cōsidering how the waues floting vpō the sands left behind them manie litle cockle-shells perewinkles stalkes of hearbes litle oysters and such like stuffe which the sea cast vp spit as it were vpō the shore thē returning with other waues swept them away swallowed thē vp againe while in the mean time the rocks round about him continued firme and immoueable though the billowes neuer so rudelie beat battered vpon thē out of this sight cōsideratiō I say S. Gregory deduced this goodly cogitation that feeble weak minded men like cockle shelles stalkes of rushes suffer them selues to be tossed vp downe caried somtime by affliction somtime by cōsolation liuing allways at the mercy of the vnconstant waues of chaunce and fortune but that great well grounded courages perseuered stable vnmoued against all kinde of stormes tempests And then presently out of this thought he drew deriued those aspirations affections of holy Dauid Saue me ô Lord for the waters haue pearced euen to my very soule O Lord deliuer me from the deapth of these waters I am plunged in the deapth of the sea and the tempest hath ouerwhelmed mee For at that time this glorious Saint was in great trouble by the wicked vsurpation which Maximus intended ouer his bishoprick S. Fulgētius Bishop of Ruspa being present at a generall assemblie of the nobilitie of Rome to whome Theodoricus king of the Gothes made an oratiō marking the splēdour of so many worthy lords gathered together rancked each one according to their state qualitie O God sayd he how beautifull gorgeous is the heauēly Hierusalem aboue since that earthly Rome heare below is so glorious in her pōpe maiestie if in this transitorie world the louers of vanitie be permitted to shine in such prosperitie what glorie what felicitie is reserued and layde vp in the world to come for the true louers of virtue and veritie S. Anselme Archbishop of Canterburie whose birth hath highly honoured these mountaines of ours was admirable in the practise of these good thoughts A Leueret started and sore pressed by hounds as this holy prelat went on a iourney ran vnder his horse as to the best place of refuge that the imminent danger of death suggested and the hounds barking baying round about durst not presume to violate the sanctuarie to which their prey had taken recourse a sight truly very extraordinarie wherat when all the traine laughed great S. Anselme answered weeping sighing Ah sayd he you laugh at the matter but the poor beast laugheth not the enemies of the soule combatted ill-handled on all sides by multitudes of tentations sinnes do expect besiege her at the narrow passage of death she wholly affrighted seeketh succour and refuge on euery side which yf she find not then do her ghostly enemies laugh and mock at her which when the good bishop had sayd he went on forward in his iourney S. Francis on a time seeing a sheep all alone amidst a heard of goates behold sayd he to his companions how meek is this litle poor sheep among those wanton kids our blessed Lord went in such meek manner among the proud Phariseys And at anothet time seeing a litle lamb deuoured by a hogge ah litle seely Lābkin sayd he weeping for compassion how liuely dost thou expresse the death of my Saueour That great and excellent personage of our dayes Francis Borgia while he was yet duke of Gandia going a hunting made to him self a thousand of these deuout conceipts I was wont to admire sayd he recounting it afterward how the faulcons come to hand suffring their eyes to be hood-winckd and their talents to be bound to the pearch that men are so stubborne rebellious to the voice cal of almightie God S. Basil the great sayth that the rose among the thornes briers seemeth to make this exhortation to men Whatsoeuer is most pleasant in this world ô mortal men is entermingled with serow nothing is pure and vnmixed griefs be always companions of myrth and widdowhead of mariage and care of education is ioined with fertilty ahoundance of children shame folowes glory expences waite vpon honours disgust is the sauce of delicate dishes and sicknes pue-felow of health A fair flower is the rose sayth this holy man but yet it filleth me with sadnes putting me in mind of my sinne for which the earth hath been condemned to bring foorth thornes and bryers Adeuout soule beholding the skie and the starres in a faire moon-shine night represented in a cleer fountaine O my God sayd shee these self same starres shall one day be vnder my feet when thou shalt vouchsafe to lodge me in thy holy tabernacle and as the starres of heauen are represented in this fountaine vpō earth Euen so all men of this earth are liuenly represented in heauen in the liuing well of the diuine charitie A nother soule seeing a riuer swiftly flowing cried out in this manner my soule shall neuer take rest vntill she be swallowed vp in the boundlesse sea of the deitie from whence she had her beginning S. Frācisca considering viewing attentiuely a pleasant brooke vpon the banck wherof she kneeled to pour foorth her prayers was rapt into an extasie repeating oft times to her self these words thus sweetly plesantly floweth the grace of my God vnto our harts as this riuerett danceth downe his channell Another looking vpon the fruittrees of an orchard which were all bedecked with their timely blossoms sighed sayd ay me wretch that I am wherfore am I alone without blossom or budd in the orchard of holy churche Another seeing litle chickens gathered together vnder their mothers wings that sat louingly couring ouer them O Lord sayd he preserue vs vnder the wings of thy diuine prouidence Another looking vpon the heliotropium that openeth and shutteth his leaues with the rising and setting of the sunne when shall the time be sayd he O my God that my soule in this manner shall wholly folow the inuitement of thy goodnes and attraction of thy holy spirit Another seeing the flowers which we call pansies faire to the eye but without any sweet odour Ah sayd he such are my thoughts such are my deeds faire in conceipt and shew but in effect fruitlesse and vnprofitable See my Philotheus how easilie and redilie a man may draw good thoughts and holy inspirations from all things great and small that are presented to our sences and vnderstanding in the varietie of this mortal life Most vnhappy be they which do turne aside the creatures from their creatour to chaunge apply them to sinne And happie are they that turne all the creatures to the glorie of their creatour and do employ their fading vanitie to the honour of the euerlasting veritie My custom sayth S. Gregory Nazianzen hath been allways to accommodate and applie all things to my spirituall profit Read the Epitaphe or funeral sermon which
be damned for their naughtines will be without replie when the iust iudge shall make them see the wrong that they did them selues to incurre spirituall death seeing it was so facil a thing for them to maintaine them selues in life and health by the sacramentall manducation or eating of his bodie which he had left vnto them for that end Miserable wretches will he say why would you needs dye hauing the fruit and foode of life at your commandement 2. To receaue the communion of the eucharist euery day neither do I commend nor discommend but to communicate euery sunday I would wishe it and would exhort euery one so to do yf his soule be without any affection to sinne These be the very words of S. Augustin with whome I likewise neither blame nor praise absolutely those that communicate euery day but I leaue that poinct to the discretion of the ghostly father of him that would be resolued ther vpon For the disposition requisite for such frequent vse of the holy communion requiring such exactnes it is not good to councell it generally or commonly to all And because euen this exquisite and exact disposition may be found in many good soules it were not well done to diuert or dissuade generally all mē from it but this must be handled and ordered by consideration and knowledge of the inward estate of euery one in particular It were no wisdome to councell euery one without any distinction to frequent the communion euery day and it were impudencie on the other side to blame any one for it especially yf he folow therin the aduice of any worthy and discreet director S. Catherin of Sienes answer was commendable and gracious in this case when it was obiected against her often communicating that Saint Austin did neither approue nor disallowe communicating euery day well quoth shee since Saint Austin disalloweth it not do not you dispraise it and I am content 4. But Saint Augustin as thou hast heard my Philotheus exhorteth and councelleth verie earnestlie to communicate euery sunday folowe his councell then and doe so as neare as it is possible for I presuppose thou hast no kind of affection at all to mortall sinne nor any delight or affection to veniall sinnes and therfore thou art in the true disposition which S. Austin thincketh sufficient yea and in a more excellent because thou hast not so much as an affection to sinne venially so that yf it please thy ghostly father thou mayst profitably communicate more often then euery sunday 4. Yet many lawfull impediments may befall thee not of thine owne part but of theirs with whome thou liuest which may giue occasion to a sage and discreet conductour to forbid thee to communicate so often As for example yf thou liue in any kind of subiection and those to whome thou owest this subiection reuerence or obedience be so ill instructed in affaires of the soule or so wayward that they be troubled or disquieted to see thee communicate so often peraduenture all things well considered it would be good to condiscend to these mens infirmitie and so to communicate but once euerie fifteen dayes when thou canst by no meanes ouercome this difficultie of these mens opinion In a word it is hard to giue a generall rule in this case the surest is to remitt it allways to our ghostlie fathers aduise though I thinck I may boldlie say that the greatest distance between the times of communicating among such as desire to serue God deuoutlie is from month to month 5. A discreet and prudent person thould not be hindred neither by father nor mother husband nor wife from often communicating for since the daye of communion takes not from thee that care and fore-cast of affaires which are conuenient to thy calling nor makes thee lesse mild sweet and amiable toward them nor forceth thee to denie them any kind of dutifull office or respect there is no likelyhood that they should seek to withdraw thee from this exercise with any profit or pleasure of their owne vnlesse they be of a spirit exceeding froward and intractable for then perhaps thy ghostlie father would councell thee to condiscend somewhat to their frailtie 6. A word or two for married folke In the ancient law God would not haue the creditours exact that which was owing vnto them vpon feasts and holydayes but he forbad not debtours to pay and restore that which they ought to such as demaunded it It is an vndecencie though no great sinne to sollicit the payment of the mariage due the day that one hath communicated but it is no indecency at all nay it is meritorious to render it being demaunded Therfore for rendring this nuptiall debt none should be debarred from the cōmunion yf on the other side their deuotiō vigeth thē to desire it Certainly in the primitiue church all Christiās did cōmunicate euery day were thy vnmarried or married and blessed with manie childrē For this cause I sayd right now that often cōmunicating bringeth not any incōuenience at all to father or mother husband or wife so that the partie communicating be indued with discretion and wisdome to know what belongs to his estate and dutie 7. As for bodelie diseases none are lawfull impedimēts from participation of this holy Sacrament saue only those which prouoke much vomiting 8. To cōmunicate euery eight dayes it is requisit neither to be guiltie of mortall sinne nor of anie affection to veniall sinne and to haue a feruēt desire of comming to this heauenly banquet But to communicate euery day it behoueth moreouer to haue surmoūted and mortified the greatest part of our naughtie inclinations and to come so often not of our owne head but by leaue and aduise of our spirituall father How we ought to Communicate CHAPTER 21. 1. BEGINNE to prepare thy self to the Communiō the euening before by manie aspirations and throwes of loue retire thy self frō exteriour labours somwhat earlier that thou maist rise sooner in the morning Yf thou chāce to awake in the night time by by fill thy hart thy mouth with some deuout wordes which like sweet odours may perfume thy soule as it were to receaue thy spouse who watching whilst thou sleepest prepareth him self to bring thee a thousand gracious fauours yf on thy part thou dispose thy self to receaue them 2. In the morning get vp with great ioye for the happinesse which thou hopest to participate and being cōfest go with great confidence accōpanied with great humilitie to receaue this heauenly food which nourisheth thee to immortall life After thou hast recited the sacred words O Lord I am not worthy moue not thy head or lippes any more neither to pray nor yet to sighe but opening thy mouth handsomly and lifting vp thy head as much as is needfull that the priest may see what he doth full of hope faith and charitie receaue him in whome by whome and for whome thou beleeuest hopest and louest 3. O Philotheee thinck with
any man 5. To see or know a thing is not to iudge or censure it for iudgement at least according to the scriptures phrase presupposeth some true or apparēt controuersie to be ended and this is the reason of that manner of speeche in which our Sauiour sayth that they which beleeue not are allreadie iudged because there is no doubt of their damnation Is it not lawfull thē to doubt of our neighbour it is not always vnlawfull for we are not forbiddē to doubt but to iudge yet must we neither doubt nor suspect our neighbour but when force of reasons and euident arguments do constraine otherwise euen doubts and suspicions are rashe and temerarious Yf some suspicious eye had seen Iaacob kisse Rachel by the well or Rebecca receaue earings and braceletts at Eliezers hands being a man vnknowne in that coūtrie he would doubtlesse haue thought ill of these two rare paternes of chastitie but without sufficient cause or ground for when the action is indifferent of it self it is rashe suspicion to draw badde cōsequence from it vnlesse manie circumstances giue force to the argument It is also a rashe iudgemente to drawe an argument from the action to blame the person of which we will by and by speak more cleerly 6. To be brieffe all men that haue diligent care of their cōscience are not much subiect to make rashe iudgemēts of other mens matters For as Bees in foggie mistes or cloudie weather retire to their hiues to busie them selues with their honny so the thoughts of deuour soules neuer wander abroade to censure or to marke the doubtfull and secret actions or intentions of their neighbour but least they should by marking them fall in danger of censuring them they retire them selues by a carefull introuersion as spirituall men call it into them selues there in the closet of their soules to view and order the good resolutions of their owne amendment 7. It is the part of an idle and vnthriftie soule to busie her self in examinge other mens liues excepted always such as haue charge of others as well in common wealths as in priuat families and communities for a great part of the quiet of their consciences consisteth in watchinge diligently ouer the consciences of other Let such men doe that carefull dutie with loue and mildnes that done let them keep them selues with in them selues to be at more tranquillitie and safer from excesse in this matter Of slaunder and back biting CHAPTER 29. 1. RASHE iudgement breedeth disquiet disdaine and contempt of our neighbours pride and self cōceipt and a hundred other pestilent effects among which backbiting and speaking ill of other men hath the first place as the verie plague of all conuersations O that I had one of the burning coales of the holy altar to touch therwith the lippes of men and take away their iniquities and cleanse their sinne imitating the Seraphin that purified the mouth of the prophet Esay with a coale takē from the altar of God for he that could bannishe slaunderous lippes out of the worlde would take away one of the greatest causes of sinne and iniquitie 2. He that vniustlie robbeth his neighbour of his good renowne besides the sinne committed is bound to repare the domage though differently according to the diuersitie of slanders vsed for no man can enter into heauen with other mens goods and amongst all exteriour goods a good name is the most pretious Slaunder is a kind of willfull and perfidious murther for we haue three liues one spirituall which consisteth in the graces of God another corporall which cometh frō our soule the third a ciuil or morall life which consisteth in our good name sinne robbeth vs of the first death taketh from vs the secōd and an ill tongue depriueth vs of the thirde Nay a slaūderous tongue at one blowe committeth ordinarilie three seuerall murders he killeth his owne soule and his that hearkeneth to him and taketh away the ciuil life of him whome he slaūdereth for as S. Bernard sayth he that detracteth and he that harkeneth to the detractour both of them haue the diuel vpon them but the one hath him in his tongue and the other in his eare They haue whetted their tongues like serpents sayth Dauid speaking of detractours for as the serpents tongue is forked and double pointed as Aristotle sayth so is a detractours tongue who at one time stingeth and poisoneth the eare of him that heareth him and the reputation of him whome he back-biteth 3. I charge thee therfore most deare Philotheus that thou neuer speak ill of any man directlie or indirectlie neuer impose false crimes and fained faultes vpon thy neighbour neuer discouer his secret sinnes nor exaggerate those that are notorious neuer interpret in ill part his good work neuer denie the virtue good parts which thou knowest to be in him nor dissemble them malitiouslie nor diminish them enuiously for by all these manner of wayes thou shalt offend God greeuously but most of all by deniyng the truth to the preiudice of thy neighbour or by accusing him falselie for it is a double sinne of lying and robbing thy neighbour both at once 4. They that to speak ill of another make prefaces of honour excusing their intentions or mingle secret and slie iests and the prayses which they would seeme to recount of another are the most venemous and mischieuous detractours of all I protest say they I loue him with my hart and as for other matters he is a right honest man but yet one must tell the troth I must needs say he did ill to play so treacherons a part She is a verie virtuous maiden sayth another but she was ouerreached in such an occasion and such like diminishing additions which are most ordinarilie vsed Seest thou not this slight of theirs The archer drawing his bow draweth likewise the arrow as nigh to him self as he can but it is onelie to shoot it with greater force It seemes these felowes do drawe their tongues to thē selues but it is onely to let them ouershoot with greater violence and pierce more profoundlie into the harts of the audience or cōpanie where they talke Detractiō vttered in a iesting scoffing manner is yet more wicked then the former Seney they say is not a present poison of it self but slowe in working and easilie remedied but being taken with wine it is remedilesse So speaking ill of our neighbours which would otherwise passe lightlie in at one eare and out at another as they say sticketh firmelie in the remembrance of them that heare it whē it is craftilie couched with some subtill merrie quippe They haue sayth Dauid the venom of aspes vnder their lippes The stinging of the aspe is allmost without any feeling his venim at the first breedeth a delectable kind of itching through which the entrailes and hart open them selues and receaue the poison against which afterward there is no remedie 5. Doe not say such a one is a dronckard allthough thou
feare some time carie him to the right hand with cōsolations some time wafte him to the left hand with afflictions not one day no not so much as one onely hower of all his life is in all points like another 2. This is a necessarie aduertisement which I set thee downe we must do our best to haue a continuall and inuincible indifferencie and equalitie of hart amid this wonderfull inequalitie of occurrences And albeit all things do chaunge and turne giddilie round about vs yet must we stand stedfastlie and vnmoueablie always looking and aspiring towards our God Let the ship take what route it list let it single towards east or weast north or south what wind soeuer driueth it neuer will the compasse look any other way but towards the faire pole-starre Let all turne vpside downe not onlie round about vs but euen within vs let our soule be sorowfull or ioyfull let it be in peace or trouble in sweetnes or bitternesse in light or in darknes in tentation or in repose in tast or out of tast deuout or vndeuout let the sunne burne and scorche it or the deaw moisten and refresh it yet always must the point of our hart our spirit our superiour will which is our card or cōpasse look incessauntly tend continuallie towards the loue of God her Creatour her Sauiour her onely happines and soueraigne good Whether we liue or dye sayth the Apostle we belong to God And who shal be able to separate vs from the loue of God nothing shal be able to dissolue and vndoe this loue neither tribulatiō not distresse nor anguish nor death nor life nor present nor future dolours nor the feare of imminent dangers nor the subtiltie of malicious spirits nor the sublimitie of consolations nor the depth or profunditie of afflictiōs nor the tendernes nor drinesse of hart nor any other thing shall separate vs from this holy charitie founded and grounded in our Saueour Christ Iesus 3. This absolute and perfect resolution neuer to forsake God or abandon his sweet loue serueth for a counterpoise to our soules to keep them in holie indifferencie amidst the in equalitie diuersitie of motiōs chaunges which the cōditiō of this life bringeth For as the litle Bees ouertaken with a storme in the fields charge them selues with litle grauel stones to ballaūce thē selues in the ayre that they may not so easilie be caried away by the wind so our soule by a liuely resolution embracing the pretious loue of God continueth constant in the midst of the inconstancie and mutabilitie of consolations and afflictions spirituall temporall interiour and exteriour But besides this generall doctrine wee stand in need of some particular documents 4. First then I say that deuotiō consisteth not in that same sweetnes softnes comfort or sensible tendernes of hart which moueth vs to teares sighes and giueth vs a certaine delicious tast and a kind of contēt satisfactiō in our spirituall exercises No my deer Philotheus deuotiō that māner of tendernes of hart is not al one thing For manie soules haue this supple qualitie those sensible consolations which for all that let not to be verie vicious consequently want the true loue of God and haue no true deuotion at all Saule persequuting poor Dauid to the death who fled from him into the wildernes of Engaddi entred all alone into a vast caue where Dauid and his people lay hidden Dauid who at this occasion might haue killed him a thousand times spared his life and would not so much as put him in feare but suffered him to goe foorth quietly at his pleasure called after him to declare vnto him his innocencie and to giue him to vnderstand that he had been at his mercie Well heer vpon what did not Saul to shew that his hart was mollified towards Dauid he called him his childe fell into plaine weeping to praise him to confesse his meeknes to pray vnto God for him to presage and foretell his future greatnes and to commend his owne posteritie vnto him What greater sweetnes and tendernes of hart could he make shew of and yet for all that he had not chaunged his canckred mind nor left of his rancorous intention but cōtinued persecuting Dauid as cruellie as before Euen so there may be found many persons that considering the goodnes of God and the dolefull passiō of our Saueour doe feele great tendernes of hart which forceth them to sigh to weep to blesse and praise God and giue him thancks verie feelingly at least verie sensiblie in so much that one would iudge their hart to be seased and possessed with a mightie deale of deuotion But when the matter comes to the proofe we shall find that like as short sodaine shewers of a hot summer falling in great bigge droppes vpon the earth and not pearcing it serue for nothing els but to produce todestooles and mushroms Euen so the teares and tendernes of these men falling vpon a vicious hart and not penetrating it be altogeather vnprofitable For notwithstanding all these great dropps of sensible deuotion they will not part from one dodkin of their euel gotten goods nor renounce one of all their crooked and peruerse affections nor suffer the least incommoditie of the world for the seruice of our Saueour for whose sake they wept so earnestlie So that the good motions which these poore soules felt are nothing but spirituall mushrums and are not onelie no true deuotion but oftentimes great slights of the deuil who nousling them vp in these false consolations makes them remaine contented and satisfied therwith that so they should search no farther for true and sound deuotion which consisteth in a prompt resolute actiue and constant will of putting in execution that which they know to be agreable to Gods pleasure A litle child will weepe tenderly yf he see his mother launced when she is let bloud but yf his mother at the same time demand an apple or a paper of comfits which he hath in his hands he will by no meanes let it goe from him demand it shee neuer so sweetly Such for the more part are these tender deuotions considering the stroke of the speare which pearced the hart of our Saueour we weepe bitterlie therfore And alas my Philotheus it is right well donne to bewaile the sorowfull death and wofull passion of our father and redeemer but why then do we not giue him the apple which we haue in our hands seeing he asketh it vs so earnestly to wit our hart the only fruict of loue which our deare Saueour requesteth of vs Wherfore resigne we not vnto him so manie pettie affections delights self pleasures which he would pull out of our hands and cannot because they be our babies they be our comfits of which we be more fond then desirous of his heauenly grace Ah Philotheus these be babie-loues litle childrens frindships tender indeed but feeble but fantasticall but fruictlesse and without effect
repugning to thy mind And yf thou find any such holy exercise to which this hart of thine hath lesse inclination then it should examine the cause from whence that disgust ariseth 5. How doth thy hart remaine affected towards God him self Taketh it pleasure in the remembrance of God feeleth it not a sweet delight in calling him to mind Ah sayd Dauid I haue thought vpon God and taken delight therin Doest thou find a certaine promptnes redinesse and facilitie in thy hart to loue God and a particular sauour in tasting this his loue Thy hart doth it not recreat it selfe to thinke vpon the immensitie bountie and maruelous swetnes of almightie God If thou chaunce to thinck vpon God amidst thy worldly affaires and vanities doth this thought make place and winne rome and seaze vpon thy hart Doeth it seeme to thee that in such cases thy hart takes Gods part and turnes to his side and as it were goes before him to lead him reuerently into the chamber of thy hart for there are many soules of this mettal in the world 6. A louing wife when her housband comes home from some farre iourney so soone as she perceaueth any signe of his returne or heareth his voice what busines of euer she hath in hād though she be cōstrained by some forcible consideration to stay her self yet her hart cannot be held from looking for her husband but abandoneth all other cogitations to thinck vpon his ioyfull returne Soules that loue God doe the verie same howsoeuer they be employed when the remembrance of God presenteth it self vnto thē they neglect all thinges else for ioye that their beloued is returned vnto them and this is a verie good signe 7. How is thy hart affected towards Iesus Christ God man Takest thou pleasure in thincking on his life and death The Bees delight in their delicious honnie Waspes and beetles in ill-fauoured sauours so holy soules haue all their cōtentmēt placed in our sweet redeemer Iesus Christ with an exceeding tendernes of ardent loue to him but such as be vaine and wicked plant their affections altogether vpon vnprofitable vanities 8. How is thy hart affected towards our blessed Ladie thy good Angell the Saincts of heauen Doest thou loue honour reuerence them hast thou a speciall trust in their intercession a respect worship to their images delight in their liues takest thou pleasure to heare them praised 9. Concerning thy tongue How speakest thou of God is it a delight vnto thee to talk and discource in his honour according to thy condition and abilitie Doest thou loue to sing hymnes to his praise and glorie 10. Concerning workes Thinck whether thou haue a true harty desire of the outward glotie of God and to doe somwhat for his honour and worship for such as loue God doe according to Dauid loue the ornament of his house 11. Cōsider whether thou hast left any affection or renounced any delight or forsook any thing for Gods cause for it is a great signe of true loue for his sake whome we loue to depriue our selues of any thing What then hast thou in all this time since thy protestation forsaken for the loue of God An examination of our estate touching our selues CHAP. 5. 1. HOW doest thou loue thy self louest thou thy self ouermuch for the vanities of this world For yf it be so thou wilt desire to dwell always in the world with an extraordinarie care to establishe thy self heer vpon earth But yf thou loue thy self for heauens sake then wilt thou desire at least wise thou wilt easilie consent to depart from hence at the time and hower that it shall please our Lord to call thee 2. Doest thou keepe due order in the loue of thy self for there is nothing that marreth vs but onely the inordinate loue of our selues As for well ordered loue it requires that we loue the soule bitter then the bodie that we take more paines to get virtues then any thing els that we make more account of heauenly glorie then of base and transitorie honour A well ordered hart will more often say in it self What will the angels say yf I thinck or doe such a thing thē what will men say 3. What loue bearest thou to thy soule art thou vnwilling and loath to help it when it is spirituallie distempered and diseased alas thou owest this care and attendance vnto it to helpe it thy self and procure it to be holpen by other when passions doe torment it and to set a side all other cares when thy soule stands in need of thy care 4. How doest thou esteeme of thy self before the eyes of God almightie to be nothing at all doubtlesse But it is noe great humilitie in a flie to thinck her self nothing in regard of a mountaine or for a droppe of water to esteeme it self nothing in comparison of the maine sea nor for a sparkle of fire to hold it self nothing in respecte of the sunne It is humilitie indeed not to preferre our selues before others nor to affect or desire to be esteemed of and well liked by others How doest thou feele thy self affected in this point 5. Touching thy tongue doest thou not bragge and vaunt of thy self one way or other doest thou not flatter thy self when thou speakest of thine owne self 6. For works actions Doest thou vse to take any pleasure or passetime contrarie to thy bodily or spirituall health I meane vaine pleasure vnprofitable recreations ouer-watching too much disordely labour and such like An examination of the estate of our soule towards our neighbour CHAPTER 6. 1. THE loue between husband and wife ought io be sweete quiet earnest and constant and grounded principallie vpon the ordinance of God who commandeth it to be so And the self same is to be vnderstood of loue between parents and their children between vs and our neighbours and our frinds euerie one in his ranck and degree 2. But to speak in generall How is thy hart affected towards thy neighbour Doest thou loue him from thy hart and for Gods sake To discerne well whether it be so or no thou must prepose and represent vnto thy self certaine persons that be troublesome and intractable for there it is and towards such kind of men where we exercise the virtue of true charitie towards our neighbours and much more towards such as haue iniuried vs either in work or in word Examin well yf thy hart be free from passion in this behalf and whether thou feelest not a contradiction within thee to loue anie bodie 3. Art thou proane to speak ill of thy neighbour and especiallie of such as loue thee not Doest thou any harme to thy neighbour directly or indirectly Though thou haue neuer so litle reason or discourse thou wilt easilie find out thy defects in this point An examination of the affections of our soule CHAP. 7. 1. I HAVE extended these poincts at large because in the examination of them consisteth the knowledge of our spirituall
should doe that which to doe we were placed in this world But doest thou not see the decept No doubt yf all these exercises were to be performed euery day they would busie vs enough take vp most of our time But it is only required to practize them euery one in their time and place as they come in their turne How many lawes are there in the Digestes Code which must be kept and obserued but all men know and vnderstād that theire obseruāce is required according to the occurrences of occasions and actions not that one should practize them all euery day Otherwise the holy king Dauid practized manie more spirituall exercises in a day amidst his waightie affaires then I haue heer prescribed S. Lewes an admirable king both in peace and in warre and that with a wonderfull care administred iustice and managed affaires of state was woont to hear two masses euery day to say euensong and complin with his chaplain had euerie day sett time to meditate and visited hospitalls verie often euerie wednesday cōfessed disiplined him selfe verie oft heard holy sermons and vsed spirituall conferences and for all this neuer omitted one the least occasion of the publique weale exteriourly offered which he did not most diligently put in execution and his Court was more gallant more frequented more flourishing then euer it had been in time of his predecessours Practize then these exercises cheerfully as I haue prescribed them and God will allott vnto you time leasure and strength enough to doe your other affaires though he should make the sunne for that end to stay his course as he did for his seruant Iosua We worke enough always when God works with vs. 2. The world will say againe that almost throughout all this book I presuppose that my Philotheus hath receaued of God the guifte of mental prayer and yet euerie man hath it not so that this introduction wil not serue for euery bodie T is true without all doubt I presuppose it and it is true too that euerie man hath not the guifte of mentall prayer but it is likewise true that almost euery man may obtaine that pretious guifte euen the most rude and vnlearned so that they haue good spirituall maisters and guides and that they themselues would vouchsafe to take as much paines in the searche of it as in it self it requires And yf there be any that in no sort nor degree hath this pretious guift which I thinck can happen but verie seldom a sage conductour and maister will easilie supplie that want by making them to read or hear read these meditatiōs and considerations with good heed and attention Three pricipall aduices for this introduction CHAPTER 18. 1. THE first day of euerie mouth repeate and renew the protestation set downe in the first part at the end of the meditations and protest at all times to haue a will purpose to keep euery point of it saying with Dauid No my God neuer will I forget thy iustification for in them thou hast giuen mee life And when thou findst any spirituall battail in thy soule take in hand the self same protestation and prostrate in spirit with all humilitie pronounce it all from thy hart and thou shalt find great ease in thy conflict 2. Professe to all the world that thou desirest to be deuout be not ashamed of that holy desire and profession I say make profession of a true desire of deuotion and not make profession of deuotion blush not to vse those common and ordinarie actions which helpe vs to obtaine the loue of God aduow and admitt hardyly that thou doest thy endeuour to meditate and thou hadst rather dye then sinne mortally That thou wilt by Gods grace frequent the sacraments and folow the counsels of thy ghostly father though for good considerations it be not expedient to name him For this franck and free confession of Gods seruice that wee are with a speciall affection consecrated and addicted to his loue is most acceptable to the diuine maiestie who by no meanes alloweth his seruants to be ashamed of his crosse Besides this open profession cuts of manie a summon manie an inticement which the world would make to the contrarie and bidds vs to stand vpon our reputation in the constant poursuite of deuotion The philosophers openly professed them selues to be philosophers that so mē might permitt them to liue Philosophicallie and we must make our selues knowne to be louers of deuotion and holy exercises that men may lett vs liue deuoutly Yf any man tell thee that one may liue deuoutly without the practize of these exercises and aduices denie it him not but answer him louingly that thy weaknes is so great that thou standest in much more need of helpe then other men doe 3. Last of all I coniure and entreat thee my deere Philotheus by all that which is holie in heauen and earth by the baptisme which thou hast receaued by the sweet milk of mercie which thou hast sucked from the brests of our Lord Iesus by the most louing hart in which thou placest all thy hope and confidence Continue and perseuer in this happie enterprize of spirituall life Our dayes runn on a pace death is hand at our gate The trompett soundeth the retreat sayth Saint Gregorie Nazianzen lett euery man be reade for the iudge is at hand Saint Symphorians mother seing him ledd to martyrdom cried after him my sonne my sonne remember euerlasting life look vp to heauen and thinck vpon him that raignes there a short end will quickly end the course of this life I say the same to thee my Philotheus look vp to heauen and leaue it not for this base earth thinck vpon hell and cast not thy self into that dreadfull gulfe for moments of pleasures remember Iesus Christ denie him not for the worlde and though the labour of a deuout life seeme hard vnto thee sing merilie with Saint Frauncis Since heauen is for my paines assignd ' Paines are sweet passetimes to my mind Liue for euer sweet Iesus to whome wtih the Father and holy Ghost be all honour and glorie now and alway and for euer and euer Amen THE ERRATA Pag. 14 line 13. Picaustes reade Piraustes p 17. l. 24. many soules reade of many soules p. 37. l. 23. of riches reade of the rich p. 39. l. 26. foules reade soules p. 68. l. 3. were created reade we were created p. 91 l. 17. infinitle reade infinite p 91 l. 19 Certefie reade Terrefie p. 95. l. 11. pight reade right p. 120 l. 18. of reade or p. 135 l. 22. forces reade species p. 139. l. 2. thy reade the. p. 141. l. 20. of reade or p. 172. l. 12. this reade his p. 191. l. 22. Consiliat reade Conflict p. 235. l. 19. perfections reade thinges p. 277. l. 20. king reade kinde p. 337. l. 12. and reade it l. 13. it and. p. 344. trade reade trace p. 365. l. 22. cordes reade the cordes l. 376. l. 16. back
before God 2. Pray him to inspire thee with his grace Considerations 1. CONSIDER the corporall graces which God hath giuē thee what a bodie what commodities to maintaine it what health and lawfull consolations to entertaine it what frinds what helpes and what assistaunce But thou shalt consider all this with comparison of many other persons in the world which are farre better and worthier then thou who notwithstanding are destitute of all these benefits some spoild in their bodies health and members other abandoned to the mercie of reproaches contempts and dishonours other oppressed and ouerwhelmed with pouertie And God would not suffer thee to become so miserable 2. Consider the benefits and gifts of mind How manie are there in the world sencelesse foolish and besides them selues and why art not thou one of the number God vouchsafed to fauour thee How manie are there whose education hath been rude brutish and barbarous who haue been nourished and bred vp in grosse ignoraunce and clownish behaueour wheras the prouidence of God hath so prouided that thou hast been brought vp ciuilie and in honour 3. Consider the supernaturall benefits of heuenly grace O Philotheus thou art a childe of the Gatholique churche God hath taught thee the knowledge of his true religion euen from thy infancie and youth How manie times hath he giuen thee his holy sacraments how manie times inspirations internal illuminations for thy amendment gratious reprehensions how often hath he pardoned thee thy faults how often hath he deliuered thee from occasions of casting away thy self when thou wast in danger And these last yeares of thy life which he hath so liberally lent thee did they not affored thee leasure enough to aduaunce thy selfe in the spirituall profit and good of thy soule Consider at the least how sweet gracious God hath beene vnto thee Affections and resolutions 1. Admire the goodnes of God O how good and how mercifull is my God in my behalf O how gratious is he O how rich is his hart in mercie and liberall in bountie O my soule let vs recount for euer how manie fauours he hath done vnto vs. 2. Admire thy ingratitude But who am I ô Lord that thou hast been so mindfull of me Ah how great is my vnworthines how into lerable is my vnthanckfulnes Alas I haue troden vnder foote these benefits I haue dishonoured thy fauours turning them into abuses and contempt of thy soueraigne bountie against the infinit depth of thy graces haue I opposed the bottomlesse depth of my ingratitude 3. Sturre thy self vp to acknowledgement of his benefits Vp then my hart be no more vnfaithfull vnthanckfull and desloyal vnto thy great and gracious benefactour And how shall not my soule be subiect wholie vnto God who hath wrought so manie wonders and graces both in me and for me 4. Goe to then Philotheus from hence forward withdraw thy bodie frō such and such voluptuous pleasures subiect it entirely to the seruice of God who hath done so much for it Applie thy soule how to know and acknowledge the goodnes of thy God by such and such like exercises which be requisit for that end Employ diligently the meanes which are in holy Church to saue thy soule and to profit in the loue and worship of God Yea ô my God I will frequent the exercise of prayer and the vse of thy sacraments I will heare thy holy word I will practize thy holy inspirations and thy counsails c. Conclusion 1. Giue God thancks for the knowledge he hath giuen thee at this present of thy bounden dutie and of the benefits heretofore receaued 2. Offer him thy hart with all thy good purposes and resolutions 3. Pray vnto him to fortifie thee that thou maist practize them faithfully through the merits of the death and passion of his Sonne our deere Sauiour Implore the intercession of the blessed Virgin and of the Saints c. Remember to make a litle nosegay of deuotion as aforesaid The fourth meditation of sinne CHAPTER 12. Preparation 1. Place thy self with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. CALL to mind how long it is since thou beganst to sinne examin how much from that beginning sinnes haue bene multiplied in thy hart how euery day thou hast encreased them against God against thy selfe and against thy neighbour by worke by worde by desire and thought 2. Consider thy naughtie inclinations how much thou hast folowed them And by this meanes thou shalt plainly see that thy sinnes are greater in number then the haires of thy head yea then the sands of the sea 3. Consider and ponder in particular the sinne of ingratitude against God which is a generall sinne and extendeth it self aboue all the rest maketh thē infinitly more enorme and hainous Behold then how manie benefits God hath bestowed vpon thee and how thou hast abused them all against the giuers goodnes in particular consider how many good inspiratiōs thou hast despised how many good motions thou hast vnprofitablie neglected But aboue all how manie times hast thou receaued the holy sacraments and where are the frutes therof what are become of all those pretious Iewells wherwith thy deare spouse adorned thee all these haue been hid and couered vnder the filth of thy iniquities With what preparation hast thou receaued them Thinck I pray thee vpon this ingratitude that God hauing runne so after thee and that to saue thee thou hast out-runne him and that to destroye thee Affections and resolutions 1. Be confounded and ashamed of this thy misery O my God how dare I appeare before thine eyes Alas I am but an aposteme of the world and a verie sincke of sinne and ingratitude Is it possible that I haue been so disloryall that I haue not left any one of my sences nor any one of the powers of my soule which I haue not polluted violated and defiled and that not so much as one day of my life hath passed in which I haue not brought foorth such naughtie effects Is it thus that I ought to recompense the benefits of my Creatour and the pretious bloud of my redeemer 2. Craue pardon for thyne offences O my Lord I cast my self dowe before thy feete like the prodigall child like another Magdalen like a woman conuinced to haue dishonoured her mariage bed with all kind of adulterie O pittifull Lord mercie on this poore sinfull wretche Alas ô liuely and neuer-ceasing wellspring of compassion haue pittie vpon this miserable suppliant 3. Purpose to liue better heerafter O my blessed Lorde no neuer any more with the helpe of thy grace no neuer any more will I abandon my self to sinne Alas I haue loued it but too too much but now I detest it embrace thee O father of mercie I wil liue die in thee 4. To blott out my sinnes past I will accuse my self couragiouslie I will not leaue one but thrust it head long out of my
hart 5. I will do all that I can to pull vp by the verie rootes all the plants of sinne frō my hart in particular such and such which doe most annoy me 6. To accomplish this I will constātly embrace the meanes which shall be aduised me and neuer thinck I haue done euough to repaire the ruines of so great offences Conclusion 1. Giue God thanks for expecting thy amendment vntill this houre and blesse him that he hath giuen thee these good affections 2. Offer him vp thy soule franckly and freely that thou maist putt them in execution by the helpe of his grace 3. Desire him to strengthen thee with his heauenly ayde for his deere Sonns pretious death for our blessed Ladies intercessiō the prayers of all his Saints c. Pater Aue. Credo Remember to make a little nosegay of deuotion as aforesaid The fifte meditation of Death CHAPTER 13. Preparation 1. Place thy self reuerently in the presence of God 2. Pray him to inspire thee with his grace 3. Imagine thy self to be extremly sick liyng vpō thy death-bedd without any hope at all of euer escaping Considerations 1. CONSIDER the vncertaintie of the day of thy death O my poore soule thou must out of this body one day but when shall that day be Will it be in winter or in summer In citie or contrie By day or by night Shall it be vnawares or with aduertisment by sicknes or by casuallity Shalt thou haue leasure to confesse thee or not Shalt thou haue the asistance of thy ghostly father or not Alas ô my soule of all these thinges we knowe not one only certaine it is that dye we must and alwayes sooner then we imagin 2. Consider that at that time the whole world shall haue an end so far foorth as concerneth thee that is there shall be no more world for thee yea it will turne vpside downe before thyne eyes for then the pleasures the vanities the worldly ioyes the fond affections of our life will seeme vnto vs like flying shadowes and fadinge cloudes Ah wretched caytiue that I am for what trifles and bables haue I offended almightie God Thou shalt then euidently see that we haue offended him for iust nothing Contrary-wise at that houre al deuotion pietie and other good workes will seeme vnto thee the greatest and sweetest treasure in the world O wherfore did I not follow this faire and pleasant path At that sorrowfull time thy sinnes which before seemed vnto thee but litle moule-hilles will appeare biggar then huge mountaines and thy deuotion so litle that thou wilt scarcely be able to perceiue it 3. Consider the longe languishing farwells that thy distressed soule wil then giue to this world how sorrowfully shee will bid adieu to riches to honours to vanities to vaine company to pleasures to pastimes to frindes to neighbours to parents to kinsfolke to husband to wife to children and in a word to all creatures and finally to hir owne bodie which she must likewise leaue al pale wrinckled hideous loathsome and most detestably stinking 4. Consider the impressiōs that one shall haue to lift vp or lay hand on this thy body the great hast that euen thy best frindes will make to carrie thy carcasse out of doores and to hide the same full deepe vnder the ground far inough from their sight behoulding and this done how seeldome afterwardes the world will thinke vpon thee surely no more then thou thy selfe hast thought vpon other men who haue deceased before thee God haue mercie on his soule say they and there is all O death how art thou to be pondered How art thou terrible pittiles and without compassion 5. That at this departure from the body the soule taketh his way on the right hand or the left Alas alas wither then shall thine goe what way shall it take surely no other then that which it hath heretofore begunne in this world Affections and resolutions 1. Pray earnestly to God and cast thy selfe with trembling loue beiwixt his armes Alas ô my Lord receaue me into thy protection at that dreadfull day make that last houre happie and fauourable vnto me and let rather all the rest of my life be nothing else but dayes of sorrowe affliction and calamitie 2. Despise the world Seeing I know not the houre wherein I must leaue thee ô wretched world I will no more set my loue vpon thee O you my deare frindes knisfolkes and allies suffer me to bearge you only that affection which is compatible with an holie amitie and may therfore last eternallie for why should I vnite my selfe vnto you in such sort as that afterwardes we should be forced to breake the knot of amitie betwixt vs 3. I will therfore from this very instant prepare my selfe for that perillous houre and take that care which is requisite to end this iorney happelie I will secure the estate of my conscience to the vtmost of my abilitie and take present order for the reformation and amendment of such and such defaultes Conclusion Giue thankes vnto God for these resolutions which he hath infused and giuen vnto thee and offer them againe thankfully louingly and lowly vnto his majestie Entreat him a new to giue thee a happie death for the death of his dearly beloued Sonne our Lord and Sauiour Implore the asistance of the B. Virgin thy Angel gardian and all the Saintes in heauen Pater Aue. Credo And bind vp a sweete posie of myrhe to recreate thy soule the day following The Sixt Meditation of Iudgment CHAPTER 14. 1. Place thy selfe in the presence of God 2. Pray him to asist thee with his grace Considerations 1. AFTER the time that God hath ordayned for the continnance of the world and after a number of dreadfull signes and horrible presages the terrour wherof shall make men wither for feare and anguish a cōsuming fire coming like aflood shall burne and reduce to ashes euery thinge that is vpon the face of the earth nothing which we see excepted nothinge to be priueledged from this fiery deluge 2. After this flood of flames and lightninges all men shall arise from their graues excepting such as already be risen and at the summoning of the Archangels voice they shall appeare before the iudgment throane in the valley of Iosaphat But alas with what difference For the one sort shall arise with glorifed bodies casting foorth rayes of exceeding light and the other in bodies or rather in carrions most hideous and loath some to behould 3. Consider the maiestie wher with the soueraigne Iudge will appeare enuironed with all the armies of his Angells and Saintes Before him shall be borne triumphantly his sacred Crosse shining much more brighter then the sunne a standart of grace to the good and of righour and terrour to the wicked 4. This soueraigne Iudge by his redouted commandemēt and which shall sodainly and in a moment be put in execution shall seperate the good from the bad placing the one
The fourth manner of presence consisteth in helping our selues with a simple imagination by representing to our thoughts our Sauiour in his sacred humanitie as yf he were hard by vs according as we are accustomed to represent our frinds to our fancie and to say me thincks I see such a one doing this or that it seemes vnto me that I behold him thus or thus attired and such like But yf the venerable sacrament of the altar were present then this presence were reall not by meere imgination for the forces and appeerance of bread should be as a tapistrie behind which our Lord being really present seeth marketh our actions although we see not him in his owne likenes 6. Vse then my Philotheus these fower manners of placing thy soule in the presence of God before prayer but they must not be all employed at once one only at one time will suffice and that briefly and simplie not staying long or spending much time in calling this presence to thy mind Of Inuocation the second point of Preparation CHAPTER 3. 1. INVOCATION is made in this manner Thy soule remembring and conceauing her self to be in the presence of God prostrate before his diuine maiestie with all reuerence acknowledgeth her self most vnworthy to abide before so soueraigne and glorious an excellency yet knowing notwithstanding that his goodnes will haue it so she humbly demaundeth grace of him to serue him well and adore him purely in this her meditation 2. Yf thou wilt to this end thou mayst vse some short and inflamed words such as be these of holy Dauid Cast me not ô God from thy face take not from me the fauour of thy holy spirit Suffer thy face to shine vpon thy seruant and I will consider thy meruaites Giue me vnderstanding and I will ponder thy law and keep it with all my hart I am thy seruant giue me vnderstanding and such like as these 3. It would be good also to call vpon thy good Angel and vpon the sacred persons which were present at the mysterie that thou doest meditate on As for example in the meditation of the death of our Lord thou maist inuocate our blessed Lady S. Iohn S. Mary Magdalen the good thieefe that the inward feelings and motions which they receiued in their soules at that time may be likewise at this instant communicated vnto thee So in the meditation of thine owne death thou mayst inuoke thy good Angel gardian who will be present at thy departure desiring him to inspire thee with conuenient considerations And the like may be done in other like mysteries Of the third point of preparation consisting in proposing the mystery which we meane to meditate CHAPTER 4. 1. AFTER these two ordinarie pointes of preparation there is a third which is not common vnto all sorts of meditatiōs which some call the forming or figuring of the place or an interiour lecture or reading of the passage to be meditated on And this is nothing els but to represent vnto thy imagination the summe and substance of the mysterie which thou wilt meditate and to paint it out in thy thoughts so liuelie as though it passed reallie verylie in thy presence For example sake yf thou wouldest meditate our Lord vpon the crosse imagin thy self to be present vpon the mount of Caluary and that there thou beholdest and hearest all that is done or sayd in the passion of our Lord or yf thou wilt for it cometh all to one end imagin to the self that in thy very same place where thou art they crucifie our Sauiour in such māner as the holy Euangelists doe describe 2. The like may be done when thou wilt meditate of death as I haue noted in the meditation therof and likewise in the meditation of hell and in all such mysteries in which visible and sensible things are hādled for as touching other sorts of mysteries of the greatnes of God of the excellencie of virtue of the end for which we were created and such like which be inuisible things and not subiect to the apprehension of our sences in these questionlesse we cānot vse this kind of imaginatiō True it is that we may vse some similitude or comparison to help our consideration withall in such inuisible mysteries but those similitudes are hard to be mett with and my meaning is to deale with thee but plainly so that thy spirit be not weeried and ouerlaboured in searching out curious inuentions 3. By the meanes of this imagination we lock vp our spirit as it were within the closet of the mysterie which we meane to meditate to the end it range not idly hether and thether euen as we shutt vp a bird in a cage that she flie not away or as we tye a hauke by her leash that so she be forced to tarie quietly vpon the hand 4. Some cunninger maisters will perchaunce councell thee that it is better to vse only a simple thought or act of faith in beleeuing the mysterie and a brief apprehension altogether mentall and spirituall therof Others that we frame within our selues the place and maner or the historie proposed to meditate and not considering it as yf it passed in some other place without thee or farr distant from thee But these wayes are to subtil and hard for young beginners and therfore vntill such time as Gods grace do lifte thee higher I councell thee ô Philotheus to keep thee in this low valley which I haue shewed vnto thee Of the considerations and discources of our vnderstanding which are the second part of meditation CHAPTER 5. 1. AFTER the acts of imaginatiō which we haue described in the former chapters folow the acte of our vnderstanding which we call properly meditation and is no other thing but one or many considerations made by our reason to stirre vp our affections to God and Godly things For in this is meditation different from studie and discourcing which are not vndertaken to obtaine virtue or the loue of God but for other respects and intentions as to become learned to write dispute or talke intelligiblie of such like matters 2. Hauing then shutt vp thy mind and thought as I said before within the bounds and limits of the subiect which thou wilt meditate on either by imaginarie representation yf the matter may be subiect to the sences or by a simple proposing and conceit of it yf it be a matter aboue sence and wholly spirituall begin to make considerations and discourses therof according to the exāples which thou maist see redy made in the meditatiōs aboue written 3. And yf so be thy soule find tast fruite and light enough in any one of the consideratiōs or points which thou hast discourced vpon stay there without going any further to any other point doing in this as the thriftie bees do which neuer leaue the flower they once light on so long as they find any honny to be sucked out of it But if thou find not tast enough according
S. Hierom hath made in honour of holy Paula for it is worthy the reading to see how it is all as it were poudered with sacred affects aspirations and deuout conceipts which that blessed matron was wont to draw from all occasions and occurrences whatsoeuer Well then in this exercise of spirituall retyring iaculatorie prayers feruently darted from an enflamed desire consisteth the great work of deuotion this exercise may supplie the want of al other prayers but the want of it can not almost be repayred by any other exercise without it we cannot well lead a contemplatiue life and but badly performe the actiue life without it repose is but idlenes and labour is but drudgerie therfore I charge and coniure thee of all loue to embrace this exercise from thy hart neuer to omitt it or leaue it of How we ought to heare the holy Masse CHAP. 14. 1. HETHERTO I haue not spoken any thing of the bright Sunne of all spiritual exercises I meane the most holy dreadful soueraigne sacrifice and sacrament of the masse the verie center of Christian religion the hart of deuotion and soule of pietie an vnspeakeable mysterie which comprehendeth in it the bottomlesse depth of Gods charitie and by which God vniting him self reallie vnto vs doth most liberallie communicate his graces and fauours to our soules 2. The prayer made in vnion of this diuine sacrifice hath an vnspeakable force and efficacie so that the soule my Philotheus by the ayde heerof aboundeth with heauenly fauours as leaning and reposing vpon her welbeloued who filleth her hart brim full of odours and spirituall sweetnes that shee may be rightlie resembled to a pillar of smoak proceeding from aromaticall wood from myrrhe and incense and all the pouders of sweetest perfumes as it is sayd in the canticles 3. Vse then all diligēce to assist euerie day at the holie masse that thou maist iointlie with the priest offer vp thy Redeemer vnto God his Father for thy self and for all the churche The Angels of heauen as S. Iohn Chrysostom sayth be always present in great nōber to honour this sacred mysterie we being present with them assisting with the same intētion cannot but receaue many excellēt influēces by such a societie the two quiers of the triumphant and militant church ioine thē selues to our Lord in this diuine actiō with him in him by him to rauishe the hart of God the father to make vs owners of his mercie O what felicitie enioyeth that soule that with so glorious a companie contributeth her deuout affections for so pretious and desired a good 4. Yf vpon some vrgēt necessitie thou be forced to be absēt frō the celebrating of this soueraigne sacrifice at the least though thou canst not be really present yet send thy hart and desire thether to assist there with a spirituall presence At some time then of the morning when thou forseest any impedimēt of hearing masse goe in spirit if otherwise thou canst not into the church there vnite thy intentiō with the intētiō of all faithfull Christians vse the same interiour actions in the place where thou hast thus retired thy self which thou wouldst vse yf thou wert really present in some church at the office of the holy masse 1. Now to heare either reallie or mentallie the holie masse as we ought first frō the beginning vntill the priest go vp to the altar prepare thy self with him which preparation consisteth in placing thy self reuerentlie in the presence of God in acknowledging thine owne vnworthines and crauing pardon for thy sinnes and offences 2. From the time that the priest ascendeth to the altar vntill the ghospell consider the aduent or coming of our Saueour into this world and his life amongst vs by a simple and generall apprehension therof 3. From the ghospell to the end of the Creede consider the preaching of our Lord and protest that thou doest purpose by his good grace to liue and die in the faith and obedience of his holie word and in the vnitie of his Catholique church 4. From the creed vnto the Paternoster applie thy consideration hartelie to the death and passion of our Redeemer which are actuallie and essentiallie represented in this holie sacrifice which with the priest and the rest of the faithfull people thou shalt offer vp vnto God the Father for his eternall honour and thyne owne saluation 5. From the Pater noster vnto the Communion endeuour to produce a thousand feruent desires from thy hart wishing ardentlie to be for euer ioyned vnited to thy Saueour through euerlasting loue 6. From the Communion vntill the end giue thancks vnto his diuine maiestie for his incarnation life death and passion and for the infinite loue which he abundantlie witnesseth vnto vs in this holie sacrifice suppliantlie beseeching him for his owne selfs sake to be mercifull vnto thee to thy parents and frinds to all the whole churche and humbling thy self from the bottom of thy hart receaue with deuotion the heauenlie blessing which our Lord giueth vnto thee by the means of the priest his lieutenant in this sacrifice But yf thou purpose during the masse to make thy meditation vpon the mysteries which thou prosequutest from day to day it will not then be needfull that thou diuert to make all these particular actions and considerations but it will suffise that at the begining thou rectifie thy intention to adore and offer vp this heauenly sacrifice by the exercise of thy meditation for in all meditations are found the aforesayd actions either expresselie or els virtuallie and equiualentlie Of other publique and common exercises CHAP. 15. 1. BESIDES all these exercises Philotheus on holy days and sundayes thou must be present at the ecclesiasticall office of the morning howers and euensong so farr foorth as thy state and opportunitie will permitte For these dayes be dedicated vnto God peculiarlie therfore in them thou must performe many more actes of his honour and worship then vpon other dayes So dooing thou shalt feel a thousand diuersities of pleasures in thy deuotions as S. Austen did who confesseth of him self that when he assisted at the churche-seruice in the beginning of his conuersion his hart did melt in sweet content and his eyes ouer-flowed with teares of deuotion And to say the veritie once for all there is euer more comfort and merit to be gained at the publique seruice of the churche then in our other particular actions God hauing so ordained that the communitie be preferred before all kind of particularitie 2. Enter thy self willinglie into the deuout confraternities which are instituted in the place where thou dwellest principallie in those whose exercises be of most fruict and edification so thou shalt exercise a kind of obedience verie acceptable vnto almightie God For though these confraternities be not commanded yet are they commended by hollie church which to witnes how much she desireth that many should enroll them selues in such sodalities giueth
propose and vow chastitie of widowhood in case their housbands should die before them that among the sensuall pleasures which they may haue in their wedlock they may enioy the merit of chast widowhood by this promise and vow made before hand The vow maketh the work more acceptable vnto God fortifieth the will to do it more courageously and giueth to God not onely the good works which are the fruicts of our will but dedicateth likewise vnto him our will it self as the root and tree of all our actions By simple chastitie we lend our bodie to God retaining notwithstanding our libertie to subiect it when we list to sensuall pleasure but by the vowe of chastitie we make him an absolute and irreuocable present of our bodie without reseruing to our self anie possibilitie to goe back from our word rendring our selues happie slaues vnto him whose bondage is better then all royalties As I approue the aduise of these two great personages so could I wishe that those soules which are so happie as to folow them would doe it prudently holily and soundlie hauing well examined their forces and inuoked the grace of God and taking the counsell of some wise and deuout directour for so all will prosper the better 2. Besides it is necessarie that the abrenunciation of second marriage be made purely and simplie to conuert all our affections vnto God more loyallie and to make our hart cleaue vnto Gods hart on euery side for yf the desire to leaue her children rich or any other worldly respect do keep the widow in widowhood she may deserue praise and commendation perhaps but not before God since in Gods sight nothing is trulie praiseworthy but that which is done for honour and reuerence of his diuine maiestie 3. Likewise a true widow must be voluntarilie abstracted from all prophane contentments for the widowe which liueth deliciously sayth S. Paule is dead in her life time She that wil be a widowe yet delights to be courted embraced made much of and takes pleasure in dauncing and feasting desiring perfumes tricking and trimming her self is a widow aliue in bodie but dead in soule What auaileth it whether the image of Adonis or prophane loue which hangeth for a signe before the dore of fleshly delight be painted with goodlie flowers and plumes round about it or the face thereof be couered with a nett or a cypres For so doubtlesse not without much vanitie some times black morning apparell serues to make her beautie more apparent the widdow hauing made triall of that wherin women do please men most casteth more dangerous baites into their minds The widow then which liueth in these fond delights is dead being aliue and is nothing els to speak properlie but an idoll of widowhood 4. The time of pruning is at hand the voice of the turtle doue hath been heard in our land saith the holie Ghost in the Canticles All men that will liue deuoutlie must prune and shaue away all worldly superfluities but especiallie is this needfull to true widowes who like Turtle doues come freshelie from bewailing lamenting the losse of their deer husbands When Noemy returned from Moab to Bethlehem the wemen of the towne who had knowne her when she was first married sayd one to another is not this Noemy but she answered call me not Noemy I pray you for Noemy signifieth comely and wel-fauoured but call me Mara for our Lord hath filled my soule with bitternes which she sayd because her husband was dead Euen so the deuout widowe will neuer be termed or esteemed faire and beautifull contenting her self to be such as it pleaseth God she be 5. Lampes that are fedwith sweet oyle cast a sweeter smell when they are blowne out and widowes whose liues were pure and laudable during their wedlock powre out a sweeter odour and virtue of chastirie when theire light that is their husbands is put out and extinguished by death To loue their husbands being aliue is an ordinarie thing amongst wemen but to loue them so well as to take no other after their death and departure is a loue which pertaineth onely to true widowes To hope in God so long as the husband is a liue and setueth for a pillar to support his wife is not a thing so rare to be seene but to hope in God when she is destitute of so great a proppe and stay of her life is indeed worthie of commendations This is the reason that one may with greater facilitie know in widowhood the perfection of virtues then one could haue done in the state of marriage 6. The widow that hath children which stand in need of her assistance bringing vp principallie in matters belonging to their soules health and establishing of their course of life cannot nor ought in anie wise abandon them for the Apostle S. Paule sayth clearlie that they are obliged to take that care of them which they them selues had before experienced in their fathers and mothers and that yf anie haue not care of his owne familie he is worse then an infidel But yf her children be in state that they stand no more in need of her guiding then should she gather to geather all her thoughts and imploy them whollie to enrich her hart with the pure and holie loue of God 7. Yf meere constraint bind not the conscience of the widow to outward affaires as processes and such like I counsel her to auoide them altogether and to to vse that order in menaging her affaires which is most peaceable and recollected although it seeme not so gainfull For the profits gotten by contentions and troublesome labour must be verie great indeed to recompence the benefit of a quiet life besides that wrangling pleas and processe do distract the hart and oft times open a gate to the enemies of chastitie while to please them whose fauour they need they are faine manie times to vse demeanure and behaueour displeasing to God 8. Prayer must be the widowes continuall exercise for she must now loue nothing but God she must vse almost no words but for Gods sake And as the iron which by the presence of the Diamant was hindered from folowing the Loadstone leapes after it so soone as the Diamant is remoued away so the chast widowes hart which could not easilie giue it self whollie to folowe Gods holie inspirations during the life of her husband should immediatly after his death runne with ardent affection after the sweet odours and celestiall perfumes of her Lord saying with the sacred spouse O Lord now that I am all mine owne receaue me altogether drawe me after thee and I will runne after the sweet smell of thy ointments 9. Virtues peculiar to Christian widdowes are perfect modestie neglect of honors ranckes places titles and such like vanities to serue the poore visit the sick comfort the afflicted instruct young maydens and encline them to affect pietie and deuotiō and in a word to yeald them selues a perfect patterne all virtues to
and put out of order When thou perceauest vnquietnes to enter commend thy self to God and resolue thy self to doe nothing at all that thy vehement desire exhorteth vntill that disquiet be ouerpassed vnlesse it be some thing that cannot be differred and then thou must with a gentle an quiet endeuour withhold the current of thy affection tempering and moderating it as much as is possible and after this repose doe that which is requisite to be done not as thy desire commandeth but as reason prescribeth 9. If thou cāst discouer the vnquietnes of thy mind to him that gouerneth thy soule or at the least to some trustie and deuout frind doubt not but presently thou shalt find it appeased For communicating of griefs of our hart worketh the same effect in the troubled soule that letting of bloud doth in the bodie of him that is in a cōtinuall ague and this is the remedie of remedies So holy king Lewis gaue this councell to his sonne If thou feelest in thy hart any thing that troubleth thee tell it presently vnto thy confessour or vnto some good frind and thou shalt beare thy greef verie easily through the comfort that he will giue thee Of sadnesse CHAP. 12. 1. SADNES that is according to God sayth S. Paul worketh penaunce vnto saluation but sadnes of the world worketh death Sorow then and sadnes may be good or bad according to the sundrie effects which it worketh in vs. True it is that it produceth more naught then good for it hath but onely two that are commendable mercy and penaunce and six bad ones anxietie sloth indignation iealosie enuie and impatience which caused the wiseman to say Sorrow killeth many and there is no proffit in it because for two profitable streames which flow from the spring of sadnes there are six other stark naught that runne from the same head 2. The enemie vseth sadnes as a fit disposition to exercise his temptations against the iust for as he endeuours to make the wicked ioyous and glad in their sinnes so doth he go about to make deuout persons sad and heauie in their good actions And as he can by no meanes procure euil to be committed but by making it seeme pleasaunt and delectable so he cannot withdraw men frō doing that which is good but by making it appeer distastfull sad and displeasing He taketh delight in sadnes because he him self is sad and melancholick and so shal be eternally therfore would he haue euery one be like him self in sorow 3. This preposterous sadnes troubleth the mind putteth it into disquiet assaulteth it with vnreasonable feares giueth a bitter tast to the sweetest deuotions dulleth and ouerthroweth the braine depriueth the soule of resolution iudgement and courage To be short it is like a hard winter that cutteth away all the beautie of the field and swalloweth all liuing creatures for 〈◊〉 bannisheth all sweetnes from the soule and lameth her in the vse of her powers and faculties Yf thou chaunce to be assailed with this daungerous heauinesse Philotheus practize the remedies ensewing 4. Is any body sad sayth S. Iames let him pray Prayer is a soueraigne remedie for it lifteth vp the soule vnto God who is our onlie ioye and consolation but when thou prayest in sadnesse and sorow vse affections and words which tend to confidence and loue of God as O mercifull father most bountifull and pitifull God my sweet Saueour O God of my hart my ioye my hope my deer spouse the welbe-loued of my soule such like 5. Striue manfullie against the inclinations of sorowe allthough all thy actions and exercises during the time of this sad passiō seeme vnto thee to be perfourmed coldlie heauilie and slacklie omitt them not for all that for the enemie who pretendeth to wearie vs from doing well by sadnesse seeing that notwithstanding this deuice of his yet we folow our woonted exercises and that being performed against all this repugnance of heauie passiōs our workes are of greater valew and merit he leaueth to afflict vs any more therwith 6. Sing spirituall songs somtimes for the deuil hath often times left of his troublesome operatiō by such meanes witnesse the bad spirit that obsessed Saul whose violence was repressed by Dauids melodious sacred Psalmodie 7. It is also good to diuert our thoughts by externall occupations varied and chaunged as much as we can that so our mind may be withdrawen from the sad obiect and the spirits be heated and purified sadnes being a passion of a cold and drie complexion 8. Exercise many externall actions with feruour although it be without gust or spirituall feeling embracing a crucifix and appliyng it straightly to thy brest kissing the feet and hands of it with reuerence stretching thy eyes and hands vnto heauen lifting vp thy voice vnto God by words of loue and confidence such as folow My welbeloued is myne and I am his My welbeloued is vnto me a posy of myrrhe he shall remaine betwixt my breasts Mine eyes do melt into teares vnto thee O my God saying when wilt thou comfort me O Iesus be Iesus to me liue sweet Iesus in my soule and my soule will liue in thee Who can separate me from the loue of God and such like 9. Moderate disciplines are not amisse Because this volūtary afflictiō applied outwardly obtaineth inward cōsolation frō God the soule feeling paine without diuerteth her self frō thincking of those which molest her within Frequēting also of the holy cōmunion is an excellēt cordial for that heauēly bread strēgtheneth the hart reioiceth the spirit 10. Discouer all feelings affects and suggestiōs which proceed frō this spirit of sadnes manifest them sincerely and faithfullie to thy guide and confessour seek the companie of spirituall persons and be with thē as much as thou canst during the time of thy sadnes And last of all resigne thy self vp to the hands of God preparing thy self to suffer this heauinesse and sorow patiently as a iust punishment of thy vaine myrrhe and passetimes and doubt not at all but that God after he hath tried thee will deliuer thee from this euil Of spirituall and sensible consolations and how one must behaue him self in them CHAP. 13. 1. GOD cōtinueth and gouerneth this great world in a perpetuall vicissitude or enterchaunge of night into day spring into sommer sommer into autumne autumne into winter and winter into the springtime againe one day is neuer in all things and points like to another some are clowdie some bright-shining some raynie some drie some windie some still louelie A varietie is this which giueth exceeding beautie to the whole world The like is with man who according to the saying of the auncient sages is an abridgmēt of the world or another litle world for he also is neuer in the same estate his life passeth like waters ebbing and flowing in a perpetuall diuersitie of motions which some time lift him vp by hope some time beare him downe with