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 〈◊〉
to watch for God is to seeke hiâ—… and he already hath obtained thâ—… first fruites of the holy Ghost whâ—… with such a desire seeketh hiâ—… The Hunter when he seeth anâ—… of his dogges to mend his paâ—… more then his wont with greâ—… celerity to folow some direct waâ—… he forthwith vnderstandeth thaâ—… he hath found out the footesteâ—… of some wilde beast be reioyceâ—… conceiueth hope of taking 〈◊〉 praye After the same maner thâ—… oughtest to reioyce when thâ—… seest this by how much moâ—… diligeÌ„t more fearful the greaâ—… nes of the desire shall make thâ—… by so much thou oughtest to 〈◊〉 more secure safe knowing asâ—…edlye that after these flowers eâ—…cellent fruites will succeed and tâ—…t God hath already one of his fâ—…te placed in thy soule as soone aâ—…â—…hou hast giueÌ„ vnto thee a liuelâ—… feeling desire of his presence This is the meane this is the â—…y which is to be kept of them in â—…eeking for God who are preuâ—…ted by the blessing of his sâ—…etnes and haue alreadie seene tâ—… beautye of Rachel for obtaiâ—…g of which and ioyning her in â—…iage vnto theÌ„ with their ioy 〈◊〉 presuppose vnto themselues â—…eruitude of seuen yeres Such â—…est neither day nor night neiâ—… do they desist vntil they haue â—…d that they seeke for saying 〈◊〉 the Prophet I will not suffer 〈◊〉 eyes to sleep nor mine eye lids â—…mber vntill I finde out a place â—…e Lord an habitation for the mightie God of Iacob They thâ—… think vpon this speak this dreaâ—… of this to these no labour no trâ—… ble no burthen is grieuous wheâ—… as they solely coÌ„sider of the greaâ—… nes of the reward In figure 〈◊〉 them Ecclesiasticus saith He thâ—… holdeth the Plough he that hâ—… pleasure in the goade driueth Oxâ—… is occupyed in their labours 〈◊〉 talketh of the breed of Bulloks Hâ—… ueth his minde to make furrowes is diligent to giue the Kine foddâ—… So is it of euery Carpenter woâ—… master that laboureth night dâ—… they that cut graue Seales 〈◊〉 make sundry diuersities giue tâ—… selues to counterfeit Imagery 〈◊〉 watch to performe the worke 〈◊〉 Smith in like manner abideth byâ—… Anuil doth his diligence to lâ—… the Iron the vapour of the firedâ—… eth his flesh and he must fight 〈◊〉 the heate of the Fornace c. These are the cogitations these 〈◊〉 the studies of Ploughmen of â—…ourers Smithes who night â—…day sweate through the labors 〈◊〉 their hands that they may obtâ—…ne the end of their desires Let â—…e true and sincere louer of God â—…itate these let him watch and 〈◊〉 die day and night how he may â—…ne vnto him so great a good â—…till he be weakned languish 〈◊〉 this cogitation and diligence â—…d also let him testifie by the deâ—…tie of his body the anxietie â—…auines of his minde according â—…hat of the Wise man Waking â—…er honesty pineth away the body â—…d the care thereof driueth away â—…pe But perhaps thou wilt say â—…u prescribest vnto me verye â—…d meanes and conditions for 〈◊〉 attainment of this good Tell 〈◊〉 I praye thee is it not iust and â—…t that so great a good as God himselfe is should be sought foâ—… with diligence Thou wilt aunswer yea TheÌ„ what lesser thoghâ—… can be demaunded what smalleâ—… diligence or what condition caâ—… be more equall and reasonable 〈◊〉 then to the atchieuement of thâ—… chiefest good to require no morâ—… diligence then that wherby earthly riches may be compassed Foâ—… so the wordes of the Wiseman dâ—… sound If thou seekest for wisedomâ—… as for siluer thou shalt finde her 〈◊〉 Lord let the Angels laud magâ—… nifie thee who being the best 〈◊〉 chiefest of all goods yet desireâ—… not to be sought for with greatâ—… care then the basest and vilestâ—… things yea with no greater diligence then siluer is accustomed to be sought with THE SECOND thing that begetteth Deuotion is Fortitude diligence CHAP. V. THe desire of which we haue 〈◊〉 spokeÌ„ ought to haue ioyned â—…o it great diligence and fortiâ—…e by which all difficulties may 〈◊〉 ouercome which doe meete â—…h vs and trouble vs in compasâ—…g and winning this good And â—…ough as we haue said before 〈◊〉 desire doth bring with it diligâ—…ce and fortitude yet we think it â—…orth the labour to speake of it sâ—…rally in this Chapter But that wee may vnderstand tâ—…se thinges the better we must kâ—…we that as nature hath bestoâ—…d vpon all liuing creatures two faculties or powers to the preseâ—… uation of them selues one whiâ—… we call Concupiscible the natuâ—… and property of which is to desâ—… whatsoeuer pertaineth to the prâ—… seruation of it selfe or of his kinâ—… the other Irascible whose offâ—… and propertie is to resist and figâ—… against all difficulties and contrâ—… dictions which any wayes hindâ—… or make resistaunce against thâ—… preseruation so we must knowâ—… that these vertues and powers 〈◊〉 so after their manner are requiâ—… to the preseruation of a spirituâ—… life specially to the attainemeâ—… of this good which we speakeâ—… For first it is needfull to hauâ—… desire of that good as wee haâ—… said which dooth moue a manâ—… seeke for it then it is meete tâ—… there bee a valiant and generoâ—… spirit to conquer and ouercoâ—… many great difficulties whâ—… â—…e meete with them that aspire â—…he atchiuement of Deuotion 〈◊〉 there are manye thinges that â—…der deuotion many thinges â—…ich are required to the obtayâ—…g of it all which are very difâ—…lt hard therfore they craue â—…ch busines much fortitude 〈◊〉 courage to breake through â—…se difficulties vntill those desiâ—… waters flowe out of the Cestâ—…s of Bethleem and no enimies â—…er in the entrance or regresse 〈◊〉 hinder those who come to â—…we water out of them But to â—…ine a good so hard difficult â—…at can a bare and naked desire 〈◊〉 if it be not armed and fenced â—…h courage and fortitude There thou shalt acknowledge â—…fect which they haue who 〈◊〉 with a good desire notwithâ—…ding haue not this fortitude â—…hich we speake for they be as creatures imperfect monstroâ—… hauing the faculty concupiscibâ—… without the irascible which as is not sufficieÌ„t to the preseruatioâ—… of a naturall life so also it wil nâ—… be sufficient for that which is spâ—… rituall Such are the desires of tâ—… negligent and slouthfull of whiâ—… the Wiseman saith The sluggâ—… lusteth and lusteth not He lusteâ—… when he beholdeth the beauty vertue he lusteth not when hâ—… vnderstandeth the difficultyâ—… which are in it as those imperfeâ—… monstrous creatures haue oâ—… of these naturall faculties poâ—… ers that is appetite or desire bâ—… the other they haue not which 〈◊〉 fortitude and courage For this cause in the Scriptâ—… fortitude and diligence are so 〈◊〉 ten coÌ„mended slouthfulnesâ—… negligence are so ofteÌ„ dispraisâ—… as the two rootes of all our goâ—… aâ—…ill Certainly it is a thing exâ—…ding worthy of
◅ood alone with God Wherefore thou shalt doe a ◅hing right worth thy labour ◅f with all thy strength thou endeuourest that thou mayst alwayes haue with thee this presence and remembrance of the Lord for it shall much benefit and profit thee to consider that God is alwayes and euery where present not onely by his power and presence but also by his essence A King in all his territories is present by his power and in his pallace by his presence but by his essence he is no where but in that place which possesseth his body God after all these waies is present in euery place Which besides our faith this reason doth also prooue It is God that giueth to all creatures to bee and to liue God is the beginning and cause of all thinges But seeing that it is necessary that the cause be ioyned with the effect eyther by it selfe or by some vertue or influence it followeth that sithence God is the cause of all things that they are that hee is also ioyned vnto them giuing them to bee that they are and that not by some vertue or influence but by himselfe for in God there is that distinction of things which is in the creatures For whatsoeuer is in God is of God and therefore wheresoeuer ◅e willeth that somthing of him should be he is all that And because the Essence of thinges is the neerest vnto the things neither is any thing more inward in them it followeth that God is more in them then the thinges are in themselues What great thing is it then if thou hast God alwaies before thyne eyes who carrieth thee in hys armes who supporteth thee with his feete who gouerneth thee by his prouidence in whom by whom thou liuest hast thy being Remēber that he alwaies assisteth thy soule as the creature and gouernour who preserueth thee in thine Essence neither is he content that he assisteth thee as thy creator and preseruer but also hee is present with thee as thy iustifier bestowing vpon thee grace loue and many holy inspirations desires Let him be the witnes of thy life let him be the companion of thy pilgrymage commit vnto him part of thy busines commend thy selfe vnto him in all thy perils and dangers in the night talke with him in thy sleep and with him awake in the morning Sometymes contemplate him as a glorious God among his Angels in heauen sometimes as a mortall man among men conuersant vpon the earth now in the bosome of his Father now in the armes of his mother a little after wayte vpon him flying into Egipt thence returne again with him out of Egipt somtimes ioyne thy selfe vnto him praying in the Garden somtimes followe him to the Mount euen of Caluary neyther forsake hym hanginge on the Crosse. When thou sittest downe at the Table let his Gall and Vineger bee the sauce of thy meate and let the Fountayne of the bloode flowing from his most Noble and glorious breast bee the cup out of which thou drynkest When thou goest to bed imagine thy bed to bee his Crosse and thy Pillow his Crowne of Thornes when thou puttest off or on thy cloathes meditate with what great ignominye Chryste in his passion was sometymes arrayed and sometymes spoyled of his garmentes This is with those holy Virgins to followe the Lambe whether soeuer hee goeth by thys meanes thou mayest bee be a Disciple of Christ alwayes remaine in his companye In all these thinges alwayes talke with him with hūble speeches full of loue so he wil haue him self delt with who for the greatnes of his Maiesty ought worthily to be feared and for his goodnes exceedingly to be loued Although thou be busied with some manuall labour or with any other busines yet for this thou must not omit nor intermit this holy exercise For the Lord hath giuen this aptnes and promptnes to our heartes that in a moment they may be turned vnto him albeit the body remain occupyed in an externall worke none otherwaies then an handmayde who worketh in y e presence of a Queen she standeth before her Lady with great grauitye with presentnes of minde and orderly composition of body making neither losse nor delay in her worke that one busines hindreth not another so also our heart with due reuerence and attention may be lifted vp to that maiestye which filleth heauen earth not omitting norneglecting any of those thinges it doth Neither only when a man doth attend vpon any manuall labour but also when he speaketh studyeth or is busied c. he may somtimes haue his heart attentiue to his busines and yet neuertheles enter into the temple of his heart to worship the Lord withdraw himself from those things which his busines requires and speedily returne vnto GOD. Those holy creaturs are a figure of this which Ezechiel sawe cōming and going in the likenes of bright lightning wherby we vnderstand the swiftnes alacrity by which the righteous ought to be turned vnto the Lord whē as vpon some godly religious occasion they goe out of the closset of their deuotiō to succour and releeue their neighbour But if at any time a man shall linger loyter forget to returne vnto God he must be stirred vp with the spurs of attentiō and diligence by turning the reynes of his heart vnto God saying with the Prophet Returne O my soule into rest because the Lord hath blessed thee THE FIFT THING that stirreth vp Deuotion is the vse of short Prayers which in al places seasons are as dartes to be sent vnto God CHAP. VIII VVIthout doubt that man is exceding happy that knoweth well to obserue keep the precedent instruction and document But that no man may fayle in it it is most profitable in all places and seasons to vse those short succinct prayers of which Augustine speaketh The brethrē saith he are said to haue in Egipt oftē frequent prayers but those very short sodenly dartedforth least that erected and aduaunced vigilancy which is very necessary for him that prayeth vanish away through long delay and too much prolixitie Euen as they that inhabite the North partes of the world where the cold is vehemēt do keep within doores and in hot houses to defend themselues from the iniury and vntemperatenes of the weather but they that cannot do this come oftē to y e fire being somwhat warmed do returne againe to their labour so also the seruant of God liuing in this cold and miserable regiō of the world where charity is waxen key colde and iniquity doth rage abound must often repayre to the fire of prayer that he may grow warme He is truly happy to whome it is giuen alwayes to sit in that hot-house of which the Prophet speaketh And he shal be as one that it is hid from the wind couered from the tempest But let him that cannot haue this often come to
keep it in the fire or often to put it into y e fire that so the external heat may be kept in it the same diligence is necessary in the nourishing and warming of our hearts THE SIXT THING that encreaseth deuotion is the reading of deuout profitable books CHAP. IX THe Deuout reading of spirituall bookes is very conducent and much auayleth to this keeping purity of y e hart for as Bernard saith our heart is like a mill which neuer resteth but alwaies grindeth that which is cast into it if it be wheate it grindeth wheate if barly it grindeth barly Therefore it is profitable to be busied occupied in the reading of holy and sacred bookes that when it doth cōsider meditate vpon any thing it may meditate vpon things which it is busied occupied in For this cause Saint Hierome in all his Epistles doth so much commend the reading of the holy Scripture but especially in that which he writ to the Virgin Demetria in the beginning whereof he saith thus Thou sacred Virgin alwaies haue this care And let it dayly be thy foode and fare That thou nourish thy minde and feede thy soule with the holy reading of the sacred Scriptures and not suffer the seedes of tares and darnell to fall into the good ground of thine heart In the end of the same Epistle hee doth repeate the foresaid counsel saying I ioyne the end to the beginning neyther am I content once to haue admonished thee loue the holy Scriptures and Wisedome will loue thee loue her and shee will preserue thee honor her and she will embrace thee THE SEAVENTH thing that begetteh Deuotion is the keeping of the senses CHAP. X. THe keeping of the senses shall very much help to the keeping of the heart for these be as it were the gates of the Citty by which all things enter in go out he therfore that keepeth wel these gates vnto him all thinges shal be in safety It is needful therfore that one keeper watchmā be set ouer the eyes another ouer the eares a third ouer y e mouth for by these three gates all wares and Marchandize whatsoeuer is in the world is caried into the soule and exported out of it So that a deuout man ought to bee deafe dum and blind as the holy Fathers in Egipt were wont to say For the gates of these senses being shut the soule will alwaies be pure and prepared to the contemplation of heauenly thinges For a man must sometimes of necessity heare see those things which are the causes of distraction and perturbation wherefore let him so heare and see outward things that they doe not contaminate his heart The seruant of God ought to haue his heart as a strong wall and as a ship well built soundly ioynted and surely pitched which easily repelleth the billowing waues and albeit couered with them yet neyther admitteth nor receiueth any into her womb It may be to figure out this God commaunded Noah to to make his Arke bowing vawted to pitch it well within and without for such an one ought to be the arke of our hart that in the midst of the waters in the tempestuous deluge of this world it may be secure admit no waters of iniquity They that keep their hearts after this manner are alwaies peaceable of a present mind deuout but they that open the gates to al winds and admit all affections hurly burlies of this world in the time of praier they are distracted with many contentions warres disturbed troublesome cogitations It hapneth vnto these as to those who go to parle confer with a Prince with a stomacke loaden ouercharged with grosse and vndigestible meates who in the midst of their speech doe filthily vomitte foorth what they haue greedily deuoured so these also in the fittest most conuenient time of praier talking with God do belch foorth the garlicke and onions of Egipt that is cogitations and businesses of the world of which their hearts are ful Such in vaine doe expect fruite of their paryers for that curse of the Patriarke is proper vnto them saying Thou wast light as water thou shalt not be excellent For they haue a heart so light and powred foorth busied with externall matters that they so much the lesse increase within as they are powred foorth about outward things Such are they that whole daies together walke abroad to see lofty buildings sumptuous houses magnificent temples such like thinges who are desirous to see faire and beautiful sights to heare news for they return to y e houses of their harts ful of wind empty of Deuotiō These as they are wandring vnstable in their soules so also are they in their bodies for they can scarely abide one moment in one place but run vp down frō one place to another whē they haue not whether to goe they folow whether y e winde leads them seeking if they may find any thing abroad to delight them because within thē they haue lost true delight ioy It hapneth also often times that in such like wayes the deuill is their leader guid and doth lead them as he in times past led Dinah into vnhonest places where they do not only lose their deuotion but also their chastity innocency Therfore it is needfull that we eschew all these distractions perturbatiōs that all y e strēgth of our souls being gathred together we may haue greater fortitude to seek for y e chiefest good for it is writtē The lord building vp Ierusalem doth gather together the dispersed of Israel But amongst all the owtward members the tongue is especially to bee kept for it is as Bernard saith a small member but vnlesse thou take heed vnto it a great euil little and narrow saith he it is but an instrument most fit to euacuate and emptie the heart It cannot be spoken how soone and easilye the iuyce of deuotion fadeth and vanisheth away when the mouth is opened to speake superfluous things albeit they be good Therfore it is very well spoken of a certaine D◅ctor as sweet water standing in an open vessell hauing no couer dooth forthwith loose the sweetnes and grace of the sent so the sweet and precious oyntment of deuotion dooth loose all the vertue and efficacye when the mouth is loosed dissolute that is when the tongue doth lauish superabound in too much talke and prattle Therfore it is best to be silent◅ and if at anye time it be needful to speake yet speedily with the Dove returne into the Arke least thou perish in the Deluge of wordes And although moderation bee necessarye for all yet it is more to be obserued of women then of men but especiallye of Virgins whose chiefest ornament is shamfastnes and silence both beeing the keepers and preseruers of chastitye Wherefore Saint Ambrose verye well admonisheth a Virgin
some such like verse for this shal very much help not onely to this which we speak of but also to driue away vayne fansies wantoÌ„ thoughts which are sent of the deuill for at this time he is wont to bee more busie about a man then at other times Wherefore Saint Hierome saith that euen to the holy and sanctified bed of Dauid which euerye night hee had wont to water with his teares the deuill had accesse with all the pompe of his pleasure 's In the morning when wee a wake as soone as wee open our eyes let our heartes bee powred foorth in the remembraunce of God before any other cogitation doth possesse them for then the soule is so tender and so well disposed that it presently assumeth the first thought which is offered and apprehendeth it so firmly that it can hardly be remooued from it or receiue any other Therefore it is necessary that wee haue recourse to the good seede least the euill seede possesse the ground of our heartes Of such weight is this counsell that the busines of the whole day dependeth of this moment For thiâ—… being ordered after this manneâ—… the morning praier shal be morâ—… feruent and deuout and vndoubtedly as the morning praier iâ—… such shal be the whole course oâ—… the day according to that which is written in the booke of Iob If thou wilt early seeke vnto Godâ—… and pray to the Almighty if thoâ—… be pure and vpright then surely hâ—… will awake vp vnto thee and he wiâ—… make the habitation of thy righteousnesse prosperous In like maner a place close anâ—… solitary is the fittest for praier foâ—… our lord in the night weÌ„t out intâ—… desert places to pray not that hâ—… had anye neede thus to preparâ—… himselfe or to seeke opportunity but that he might giue vs an exaÌ„ple what we ought to doe For 〈◊〉 closenesse and obscurity had no much profited that the heart by he eies should not wander Saint Anthony had not blamed the SuÌ„ when it rose for by the brightâ—…es of his beames it hindered the â—…xed atteÌ„tiuenes of his coÌ„teÌ„platioÌ„ The disposition also of the body doth bring much help to the â—…fting vp of the spirit and to stir â—…p deuotion Our Sauiour albeâ—…t he needed not sometime praiâ—…d vnto his father lying prostrate â—…pon the earth sometime his eies â—…ifted vp to heauen Such a like â—…hing is read of S. Martin who â—…ying saide Suffer me to lifte vp â—…ine eies to heauen that my spiâ—…it may directly go vnto the lord Cassianus writeth of the Fathers of Egypt that oftentimes in the mid of their morning praiers they â—…rostrated theÌ„selus vpoÌ„ the erth with admirable deuotioÌ„ worshipping the Lord forthwith with great alacraty they raysed vp theÌ„selues that it seemed not so much the easing and refreshing of their bodies as the adoration and reuerence of the diuine Maiestie According to these examples he that prayeth ought somtimes to vse such like iestures and ceremonies that his heart with greater facility may bee lifted vp to God seeing that we see that no meane fruites are deriued from it It is good for a man sometimes with lowly humility of spirit to prostrate himself vpon the earth adoring with all the blessed spirits that infinite and incomprehensible Maiestie who casting downe their crownes before the throne of God and the Lambe giue glory vnto God acknowledge that whatsoeuer they haue they receiued it from him When we pray we ought also to lift vp our eyes towards heauen which ceremonies seeing that our Sauiour himself so oftentimes vsed they ought not to be reprehended but obserued as examples left vnto vs of our Master Teacher For albeit God is present euery where yet heauen is his proper place in which hee doth those works which he doth not in other places Heere the reader is to be admonished that it is not alwaies necessary to pray with beÌ„ded knees seeing that by this meanes our deuotion is often times hindred by reason of the griese and weaknes of the body True it is y t it is good to suffer some affliction in praier seeing that the Lord in his sacrifice suffered so great thinges for our sins yet this is not the chiefest fruite of praier for in comparison of the light and sweetnes of vertue which god bestoweth in praier the griefe of the body and corporall exercise seeme very small Therfore in the time of praier let the composition and ordering of thy body be such as may be both for thy health and that thy soule may be quiet and fixed vpon god alone especially when the time of thy praier is longer that is of two or three houres as it is the custome of some seeing that few are found who are able to bear so long paine and griefe without diminishing and abating of deuotion which is especially required in this exercise I know confesse that al these things are not of any such speciall consequeÌ„t yet they are coÌ„ducent auailable to our purposed end For euen as rhetoritiaÌ„s that wold coÌ„pile frame a perfect oration are not content with teaching the matters themselues alone which are the very strength and sinewes of the oration but also they vse other maner of variations which are not of the substance of the oration as apt structure composition fit concourse and conioyning of vowels and consonants tropes schemes figures c. For these make the oration perfect absolute so also we frame form here an other oration celestiall heauenly which we are to declaime in the presence of the deuine maiesty it is meete therfore that we should omitte nothing whether it be much or litle which is conducent vnto the essence and perfection of it especially seeing that there is nothing in this kinde of discipline which ought to bee called small or little THE TWELVETH thing which stirreth vp Deuotion is corporall austeritie or exercise CHAP. XV. BEside al those things which hetherto we haue spoken of afflictions and corporall troubles and greeuances are profitable to excite and stirre vp Deuotion as are fasting discipline vnsoft and rowgh apparrel watching a hard bed and sober and slender dyet Frist because such exercises are fomentations and nourishers of Prayer and Deuotion Secondly because they are pillers and bases on which they leane Thirdly for the common rule which is that God doth bestow his grace vpon euery one as he is fit to receiue it For none can deny but that he is more fit and better disposed who prepareth himselfe together both in spirit body then he that onely prepareth himselfe in spirit We must here know that there are two wayes of preparing and disposing our selues to receiue grace one false the oeher true The false way is when as a man onely in word and with a luke warm desire doth seeke for God without the true internal sighing and sobbing of the soule And this is the reason why
many doe seeke for God do not find him do aske not receiue And in this slender cold desire they alwaies liue neuer finde God because they seeke him not with all their heart as he ought to be sought of them who desire to find him according to that of the Prophet Ye shall seeke me and finde me because ye shall seeke me with all your heart This is the second way of disposing preparing our selues which here the Prophet noteth that is wheÌ„ we seek for God with a true in ward desire with labor affliction of heart Of which God speaketh by his Prophet Ioel saying Turn you vnto me with al your hart with fasting with weeping with mourning rent your hart not yourclothes turn vnto the lord your god In which place we are to note y t as the euil which outwardly appeareth not either is not seen or is not an euill indeed or very small so y e inward afflictioÌ„ of the spirit except it outwardly break forth doth also afflict the body is ether feined or very smal But that which doth so mightily afflict y e spirit that it doth also afflict the body that istruly indeed worthy to be called afflictioÌ„ of this the Prophet speaketh He that seeketh god with such an affectioÌ„ let him assure himselfe y t God wil not hide himself froÌ„ him but will be found of him So the Niniuites sought him when they fasted mourned were cloathed with sackcloth wherefore at the length they fouÌ„d him So the Prophet Daniel sought him as he testifieth of himself At the same time saith he I Daniell was in heauinesse for three weekes of daies I eate no pleasant bread neither came flesh in my mouth neither did I 〈◊〉 myselfe at al till three weekes of daies were fulfilled Which time being finished hee faith that an Angel appeared vnto him in a terrible shape whome in the same place he describeth among other things saying Feare not daniel for from the first day that thou diddest set thine heart to vnderstand to humble thyself before thy God thy woordes were heard I am come for thy words See how plainly in this place the Scriture testifieth what deuout prayer can do when as corporal affliction is ioyned vnto it We read of that holy Euangelicall sinner that being drowned as it were with teares she sought the Lord in the Sepulcher wherfore she receiued comfort before all others because before al other shee sought the Lord with great affection But what do I speake of teares so godlye when as the sackcloth of peruerse and wicked King Achab could so moue the diuine eyes brest as to reuoke or at the least to defer the sentence denounced against him his house To be briefe as often as the Scripture remembreth that the children of Israel mourned fasted cryed vnto God it addeth that they were heard deliuered froÌ„ the danger they were in wherby it most manifestly apeereth that these are great helps to find God Wherupon a Schoole man saith that almost no grace descendeth into the soule of man except it â—…e by prayer affliction corporall tribulation There are many kindes of afflictions austerenes of life most acceptable vnto God most coÌ„uenient to obtain grace by which take their original from the great griefe which the soule coÌ„ceiueth because she hath offended so high exelleÌ„t a goodnes also from the impatient longing desire of the soule These teares afflictions which are deriued from charity humility are very acceptable vnto GOD as testifieth the Prophet who saith The dead that are in the graues whose soules are out of their bodies giue vnto the lord neither praise nor righteousnes but the soule that is vexed for the greatnes of sinne he that goeth crookedly weake the eyes that faile and the hungry soule will giue thee praise and righteousnes O Lord. The pittifull and fatherly heart of god doth not long suffer the soule afflicted with the loue and longing for of her spouse to be disconsolate and destitute of comfort but doth help her minister coÌ„solation vnto her When as the mother seeth her child weeping desiring gugawes with teares her hart cannot brooke that the request of her child shuld be long deferred and that he should be hurt with weeping but foorthwith she giueth him that hee desireth and for which hee wept What then will he doe that offered himselfe for Israell with farre greater affection then that of the mother who saith Though the mother forget her child of her womb yet will I not forget thee What wil he doe if hee doth not open the breast of his grace and the bosome of his mercy and fill vs full who saith Yee shall sucke at my breasts ye shal be born vpon mysides and be ioyfull vpon my knees After this manner they must seeke for the diuine grace who would find it and if they thus seeke for it they shall be sure to finde it For Salomon doth often promisse this in his Prouerbs as when he saith thrâ—… they at the length shall finde Wisedome who dayly watch at her gates and giue attendaunce at the poastes of her doores insinuating by thys manner of speaking that he that wold finde her must seek her as she is to be sought but he seeketh her as she is to be sought who seeketh her not onely with the desire of spirit but also with the labour affection of the bodye And here we must be circumspect and wary that all these things be done with wisedome discretion THE WOORKES OF mercy are the thirteenth last thing that encrease Deuotion CHAP. XVI THE woorkes of mercy besids their fruite do also bring much ayd help vnto deuotion For albeit at a blush they seeme to make the soule lesse feruent by reason of the sundrye businesses which happeÌ„ in exercising them yet they bring none other hurt â—…hen that water is wont to bring which is sprinckled vp on an hot glowing gad of iron which althoâ—…gh it seeme to coole the hot burâ—…ing iron yet at the length it cauâ—…th it to burne the more veheâ—…ently For as God is faithful 〈◊〉 friend of mercy gracious to â—…ose that are mercifull so also is â—…e carefull that his faithful reliâ—…ious seruaunt be not hindred in â—…is prayer who riseth from the taâ—…e that he may minister vnto the â—…eed of his neighbour Therefore â—…e Angel said to Tobias Prayer good with fasting almes it is â—…tter to giue almes then to lay vp â—…lde For those which exercise alms 〈◊〉 righteousnes shall be filled with â—…e And a little after When thou â—…dst pray with teares didst bury â—…e dead didst leaue thy dinner to â—…de the dead in thy house in the day time and to bury them in the nighâ—… I did present thy prayer before thâ—… Lord.
man When I pray thee did God violate this couenant When did he faile of his promise With this embassage onely a certayne holy Father was wont to send abroad his brethren to preach the word that they might atteÌ„d their busines with safety and securitye saying Cast thy burden vpon thâ—… Lord he shal nourish thee Whâ—… is he among Christians yea albeâ—… it he be of the better sort that caâ—… doe this from his heart Manâ—… men saith Salomon will boast euery one of his owne goodnes but whâ—… can find a faithful man This is onâ—… of the vertues most proper vnâ—… a true Christian this begetteâ—… most ioyfull peace in this Goâ—… proueth and examineth man anâ—… this is it which man cannot procure vnto himselfe by his ownâ—… strength and vertue but it muâ—… bee obtained of the holy Ghoâ—… seeing that it is not giuen to any â—…e but by the speciall grace and â—…uour of God All men cannot â—…ue that steadfast faith of Susanâ—… who being condemned to â—…ath in the midst of the stones â—…d the enemies when the water â—…me euen vp to her lips and the â—…lter was about her necke had a â—…aceable and quiet heart that 〈◊〉 the hope which shee reposed the Lord. Perhaps thou wilt say what shal doe that I may obtaine this verâ—…e Follow after God with that â—…ananitish woman euen to the â—…d let not thine eye be without â—…teare labour without interâ—…ission vntill thou findest this â—…ecious pearle CoÌ„sider also how â—…od God is and how faithfull to â—…em that hope in him as hee â—…as to Dauid Abraham lacab diuers other Our Fathers saith the Prophet trusted in thee they trusted and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were 〈◊〉 confounded O ye sonnes sayth thâ—… Wiseman Looke vpon the natioâ—… of the people and knowe that noâ—… haue beene confounded that hopâ—… in the Lord. For who hath continued in his commaundements anâ—… hath beene forsaken Wilt thoâ—… that I shew thee by an exampleâ—… how great the faithfulnes of Goâ—… is towards them who put they trust in him See how faithfâ—… the seruant of God Lâ—…t was vnto those two strangers whome 〈◊〉 had receiued into his house whâ—… he offered to those wicked Sodomits his two daughters being virgins that according to their lustâ—… they might abuse them onelâ—… that those two strangers might bâ—… safe who had reposed theyr trust 〈◊〉 him alleadging no other reaâ—…n then That they are come vnâ—…er the shadowe of my roofe onely â—…elying vpon my words that â—…ey may not bee frustrated of â—…eir hope beholde I haue twoo â—…aughters which as yet neuer â—…ne we man I will bring them â—…orth vnto you that you may â—…o to them as seemeth you good 〈◊〉 that yee will doe no harme vnâ—… these men who haue commitâ—…ed themselues to my tuition What thinkest thou of this faithâ—…lnes But how much greater doâ—…t thou thinke that the faithfulâ—…es of God is What is in y e creaâ—…re which is not found infinitely â—…ore excellent in the Creator 〈◊〉 much greater is the faithfulnes â—…f God then the faithfulnes of maÌ„ 〈◊〉 his goodnes is more excellent â—…en the goodnes of man And if the faithfulnes of man stretch thus farre how farre I pray thee shall the faithfulnes of God reach Follow in all things and in all thy businesses and thoughtes the counsell of Saint Angustine who saith Cast thy selfe vpon the Lord and feare not that hee will hurt thee or that hee will permit thee to fall but hee will nourish thee heale thee and saue thee THE SEVENTH Mpediment is the multitude of businesses especially of studies and contemplatiue speculations CHAP. XXIII AS cares and anxieties of Spirit doe comber and disturbe deuotion so also the occupatioâ—… and labours of the body when â—…hey are too much doe let and â—…inder it for those doe oppresse â—…he spirit that it is hardly able to â—…ray these doe steale away the â—…me that it hath no space to â—…ray so that these two impeâ—…iments doe bring it to passe â—…hat a man hath neither time nor â—…pirit to attend vpon this exerâ—…ise And albeit all externall occuâ—…ations and businesses doe enâ—…ender and beget this impediâ—…ent yet especially the busines â—…f study and learning doth effect 〈◊〉 yea although it be of Diuinity â—…hen it is onely labored in for the â—…heory speculation For this â—…heory speculation of the vnâ—…erstanding is one of y e businesses â—…oste contrary vnto deuotion â—…hich sucketh vp all the vertue â—…d iuyce of the soule maketh it desolate and leaueth a pleasure so drye and whithered that it neyther tasteth nor feeleth God For other occupations and businesses which are simply corporal as are to dig to delue or to doe any such like thing doe not hinder so greatly the handling of those thinges that belong vnto Deuotion So the Fathers in the wildernes did exercise tillage and husbandry made baskets waâ—…ling of houses mats of wickers and osiers yea singing and praying The occupations and businesses of the vnderstanding do ill agree with those of the will vnlesse they be so ordred that they may serue for this exercise not hinder it which hapned to the Saints when they studyed who by that study did not loose but rather stirred vp increased their Deuotion But in both businesses a measure and moderatioÌ„ is to be kept â—…east that whith is lesse hurt that which is greater that is least Martha hurt Mary who hath â—…hosen the better part Therefore 〈◊〉 certaine holy man admonisheth â—…is brethren that they should so â—…abour that they extinguish not â—…he spirit of Deuotion to which all thinges should be seruiceable And the Wiseman sayth Get the Wisedome in the time of thy leasure he shall be filled with Wisedome that wholy attendeth on her All the Heathen Philosophers doe confirme this sentence who say that the soule becommeth wise by â—…easure and interiour rest not onely by the interiour rest of the Passions but also by the exteriour quiet of labors and occupations For these two ought alwaies to be ioyned together For as a still and calme water is fitter more disposed to represent the images of shapes of things no otherwise then a glasse so also in a quiet calme soule all things are represented most cleerely and perfectly For this cause the deuill vseth all diligence that he may comber and disturbe the heartes of men with a thousand kinde of businesses paynting and imagining in them diuers false necessities of life that they being busied and drowned in them may haue neyther time nor minde to call vpon God We read that Pharaoh dyd the same thinge tipically to the Children of Israell who when they sayd that it was commanded vnto them of God that they should goe into the wildernes that they might sacryfice vnto him hee answeared that they were idle and because they wold â—…ease from
vice of Curiosity CHAP. XXIIII THE vice of curiosity doeth also very much hurt deuotiâ—… which many waies may bee â—…mmitted For it is a certaine â—…de of curiosity which desireth â—…prie into the workes the life â—…d conuersation of other men â—…ich besides that it burdeneth â—…e heart with vaine thoughts â—…gitations it also enwrappeth â—…n manifolde imaginations and desires taketh away the peace and quietnesse of the conscience This vice is wont to be proper vnto idle men who when they haue no busines of their own they busy themselues with the sayings and doings of others There is an other kinde of curiositye proper vnto the vnderstanding and peculiarly belongeth vnto them who of an only and sole desire to know doe reade profane Histories and heathen bookes and vnprofitable Antiquities c. In like sort they also may be called curious after the same maner who apply their mindes to reade graue and learned Authors and yet not with this intent that by them they maye gaine vnto themselues truâ—… wisedome but by the same curiosity onely seeke for Arte Eâ—… loquence and the pompe glory of wordes or some elegant or curious sentence which they may boast of and vainely recite before others reseruing by them no manner of profit vnto themselues Of these saith the Wiseman The heart of a foole is like a broken vessell he can keepe no knowledge whiles he liueth Surelye this is a most manifest signe and token of a disordered wit and of an inordinate soule For as Saint Augustine saieth It is an argument of a good wit and of a noble and generous spirite not to loue wordes in wordes but the truth that is couched in â—…hem Furthermore there is a certaine â—…ther curiosity which is an inâ—…rdinate desire of manye who â—…ould haue all that belongs vnto â—…eÌ„ to be too exquisite elaborate â—…o compt and piked as well in their houses as in their apparell householde stuffe bookes pictures and such like ornamentes which cannot be desired nor preserued without great diligence And when they are done otherwaies then we would it cannot be but that they displease vs and vexe our mindes and bring vs to that point that we straight thinke either of their making away or of new repayring embellishing theÌ„ Wherby the peace and quiet of the coÌ„science is loste and the man iâ—… wholy drowned in vanity It 〈◊〉 not to be doubted but that thâ—… is a very great hinderance vntâ—… deuotion Fot it requireth 〈◊〉 minde altogether quiet and frâ—… from all impediments The Deuill knowing this in pediment to bee so great doâ—… bende all his strength as a câ—…taine Doctour saith to ensnare all men of whatsoeuer age and estate in this vice the layety by soliciting and prouoking them to settle their chiefest care vpon the finding out bringing in of new and outlandish kindes of apparel householde stuffe and such like things The clergie and learned that they endeuor themselues to haue their temples churches colledges houses and other ornaments curious and pretious and this he doth vnder a shew of godlinesse whilest hee perswadeth them that the seruants of God doe deserue all thinges and that they are woorthy of all honour and therefore that it is not viciâ—…ous nor vncomely to build sumpâ—…uous houses to erect proude and â—…tately pallaces that they may â—…dwell in them with mirth and â—…oye Such men haue eyther not read or haue ill obserued the whole some doctrines of holy spirituall men for the true seruants of God doe little esteeme these thinges yea they doe despise them and flie from them as from thinges which neyther can bee gotten nor preserued without distraction of heart and losse of time which two are most contrary vnto the exercise of Deuotion For as Deuotion is a very delicate thing so it is obscured and lost by a light and little matter For if the morning Sun beames did hinder the contemplation of Saint Anthony howe much more shall the vnquiet cogitations of seeking and keeping earthlye goods hurte which haue well feathered winges swiftely to flye out of our sight For this cause Euangelicall pouerty is much to be commended which at one blow cutteth off all this vaine curiositie after his example who when he was Lorde of all creatures had none other bedde when he was borne but a harde cratch nor none other house but the common stable THE NINTH IMPEdiment is if good exercises be interrupted and broken off CHAP. XXV IN like manner it is a great and a very vsuall impediment vnto Deuotion oftentimes to interrupt and break off the threed of good exercises without a lawefull cause For wee must know that among all the miseries of mans heart one of the chiefest is that as it is prompt and inclined to all euill so it is remisse and slowe vnto any good For in euill no other thing is required to inflame our heart yea and our bodye too but a light and small thought which by and by vanisheth awaie but for a good affection as Deuotion is wee must search heauen and earth and desire ayde of all thinges which are giuen vnto vs of God Of man it is saide That he is a winde that passeth and commeth not againe For with great facility he goeth after vanities and corruptible thinges but he returneth not againe from them without great difficultie Certainely if men would ponder with reason all their miseries they should feele none greater nor admire any more Therfore wee must labour with al our strength that Deuotion may be preserued for as it is a very easie matter to loose it so it is a most difficult thing to recouer it being lost Wherefore not without cause we say that it is a great impediment in this busines if the threed of good exercises be broke of For when as man would afterwardes returne vnto himselfe hee findeth himselfe so vnapt and so vnfit for Deuotion as if he had neuer had it or that he had onely saluted it at the doore and very entrance For that happeneth vnto him which we reade in â—…imes past happened to Saint Peâ—…er when he saide Maister we â—…aue trauelled all night and haue â—…aken nothing The same thing â—…appeneth vnto them who are negligent in this exercise as Saint Barnarde saieth very well in these woordes Howe long wilt thou lifte vppe thine heart in prayer and lifte it vp in vaine Howe long wilt thou moue thy selfe but not any whit the forwarder Howe long wilt thou endeuour thy selfe but to noe purpose Doest thou labour and not bring foorth Doest thou make triall and neuer a whit the better And wheresoeuer thou beginnest doest thou there leaue off And in thine assâ—…ye doest thou faint All this difficulty hence ariseth because the exercise of Deuotion is intermitted therfore thy hart is vvaxen colde and therefore by the iust iudgement of God this punishment is inflicted vppon thee that thou being admonished by this punishment for thine abuse of grace
affections and desires no otherwise then beasts are bound at a cratch euery one with their seueral halters And when they haue once opened a way for these affectioÌ„s vnto their heart with the same study loue y e men embrace the last end they seeke follow after meanes by which they may obtain that they desire Therfore some night and day apply their bookes that they may come to their wished ende Others as long as they liue doe wholy endeuor theÌ„selues to heap hoard vp welth Others giue theÌ„ selues to traffike merchandise or do some other thing that they may gaine vnto themselues that they seeke for For after that they â—…aue giuen place to the roote they are also compelled will they nill â—…hey to giue place to al the branches that sprout spring from it These without doubt are hurtfull plants these are those thornes in the gospel which choak the seed of the word of god For the maÌ„ y e is enwrapped in these businesses with so superfluous a care hath neyther time nor minde at liberty to attend vpon the seruice of God Therefore it happeneth many times that the deuil doth presently disturbe a man in Prayer withdrawe him from his exercise and casteth him headlong from heauen vpon the earth and oftentimes haleth pulleth him that he may turne himselfe to effectâ—… that to which the affection and passion of his minde doth allurâ—… and inuite him so that when god calleth him to his table to his embrace to the fruition of his ioyes and participation of his spirit he will not come he contemneth the voyce of the Lorde and with greedines doth followâ—… those vanities to which his appetites doe call him Therefore let him be assured â—…hat seeketh for God thus that he â—…hall neuer finde him For no man â—…s our Sauiour saith can serue two Maisters for either he shall hate â—…e one and loue the other or els he â—…all leane to the one and despise the â—…her They that doe the contrary â—…e like vnto the new inhabitants 〈◊〉 Samaria which the King of â—…sshur sent thither of whom the â—…cripture saith That they 〈◊〉 the Lord and also serued other â—…ods To these that of the Proâ—…et Samuell to the children of â—…aell may be said If ye be come â—…aine vnto the Lord with all your â—…art put away the strange Gods â—…m among you and direct your â—…rts vnto the Lord and serue him â—…ly and he shall deliuer you out of 〈◊〉 hand of the Philistines If men â—…uld diligently consider how â—…ch that is which they owe vnto God and how little it is that mans heart can giue they should manifestlye see that this worshippe and seruice cannot be de uided seeing that so much is dueâ—… and so little is giuen The beddâ—… is streight sayeth Esaye that 〈◊〉 cannot suffice and the eouerinâ—… narrow that it cannot couer two This is perspicuously euidenâ—…ly seene in the streightnes of maâ—… heart which cannot together câ—…taine God and the world Who doth deny but that he ill linked in mariage who caste his eies vppon an other womâ—… beside his owne wife?-so also he ill linked vnto the diuine wâ—…dome whose minde is entâ—… gled in forraine loue Goe to then my brother 〈◊〉 that thou be a chaste louer of tâ—… heauenly spouse beware tâ—… thou be not an vnfaithfull briâ—… groome or an adulterer vnto â—…at holy and deuout Wisedome â—…ware that thou bring not inâ—…thine house an harlot For â—…peake in truth and verity that â—…ere is not any whore so yonge â—…d beautifull which doeth so â—…caye and quench wedlocke â—…e and that doeth so steale â—…ay and consume that a man â—…th as any one of these affeâ—…ons when they are too inâ—…dinate for they doe quench â—…t out the loue of God and doe â—…sume all the good that wee â—…ght reape by it Therfore it is meet that he that â—…l walke in this way that he â—…te out of his minde all forraine extrauagant affections that offer his hart vnto God as the â—…t matter or as cleane paper â—…e from al staine and pollution â—…t God himselfe may imprint in it whatsoeuer he will without any contradiction This is that resignation which is so much com mended of those that write of spirituall life to which resignatiâ—… on it pertaineth to offer to God heart pure free from all earthly affections worldly desires thaâ—… there may not be any thing in iâ—… which may stay the influences hinder the operations of the hoâ—… Ghost Here we are to note that twâ—… things are required in the perfâ—… ction of euery worke one that the agent the other that is thâ—… patient one that commandetâ—… the other that obeyeth If thâ—… desirest that God should perfeâ—… his worke in thee haue an eâ—… how these two are to be disposâ—… of Because it is vnmeete and vâ—… seemely that God should obeyâ—… and that thou shouldest gouernâ—… Giue to Caesar those thinges that â—…e Caesar to God those things â—…at are Gods that is suffer God 〈◊〉 rule thee to direct thee and to â—…ork in thee what pleaseth him â—…d let thy hand bee directed by â—…shande as a penne is in the â—…nd of a writer which resisteth â—…t But there is none other resiâ—…nce or repugnancy besids that â—…hich is wrought by the affectiâ—…s and by the will and by theyr â—…erations and actions But because in this life we canâ—…tbee altogether free from all â—…tward businesses and externall â—…ercises at y e least let vs doe that â—…t our mindes bee not ouerâ—…elmed and ouerborn of them 〈◊〉 let the affection of Diuine â—…sedome haue alwayes the â—…pter in her hand and alwaies â—…re sway in our endeuours and â—…dies Let vs with al our heart alwaieâ—… say that of the Wiseman I haâ—… loued her and sought her from 〈◊〉 youth I desired to marrye heâ—… such loue had I vnto her beauty This is ourlast ende this is tâ—… certaintye of our felicity for thâ—… we were created and for this 〈◊〉 things were created Let vs thinke that wee lâ—… all the time that wee spenâ—… in it and whatsoeuer time dâ—… passe awaye without it so thâ—… a lawefull cause doeth not hâ—… der let vs suppose that it is lâ—… of vs. Let vs handle all our otâ—… businesse rather in bodye thâ—… in spirit rather with our hanâ—… then with our heartes accâ—… ding to the counsell of the postle saying This then I 〈◊〉 Brethren because the time is shâ—… hereafter that both they which 〈◊〉 wiues bee as though they had â—…one And they that weepe as â—…hough they wept not and they â—…bat reioice as though they reioyâ—…ed not and they that buye as â—…hough they possessed not And â—…ey that vse this worlde as though â—…hey vsed it not for the fashion of â—…his worlde goeth awaye Seeing â—…erefore that all these thinges â—…e so short and brickle they â—…eserue not to be embraced with â—…at loue and affection which â—…at chiefest good
commeth to passe that such is the greatnesse of ioye and comfort which is felt in praier and which God bestoweth of his bounty wisedome and goodnesse vpon his that if it should long continue neyther the feeble bodye could beare it neyther coulde they remember what the necessity of their body required but they would neglect to relieue themselues Therefore our gratious Lorde doth sometimes take from them those consolations and that celestiall sweetnesse that they may recure the weakenesse of their body and so their life might be preserued without miracle which being continued they at the last might enioy a greater and a more royall crowne Sometimes hee doeth this that humility may be preserued that we may know that this gooâ—… when we haue it is not ours buâ—… his and therefore that we cannot haue it when wee would but when it pleaseth GOD tâ—… giue it vnto vs. For this cause saieth a certaine holy man it is often denyed when it is sought for and it is graunted when it is not expected that thereby it may appeare that it is the worke of the diuine grace In like manner God doeth away his consolations that hee may prooue and trie vs that is â—…hat he may see whether we will â—…e faithfull friendes vnto him at all times as well in aduersitye â—…s in prosperitie or whether wee serue him for our own commoditye or rather for his gloâ—…y and loue For a true friend 〈◊〉 Salomon saieth loueth at all â—…mes and a brother is borne for â—…duersity Sometimes God doth this that â—…y this meanes hee may take aâ—…ay the occasion that man may not alwaies be occupied in the exercise of a contemplatiue life but that he also may descende to the actiue in which also it behooueth vs to be exercised that we may be skilfull and expert in all kinde of vertue that we may saye with the Prophet My heart is prepared O God my hart is prepared He saieth twise prepared that hee might signifie that his heart was prepared for the consolations of a contemplatiue life and also for the troubles of an actiue for the sweetenesse of the diuine loue and for laboures for the loue of his neighbour for the Crosse and for the kingdome to supp with the Lord at his table and to descende with him to the battaile This is that the wiseman admonisheth vs of when he saith Let not thine hande be stretched out to receiue and close fisted to giue For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him if need require Happy is that soule whose hart is so disposed and who remayning in that perfect subiection enioyeth perfect liberty as a perfect â—…handmayde of God being in deed a Lady ouer all thinges for she subiecteth all thinges vnder her neither can any thing disturb her peace All men cannot aspire â—…o this degree of perfection for Saint Gregorie saith that there â—…re but a few which come to that â—…xterity which Aoth had of whome the Scripture sayth that â—…ee vsed both hands as his right â—…and who is a figure of perfect â—…en who are no lesse dexterous â—…d expert in the workes and laâ—…ours of the actiue life then in the sweetnes and delicacies of the contemplatiue which certainely is graunted but to very few It also happeneth that there are certaine religious persons found which alwaies in a manner liue in the continuall drynesse of heart and that not through their owne sault but because it so pleaseth the Lord who wil not alwaies bring his elect by the same way nor saue them after one manner but after many and sundry waies that so his Wisedome and prouidence might more appeare through those sundrye meanes which he vseth in promoting and procuring the saluation of his elect Therefore hee doth not worke alwayes after the same manner as they that doe all thinges after one example and type but after many and sundry wayes as hee that is free can doe whatsoeuer it pleaseth his diuine Maiestie So that as hee himselfe is an infinite vertue so hath hee dyuers wayes to worke our saluation I knowe sayth a certaine Doctor that this Doctrine wil be very welcome vnto certaine luke warme and idle persons for they are wont to take this to veyle and cloake theyr negligence saying that they feele and taste no Deuotion not through their own negligence but by the diuine dispensation when notwithstandâ—…ng the cause of this their want â—…s that they are negligent and slouthfull in theyr Prayers and that they wythdrawe themselues from all good exercyses neyther will â—…hey knocke at hys gate who neuer dispyseth they re prayers that pray feruently but giueth them that they desire or at least that which is conuenient wholesome for them Besides the reasons remembred there is another and that not the least to wit because God wold lift vp his elect to the highest degree of perfection For wee must not be ignorant that spirituall consolations are the foode oâ—… infants and the sweet milke with which God nourisheth his and calleth them from the pleasuresoâ—… the world that they being inaâ—… moured with the sweetnesse oâ—… these delights may dispise al otheâ—… allurements being wholy posâ—… sessed with the plesantnes of thâ—… diuine loue may cast a way all thâ—… loue of this world For otherwisâ—… men so great is their weakenesâ—… could neuer bee brought to râ—… nounce one loue except the found another more sweet more pleasant and more excellent by which they being allured might of their own accord forsake their former For this cause we see that many times the comfortes of young â—…eginners are greater and more â—…ensible then theyrs who haue â—…eene longer exercised for God â—…eth that they are most necessaâ—… for young beginners thereâ—…re according to the equality of â—…heir disease hee prouideth a reâ—…edy for them But after that they bee someâ—…hat growen and haue encreased â—…rough the nourishment of this â—…od God willeth that they leaue â—… to bee children that they abâ—…aine from milke and that they â—…e fed with more solide meate â—…hen I was a child sayth the Aâ—…stle I spake as a childe I thought as a childe but when I became 〈◊〉 man I put away childish thinges Sâ—… we see among birdes and brutâ—… beastes howe when they hauâ—… brought foorth their young botâ—… the dammes together doe bring foode to the nest and doe feedâ—… them without any trouble or labour of theirs but when they are growen fledge and haue feaâ—… ther 's and winges the dammeâ—… prouoke them to flye abroad to seeke theyr owne liuing thaâ—… they now leaue that vnperfectâ—… and idle life and begin a better After the same manner oâ—… good God dealeth with his spiriâ—… ritual children who as hee is thâ—… author both of nature grace sâ—… in both of them he worketh afteâ—… one and the selfe same manner But for this change the deuotioâ—… and loue of good men towardeâ—… God
muste not bee diminished but rather increased and changed for the better for albeit â—…hat loue is more sweet yet this â—…s stronger that more feruent â—…his more peaceable that greaâ—…er in the fleshe this greater in â—…he spirit that a man may say with the Apostle Although we â—…aue knowne Christ after the flesh â—…et now hencefoorth know we him â—…o more When a man commeth to â—…his estate now he fainteth no more in tribulations albeit the consolations themselues do faile â—…ea hee doth diligently watch â—…nd is verye carefull ouer himâ—…elfe whether the consolations â—…e sent or no. To this degree of perfecâ—…on all the louers of God ought â—…o aspire which if at length they â—…ttain vnto let them render to the Lord moste harty thankes who hath deliuered them out of the swadling bands of infantes and hath brought them to an estate more safe and secure The childe grew saith the Scripture and was weaned and Abraham made a great feast that same day that Isaac was weaned We are diligently to note in this place that the Patriarke did not make a feaste that day the child was born when the whole family did reioyce for the birth of Isaac but that day when he was weaned when he cried foâ—… his mothers dugge How much more excellent a banket will thaâ—… eternall Father make when heâ—… see his children weaned from alâ—… pleasures not onely carnall anâ—… worldly but also spirituall Therâ—… shall be great ioy in heauen saytâ—… the Lord in the presence of the Angels of God for one sinner that conuerteth albeit the vine be but yet in the bud and be easily nipped of a small frost But when it hath escaped that danger and beginneth to bring foorth clusters of grapes then the Angels do sing Psalmes of degrees for then the soule is ioyned by a directe orderto the first degree of perfection euen to the last The first degree is to worke and to perseuere in well doing vntill comfort be found and the â—…ast is to doe the same whether consolations bee enioyed or not enioyed For the soule that loueth God truely can do nothing more acceptable vnto him then patiently to suffer if God at any time â—…ake away that sweetnes pleasantnes of his taste It is manifest â—…hat Dauid had a great care of â—…his when hee protested by â—…his Diuine consolation saying Lord if I haue beene high minded or exercised my selfe in great matters that are to high for me theÌ„ let my soule be euen as a weaned child Which is as if he should say if I be not humble let thy scourge come vpon me that I may be lefâ—… and forsaken of thee none otherâ—… wise then a child that is weaneâ—… and put from his mothers breasts How great then shall the perfection of that soule bee which comming to the breasts of diuinâ—… consolations findeth them many times as it thinketh drye anâ—… barren and yet patiently bearetâ—… it and neuerthelesse continuetâ—… in innocency Therefore it is no maruell 〈◊〉 there bee ioy in Heauen in thâ—… preasence of Angelles wheâ—… they see the righteous destituâ—… of all comforte vpon the eartâ—… for they see Isaac taken out 〈◊〉 his swadling cloathes put from â—…is dugge and by little and little to growe a perfecte man God is wont to bestowe vpon men that are come to this degree part of his secrets as vpâ—…n them that are perfect according to that excellent testimony of Esay Whome shall God teach knowâ—…dge and whome shall hee make â—…o vnderstand the thinges that hee â—…eareth them that are weaned â—…om the milke and drawen from â—…be breastes that is them that for â—…e loue of God haue renounâ—…ed all pleasures not onelye â—…emporall but also spyrituall For these and such like cauâ—…s God oftentymes wythdrawâ—…h from his seruantes spiryâ—…all consolations by which â—…asons it appeareth that it is often done without the fault oâ—… man as the spouse her selfe testâ—… fieth in the Canticles in thesâ—… wordes I opened to my welbeloued but my welbeloued was gone anâ—… past I sought him but I could nâ—… finde him I called him but hee aâ—… swered me not She opened to hâ—… welbeloued signifiyng as Saiâ—… Gregory sayth that she did whâ—… she could doe or what she ougâ—… to haue done as far foorth as lâ—… in her to receiue her bridegrooâ—… opening her heart which befoâ—… was hard for the loue of Christ 〈◊〉 making free entraunce for hâ—… Bridegroome knocking at tâ—… doore all vaine pleasures beiâ—… remoued out of the way And yâ—… she found him not because Gâ—… often so disposeth it for the grâ—… ter good of his elect as wee haâ—… sayd before The starre which led the Wiâ—… men out of the East did not alwaies goe before them but somtimes did hide it selfe a little after was seene againe yet both was for their benefit WheÌ„ it first â—…ppeared it inuited them to the worship of the newe King when â—…t appeared not it made theÌ„ more â—…iligeÌ„t in searching out the place where this new King should bee â—…orne and when it appeared aâ—…aine it doubled their ioy led â—…em the right way vntill it stood â—…er the house in which Christ â—…as But what doe I speake of the â—…r hid from the Wisemen when 〈◊〉 Christ a child of twelue yeeres â—…d withdrew himself from most â—…ocent Mary what had she deâ—…ued that shee should loose her â—…ne But the mother lost him 〈◊〉 our comfort sought him for 〈◊〉 example found him for our health and cure She sought him with griefe and diligence found him with ineffable ioy gladnes neyther was her loue diminished in eyther yea it encreased although after a differenâ—… manner for in his absence heâ—… desire encreased and in his presence her ioy After this manner the true Suâ—… of righteousnes doth often arise and come vnto vs and somtimeâ—… again he goeth out of our climatâ—… yet both is for our good and foâ—… the repayring and amendment oâ—… our life Corne cast into the earth muâ—… haue a time as well to bee kepâ—… cold and to be hardned as to bâ—… softened kept warme yet neâ—… ther of these hurteth it for by thâ—… cold hardnes it taketh deepâ—… rooting in the earth by the soâ—…nes heate it encreaseth sproâ—… teth aboue the earth If all the time the graine had beene kept warm it would haue had no rooting downewards so that a small winde would haue ouerthrowne it So that both of these is necessary one y e it may sprout aboue the earth the other y â— it may take deep rooting downwards Both seasons are necessary for our soules â—…hat they may encrease in chaâ—…itye and bee rooted in humiâ—…ity As often as they waxe cold â—…nd drye they knowe theyr â—…ouerty are made more humâ—…le But when they are visited â—…f God they taste of his ineffaâ—…le sweetnesse and are furâ—…er kindled and inflamed by his â—…ue Seeing therfore that it behooâ—…th a man both to knowe God â—…d
himselfe for the one know◅dge without y e other is not sufficient it is needfull that there be two seasons assigned for these two knowledges one in which man may know by experience his owne miserie the other in which by the same experience hee may learne to know the diuine mercy that by this knowledge hee may be more lifted vp to the loue of God by the other that he may more basely account of himselfe By this it is manyfest how greeuously they erre who relinquishe◅ their exercise and vtterly cast it off when as by and by they finde not diuine consolations when they seeke for them when they desire them It is monstrous and shamefu◅ that any one should wishe tha◅ God should bee pinned to h◅ sleeue and bound to him wit◅ a chayne that so often as h◅ list hee may pull him by the sleeue so that if hee bee not foorthwith present with him hee will seeke for him no more Worthyly did that holy widdow Iudith blame them who had set downe a time when God should help them in which time if he did not succour them they decreede to looke for his ayde no longer Who are you saith she that haue tempted God this manner of dealing is not the way to procure mercy but rather to prouoke anger kindle furie Doe you appoint a time for the mercy of the Lord and set downe a day when he should deliuer you They are worthye of the ◅ame reprehention who present◅y would finde God as soone as ◅hey seeke for him and vnlesse foorthwith they finde him by by they dispaire neyther vouchsafe they to seeke for him any further WHAT A MAN ought to doe when as the current of the diuine consolations is stayed CHAP. XXXI VVHen as thou seest thy selfe destitute of diuine consolations thou must not intermit nor breake off thine accustomed exercise of prayer albeit it seeme vnsauery vnto thee Yea then thou must come before the presence of the Lord as one guilty and culpable to examine and with great diligence to search thine owne conscience and to make inquisition whether it bee thy fault that thou hast lost the cōforts of the holy Ghost Which if thou findest to be so cast thy selfe humbly before his feet with that holy sinner feare with the Publican to lift vp thine eyes to heauen cast thy selfe vpon the bowels of his infinite loue beseech him with great trust confidēce that he wold pardon thee shew thee the riches of his mestimable patience mercy as well in expecting as in pardoning him of whome so often hee hath been prouoked to anger If thou wilt doe this thou shalt extract and drawe fruite out of thy drynesse yea out of thine offence ◅hereby taking occasion to ◅aumble thy selfe whylst thou ◅eest the greatnesse of thy ◅innes and further cause of greater loue to God whilst thou seest how many and howe great sinnes he hath forgiuen thee And also thou shalt be more wary and circumspect afterwardes that thou sleep not or be secure in the fight when it goweth on for this is the vsuall and common commoditity which the righteous receiue by their fals And although in thine exer◅ cises thou feelest no sweetnes yet thou must not abstaine from thē for it is not necessary that it shuld alwaies be sweet which is profitable for oftentimes the contrary hapneth What shall become of the sic◅ and weake if they wholy abstain◅ from meate because they find◅ no sauour in it it is requisite tha◅ somtimes they eat without taste◅ that by little and little togethe◅ with their helth they may recoue◅ their taste This experience teacheth that a man as often as he continueth in prayer with some attentiuenes and diligence doing that little he can that at length he goeth away ioyfull full of consolation seeing that little he did for his part and vnderstanding that he can doe much before the Lord who doth all that he can although it be but little That poore Widdowe cast no more into the treasurie but two mites and yet by the sentence of Christ she is extolled aboue al the rich who cast in much more For the Lord respecteth not the quantity of the gift offered but especially the ability and ◅vill of the giuer He giueth much who desireth to giue enough who giueth that he hath who keepeth ◅othing to himself who omitteth ◅othing that lyeth in him What great matter is it to pray when many consolations are present euery worldly man can doe this It is a hard thing when the deuotion is small then to powre foorth longer prayers to haue greater humility patience perseuerance in good workes The cheefest commendation of a Pilot of a ship is not in that he know eth well to guide his vessel when the sea is calme but when a tempest approacheth then to know how to giue saile how to take it in how to guide the sterne how to man his ship howe to conquer fortune by diligence an◅ by arte to ouercome the fury o◅ the wind this is praise worthy i◅ deed Secondly it is necessary th◅ at that time there bee great◅ feare and diligence in thee the at other times for then we must stand vpon our watch and vpon our court of guarde our words workes thoughts and whatsoeuer is ours is then to be examined and searched into For because spirituall ioy doth then fayle vs which in this our Nauigation is the chiefest oare it is to be supplyed with diligence and attention although this also be grace and that not the least When thou seest thy selfe in this estate thou must looke as Saint Bernarde sayth whether the sentinelles which did keepe thee doe sleep ◅or whether the wall is fallen ◅downe which did defend thee ◅or then all thy hope is to be pla◅ed in thy weapons For then the wall will not de◅ende thee but thy weapons ◅nd thy skill in fighting O how great is the glory of that soule which defendeth her selfe without a shield fighteth without weapons is strong without fortitude and fighting onely receiueth strength without help Among all the valiantes and worthies of Dauid Benaiah is especially praysed who slew a Lion in the time of snow It is great glory to kill a Lion but much greater to kil him in winter time when the handes are benummed with colde so that they can scarcely brandish a swoorde Wherefore when the soule is altogether colde and frozen neyther feeleth any heate of charitye in her yet if shee at that time fight valiantly with the roaring Lyon and ouercome him is she◅ not worthy to be numbred wit◅ the valiants of Dauid that is wit◅ the worthies of Iesus Christ There is no greater praise in this ◅orlde then to imitate the ver◅es of our Sauiour but among ◅is vertues it is reckoned a chiefe ◅ne that he bare those things ◅hich he suffered hauing not the ◅ast comfort in the inferiour part ◅f his
vnlesse this â—…de of first borne of which we â—…w speake which ought to bee â—…e from all bonde and burthen â—…t hee may bestowe all his â—…ngth and whatsoeuer he hath â—…n his owne proper benefit â—…ey goe against all these comâ—…undements who puâ—…loyne away the time from the studye of true wisedome and bestow it vpon humane REMEDIES Against this temptation CHAP. XXXIX THe first remedy against this temptation is diligently to consider how farre vertue exceedeth wisedome and how much diuine wisedome surpasseth humane knowledge that heereby man may see how agreeable it iâ—… to reason that he should bestowâ—… more labor time vpon the onâ—… theÌ„ vpoÌ„ the other Wilt thou thâ—… I speak in one word Heare whâ—… the Wiseman saith Oh how greâ—… is hee that findeth wisedome yâ—… there is none aboue him that feareâ—… the Lord The feare of the Lord â—…asseth all things in cleerenes Heare â—…lso that of Augustine Mankind â—…s wont greatly to esteeme the â—…nowledge of terrestiall and ceâ—…estiall things but hee is much â—…ore better that preferreth the â—…nowldge of himselfe before this â—…cience that minde is worthier â—…f greater prayse which knoweth â—…er own infirmity theÌ„ that which â—…ot respecting it searcheth to â—…owe the course of the starres 〈◊〉 hee that alreadye knoweth â—…em not knowing what way 〈◊〉 take for the attainement of his â—…fety and saluation Let the wisedome of the world â—…ue al the excellency it desireth â—…tit cannot escape this one miâ—…y that all the profit which is â—…ped by it be not ouer throwne â—…th the life What is more miserable then to seeke a thing with so greate cost and labour which so soone perisheth This is the cause why a certaine Philosopher wept aâ—… Hierome saith for now when he was at deathes doore hee was agast and vtterly abashed and vnwillingly ended his life at thaâ—… very same time at which before he began to apply his minde vnto wisedome and knowledge Foâ—… if there be any losse or 〈◊〉 to be deplored and lamented iâ—… this world certainely it is thâ—… death of a Wise man for then 〈◊〉 vessell is cast into the earth fuâ—… of all kinde of admirable secretâ—… Which seeing it is so it shall be 〈◊〉 point of great wisedome to foâ—…low the counsell of our Sauiouâ—… saying Lay not vp treasures fâ—… your selues vpon the earth where 〈◊〉 moth and canker corrupt wheâ—… theeues dig through and steale But â—…y vp treasures for your selues in â—…auen where neither the moth nor â—…anker corrupteth and where â—…eeues neither dig through nor â—…eale These things being so it shall â—…e much more profitable to atâ—…nd vpon the workes of charity â—…en vpon the speculation of the â—…derstanding for the fruite of â—…e endureth for euer but the oâ—…er is ended with the life Furthermore remember that the day of iudgement as a cerâ—…ne holy man saith thou shalt â—…t be asked what thou hast read â—…t what thou hast done not â—…w eloquently thou hast spoken â—…thow wel thou hast liued This â—…he consideration which being â—…ll examined is sufficient to â—…uince their foolishnes who 〈◊〉 too much sweate at the study of humane science For tell mee pray thee what in the world 〈◊〉 more certaine vnto vs and whicâ—… doth neuer faile vs then to 〈◊〉 well and circumspectly to walâ—… with God what is more acceptâ—…ble vnto him then charity This that which onely pleaseth him for which all other thinges dâ—… please him According to this 〈◊〉 we shal be examined and iudgâ—… and according to the measure this we shall be rewarded Tâ—… is so true that if any man I 〈◊〉 not say had deuoured all 〈◊〉 sciences of the world but 〈◊〉 conuerted to the faith all the â—…tions of the world if God sâ—… finde more loue and charity 〈◊〉 an abiect olde woman 〈◊〉 hath performed none of tâ—… great matters then in him 〈◊〉 not to be doubted but that 〈◊〉 will preferre her before him 〈◊〉 â—…at her portion shall be greater heauen then his According to this rule no man 〈◊〉 doubt but that that life â—…all bee better and that exercise â—…ore acceptable vnto God which â—…th moste vertue and efficacie 〈◊〉 attaine to this loue of chariâ—… And seeing that it is without â—…ntrouersie that the exercises 〈◊〉 a contemplatiue life are more â—…nducent to the atchyuement 〈◊〉 this vertue then any other â—…olloweth by a very good conâ—…quent that they are more â—…cellent and more assured then 〈◊〉 other O howe many men are there â—…nd in these daies who neâ—… learned what a sillogisme â—…s neyther euer conuerted 〈◊〉 soule who yet notwithâ—…ding are more precious in the fight of God then many preachers of the word and many which seeme more wise Wherefore my brother if thoâ—… wouldst be sure of thy saluation walk in this assured and safe way I doe not say this that altogether thou shouldest forsake thy study but that thou shouldst vse it moderately which in one worde Saint Augustine admonisheth 〈◊〉 Let vs not be saith he prompt 〈◊〉 quick in disputations slow anâ—… dull in prayers Moreouer all law and all natâ—…ral reason teacheth that we oughâ—… so to order our studies and endeuours in learning as also all othâ—… things that we do not too muâ—… ouer burdeÌ„ and binde our selueâ—… and that for this wee doe not lâ—… passe better thinges For Chrisâ—…stome saith that it is a great daâ—…nation of man to beautifie aâ—… polish the tongue to leaue the â—…e without order and culture for 〈◊〉 little skilleth howe the tongue â—…e adorned but it is of very great â—…onsequence that the life be well â—…dered Therefore what greater madâ—…s can be thought on then to beâ—…ow so much labour vpon a thing 〈◊〉 no worth and altogether to â—…glect a matter of so great moâ—…ent This is that Saint Bernarde so â—…iously admonisheth wryting â—…to Pope Eugenius Let thy conâ—…eration saith he begin of thy â—…fe least neglecting thy selfe â—…ou stretch it further in vaine â—…hat shall it profit thee if thou â—…ynest the whole world losest â—…y selfe Albeit thou be wise â—…t thou wantest wisedom if thou 〈◊〉 not wise vnto thy selfe But â—…w wise vnto thy selfe truely as I thinke altogether Although thou canst discerne all misteries and knowest the breadth of the earth the height of heauen the deapth of the sea yet if thâ—… knowest not thy selfe thou aâ—… like vnto one that buildeth without a foundation making a ruinâ—… and not a building Whatsoeuâ—… thou buildest without thy selfâ—… shall be like a heape of dust eâ—…dangered with euery winde Therefore he is no wise maâ—… that is not wise vnto himselfe 〈◊〉 wise man will be wise vnto hiâ—… selfe and will first drinke of tâ—… fountaine of his owne Wel. Theâ—…fore let thy consideration beginâ—… thy self not onely begin of tâ—… selfe but let it ende in thy selâ—… Whithersoeuer it trauelled forâ—… call it againe vnto thy selfe wâ—… the fruite of saluation Be the 〈◊〉 vnto thy selfe the last
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
that very appily do pray in the church â—…e much helped by the receiuing â—…f the holy sacrament of the Lords â—…pper which without doubt â—…ingeth great help to theÌ„ y t pray yet there are some for whome a secret place is more fit to pray in theÌ„ a publicke place by reason of the danger of vain glory singularity A secret place remoued froÌ„ the eies of the world is a safe haueÌ„ for yong men yong maides Let deuout meÌ„ make oratories of corners let them there worship God in spitit and truth For seeing that Ionas prayed in the belly of the Whale certainely there is not any place which is vnconuenient to pray to God in In this opinion was the Prophet wheâ—… he said My soule thirsteth foâ—… thee my flesh greatly longeth foâ—… thee in the barren and dâ—…ye land without water Thus I behold thee as in the Sanctuary wheâ—… I beholde thy power and thâ—… glory The vices which accordinâ—… to Salomon and the Apostle Paâ—… are especially to be reprehended in women are these curiositie idlenes pratling vnquietnes or instability which is that they cannot long stay in one place Which vices because they do not correct they traÌ„sgresse the law of God doe forsake the study of deuotion This one reason is sufficient that they that truely desire the glory of God doe diligently look to theÌ„selues that they do not giue occasioÌ„ to any one to slander â—…ertue seeing y t the Apostle doth so ofteÌ„ admonish we y t do nothing â—…y which the doctrine of Christ â—…aybe blasphemedin any respect 〈◊〉 would not haue any one here to â—…ake any occasion to defend woâ—…en that come not to church to â—…ray to heare seruice Sermons to receiue the holy CoÌ„munion â—…n those daies that are appoinâ—…ed for it is one thing to take away the necessity and an other thing to pare away the superfluity For this hath the Church thought good this the Saintes haue taught and amongst them Saint Hierome who in his Epistles doth often commend the Solitarines of women For this cause these persons ought alwaies to vse great discretion in frequenting the holy communion For albeit the Christians in the primitiue Church did dayly communicate yet this example is not now foorth with to be followed because then it was no note of singularity to do that which all did as it is no note of singularity to bee cloathed with a white garment in that place where all are arrayed in the same colour This Sacrament is to be receiued at such tymes as the Church hath appoynted let some come euery moneth others euery weeke as Augustine counsaileth some seldome some oftner according to occasions or the desire of him that would communicate or according to the age deuotion and state of euery one This admonition especially belongeth vnto women of a suspected age for vaine-glory and singularity although neither for these nor for any other so generall a rule can be giuen which doth admit no exception THE EIGHT ADMOnition is that too much familiaritie as well of men as of women is to be eschewed CHAP. XLIX THe eight admonition is that with all endeuour we flye from the too much familiaritie as well of men as of women yea although they be religious and spirituall for it often commeth to passe as one saith that spiritual loue is changed into carnal loue for the similitude and likenes of the one with the other This is very often and very seriously beat vpon by the holy Fathers S. Augustine sayth I dare boldly say that he that will not eschew familiarity to conuerse with women shal without doubt at the length fall And in another place Chastity is consorted with a grieuous companyon whome we must not only resist but letting the bridle go fly from as far as we can Neither are women lesse to be eschewed because they seeme religious because by how much they are more religious by so much the more they do sooner allure and vnder the preâ—…ence of piety lurketh the lime of â—…ust credit me assuredly I speake â—…y experience before God I lye â—…ot I remember that the cedars of Lybanus that the captaines â—…nd guides of the flockes haue â—…allen by this plague whose â—…all I did no more thinke of â—…hen of the rebuke of Ambrose or Hierome And a little after what great Bishops and what excellent Clerkes after many fiery trials and victorious combats after many wonderfull things done by them are knowen to haue ship wracked with them all when they woulde sayle in a slender barke What mighty and strong Lyons hath this one delicate infirmity that is luxury tamed which being vilde base wretched yet maketh pray of great things Saint Hierome doth agree vnto this Sayth he either be indifferently ignorant of all the may des and virgins of Christ or els indifferently and equally loue them neither haue affiance and confidence in thy fore passed chastitie for thou canst not be more holy then Dauid nor more wise then Salomon Always remember that a woman cast the tiller of Paradice out of his possession And S. Isidoâ—…e sayth If thou standest neere a serpent thou shalt not be long safe and if neere a fire thou shalt waxe warme albeit thou be iron But Saint Bernard doth more vehemently taxe them that do continually conuerse with women To be alwayes with a woman sayth he and not to know a woman is it not more then to rayse â—…he dead that which is lesse thou canst not do and shall I beleeue â—…hee in that which is greater Bernard sayth this either that he â—…ight terrifie vs or that it is so in â—…he truth of the matter Be as it â—…ill that is at the least greatly to â—…e feared which so great a man 〈◊〉 seriously vrgeth For these reasons and counâ—…iles of the Saincts the seruant of God who caryeth so great a treasure in an earthen vessell ought to walke aduisedly and circumspectly mortifying himselfe in all his members fearing in the midst of security for this feare bringeth greater securitie That here is to be noted which Saint Hierome sayth that wee must not relye vpon our forepassed chastity for there is nothing so neere vnto danger aâ—… too much confidence Neither only must we fly toâ—… much familiarity but also aâ—… occasions that dispose vnto it for he that would take away thâ—… ende must also take away thâ—… meanes which dispose to thaâ—… end For oftentimes there lurketâ—… a serpent in the grasse and thaâ—… friendship which begun in thâ—… spirit many times endeth in thâ—… flesh and the gold in continuance of time is turned into drosse And albeit the thing it selfe hath a show and colour of that which is good yet it is needefull that man alwayes thinke that his aduersary sleepeth not and that then poyson is the neerest when â—…e intermingleth most honny THE NINTH ADMOnition that euery one before all things ought to walke in his
calling that he may satisfie the obligation of that estate in which he is bound CHAP. L. THe ninth admonition is that a deuout man haue for a prinâ—…pall foundation of his life that before all things he satisfie those things to which he is bound by the reason and condition of hâ—… estate which being done let him bestow as pleaseth him all the other time vpon the diuine worship For we must knowe that prayer speaking properly is none other thing then a petition by which we desire grace of God that we may walke in his commaundements and fulfill his wilâ—… as knowing our owne infirmitiâ—… and vnsufficiencie to walke sâ—… without his especiall grace Thâ—… Prophet signifieth this when hâ—… sayth I opened my mouth and paâ—… ted because I loued thy commauâ—… dements as if he should say Because I haue desired to keepe thâ—… commaundements and cannâ—… do it without the helpe of tâ—… grace spirit which thou giuâ—… to them that humbly aske it 〈◊〉 thee for this I open my mouth in â—…rayer and desire of thee that â—…hou wouldest giue me the grace â—…f thy spirit that being supported â—…y his helpe I may keepe thy â—…ommaundements which I haue â—…nely and earnestly desired Which seeing it is so it is maâ—…ifest that the keeping of the diâ—…ine commandements ought to â—…e the beginning of our cogitaâ—…ons and all our prayer and â—…hatsoeuer dependeth of it is to â—…e directed to that end Vnder â—…is first bond is contained whatâ—…euer pertayneth to the estate â—…d condition of euery one as â—…ose things are which belong â—…to the ministery to man and â—…ife to a Bishop to a Iudge to a â—…aister to a clyent and to be â—…iefe to euery man in his seueral â—…lling and place For euen as â—…ese estates are instituted of God so also their lawes statutes anâ—… ordinances are ordained of hiâ—… Therfore he that doth violate thâ—… lawes doth resist the diuine ordâ—… nance Therefore that vessell 〈◊〉 election and that sanctified maâ—… sion of the holy Ghost doth sâ—… often at the end almost of all hâ—… epistles admonish euery one what his estate and condition râ—… quireth that is what the sonâ—… oweth to his father and what tâ—… father to his sonne in like manâ—… what the husband oweth to 〈◊〉 wife and what the wife to hâ—… husband what the seruant oweâ—… to his maister what â—…he maisâ—… to his seruant Go to then if the lawes and ordinauces be of Goâ—… what greater confusion can the be then so to attend vpon pray by which we craue ayd to keeâ—… the law of God that in y t meaâ—… time we neglect the keeping â—…e law What other thing is this â—…en to leaue the ende for the â—…eanes destinated to it to forâ—…ke the hauen for sayling and to â—…st away health for the mediâ—…ne by which we obtain health what other thing is this then â—…at a maÌ„ in prayer seeketh more â—…r himselfe then he doth for God â—…d had rather satisfie himselfe â—…en satisfie God for he leaueth â—…od for the loue of himselfe â—…at is he leaueth that which God â—…mmandeth that he may do â—…at which pleaseth himselfe To be briefe this is none other â—…ng then not to vnderstand at what prayer is neither for â—…at it is ordained when for it â—…t is relinquished which was â—…e sought For if all the force 〈◊〉 efficacie of prayer consisteth â—…ein that we compasse vnto spirit and courage to keepe the commaundements of God whaâ—… ignorance then is it to forsakâ—… the obseruance of the diuine laâ—… and to runne vnto prayer As thâ—… Smith knoweth that his iron 〈◊〉 first to be heated and to be madâ—… soft before he labour to make stamp in it so prayer is to be 〈◊〉 sed to the softening of the hearâ—… that thereby it may be made reâ—… die for the keeping of the diuinâ—… law This then is the first anâ—… chiefest ende to the which trâ—… and perfect prayer is to be dâ—… rected To declare and manifeâ—… this we haue most euident aâ—… apparent examples and argumeÌ„â—… in the Scriptures but I haue fouâ—… none more excellent or more 〈◊〉 for this purpose then that Psalâ—… whose beginning is Blessed 〈◊〉 those that are vpright in their wâ—… and walke in the law of the Lorâ—… Which Psalme is so great thâ—… the Church hath diuided it into two and twenty parts for there are in it a hundred seuenty and sixe verses among which scarcely there is one in which mention is not made of the law or of the commandements or of the testimonies or of the wayes of God or of his words all which signifie â—…he same thing Sometimes vnâ—…erstanding is desired to compreâ—…end the meaning of the law of â—…he Lord sometimes grace is imâ—…lored to the keeping of it someâ—…mes great fruites and commoâ—…ties are reckned vp which come â—…to them that obserue it and aâ—…aine great plagues and punishâ—…eÌ„ts are denounced against them â—…at violate it sometimes also the â—…ophet declareth how all his â—…easure all his loue all his deâ—…ght and all his cogitations were â—…stowed vpon it The whole Psalme then and all the words and meditations of it are directed to this end that therby the seruant of God may vnderstand that he ought to haue none other aime in this world none other inheritaÌ„ce none other glory nor treasure then the keeping of the diuine law and to this end the whole station and course of our life all our considerations and so all the exercises of our prayers are to be directed If this then ought to be our intent is there any thing more contrary vnto it then for prayer to forsake y e very end of prayer Saint Bernard diâ—… not so who many times willinglâ—… and of set purpose did leaue oâ—… not only prayers but also moâ—… deepe and profound contemplations that he might execute hâ—… function of preaching and teâ—… ching for it was his vocation 〈◊〉 he testifieth in a certaine sermon in these words If I haue found at any time that any of you haue profited by mine admonitions then I confesse that it doth not any wayes grieue me that I preferred the care and cure of preaching before mine owne ease and quiet I am with patience pulled from the embraces of vnfruitefull Rachel that by Leah there might abound vnto mee fruites of your proceedings and profiting Surely it shall not â—…rke me at all of mine intermitâ—…ed quiet and imployment in â—…reaching if I shall see my seede â—…ructifie in you and that by it the fruites of your righteousnes are â—…ncreased For Charity which â—…eeketh not those things that are â—…er owne hath long ago very eaâ—…ly perswaded me to prefer none â—…f mine owne desires before your profits To pray to reade to write to meditate and if there be any other gaines of spirituall studie all these haue I accounted as hinderaÌ„ces for your sakes This sayth he And in another sermon Do not thinke my brother that by this any preiudice is done
to the loue of thy quiet to the actes of holy obedience or to the traditions of thy elders Otherwise the Bridegrome will not sleepe with thee in one bed especially in that which for the flowers of obedience thou bestrawest with hemlock brambles For which he wil not heare thy prayers neither will he come when thou callest him For such a great louer of obedience that had rather dye then not obey will not giue any part of himselfe to him that is disobedient Neither will he allow of the vaine leisure of thy contemplation c. Furthermore as we are to direct our prayers according to this aime and leuel so also we must examine the fruite of our prayers For without controuersy the fruite of prayer is the obseruance of the diuine law which y e Prophet signifieth plainly who when he had said that the â—…ighteous man meditated day and â—…ight in the law of the Lord presently he addeth And he shall be â—…ike a tree planted by the riuers of waters that wil bring forth her fruit â—…n due season which fruit of a cerâ—…aintie is none other then the keeping of the diuine commandements so that from the contiâ—…uall meditation of the law doth â—…pring the keeping of the law â—…herfore my brother whose duty 〈◊〉 is to meditate vpon this holy â—…aw if at any time occasion be ofâ—…ered thee to do that which the law commaundeth be ready to performe it and hereby thou shalt know whether thou hast meditated on the law of the Lord with fruit Let the Iudge do his duty and the Prince his let the Bishop the Minister the husband the wife the seruant the maister the sonne the father do their duties also and let euery one faithfully execute that which is committed vnto him and belongetâ—… vnto his place and calling And iâ—… he seeth that it goeth not weâ—… with him and that he goeth noâ—… the right way let him thinke thaâ—… he abuseth this exercise and thaâ—… this medicine will not be profitable vnto him because it attaiâ—… neth not the end for which it waâ—… ordained For if the end was by 〈◊〉 to get a chearefull spirit a fresâ—… feruour to walke in the commaâ—… dements of the Lord how shaâ—… he be sayd to haue obtained this spirit or this deuotion who so vnwillingly and so lazily goeth about the keeping of the law for deuotion is none other thing then a promptnes and readines of mind to do all those things that God hath commaunded The greater part of the world at this day is plunged in this errour For we see very many who that they may not vndergoe the â—…east crosse or trouble do altogether neglect that which belongs vnto their duty to the scandale of many and to the wronging of themselues Let vs graunt that they doe not belong vnto the number of these who are truly deuout and haue so endeuoured themselues for the loue of God onely yet they are to be â—…eferred to this number who haue â—…aken this exercise vpon them for delight or for honour or recreation or for to get greater authoritie or for any such ende These are they for whome vertue heareth euill and the exercise of prayer is defamed whilest men do iudge not by the nature of the thing but by the persons neither do respect the vse but the abuse The Apostle very well vnderstoode this and willeth to preuent it writing vnto Titus and commanding him that he should be instant in season and out of season that he should admonish euery one to doo their duties And when as now he was come vnto maryed women he sayth Exhort the young women to be sober minded that they loue their husbands that they loue their children that they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of Thou seest in this Chapter how plainely the Apostle doth warne euery one of his duty propounding vnto theÌ„ not only what they should do that is to haue a care of their house c. but also from what they should abstaine that is that the word of God be not euill spoken of and that their neighbour should not be scandalized c. which is done as often as any one offendeth in those things which belong vnto his duty But because this matter is very â—…ecessary for more euidence of it will also ioyne the doctrine of â—…e sequent admonition wherein will more copiously speake of â—…e ende which is to be looked vnto in this holy exercise and of the errours that are committed in it THE TENTH ADMOnition is of the end which is to be looked to in this exercise CHAP. LI. THe tenth admonition is conuersant about the end which is to be obserued in this exercise For seeing that the ende is thâ—… principall circumstance of moralâ—… actions it is the roote and foundation of all them that follow if an errour be committed in itâ—… the whole worke becommeth eâ—… roneous but if the end be gooâ—… then the whole work wil be gooâ—… Therefore we must here notâ—… that the chiefest part of a Châ—…stian life is the mortification 〈◊〉 ouraffections and the subduing of our owne wills For the end of this life is loue and charity and of this loue is bred a generall obedience of all the diuine commandements and a perfect conformitie of our wills with the diuine will which Christ testifyeth plainely in the Gospell saying If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and will dwell with him And a little before He that hath my commandemeÌ„ts and keepeth them is he that loueth me Hence it is that perfect loue and perfect obedience seeme to be one and the selfe same thing for he that loueth cannot but do that which he commandeth whome he loueth but he that hateth conâ—…emneth the precepts of him whome he hateth Therefore to this kinde of obedience mortification and the deniall of our owne will before all things is required For euen as a yong set or slip cannot be grafted into a tree vnlesse first that branch be cut off into whose place it is to be inserted so the diuine will cannot be grafted into our heart vnlesse first our owne will be lopped away for these two wills are contrary one to the other This is the function of mortification and the vse of morall vertues which are especially conuersant about this For the greater part of them consisteth in this that they may restraine some one of these passions that they may make way for the actions of vertue in which the obseruance of the diuine law consisteth By all which it followeth that the ende of this whole busines is loue obedience and the mortification of al our euill affections as in very few words Ecclesiasticus teacheth saying The children of wisedome are the Church of the righteous their of-spring is obedience and
businesses ought not to be so many and so great as to choake our prayer nor our prayer ought to be in such esteeme that for it the workes of vertue be neglected which are proper vnto our estates and callings OF A REMEDY MOST profitable and avayleable against all these kindes of errors CHAP. LII HE therefore that would be freed from all these errors let him set downe vnto himselfe the last end of all his labours and troubles to bee the keeping of the law of God and the obseruing of his moste holy will and also the mortifying of hys owne will let him vse the sweetnes of prayer to temper qualifie the cup of bitternes and let him assuredly perswade himself that by how much the more any one drinketh of this cup by so much hee hath profitted and by how much lesse any one hath drunke of it by so much he hath lesse profitted Let him diligently marke how much hee dayly profitteth in humility as well in that which is inward as in that which is outward how he brooketh the iniuries that are done vnto him how he succourerh the infirmities of others releeueth the necessities of his neighbor how he hath a fellow feeling of his brethrens miseries how he reproacheth not the escapes falles of his neighbor and how he hath learned to hope in the Lord when tribulations are at hand how he moderateth his tongue keepeth his heart bridleth the flesh with al her lusts concupisences how he gouerneth ordreth himselfe as well in aduersity as in prosperity that he be not cast downe of the one nor puffed vp of the other How he carrieth himselfe in all thinges with grauity and discretion But before all thinges let him diligently consider whether the loue of honour of pleasure of the worlde and of such like affections bee killed and mortified in him and according to the rule that euery one shall finde in himselfe let him so iudge and not according to the quantity of sweetnes which he shall feele in prayer But if we would attaine vnto our true end indeed it ought not to be sufficient vnto vs to haue looked vnto prayer but it is also requisite that with one eye and that with the best we haue a regard vnto mortification and with the other vnto prayer If we will doe this at the length wee shall come vnto true contemplation Otherwise prayer will profit nothing without mortification neither can perfect mortification be had without the help of prayer For prayer and mortification are as two sisters one of which doth help the other in all thinges that are to be done Which two vertues were figured and pointed at by those two Alters that were in the temple of Salomon vpon one of which sacrifices were alwayes offered and vpon the other nothing but incense By the Alter of Sacrifice on which diuerse liuing creatures were daily killed and sacrificed mortificatiō is vnderstood whose duety it is to sacrifice and cut off the heades of our appetites By the Alter of incense prayer is meant which like incense kindled by the Diuine loue doth ascend out of our hearts euen vp to heauen there doth deale with God about the dispatch of our busines He therefore that after this manner desireth to bee the Temple of the liuing God let him haue in his Soule these twoo Alters one is his superiour part where alwayes may fume the incense of prayer and meditation that that of the Psalmographer may be fulfilled O how loue I thy law it is my meditation continually The other in his inferiour part where alwaies hee may offer Sacrifices of his concupiscences and appetites that that of the Apostle may bee done Mortifie your members which are on the earth fornication and vncleannesse inordynate affection euill concupiscence and coueteousnes which is idolatrie This is that myrrh of which the Spouse speaketh in the Canticles I will goe saith shee into the mountaine of myrrh and to the hill of incense For as by incense prayer is vnderstoode so by myrrh mortification is meant which is most bitter vnto our taste but most precious in the sight of God and of moste acceptable sauour Neyther doth it want a mistery that myrrh is attributed to the mountaine and incense to the hill perhaps that it might be insinuated how mortification is farre more excellent then prayer as well in difficulty as in dignity For as an vniuersall mortifying of all our appetites is more difficult then prayer so also it is more excellent and more necessary And as the hill is the way vnto the mountaine and the meanes to ascend vnto it so prayer is the way and the ascending to mortification Therefore the seruant of God is to be admonished that the more sweetnes he feeleth in prayer the more cheerfully he prepare himselfe vnto greater troubles considering that ◅t is meete and requisite that he suffer for that Lord by whom he hath bene dealt with so louingly so tenderly and let him weigh and marke that these consolatiōs which are giuen vnto him are but breathings bestowed vpon him to this end that with greater courage he may returne into the field And we are faithfully to marke and consider that at that very time when the Lord was transfigured vpon the mount when his face did shine like the Sunne and his garments were as white as snow I say that at that very time in the midst of so great ioyes he spake of those things which afterwards he was to suffer at Ierusalem What had the busines of his passion any fellowship or participation with his transfiguration If musick be vnseasonable in the time of mourning shall not mourning in like manner be vnseasonable in the time of musicke and publ◅ke reioycing Truly this hath place at the feasts and meetings of this world but not in diuine solemnities where consolations are giuen for tribulations rest for torment and for the crosse transfiguration So that as often as the seruant of God feeleth any comfort let him assuredly know that he is cited and prouoked vnto a new combat and as these consol◅tions doe binde a man vnto tribulations so wee must thinke that wee are called vnto tribulations as often as wee feele that wee are comforted Therefore as a diligent and carefull tr◅ueller that entreth into an Inne that he may breake his fast eateth and withall is carefull to make an ende of the voyage he hath taken in hand so that although his bodye be in the Inne yet his heart and minde is about his iourney so also the seruant of God when he goeth to pray let him on the one side enioy celestiall sweetnes and on the other side let him purpose to beare troubles and molestations for his loue of whome he is so much made of and who will not haue any one to eate his bread but in the sweate of his face Let this then be the ende and scope of this busines that
before all things we write in our hearts these wordes of our Sauiour If any man will come after me let him deny himselfe and take vp his crosse dayly and follow me And because this crosse can hardly be taken vp vnlesse we be helped by the fortitude and alacrity of prayer therefore we betake our selues to this vertue as to a most faithfull guide which doth bring vs to this ende Therefore that we desire is not denyed vnto vs but graunted and God doth bestow â—…pon vs spirituall consolations â—…ot that we should rest in them â—…ut that we should be refreshed â—…nd encouraged by them to asâ—…end euen to the top of this gloâ—…ious mountaine This is that â—…hich the Prophet wished and â—…rayed for when he sayd Reioice â—…he soule of thy seruant for vnto â—…ee O Lord do I lift vp my soule And in another place My soule â—…all be satisfied as with marrow â—…d fatnesse so with deuotion and â—…y mouth shall prayse thee with â—…yfull lips Therefore after this â—…anner and to this end we ought 〈◊〉 vse diuine consolations not â—…ly that we may be delighted â—…ith them but rather that we â—…ay be afflicted as that holy â—…ule vsed them of whome it is â—…yd She ouerseeth the wayes of her household and eateth not the bread of idlenes THE ELEVENTH ADmonition that visions and reuelations are not to be desired CHAP. LIII OF those things which hitherto haue beene spoken of this also is concluded If we are not to seeke for diuine consolations and spirituall delights that we should rest in them oâ—… that by them we should only bâ—… delighted much lesse are reueâ—…lations visions inspirations oâ—… such like to be desired for this iâ—… the very beginning of diabolicalâ—… illusions Neither let a man fearâ—… that for this he shall be disobedient to God if he shut all his gates against all such things for God knoweth if he at any time will reueale any thing vnto man how to finde an entrance and to open his gates after that manner that he cannot doubt but certainely know that God is present So he dealt with Samuel being yet a childe when he called him once twice and the third time and he told him all things that he would haue him to know so manifestly that not any scruple remained vnto him neither could he doubt of his embasie THE TWELFTH ADmonition that the diuine graces are not boastingly to be reuealed CHAP. LIIII OVr scholler that goeth vnto the schoole of deuotion iâ—… heere also to be admonished that he do make no vaine boast noâ—… brag of those fauours graces and benefits which God now and then is wont to bestow vpon his friends in their prayers This is of so great moment that a deuouâ—… man according to the councel of S. Bernard ought to haue written vpon the walles of his Oratory that sentence of the Prophet My secret vnto my selfe my secret vnto my selfe Many do farre oâ—…herwise who with full mouth at â—…ll occasions do proclaime their â—…euotion neither can they rest â—…ntill with great clamours and â—…ublike applause they haue diâ—…ulged that abroad which they â—…ele within This sayth a cerâ—…aine Doctour proceedeth not â—…f the greatnes of deuotion but â—…f the incapacity of the heart â—…hich thing often happeneth vnâ—… children when as new clothes 〈◊〉 new shoes are giuen vnto â—…em who cannot contayne theÌ„â—…lues but that they must shew â—…em to euery one they meete â—…ut these men the more they â—…ast of these graces the more â—…pty and destitute they are For â—…en as fire or any odoriferous 〈◊〉 fragrant smell the more it is â—…uered and kept close the more â—…d longer it preserueth the sent and keepeth the heate so also the loue of GOD and Deuotion There be others also that vnder pretence and colour of charity with the secret danger of leâ—… nitie do reueale to their friendâ—… all the blessings they haue receiued of God not considering that these benefits which weâ—… haue are with greater diligencâ—… to be concealed for the dangeâ—… of vaine-glory then the sinnâ—… wee commit for feare of iâ—… famye For this cause we are to keepâ—… our secrets in all things in whiâ—… there lurketh any occasion of vâ—…nitie or danger which thing oâ—… Sauiour would intimate whâ—… he commanded his disciples 〈◊〉 conceale the mysterie of 〈◊〉 glorious transfiguration wâ—… thing he also obserued in maâ—… other miracles he did this not â—…or any danger hee feared to â—…ome vnto himselfe but for our â—…xample that wee should do â—…he like â—…HE THIRTEENTH admonition of the feare and reuerence which we are to obserue when we stand in the presence of the Lord. CHAP. LV. FVrthermore let a man also obserue this that when he â—…alketh with God in prayer he â—…oe it with as great humilitie â—…d reuerence as may be So â—…at albeit his soule be as it were â—…nderly embraced cherished of God and adorned with manâ—… graces and fauours so that it hatâ—… attained that estate that it maâ—… say with the Spouse His left hanâ—… is vnder mine head and his righâ—… hand doth embrace me yet let hiâ—… turne his eyes into himselfe anâ—… behold his owne vildnes and bâ—… humbled and tremble before sâ—… great a Maiesty This is thatâ—… which the Prophet sayth Seruâ—… the Lord in feare and reioyce 〈◊〉 trembling Reioycing with trembling is a new thing and vnhearâ—… of but both of them are necessarye when we come to a Lorâ—… of so great goodnes and maiestyâ—… and by how much the soule shalâ—… be more pure by so much shalâ—… the humilitie be more acceptable for it is written A womâ—… holy and modest is a grace abouâ—… grace Neyther let a man thinke thaâ—… the fire of loue is extinguished by this affection of feare but let hym certaynely beleeue that none other thing is done heere then if wee should cast a little water into a hote burning furnace that it might burne the more vehemently For when as the soule on the one side doth meditate vpon the infinite immensitie of the diuine greatâ—…es and on the other side vpon â—…he bottomles pit of her owne â—…ildnes by how much more she â—…s afraide of her selfe for this difference by so much she doth more admire the incomparable goodnes of God who doth so â—…ebase himselfe that he is not aâ—…hamed to embrace so louingly 〈◊〉 creature so vild Moreouer as â—…uch as the admiration of the â—…iuine goodnes increaseth so â—…uch increaseth the loue the ioy and thankesgiuing for so great a benefit with all other fruites and motions of the holy Ghost which are wont alwayes to dwell in such soules which Esay signifieth saying To whome shall I looke euen to him that iâ—… poore and of a contrite spirit and trembleth at my words This is spiritually to take vp y e last place lowest roome at the banquet according to the councell of ouâ—… Sauiour for by and by the maisteâ—… of the feast will come and say to thee being bidden
to bee noted in thys place that those meditations which we haue deuided into exercises for euery day of the week were written especially for yong â—…eginners that they might haue â—…s it were a threed to lead them â—…east they wander in this laboâ—…inth and erre in this way as yet â—…nknowen But when they haue once made some proceeding and profit it is not needfull that they shoulde alwayes treade in the same path but it is meet that they go whether the holy Ghost doth â—…eade theÌ„ who is wont to remoue his schollers from a lower forme to a higher Therefore there are some that leauing those considerations doe proceede to the meditations of diuine perfections of the wonders of God of his benefits and in the meditation of them do dayly more and more profit and encrease in his loue who is infinitely good the giuer of all goodnes and wonderfull in all his workes There be others that giue themselues to the meditation of the holy Scripture which is the Ocean of infinite wonders and maruels as many of the holy Doctors did and many of the Fathers in the wildernes There bee also others that haue matter enough to meditate vppon eyther as concerning those thinges that haue happened vnto themselues or which they haue seene in others whether they were the woorkes of grace or of iudgement and Dyuine iustice For if a man will open hys eyes and will diligently looke into and examine his owne life from the beginning to the end from his conception and natyuity euen to this day hee shaâ—… finde so manye and so greate thinges in himselfe to bee meditated vpon as well benefits and fauours which God hath bestowed vpon him as daungers and perils which GOD hath kept from him that hee shall neuer want matter of meditation But what shall I say of the admirable and wonderfull iudgementes of God which happen dayly of the vnexpected falles of many who thought themselues safe and secure of the punishmentes of the diuine Iustice of the myracles of Gods prouidence of the works of grace which wee daily see to woorke wonders in his seruants Let not a man sitte as a stone vppon a stone but let him behoulde and obserue all those thynges whych are done vpon y e great stage huge Theater of the house of God which alwaies bringeth forth some nouel which we may meditate vpon There be others also more free to whome God hath shut the vaine of too much speculation and hath opened the vayne of affection that the will by a quyet and peaceable vnderstandinge may bee recreated and made merrye in GOD alone bestowing it selfe wholye vpon the loue of the cheefest good This is the moste perfecte estate of contemplation to which we must alwayes aspire in which a man doth not seeke as in the way set on by the meditation of loue but in which as in his country he doth now enioy his desired loue being nowe found and in this he resteth as in his end saying with the Spouse I haue found him whom my soule loueth I tooke hold on him neither will I let him goe In this state of meditation both the labour is lesse and the ioy and profit greater And because the labour of meditation is lesser the time of recollection or of preparation may be a little longer and yet without the tyring and wearines of the body So Moses perseuering in his prayer his hands being lift vp towards heauen he obtained victory against Amalech THE NINTEENTH and last admonition is that this exercise is not conuenient for all kinde of men CHAP. LXI FVrthermore it is to be obserued that although it be very profitable for young beginners to exercise themselues in those meditations deliuered in our exercises yet this is not altogether simply necessary much lesse possible for all men For there are many who by reason of infirmitye especially of the head cannot without great danger anâ—… losse of their health giue themselues vnto this exercise especially if they be yong beginners Others are so bound vnto externall busines that they cannot leaue it without offence neither is any time permitted them to prepare themselues for these exercises There are others that haue their soules so vnquiet vndeuout and dry that whatsoeuer diligence they vse it seemeth to profit them nothing These ought not forthwith to breake off their prayers but still continue crying at his gate who will not be wanting to them that with humilitie and perseuerance call vpon him And albeit the gate be not as yet opened vnto them yet let them not discourage nor cast downe themselues but wait the Lords leysure for all good giftes come from hym and he bestoweth them vpon whome he will and when he will It shall also profit these men to reade some deuout and spirituall books with great attention and vnderstanding and when they come to those places that they haue some feeling by and which doth concerne their estate let them sticke long vpon them and lift vp their harts vnto the Lord that hee would showre downe vpon their dry soules the deaw of his grace This is the best remedy that can be giuen vnto dry and vndeuoâ—… hearts for by these meanes God oftentimes is wont to lift vp men to a deeper study of meditation Againe there are others whâ—… doe consume the whole time 〈◊〉 their life vpon the recountinâ—… and thought of their sinnes anâ—… transgressions neyther dare theâ—… meditate vpon the death anâ—… passion of Christ or vpon any such like thing whereby they might receiue ioy and comfort These as we sayd before are not comforted by this and their vnderstanding is conuersant in ignorance which Saint Bernard doth also confesse For besides â—…hat in this exercise some tempâ—…ation of desperation may be easily suggested it is also vnmeete â—…nd vnbeseeming that the serâ—…ants of God should alwayes walke heauily and go as though â—…hey were forsaken They do contrary vnto these who the first day that they begin do altogether forget their sinnes â—…nd by the lightnes of their â—…eart would forthwith flye vnto â—…e contemplation of higher matâ—…ers A downefall is as neere vnto â—…hese as to a house without a â—…oundation Who afterwardes when they would returne to meditate on lower matters they cannot neyther do they know the way vnto them because they haue accustomed themselues vnto higher and more delicate reaches and so they want both the grounds that is they can neither walke nor flye Therefore it is best for vs at the first to be busied with the remembrance of our sinnes rather then with any other thing afterwards by little and little let vs go forward relinquishing this cogitation and draw euery day more neere and neere vnto the sacred passion of our Sauiour albeit we indeede should neuer be without the cogitation and thought of both of them If there be any man to be found that shal finde no iuyce of deuotion in these things that haue bin in this booke spoken of and
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
vertue of his merits least we at anytime cast away the hope of the Diuine mercy whether it be in great sinnes or in little Saint Iohn doth cherish this hope when he saith My babes these thinges write I vnto you that ye sinne not and if any man sinne wee haue an Aduocate with the Father Iesus Christe the Iust. And he is the reconcilation for our sinnes and not for ours onely but also for the sinnes of the whole world What diffidence and distrust can then hurte or annoye thee being shadowed with these winges and couered with the merites of so greate an intercessour All the sinnes in the worlde if they bee compared with the merites of Christ are nothing else but a little light chaffe cast into the fire Why then dooest thou discourage thy selfe seeing that such satisfaction and so great merits are so liberally and freely offered vnto thee Thou wilt saye because I offende euery day and euerye ◅ower neyther doe I at anye time amend my selfe Tell me ◅f Christ should dayly suffer for thy sinnes which thou daylye committest is there any reason that thou shouldst dispaire Thou wilt aunsweare Noe Therefore assuredly perswade thy selfe that that death so long agoe performed is no lesse profitable theu if it weredayly offered for the Apostle sayth that that high Priest by one oblation whych hee offered vppon the Crosse hath clensed and sanctified vs for euer he hath left that in hys Sacrifice for vs that it may bee a perpetuall medicine and treasure vnto vs. Thou wilt obiect againe and say I offend and sinne dayly albeit God dayly powreth and heapeth his blessings and graces vppon mee therefore I cannot but distrust and fall from hope I tell thee in veritye and truth that as nothing can bee found that doth more manyfest the malitiousnesse of man then that manner of multiplying sinnes when as the Diuine benefittes are incessantly powred vpō him so also there is nothing founde wherein the greatnesse of the Diuine goodnesse doth more appeare then in this that God doth without ceasing showre downe his benefittes vpon him that blusheth not without ceasing to offend him Our sinnes sayth Paule doe manyfest the Diuine goodnesse for neyther in Heauen nor in Earth nor among Fowles nor Fishes neyther in Hearbes nor Flowers doth the Noblenesse ◅nd brightnesse of the bowels ◅nd mercy of God more excel◅entlye shyne then in thys that hee suffereth and forgiueth sinnes For if wisely and prudentlye thou knowest to vse the daungerous and pernitious taste of sinne as some poyson thou mayest make a medicine of it by ascending vp from it to that supreme goodnes which with so great benignity suffereth thy sinnes albeit they are so many and so great that thou who committest them art not able to beare them and although thou art wearye in bearing them yet God is not wearye in pardoninge of them Therefore let the bitter pilles bee gilded ouer with the honnye of this consideration that the too much bitternesse which is in them may not bee tasted Which if it be done thou shalt manytimes tast greater sweetnes by the consideration of this goodnes then bitternesse by the meditation of thine owne wickednes Wherefore in this case thou must doe that which a faithfull seruant doth who albeit he be rude and negligent yet he hath a good and gratious Lorde if he commit a fault on the one side he beginneth to tremble for his offence but on the other side he remembreth that hee hath a Lord full of clemency who so often hath pardoned his offences thereupon he hopeth that with the same clemency he was woont to forgiue his former trespasses he will also now winke at these present Therfore when he doth call to minde these things he turneth the feare and griefe which the memorye of his sins brought forth into ioy which he feeleth by the consideration of the goodnes of his Lord. Thy consideration ought to bee like this as often as too much sorrow for thy sinnes doth afflict and oppresse thee for thou doing this of poyson thou shalt make for thy selfe a preseruatiue and a remedy against poyson and thou shalt pul out the eies of thine enemy and kill him with his own sword and thou shalt take occasion of greater strength and courage of those same things which were woont to bee the causes of greater feare and trembling If thou draw thy water thorow this channell thou shalt water two excellent vertues charity and humility whilest of the sinne into which thou diddest fall thou takest occasion to humble thy selfe more manifestly acknowledging thine owne misery and to loue him with a more ardent loue vpon whose goodnes thou doest so greatly trust certainly perswadest thy selfe that he will pardon and forgiue thy sins Furthermore we are to know that there are two kinde of sins greatly differing betweene themselues For there be some that sin vnwillinglye against their purpose and deliberation of very weakenesse or negligence or of the inclination and euill habit which remaineth in the soule oftentimes drawing a man vnto euil before he be aware Others are of a larger conscience who if they abstaine from grosse and hainous sinnes they make no conscience of those that be smaller neyther haue they any purpose to auoyde thē but they will eat drink walk and talke that they maye spend and passe away the time by which things they consume much time vnprofitably and often fall into many sins which can very hardly be auoided in so great security idlenes of minde These as long as they continue in this minde shall neuer attaine remission of sins for they haue no true purpose to leade an vpright life but rather to continue in dissolute liuing It cannot be denied but that such like men liue in great daunger for he that hath not a good and true purpose to preuaile and ouercome all sinnes he liueth in great daunger of damnation For euen as he that lieth in the midst of a swift riuer if he doth not labour to take fast footing and raise vp his body is in daunger to bee borne downe and swallowed vp of the water so in this spirituall life which is like a deepe dangerous riuer he liueth in manye ieopardies of falling who with tooth and naile doeth not labour ◅o profit and goe forwarde in it They that offende after the first maner that is as we haue saide either of forgetfulnesse or of lack of good heede taking these more easily returne vnto themselues obtaine pardon for it is not in ◅he power of man although hee ◅e perfect to eschewe and auoid all kinde of sinnes for as the wiseman saith the righteous man fal◅eth seuen times in a day and so of◅en riseth againe And Saint Augustine saith Not the holiest man ◅s without sinne neyther for this doth he leaue to be a righteous a holy man seeing that in his affection purpose he preserueth and retaineth sanctity The Apostle willing