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
appeering standing in the presence of God euerlasting and of all the court of heauen hauing considered the exceeding mercie of his diuine goodnes towards me most vnworthie and miserable caytife whome he hath created of nothing preserued susteined and deliuered from so manie dangers endowed with so manie benefits But aboue all considering the incomprehensible sweetnes clemency wherwith this most good God hath so bountifully tollerated me in my iniquities so often and so louingly inspired me inuiting me to amendment and so patiently expected my penance conuersion vntill this N. yeare of my age notwithstāding all my vnthanckfulnes disloyaltie and infidelitie wherby differring my conuersion despising his graces I haue so impudently offended him Hauing moreouer cōsidered that at the day of my Christening I was so happely holily vowed and dedicated vnto my God to be his childe and that contrary to the profession which then was made in my name I haue so many and sundrie times so execrably and detestably profaned violated my soule imploying it opposing it against his diuine maiestie At length recalling my self prostrating my self in hart and mind before the throne of his diuine iustice I acknowledge confesse and yeald my self lawfully attached conuicted of high treason againste his diuine maiestie guiltie of the death passion of Iesus Christ by reason of the hainous sinnes which I haue cōmitted for which he died and suffered the torment of the crosse so that consequently I am worthie to be cast away and damned for euer 2. But turning my self towards the throne of the infinit mercie of the self same eternall God hauing detested from the bottom of my hart with all my force the iniquities of my life fore-passed I most humbly require crane pardon grace and mercie with entire absolution from my crime through virtue of the passion and death of the same Saueour redeemer of my soule vpon whome relying as vpon the only foundation of my hope I confirme againe advowe and renew the sacred profession of loyall seruice and fidelitie made in my name behalfe vnto my God at my Baptising renouncing the diuel the flesh and the world abhorring their execrable suggestions vanities and concupiscences for all the time of this present life and for all eternitie And conuerting my self vnto my most gracious and mercifull God I desire deliberate purpose and fully resolue irreuocablie to honour him serue him and loue him now and for euer giuing him for this end and dedicating and consecrating my spirit with all his faculties my soule with all her functiōs my hart with al his affectiōs my bodie with all his sences protesting neuer more to abuse any one part of my being or nature against his diuine will and soueraigne maiestie to whom I offer vp and sacrifice my self in spirit to be to him a loyall obedient faithfull creature for euer without euer vnsaying reuoking or repēting me of my promise 3. But yf alas through suggestion of myne enemie or through humane frailtie I chaunce at any time to transgresse in any thing whatsoeuer this my purpose and resolution I protest and determin frō this verie houre through the grace and ayde of the holy Ghost to arise againe so soone as I shall perceaue my fall so to returne a new to the diuine mercie without any stay or delay whatsoeuer This is my will intention and resolution irreuocable inuiolable which I aduowe and confirme without reseruation or exception in the same sacred presence of my God and in the sight of the triumphāt churche and in the face of the churche militant my mother who vnderstandeth registreth this my declaration in persō of him who as her officer hearth me taketh my confession in this action 4. Let it please thee ô my eternall God allmightie and all good Father Sonne and holy Ghost to confirme strengthen me in this resolution and to accept this my cordiall and inward sacrifice in the odour of sweetnes And as it pleased thee to lightē me with thy holy inspiration to giue me the will to purpose fully so graunt me also force and grace to performe it perfectly O my God thou art my God God of my hart God of my soule and God of my spirit and for such do I reuerently thanckfully and louingly acknowledge honour and adore thee now and for euer Liue ô Iesus A deuoute manner to receaue absolution CHAP. 21. 1. THIS protestation ended be verie attentiue and open the eares of thy hart to heare the wordes of thy absolution which the Sauiour of thy soule him self sitting vpon the throne of his mercie will pronounce from aboue in heauen before all his Angells and Saints at the same time that the priest in his name doth absolue thee heere beneath vpō earthe So that all that glorious troupe of the blessed citizens of heauen reioicing at this happie successe of thine will sing a spirituall canticle with incomparable ioye and all giue the kisse of peace felowship vnto thy hart now sanctified and reestablished in grace 2. Behold here my Philotheus an admirable contract which passeth between thee and thy God by which thou makest so happie a peace with his diuine maiestie for as much as giuing thy selfe to him thou gainest him thy self also for life euerlasting It remaineth onely to take penne in hād subscribe with a ioyfull hart to the act of thy protestation and afterward thou shalt goe to the sacred Altar where God on the other side will reciprocallie signe and seale thy absolution and the promise which he makes vnto thee of the kingdome of heauen putting him self by his venerable sacrament as a sacred seale signet vpon thy renewed hart 3. Thus I trowe Philotheus thy soule wil be wholly purged from sinne and all sinfull affectiōs Yet because these affectiōs are easilie bredd borne a new in the soule through our failtie our rebellious cōcupiscēce which may well be mortified but neuer wholie extīguished while we liue in this mortall life I will giue thee some instructions which being well practized may preserue thee hereafter from mortall sinne and from all inclination or affection therof so that it may neuer hencefoorth find place in thy hart And for so much as the self same instructions serue also for a more perfect and higher purification of the soule before I deliuer them I will say a word or two of this absolute and perfect puritie of mind whervnto I would so willinglie conduct thee That we must purifie our selues from the affections which we haue to veniall sinnes CHAPTER 22. 1. AS the day light encreasing we see by degrees more cleerly in a looking glasse the spottes and blemishes of our countenance euen so as the inward light of the holy Ghost illustrates our consciences we see more plainly and distinctly the sinnes inclinations and imperfections which may hinder vs to attaine vnto true deuotion And the very same light
thy self that as the Bee gathering from flowers the dew of heauen and choicest iuice vpon the earth conuerteth it into honny and carieth it into her hiue iust so the priest taking the Saueour of the world from the altar true Sonne of God as dewe come from heauen and true Sonne of the Virgin like a flower sprong from the earth of our humanitie conuerteth him into delightfull meate in thy mouth and in thy bodie Hauing thus receaued him summon all thy thoughts and desires to come and doe homage to this king of saluation treat with him of thy inward affaires and necessities conferre with him as a noble guest now lodged within thee for thy soules good To cōclude doe him all reuerence possible and carie thy self with such behaueour that men way iudge by thy actions that God is within thee 4. When thou canst not haue the benefit and commoditie of communicating reallie and indeed at the holy sacrifice of the masse cōmunicate at least in hart and spirit vniting thy self with an ardent desire to this life-bringing flesh of our B. Sauiour 5. Thy principall intent in communicating must be to aduance comfort and strengthen thy self in the loue of God Thou must receaue only for loues sake that which only loue hath caused to be giuen Thou canst not cōsider out Sauiour in any action more amiable more tender harted towards thee then in this sacrament in which he annihilateth him self in a manner and turneth him self into meat that so he might penetrate our soules vnite him self most straightly and intrinscicallie with the harts bodies of his faithfull seruants 6. Yf worldlings demaund of thee why thou communicatest so often tell thē thou doest it to learne to loue God to be purified from thy imperfections to be deliuered from thy miseries to be comforted in thy afflictions and to find rest repose and ease in thy weaknes Tell them that two sortes of persons should cōmunicate very often the perfect because being well disposed they should do thē selues wrong in not approaching to the wellspring and source it self of perfection the imperfect that they might with better reason and title aspire to perfection the strong least they become feeble and the feeble to become strong the sick to be healed and the healthie least they fall into sicknes Tell them that for thy owne part as one very vnperfect feeble and sick thou hast great need to communicate often with him who is thy only perfection strength and health Tell them such as haue not many worldlie affaires should communicate often because they haue good leasure and such as haue many temporall occupations should likewise so do because they haue need and that he that laboureth much and taketh great paines must vse often to eate and strengthen him selfe with hartie meat Tell them that thou receauest the blessed Sacrament to learne to receaue it well for no man can do an action well which he hath not often practized 7. Communicate often Philotheus and as often as thou canst with counsell and aduice of thy ghostly father for beleeue me the Leuerettes in these mountaines of ours become all white because they neither see nor eate any thing but driuen snowe so by adoring and eating beautie goodnes and puritie it self in this diuine sacrament thou wilt become alltogether virtuous pure and beautifull THE THIRD PART OF THE INTRODVCTION Containing sundrie rules and aduices concerning the exercise of virtues Of the choice which we must make in the exercise of virtue CHAPTER I. 1. THE king of the Bees neuer goeth a progresse into the fields but enuironned with all his litle people and charitie neuer entreth into the hart of man but she lodgeth with her all the whole traine of other virtues exercising and setting them a worke as a Captaine doth his soldiours But she setteth them a worke neither all at once nor all alike nor in all seasons nor in euery place for the iust man is like a tree planted vpon the water side which bringeth foorth fruit in due season and charitie as it were watring the soule bringeth foorth in her the actions and workes of virtue euery one in their proper time Musick being so pleasaunt a thing in it self is troublesom in time of mourning saith the prouerb It is a great fault in manie who vndertaking the exercise of some particular virtue enforce them selues to practise the acts therof at euery encounter and in all occurences imitating the ancient philosophers Democritus and Heraclytus alway laughing or alway weeping and which is yet worse blaming and censuring such as do not always exercise the self same virtues One must reioice with the ioyfull and weep with the sorowfull sayth the Apostle and charitie is patient bountifull liberall discreet and condescending or accommodating it selfe to all occasions and exigences of our brethren 2. There are notwithstanding some virtues whose vse is almost vniuersall and must not worke their actions only seuerally and a part but must spread and extend them amid the qualities and operations of all other virtues Occasions are seldome presented to exercise the virtues of fortitude magnanimitie and magnificence but meeknes mildnes temperance modestie and humilitie are virtues with which all the actions of our life should be died and coloured Many virtues may be more excellent then this one but the vse of this one may be more necessarie Sugar is of more excellence then salt but salt is more often and generallie vsed We must allways therfore haue good store and readie prouision of these generall and common virtues since the vse of them is so ordinarie 3. Among the virtues which we would exercise we must preferre that which is most conformable to our calling not that which is most agreeable to our owne tast and will Sainct Paula delighted in the exercise of asperities and corporall mortifications that so she might more easilie enioy the sweet tranquillitie of the spirit but she had more obligation to obey her superiours then to seeke her owne contentment and therefore S. Hierom amid her commendations sayth that in this she was to be reprehended that she vsed immoderate abstinēces against her Bishops aduice The Apostles on the other side appointed by God to preach the ghospel and distribute the bread of heauen to hungrie soules iudged exceeding well that they should do wrong to this great function of theirs yf they should employ their time in seruing looking to the poore although to do so were the act of an excellent virtue Euery calling and vocation standeth in neede of the practise of some peculiar virtue Difference is there between the vertue of a Prelat and of a prince or a soldiour the virtue of a married man is different from the virtues of a widow and although euery man should be endowed with all virtues euery one notwithstanding is not bound to practise them alike but each one must giue him selfe in more particular manner to those virtues that belong to that kind of life where
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
The Walnutte tree endamageth the vines and fields where it is planted for being so great a tronk it draweth all the fat sappe of the ground where it groweth and maketh it afterward vnable to nourish other plāts the leaues therof are so stuffed together that they make too large and thick a shadow and allureth trauailers vnto it who to beat downe the nuttes spoile tread downe all round about it These wanton loues doe the verie same harme to the soule for they do whollie possesse the soule so vehemently draw all the other motions vnto it that she is not able to employ her powers in any other good work their entertainments communicatiōs parlies and amourous toyes are so frequent that all their goldē time all their good leasure is spent in them finallie they draw so manie temptations distractions suspicions and other such badde adherents that the whole hart is tired trampled therwith To be brieffe these wanton loues doe not onely thrust out of dores the heauenly loue of God but with all bannish the feare and reuerence of his maiestie and weaken the spirit impaire their reputation they are in a word the may game and pastime of courtes but the mischief destruction and pestilence of harts Of trew frindship CHAP. 19. 1. LOVE euerie one Philotheus according as charitie commandeth that with as feruēt a loue as thou canst but haue frindship onely with those with whome thou maist cōmunicate in good and virtuous things the more exquisite the virtues be in which this mutuall communication is made the perfecter will the frindshippe be that is grounded theron Yf the cōmunication between you be in sciēces learning the frindship grounded thereon is indeed verie commendable more cōmendable if the cōmunication be in virtues with prudence iustice and discretiō But if the mutuall cōmunication be exercised in the acts of charitie deuotion true Christian perfection O God how pretious excellent will this frindship be it wil be excellent because it cōmeth frō God excellent because it goeth to God excellēt because it is placed in God excellent because it shall last euerlastingly with God How good is it to loue vpō earth as they loue in heauē to learne to cherish one another in this world as we shall doe eternallie in the next I speak not heere of the simple loue of charitie for that must be borne vnto all men but of spirituall frindshippe by which two or three or manie soules do cōmunicate their deuotiō their spirituall affectiōs make thē selues to be but one spirit in diuerse bodies Such happie soules may iustly sing Behold how good a thing it is and how pleasaunt for brethren to dwell togeather For the delicious balme of deuotion distilleth from one hart to the other thorough continuall participation in so much that it may be sayd that God hath powred out vpon this frindship his blessing and life for euer All other frindships are but shadowes in comparison of this their bonds be but chaines of glasse or iette in comparison of this great bond of holie deuoton whose lincks are all of gold 2. Make no other frindship but this I meane of those amities which thou makest anew heerafter for thou must not therfore forsake or despise the frindship and amitie which either the bond of nature or the obligation of fore-passed duties do bind thee vnto toward thy parents knisfolks benefactours neighbours and others 3. Manie peraduenture will say vnto thee that we should haue no kind of particular frindship or affection because it distracteth the mind occupieth the hart engendreth enuie and emulation but they are deceaued in their aduise for hauing seene in the writings of manie deuout authours that particular amities and excessiue affections doe infinit harme vnto religious persons they imagin therfore that it is so with the rest of the world But there is great difference between both cases For seeing that in a wel ordered monasterie the common intent and designe of all the religious is to tend to true deuotion it is not requisite to make any particular and priuate communications of their end and meanes to attaine vnto it least searching in particular for that which is common to them all they fall from particularities to partialities But for those which liue in the world and desire to embrace true virtue it is necessarie to vnite them selues together by a holie frindship to back and encourage one another to help support them selues naturallie for the obtaining of all pietie and goodnes And as they that go vpō plaine ground need not to be ledd by the hād though they which go vpon craggie rocks or slipperie wayes doe hold one by the other to walke more steddilie and securely so they that be in religion stand in no need of particular frindships but they that walk in the slipperie pathes of the world must of necessitie haue some frind or companion thereby to succour and assure one another amongst so manie daungerous passages which they are to go thorough In the world all aspire not to the same end all are not of one mind one must then doubtlesse withdraw himself from some and ioine him self to other and so make frindship according to the pretention of the end which he intendeth This particularitie maketh a partialicie indeed but a holie partialitie which maketh no diuision but only betwixt good and bad sheep goates bees and drones which is a separation that is most necessarie for our soules 4. No man can denie but that our blessed Lord with a more sweeter tender particular amitie loued S. Iohn Lazarus Martha and Magdalen then he did others of his frinds and acquaintāce for the scripture testifieth so much All men know that S. Peter tenderlie loued S. Mark S. Petronilla S. Paul his Timothee S. Tecla S. Gregory Nazianzen boasteth a hūdred times of the incōparable frindship which he had with S. Basil the great describeth it in this manner It seemed that in either of vs there was but one soule dwelling in two bodies for althoughe you must not beleeue those philosophers who sayd that al things were in euery thing yet of vs two you may beleeue that we were both of vs in each one of vs one with in the other we had both of vs the same pretēsion to exercise virtue to applie all the enterprizes designes of our life to future hopes departing in this manner out of this trāsitory world euen before we came to die corporallie it S. Augustin testifietht that S. Ambrose loued S Monica exceedinglie for the rare virtues which he marked in her that she likewise esteemed of S. Ambrose as of an Angel of God But I am too blame to hold thee so lōg in a matter that is so cleere S. Hierom S. Augustin S. Gregory S. Bernard all the greatest deuoutest seruāts of God had most particular amities with outany breach at al of their
all this sweetnes tendernes and consolation separating our affection from it as much as we can protesting that albeit we receaue these fauours humblie and loue and esteeme them because God sendeth them to vs as it were dishes and dainties from his owne table to prouoke vs the more to his loue yet it is not those delights that we seek and desire but God him self and his perfect loue not the comforts but the comforter not the sweetnes but the sweet Saueour that giues them not that tendernes of delight but him that is the delight of heauen and earth And in this affectuous abrenunciation of these delights we must dispose our selues to perseuer constant and firme in the holy loue of God though in all our life long we should not tast one dramme of consolation and procure vnfainedly to say as well vpon the mount of Caluary as on the mount of Tabor O Lord it is good for me to be with thee be thou in torments vpon thy crosse or be thou in glorie in heauen 6. To conclude I aduertize thee that yf thou shouldst chaunce to feele any extraordinarie aboundāce of such consolations tendernes sweetnes deuout teares or some vnwoonted thing that then thou conferre it faithfullie with thy spirituall conductour that be may teache thee how to moderate and behaue thy self therin For it is written Hast thou found honny eate of it but as much as is sufficient Of drynesse and barrennesse in our spirituall exercises CHAPTER 14. 1. THVS then must thou behaue thy self as I haue now described in time of spirituall comfort but alas Philotheus this faire weather will not last allwayes and the time will come when thou shalt be so destitute and depriued of all feeling of this deuotion that thy soule will seeme vnto thee a fruictlesse and barren field or a desart wildernesse in which there appeers neither cawsee nor pathway to find God nor anie dewe of grace to moisten and water it through excessiue drienes which threatneth to reduce her altogether to dust Alas the poor soule in this case deserues compassion and especially when this desolation is vehement for at that time like holy Dauid she feedeth her self with sad teares night and day meane while the enemie by a thousand suggestions endeuours to driue her to despaire and mocketh her bitterly saying in derision wretche wher is thy God now in thy distresse by what meanes wilt thou find him out Who shall euer be able to restore thee the ioye of his grace 2. And what wilt thou doe at that time Philotheus consider from what cause so great a miserie proceedeth for oft times we our selues are the cause of our owne driennes and desolation in the exercises of the spirit 1. As a carefull mother denies to giue sugar to her child when she sees him troubled with the wormes so God taketh away his consolations from vs when we take some vaine self-pleasing in them and are subiect to the worme of ouer-weaning to self-conceipt and opinion of our owne good progresse in deuotion O my God sayth the psalmist It is good for me that thou hast humbled me Yes in deed it is verie profitable for me for before I was humbled I did offend thee 2. When we neglect to gather the sweetnes and deliciousnesse of the loue of God in due time then in punishment of our slothfullnesse he absenteth his delights from vs. The Israelites in the desart that gathered not Manna earlie in the morning could not find any after the sunne-rising for then was it all melted with the heat of the sunne 3. We are also sometimes layde in the bed of sensuall contentment and transitorie comforts as the sacred spouse was in the Canticles comes me the bridegrome and knocketh at the dore of our hart and inspireth vs to returne to our spirituall exercises but we play the niggardly chapmen with him for it angereth vs to leaue of our toyes and to separate our selues from our false delights For this cause the true louer of our soules goeth his way from vs and letteth vs lie as we list but afterward when we would faine find him out we haue much a doe to meet with him and deseruedlie because we were so vncourteous and faithlesse vnto his loue as to refuse to folow our exercise for his loue and to choose to folow worldly vanities Ah then as yet thou hast some of the branne of Egypt remaining thou shalt then haue not a iot of the heauenly Manna Bees detest all kind of artificiall odours and the sweetnes of the holy Ghost cannot agree with the sophisticated delights of the world 4. The double dealing and slights which thou vsest in confessions and spirituall communications with the conductour and maister of thy soule many times is the cause of this drougth and barrennesse for yf thou lie to the holy Ghost no meruaile yf he withdraw his consolations from thee Thou wilt not be simple plaine and without guile as a litle child is thou shalt not then enioy these spiritnall comfits giuen only to Gods litle children 5. Thou art filled and glutted with worldly contentments no wonder then yf spirituall delights come not to thy table or haue no good tast in thy mouth Doues allreadie filled sayth the ancient prouerb do thinck cherries bitter He which filled the hungrie with good things sayth our blessed Ladie and sent the rich away empty They that be rich of wordly vanities are not capable of spirituall treasures 6. Hast thou conserued well and carefully the fruicts of consolations allreadie receaued then shalt thou receaue more store againe for to him that hath more shaloe giuen and he that hath not negligently leesing that which he receaued euen that he hath shal be taken away from him he shal be depriued of the fauours and graces which were prepared for him yf he had vsed well the former The raine quickeneth them plāts that be greene but frō them that be not green it taketh away altogether all likely hood of life growth for it rotteth them wholly 3. For manie such causes doe we loose comfort in deuotion and fall into barrennes and drienes of spirit Let vs then examin our conscience and see whether we can find in vs such faultie causes as these But note Philotheus that this examination is not to be made with vnquietnesse of mind or ouermuch curiositie but after thou hast faithfully considered thy going awrie in this respect yf thou find the cause of the euil in thy self giue God thancks for the harme is half healed whose cause is discouered Yf on the other side thou find our no cause in particular which may seeme vnto thee to haue occasioned this desolation busie not thy self about anie more curious searche for it but with all simplicitie without examining any more particularities doe this which I will tell thee 4. First of all humble thy self reuerently before the eyes of God acknowledging thy miserie thy frailtie the nothing that thou art in thy self
iudicious writer therof He sayth then in this wise It is an ordinarie thing almost vnto all them that beginne to serue God and are not yet experienced in the subtractiō of grace nor in spirituall vicissitudes or enterchāges of cōsolatiōs desolatiōs that the tast of sensible deuotion that sweet acceptable light of mind which maketh them hastē them selues in the waye of God being withdrawen from them they presently grow out of breath and fall into pusillanimitie and sadnes of hart They that be of iudgement and vnderstanding doe render this reason therof that nature according to reason cannot long endure as a man might say fasting without anie kind of delight or entertainment at all but needs must haue some contentment either terrestriall or celestiall But as soules lifted vp aboue them selues by tast and trial of heauenly pleasures doe easilie renounce the delights of all sensible obiects so when by Gods disposition and ordinance that spirituall ioy is taken from them finding them selues also on the other side depriued of corporall solace and being not yet accustomed to expect with patience the returne and rising of the true sunne of grace it seemeth vnto them that they are no more in heauen or in earth but that they be buried in perpetuall darknes So that as litle children newlie weaned hauing lost their mothers dugges they do languishe and sigh and grow froward and troublesome principallie to their owne selues This then happened in the voiage wherof we speake vnto one of the troupe called Geoffrie of Peronne but newlie dedicated to the seruice of God He being sodainlie become drie in his deuotions destituted of his woonted consolations and possessed with a kind of inward darknes began to call to memorie the world his frinds his parents and the great meanes that but lately he had left behind him By which memorie he was assaulted with so cruell a temptation that not being able to hide it in his behaueour one of his trustie frinds perceaued it and hauing found opportunitie ioined himself to him and asked him sweetly in secret what meaneth this change Geoffrie How cometh it to passe that contrarie to thy woont thou art become so pensiue and afflicted Ah my brother answered Geoffrie with a deep sigh I shall neuer more be merrie so long as I liue The other moued with compassion at these words with a fraternall zeale went and told all this to their common father Saint Bernard who perceauing the danger went into a church there by to pray to God for him and Geoffrie in the meane while ouerwhelmed with sadnes reposing his head vpon a stone fell fast a sleepe But after a litle while both of them arose the one frō prayer with his request dispatched in the high court of heauen the other from sleepe with so pleasaunt and smiling a countenance that his deer frind meruailing at so great sodaine a chaunge could not refraine from obiecting vnto him louingly that which a litle before he had answered him Then Geoffrie replied yf I told thee before that I should neuer in my life be ioyfull now I assure thee that I shall neuer in my life be sorowfull 2. This was the successe of the tēptation of that deuout personage marke in it my deer Philotheus 1. First that God ordinarilie giueth some fore-tasts of heauenly ioye to such as newlie enter into his seruice so to draw them from earthlie pleasures and encourage thē in the poursuite of the loue of God iust as a mother to intice allure her litle child to her breasts layeth honnie vpon her teats 2. That notwithstāding the same good God which according to the disposition of his wisdome taketh from vs this milk and honny of consolations to the end that weaning his children in this manner they might learne to eat the drie but more substantiall bread of liuely and sound deuotion exercised by the triall of distast and desolation 3. That sometimes verie vehement temptations arise amidst these desolate and drie discontentments of sterilitie of spirit and then it behoueth vs to resist these temptations cōstantly for they come not frō God but withall we must patiētly suffer this desolate estate of want of spirituall feeling in our deuotions for God hath ordeined disposed it for our exercise and merit 4. That we must not leese hart courage amōg these inward griefs nor say as this good Geoffrie did I shall neuer be ioyfull heerafter for in the night season we must expect the daylights approache Againe in the fairest weather of the spirit that we cā haue we must not say now shall I neuer be sad heerafter No for as the wise man sayes in time of prosperitie we must be mindfull of aduersitie and in our trauailes hope for rest and as well in the one occasion as in the other we must always humble our selues 5. That it is a soueraigne remedie to discouer our euel vnto some spiritual frind that may be able to comfort vs. 3. In fine for conclusion of this so necessarie aduertisment I note that as in all other things so in these drie sterilities of our spirit God and the deuil haue contrarie pretentions For God would therby bring vs to puritie of hart to a generall renunciatiō of our proper interest in his seruice and to a perfect deposing of our owne willes But the deuil goeth about by the same way to lead vs to pusillanimitie to abate our courage to make vs steppe a side to sensible passetimes and at length to render vs yrksome and loathsome to our selues others that liue with vs that so deuotiō may be diminished and defamed But yf thou obserue diligently these lessons which I haue giuen thee thou shalt augment thy perfection in those exercises which thou performest in time of these interiour afflictions wherof one word more before I make an end 4. Sometimes these distasts this drouth and barrennes of spirit doe proceed from the indispositio of our bodie as when through too much watching labouring fasting one findeth him self ouerloaden with weerinesse drousines heauines such like infirmities which although they depend of the bodie yet lett they not to hinder and trouble the spirit by reason of the straight bond with which they are tied one to another In these occasiōs we must allwayes be mindfull to produce many acts of virtue with our spirit or superiour will for although all our soule seeme to be ouer-layd with sleepe and drousines yet the actiōs of our spirit euē in that state are exceeding acceptable to God And we may say in this case with the sacred spouse I sleep but my hart watcheth And as I sayd before though there be lesse delight in this labour of spirit yet is there more virtue and merit The remedie in such occurrences is to ease the bodie with some kind of lawfull delight and recreation So Saint Francis ordained that his religious should vse such moderation in their labour that the burden of them