simple wishes if they be not too frequent doe no harme or hinderaunce 4. Desire not further crosses and afflictions but accordinge as thou haste founde thy selfe disposed and able to beare those which God allmightie hath allreadye sente thee If a lesse iniurie we can not endure without repininge were it not vayne and foolishe to desyre martyrdome About obiects imaginarye and such thinges as shal neuer come to passe our enemye moueth to greate and magnanimious desyres and all to the ende of euertinge vs from the consideration of thinges presente wherein how meane soeuer we mighte exercise our selues with greate profitte we imagine combatts with the terrible monsters of Afrique and in the meane tyme for wante of care and heede suffer our selues in effecte to be vanquishte and slayne by the poore snailes that lye in our waye 5. Seeke not after temptations for that were temeritye and rashnes but prepare thy harte to expecte thē courageously and to receaue them when God permittes them to come 6. Varietye of meates especiallie if the quantitie be greate doe allwayes ouercharge the stomacke yea if it be weakeouerthroweth it Ouercharge not thou thy soule with multitude of thoughts not worldly for these will be thy vtter ouerthrowe nor yet spirituall for they will molest thee 7. When the soule is purged discharged of her ill humours she feeleth in her self an earnest appetite of spirituall delights and like a hunger starned person setteth her desire vpon a thousand sorts of exercises of pietie of mortificatiō of penaunce of humilitie of charitie and prayer my Philotheus it is a good signe to haue so good an appetite but cōsider discreetly whether thou canst well disgest all that which thou desirest to eate Then take aduise of thy ghostly father which of all these many holy desires may presently be put in execution and make thy vttermost profit of them And that donne God wil giue thee other good desires which thou maist exequute in their time and season and so thou shalt not loose thy time in nourishing vnpossible and vn profitable desires 8. Yet my meaning is not that one should reiect all good desires whatsoeuer but that one should endeuour discreetly to produce and prosequute them euery one in their due order so that these good purposes which cannot presently haue their effect be as it were locked vp in a corner of our hart vntill the time come in which they may be brought to yssue and practize In the meane season while those desires expect their time procure to effectuat those which be alreadie ripe and in their season And this aduise is not onely true in spirituall desires but euen in wordly purposes in which likewise yf order be not kept they them selues can neuer liue in quiet and contentment Aduertisments for those which are maried CHAP. 37. 1. MARIAGE is a great Sacrament I say in Iesus-Christ and in his churche it is honourable to all amongst all and in all that is in all the partes and circumstances therof to all because euen the virgins them selues ought to reuerence it with humilitie amongst all because it is equallie holy in rich and in poore in all because the beginning the end and intention the commodities and profits the forme and matter of it all are holie Marriage is the nurserie of Christianitie which peopleth the earth with faithfull soules to accomplish the number of the elect in heauen so that the conuersation of all the rights and lawes of the holy estate of wedlock is most necessarie in the common wealth as the spring and fountaine of all these riuers 2. Would to God that his most deer Sonne were inuited to all marriages as he was to the marriage in Cana for then the pretious wine of blessing and consolation should neuer want and yf in ordinarie weddings we find but a litle of that sweet wine it is because Adonis is inuited to the wedding feast in steed of our Saueour and Venus in steed of our Ladie He that would haue his lambes faire and parti-coloured as Iacobs were must imitate his industrie and present parti-coloured roddes to the ewes when they assemble to conceiue and he that would enioy a happie successe of his marriage should always place before his eyes the sanctitie and excellence of this Sacrament But alas insteed of these ordinarilie we see arriue a thousand disorders in pastimes feastinge and vnseemly talking and therfore no meruaile yf the successe of their mariages be disordered 3. Therefore I exhort all those which are in the holie estate of wedlock that they loue one another with that mutual loue which the holy Ghost commendeth so much in the scripture It is not enough to say to married folk that they should loue one another with a naturall loue for so do the Turtle doues not with a humane loue for the verie painims haue wel practised that sort of loue but I say with the great Apostle You that are married loue your wiues as Iesus Christ loued his church and you wiues loue your housbands as the church loueth her Sauiour It was God that brought Eue to our first father Adam and gaue him her for his wife it is also the self same God who with his inuisible hand hath tied the knot of the holie band of your marriage and hath giuen you power one ouer the other why then should you not one cherish the other with a holy supernaturall and diuine loue 4. The first effect of this loue is the inseparable vnion of your harts Two peeces of firre tree glewed togeather cleaue so fast one to the other that you may sooner break the whole peece in any other place then in that part in which they were glued But God ioined man to woman in his owne bloud for which cause this vnion is so strong that rather the soule should forsake the bodie then the husband be separated from his wife and vnderstand this inseparable vnion which I speak of not onely of the bodie but principallie of the soule and sincere affection of the hart 5. The second effect of this loue is inuiolable loyaltie of the one partie to the other In old time men vsed to engraue their seales vpon the rings which they wore continuallie as the holie scripture it self doth testifie and from this custom of antiquitie may we drawe a fitt interpretation of the ceremonie which holie Church vseth in the Sacrament of marriage For the priest halowinge the wedding ringe and giuing it first to the man protesteth that this holy Sacrament so sealeth and closeth his hart that neuer after the name or loue of anie other woman may lawfullie enter into it so long as she liueth whome God hath giuen vnto him And the husband presently putteth the ring vpon his wiues finger that shee likewise may vnderstand that her hart is now sealed and shutt vp from loue or though of any other man so long as he liueth whome there our Saueour giueth vnto her 6. The third fruit of
cōsidering how the waues floting vpō the sands left behind them manie litle cockle-shells perewinkles stalkes of hearbes litle oysters and such like stuffe which the sea cast vp spit as it were vpō the shore thē returning with other waues swept them away swallowed thē vp againe while in the mean time the rocks round about him continued firme and immoueable though the billowes neuer so rudelie beat battered vpon thē out of this sight cōsideratiō I say S. Gregory deduced this goodly cogitation that feeble weak minded men like cockle shelles stalkes of rushes suffer them selues to be tossed vp downe caried somtime by affliction somtime by cōsolation liuing allways at the mercy of the vnconstant waues of chaunce and fortune but that great well grounded courages perseuered stable vnmoued against all kinde of stormes tempests And then presently out of this thought he drew deriued those aspirations affections of holy Dauid Saue me ô Lord for the waters haue pearced euen to my very soule O Lord deliuer me from the deapth of these waters I am plunged in the deapth of the sea and the tempest hath ouerwhelmed mee For at that time this glorious Saint was in great trouble by the wicked vsurpation which Maximus intended ouer his bishoprick S. Fulgētius Bishop of Ruspa being present at a generall assemblie of the nobilitie of Rome to whome Theodoricus king of the Gothes made an oratiō marking the splēdour of so many worthy lords gathered together rancked each one according to their state qualitie O God sayd he how beautifull gorgeous is the heauēly Hierusalem aboue since that earthly Rome heare below is so glorious in her pōpe maiestie if in this transitorie world the louers of vanitie be permitted to shine in such prosperitie what glorie what felicitie is reserued and layde vp in the world to come for the true louers of virtue and veritie S. Anselme Archbishop of Canterburie whose birth hath highly honoured these mountaines of ours was admirable in the practise of these good thoughts A Leueret started and sore pressed by hounds as this holy prelat went on a iourney ran vnder his horse as to the best place of refuge that the imminent danger of death suggested and the hounds barking baying round about durst not presume to violate the sanctuarie to which their prey had taken recourse a sight truly very extraordinarie wherat when all the traine laughed great S. Anselme answered weeping sighing Ah sayd he you laugh at the matter but the poor beast laugheth not the enemies of the soule combatted ill-handled on all sides by multitudes of tentations sinnes do expect besiege her at the narrow passage of death she wholly affrighted seeketh succour and refuge on euery side which yf she find not then do her ghostly enemies laugh and mock at her which when the good bishop had sayd he went on forward in his iourney S. Francis on a time seeing a sheep all alone amidst a heard of goates behold sayd he to his companions how meek is this litle poor sheep among those wanton kids our blessed Lord went in such meek manner among the proud Phariseys And at anothet time seeing a litle lamb deuoured by a hogge ah litle seely Lābkin sayd he weeping for compassion how liuely dost thou expresse the death of my Saueour That great and excellent personage of our dayes Francis Borgia while he was yet duke of Gandia going a hunting made to him self a thousand of these deuout conceipts I was wont to admire sayd he recounting it afterward how the faulcons come to hand suffring their eyes to be hood-winckd and their talents to be bound to the pearch that men are so stubborne rebellious to the voice cal of almightie God S. Basil the great sayth that the rose among the thornes briers seemeth to make this exhortation to men Whatsoeuer is most pleasant in this world ô mortal men is entermingled with serow nothing is pure and vnmixed griefs be always companions of myrth and widdowhead of mariage and care of education is ioined with fertilty ahoundance of children shame folowes glory expences waite vpon honours disgust is the sauce of delicate dishes and sicknes pue-felow of health A fair flower is the rose sayth this holy man but yet it filleth me with sadnes putting me in mind of my sinne for which the earth hath been condemned to bring foorth thornes and bryers Adeuout soule beholding the skie and the starres in a faire moon-shine night represented in a cleer fountaine O my God sayd shee these self same starres shall one day be vnder my feet when thou shalt vouchsafe to lodge me in thy holy tabernacle and as the starres of heauen are represented in this fountaine vpō earth Euen so all men of this earth are liuenly represented in heauen in the liuing well of the diuine charitie A nother soule seeing a riuer swiftly flowing cried out in this manner my soule shall neuer take rest vntill she be swallowed vp in the boundlesse sea of the deitie from whence she had her beginning S. Frācisca considering viewing attentiuely a pleasant brooke vpon the banck wherof she kneeled to pour foorth her prayers was rapt into an extasie repeating oft times to her self these words thus sweetly plesantly floweth the grace of my God vnto our harts as this riuerett danceth downe his channell Another looking vpon the fruittrees of an orchard which were all bedecked with their timely blossoms sighed sayd ay me wretch that I am wherfore am I alone without blossom or budd in the orchard of holy churche Another seeing litle chickens gathered together vnder their mothers wings that sat louingly couring ouer them O Lord sayd he preserue vs vnder the wings of thy diuine prouidence Another looking vpon the heliotropium that openeth and shutteth his leaues with the rising and setting of the sunne when shall the time be sayd he O my God that my soule in this manner shall wholly folow the inuitement of thy goodnes and attraction of thy holy spirit Another seeing the flowers which we call pansies faire to the eye but without any sweet odour Ah sayd he such are my thoughts such are my deeds faire in conceipt and shew but in effect fruitlesse and vnprofitable See my Philotheus how easilie and redilie a man may draw good thoughts and holy inspirations from all things great and small that are presented to our sences and vnderstanding in the varietie of this mortal life Most vnhappy be they which do turne aside the creatures from their creatour to chaunge apply them to sinne And happie are they that turne all the creatures to the glorie of their creatour and do employ their fading vanitie to the honour of the euerlasting veritie My custom sayth S. Gregory Nazianzen hath been allways to accommodate and applie all things to my spirituall profit Read the Epitaphe or funeral sermon which
thy self that as the Bee gathering from flowers the dew of heauen and choicest iuice vpon the earth conuerteth it into honny and carieth it into her hiue iust so the priest taking the Saueour of the world from the altar true Sonne of God as dewe come from heauen and true Sonne of the Virgin like a flower sprong from the earth of our humanitie conuerteth him into delightfull meate in thy mouth and in thy bodie Hauing thus receaued him summon all thy thoughts and desires to come and doe homage to this king of saluation treat with him of thy inward affaires and necessities conferre with him as a noble guest now lodged within thee for thy soules good To cōclude doe him all reuerence possible and carie thy self with such behaueour that men way iudge by thy actions that God is within thee 4. When thou canst not haue the benefit and commoditie of communicating reallie and indeed at the holy sacrifice of the masse cōmunicate at least in hart and spirit vniting thy self with an ardent desire to this life-bringing flesh of our B. Sauiour 5. Thy principall intent in communicating must be to aduance comfort and strengthen thy self in the loue of God Thou must receaue only for loues sake that which only loue hath caused to be giuen Thou canst not cōsider out Sauiour in any action more amiable more tender harted towards thee then in this sacrament in which he annihilateth him self in a manner and turneth him self into meat that so he might penetrate our soules vnite him self most straightly and intrinscicallie with the harts bodies of his faithfull seruants 6. Yf worldlings demaund of thee why thou communicatest so often tell thē thou doest it to learne to loue God to be purified from thy imperfections to be deliuered from thy miseries to be comforted in thy afflictions and to find rest repose and ease in thy weaknes Tell them that two sortes of persons should cōmunicate very often the perfect because being well disposed they should do thē selues wrong in not approaching to the wellspring and source it self of perfection the imperfect that they might with better reason and title aspire to perfection the strong least they become feeble and the feeble to become strong the sick to be healed and the healthie least they fall into sicknes Tell them that for thy owne part as one very vnperfect feeble and sick thou hast great need to communicate often with him who is thy only perfection strength and health Tell them such as haue not many worldlie affaires should communicate often because they haue good leasure and such as haue many temporall occupations should likewise so do because they haue need and that he that laboureth much and taketh great paines must vse often to eate and strengthen him selfe with hartie meat Tell them that thou receauest the blessed Sacrament to learne to receaue it well for no man can do an action well which he hath not often practized 7. Communicate often Philotheus and as often as thou canst with counsell and aduice of thy ghostly father for beleeue me the Leuerettes in these mountaines of ours become all white because they neither see nor eate any thing but driuen snowe so by adoring and eating beautie goodnes and puritie it self in this diuine sacrament thou wilt become alltogether virtuous pure and beautifull THE THIRD PART OF THE INTRODVCTION Containing sundrie rules and aduices concerning the exercise of virtues Of the choice which we must make in the exercise of virtue CHAPTER I. 1. THE king of the Bees neuer goeth a progresse into the fields but enuironned with all his litle people and charitie neuer entreth into the hart of man but she lodgeth with her all the whole traine of other virtues exercising and setting them a worke as a Captaine doth his soldiours But she setteth them a worke neither all at once nor all alike nor in all seasons nor in euery place for the iust man is like a tree planted vpon the water side which bringeth foorth fruit in due season and charitie as it were watring the soule bringeth foorth in her the actions and workes of virtue euery one in their proper time Musick being so pleasaunt a thing in it self is troublesom in time of mourning saith the prouerb It is a great fault in manie who vndertaking the exercise of some particular virtue enforce them selues to practise the acts therof at euery encounter and in all occurences imitating the ancient philosophers Democritus and Heraclytus alway laughing or alway weeping and which is yet worse blaming and censuring such as do not always exercise the self same virtues One must reioice with the ioyfull and weep with the sorowfull sayth the Apostle and charitie is patient bountifull liberall discreet and condescending or accommodating it selfe to all occasions and exigences of our brethren 2. There are notwithstanding some virtues whose vse is almost vniuersall and must not worke their actions only seuerally and a part but must spread and extend them amid the qualities and operations of all other virtues Occasions are seldome presented to exercise the virtues of fortitude magnanimitie and magnificence but meeknes mildnes temperance modestie and humilitie are virtues with which all the actions of our life should be died and coloured Many virtues may be more excellent then this one but the vse of this one may be more necessarie Sugar is of more excellence then salt but salt is more often and generallie vsed We must allways therfore haue good store and readie prouision of these generall and common virtues since the vse of them is so ordinarie 3. Among the virtues which we would exercise we must preferre that which is most conformable to our calling not that which is most agreeable to our owne tast and will Sainct Paula delighted in the exercise of asperities and corporall mortifications that so she might more easilie enioy the sweet tranquillitie of the spirit but she had more obligation to obey her superiours then to seeke her owne contentment and therefore S. Hierom amid her commendations sayth that in this she was to be reprehended that she vsed immoderate abstinēces against her Bishops aduice The Apostles on the other side appointed by God to preach the ghospel and distribute the bread of heauen to hungrie soules iudged exceeding well that they should do wrong to this great function of theirs yf they should employ their time in seruing looking to the poore although to do so were the act of an excellent virtue Euery calling and vocation standeth in neede of the practise of some peculiar virtue Difference is there between the vertue of a Prelat and of a prince or a soldiour the virtue of a married man is different from the virtues of a widow and although euery man should be endowed with all virtues euery one notwithstanding is not bound to practise them alike but each one must giue him selfe in more particular manner to those virtues that belong to that kind of life where
appeering standing in the presence of God euerlasting and of all the court of heauen hauing considered the exceeding mercie of his diuine goodnes towards me most vnworthie and miserable caytife whome he hath created of nothing preserued susteined and deliuered from so manie dangers endowed with so manie benefits But aboue all considering the incomprehensible sweetnes clemency wherwith this most good God hath so bountifully tollerated me in my iniquities so often and so louingly inspired me inuiting me to amendment and so patiently expected my penance conuersion vntill this N. yeare of my age notwithstāding all my vnthanckfulnes disloyaltie and infidelitie wherby differring my conuersion despising his graces I haue so impudently offended him Hauing moreouer cōsidered that at the day of my Christening I was so happely holily vowed and dedicated vnto my God to be his childe and that contrary to the profession which then was made in my name I haue so many and sundrie times so execrably and detestably profaned violated my soule imploying it opposing it against his diuine maiestie At length recalling my self prostrating my self in hart and mind before the throne of his diuine iustice I acknowledge confesse and yeald my self lawfully attached conuicted of high treason againste his diuine maiestie guiltie of the death passion of Iesus Christ by reason of the hainous sinnes which I haue cōmitted for which he died and suffered the torment of the crosse so that consequently I am worthie to be cast away and damned for euer 2. But turning my self towards the throne of the infinit mercie of the self same eternall God hauing detested from the bottom of my hart with all my force the iniquities of my life fore-passed I most humbly require crane pardon grace and mercie with entire absolution from my crime through virtue of the passion and death of the same Saueour redeemer of my soule vpon whome relying as vpon the only foundation of my hope I confirme againe advowe and renew the sacred profession of loyall seruice and fidelitie made in my name behalfe vnto my God at my Baptising renouncing the diuel the flesh and the world abhorring their execrable suggestions vanities and concupiscences for all the time of this present life and for all eternitie And conuerting my self vnto my most gracious and mercifull God I desire deliberate purpose and fully resolue irreuocablie to honour him serue him and loue him now and for euer giuing him for this end and dedicating and consecrating my spirit with all his faculties my soule with all her functiōs my hart with al his affectiōs my bodie with all his sences protesting neuer more to abuse any one part of my being or nature against his diuine will and soueraigne maiestie to whom I offer vp and sacrifice my self in spirit to be to him a loyall obedient faithfull creature for euer without euer vnsaying reuoking or repēting me of my promise 3. But yf alas through suggestion of myne enemie or through humane frailtie I chaunce at any time to transgresse in any thing whatsoeuer this my purpose and resolution I protest and determin frō this verie houre through the grace and ayde of the holy Ghost to arise againe so soone as I shall perceaue my fall so to returne a new to the diuine mercie without any stay or delay whatsoeuer This is my will intention and resolution irreuocable inuiolable which I aduowe and confirme without reseruation or exception in the same sacred presence of my God and in the sight of the triumphāt churche and in the face of the churche militant my mother who vnderstandeth registreth this my declaration in persō of him who as her officer hearth me taketh my confession in this action 4. Let it please thee ô my eternall God allmightie and all good Father Sonne and holy Ghost to confirme strengthen me in this resolution and to accept this my cordiall and inward sacrifice in the odour of sweetnes And as it pleased thee to lightē me with thy holy inspiration to giue me the will to purpose fully so graunt me also force and grace to performe it perfectly O my God thou art my God God of my hart God of my soule and God of my spirit and for such do I reuerently thanckfully and louingly acknowledge honour and adore thee now and for euer Liue ô Iesus A deuoute manner to receaue absolution CHAP. 21. 1. THIS protestation ended be verie attentiue and open the eares of thy hart to heare the wordes of thy absolution which the Sauiour of thy soule him self sitting vpon the throne of his mercie will pronounce from aboue in heauen before all his Angells and Saints at the same time that the priest in his name doth absolue thee heere beneath vpō earthe So that all that glorious troupe of the blessed citizens of heauen reioicing at this happie successe of thine will sing a spirituall canticle with incomparable ioye and all giue the kisse of peace felowship vnto thy hart now sanctified and reestablished in grace 2. Behold here my Philotheus an admirable contract which passeth between thee and thy God by which thou makest so happie a peace with his diuine maiestie for as much as giuing thy selfe to him thou gainest him thy self also for life euerlasting It remaineth onely to take penne in hād subscribe with a ioyfull hart to the act of thy protestation and afterward thou shalt goe to the sacred Altar where God on the other side will reciprocallie signe and seale thy absolution and the promise which he makes vnto thee of the kingdome of heauen putting him self by his venerable sacrament as a sacred seale signet vpon thy renewed hart 3. Thus I trowe Philotheus thy soule wil be wholly purged from sinne and all sinfull affectiōs Yet because these affectiōs are easilie bredd borne a new in the soule through our failtie our rebellious cōcupiscēce which may well be mortified but neuer wholie extīguished while we liue in this mortall life I will giue thee some instructions which being well practized may preserue thee hereafter from mortall sinne and from all inclination or affection therof so that it may neuer hencefoorth find place in thy hart And for so much as the self same instructions serue also for a more perfect and higher purification of the soule before I deliuer them I will say a word or two of this absolute and perfect puritie of mind whervnto I would so willinglie conduct thee That we must purifie our selues from the affections which we haue to veniall sinnes CHAPTER 22. 1. AS the day light encreasing we see by degrees more cleerly in a looking glasse the spottes and blemishes of our countenance euen so as the inward light of the holy Ghost illustrates our consciences we see more plainly and distinctly the sinnes inclinations and imperfections which may hinder vs to attaine vnto true deuotion And the very same light
The Walnutte tree endamageth the vines and fields where it is planted for being so great a tronk it draweth all the fat sappe of the ground where it groweth and maketh it afterward vnable to nourish other plāts the leaues therof are so stuffed together that they make too large and thick a shadow and allureth trauailers vnto it who to beat downe the nuttes spoile tread downe all round about it These wanton loues doe the verie same harme to the soule for they do whollie possesse the soule so vehemently draw all the other motions vnto it that she is not able to employ her powers in any other good work their entertainments communicatiōs parlies and amourous toyes are so frequent that all their goldē time all their good leasure is spent in them finallie they draw so manie temptations distractions suspicions and other such badde adherents that the whole hart is tired trampled therwith To be brieffe these wanton loues doe not onely thrust out of dores the heauenly loue of God but with all bannish the feare and reuerence of his maiestie and weaken the spirit impaire their reputation they are in a word the may game and pastime of courtes but the mischief destruction and pestilence of harts Of trew frindship CHAP. 19. 1. LOVE euerie one Philotheus according as charitie commandeth that with as feruēt a loue as thou canst but haue frindship onely with those with whome thou maist cōmunicate in good and virtuous things the more exquisite the virtues be in which this mutuall communication is made the perfecter will the frindshippe be that is grounded theron Yf the cōmunication between you be in sciēces learning the frindship grounded thereon is indeed verie commendable more cōmendable if the cōmunication be in virtues with prudence iustice and discretiō But if the mutuall cōmunication be exercised in the acts of charitie deuotion true Christian perfection O God how pretious excellent will this frindship be it wil be excellent because it cōmeth frō God excellent because it goeth to God excellēt because it is placed in God excellent because it shall last euerlastingly with God How good is it to loue vpō earth as they loue in heauē to learne to cherish one another in this world as we shall doe eternallie in the next I speak not heere of the simple loue of charitie for that must be borne vnto all men but of spirituall frindshippe by which two or three or manie soules do cōmunicate their deuotiō their spirituall affectiōs make thē selues to be but one spirit in diuerse bodies Such happie soules may iustly sing Behold how good a thing it is and how pleasaunt for brethren to dwell togeather For the delicious balme of deuotion distilleth from one hart to the other thorough continuall participation in so much that it may be sayd that God hath powred out vpon this frindship his blessing and life for euer All other frindships are but shadowes in comparison of this their bonds be but chaines of glasse or iette in comparison of this great bond of holie deuoton whose lincks are all of gold 2. Make no other frindship but this I meane of those amities which thou makest anew heerafter for thou must not therfore forsake or despise the frindship and amitie which either the bond of nature or the obligation of fore-passed duties do bind thee vnto toward thy parents knisfolks benefactours neighbours and others 3. Manie peraduenture will say vnto thee that we should haue no kind of particular frindship or affection because it distracteth the mind occupieth the hart engendreth enuie and emulation but they are deceaued in their aduise for hauing seene in the writings of manie deuout authours that particular amities and excessiue affections doe infinit harme vnto religious persons they imagin therfore that it is so with the rest of the world But there is great difference between both cases For seeing that in a wel ordered monasterie the common intent and designe of all the religious is to tend to true deuotion it is not requisite to make any particular and priuate communications of their end and meanes to attaine vnto it least searching in particular for that which is common to them all they fall from particularities to partialities But for those which liue in the world and desire to embrace true virtue it is necessarie to vnite them selues together by a holie frindship to back and encourage one another to help support them selues naturallie for the obtaining of all pietie and goodnes And as they that go vpō plaine ground need not to be ledd by the hād though they which go vpon craggie rocks or slipperie wayes doe hold one by the other to walke more steddilie and securely so they that be in religion stand in no need of particular frindships but they that walk in the slipperie pathes of the world must of necessitie haue some frind or companion thereby to succour and assure one another amongst so manie daungerous passages which they are to go thorough In the world all aspire not to the same end all are not of one mind one must then doubtlesse withdraw himself from some and ioine him self to other and so make frindship according to the pretention of the end which he intendeth This particularitie maketh a partialicie indeed but a holie partialitie which maketh no diuision but only betwixt good and bad sheep goates bees and drones which is a separation that is most necessarie for our soules 4. No man can denie but that our blessed Lord with a more sweeter tender particular amitie loued S. Iohn Lazarus Martha and Magdalen then he did others of his frinds and acquaintāce for the scripture testifieth so much All men know that S. Peter tenderlie loued S. Mark S. Petronilla S. Paul his Timothee S. Tecla S. Gregory Nazianzen boasteth a hūdred times of the incōparable frindship which he had with S. Basil the great describeth it in this manner It seemed that in either of vs there was but one soule dwelling in two bodies for althoughe you must not beleeue those philosophers who sayd that al things were in euery thing yet of vs two you may beleeue that we were both of vs in each one of vs one with in the other we had both of vs the same pretēsion to exercise virtue to applie all the enterprizes designes of our life to future hopes departing in this manner out of this trāsitory world euen before we came to die corporallie it S. Augustin testifietht that S. Ambrose loued S Monica exceedinglie for the rare virtues which he marked in her that she likewise esteemed of S. Ambrose as of an Angel of God But I am too blame to hold thee so lōg in a matter that is so cleere S. Hierom S. Augustin S. Gregory S. Bernard all the greatest deuoutest seruāts of God had most particular amities with outany breach at al of their
repugning to thy mind And yf thou find any such holy exercise to which this hart of thine hath lesse inclination then it should examine the cause from whence that disgust ariseth 5. How doth thy hart remaine affected towards God him self Taketh it pleasure in the remembrance of God feeleth it not a sweet delight in calling him to mind Ah sayd Dauid I haue thought vpon God and taken delight therin Doest thou find a certaine promptnes redinesse and facilitie in thy hart to loue God and a particular sauour in tasting this his loue Thy hart doth it not recreat it selfe to thinke vpon the immensitie bountie and maruelous swetnes of almightie God If thou chaunce to thinck vpon God amidst thy worldly affaires and vanities doth this thought make place and winne rome and seaze vpon thy hart Doeth it seeme to thee that in such cases thy hart takes Gods part and turnes to his side and as it were goes before him to lead him reuerently into the chamber of thy hart for there are many soules of this mettal in the world 6. A louing wife when her housband comes home from some farre iourney so soone as she perceaueth any signe of his returne or heareth his voice what busines of euer she hath in hād though she be cōstrained by some forcible consideration to stay her self yet her hart cannot be held from looking for her husband but abandoneth all other cogitations to thinck vpon his ioyfull returne Soules that loue God doe the verie same howsoeuer they be employed when the remembrance of God presenteth it self vnto thē they neglect all thinges else for ioye that their beloued is returned vnto them and this is a verie good signe 7. How is thy hart affected towards Iesus Christ God man Takest thou pleasure in thincking on his life and death The Bees delight in their delicious honnie Waspes and beetles in ill-fauoured sauours so holy soules haue all their cōtentmēt placed in our sweet redeemer Iesus Christ with an exceeding tendernes of ardent loue to him but such as be vaine and wicked plant their affections altogether vpon vnprofitable vanities 8. How is thy hart affected towards our blessed Ladie thy good Angell the Saincts of heauen Doest thou loue honour reuerence them hast thou a speciall trust in their intercession a respect worship to their images delight in their liues takest thou pleasure to heare them praised 9. Concerning thy tongue How speakest thou of God is it a delight vnto thee to talk and discource in his honour according to thy condition and abilitie Doest thou loue to sing hymnes to his praise and glorie 10. Concerning workes Thinck whether thou haue a true harty desire of the outward glotie of God and to doe somwhat for his honour and worship for such as loue God doe according to Dauid loue the ornament of his house 11. Cōsider whether thou hast left any affection or renounced any delight or forsook any thing for Gods cause for it is a great signe of true loue for his sake whome we loue to depriue our selues of any thing What then hast thou in all this time since thy protestation forsaken for the loue of God An examination of our estate touching our selues CHAP. 5. 1. HOW doest thou loue thy self louest thou thy self ouermuch for the vanities of this world For yf it be so thou wilt desire to dwell always in the world with an extraordinarie care to establishe thy self heer vpon earth But yf thou loue thy self for heauens sake then wilt thou desire at least wise thou wilt easilie consent to depart from hence at the time and hower that it shall please our Lord to call thee 2. Doest thou keepe due order in the loue of thy self for there is nothing that marreth vs but onely the inordinate loue of our selues As for well ordered loue it requires that we loue the soule bitter then the bodie that we take more paines to get virtues then any thing els that we make more account of heauenly glorie then of base and transitorie honour A well ordered hart will more often say in it self What will the angels say yf I thinck or doe such a thing thē what will men say 3. What loue bearest thou to thy soule art thou vnwilling and loath to help it when it is spirituallie distempered and diseased alas thou owest this care and attendance vnto it to helpe it thy self and procure it to be holpen by other when passions doe torment it and to set a side all other cares when thy soule stands in need of thy care 4. How doest thou esteeme of thy self before the eyes of God almightie to be nothing at all doubtlesse But it is noe great humilitie in a flie to thinck her self nothing in regard of a mountaine or for a droppe of water to esteeme it self nothing in comparison of the maine sea nor for a sparkle of fire to hold it self nothing in respecte of the sunne It is humilitie indeed not to preferre our selues before others nor to affect or desire to be esteemed of and well liked by others How doest thou feele thy self affected in this point 5. Touching thy tongue doest thou not bragge and vaunt of thy self one way or other doest thou not flatter thy self when thou speakest of thine owne self 6. For works actions Doest thou vse to take any pleasure or passetime contrarie to thy bodily or spirituall health I meane vaine pleasure vnprofitable recreations ouer-watching too much disordely labour and such like An examination of the estate of our soule towards our neighbour CHAPTER 6. 1. THE loue between husband and wife ought io be sweete quiet earnest and constant and grounded principallie vpon the ordinance of God who commandeth it to be so And the self same is to be vnderstood of loue between parents and their children between vs and our neighbours and our frinds euerie one in his ranck and degree 2. But to speak in generall How is thy hart affected towards thy neighbour Doest thou loue him from thy hart and for Gods sake To discerne well whether it be so or no thou must prepose and represent vnto thy self certaine persons that be troublesome and intractable for there it is and towards such kind of men where we exercise the virtue of true charitie towards our neighbours and much more towards such as haue iniuried vs either in work or in word Examin well yf thy hart be free from passion in this behalf and whether thou feelest not a contradiction within thee to loue anie bodie 3. Art thou proane to speak ill of thy neighbour and especiallie of such as loue thee not Doest thou any harme to thy neighbour directly or indirectly Though thou haue neuer so litle reason or discourse thou wilt easilie find out thy defects in this point An examination of the affections of our soule CHAP. 7. 1. I HAVE extended these poincts at large because in the examination of them consisteth the knowledge of our spirituall
should doe that which to doe we were placed in this world But doest thou not see the decept No doubt yf all these exercises were to be performed euery day they would busie vs enough take vp most of our time But it is only required to practize them euery one in their time and place as they come in their turne How many lawes are there in the Digestes Code which must be kept and obserued but all men know and vnderstād that theire obseruāce is required according to the occurrences of occasions and actions not that one should practize them all euery day Otherwise the holy king Dauid practized manie more spirituall exercises in a day amidst his waightie affaires then I haue heer prescribed S. Lewes an admirable king both in peace and in warre and that with a wonderfull care administred iustice and managed affaires of state was woont to hear two masses euery day to say euensong and complin with his chaplain had euerie day sett time to meditate and visited hospitalls verie often euerie wednesday cōfessed disiplined him selfe verie oft heard holy sermons and vsed spirituall conferences and for all this neuer omitted one the least occasion of the publique weale exteriourly offered which he did not most diligently put in execution and his Court was more gallant more frequented more flourishing then euer it had been in time of his predecessours Practize then these exercises cheerfully as I haue prescribed them and God will allott vnto you time leasure and strength enough to doe your other affaires though he should make the sunne for that end to stay his course as he did for his seruant Iosua We worke enough always when God works with vs. 2. The world will say againe that almost throughout all this book I presuppose that my Philotheus hath receaued of God the guifte of mental prayer and yet euerie man hath it not so that this introduction wil not serue for euery bodie T is true without all doubt I presuppose it and it is true too that euerie man hath not the guifte of mentall prayer but it is likewise true that almost euery man may obtaine that pretious guifte euen the most rude and vnlearned so that they haue good spirituall maisters and guides and that they themselues would vouchsafe to take as much paines in the searche of it as in it self it requires And yf there be any that in no sort nor degree hath this pretious guift which I thinck can happen but verie seldom a sage conductour and maister will easilie supplie that want by making them to read or hear read these meditatiōs and considerations with good heed and attention Three pricipall aduices for this introduction CHAPTER 18. 1. THE first day of euerie mouth repeate and renew the protestation set downe in the first part at the end of the meditations and protest at all times to haue a will purpose to keep euery point of it saying with Dauid No my God neuer will I forget thy iustification for in them thou hast giuen mee life And when thou findst any spirituall battail in thy soule take in hand the self same protestation and prostrate in spirit with all humilitie pronounce it all from thy hart and thou shalt find great ease in thy conflict 2. Professe to all the world that thou desirest to be deuout be not ashamed of that holy desire and profession I say make profession of a true desire of deuotion and not make profession of deuotion blush not to vse those common and ordinarie actions which helpe vs to obtaine the loue of God aduow and admitt hardyly that thou doest thy endeuour to meditate and thou hadst rather dye then sinne mortally That thou wilt by Gods grace frequent the sacraments and folow the counsels of thy ghostly father though for good considerations it be not expedient to name him For this franck and free confession of Gods seruice that wee are with a speciall affection consecrated and addicted to his loue is most acceptable to the diuine maiestie who by no meanes alloweth his seruants to be ashamed of his crosse Besides this open profession cuts of manie a summon manie an inticement which the world would make to the contrarie and bidds vs to stand vpon our reputation in the constant poursuite of deuotion The philosophers openly professed them selues to be philosophers that so mē might permitt them to liue Philosophicallie and we must make our selues knowne to be louers of deuotion and holy exercises that men may lett vs liue deuoutly Yf any man tell thee that one may liue deuoutly without the practize of these exercises and aduices denie it him not but answer him louingly that thy weaknes is so great that thou standest in much more need of helpe then other men doe 3. Last of all I coniure and entreat thee my deere Philotheus by all that which is holie in heauen and earth by the baptisme which thou hast receaued by the sweet milk of mercie which thou hast sucked from the brests of our Lord Iesus by the most louing hart in which thou placest all thy hope and confidence Continue and perseuer in this happie enterprize of spirituall life Our dayes runn on a pace death is hand at our gate The trompett soundeth the retreat sayth Saint Gregorie Nazianzen lett euery man be reade for the iudge is at hand Saint Symphorians mother seing him ledd to martyrdom cried after him my sonne my sonne remember euerlasting life look vp to heauen and thinck vpon him that raignes there a short end will quickly end the course of this life I say the same to thee my Philotheus look vp to heauen and leaue it not for this base earth thinck vpon hell and cast not thy self into that dreadfull gulfe for moments of pleasures remember Iesus Christ denie him not for the worlde and though the labour of a deuout life seeme hard vnto thee sing merilie with Saint Frauncis Since heauen is for my paines assignd ' Paines are sweet passetimes to my mind Liue for euer sweet Iesus to whome wtih the Father and holy Ghost be all honour and glorie now and alway and for euer and euer Amen THE ERRATA Pag. 14 line 13. Picaustes reade Piraustes p 17. l. 24. many soules reade of many soules p. 37. l. 23. of riches reade of the rich p. 39. l. 26. foules reade soules p. 68. l. 3. were created reade we were created p. 91 l. 17. infinitle reade infinite p 91 l. 19 Certefie reade Terrefie p. 95. l. 11. pight reade right p. 120 l. 18. of reade or p. 135 l. 22. forces reade species p. 139. l. 2. thy reade the. p. 141. l. 20. of reade or p. 172. l. 12. this reade his p. 191. l. 22. Consiliat reade Conflict p. 235. l. 19. perfections reade thinges p. 277. l. 20. king reade kinde p. 337. l. 12. and reade it l. 13. it and. p. 344. trade reade trace p. 365. l. 22. cordes reade the cordes l. 376. l. 16. back