritie that whatsoeuer is good in vs is altogether from God and not from our selues Alas Mules and Camels cease they to be lumpishe and brute beasts though they be neuer so loaded with the pretious and perfumed moueables of the prince What hast thou which thou hast not receaued sayth the Apostle and yf thou hast receaued it why doest thou glorye Nay contrariwise the liuelie and feeling consideration of the fauours receaued from Gods hand humbleth vs because knowledge engeadreth acknowledgement 3. But yf in this reuiew and accounting as it were of the graces of God any kind of vanitie should tickle vs the infallible and easie remedie is to passe by and by to the consideration of our ingratitude of our imperfections and of our miseries Yf we consider what we haue done when God was not with vs we shall soone acknowledge that all which we haue done since he hath been with vs is not our handy work nor is not of our owne stock we shall enioy them and reioice that we haue them but we shall glorifie God alone for being the sole auth our and giuer of them So the blessed virgin confessed and professed that God had wrought great and admirable things in her and for her but she confessed it for no other cause then for to humble her self and to glorifie God My soule sayth she doth magnify our Lord because he hath done great things to me 4. We vse to say manie times that we are nothing that we are miserie it self that we are the skumme and out-casts of the world but we would be loath any man should take vs at our word and publish vs abroad to be such as we say we are Nay we make as if we would hide our selues to the end men may runne after vs and searche vs out we make show as yf we would indeed be the last sitt at the louest end of the table but we do soe that with more credit we may be set at the vpper-end of all True humilitie neuer sheweth her self nor vseth many words of humble sound because she intendeth not onely to hide other virtues but withall and aboue all to hide her owne self And yf it were lawfull for her to lie to dissemble or scandalize her neighbour she would vse manie an action of arrogancie and brauerie that vnder them she might hide her selfe so be altogether couered vnknowne My aduice therfore is this Philotheus either let vs vse no words of humilitie at all or let vs vse them with an inward feeling meaning in our hart as we pronoūce with our mouth Let vs neuer cast our eyes downe to the ground but humbling our harts with all let vs not seeme to desire the lowest roome vnlesse we desire it frō our hart And I hold this rule so general that I bring no exceptiō only I adde that courtesie requireth that we present the aduantage somtime to those whome we know manifestly will refuse it for this is no double dealing nor false humilitie for in this case the only proffer of the aduantage in place or precedence or such like is an honouring of them to whome we proffer it and since then one cannot giue them entirely that which in hart we would we do not ill to giue it them in part The like I vnderstand of some termes of honour and respect which to examin them in rigour seeme not to be true yet are in deed true enough yf the hart of him that pronounceth them haue a true intention to honour and respect him for whose sake he vseth those tearmes For although the words doe signifie with some excesse that which we would say yet it is not ill done to vse them when common custom of ciuilitie requireth it I wishe that our wordes were always ioined to our intention and affection as neer as it is possible so to follow in all and through all the pure and naked simplicitie of a virtuous hart 5. A man that is truly humble would rather that another should say of him that he is a miserable wretche that he is nothing nor worth nothing then to say so much him self at least if he know that any man say so of him he doth not gainsay it but agreeth to it with all his hart for since he beleeueth firmely vnfainedly that he is in deed worth nothing he is right glad to haue others of his mind and opinion 6. Manie say that they leaue mentall prayer for those that are perfect that they themselues are not worthie to frequent such an exercise Others protest they dare not communicate often because they feele not them selues pure enough Others that verely they feare least they should disgrace deuotion if they should entermedle with it by reason of their great miserie and frailtie Others refuse to employ their talent in the seruice of God and of their neighbour because say they they knowe theire owne weaknes and feeblenes and that they feare to become proude if they should be instruments of any
concourse of many praises honours So that honours and prayses are as it were pretious stones and pearles from whence glorie produceth his lustre and varnish like to enamel Now humilitie not being able to endure that we should haue any opinion of our owne excellence or precedence before others cannot likewise suffer that we should hunt after praise honour nor glorie which be due only to some kind of excellencie but yet she consenteth to the aduertisement of the wiseman who admonisheth vs to haue care of our credit because good renowne is an estimation not of any excellencie but absolutly of an ordinarie prudence and integritie of a well-gouerned life which humilitie forbiddeth not to acknowledge in our selues and so consequently willeth vs to desire this reputation True it is that humilitie would likewise cōtemne this renowne if charitie stoode not in need of it but because it is one of the foundatiōs of humane societie and without it we are not only vnprofitable but also damageable to the communitie in which we liue through the scandall which it receaueth by our ill name there charitie requireth and humilitie accordeth that we procure and most carefully conserue our good renowne 2. Againe as the leaues of trees though in them selues of no great valew yet serue for very much not onely to beautifie the trees but also for the conseruation of their fruicts whilst they be yet young and tender so good renowne of it self not much to be desired is not with stāding exceeding profitable both for the ornament of our life as also for the garde and conseruation of our virtues especially while they be yet tender and feeble as being but newlie habituated in vs. The obligatiō of maintaining our reputation and of procuring to be such in deed as men thinck vs to be forceth a noble courage in a manner with a sweet king of violence Let vs conserue our virtues my Philotheus as iewels very acceptable to God the chief and soueraigne obiect of all our actiōs But as they that would keep fruict very long are not content to stew confit and conserue them with sugar but with all put them into vessels fit and commodious for the preseruation of them so albeit the loue of God be the principall preseruer of our virtues yet may we with all imploye our good name and renowne as a thing most conuenient to keep them in vigour 3. Yet must we not be ouer-punctuall nor too curious and exact in conseruation of our reputation for such as be so tender and ticklish in their good name are like vnto them that for euerie slight infirmitie do take physick For as these imagining by such extraordinarie care to conserue their health do vtterly ouerthrow it so these iealous defenders of their reputation do altogether loose it by standing so much vpon it becoming therfore phantasticall murmurours pick-quatrells and prouoke the malice of bad tongues against them To dissemble an iniurie offered or to contemne it is ordinarily a farre better remedie then the reuenging or quarrelling vpon it for contempt of calumniations maketh them vanishe away wheras yf we be moued and angred with them we seeme to confesse and aduow them as deseruedly offered vs. Crocodiles hurt none but those that do feare them nether doth detraction endamage anie but such as are aggrieued therwith Excessiue feare of loosing our estimation argueth great distrust of the true foundation therof which is the sinceritie and vnfained vprightnes of a virtuous life and good conscience Townes that haue woodden bridges ouer great riuers doe feare least they should be borne downe by euerie flood or encrease of waters but they that haue bridges built of stone do not care but only for extraordinarie inundations So they that haue a soule well grounded in Christian perfection doe contemne the ordinarie excesse and ouerflowing of iniurious tongues but such as knowe them selues weake in perfection are disquieted with euery blast of broad-mouthed companions And indeed Philotheus he that will haue the good opinion of all men looseth it with all men since it is impossible to please all men with one manner of carriage and he deserueth to loose his reputation that seeks to keep it or haue it among thē whose vices make them infamous 4. Reputation and good renowne is but a signe wherby we may vnderstand where virtue is lodged it is virtue then that must be preferred before all Wherfore yf any call and count thee an hypocrite because thou giuest thy self to deuotion or hold thee for a coward and base-minded person because thou hast put vp an iniurie for Gods sake laugh at such mens words and opinions for beside that such iudgements are only made by fooles contemptible ideots or vanie braggars a man must not forsake virtue nor stirre out of the path of true pietie although he should loose his reputation and fame we must make more esteeme of fruict then of leaues and preferre interiour and spirituall virtues before externall and corporall goods It is lawfull to be zelous but not to be idolaters of our credit as we must not offend the eyes of the good so must we not seeke to content the opinion of the malitious The beard is an ornament to the face of euerie man and large tresses of haire grace wemens heads yf one pull away by the rootes as it vere the beard from the chinne or the heare from the head it will very hardly grow againe but if it be onely cut and polled nay though it should be shaued away all together it would soone growe againe and wax as copious as it was before So although our credit and reputation be cut and shauen as a man may say by a detracting tongue which Dauid saith is like to a sharpe razour we must not therfore be disquieted for by and by it will spring foorth againe not only as faire as euer it was but much more found and beautifull But yf our vices dissolute manners and wicked life take our reputation from vs it will scarce grow againe or be restored entirely because it is so in a manner pulled vp by the roote For the roote of true reputation is virtue and good life and therfore as long as that is aliue in vs our fame and credit will allways sprout and growe and bring foorth fruit of honour and estimation due to virtue When vaine conuersation vnprofitable familiarity fond frindship haunting of idle companie hurt our reputation we must presently renounce and forsake them for a good name is of more price and valew then all vaine contentments and passe times But yf for the exercise of pietie for profit and encrease in virtue and deuotion for marching cheerfullie towards eternall happinesse men grumble repine murmur and cauill at vs then suffer these mastiues to bark against the moone for though they may be able for a time or among sone men to raise an ill opinion against our good name and by that meanes as it were shaue and polle away
repugning to thy mind And yf thou find any such holy exercise to which this hart of thine hath lesse inclination then it should examine the cause from whence that disgust ariseth 5. How doth thy hart remaine affected towards God him self Taketh it pleasure in the remembrance of God feeleth it not a sweet delight in calling him to mind Ah sayd Dauid I haue thought vpon God and taken delight therin Doest thou find a certaine promptnes redinesse and facilitie in thy hart to loue God and a particular sauour in tasting this his loue Thy hart doth it not recreat it selfe to thinke vpon the immensitie bountie and maruelous swetnes of almightie God If thou chaunce to thinck vpon God amidst thy worldly affaires and vanities doth this thought make place and winne rome and seaze vpon thy hart Doeth it seeme to thee that in such cases thy hart takes Gods part and turnes to his side and as it were goes before him to lead him reuerently into the chamber of thy hart for there are many soules of this mettal in the world 6. A louing wife when her housband comes home from some farre iourney so soone as she perceaueth any signe of his returne or heareth his voice what busines of euer she hath in hād though she be cōstrained by some forcible consideration to stay her self yet her hart cannot be held from looking for her husband but abandoneth all other cogitations to thinck vpon his ioyfull returne Soules that loue God doe the verie same howsoeuer they be employed when the remembrance of God presenteth it self vnto thē they neglect all thinges else for ioye that their beloued is returned vnto them and this is a verie good signe 7. How is thy hart affected towards Iesus Christ God man Takest thou pleasure in thincking on his life and death The Bees delight in their delicious honnie Waspes and beetles in ill-fauoured sauours so holy soules haue all their cōtentmēt placed in our sweet redeemer Iesus Christ with an exceeding tendernes of ardent loue to him but such as be vaine and wicked plant their affections altogether vpon vnprofitable vanities 8. How is thy hart affected towards our blessed Ladie thy good Angell the Saincts of heauen Doest thou loue honour reuerence them hast thou a speciall trust in their intercession a respect worship to their images delight in their liues takest thou pleasure to heare them praised 9. Concerning thy tongue How speakest thou of God is it a delight vnto thee to talk and discource in his honour according to thy condition and abilitie Doest thou loue to sing hymnes to his praise and glorie 10. Concerning workes Thinck whether thou haue a true harty desire of the outward glotie of God and to doe somwhat for his honour and worship for such as loue God doe according to Dauid loue the ornament of his house 11. Cōsider whether thou hast left any affection or renounced any delight or forsook any thing for Gods cause for it is a great signe of true loue for his sake whome we loue to depriue our selues of any thing What then hast thou in all this time since thy protestation forsaken for the loue of God An examination of our estate touching our selues CHAP. 5. 1. HOW doest thou loue thy self louest thou thy self ouermuch for the vanities of this world For yf it be so thou wilt desire to dwell always in the world with an extraordinarie care to establishe thy self heer vpon earth But yf thou loue thy self for heauens sake then wilt thou desire at least wise thou wilt easilie consent to depart from hence at the time and hower that it shall please our Lord to call thee 2. Doest thou keepe due order in the loue of thy self for there is nothing that marreth vs but onely the inordinate loue of our selues As for well ordered loue it requires that we loue the soule bitter then the bodie that we take more paines to get virtues then any thing els that we make more account of heauenly glorie then of base and transitorie honour A well ordered hart will more often say in it self What will the angels say yf I thinck or doe such a thing thē what will men say 3. What loue bearest thou to thy soule art thou vnwilling and loath to help it when it is spirituallie distempered and diseased alas thou owest this care and attendance vnto it to helpe it thy self and procure it to be holpen by other when passions doe torment it and to set a side all other cares when thy soule stands in need of thy care 4. How doest thou esteeme of thy self before the eyes of God almightie to be nothing at all doubtlesse But it is noe great humilitie in a flie to thinck her self nothing in regard of a mountaine or for a droppe of water to esteeme it self nothing in comparison of the maine sea nor for a sparkle of fire to hold it self nothing in respecte of the sunne It is humilitie indeed not to preferre our selues before others nor to affect or desire to be esteemed of and well liked by others How doest thou feele thy self affected in this point 5. Touching thy tongue doest thou not bragge and vaunt of thy self one way or other doest thou not flatter thy self when thou speakest of thine owne self 6. For works actions Doest thou vse to take any pleasure or passetime contrarie to thy bodily or spirituall health I meane vaine pleasure vnprofitable recreations ouer-watching too much disordely labour and such like An examination of the estate of our soule towards our neighbour CHAPTER 6. 1. THE loue between husband and wife ought io be sweete quiet earnest and constant and grounded principallie vpon the ordinance of God who commandeth it to be so And the self same is to be vnderstood of loue between parents and their children between vs and our neighbours and our frinds euerie one in his ranck and degree 2. But to speak in generall How is thy hart affected towards thy neighbour Doest thou loue him from thy hart and for Gods sake To discerne well whether it be so or no thou must prepose and represent vnto thy self certaine persons that be troublesome and intractable for there it is and towards such kind of men where we exercise the virtue of true charitie towards our neighbours and much more towards such as haue iniuried vs either in work or in word Examin well yf thy hart be free from passion in this behalf and whether thou feelest not a contradiction within thee to loue anie bodie 3. Art thou proane to speak ill of thy neighbour and especiallie of such as loue thee not Doest thou any harme to thy neighbour directly or indirectly Though thou haue neuer so litle reason or discourse thou wilt easilie find out thy defects in this point An examination of the affections of our soule CHAP. 7. 1. I HAVE extended these poincts at large because in the examination of them consisteth the knowledge of our spirituall
should doe that which to doe we were placed in this world But doest thou not see the decept No doubt yf all these exercises were to be performed euery day they would busie vs enough take vp most of our time But it is only required to practize them euery one in their time and place as they come in their turne How many lawes are there in the Digestes Code which must be kept and obserued but all men know and vnderstād that theire obseruāce is required according to the occurrences of occasions and actions not that one should practize them all euery day Otherwise the holy king Dauid practized manie more spirituall exercises in a day amidst his waightie affaires then I haue heer prescribed S. Lewes an admirable king both in peace and in warre and that with a wonderfull care administred iustice and managed affaires of state was woont to hear two masses euery day to say euensong and complin with his chaplain had euerie day sett time to meditate and visited hospitalls verie often euerie wednesday cōfessed disiplined him selfe verie oft heard holy sermons and vsed spirituall conferences and for all this neuer omitted one the least occasion of the publique weale exteriourly offered which he did not most diligently put in execution and his Court was more gallant more frequented more flourishing then euer it had been in time of his predecessours Practize then these exercises cheerfully as I haue prescribed them and God will allott vnto you time leasure and strength enough to doe your other affaires though he should make the sunne for that end to stay his course as he did for his seruant Iosua We worke enough always when God works with vs. 2. The world will say againe that almost throughout all this book I presuppose that my Philotheus hath receaued of God the guifte of mental prayer and yet euerie man hath it not so that this introduction wil not serue for euery bodie T is true without all doubt I presuppose it and it is true too that euerie man hath not the guifte of mentall prayer but it is likewise true that almost euery man may obtaine that pretious guifte euen the most rude and vnlearned so that they haue good spirituall maisters and guides and that they themselues would vouchsafe to take as much paines in the searche of it as in it self it requires And yf there be any that in no sort nor degree hath this pretious guift which I thinck can happen but verie seldom a sage conductour and maister will easilie supplie that want by making them to read or hear read these meditatiōs and considerations with good heed and attention Three pricipall aduices for this introduction CHAPTER 18. 1. THE first day of euerie mouth repeate and renew the protestation set downe in the first part at the end of the meditations and protest at all times to haue a will purpose to keep euery point of it saying with Dauid No my God neuer will I forget thy iustification for in them thou hast giuen mee life And when thou findst any spirituall battail in thy soule take in hand the self same protestation and prostrate in spirit with all humilitie pronounce it all from thy hart and thou shalt find great ease in thy conflict 2. Professe to all the world that thou desirest to be deuout be not ashamed of that holy desire and profession I say make profession of a true desire of deuotion and not make profession of deuotion blush not to vse those common and ordinarie actions which helpe vs to obtaine the loue of God aduow and admitt hardyly that thou doest thy endeuour to meditate and thou hadst rather dye then sinne mortally That thou wilt by Gods grace frequent the sacraments and folow the counsels of thy ghostly father though for good considerations it be not expedient to name him For this franck and free confession of Gods seruice that wee are with a speciall affection consecrated and addicted to his loue is most acceptable to the diuine maiestie who by no meanes alloweth his seruants to be ashamed of his crosse Besides this open profession cuts of manie a summon manie an inticement which the world would make to the contrarie and bidds vs to stand vpon our reputation in the constant poursuite of deuotion The philosophers openly professed them selues to be philosophers that so mē might permitt them to liue Philosophicallie and we must make our selues knowne to be louers of deuotion and holy exercises that men may lett vs liue deuoutly Yf any man tell thee that one may liue deuoutly without the practize of these exercises and aduices denie it him not but answer him louingly that thy weaknes is so great that thou standest in much more need of helpe then other men doe 3. Last of all I coniure and entreat thee my deere Philotheus by all that which is holie in heauen and earth by the baptisme which thou hast receaued by the sweet milk of mercie which thou hast sucked from the brests of our Lord Iesus by the most louing hart in which thou placest all thy hope and confidence Continue and perseuer in this happie enterprize of spirituall life Our dayes runn on a pace death is hand at our gate The trompett soundeth the retreat sayth Saint Gregorie Nazianzen lett euery man be reade for the iudge is at hand Saint Symphorians mother seing him ledd to martyrdom cried after him my sonne my sonne remember euerlasting life look vp to heauen and thinck vpon him that raignes there a short end will quickly end the course of this life I say the same to thee my Philotheus look vp to heauen and leaue it not for this base earth thinck vpon hell and cast not thy self into that dreadfull gulfe for moments of pleasures remember Iesus Christ denie him not for the worlde and though the labour of a deuout life seeme hard vnto thee sing merilie with Saint Frauncis Since heauen is for my paines assignd ' Paines are sweet passetimes to my mind Liue for euer sweet Iesus to whome wtih the Father and holy Ghost be all honour and glorie now and alway and for euer and euer Amen THE ERRATA Pag. 14 line 13. Picaustes reade Piraustes p 17. l. 24. many soules reade of many soules p. 37. l. 23. of riches reade of the rich p. 39. l. 26. foules reade soules p. 68. l. 3. were created reade we were created p. 91 l. 17. infinitle reade infinite p 91 l. 19 Certefie reade Terrefie p. 95. l. 11. pight reade right p. 120 l. 18. of reade or p. 135 l. 22. forces reade species p. 139. l. 2. thy reade the. p. 141. l. 20. of reade or p. 172. l. 12. this reade his p. 191. l. 22. Consiliat reade Conflict p. 235. l. 19. perfections reade thinges p. 277. l. 20. king reade kinde p. 337. l. 12. and reade it l. 13. it and. p. 344. trade reade trace p. 365. l. 22. cordes reade the cordes l. 376. l. 16. back