doe drinke of the common fountaine of thy breast and wilt thou stand apart thirsty If he be accursed that maketh his owne part the worst what shall he be that vtterly maketh himselfe without part Thy waters are deriued into currents through the streetes men and cattell do drinke of them thou giuest drinke also to the Camels of Abrahams seruant but among the rest drinke thou also of the fountaine of thine owne well Let not a stranger saith he drinke of it What art thou a stranger To whom art thou not strange if thou beest strange to thy selfe To be briefe he that is rechlesse and barren to himselfe to whom is he good Hetherto be the words of Bernard which may suffice to conuince that we say and that by them we may vnderstaÌ„d that the great promoters and procurers of other mens safeties ought not to be vnmindfull of their owne but with great diligeÌ„ce to regard their owne saluation And also what great wisdome we haue neede of to order this busines aright least we be deceiued by an vndiscreet feruour of charity and by too great a desire of spirituall gaine In which matter we are to imitate the wise Virgins in the Gospell who when the foolish Virgins desiâ—…ed them to impart some of their â—…yle vnto them sayde we feare â—…ast there will not be inough for â—…s and you goe yee rather to them â—…hat sell and buy for your selues Wherefore if thou hast a minde â—…o immitate the wisedome of â—…hese Virgins so looke to oâ—…hers that thou doest not negâ—…ect thy selfe but so bestow thy â—…ime that thou mayst haue time â—…or thy selfe If thou shalt deâ—…aund of me how much time â—…s requisite for this studie I â—…unswere so much as is suffiâ—…ient to kindle the feruent afâ—…ection of deuotion which is to walke in the spirit according to the councell of Paule But that ye may know what it is to walke in the spirit and what profit doth follow of it I will say none other thing then that a man doth then walke in the spirit when he commeth more and more vnto God and doth walke rather towards God then towards himselfe so that his heate is not now disturbed and misled by the disposition and affections of nature which are of himselfe but is lifted vp oâ—… those things which proceede from that actuall deuotion in which he walketh for this kinde of disposition is not of flesh oâ—… bloud but of the vertue of the holy Ghost and of the continuaâ—… affection of the loue and feare oâ—… God Hence it is that as the hearâ—… is the beginning of all our works so according to the qualitie and affection of our workes proceeding of it which thing also we see in water flowing from a founâ—…aine If the fountaine be muddie and troubled the water will also be muddie and troubled but â—…f the fountaine be cleare and â—…right the water will be so too So we dayly see by experience â—…hat of a well ordered heart ordered actions do proceede and of a disordered heart disordered â—…ctions according to that of our Sauiour A good man out of the â—…ood treasure of his heart bringeth â—…orth good and an euill man out of â—…e euill treasure of his heart brinâ—…eth forth euill Seeing therefore that our heart â—…s the roote and the beginning of â—…ll our good all our labour ought â—…o be bestowed vpon it that so â—…ong we may continue in deepe â—…nd profound prayer til our heart be so affected that it being gathered vnto it selfe it may alwaieâ—… abide in deuotion To the attainment of which euery prayer iâ—… not sufficient but it must be seriously continued That as grouÌ„â—… well watered in the morning bâ—… the coolenes and sweete tempeâ—… doth all that day defend the herbâ—… planted in it from the heate oâ—… the Sun so let the soule of y e righteous be watered in due season by prayer be well moystenâ—… in God that it may alwayes hauâ—… in it selfe the continuall coole oâ—… deuotion by which it may be dâ—… fended froÌ„ the loue of the worlâ—… Therefore our deuotion ought tâ—… be like that riuer which the scripâ—… ture speaketh of which went oâ—… of the garden of Eden and watâ—… red the earth for out of our heaâ—… which is the place of Gods daiâ—… ties ought to flow a riuer of dâ—… uotion so aboundant that it may â—…e sufficieÌ„t to water al our works This is that kinde of life which â—…ll the Saincts haue vsed this is â—…e top and crest of a spirituall â—…fe this is the manner of liuing â—…hich maketh men spirituall and â—…iuine this is that which ordeâ—…eth disposeth all the works of â—…an in measure weight numâ—…er To be brief this is that which â—…aketh vs walke on a sure grouÌ„d 〈◊〉 on euery side to be watchfull y e â—…e may be wary in all things and â—…efenced in each respect Thereâ—…re let vs thorowly perswade our â—…lues that it is neuer acceptable 〈◊〉 God if we wholy drowne our â—…lues in other mens businesses â—…eit they be of great coÌ„sequeÌ„ce â—…d lose our own time which we â—…ould bestow vpoÌ„ the procuring â—…rown saluation on y e exercise 〈◊〉 prayer For albeit that other mens businesses ought to be ordered and to haue their houres and appointed times as we haue heard out of Bernard yet they do not require that measure of time which this continuall diligence doth by which is effected that the spirit is alwayes vnited to God and alwayes caried towards him To conclude let vs also adde this which in my iudgement is very pertinent to our purpose if thou desirest nothing more then to help thy neighbor and if thou doest looke into thâ—… state wherein mens affaires now stand and doest consider of thâ—… misery calamity of the Church ioyne prayer to thy preaching For the world is not only helpeâ—… by admonition but also by prayer for by preaching the peoplâ—… are admonished to flye froÌ„ sinneâ—… but by prayer grace is obtaineâ—… of God by which the life is amended Therefore let this rule be obserued if thou wouldest not erre in this busines if the ministration of the diuine word be committed vnto thee beware that thou no further entangle thy selfe in worldly and temporall matters then thy strength is able to beare although it cary neuer so fayre a shew of charitie For although the Apostles were full of the holy Ghost yet they put from them all such kinde of burdens so that they woulde not make prouision for the maintenance of the poore Wherefore in the fourth Councell of Carthage it is commaunded that a Bishop by himselfe should not take vpon him the gouernment and ouerseeing of widowes orphanes and strangers but that he should do it by his Archdeacon In like maner that he should not take vpon him the ouersight of wills testaments that he might the better attend vpon reading prayer and preaching We haue also an example of this thing in
Lord is a friend vnto the humble so also is he an enemy vnto the slothful and idle pag. 43. The sixt Chapter The third thing that begetteth Deuotion is the watch and keeping of the heart pag. 43. The matters handled in this Chap. We must not only be carefull for the guarding and watch of the heart but also for y e languorment and tendernes of it that it be not disturbed pag. 45. The heart is easily distracted pag. 46. The heart is especially to be kept from two things that is from vaine cogitations and mordinate affections ibidem The difference betweene good men and euill pag. 47. The force of loue pag. 51. God dwelleth in a peaceable and quiet heart pag. 58. The seuenth Chapter Of the fourth cause of Deuotion which is a continuall remembrance of God pag. 59. The matters handled in this Chapter God is present euery where not only by his power but also by his essence pag. 62. The pliablenes and promptnes of our hearts pag. 66. The swiftnes and alacritie of the motions of mans heart is figured by the holy creatures in Ezechiell pag. 67. The eight Chapter The fift thing that stirreth vp deuotion is the vse of short prayers which in all places and seasons are as darts to be sent vnto God pag. 68. The matters handled in this Chapter What manner of prayers the Fathers vsed in Egypt pag. 69. Why these short prayers are called darts pag. 70. Of all things we must take an occasion of Deuotion pag. 73. What an excellent weapon prayer is pag 75. The ninth Chapter The sixt thing that increaseth deuotion is the reading of deuout and profitable bookes pag. 79. The matters handled in this Chapter Our heart is like a mill which neuer resteth but always grindeth that which is cast into it ibid. We must aboue and before all bookes reade the holy Scriptures pag. 80. The tenth Chapter The seuenth thing that begetteth deuotion is the keeping of the senses pag. 81. The matters handled in this Chapter Our sences be as gates by which things are transported in and out of our soules ibidem The holy Fathers in Egypt were wont to say that a deuout man ought to be deafe dumme and blinde ibidem Amongst all the outward members the tongue is especially to be kept pag. 86. Shamefastnes silence are the chiefest ornaments of Virgins and the keepers and preseruers of chastity pag. 87. The eleuenth Chapter The eight thing that increaseth deuotion is solitarines pag. 88. The matters handled in this Chapter Prayer cannot well and decently be performed in tumults and hurly burlies ibidem Death entreth by our windows vnto our soules ibidem Solitarines of body is not chiefly required but solitarines of minde pag. 91. Who is alone and what it is to be alone ibidem Both internall and externall solitarines required in a deuout man pag 92. The voyce that Arsenius heard ibidem Company is to be auoyded vnlesse either charity require it or necessity commaund it ibidem The sayings of S. Hierome and S. Bernard as concerning solitarines pag. 93. Solitarines is a keeper of innocency pag. 95. The 〈◊〉 Chapter Ninthâ—…y appointed times and certaine set houres do very much make to the increasing of Deuotion pag. 96. The matters handled in this Chap. The heart is not only the mother of pure prayer but also of all other vertues ibidem We are to appoint vnto our selues certain set times to pray in by the examples of Daniel Dauid and other deuout people the seruants of God pag. 97. The testimony of Pliny in an epistle to Traiane concerning the Christians in the primatiue Church pag. 98. The two daily Sacrifices p. 100 Those that cannot long pray must haue recourse to those darting prayers spokeÌ„ of in the eight Chapter pag. 104. The 13 Chapter The tenth thing that doth kindle deuotion is the coÌ„tinuing perseuering in good exercises p. 105. The matters handled in this Chapter To intermit prayer for a space is dangerous pag. 107. A man without prayer and spirituall exercise is as Sampson without his haire pag. 108 Daniel would rather endanger his life then breake off his set course of prayer pag. 109 The Allegoricall signification of Rachel and Ioseph pag. 111. An example of excellent Deuotion pag. 112. The dayes wherein we liue are so enuious and so full of iniquitie that they will not abide that the vertues of the liuing should be published pag. 113. The exercises are not to be changed pag. 115. In the spirituall exercise of deuotion euery man is to entertaine â—…nd follow the course that is best â—…tting for his purpose pag. 116. The 14. Chapter The eleuenth thing that enâ—…easeth Deuotion is the time â—…ch like circumstances pag. 118 The matters handled in this Chapter The fittest most conuenient â—…me of prayer is mid night pag. 119. They that cannot rise at midâ—…ght let them rise before the ryâ—…g of the Sunne pag. 120. A short supper and a hard bed â—…e good meanes for early rising pag. 122. If necessary occasions hinder â—…y rising make an oratory of thy â—…d as Dauid did pag. 123. Praier before sleep much helppeth morning prayer ibidem As soone as we awake we muâ—… thinke vpon God pag. 125 A place close and solitary is thâ—… fittest for prayer which our Sauâ—… our taught by his owne example pag. 126 A fit disposition of body is to bâ—… kept in praier according to thâ—… example of Christ and his Saints pag. 127 Ceremonies in praier are not tâ—… be reprehended as to lift vp oâ—… eyes towards heauen c pa. 12â—… The 15. Chapter The twelueth thing which stiâ—… reth vp Deuotion is corporâ—… austerity or exercise pag. 13â—… The matters handled in this Chapter God doth bestow his grace 〈◊〉 euery one as he is fit to receiue ibidem Two waies of preparing our â—…ues vnto prayer pag. 133. Deuout prayer can doe vâ—…rye â—…uch when as corporall afflictiâ—… is ioyned vnto it pag. 136. Almost no grace descende thinâ—… the soule of man except it be â—…y prayer affliction and corporall â—…ibulation pag. 137. Whence the griefe of the soule 〈◊〉 prayer ariseth ibidem He seeketh Wisedome as she is â—…o be sought who seeketh her â—…ot onely with the desire of spirit â—…ut also with the labor and afflicâ—…ion of the body pag. 140. The 16. Chapter The works of mercy are the 13. last thing that encrease deuotion pag. 140. The matters handled in this Chap. God is faithfull and a friend of mercy and gracious to those thaâ—… are mercifull pag. 141 So often as a man leaueth his spirituall consolation that he may releeue his neighbor so often spiritually he layeth down his soule for him pag. 142. Of those thinges that hinder Deuotion pag. 143 The 17. Chapter Of the first impediment and hindrance of Deuotion which is sinne pag. 144. The matters handled in this Chapter What kinde of sinne he speaketh of in this Chapter ibidem God powreth not the moste precious oyntement of
as on the contrary part it is property of sorrow to pinch â—…d gripe it in and this enlargeâ—…nt saith he made not mee to â—…lke in the way of the Lord â—…te by foote to tread this path 〈◊〉 with exceeding great alacryâ—…o run it which is proper vnto â—…uotion This is the reason why the serâ—…ts of the Lord ought seriously â—…esire of God this readines â—…ituall consolation as we will shew afterwards not for the delight which is in it for thiâ—… should be rather our owne loueâ—… then the loue of God but for thâ—… fruite because it inciteth stirreth vs vp to doe well for it is 〈◊〉 mosttruesaying that pleasure perfecteth the worke HOW PROFITABLâ—… and precious a thing Deuotion is CHAP. II. IF we diligently and studiouslâ—… consider what hath beene deliuered in the precedent Chapteâ—… we shall confesse that Deuotioâ—… is some especiall chiefe good foâ—… it is a vertue exciting and stirrinâ—… vp all other vertues and makâ—… ing a man ready and fit for al kinâ—… of good actions Furthermoâ—… this vertue is very laudable fâ—… â—…s alwaies found in the compaâ—… of the most excellent vertues â—…ith the which it hath very neere â—…iance and affinity for they all â—…nd to the same end that is Deâ—…tion Prayer Contemplation â—…e Exercise of diuine Loue spiâ—…uall Consolation and the stuâ—… of heauenly Wisdome which â—…as it were a certaine delightsâ—…me and sweete knowledge of God of the which in the sacred Sâ—…riptures there are so many faâ—…ous prayses commendations â—…ll these vertues albeit they bee â—…stinguished and seperated in â—…ooles yet they are alwaies â—…und together in the same flock society for mostcoÌ„monly wher â—…ere is perfect Prayer there alâ—… is Deuotion Contemplation â—…rituall Consolation and actuâ—… loue of God with all other â—…rtues that to them haue any reference or reciprocatioÌ„ For there is so great likenes and similitude betweene these vertues that the passage from one to another iâ—… moste easie and although they be distinguished between themselues yet in the verye exerciseâ—… as I said they work together Foâ—… we see that when the seruants oâ—… the Lord doe proceede vnto sucâ—… exercise first they begin of Meâ—… ditation then they passe vntâ—… Prayer and from Prayer to Con. templation and from Contemplation they make further progresse HOW DIFFICVLT the atchiuement of true Deuotion is CHAP. III. SEeing then that Deuotion iâ—… so excellent a good no maâ—… doubteth but that it is difficult to â—…aine for there is nothing found â—…his world but that the diffiâ—…tie doth equalize the excelâ—…cy This is manifestly to bee â—…e in deuotion for it is no â—…e matter to rayse vp our imaâ—…ation then the which there is â—…ing more afflicted depresâ—… which notwithstanding is â—…ired to perfect Prayer and â—…otion Wherefore Agathon 〈◊〉 wont to say that in the busiâ—… and labours of the Religious â—…ing was more hard and diffiâ—… then Prayer For which cause â—…ee that many are exercised â—…perfeuere in other good actiâ—… and exercises as in Fasting â—…ching Discipline Almesâ—…es who notwithstanding â—…ot tollerate nor abide the laâ—…s of continual Prayer which â—…inely is much to be maruelled at seing that in this most holâ—… worke we haue the holy Spirit aâ—… helper vnto vs and the sacreâ—… Scriptures and the Sacramentâ—… of the Church incensours anâ—… stirrers of vs vp This difficulty groweth froâ—… three rootes The first is the corâ—… ruption of nature which is so deâ—… praued through sinne that it haâ—… no we lost that Empire and rulâ—… which at the beginning it had 〈◊〉 uer the faculties and powers 〈◊〉 the soule And therefore the imâ—… gination which is one of then doth what it listeth vageth anâ—… wandreth whether it will and oâ—… tentimes priuily as a vagaboâ—… seruant stealeth out of doorâ—… before we be aware and this 〈◊〉 not alwaies the fault of maâ—… but of nature weakened and eâ—… feebled through sinne The second roote of this difâ—…culty is euill custome by which â—…any through long vse and too â—…uche license haue accustomed â—…eÌ„selues to run hither thither â—…d to wander into all places in â—…eir imaginations and to floate â—…rough all kinde of cogitations â—…ence it is that after that euill â—…stome they can scarcely binde â—…eir imaginations to any one â—…atter since so freely and dissoâ—…tely it hath accustomed to traâ—…ell and hunt into all corners of â—…e world How many men are â—…ere found who desiring to haue â—…euotion when they meditate â—…pon the Lords passion or some â—…ther matter and nowe scarcely â—…auing begun to meditate their â—…earts are scattered disseuered â—…to a thousand parts so that they â—…annot fixe their eyes vpon Christ â—…rucified that thither they might â—…end foorth the streames of their loue Doe ye know whence this disâ—… commodity commeth vnto youâ—… euen because yee haue put on anâ—… euill habit and haue suffered youâ—… hearts to vage and wander with out bridle or restraint whether they lysted whither they wold Wherefore now when ye would bridle and restraine them ye cannot because they are accustomed vnto licencious liberty Therfore it is needfull for him that would attend vpon Prayer that hee shut vp the gates of his soule against all the kindes of vaine and vnprofitable thoughts and that by little little he change that euill habit into a good withdrawing his imaginations from externall things to internal from earthly thinges to heauenly By thys meanes leasurely although not sudainly our soule is brought hoÌ„e â—…est and peaceably enioyeth â—…quillity Notwithstanding wee must 〈◊〉 therfore dispaire nor discouâ—…e our selues for that is a cerâ—…e violence but as the heart â—…h put on that euill in a long â—…e so againeit must put it off in â—…ng time and beate backe the â—…se of a long time by contrary 〈◊〉 This shal be done the sooner 〈◊〉 more diligent a man shall be â—…editating vppon good matâ—…s and in restraining the senses 〈◊〉 those meanes which make â—…y vnto Deuotion The third roote is the mallice â—…deuils who of their inueterate â—…y towardes mankinde that â—…y may hinder our saluation do â—…relabor to disturbe men when â—…y pray then at other times â—…en they doe not that at the â—…st they might take from them the inestimable fruite of Prayeâ—… that they might depriue theâ—… of innumerable blessings springâ—… ing from it This Origen admâ—… nisheth vs of when he saith Tâ—… deuils and contrary powers dâ—… by all might maine disturbe 〈◊〉 interrupt in prayer first that hâ—… that laboureth and sweateth 〈◊〉 the agony and feruency of praieâ—… may not be found such an one 〈◊〉 to lift vp pure handes withoâ—… wrath But if any one can obtaiâ—… that he may be without wrath 〈◊〉 shall hardly auoyde debating 〈◊〉 disputation that is vaine aâ—… superfluous cogitations For thoâ—… shalt scarcely finde any one prayâ—… ing to be without some idle anâ—… friuolous thought which declyâ—… neth and diuerteth that intentioâ—… by which the minde is directed 〈◊〉
heart CHAP. VI. â—…Hese two Principles and 〈◊〉 foundations being layd and â—…lished that we may come to â—…ore particular handling of â—…matter I say that the custody keeping of the heart is the chiefe principall matter whâ—… belongs vnto prayer Deuotiâ—… For euen as hee that would pâ—… vpon an harpe or any other 〈◊〉 strument of musicke ought besâ—… all things to haue his strings 〈◊〉 tuned that they may fitly 〈◊〉 melodiously agree one with 〈◊〉 other so it is necessary also tâ—… our heart seeing that it is 〈◊〉 chiefe instrument of that heauâ—… ly musicke be first well tunedâ—… prepared for there can beeâ—… harmonious consort in a iarâ—… and vntuned instrument Heâ—… is that counsell of Salomâ—… Keep thine heart with all diligeâ—… for there out commeth life For sâ—… ing that the heart is the fountaâ—… and beginning of all our actioâ—… it is certaine that as it is so 〈◊〉 so are all the actions that pâ—… ceede from it Neyther 〈◊〉 this cause onely must wee bâ—… carefull for the guarding watch â—…e heart but also for the lanâ—…ment and tendernes of the â—…t which howe easily it is diâ—…ted and disturbed cannot be â—…ed by any wordes For it is â—…out doubt one of the chiefe 〈◊〉 especiall miseries of men â—…e their hearts so hardly to be â—…llected gathered to them â—…so easily to be disseuered â—…earsed and yet they must laâ—…r by so many meanes before â—…y can obtaine a little Deuotiâ—… and that whatsoeuer is gotâ—…is so easily lost Wee see that â—…ke and many other meates 〈◊〉 so delicate dainty that the â—…y ayre doth taynt them and â—…ke theÌ„ vnsauery the vntemâ—…atenes of the ayre as some afâ—…me doth put a Lute or a harpe 〈◊〉 of tune much more greater â—…thout doubtis the tendernes daintines of mans heart and 〈◊〉 troubled for lesser cause Euâ—… as the sight of the eyes is hâ—… with a small thing the brighâ—… nes of a glasse is stained and oâ—… scured with a little breath soâ—… much lesser chaunce and a muâ—… lighter hurt is enough to dimâ—… the brightnes of our heart to daâ—… ken the eyes of our soule and 〈◊〉 disturb together with our Deuâ—… tion all our good affectionâ—… Therefore wee muste endeuoâ—… with great diligence and with 〈◊〉 our strength that wee very carâ—… fully and safely keepe a treasuâ—… so precious and which is so easilâ—… lost But if you shall aske me froâ—… what thinges the heart is to bâ—… kept I say especially from two 〈◊〉 that is from vaine cogitations 〈◊〉 inordinate affections From thesâ—… two it is meete that the heart beâ—… freâ—… and pure in which the holy â—…st shall dwell As Paynters â—…wonte first to mundifie and â—…elime the table in which they â—…t so also the table of our hart â—…st to be wiped and whited in â—…ch the image of God shall be â—…red and formed This is that â—…shing of the two tables which 〈◊〉 Lord commanded Moses to â—…e and square that with his â—…e hand hee might write the â—…ds of the law in them that â—…ight signifie that man must â—…difie polish and square the 〈◊〉 tables of his soule which â—…his Vnderstanding and his â—…l this of affections the other â—…ogitations that the Diuine â—…er which is the holy Spyrit 〈◊〉 paint and write in them ceâ—…all Wisedome â—…herefore it standeth the serâ—…t of God vpon to bee vigilant in this point for this is one of 〈◊〉 speciall differeÌ„ces which is foâ—… betweene the good and the 〈◊〉 for the heart of the wicked 〈◊〉 is as an open troden publick wâ—… which is shut neither night 〈◊〉 day but the heart of good mâ—… is as a garden well fenced and 〈◊〉 well carefullye sealed of whâ—… none drinketh besides God hiâ—… self The hart of good meÌ„ is liâ—… bed of Salomon which threesâ—… strong men guard of valiant 〈◊〉 of Israel all handling the sworâ—… and are expert in warre Sucâ—… one is the heart of good men 〈◊〉 with such diligence is safgardâ—… and on the contrary side the hâ—… of wicked men is like a vesâ—… without a couer into which 〈◊〉 leth any vncleannes wherforâ—… the law such a vessell is reproâ—… ted refused iudged vncleâ—… Neither is the heart onely 〈◊〉 soâ—…ly to be kept pure and cleane 〈◊〉 noysome hurtfull cogitaâ—…s but also from inordinate â—…ctions for there is not any â—…g more forcible to disturbe â—…uiet it then naturall passions â—…re loue hate mirth heauines â—…e hope desire wrath other 〈◊〉 vnto these â—…ese are the winds which tosse 〈◊〉 turmoile this sea these be the â—…des which obscure this heaâ—… these be the weights which â—…resse our spirit For it is cerâ—…e that passions with their coâ—…tions doe disturbe the heart 〈◊〉 their appetites doe disseuer 〈◊〉 distract it with their affectiâ—… doe captiuate it with their â—…turbations inordinate moâ—…s doe darken and blinde it â—…erefore euen as our fleshly 〈◊〉 cannot be hold the stars nor 〈◊〉 beauty of heauen when it is cloudy and ouercast so neythâ—… the eyes of our soules can contâ—… plate the eternall light when 〈◊〉 they are obscured with the clouâ—… and passions of this life Euen 〈◊〉 in cleere and pure water all oâ—… iectes are seene euen vnto tâ—… least sand which is in the boâ—… tome which cannot bee seene 〈◊〉 water troubled poluted so oâ—… soule doth cleerely know whâ—… shee hath in her selfe whâ—… she is quiet and calme but if tâ—… stormes of passions doe obscuâ—… and disturbe her then she neythâ—… seeth her self nor any other thiâ—… Therefore Augustine doth wisâ—… admonish that very circumspâ—… ly we looke to our selues least 〈◊〉 winges of our soles which 〈◊〉 affections and desires be distâ—… ned and besmeared with the liâ—… of earthly thinges whereby tâ—… may be disabled to fly to heauâ—… 〈◊〉 diuine things So we read of 〈◊〉 holy man that although hee â—…s a Bishop yet hee would not â—…angle himselfe neither with â—…tters of his Bishoppricke nor 〈◊〉 any other secular busines â—…ies fearing least by this â—…anes his heart should bee inâ—…ed and wrapped in the cogiâ—…ons of visible matters â—…r this cause we heere so greatâ—…ommend mortification the â—…deration and temperance of â—…ions For there is not any â—…g which so strongly doth â—…le our heart and captiuate it â—…uery one of those appetites 〈◊〉 especially that of loue which 〈◊〉 the roote of all and so doth â—…inere and rule ouer all the oâ—… none otherwise then the â—…e is wont to rule and raigne 〈◊〉 the branches For where â—…e is a superfluous loue of any thing foorth with it abhorreth 〈◊〉 contrary and desireth that it 〈◊〉 ueth and feareth least it looseâ—… it reioyceth when it is presenâ—… greeueth when it is absent anâ—… carefull that it be not endangâ—… red which is beloued it is troâ—… bled if it bee ill handled to bâ—… briefe after this maÌ„ner the whâ—… company of other passions 〈◊〉 march following whether soâ—… this captaine
vice of Curiosity CHAP. XXIIII THE vice of curiosity doeth also very much hurt deuotiâ—… which many waies may bee â—…mmitted For it is a certaine â—…de of curiosity which desireth â—…prie into the workes the life â—…d conuersation of other men â—…ich besides that it burdeneth â—…e heart with vaine thoughts â—…gitations it also enwrappeth â—…n manifolde imaginations and desires taketh away the peace and quietnesse of the conscience This vice is wont to be proper vnto idle men who when they haue no busines of their own they busy themselues with the sayings and doings of others There is an other kinde of curiositye proper vnto the vnderstanding and peculiarly belongeth vnto them who of an only and sole desire to know doe reade profane Histories and heathen bookes and vnprofitable Antiquities c. In like sort they also may be called curious after the same maner who apply their mindes to reade graue and learned Authors and yet not with this intent that by them they maye gaine vnto themselues truâ—… wisedome but by the same curiosity onely seeke for Arte Eâ—… loquence and the pompe glory of wordes or some elegant or curious sentence which they may boast of and vainely recite before others reseruing by them no manner of profit vnto themselues Of these saith the Wiseman The heart of a foole is like a broken vessell he can keepe no knowledge whiles he liueth Surelye this is a most manifest signe and token of a disordered wit and of an inordinate soule For as Saint Augustine saieth It is an argument of a good wit and of a noble and generous spirite not to loue wordes in wordes but the truth that is couched in â—…hem Furthermore there is a certaine â—…ther curiosity which is an inâ—…rdinate desire of manye who â—…ould haue all that belongs vnto â—…eÌ„ to be too exquisite elaborate â—…o compt and piked as well in their houses as in their apparell householde stuffe bookes pictures and such like ornamentes which cannot be desired nor preserued without great diligence And when they are done otherwaies then we would it cannot be but that they displease vs and vexe our mindes and bring vs to that point that we straight thinke either of their making away or of new repayring embellishing theÌ„ Wherby the peace and quiet of the coÌ„science is loste and the man iâ—… wholy drowned in vanity It 〈◊〉 not to be doubted but that thâ—… is a very great hinderance vntâ—… deuotion Fot it requireth 〈◊〉 minde altogether quiet and frâ—… from all impediments The Deuill knowing this in pediment to bee so great doâ—… bende all his strength as a câ—…taine Doctour saith to ensnare all men of whatsoeuer age and estate in this vice the layety by soliciting and prouoking them to settle their chiefest care vpon the finding out bringing in of new and outlandish kindes of apparel householde stuffe and such like things The clergie and learned that they endeuor themselues to haue their temples churches colledges houses and other ornaments curious and pretious and this he doth vnder a shew of godlinesse whilest hee perswadeth them that the seruants of God doe deserue all thinges and that they are woorthy of all honour and therefore that it is not viciâ—…ous nor vncomely to build sumpâ—…uous houses to erect proude and â—…tately pallaces that they may â—…dwell in them with mirth and â—…oye Such men haue eyther not read or haue ill obserued the whole some doctrines of holy spirituall men for the true seruants of God doe little esteeme these thinges yea they doe despise them and flie from them as from thinges which neyther can bee gotten nor preserued without distraction of heart and losse of time which two are most contrary vnto the exercise of Deuotion For as Deuotion is a very delicate thing so it is obscured and lost by a light and little matter For if the morning Sun beames did hinder the contemplation of Saint Anthony howe much more shall the vnquiet cogitations of seeking and keeping earthlye goods hurte which haue well feathered winges swiftely to flye out of our sight For this cause Euangelicall pouerty is much to be commended which at one blow cutteth off all this vaine curiositie after his example who when he was Lorde of all creatures had none other bedde when he was borne but a harde cratch nor none other house but the common stable THE NINTH IMPEdiment is if good exercises be interrupted and broken off CHAP. XXV IN like manner it is a great and a very vsuall impediment vnto Deuotion oftentimes to interrupt and break off the threed of good exercises without a lawefull cause For wee must know that among all the miseries of mans heart one of the chiefest is that as it is prompt and inclined to all euill so it is remisse and slowe vnto any good For in euill no other thing is required to inflame our heart yea and our bodye too but a light and small thought which by and by vanisheth awaie but for a good affection as Deuotion is wee must search heauen and earth and desire ayde of all thinges which are giuen vnto vs of God Of man it is saide That he is a winde that passeth and commeth not againe For with great facility he goeth after vanities and corruptible thinges but he returneth not againe from them without great difficultie Certainely if men would ponder with reason all their miseries they should feele none greater nor admire any more Therfore wee must labour with al our strength that Deuotion may be preserued for as it is a very easie matter to loose it so it is a most difficult thing to recouer it being lost Wherefore not without cause we say that it is a great impediment in this busines if the threed of good exercises be broke of For when as man would afterwardes returne vnto himselfe hee findeth himselfe so vnapt and so vnfit for Deuotion as if he had neuer had it or that he had onely saluted it at the doore and very entrance For that happeneth vnto him which we reade in â—…imes past happened to Saint Peâ—…er when he saide Maister we â—…aue trauelled all night and haue â—…aken nothing The same thing â—…appeneth vnto them who are negligent in this exercise as Saint Barnarde saieth very well in these woordes Howe long wilt thou lifte vppe thine heart in prayer and lifte it vp in vaine Howe long wilt thou moue thy selfe but not any whit the forwarder Howe long wilt thou endeuour thy selfe but to noe purpose Doest thou labour and not bring foorth Doest thou make triall and neuer a whit the better And wheresoeuer thou beginnest doest thou there leaue off And in thine assâ—…ye doest thou faint All this difficulty hence ariseth because the exercise of Deuotion is intermitted therfore thy hart is vvaxen colde and therefore by the iust iudgement of God this punishment is inflicted vppon thee that thou being admonished by this punishment for thine abuse of grace
doth lead them Oâ—… Sauiour doth signifie so muâ—… wheÌ„ he saith Where your treasâ—… is there will your hart be also 〈◊〉 timating in what thing soeuer 〈◊〉 whole treasure of our loue is pâ—… vpon that is bestowed also allâ—… diligence all our cogiâ—…ions 〈◊〉 whatsoeuer proceedeth from 〈◊〉 hart Therfore the seruant of 〈◊〉 must alwaies diligently waâ—… and haue his heart in sure hoâ—… that he may not thinke any thâ—… 〈◊〉 of his passions bee lead vnto 〈◊〉 thing which is not of God 〈◊〉 from God Let him not bee 〈◊〉 but for that which seperateth 〈◊〉 from God Let him not bee â—…d but for that which leadeth 〈◊〉 vnto God let no thought bee â—…e holy vnto him nor any coâ—…tion more vsuall then by â—…t meanes he may satisfie and â—…se God let him not liue with 〈◊〉 other feare loue desire or â—…e then of him in him for 〈◊〉 This is the crosse in which 〈◊〉 Apostle gloried when he said 〈◊〉 world is crucified vnto me and 〈◊〉 to the world which is done 〈◊〉 by the death of the body but â—…e spirit that is by the death â—…e loue of all earthly thinges 〈◊〉 wheÌ„ the spirit feeleth this it is 〈◊〉 were dead vnto al creatures â—…ueth onely to his creator in â—…me his loue is solely rooted Therfore in the law commaâ—… dement was giuen to the hygâ—… Priest that he should neyther bâ—… ry his father nor mother Least 〈◊〉 be defiled by them in touching 〈◊〉 dead The Lord knew that neâ—… ther the sight nor the corporâ—… touch did defile men but the aâ—… fection of the heart which hâ—… would haue to bee so pure anâ—… cleane in his friends that he woâ—… not haue it trobled nor disturbâ—… neither through the occasion 〈◊〉 losse of father or mother Peraâ—… uenture my brother it will seenâ—… hard difficult vnto thee whicâ—… we heere commaund thee but 〈◊〉 is a shame if that seeme hard vnâ—… Christians who are as trees plaâ—… ted by the riuers of grace whicâ—… heathen Philosophers haue conâ—… maunded their Schollers hauiâ—… none other thing to enlightâ—… them then the light of reason There haue beene Philosophers â—…d who by their precepts haue â—…euoured to make men heroiâ—… diuine free froÌ„ all passions 〈◊〉 affections and doe wee marâ—… if wee bee commaunded to â—…y about with vs a peaceable 〈◊〉 a quiet heart that God may â—…ll in it â—…lthough it seeme difficult vnâ—…ee to bring so great a worke â—…o an happy end yet this doctâ—… shall be profitable for thee 〈◊〉 thou maist knowe the scope 〈◊〉 end to which all thy cogitaâ—…s and desires are to be aymed 〈◊〉 directed It will also be proâ—…le vnto thee least thou be alâ—…ether mutable and vnstable as â—…e whose heartes are like weaâ—… cocks set vpon the toppes of â—…ets steeples which are turâ—… about with euerye winde â—…ese are neuer like vnto themselues neither continue in 〈◊〉 state for euen now they are 〈◊〉 and heauye presently after â—…cond and merrye now pleasâ—… forthwith angrye now graue 〈◊〉 and by light and toyish now 〈◊〉 uout straitway after dissolute 〈◊〉 be briefe inwardly they are châ—… ged into so manye colours shâ—…pes as out ward accidents and â—…casions offer theÌ„selues vnto theâ—… The Camelion is an vnclean câ—…ature and forbidden in the laâ—… perhaps because he is chaÌ„ged iâ—… to all coulours which are laid bâ—…fore him no lesse vncleane are 〈◊〉 they who are figured by thâ—… beast such are they that are mâ—…ued with euerye winde who aâ—… coÌ„monly wont to be men vnstâ—…ble vnstayed without grauitâ—… wisdome without honor witâ—…out courage without fortitudâ—… light easily enclined fainth arteâ—… vnconstant mutable of whom no â—…t thing is to be expected â—…uch are vnworthy the names â—…en for they haue effeminate â—…light mindes at the least they â—…ot worthy the name of wise 〈◊〉 For it is written A holy man â—…s wisdome is as firm as the Sun 〈◊〉 foole is changed as the Moone â—…e that keepeth his heart free 〈◊〉 these two things that is froÌ„â—…e cogitations and inordinate â—…ons he shal easily obtaine this â—…e and puritie of heart which â—…rding to the Philosophers is â—…incipall meanes to get true â—…dome and according to the â—…ement of the Schoole-men â—…nd of a spirituall life as 〈◊〉 sheweth more at large in â—…rst Collation 〈◊〉 conclude this is the last disâ—…ion which is required to the â—…emplation of diuine matters according to that of our SAVIOâ—… Blessed are the pure in heart 〈◊〉 they shall see God For euen as in bright and cleere glasse the Sâ—… beames do make the greater spâ—…dour so a purified cleane souâ—… the beames of the diuine truthâ—… shine more cleerely God would not haue Dauâ—… albeit he was a righteous and 〈◊〉 holy man to build the temple 〈◊〉 which he would dwell becauâ—… he was a warriour but he woulâ—… haue it builded of Salomon 〈◊〉 peaceable Sonne that hee migâ—… signifie that a peaceable quiâ—… hart is y e true place in which Goâ—… desireth to dwell For the samâ—… cause when the Lorde appearâ—… to Elias in the mount he was 〈◊〉 in the mighty stronge winde 〈◊〉 in the earthquake nor in the fiâ—… but in the still and soft voyce thâ—… is in a peaceable quiet heart OF THE FOVRTH cause of Deuotion which is a continuall remembrance of God CHAP. VII â—…O this keeping of the heart there is nothing more profiâ—…e or coÌ„modious then alwaies â—…alke in the presence of the â—…d to haue him alwayes beâ—… our eyes not only in the time â—…ayer but in all places and at â—…mes for there be many that â—…o long modest and quiet as 〈◊〉 Master is present but hee â—…g gone they disorder themâ—…es and doe follow the rage 〈◊〉 vyolence of theyr owne afâ—…ons â—…he seruant of the Lord must not imitate these but he must rather labor that he may keep thâ—… heate which he hath got in praier and to continue those cogitations holy which hee hath foâ—… these being continued and kepâ—… do lift a man to the top heighâ—… of perfection He that doth otherwaies aâ—… his life passeth away in doing vndoing in weauing and vnweauing neyther shall hee euer come to his wished endâ—… This is that happy vnyoâ—… of our spirit with God whicâ—… the Saints haue so hyghly esteemed and made so great accounâ—… of for the attainement of whicâ—… they haue taken so great painesâ—… and which they haue appointeâ—… the last end of all their exerciseâ—… This is that that Dauid intimateâ—… that he had obtained when he repeateth so often in his Psalmesâ—… that God was alwaies before his â—…es that he did coÌ„tinually mediâ—…te vpon his law that his praise â—…as euer in his mouth So that alâ—…eit he was a King very much â—…ployed in manye businesses â—…oth of war and peace yet in the â—…yddest of so many cogitations â—…d consultations hee was quiet â—…d albeit so many seruants and â—…ttendors stood about him yet he
this Diuine fire that hee may defend him selfe from windes and from the intollerable ycenes of the frozen region of this world Hetherto belong these short succinct Prayers which for this cause are called darting because as it were are the darts of a louing soule which with great celerity are shot forth and do wound the heart of God by force of which the soule is stirred vp and is more enflamed with the loue of God Very many versès of Dauid are profitable conducent vnto this purpose which a man ought alwaies to haue in readines that by them he may be lifted vp vnto God not alwaies after the same manner least the assiduity of the same wordes breed wearines but with all variety of affections which the holy Ghost doth stirre and rayse vp in his soule for hee shall finde conuenient and meete verses for all these in this heauenly seminary of Psalmes Sometimes he may lift vp his heart by the affection of repentance and desire of remission of sinnes by these wordes Turne away thy face O Lord from my sinnes and put away allmine iniquitities Erect in me a cleane hart O God and renue a right spirit within me Sometimes he may say with the affection of thankfulnes My soule praise thou the Lord and forget not all his benefites Sometimes hee may say with the affection of Loue and Charitye I will loue thee deerely O Lord my strength The Lord is my rocke my fortresse hee that deliuereth me my God my strength in him will I trust As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come appeere before the presence of God My teares haue beene my meate day night while they daylye say vnto me where is thy God Afterwards being inflamed with the loue of eternal happines let him crye O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the courtes of the Lord. Saint Hierome writeth in a certaine Epistle that the Fathers of Egipt had wont to haue very often in their mouthes a short verse of the same Prophet and to say O that I had wings like a doue then wold I fly away rest Somtimes with a confession of his owne misery a desire of the diuine grace let him cal Incline thine eare O Lord heare me for I am poore needy And to cōclude let this breefe verse be very often in our speeches conferences O God hast thee to deliuer me make hast to help me O Lord. In like manner let the times places businesses which we attend and whatsoeuer we see or heare minister occasiō by other meanes and affections to lift vp our harts vnto God for he that loueth God truly be holdeth God in al things thinketh that al things doe inuite him vnto his loue In the morning the chirping harmony of birds in the night silence quiet calmnes inuite vs to praise the Lord. In our eating the grace which is bestowed vpō our meates for our satisfying when in the morning wee arise the grace which hath kept vs in our sleep that wee are refreshed with it the beauty of the Sunne and starres and the decking embellishment of the fieldes doe intimate insinuate vnto vs the prouidence beautie of our Creator and the misery calamity of other creatures doth witnes and testifie vnto vs the diuine grace which God vseth in freeing and deliuering them When the clocke giueth a signe of the passed hower let vs call to mind the hower of our death also that hower in which God vouchsafed to dye for vs let vs read meditate on those words which a holy Father teacheth saying Blessed be the houre in which my Lord Iesus Christ was born dyed for me So oftē as any temptation doth assaile vs or any impure or hurtfull thought doth enter into vs praier is very necessary to cast it out of our harts In like manner as often as we enterprize and vndertake to doe any thing wherein we feare that wee shall find contradictions hindrances or dread new occasions of daungers it behooueth vs to defence and arme our selues with the weapons of Prayer When we at any time goe out of our doores when we are to haue busines with a wrangling a contentious mā or to deale in any matter of great moment consequence when wee come to a banket wherein there is danger of sinning eyther through gluttony or too much talke in these and suth like matters a great preparation of Prayer is to be sent before By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God of all things we shall receiue fruite and at all times haue occasion to pray This is that continuall exercise to the which the Apostleinuiteth vs saying Touching admonishing your own selues in Psalmes hymmes spiritual songs singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This exercise very much helpeth to Deuotion for it is as the watchman keeper of the house watching that none beside God enter to take possession of y e soule It is profitable also to preserue the heate of Deuotion hence it is that they that are freequent in this consideration doe very easily call vnto them their minds gather together their sences and spirits when they are to pray For what other cause doest thou think there is that one forth with at the beginning of prayer doth enioy tranquility and peace of minde an other scarcely aftermany houres after long praier can quiet his heart make it peace able The cause is obuious common because the one hath his heart gathered vnto him warmed with these short succinct prayers the other through forgetfulnes of God is waxen key cold therefore the one sooner waxeth hot the other later Wee see this in a fornace which if it be wel heated in y e morning is kept hot all the day after with a little fire but if it grow stone colde againe it requires a great deale of fire before it be thorowly heated again so it is necessary that they doe that will be deuout that this diuine heate may be preserued in their hearts vnlesse they will vndergoe new troubles in heating them so often as they goe to pray For the Deuoton of our heart is as heate in water or in yron which naturally is cold but accidentally hot for when it is taken frō the fire of which it was made hot foorth with it returneth to his former and proper estate condition He therefore that would alwaies keep yron hot it behooueth him either alwaies to
keep it in the fire or often to put it into y e fire that so the external heat may be kept in it the same diligence is necessary in the nourishing and warming of our hearts THE SIXT THING that encreaseth deuotion is the reading of deuout profitable books CHAP. IX THe Deuout reading of spirituall bookes is very conducent and much auayleth to this keeping purity of y e hart for as Bernard saith our heart is like a mill which neuer resteth but alwaies grindeth that which is cast into it if it be wheate it grindeth wheate if barly it grindeth barly Therefore it is profitable to be busied occupied in the reading of holy and sacred bookes that when it doth cōsider meditate vpon any thing it may meditate vpon things which it is busied occupied in For this cause Saint Hierome in all his Epistles doth so much commend the reading of the holy Scripture but especially in that which he writ to the Virgin Demetria in the beginning whereof he saith thus Thou sacred Virgin alwaies haue this care And let it dayly be thy foode and fare That thou nourish thy minde and feede thy soule with the holy reading of the sacred Scriptures and not suffer the seedes of tares and darnell to fall into the good ground of thine heart In the end of the same Epistle hee doth repeate the foresaid counsel saying I ioyne the end to the beginning neyther am I content once to haue admonished thee loue the holy Scriptures and Wisedome will loue thee loue her and shee will preserue thee honor her and she will embrace thee THE SEAVENTH thing that begetteh Deuotion is the keeping of the senses CHAP. X. THe keeping of the senses shall very much help to the keeping of the heart for these be as it were the gates of the Citty by which all things enter in go out he therfore that keepeth wel these gates vnto him all thinges shal be in safety It is needful therfore that one keeper watchmā be set ouer the eyes another ouer the eares a third ouer y e mouth for by these three gates all wares and Marchandize whatsoeuer is in the world is caried into the soule and exported out of it So that a deuout man ought to bee deafe dum and blind as the holy Fathers in Egipt were wont to say For the gates of these senses being shut the soule will alwaies be pure and prepared to the contemplation of heauenly thinges For a man must sometimes of necessity heare see those things which are the causes of distraction and perturbation wherefore let him so heare and see outward things that they doe not contaminate his heart The seruant of God ought to haue his heart as a strong wall and as a ship well built soundly ioynted and surely pitched which easily repelleth the billowing waues and albeit couered with them yet neyther admitteth nor receiueth any into her womb It may be to figure out this God commaunded Noah to to make his Arke bowing vawted to pitch it well within and without for such an one ought to be the arke of our hart that in the midst of the waters in the tempestuous deluge of this world it may be secure admit no waters of iniquity They that keep their hearts after this manner are alwaies peaceable of a present mind deuout but they that open the gates to al winds and admit all affections hurly burlies of this world in the time of praier they are distracted with many contentions warres disturbed troublesome cogitations It hapneth vnto these as to those who go to parle confer with a Prince with a stomacke loaden ouercharged with grosse and vndigestible meates who in the midst of their speech doe filthily vomitte foorth what they haue greedily deuoured so these also in the fittest most conuenient time of praier talking with God do belch foorth the garlicke and onions of Egipt that is cogitations and businesses of the world of which their hearts are ful Such in vaine doe expect fruite of their paryers for that curse of the Patriarke is proper vnto them saying Thou wast light as water thou shalt not be excellent For they haue a heart so light and powred foorth busied with externall matters that they so much the lesse increase within as they are powred foorth about outward things Such are they that whole daies together walke abroad to see lofty buildings sumptuous houses magnificent temples such like thinges who are desirous to see faire and beautiful sights to heare news for they return to y e houses of their harts ful of wind empty of Deuotiō These as they are wandring vnstable in their soules so also are they in their bodies for they can scarely abide one moment in one place but run vp down frō one place to another whē they haue not whether to goe they folow whether y e winde leads them seeking if they may find any thing abroad to delight them because within thē they haue lost true delight ioy It hapneth also often times that in such like wayes the deuill is their leader guid and doth lead them as he in times past led Dinah into vnhonest places where they do not only lose their deuotion but also their chastity innocency Therfore it is needfull that we eschew all these distractions perturbatiōs that all y e strēgth of our souls being gathred together we may haue greater fortitude to seek for y e chiefest good for it is writtē The lord building vp Ierusalem doth gather together the dispersed of Israel But amongst all the owtward members the tongue is especially to bee kept for it is as Bernard saith a small member but vnlesse thou take heed vnto it a great euil little and narrow saith he it is but an instrument most fit to euacuate and emptie the heart It cannot be spoken how soone and easilye the iuyce of deuotion fadeth and vanisheth away when the mouth is opened to speake superfluous things albeit they be good Therfore it is very well spoken of a certaine D◅ctor as sweet water standing in an open vessell hauing no couer dooth forthwith loose the sweetnes and grace of the sent so the sweet and precious oyntment of deuotion dooth loose all the vertue and efficacye when the mouth is loosed dissolute that is when the tongue doth lauish superabound in too much talke and prattle Therfore it is best to be silent◅ and if at anye time it be needful to speake yet speedily with the Dove returne into the Arke least thou perish in the Deluge of wordes And although moderation bee necessarye for all yet it is more to be obserued of women then of men but especiallye of Virgins whose chiefest ornament is shamfastnes and silence both beeing the keepers and preseruers of chastitye Wherefore Saint Ambrose verye well admonisheth a Virgin
taske but daily change their intent and purpose to day they goe this way and to morrow that and thus being vnstable and vnstayed in theyr affections they remayne constant in nothing Sometimes they begin of the Passion a little after they leaue it and take vnto themselues another Meditation and another exercise Sometimes they clymbe vp into heauen relinquish sacred humanytie and ascend to the highnes sublimity of Diuinity Some leaue all these and begin of the memory of theyr sinnes so that they neuer prosecute the thing taken in hand and neuer come to the end of their dyet to which without doubte they had sooner come if they had perseuered in the same way albeit it was not so direct nor compendious It happeneth vnto these as to hunting dogges who followe two Hares and take neyther the tree hardlye encreaseth that is often trans-planted and the wound is slowlyer healed when the medicines are often or dayly altered Seeing that there are manye and sundrye wayes by which man goeth vnto GOD and manye manners of considerations by which the spirite is lifted vp vnto him let euerye one ponder with him selfe which is the best fitting for his purpose and let him entertayne and followe that for that is the best course that he can take But let him beware that hee dooth not fall into the errour of manye who when they haue found God in some one exercise they deny that there is any other way but that alone which is nothing els but to denye that there be moe wayes by which we goe vnto GOD when as the holye Ghost who is our leader and Captayne dooth leade euerye one by his owne way which hee seeth to be most commodious and conuenient for him THE ELEVENTH thing that encreaseth Deuotion is the time and such like circumstances CHAP. XIIII MVch doe they auayle which before wee haue spoken of as the time the place the disposition and the corporall fashion forme of him that prayeth with other circumstances euery one of which are as prickes to stirre vp deuotion especially in nouices yong beginners who as they are not altogether spirituall so haue they greater need of the help and ayde of corporal things that their heartes may bee lifted vp vnto God The fittest and most conuenient time of Prayer is mid-night as Bernarde saith in a certaine Sermon the resting and withdrawing time saith he is the aptest and fittest but especially when as the night sleepe doth bring dead and deep silence then the Prayer is powred foorth more freely and more purely Arise in the night saith the Prophet in the beginning of the Watches powre out thy heart like water before the face of the lord How safely thy prayer ascendeth in the night God alone being thy iudge his holy Angell thy witnes who vndertaketh to present ◅t vppon the high altar How acceptable welcome is it hauing the pleasing tincture of ruddye shamefastnes How quiet and peaceable being disturbed with no clamour nor noyse to be breefe how pure and sincere being soyled with no dust of earthly carefulnes being tempted with no praise or flattery of the beholder For this cause therfore the spouse no lesse shamfastly then warilye sought for the secret couerture both of the bed of the night to pray that is desiring to finde her loue This saith Saint Bernard They that cannot rise at midnight let them endeuour to rise a little before the rising of the Sun as the Wise man admonisheth We ought saith hee to preuent the Sun-rising to giue thanks vnto thee and to salute thee before the day spring In the morning the Childrē of Israell gathered that delicate Manna hauing in it that most exellent taste of sweetnes Dau◅ saith in many Psalms that he rose in the morning to praise God Of the righteous it is said That betimes in the morning his heart watcheth for the Lord who made him he pomreth foorth his prayers in the sight of the highest In the morning in the falling of the heauenly dewe the grace of the holy Ghost descendeth also into their heartes who meditate on GOD by the which they may bee defended frō the heat of the Sun and from the plague that destroyeth at noone day To be briefe this time is so conuenient to attend vppon the Lord that the Wise man beeing delighted with this oportuniye said He riseth well in the morning that seeketh for good thinges or the chiefest good For this time of all times in the day is the conuenientest and fittest to talke with God and to deale in the busines of our saluation for then all the powers faculties of our foules are more cheerefull ready better prepared for this dutye Our sight is not so wandring our stomacke empty our head refreshed with sleepe the time quiet and the heart free and fasting from the cogitations and businesse of the daye A short supper and a hard bed are good meanes for early rising they make the sleepe shorter the time of prayer longer But a large supper and a soft bed work the contrary for when much is to be digested much sleepe must be had and the softer the bed is the more vnwillingly it is left But when as eyther for age or for infirmity or for presence of friends or society a man cannot rise at that houre yet let him not omit to watch a little and to meditate in his heart of those things that belong vnto God For it is not absurde in such necessitye to make an oratory of thy bedde as that holy Prophet did who said I cause my bedde euerye night to swimme and water my couch with teares For as it is not inconuenient to sit praying when as the weakenesse of the body will not suffer any other way so neyther is it absurd to lie and pray in bed when as necessity or vrgent reason doeth constraine it Let thy soule bee bended and prostrated before the presence of God and let thy body haue that forme and fashion it maye haue for that the best composition of the body which doth not hinder deuotion If it may be let the man that is weake be halfe cloathed that he may sit in his bed if so be his weakenesse be so great that hee cannot rise It verye much helpeth morning prayer if a man before hee goe to sleepe doth somewhat giue himselfe to prayer for in the morning hee shall finde in his heart the fruite of that seed which hee sowed the night before Therefore that man doth very well that alwaies goeth to bed with some holie Meditation in his minde as hee that at night couereth the coales in the ashes that in the morning when he ryseth he may the more easily make a fire And to preserue this fire the better it is profitable that as oftē at thou awakest in the night foorth with to lift vp thine heart to God saying Glory bee to the Father c. or
some such like verse for this shal very much help not onely to this which we speak of but also to driue away vayne fansies wantoÌ„ thoughts which are sent of the deuill for at this time he is wont to bee more busie about a man then at other times Wherefore Saint Hierome saith that euen to the holy and sanctified bed of Dauid which euerye night hee had wont to water with his teares the deuill had accesse with all the pompe of his pleasure 's In the morning when wee a wake as soone as wee open our eyes let our heartes bee powred foorth in the remembraunce of God before any other cogitation doth possesse them for then the soule is so tender and so well disposed that it presently assumeth the first thought which is offered and apprehendeth it so firmly that it can hardly be remooued from it or receiue any other Therefore it is necessary that wee haue recourse to the good seede least the euill seede possesse the ground of our heartes Of such weight is this counsell that the busines of the whole day dependeth of this moment For thiâ—… being ordered after this manneâ—… the morning praier shal be morâ—… feruent and deuout and vndoubtedly as the morning praier iâ—… such shal be the whole course oâ—… the day according to that which is written in the booke of Iob If thou wilt early seeke vnto Godâ—… and pray to the Almighty if thoâ—… be pure and vpright then surely hâ—… will awake vp vnto thee and he wiâ—… make the habitation of thy righteousnesse prosperous In like maner a place close anâ—… solitary is the fittest for praier foâ—… our lord in the night weÌ„t out intâ—… desert places to pray not that hâ—… had anye neede thus to preparâ—… himselfe or to seeke opportunity but that he might giue vs an exaÌ„ple what we ought to doe For 〈◊〉 closenesse and obscurity had no much profited that the heart by he eies should not wander Saint Anthony had not blamed the SuÌ„ when it rose for by the brightâ—…es of his beames it hindered the â—…xed atteÌ„tiuenes of his coÌ„teÌ„platioÌ„ The disposition also of the body doth bring much help to the â—…fting vp of the spirit and to stir â—…p deuotion Our Sauiour albeâ—…t he needed not sometime praiâ—…d vnto his father lying prostrate â—…pon the earth sometime his eies â—…ifted vp to heauen Such a like â—…hing is read of S. Martin who â—…ying saide Suffer me to lifte vp â—…ine eies to heauen that my spiâ—…it may directly go vnto the lord Cassianus writeth of the Fathers of Egypt that oftentimes in the mid of their morning praiers they â—…rostrated theÌ„selus vpoÌ„ the erth with admirable deuotioÌ„ worshipping the Lord forthwith with great alacraty they raysed vp theÌ„selues that it seemed not so much the easing and refreshing of their bodies as the adoration and reuerence of the diuine Maiestie According to these examples he that prayeth ought somtimes to vse such like iestures and ceremonies that his heart with greater facility may bee lifted vp to God seeing that we see that no meane fruites are deriued from it It is good for a man sometimes with lowly humility of spirit to prostrate himself vpon the earth adoring with all the blessed spirits that infinite and incomprehensible Maiestie who casting downe their crownes before the throne of God and the Lambe giue glory vnto God acknowledge that whatsoeuer they haue they receiued it from him When we pray we ought also to lift vp our eyes towards heauen which ceremonies seeing that our Sauiour himself so oftentimes vsed they ought not to be reprehended but obserued as examples left vnto vs of our Master Teacher For albeit God is present euery where yet heauen is his proper place in which hee doth those works which he doth not in other places Heere the reader is to be admonished that it is not alwaies necessary to pray with beÌ„ded knees seeing that by this meanes our deuotion is often times hindred by reason of the griese and weaknes of the body True it is y t it is good to suffer some affliction in praier seeing that the Lord in his sacrifice suffered so great thinges for our sins yet this is not the chiefest fruite of praier for in comparison of the light and sweetnes of vertue which god bestoweth in praier the griefe of the body and corporall exercise seeme very small Therfore in the time of praier let the composition and ordering of thy body be such as may be both for thy health and that thy soule may be quiet and fixed vpon god alone especially when the time of thy praier is longer that is of two or three houres as it is the custome of some seeing that few are found who are able to bear so long paine and griefe without diminishing and abating of deuotion which is especially required in this exercise I know confesse that al these things are not of any such speciall consequeÌ„t yet they are coÌ„ducent auailable to our purposed end For euen as rhetoritiaÌ„s that wold coÌ„pile frame a perfect oration are not content with teaching the matters themselues alone which are the very strength and sinewes of the oration but also they vse other maner of variations which are not of the substance of the oration as apt structure composition fit concourse and conioyning of vowels and consonants tropes schemes figures c. For these make the oration perfect absolute so also we frame form here an other oration celestiall heauenly which we are to declaime in the presence of the deuine maiesty it is meete therfore that we should omitte nothing whether it be much or litle which is conducent vnto the essence and perfection of it especially seeing that there is nothing in this kinde of discipline which ought to bee called small or little THE TWELVETH thing which stirreth vp Deuotion is corporall austeritie or exercise CHAP. XV. BEside al those things which hetherto we haue spoken of afflictions and corporall troubles and greeuances are profitable to excite and stirre vp Deuotion as are fasting discipline vnsoft and rowgh apparrel watching a hard bed and sober and slender dyet Frist because such exercises are fomentations and nourishers of Prayer and Deuotion Secondly because they are pillers and bases on which they leane Thirdly for the common rule which is that God doth bestow his grace vpon euery one as he is fit to receiue it For none can deny but that he is more fit and better disposed who prepareth himselfe together both in spirit body then he that onely prepareth himselfe in spirit We must here know that there are two wayes of preparing and disposing our selues to receiue grace one false the oeher true The false way is when as a man onely in word and with a luke warm desire doth seeke for God without the true internal sighing and sobbing of the soule And this is the reason why
Neyther oughtest thoâ—… onely to preferre the necessity 〈◊〉 charitye before corporall meatâ—… but also if need be before spirituall For as Barnarde saith hâ—… that leaueth spiritual consolatioâ—… that he may releeue his neighbâ—… so often as he doth this so ofteâ—… spiritually he layeth downe hâ—… soule for him And this is after 〈◊〉 certaine manner to bee seperatâ—… from Christ for the brethren it for a time to bee seperated froâ—… the conuersation and sweete feâ—…lowship of Christ that the brâ—…thren may be benefitted Thâ—… that are seperated from Christ aâ—…ter this manner at the length â—…ceiue all blessings together greater aboundance For God the length doth measure vnâ—… them by theyr owne measure 〈◊〉 being mercifull vnto them who â—…ue shewed mercy to theyr â—…ighbors and fed their bodyes â—…cording to that of Salomon The â—…erall person shall haue plenty and 〈◊〉 that watereth shall also haue â—…ine â—…F THOSE THINGS that hinder Deuotion CHAP. XVII â—…Eeing that we haue pleÌ„tifully spoken of those thinges which stirre 〈◊〉 and encrease Deuotion order reâ—…ireth that we also speake of those â—…ngs which are wont to hinder it â—…t euery way and on euery side we â—…y succour and help the studies â—…ercises of Godly and well disposed â—…n OF THE FIRST IMpediment hindrance of Deuotion which is sin THe cheefe principall impediment which now wee will speake of is sinne neither onely that which y e world is commonly ashamed of as being grosâ—… and heynous but also that whicâ—… for the most part men make 〈◊〉 conscience nor scruple to coÌ„mitâ—… as esteeming it small of no reckoning Of the first we will not speakâ—… of in this place because no maâ—… doubteth but that it hindreth aâ—… good in the soule but wee wâ—… onely intreate of the second because it is the propertie of thesâ—… sinnes also to coole charitye anâ—… therefore to extinguish the heâ—… of Deuotion Therfore it is requisite and behooueful that a deuout man make continuall war with this kinde of sinnes which albeit they seeme small yet they are not to bee accounted so seeing that God hath forbidden them For as it is very well saide of Saint Hierome we must not onely looke what is commaunded but also who it is that commaundeth that is God who as vndoubtedly hee is not smal so hath he giuen no small commaundement albeit there is a difference betweene the commaundementes seeing also we are not ignorant that in the day of iudgement wee must render 〈◊〉 reason of euery idle word For â—…e that feareth God neglecteth â—…ot any thing although it bee â—…mall Furthermore wee muste haue a regard that there ought be great purity in the soule into which God powreth the most precious oyntment of Deuotion for a precious stone is not inclosed or set in earth but in golde neyther doth God put his Soueraygne balme but into a pure soule cleane and free from filthy and enormous corruption Therefore it is necessary that a man haue alwaies in his hand a raÌ„ging siffe or a fine boulter that he may wel sift and boult ouer all his actions and diligently view with what intente and howe hee doth aâ—… thinges that in all thinges hâ—… may bee pure from vanity anâ—… sinne Theyr opinion is diligently to bee eschewed and auoyded who are wont to saye thâ—… sinne is not vnpardonable nâ—… haynous therefore it is of no great moment if it be committed What woman will saye to her husband I will not bee an euill wife vnto thee neyther will I pollute thy marryage bed yet in other thinges I will doe as pleaseth mee although I shall knowe that I shall displease thee Who would or could dwell with such a woman Such surelye are they that of great and vast sinnes make a conscience but of little make no reckoning Ecclesiasticus sayth that he that maketh small account of little thinges shall fall by little and little As a liuing body not onelye feareth death but also Feauers Woundes yea and â—…he Itche and Scabbes also albeit they bee small so a soule that liueth in grace not onely feareth and abhorreth grosse and haynous sinnes but also those that seeme of lesser moment doe make way and entrance to those that be grosser Therefore hee that seriously studieth and endeuoureth to attaine deuotion he must auoyde eschew all sin as well that which seemeth lesse as that which is greater that hee may lift vp pure handes in prayer and that the feruour of Charity may alwaies liue in him THE SECOND IMPEdiment is the remorse of conscience CHAP. XVIII AN impediment contrary to the former is too much scrupulositie and too much griefe anxiety of hart which some doe conceiue by reason of the sinne they haue fallen into For this oftentimes doth bring more harme then the sinne it selfe For seeing that it is the property of sinne to bring remorse and sting of conscience there are some so subiect to this euill that their hearts are filled with exceeding bitternes heauines and griefe neyther can they nowe enioy that Diuine sweetnesse and quiet which Prayer requireth Furthermore seeing that sinne is like vnto deadly poyson which speedyly pearceth the heart killeth the spirites and bringeth death there be some that falling into a sinne are foorthwith so vanquished in minde that they lose all theyr inward strength which before they had attained to worke well For as there is nothing which doth more stirre vs vp vnto good then the vigour and strength of the heart so there is nothing which doth more extinguish heate and feruour in vs then the weakenes and fainting of the same For this cause the Holy Fathers in the wildernesse were wont in times past to admonish their Disciples that they should alwayes stand armed with this courage and fortitude of minde for by this meanes a man as it were leaning on a strong staffe is prepared and readye to all thinges which are to bee done but to him that faynteth or casteth downe his courage the contrary hapneth Wherefore it is the common opinion of many that moe receiue greater harme of an indiscreete estimation of sinne then of the sinne it selfe This indiscreete remorse of conscience doth somtimes spring and arise from faint-hartednes sometimes from a certaine secret pride which closely perswadeth a man that he is some body and therfore y e he ought not to fal into such a defect to whom humility proÌ„pteth the coÌ„trary to whom it is no maruel if there be slidings into many defectes for humility hath alwaies set before her eyes her owne weaknes and doth meditate on it This faint-hartednes also is sometimes deriued from hence that a man doth not knowe the grace and efficacy of the redemption of Christ nor the vertue of the medicine which he hath left vnto vs in his death and passion for the healing of this defect and remedying of this feare Therefore let this be the first remedye against this euill to knowe the Lorde and the price and
to signifie vnto vs these and other differences of sinne saith That vpon the foundation of the Church which is Christ some doe builde golde siluer pretious stones others timber haye and stubble and that euerie mans woorke shall be made manifest For the daye of the Lorde saith he shall declare it because it shall bee reuealed by the fire and the fire shall trie euerye mans worke of what sort it is They that haue builded gold siluer pretious stones they haue no cause to feare the fire but they that haue builded timer hay stubble their workes cannot but burn yet so that the timber doth burne longer then hay and haye then stubble which is consumed in the twinckling of an eie We haue drawen out this discourse the longer that we might minister effectuall medicines and remedies vnto those that are faint-hearted and doe despaire But because man is a creature so blinde and weake that oftenâ—…mes he maketh of a medicine â—…oyson and knoweth not so to â—…unne one extreame that he fall â—…ot into an other it seemeth â—…ood vnto me here in the ende â—…f this Chapter to admonish that â—…his plaister is not ordayned nor â—…ade for them who are too â—…old and confident but for those â—…hat be faint-harted and distrustâ—…ull Therefore if an audatious â—…nd presumptuous man take this â—…e shall do none other thing theÌ„â—…f he tooke a confection made for â—…he health of a colde man and â—…se it for the recouery of a hotte man Neyther doe we here teache â—…hat weakelings and those that bee faint-hearted should alwaies abstaine from griefe and remorse of conscience for sinne which is as a wholesome shamefastnesse and correction whereby we are held back that we do not fal into the same againe but so we teach that they might not disturbe the peace of their harts which is the center and place in which God resteth Griefe for sinne is good but it must haue a moderation least it runne into one of the extreames Therefore the Apostle exhorteth the Corinthians that they shoulde comforte him that was penitent not because he esteemed heauines and sorrow for sin vnprofitable or euill which in that place hee commendeth by many reasons but least that penitentiary should be swallowed vp with too much heauines least he should despaire who was so afflicted And this is that which we teach in this place HE THIRD IMPEdiment is too much scrupulosity or anxiety CHAP. XIX â—…N like manner the scruples 〈◊〉 which do arise of sins are wont â—…ightely to hinder deuotion by â—…eason of the great vnquietnesse which they bring with them For â—…ose that be scrupulous and tenâ—…er of conscience are alwaies sad â—…nd heauy they wither pine awaye themselues whether they â—…eeld and agree vnto sinne or not â—…eelde or whether they pray or â—…ot pray and so in other like matâ—…ers which exceedingly hinder â—…isturbe the peace and tranquilliâ—…y of the hart in which god dwelâ—…eth For if the bed in which the â—…eauenly spouse lyeth be greene and fresh flourishing as it is saide in the Canticles how can he reâ—… in a hart that is ouergrowen with scruples and pensiue cares which are as thornes and nettles But because it is not sufficient to haue saide that the scruples are to bee taken away vnlesse a remedy be ministred against them therfore it is necessary that we speake as well of the one as of the other least this doctrine be halting and vnperfect The causes of these scruples anxieties are diuers as the remedies of them are sundry For God sometimes leaueth this passion in his as he doth other griefes and tribulations that by them hee might purge and cleanse his children from their drosse or that a more excellent crowne might be prepared and prouided for them And therfore there is no greater consolation or remedy that can â—…ee giuen to these men besides â—…hat which generally is woont to â—…e giuen in all kinde of troubles afflictions of which medicines â—…nd remedies the whole Scripâ—…ure is full Sometimes they arise â—…f melancholy which is a humor â—…ffecting the imaginatioÌ„ and the â—…ppetite with diuers passions of â—…eauinesse and superfluous feare from which proceede diuers and sundry scruples and disquietnesse of conscience When this scrupuâ—…osity ariseth from this melanchoâ—…icall humor then the doctrine of Hyppocrates as saith S. Hierome is more profitable for thee then that which can be deliuered of vs. Some scruples also take their originall from selfe loue from that that men cannot distinguish betweene the thought of the hart and the consent of the will and therefore it often happeneth thâ—… they take one for another thâ—… that they haue grieuously offeâ—…ded when they haue not For tâ—… too much loue by which a mâ—… embraceth himself causeth thaâ—… man mightily feared that wheâ—… he feareth daÌ„ger this too mucâ—… loue being ioyned with y e foresaiâ—… ignorance oftentimes maketh tâ—… feare where no feare is ofteÌ„timeâ—… also by the craft and subtiltye 〈◊〉 the deuill these scruples and spicednes of conscience are stirreâ—… vp who when hee cannot expeâ—… the feare of God out of the soulâ—… of Christians he maketh them tâ—… abuse it and to feare not true dangers but false and those that arâ—… so onely in shewe So that if hee cannot drie vp the vaine of liuing water which God doth make to flowe and streame in our soules he diligeÌ„tly laboureth that it may breake foorth in a wrong place â—…hat the wholsome plants of verâ—…ue may not be watred by it This was the craft of that cruell tyrant Holofernes who besiedging y e ciâ—…y of Bethulia when he could not â—…rie vp their fountaines he caused â—…he conduit pipes to be cut in sunâ—…er by which the water was conâ—…ayed into the city so the waâ—…er running an other way was of â—…o vse vnto the inhabitants Furâ—…hermore some become scrupuâ—…ous because they know not fully â—…he goodnes of our god nor that great desire by which he thirsteth â—…fter the saluation of men especiâ—…lly of those which seeke after it Wherefore they become very inâ—…rious to the diuine goodnes neâ—…er do they thinke that of God which is to be thought but they â—…eal with God as with som crafty malitious Iudge who seeketh cauils and forgeries that he may denye iustice vnto the accused These are ignoraunt with what great desire God wisheth the saluation of men not withstanding they know of the thirst that tormented him hanging vppon the Crosse which thirst more afflicted him then the Crosse it selfe for he coÌ„plained not of the crosse but of the thirst They lesse also vnderstand what God chiefely desireth of a man for his thankesgiuing that is a heart well disposed and ready to beare al kind of tribulations rather then to offend God For if a man wouldâ—… well vnderstand this and woulâ—… finde such a purpose and resolution in himselfe as by the grace 〈◊〉 God they finde who would noâ—… commit one sin for the gaine 〈◊〉
affections and desires no otherwise then beasts are bound at a cratch euery one with their seueral halters And when they haue once opened a way for these affectioÌ„s vnto their heart with the same study loue y e men embrace the last end they seeke follow after meanes by which they may obtain that they desire Therfore some night and day apply their bookes that they may come to their wished ende Others as long as they liue doe wholy endeuor theÌ„selues to heap hoard vp welth Others giue theÌ„ selues to traffike merchandise or do some other thing that they may gaine vnto themselues that they seeke for For after that they â—…aue giuen place to the roote they are also compelled will they nill â—…hey to giue place to al the branches that sprout spring from it These without doubt are hurtfull plants these are those thornes in the gospel which choak the seed of the word of god For the maÌ„ y e is enwrapped in these businesses with so superfluous a care hath neyther time nor minde at liberty to attend vpon the seruice of God Therefore it happeneth many times that the deuil doth presently disturbe a man in Prayer withdrawe him from his exercise and casteth him headlong from heauen vpon the earth and oftentimes haleth pulleth him that he may turne himselfe to effectâ—… that to which the affection and passion of his minde doth allurâ—… and inuite him so that when god calleth him to his table to his embrace to the fruition of his ioyes and participation of his spirit he will not come he contemneth the voyce of the Lorde and with greedines doth followâ—… those vanities to which his appetites doe call him Therefore let him be assured â—…hat seeketh for God thus that he â—…hall neuer finde him For no man â—…s our Sauiour saith can serue two Maisters for either he shall hate â—…e one and loue the other or els he â—…all leane to the one and despise the â—…her They that doe the contrary â—…e like vnto the new inhabitants 〈◊〉 Samaria which the King of â—…sshur sent thither of whom the â—…cripture saith That they 〈◊〉 the Lord and also serued other â—…ods To these that of the Proâ—…et Samuell to the children of â—…aell may be said If ye be come â—…aine vnto the Lord with all your â—…art put away the strange Gods â—…m among you and direct your â—…rts vnto the Lord and serue him â—…ly and he shall deliuer you out of 〈◊〉 hand of the Philistines If men â—…uld diligently consider how â—…ch that is which they owe vnto God and how little it is that mans heart can giue they should manifestlye see that this worshippe and seruice cannot be de uided seeing that so much is dueâ—… and so little is giuen The beddâ—… is streight sayeth Esaye that 〈◊〉 cannot suffice and the eouerinâ—… narrow that it cannot couer two This is perspicuously euidenâ—…ly seene in the streightnes of maâ—… heart which cannot together câ—…taine God and the world Who doth deny but that he ill linked in mariage who caste his eies vppon an other womâ—… beside his owne wife?-so also he ill linked vnto the diuine wâ—…dome whose minde is entâ—… gled in forraine loue Goe to then my brother 〈◊〉 that thou be a chaste louer of tâ—… heauenly spouse beware tâ—… thou be not an vnfaithfull briâ—… groome or an adulterer vnto â—…at holy and deuout Wisedome â—…ware that thou bring not inâ—…thine house an harlot For â—…peake in truth and verity that â—…ere is not any whore so yonge â—…d beautifull which doeth so â—…caye and quench wedlocke â—…e and that doeth so steale â—…ay and consume that a man â—…th as any one of these affeâ—…ons when they are too inâ—…dinate for they doe quench â—…t out the loue of God and doe â—…sume all the good that wee â—…ght reape by it Therfore it is meet that he that â—…l walke in this way that he â—…te out of his minde all forraine extrauagant affections that offer his hart vnto God as the â—…t matter or as cleane paper â—…e from al staine and pollution â—…t God himselfe may imprint in it whatsoeuer he will without any contradiction This is that resignation which is so much com mended of those that write of spirituall life to which resignatiâ—… on it pertaineth to offer to God heart pure free from all earthly affections worldly desires thaâ—… there may not be any thing in iâ—… which may stay the influences hinder the operations of the hoâ—… Ghost Here we are to note that twâ—… things are required in the perfâ—… ction of euery worke one that the agent the other that is thâ—… patient one that commandetâ—… the other that obeyeth If thâ—… desirest that God should perfeâ—… his worke in thee haue an eâ—… how these two are to be disposâ—… of Because it is vnmeete and vâ—… seemely that God should obeyâ—… and that thou shouldest gouernâ—… Giue to Caesar those thinges that â—…e Caesar to God those things â—…at are Gods that is suffer God 〈◊〉 rule thee to direct thee and to â—…ork in thee what pleaseth him â—…d let thy hand bee directed by â—…shande as a penne is in the â—…nd of a writer which resisteth â—…t But there is none other resiâ—…nce or repugnancy besids that â—…hich is wrought by the affectiâ—…s and by the will and by theyr â—…erations and actions But because in this life we canâ—…tbee altogether free from all â—…tward businesses and externall â—…ercises at y e least let vs doe that â—…t our mindes bee not ouerâ—…elmed and ouerborn of them 〈◊〉 let the affection of Diuine â—…sedome haue alwayes the â—…pter in her hand and alwaies â—…re sway in our endeuours and â—…dies Let vs with al our heart alwaieâ—… say that of the Wiseman I haâ—… loued her and sought her from 〈◊〉 youth I desired to marrye heâ—… such loue had I vnto her beauty This is ourlast ende this is tâ—… certaintye of our felicity for thâ—… we were created and for this 〈◊〉 things were created Let vs thinke that wee lâ—… all the time that wee spenâ—… in it and whatsoeuer time dâ—… passe awaye without it so thâ—… a lawefull cause doeth not hâ—… der let vs suppose that it is lâ—… of vs. Let vs handle all our otâ—… businesse rather in bodye thâ—… in spirit rather with our hanâ—… then with our heartes accâ—… ding to the counsell of the postle saying This then I 〈◊〉 Brethren because the time is shâ—… hereafter that both they which 〈◊〉 wiues bee as though they had â—…one And they that weepe as â—…hough they wept not and they â—…bat reioice as though they reioyâ—…ed not and they that buye as â—…hough they possessed not And â—…ey that vse this worlde as though â—…hey vsed it not for the fashion of â—…his worlde goeth awaye Seeing â—…erefore that all these thinges â—…e so short and brickle they â—…eserue not to be embraced with â—…at loue and affection which â—…at chiefest good
soule He therefore that so â—…uffereth and so fighteth shal by 〈◊〉 much be a more perfecter imiâ—…atour of Christ as he is further â—…ff from all consolation This is to drinke of the pure cup â—…f obedience which is not miâ—…ed with any other liquor which â—…ight mitigate the bitternesse of 〈◊〉 but onely with the strength of â—…ertue This is that true touchstone by which is tried who is golde and who is lead who is Gods true â—…iend and who is false Tell me whether shee be the â—…ore faithfull wife and worthier to be esteemed of her husbanâ—… which doth that she ought and meete hauing her husbande aâ—… waies before her eies who almoâ—… euery houre bestoweth gifts anâ—… benefits vpon her or she that farre off from her husband whâ—… among many letters scarce receâ—… ueth one from him and yet neâ—… uerthelesse continueth vnto hiâ—… firme in her loue and steedfast iâ—… her fidelity Then much morâ—… glorious shal that soule be whicâ—… by manye daies being seperateâ—… from her bridegroome yet stiâ—… preserueth her innocency saying with Iob Loe though he slay mâ—… yet will I trust in him That is not good ground whicâ—… bringeth foorth no fruit nor nouâ—… risheth the seede except it beâ—… continually watered but that iâ—… good ground and deserueth coÌ„mendation which during botâ—… the heate of the Sunne and the â—…olde of winter yet preserueth â—…at which was committed vnto 〈◊〉 and doth cherish and nourish 〈◊〉 That friend is highly to be eâ—…eemed who in the time of trouâ—…le doth not depart from his fiâ—…elity but they that follow Christ â—…long as they maye eate of his â—…read and afterwards slip away â—…hey I say are not to be called his true friendes but louers of themselues of their owne commodity AGAINST THEMâ—… that contemne and deride diuine consolations CHAP. XXXII ALL that which hithertâ—… hath beene spoken is neceâ—…sary to heale their griefe whâ—… dispaire and faint in heart wheâ—… a sensible deuotion as they caâ—… it is denyed vnto them and a spâ—… rituall consolation But becauâ—… our wickednesse and peruersenâ—… is so great that oftentimes oâ—… medicine it maketh a poysoâ—… whilest that it applyeth that to aâ—… other which was purposed fâ—… this disease we are to admoniâ—… in this place that that which 〈◊〉 therto hath beene spoken haâ—… not beene saide that therby men â—…ould become more colde and â—…egligent but onely that couâ—…ge and strength may be giuen â—…o those who are fainthearted â—…strustfull For there be some â—…ho out of this doctrine take an â—…ccasion to contemne and basely â—…ccount of diuine consolations â—…d exercises by which they are â—…btained saying that the sanctiâ—… and perfection of a christian â—…e doth not consist in spirituall â—…nsolations but in vertue A â—…an doeth hate nothing more â—…en to bee condemned by his â—…wne sentence because proud â—…en who neuer tasted what god 〈◊〉 should be condemned by that â—…hich they are if it be true that â—…y sanctity be placed in diuine â—…nsolations therefore they haue â—…nd a meane to extenuate and â—…ntemne them least they should haue that in themselues whicâ—… might confound themselues seeing themselues naked and so faâ—… off from all these consolationâ—… Miserable are ye because ye taâ—… not how sweete the Lord is bâ—… much more wretched are yeeâ—… who that yee may excuse yoâ—… negligence doe so we the poysoâ—… of a new errour darkening thâ—… light of trueth that your ownâ—… malitiousnesse may not be seenâ—… and so you hide the key of wisâ—… dome and knowledge neythâ—… entering your selues into heauen nor suffering others to eâ—… ter for yee shut the way againâ—… them with two errours which yâ—… haue learned in the schoole 〈◊〉 your owne negligence Tell me with what colourâ—… yee flourish ouer this your dâ—… ctrine that ye make so small aâ—…count of spirituall consolationâ—… â—…member that this doctrine is â—…or deliuered to the negligent â—…outhfull as yee bee but to â—…ose that be faint-hearted and â—…eake who presentlye are disâ—…uraged if they finde not that â—…elpe If an arrogant and a preâ—…mptuous man should feele in â—…mselfe that comfort strength â—…hich by the vertue of Gods â—…ord is giuen vnto the fearefull â—…d to them that are of a small â—…th to what other thing should profit him but that thereby he â—…ay be made the worser If a other should laye in a corner her house ratesbane or some â—…er poyson to kill mise and â—…s and it should be founde of â—…r children and eaten would â—…t that bee to the destruction â—…druine of her house which she â—…rposed should haue beene a â—…nefit After the same manner these wicked men doe peruert alâ—… good and wholesome doctrines abusing them for themselues which are deliuered for others alwaies very studiously endeuouâ—… ring to defend the loosenesse anâ—… dissolutenes of their life Ye say that sanctity consistet not in spirituall consolations Surely it is true that sanctity coâ—… sisteth not in them but yet theâ—… bring a great helpe vnto sanctity perfection is not placed in theâ—… but yet they are principall instrâ—…ments for the attaintment of peâ—…fection Ye say that these consolatioâ—… are rather a part of the reward then of the desert And this is 〈◊〉 so true but this reward beiâ—… seene and tasted by experienâ—… doth kindle and stirre vppe 〈◊〉 heart to laboures and that the desire to attaine so greaâ—… good For euen as a stone is moâ—…ed more swiftly when it approâ—…heth nearer his ceÌ„ter as the Phiâ—…sophers say because it now beâ—…inneth to tast and feele the verâ—…e and conueniency of his natuall place so also mans hart creaâ—…d of God is more strongly moâ—…ed when it nowe beginneth to â—…ele and tast somewhat of his â—…reator Ye say that the perfection of a â—…hristian life is not placed in maâ—… consolations but in bearing â—…tiently when they are denyed â—…either can I deny this but toâ—…ther with this patience great â—…igence must be ioined that the â—…ace lost may be recouered that â—…al times we may bee ready for â—…e diuine worship and ministery â—…r vnlesse there had beene great â—…ckes and motiues which stirre a man with great alacritye to runne the way of the Lorde tâ—… Prophet Dauid had not saide haue runne the way of thy commaâ—…dements because thou hast enlâ—…ged mine heart which is done 〈◊〉 ioy and spirituall gladnesse aâ—… this ioye is one of the especiâ—… fruites of the holy Ghost whâ—… by our heart is enlarged and stâ—… red vp to all good For as naturâ—… pleasure is the principall motiâ—… and cause of all the actions of nâ—… ture so spirituall pleasure is tâ—… cause of aâ—…l the actions of graâ—… Therefore it is saide of the Pâ—… et Euery ones pleasure drawâ—… him on There fore that I may conclâ—… and shut vppe this matter I saâ—… that it behooueth vs so to waâ—… betweene these two extreamâ—… that when the grace of the diâ—… consolations is absent we 〈◊〉 not discourage our selues distrust
much more wonderfull that is the example of his life that preacheth For there is no greater argument that that should be beleeued which a man speaketh then that he that speaketh it doe it himselfe and that his life agree with his doctrine Among all sermons that is moste profitable and effectuall by which the auditour is most edified and moste profited by Wherefore seeing that the sanctity of life is also supernaturall and Diuine the righteous are as the tongues and mansions of the holy Ghost and all men naturally doe reuerence them honor them with a worship more then humane and doe beholde and heare them not as men but as Angels not as inhabitants of the earth but as Citizens of heauen and doe admire their labors and workes as remnants and remaynders of the holy Ghost All these things being considered of doe sufficiently shew how auaileable it is to the helping and instructing of others in the way of vertue if the master and teacher himselfe be godly and an embracer of vertue Therefore they that from their hearts doe seeke God and not themselues ought not to respect honor nor liberty nor dignitie â—…or mastership nor any authoriâ—…y but onely the edifiyng of their â—…earers that at the length they may come to that passe that they may say that of the Apostle to Timothy Take heede vnto thy selfe â—…nd vnto learning continue thereâ—… for in doing this thou shalt both â—…aue thy selfe and them that heare â—…hee The first care ought to bâ—… ouer thy selfe the second ouer thâ—… study and doctrine and so it 〈◊〉 promissed that thy wisedomâ—… shall be auaileable to help otheâ—… This is so true that as trees whiâ—… make large encrease for theâ—… salues before they beare becomâ—… much more fruitefull afterwardâ—… vnto their owners so Preacheâ—… the more learned they are aâ—… more religious in themselues tâ—… more profitable they are vnto â—…thers and according to the quâ—…lity of their fruites such shalâ—… be the profit of their auditors â—…HE NINTH TEMPâ—…ation is an vndiscreete zeale a desire too vehement and earnest to succour and help others CHAP. XL. â—…He indiscreete desire of certaine by which they too ferâ—…tly endeuour to help theyr â—…ghbor with hindrance of their â—…ne saluation doth not much â—…fer from the precedent tempâ—…ion This is one of the moste â—…gerous temptations which 〈◊〉 to vs in this life For 〈◊〉 other are manifest and may be â—…ne of all men what they are But this dooth offer it selfe with so faire an aspect and seemeth so honest that one would think that none other thing could be wished neither that any fraude or collusion was vnder it And this temptation is so much the greater by how much he is more vertuous that is tempted for by how much hee loueth vertue by so much he studieth for the profit of his neighbor for the common good For euen as nothing is more naturall vnto God then to do wel vnto all his creatures so he that participateth more of the spirit goodnes of God he is more ready to doe good vnto others so that nothing doth beare more rule in the heartes of good men then an vnpatient and continuall desire to doe good to those that be good and to succour and releeue them in all things For this cause that crafty and ancient seducer of man in this matter hath alwayes bin troublesome vnto the righteous knowing that nothing is more fit to deceiue them then that to which of their owne accord they are inclined And so we see that many are cast headlong into most difficult and hard matters and take such burdens vpon them which doe exceede their strength and power and that vnder pretence and colour of this help and ayde Therefore we ought not to take greater heed of any desire then of this which doth creepe into our soules vnder colour and show of this good and of this vertue for it may procure vnto vs great strife and trouble Holy Iosua seeing the Angell of God in the army did not credit him before he had asked Art thou ours or our aduersaries So we ought not to giue credit to euery motion and thought although it seemeth good for we know that the angell of Sathan can transforme himselfe oftentimes into an Angell of light which he doth more often and more vsually in this worke then in another because he commeth hither vnder colour of piety and as though he would inuite vs vnto charity Therefore not without good cause the Fathers in the wildernes sayde that oftentimes the Diuell doth call a religious man from the exercise of prayer vnder pretence of those things that are good whilest he perswadeth them that there is a iust and an important cause why they should do this and that when in very deede there is none Therefore it is not sufficient heere to looke into only the quality and condition of the worke but also to scanne thorowly all circumstances which according to the rule of wisedome are to be considered of Amongst other things we must especially beware that we do not so endeuour to profit our neighbour that wee disprofit our selues according to that of Ecclesiasticus Helpe thy neighbour according to thy power and beware that thou thy selfe fall not And albeit the remedyes set downe in the former Chapter against this euill be sufficient yet I will also adde vnto them the opinion of Saint Bernard who writeth of this matter vnto Pope Eugenius and amoÌ„gst other things he saith Heare then what I reprehend what I perswade If thou bestowest all thy life and wisedome vpon action and nothing vpon consideration in some thing I commend thee but in this I do not praise thee And I thinke that no man will praise thee who hath learned that of Ecclesiasticus He shall get wisedome that hath vacant time and is free from action Certainely neither is he meete for action who doth not before meditate and consider vpon it If thou wouldest be euery bodie vnto all like him that was made all for all I commend thine humanity if it be complete But how is it complete thy selfe being excluded and thou also art a man Therefore that thine humanity may be absolute compleate let it receiue thy selfe also into that bosome into which it receiueth others Otherwise whâ—…t shall it profit thee according to the word of the Lord if thou winnest all men and losest thy selfe wherefore when thou possessest all men possesse also thy selfe Why alone doest thou defraude thy selfe of thy gifts whither doth thy spirit go not returning againe why doest thou not looke vnto thy selfe by course as thou doest to others Thou art a debter both to the wise and vnwise and only doest thou deny thy selfe vnto thy selfe The foole and the wiseman the seruant and the freeman rich and poore man and woman old and yong clergy and layty the iust and vniust all and euery one do together participate of thee all
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
these fauâ—… and graces are not giuen vnto 〈◊〉 that we should be puffed vp aâ—… despise our neighbour but 〈◊〉 theâ—… that wee should more seâ—…uently loue God and that wâ—… should be humbled before otheâ—… For otherwise wee receiue the giftes of God not to our profit but to iudgement and condemnation if we contemne our neigh bour Furthermore we must consider that the church of Christ is a most perfect body in which there are diuerse members euery one in differing in figure and office yet all necessary for the ministery and ornament of the body For it is necessary that in the mistical body of the Church there be variety of members that is of diuerse â—…tates and offices that there may â—…e no defect in the office and miâ—…istery but that the Church may â—…e altogether beautifull For the â—…oate of Ioseph was also party coâ—…ured y t the variety of ministers â—…spiritsmight be signified which â—…e in the church all which make â—…ast vnto a happy life but euery one by his seuerall way For euen as from the circumfereÌ„ce of a circle there are many lines tending to the center so there are many waies by which Christ leadeth his to heauen which is the common center of euery ones selicitie Wherfore Christ leadeth some to this center by the way of praier meditation others by the way of preaching others by the way of patience in aduersity others by abstinence many by pouerty some by humility some by the works of mercy others by other waies al which leade direct to one the selfe same place Which seeing it is so why dost thou perswade thy selfe that thy way is better safer theÌ„ y e way of others who hath giuen thee this security If it be God alone y t weigheth spirits searcheth hearts who hath put the ballaÌ„ce into thy hands to weigh theÌ„ as thouthinkest good to make thine end heuier when thou pleasest or who hath placed thee in this chaire to giue such iudgement That man is not so feruent in praier as thou art yet neuerthelesse it may be although no man hath made thee his iudge that he is more patient more humble and more obedient then thou art and that he hath more charity and more mercy then thou hast and so he may excell thee in other vertues which are more laudable He doth not weep so oft as thou weepest neyther doth he feele that thou feelest And doest thou knowe whence these teares spring and whence this feeling is for although commonly wee say that they are of God yet it may bee that they are of an other spyritte it may be that they are rather of nature then of grace that is they may rather flow from the tendernes and soft constitution of the hart then from the spirit of God Furthermore although they proceed froÌ„ this spirit yet the height of perfection consisteth not in them but they are onely instruments of perfection the victory of the battaile is not placed in these but they are weapons to obtaine it our saluation lyeth not in them but they are meanes vnto saluation For the good of man coÌ„sisteth not in the instruments in preparations destined vnto it but in their good vse It were ridiculous if any one should say that hee that hath eaten more then others will also digge and delue more then others for it may be that be that hath eaten lesse may labor more seeing that the one doth not of necessity follow the other After the same manner Prayer that comfort that God sendeth are destined and ordred to compasse the loue of God yet there be many that vse not this fauour well and that abuse the water giuen them to refresh the plantes of vertue to the cherishing and fostring of their owne delights that is that turne and conuert the comforts and graces which they haue receiued by which they should further grow in loue with God to their owne recreation and loue of themselues We ought to iudge no man much lesse Ecclesiasticall persons who liue in the professioÌ„ of vertues For the conteÌ„pt of theÌ„ doth engender in the soule a worme so hurtful dangerous that it doth not onely gnaw their persons but also their office ministery which is y e souÌ„taine and spring of many euilles Neither must we publish or boast of in the market place the faultes and offences of our brethren yea albeit we see theÌ„ being mindefull of that curse of Noah which he inflicted vpon his sonne because he would not couer the nakednes of his father but rather let vs follow the reuerence of the other two brethren who discreetly and with honor couered it That great Emperour Constantine had thys spirit amongst whose prayses this especially is numbred that he said If I should take a Preacher or a minister of Gods word in any crime I would couer him with my cloake that he might be seene of none This is properly called zeale and the spirit of Christ but to triumph geere scoffe and disdaine when any of the seruants of God falleth this is proper vnto Antichrist whome all follow that are his members Neyther for ones fault or for the fault of a few are all straightwayes to bee condemned for this was palpable and grosse ignoraunce as if for twoo or three women which seemed good and afterwardes were taken in adulterye one should say that all married women are adulteresses They that liue without the fleshe are alwayes eyther good or euill they alwayes stand or fall but they that abide yet in the flesh sometimes fall and after rise againe Ifin heauen in Paradice in the schoole of Christ in the colledge of the seuen Deacons of the church elected of y e Apostles there was one that fell became disobedient who sold his Master and failed in the faith is it any maruell if a like thing be sound in other states and congregations The fault of them that fal from so high places doth not diminish but encrease their dignity that perseuere and continue in them THE SEVENTH ADmonition that all kinde of singularity is to be auoided CHAP. XLVIII THe seuenth admonitioÌ„ is that a Deuout man so liue that as much as lyeth in him he make no vaine shew of his deuotion and that he studiously endeuour himself that he may eschew all kinde of singularity as well in his apparell as in his other actions without offence to God according to the counsell of Seneca writing vnto his friend Looke saith he that thy exteriour figure bee common with other men but that thine interiour habit may differ from them To this admonition it appertaineth that the place of praier be such an one as our Sauiour sheweth when he saith But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret thy Father which seeth in secret shal reward thee openly This I say â—…beit there bee many
Deuotiâ—…n but into a pure soule pag. 146. A soule that liueth in the eâ—…tate of grace not onely feareth â—…nd abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe make way and entrance to those that be grosser pag. 148. The 18 Chapter The second impediment is the remorse of conscience pag. 149. The matters handled in this Chapter Sinne is like vnto a deadly poison pag 150. Many receiue more harme by an vndiscreete estimation of sin then of the sinne it selfe pag. 151. Whence too much remorse of conscience ariseth ibidem The first remedye against too much scrupulosity pag. 152. All the sins in the world if they be compared with the merits of Christ are nothing els but a little light chaffe cast into y e fire p. 153. By the multitude of sinnes the goodnes of God is knoweÌ„ p. 156 Two kinde of sins pag. 159. The differences of sin pag. 161. The hart of man is the center place in which God resteth p. 164 Griefe for sin is good but it must haue a moderation ibâ—…dem The 19. Chapter The third impediment is too much scrupulosity or anxiety pag 165. The matters handled in this Chap. Causes of scrupulosity anxiety pag. 166. Sometimes God leaueth scruples in his childreÌ„ to exercise theÌ„ ibid. Sometimes they arise of melanâ—…holy for these y e doctrine of Hipâ—…ocrates is profitable pag 167. Some scruples take their origiâ—…al from selfe loue ibidem And some arise because meÌ„ canâ—…ot distinguish betweene the â—…hought of the heart the conâ—…ent of the will ibidem Somtimes they arise by the craft subtilty of the Deuil pag. 168. Some become scrupulous because they know not fully the goodnes of God pag. 169. Remedies against scrupulosity pag. 171. The first remedy is to submitte our iudgment to other mens ibid. An other remedy is not to giue place to scrupl's anxieties p. 172 What a deliberatiue consent is pag. 173. What thought that is which the diuines cal Cogitatio morosa p. 174 He that liueth without thâ—… feare of God liueth without 〈◊〉 soule pag. 175 The 20. Chapter The fourth impediment is any other bitternes or heauynes oâ—… heart pag. 177 The matters handled in this Chapter The bitternes of sinne and the sweetnes of Deuotion cannot remaine together in one the selfe same heart ibidem We must prepare our hearts to beare all kinde of tribulation pag. 179 The 21. Chapter The first impediment is exterâ—…all comfort and sensuall delight pag. 179. The matters handled in this Chapter The foure former impediments â—…re eyther sinnes or such as sins â—…re engendred of ibidem The holy Spirit is not sent but â—…o those that be desolate afflicâ—…ed pag. 180. God wil be loued alone pa 181 Humane comfort is a very inâ—…urious stepdame pag. 182. Humane and diuine consolations cannot agree together pag. 183. The 22. Chapter The sixt impediment is too much carke care pag. 185. The matters handled in this Chapter Cares and pleasures are thorns which choke y e word of God ibid The two roots of al euil pa. 18â—… A remedy against superfluouâ—… cares pag. 187 We must withdraw our minde from all sensuall loue of thinge created ibidem We must cast all our cares vpoâ—… God pag. 188 Why the law of God is called a couenant pag 189 The faithfulnes of God illustrated by the faithfulnes of Lot to his two strangers pag. 192 The 23 Chapter The seuenth impediment is the multitude of businesses especially of studies and contemplatiue speculations pâ—…g 194 The matters handled in this Chapter The best studies doe hinder deuotion when they are onely laboured in for the Theory and speculation pag. 195. The labors of the hands doe lesse â—…urt and hinder Deuotion then â—…he endeuours of the vnderstandâ—…ng pag. 196. Hardnes of heart is described pag. 202. Discretion and Fortitude are necessary in the caryage manâ—…ging of our busines pag 205. Before all things we must obey â—…he calling of God pag. 20â—… A prelate is to attend vpon conâ—…emplation pag. 211 No seruitude so strict shâ—…rpe which ought to hinder prayer pag. 214. How far children ought to obay their parents in this matter p 216 The 24. Chapter The eyght impediment is thâ—… vice of curiositie pag. 21â—… The matters handled in this Chapter Curiositie is committed mâ—… ny wayes ibidem This vice is proper vnto idle 〈◊〉 fantasticall fellowes pag. 21â—… They are curious and vayâ—… headed that read bookes onelâ—… for to know and not to betteâ—… themselues ibidem Neate and compt fellowes arâ—… within the compasse of this vicâ—… pag. 219 Deuotion requireth a quieâ—… minde pag. 220 Euangelicall pouertye at onâ—… blow cutteth of all this vaine curiosity pag 223 The 25. Chapter The ninth impediment is if good exercises be interrupted and broken off pag. 223. The matters handled in this Chapter Our heart is easily inclined vnto euill but hardly vnto good pag. 224. Deuotion is easily lost but hardly recouered pag. 225. Continuall vse of deuotion doth â—…ncrease it pag. 228. Intermission of deuotion doth â—…esse hurt the perfect then the vnperfect pag. 229. The 26. Chapter The tenth impediment consisteth in delicates in too much meate and drinke pag. 231. The matters handled in this Chap. Fasting and prayer in the Scriptures as two brethren are alwaies ioyned together pag. 232. Too much meate drinke doth many wayes hinder the ascending of the soule pag. 233. A full belly begetteth not a nimble spirit pa. 234. Iulius Caesar came sober and fasting to the Roman Empire ibid. Effects of gourmandising p. 235 Long and large suppers hurtfull pag. 237 The discommodities of banketting and drunkennes pag. 239 A generall rule pag. 241. What the diet of a virgin should be pag. 243. The 27. Chapter The eleuenth impediment is the euill disposition and weakenes of the body pag. 246 The matters handled in this Chap. The body is neither to be made grosse by superfluous meates nor to be weakened by too much austerity pag. 247. Why salt was sprinkled vpon all the sacrifices and what is meant by it pag. 248. The 28. Chapter Of certaine other particular impediments pag. 249. The matters handled in this Chap. A disease of nature pag. 250 A disease of lunacy ibidem Who they be that be diseased with this lunacy pag. 251 The inordinate loue of a thing doth hinder deuotion pag. 252 Euery man hath some Idoll ibid. The streightnes of maÌ„s hart can not coÌ„tain God the world 258 A hart free froÌ„ concupiscences is to be offered vnto God pag 259 Two things required in the perfection of euery worke the agent and the patient pag. 260. The end is the roote and foundation of that which is to be done pag. 263. Dagon and the Arke of the couenant must not be placed together pag. 266. A disordered end makes all the meanes disordered pag. 267. Of certaine common temptations which are wont very much to molest trouble those that are deuout
exact Methode that hâ—… hath vsed in this booke pag. 57â—… A recapitulation of those four principall things he hath spoke of in this booke to wit ibideâ—… 1 Of those things which stirre vp and procure deuotion ibid. 2 Of those things that hinder it ibidem 3 Of the more vsuall and common temptations which are wont to happen in this waye ibidem 4 Of certaine admonitions and counsayles to be obserued in this exercise ibidem FINIS Typographus Lectori Cuiusuis hominis est errare nullius niâ—… insipientis in errore perseuer are hoc igituâ—… te rogatum velim vt calamo tuo singula erratâ—… eo ordine quo hic descripta vides diligenteâ—… emendes Pag. line fault amended 7 11 properry property 58 6 there wants in 63 19 creature Creator 76 11 Touching Teaching 80 7 car care 84 5 paryers prayers 123 13 there wants is 164 18 peniteÌ„tiacy peniteÌ„tiary 194 12 MpedimeÌ„t impedimeÌ„t 247 15 there wants it 247 15 weakenes weakened 250 5 vnnaturally naturally 264 6 preuented peruerâ—…ed 268 7 temptatioÌ„s temptation 275 9 there wants take 284 19 there wants shall 301 10 perfecter perfect 342 8 First Fift 349 9 there wants thou 370 2 world worke Nec habuit ante eum quem imitaretur nec post eum multi erunt qui eum imitari velint Humanae Scientiae pedisiâ—…quae 〈◊〉 â—…eologiae Exod. 18 2â—… 10. Bodinus cap. 7. Method Hist. Secunda secundae q. 82. a. 2. Who is a deuout man A Similitude Prayer is cause of Deuotion Faith and Charity do mutually help one another Psal. 119. Why Deuotion is to bee desired Vertues allyed vnto Deuotion Nothing more difficult then Prayer Origen in his 10. book vpon the Epistle to the Romans Sap. 8. Prouer. 8. Prouer. 2. Math. 7. Prouer. 8. A Simily Math 11. A Simily Psal. 132. Eccle. 38. Eccle. 31. Pâ—…on 2. Two faculties of the soule necessary vnto vertue 2. Reg. 23. prou 13. Prouer. 2â—… Prou. 10. Pro. 12. Pro. 18. Pro. 19. Pro. 24. Prudent in Psychomachia A Similie Ecles 9. A Simily Prou. 4. Exod. 34. Deut. 10. The difference between good men and euill Cant. 3. A Simily Math. 6. Gal. 6. Leuit. 21. Ecclus 27. Mat. 5. 2. King 7. 3. King 19. God is present euery where A Simily Psal. 114. August to Proba A Simily Esay 32. Psal. 51. Psal. 103. Psal. 18. Psal. 42. Psal. 84. Psal. 55. Psal. 86. Psal. 70. Of al things we must take an occasion of Deuotion Col. 3. A Simily A Simily Hierome in an Epistle to the Virgin Demetria Cap. 5. In the last Chap. A Simily Gen. 49. Psal. 147. Ber. in his Sermon of the threefold keeping of the tongue the hands the heart A Simily Gen. 8. Bern. in his 40. Sermon vpon the Canticles Lament 3. Psal. 44. Hierome in his Epist. Bern. in his Epist. Osâ—… 2. Certaine set times of prayer are be appointed Dan. 6. Pliny in an Epist. to Traian Psal. 145. Hierome in an Epis. to Celantia Cap. 6. The two daily Sacrifices Wisedo 9. A Simily Those that cannot long pray must haue recourse to those darting prayers spoken of before A Simily Gen. 31 33. An example of excellent Deuotion A Simily The exercises are not to be changed A Simily Bern. in his 30. Sermon vpon the Cant. Lament 2. Wisedo 16 â—…le 30. Prou. 2. Good meanes for early rising Psal. 6. A Simily As soone as we awake we must thinke of God Iob. 8. A place fit for praier A fit disposition of body is to be kept in praier Apoc. 4. Cerimonies in prayer are not to be reprehended A common rule Two waies of preparing our solues vnto prayer Ier. 29. Rael 2. Iomas 3. Dani. 10. Ioh. 20. Whence the griefe of the soule in prayer aryseth â—…ar 2. Esay 49. Esay 66. Pro. 8. A Simily Tob. 12. Rom. 9. Pro 11. Whence too much remorse of conscience ariseth The first remedy against too much scrupulositie 1. Ioh. 2. Heb. 10. By the multitude of sinnes the goodnes of God is knowen Two kindâ—… of sinnes Prou. 24. De Dogmat Eccl. 1. Cor. 3. Cant. 1. Causes of scrupulosity and anxiety Remedies against scrupulosity A Simily Deliberâ—…tiue consent Cogitatio morosa Psal. 54. A Simily The holy spirit is not sent but to those that bee desolate and afflicted Prou. 31. A Simily Exod. 16. Psal. 77. Deut. 5. Luke 8. The two rootes of all euill A remedy against superfluous cares Cant. 6. Why the law of God is called a couenant Psal. 55. Prou. 20. A question The answer Psal. 22. Eccl. 3. Gen. 18. Yea the best studies do hinder Deuotion The labors of the hands doe lesse hurt and hinder Deuotion then the endeuours of â—…he vnderstanding Exod. 5. Luke 14. In his first booke of consideration Hardnes of hart is described Ezech. 1â—… Before all thinges we must obey the calling of God 1. Reg. 18. Eccl. 18. A Caution In his first booke of Consideration A Prelate is to attend vpon contemplation No seruitude so strict and sharpe which ought to hinder praies How farre children ought to obey their parents in this matter Curiosity is committed many waies Eccl. 21. Deuotion requireth a quiet minde Our heart is easily inclined vnto euill but hardly vnto good Psal. 78. Luke 5. In his first booke of Consideration to Eugenius Eccl. 10. Continuall vse of DeuotioÌ„ doth encrease it Similies IntermissioÌ„ of Deuotion doth lesse hurt the perfect then the vnperfect Too much meate and drink doth many waies hinder the ascending of the soule 1 2 Hierome in an Epist. to Nepotianus Effects of gourmandising A Simily Long and large suppers hurtfull A Simily Prou. 22. Prou. 23. In the same place A Simily A generall rule In his Epist to Laeta In his Epist. to Furia Euery man hath some idoll Math. 6. 4. Reg. 17. 1. Reg. 7. Esay 28. A heart free from appetites and concupiscences is to be offered vnto God Sap. 8. 1. Cor. 7. A Simily A Simily Iob. 36. 1 2 3 Prou. 17. 4 Iud. 3. 5 God denyeth comfort vnto his that they be more perfect 1. Cor. 13. 2. Cor. 5. Gen. 21. Luk. 15. Psal. 131. Esay 28. Cant. 5. Vpon the 5. Chap. of the Cant. Math. 2. A Simily Iudith 8. We must do that in praier that we may Luke 21. A Simily When consolation are absent we must watch the more diligently 2. Sam. 23. A Simily Iob. 13. 〈◊〉 Simily Least men should coÌ„demne theÌ„selues they contemne diuine consolations A Simily Diuine coÌ„solations for what they are profitable A Simily Psal. 119. Our imagination oftentimes slippeth out of doores we being against it Rom. 8. A Simily A Simily Math 6. Gen. 15. Eccl. 24. We are not toonarrowly to prye into those things which are too high for vs. A Simily Eccles. 1â—… Wised 9. Eccle. 3. How the diuine works are to be looked into A Simily Esay 7. Feare is encreased by flying A Simily The power of the deuil is curtalled limitted 3. Reg. 13. The watch and ward of