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
IHS AN INTRODVCTION TO A DEVOVTE LIFE COMPOSED IN FRENCHE By the R. Father in God FRANCIS SALES Bishop of Geneua AND TRANSLATED IN TO ENGLISH By I. Y. By IOHN HEIGHAM With Permission 1613. TO THE RIGHT VIRTVOVS GENTLEWOMAN MISTRIS ANNE ROPER DAVGHTER TO THE RIGHT WORSHIPFVLL SIR WILLIAM ROPER OF WELL-HALL IN ELTHAM THIS excellent summarie of spirituall life Right worshipfull and trulie Religious hath gained so great credit with all deuout minds for the exceeding profit and delight which they haue found by perusing it that no booke whatsoeuer hath been in so short a time so often and in so manie places reprinted none by so manie men and those of so great iudgement and in such varietie of bookes treating of the same subiect so much commended Litle indeed it is in quantitie but in substance and effect as I may say infinite Like the philosophers stone which being but small in bignes and not verie beautifull in shew conteineth in it the seedes of all metalls with the onely touch changeth baser metalls into the soueraignest of all which is gold the sole gouernour now of this iron world For euen so truly not onely in my iudgement which in these heaueuly matters reacheth but low but in the iudgement of great diuines and very holy men thâ—re hath not come out any abridgement of deuotion like this conteining so copiouslie in few leaues so plainlie in sweet language so profitablie and aptlie for practize of all men the rules and instruction of spirituall perfection nor so pregnant in efficacie to conuert the iron affections of our soules into the golden virtue of charitie and true deuotion the queene of virtues that enamoureth God him self with her heauenlie beautie This made me desirous to peruse it carefully for the bettering of my owne soule and to translate it painfully for the benefit of manie soules in our poor distressed countrie which more then any other countrie standeth in need of such good bookes for counter poisons against so manie venemous writings as worldly and fantasticall heads daylie publishe This also made me so bold as to dedicate the booke and my labour taken in translating of it vnto your good selfe as a treatise likely to be most pleasing to that excellent disposition which inclineth your mind to all holie virtuous exercises and an argument almost proper and peculiar to the feruent zeale of Gods glorie descending vnto you and all your worthy familie by inheritance and naturall affection receaued from your glorious progenitour that excellent true states-man learned councellour englands honour faithes zealous champion and Christs constant martyr SIR THOMAS MOORE your great grand-father His admirable virtues may easilie persuade any man that you neither would nor could degenerate from so liuelie a paterne and your deuout and virtuous life doth as easilie proue you to be descended from that faire roote by so goodly braunches as your worshipfull father and grand-father of whome as you haue taken the worthines of your bloud so haue you learned their pietie and godlines which maketh you delight in nothing so much as in the practize of deuotion and Christian perfection This I say makes me so hardie as to desire you to accept of this my labour and not onely to patronize it with your title as a thing vowed to your seruice but also at your best leasure to read it and practize it that so I may be not onely repayed by your courteous acceptaÌ„ce of my good will but likewise be partaker of those spirituall ioyes and increase of pietie which I doubt not but you will reap out of this fertil field of deuotion which is the principall fruict that in this my poor labour I desire to haue generally in all deuout soules that shall read this book and more particularlie in yours to whome I dedicate it and my self to remaine allwayes Your seruant in our Lord and Sauiour Christ Iesu I. Y. A DEDICATORY prayer of the Authour O Svveet Iesu my Lord my Sauiour and my God behold heere prostrate before thy diuine maiestie I entitle and consecrate this vvriting vnto thy glory giue spirit and life vnto these lines by thy heauenly blessing that those soules for vvhome I vvrote them may in reading these vvords receaue the sacred inspiratioÌ„s vvhich I vvishe theÌ„ particularlie may be moued to implore thy diuine mercie for me that shevving vnto other the vvay of deuotion in this vvorlde I become not a reprobate myself in the vvorld to come but to gether with all thy deuout soules vvho shall profit by this labour of mine I may ioyfully sing that triumphant song of the blessed Saints in heauen vvhich amidst the daungers of this mortall life I pronounce from my hart as a testimonie of my faith and fidelitie Life and glorie to my Lord and Sauiour Iesus euen so svveete Iesu liue and raigne graciously and gloriously in our soules for euer and euer Amen MY DEARE READER I beseeche thee to reade this Preface for thy satisfaction and myne 1. THE Paynim historians report of a mayden called Glycera greatly delighted in making of nosegayes who could so fitly and properly varie and chaunge the disposition and mingling of the sweet flowers in her posies that with the self same flowers she would frame manie diuers kinds of nosegayes in so much that the painter Pausias came short of his cunning striuing as it were by emulation to expresse the varietie of her flower-workes for he could not chaunge his colours into so many fashions in his pictures but Glycera would find more by a new maner of placing of her flowers in her nosegaies Euen so doth the holy Ghost dispose and order with enterchaungeable varietie the instructions of deuotion which he geueth by the tongues and pennes of his seruaunts that the doctrine which they teache being one and the self same the discourse notwithstanding which they make and in which they deliuer his doctrine do much differre according to the diuersitie of methods fashions that I may so say in which they be couched and composed I cannot therfore neither ought I or would I in any sort write in this introduction any thing but that which hath been alreadie published by our learned predecessours concerning this matter they be the self same flowers that I present vnto thee gentle reader which diuers before me haue offered vnto thy view but the nosegay which I haue framed of them is of a different fashion from theirs as being handled in another forme and wrought after another manner 2. Those that haue treated of deuotion before me haue allmost all attended onely to the instruction of persons alltogether retired from worldly conuersation or at the least haue taught a forme of deuotion which properly and principally directeth and tendeth to that retired state of life But my intention is particularly and principally to instruct such as liue in cities and townes busied with the affaires of their houshold or forced by their place and calling to folow
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
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
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
Lewis S. Amé and S. Edward in their royall throanes duke-domes Nay it hath oftentimes happened that many haue lost their perfection in solitude which not withstāding is so much desired to perfection and haue conserued it amidst the multitude which seemeth litle fauourable to perfectiō Lott saith S. Gregory that was so chast in the citie defiled himself in solitude whersoeuer we be or of whatsoeuer calling we are we may and ought to aspire to perfection The necessitie of a guide to enter and go forward in exercises of deuotion CHAPTER IIII. 1. YOVNG Tobias commanded by his father to goe to the citie of Rages said I know no whit of the way goe then replied his father and seeke out some faithfull guide to conduct thee The same say I to thee my beloued Philotheus desirest thou in good earnest to walk to the citie of deuotion seek some skilfull man to direct and lead thee This is the rule of rules and the aduertisment of aduertisments for albeit thou search neuer so curiously sayth the deuout Auila thou shalt neuer so securely and certainly finde out the will of God as by this safe way of humble obedience so much recommended and practized by all his deuout and faithfull seruants in former times The blessed Mother Teresa foundresse of the reformed Carmelits seeing the straunge and extraordinarie penances which the great Ladie Catherin of Cardoua exercised in a caue in a wildernes of Spanie was much moued in hart to imitate her therein cōtrarie to the aduice of her confessour who had forbid her such kind of austerities yet was she tempted not to obay him in that behalfe but God who many times familiarly talked with her sayd vnto her my daughter thou hast alreadie begunne a very fafe and assured way seest thou the penaunce of that good ladie but I doe make more accompt of thy obedience And therfore this blessed woman euer after so loued this virtue that beside the ordinarie obedience due vnto her superiours she made one vowe in particular to a certaine learned excellent man to folow in all things his direction by which she found inestimable comfort and profit as both before and after her many deuout soules haue done the like who to subiect them selues more perfectly to the will of God submitted their owne willes to the disposition of his seruants a thing which holy S. Catherin of Siena highly commendeth in her spirituall dialogues The most virtuous princesse S. Elizabeth submitted her selfe most extraordinarilie to the direction of her ghostly confessour Conradus And one of the last aduices that great S. Lewis gaue to his sonne before his death was in this in kind confesse often choose a confessour of learning and discretion that can and dare aduertise thee to do such things as are necessary for thy saluation 2. A faithfull frind saith the holy scripture is a strong protection he that hath found him hath found a treasure A faithfull frind is a medicin of life and immortallitie such as feare God doe finde such a frind These sacred wordes as you may see are principallie spoken of immortallitie for the obtayning whereof it is needefull aboue all thinges to haue this faithfull frind who may guide our actions by his prudentiall councell and countergard vs against the ambushments and slightes of our ghostly enemie Such an one shall be vnto vs as a treasure of wisdome in all our afflictions desolations and falles he shall serue vs as a medicine to ease and comfort our hartes in our ghostlie diseases he will keepe vs from euill and make what is good in vs agreat deale better and if any infirmities chance to befall vs his carefull asistance will procure that it shall not be mortall for he will lift vs vp againe from our downefall 3. But who is he say you that shall be so happie as to finde such a frind The wise man in the same place tells vs saying They that feare God they that with an humble minde affectuoufly desire their aduacement in pietie and in the seruice and worship of their Creator Seeing then that it importeth thee so much my Philotheus to goe accompanied with a good guide in this holy voyage of deuotion pray vnto God with very great instance that he will furnish thee with one according to his hart and dout not albeit it were needfull for this end to send an Angell from heauen as he did to young Tobias but that he will giue thee a good one and a faithfull 4. And in verie deed in place of an Angel ought he to be vnto thee when thou hast once found him Regard him not simplie as a man nether trust in him nor in his humaine prudence but in the prouidence of almightie God who wil no dout fauour thy indeuours and speake vnto thee by the meanes and interposition of this man putting into his minde and into his mouthe that which shall be most expedient for thy spiritual aduancement so that thou oughtest to hearken vnto him as vnto an Angell descended from heauen to conduct and leade thee thither Treate with him freely and with an open hart manifesting without al dissimulation or fayninge the good and euil which thou findest in thy soule and by this meanes thy good shall be more examined and assured and thy euil corrected and amended thou shalt be both eased and fortified in thy afflictions and moderated and ordered in thy consolations Place then an exceeding confidence in him ioyned with a religious and respectiue reuerence yet so that the reuerence diminishe not thy confidence in him nor thy confidence hinder the reuerence due vnto him but trust in him with trembling as a chast mayden doth respect hir seuere but louing father and respect him with an assured trust in his loue and care as an obediēt sonne would doe his deare and tender harted mother In a woord the frindship betwixt thee and thy ghostly instructor must be stronge and sweete al holie al sacred and all celestial 5. For this cause choose one amōge a thousand saith Auilla but I say vnto thee one amonge ten thousand for there are fewer to be found then men imagin who are fit and capable of such an office He must be replenished with charitie knowledg and with prudence for if but one of these three partes be wanting in him it wil be dangerous for thy soule Therfore once againe I aduise thee to demaund him instantly at the handes of almightie God and hauing once obtayned him blesse his diuine maiestie for so great a benefit Stand firme and stedfast vnder his conduct and change him not lightly for any other but goe to him simply humbly and confidently and so shalt thou make a prosperous voyage That the begining of a deuout life must be taken from the purgation of the soule CHAPTER V. 1. FLowers appeare in our ground sayeth the spouse in the Canticles the time of pruning our vines is come What be the flowers of our hartes ô Philotheus
hart 5. I will do all that I can to pull vp by the verie rootes all the plants of sinne frō my hart in particular such and such which doe most annoy me 6. To accomplish this I will constātly embrace the meanes which shall be aduised me and neuer thinck I haue done euough to repaire the ruines of so great offences Conclusion 1. Giue God thanks for expecting thy amendment vntill this houre and blesse him that he hath giuen thee these good affections 2. Offer him vp thy soule franckly and freely that thou maist putt them in execution by the helpe of his grace 3. Desire him to strengthen thee with his heauenly ayde for his deere Sonns pretious death for our blessed Ladies intercessiō the prayers of all his Saints c. Pater Aue. Credo Remember to make a little nosegay of deuotion as aforesaid The fifte meditation of Death CHAPTER 13. Preparation 1. Place thy self reuerently in the presence of God 2. Pray him to inspire thee with his grace 3. Imagine thy self to be extremly sick liyng vpō thy death-bedd without any hope at all of euer escaping Considerations 1. CONSIDER the vncertaintie of the day of thy death O my poore soule thou must out of this body one day but when shall that day be Will it be in winter or in summer In citie or contrie By day or by night Shall it be vnawares or with aduertisment by sicknes or by casuallity Shalt thou haue leasure to confesse thee or not Shalt thou haue the asistance of thy ghostly father or not Alas ô my soule of all these thinges we knowe not one only certaine it is that dye we must and alwayes sooner then we imagin 2. Consider that at that time the whole world shall haue an end so far foorth as concerneth thee that is there shall be no more world for thee yea it will turne vpside downe before thyne eyes for then the pleasures the vanities the worldly ioyes the fond affections of our life will seeme vnto vs like flying shadowes and fadinge cloudes Ah wretched caytiue that I am for what trifles and bables haue I offended almightie God Thou shalt then euidently see that we haue offended him for iust nothing Contrary-wise at that houre al deuotion pietie and other good workes will seeme vnto thee the greatest and sweetest treasure in the world O wherfore did I not follow this faire and pleasant path At that sorrowfull time thy sinnes which before seemed vnto thee but litle moule-hilles will appeare biggar then huge mountaines and thy deuotion so litle that thou wilt scarcely be able to perceiue it 3. Consider the longe languishing farwells that thy distressed soule wil then giue to this world how sorrowfully shee will bid adieu to riches to honours to vanities to vaine company to pleasures to pastimes to frindes to neighbours to parents to kinsfolke to husband to wife to children and in a word to all creatures and finally to hir owne bodie which she must likewise leaue al pale wrinckled hideous loathsome and most detestably stinking 4. Consider the impressiōs that one shall haue to lift vp or lay hand on this thy body the great hast that euen thy best frindes will make to carrie thy carcasse out of doores and to hide the same full deepe vnder the ground far inough from their sight behoulding and this done how seeldome afterwardes the world will thinke vpon thee surely no more then thou thy selfe hast thought vpon other men who haue deceased before thee God haue mercie on his soule say they and there is all O death how art thou to be pondered How art thou terrible pittiles and without compassion 5. That at this departure from the body the soule taketh his way on the right hand or the left Alas alas wither then shall thine goe what way shall it take surely no other then that which it hath heretofore begunne in this world Affections and resolutions 1. Pray earnestly to God and cast thy selfe with trembling loue beiwixt his armes Alas ô my Lord receaue me into thy protection at that dreadfull day make that last houre happie and fauourable vnto me and let rather all the rest of my life be nothing else but dayes of sorrowe affliction and calamitie 2. Despise the world Seeing I know not the houre wherein I must leaue thee ô wretched world I will no more set my loue vpon thee O you my deare frindes knisfolkes and allies suffer me to bearge you only that affection which is compatible with an holie amitie and may therfore last eternallie for why should I vnite my selfe vnto you in such sort as that afterwardes we should be forced to breake the knot of amitie betwixt vs 3. I will therfore from this very instant prepare my selfe for that perillous houre and take that care which is requisite to end this iorney happelie I will secure the estate of my conscience to the vtmost of my abilitie and take present order for the reformation and amendment of such and such defaultes Conclusion Giue thankes vnto God for these resolutions which he hath infused and giuen vnto thee and offer them againe thankfully louingly and lowly vnto his majestie Entreat him a new to giue thee a happie death for the death of his dearly beloued Sonne our Lord and Sauiour Implore the asistance of the B. Virgin thy Angel gardian and all the Saintes in heauen Pater Aue. Credo And bind vp a sweete posie of myrhe to recreate thy soule the day following The Sixt Meditation of Iudgment CHAPTER 14. 1. Place thy selfe in the presence of God 2. Pray him to asist thee with his grace Considerations 1. AFTER the time that God hath ordayned for the continnance of the world and after a number of dreadfull signes and horrible presages the terrour wherof shall make men wither for feare and anguish a cōsuming fire coming like aflood shall burne and reduce to ashes euery thinge that is vpon the face of the earth nothing which we see excepted nothinge to be priueledged from this fiery deluge 2. After this flood of flames and lightninges all men shall arise from their graues excepting such as already be risen and at the summoning of the Archangels voice they shall appeare before the iudgment throane in the valley of Iosaphat But alas with what difference For the one sort shall arise with glorifed bodies casting foorth rayes of exceeding light and the other in bodies or rather in carrions most hideous and loath some to behould 3. Consider the maiestie wher with the soueraigne Iudge will appeare enuironed with all the armies of his Angells and Saintes Before him shall be borne triumphantly his sacred Crosse shining much more brighter then the sunne a standart of grace to the good and of righour and terrour to the wicked 4. This soueraigne Iudge by his redouted commandemēt and which shall sodainly and in a moment be put in execution shall seperate the good from the bad placing the one
be vnited euerlastingly to their begining They are there like happie birdes which flye chirping singing perpetually in the heauen of the diuinitie which encompasseth them on all sides with vnspeakable pleasures there euery one striueth with an holie emulation who may doe best and without any enuy singe the praises of their Creator Blessed be thou ô sweete lord and soueraigne maker who art so bountiful vnto vs doost communicate vnto vs so liberally the euerlasting treasures of thy glory And God on the other side blesseth them all with an eternall benediction Blessed be you for euer saith he my beloued creatures who haue so faithfully serued me and who shall laude me euerlastingly with so great loue courage and contentment Affections and resolutions 1. Admire and praise this heauenly countrie O how beautifull art thou my deare Hierusalem 2. Reproache vnto thy hart the litle courage which it hath had vnto this present for hauing gone so much awrye from the way of this glorious habitation O wherfore haue I so much estranged my selfe from my soueraigne good Ah wretch that I am for these pleasures so displeasant and pight haue I a thousand and a thousand times left the eternall and insinit delightes Where was my wit and vnderstanding to despise such goods so desireable to desires so vaine and contemptible 3. Aspire notwithstanding with vchement resolution to this delicious desired aboade O my gratious God since it hath pleased thee at the lenght to recall my wandering steppes and to direct them into the right way neuer hereafter will I turne back to those by-wayes neuer hereafter wil I stray from the true path Let vs goe with courage my deare soule let vs runne towardes this blessed countrie which is promised vs in the kingdome of heauen what make we so longe in this beggarly countrie of Egipt I will therfore dispatch my selfe from all such thinges as may put me out of the way or hinder me in so happie a iorney I will performe such and such thinges as may bringe me safely and speedely to my iornyes end Giue thankes Offer Pray Pater Aue. Credo The ninth Meditation by way of election or choise of Paradise CHAPTER 17. Preparation 1. Place thy selfe in the presence of God 2. Humble thy selfe before his maiestie praying him to inspire thee with his grace 3. Imagin thy selfe to be in a plaine field all alone in companie of thy good Angell as younge Toby going to Rages and that he causeth thee to see aboue thee Paradise open with all the pleasures represented in the former meditation of Paradise and beneathe that he makes thee see the pitt of hell wide open with all the torments described in the meditation of hell Thou being thus placed vpon thy knees before thy good Angel Considerations 1. CONSIDER that it is most certaine that thou art in very deede in the midway to Paradise and hell and that the one and the other is open to receaue thee according to the choise which thou shalt make 2. Consider that the choice which now thou makest of the one or the other place in this world shall last for all eternitie in the world to come 3. Consider that although both the one and the other be open to receaue thee according to thy choice yet that God who is readie to giue thee ether the one by his iustice or the other by his mercie desireth not with standing with an incomperable desire that thou wouldest make choice of Paradise and thy good Angel also vrgeth and presseth thee with all his power offering thee on Gods behalfe a thousand succours and a thousand graces to helpe thee to ascend and mount vp thither 4. Consider that Iesus Christ from heauen aboue louingly behouldeth thee and inuiteth thee sweetly sayinge Come ô my deare soule to euerlasting repose betweene the armes of my goodnes where I haue prepared immortall delightes for thee in the multitude of my loue Behould likewise with thy inward eies the holy Virgin who with a mothers tender loue exhorteth thee saying Take hart courage my child despise not the desires of my Sonne nor the manifould sighes which I haue cast foorth for thee earnestly together with my Sonne tendering thy eternall saluation Behould the Saintes also which exhort thee and a million of holy soules courteously alluring thee and wishing nothing else but that one day thy hart may be ioyned with theirs in that happie companie there to prayse God for euer and euer assuring thee that the way to heauen is not so vneasie as the world would make it Come bouldly deare soule say they forward with courage for he that shal ponder dilligently the way of deuotion by which we haue ascended hither shall perceaue that we arriued to these eternall ioyes thorough pleasures without comparison more pleasant then all the delightes and pleasures of the world Election 1. O hell I detest thee now and for euermore I detest thy torments and paines I detest thy vnfortunat and accursed eternitie and aboue all I detest those eternall blasphemies and execrations which thou vomitest out eternally against my God And turning my soule to thee ô beautifull paradice euerlasting glorie and endles felicitie I make choice for euer and irreuocablely of my dwelling habitation within thy faire and beautiful buyldinges within thy holy and most louely tabernacles I blesse thy mercie ô my God and accept the offer which it pleaseth thee to make me O sweete Sauiour Iesus I likewise embrace thy euerlasting loue and agree to the purchase which thou hast made for me of a happie lodging in this blessed Ierusalem not so much for any thinge else as to loue and blesse thee for euer and euer 2. In like maner accept the fauours which the Virgin and all the B. Saintes present vnto thee Promise them that thou wilt walke towardes them and giue thy hand to thy good Angell that he may guide thee thither and encourage thy soule to make this choice Pater Aue. Credo The tenth Meditation by way of election and choice which the soule maketh of the deuout life CHAPTER 18. Preparation 1. Place thy selfe before God 2. Prostrate thy selfe before him and craue the asistance of his grace Considerations 1. IMAGIN thy selfe once againe to be in a plaine field all alone with thy good Angel that thou seest on thy left hand the diuel seated vpon a great highe throne with many infernall fiendes by him round about him a great troupe of worldlinges which all bareheaded acknowledg him for their Lord and doe him homage some by one sinne some by another Behould the countenances of all these vnfortunate courtyers of this abhominable kinge Behould some of them furious and madde with hatred enuie and choller others killing one another with spite and rācour others withered away pensiue busie only to heape vp riches others attēding only to vanitie led away with pleasures altogether fond and vnprofitable others filthie ougly rottē putrified in
any man 5. To see or know a thing is not to iudge or censure it for iudgement at least according to the scriptures phrase presupposeth some true or apparēt controuersie to be ended and this is the reason of that manner of speeche in which our Sauiour sayth that they which beleeue not are allreadie iudged because there is no doubt of their damnation Is it not lawfull thē to doubt of our neighbour it is not always vnlawfull for we are not forbiddē to doubt but to iudge yet must we neither doubt nor suspect our neighbour but when force of reasons and euident arguments do constraine otherwise euen doubts and suspicions are rashe and temerarious Yf some suspicious eye had seen Iaacob kisse Rachel by the well or Rebecca receaue earings and braceletts at Eliezers hands being a man vnknowne in that coūtrie he would doubtlesse haue thought ill of these two rare paternes of chastitie but without sufficient cause or ground for when the action is indifferent of it self it is rashe suspicion to draw badde cōsequence from it vnlesse manie circumstances giue force to the argument It is also a rashe iudgemente to drawe an argument from the action to blame the person of which we will by and by speak more cleerly 6. To be brieffe all men that haue diligent care of their cōscience are not much subiect to make rashe iudgemēts of other mens matters For as Bees in foggie mistes or cloudie weather retire to their hiues to busie them selues with their honny so the thoughts of deuour soules neuer wander abroade to censure or to marke the doubtfull and secret actions or intentions of their neighbour but least they should by marking them fall in danger of censuring them they retire them selues by a carefull introuersion as spirituall men call it into them selues there in the closet of their soules to view and order the good resolutions of their owne amendment 7. It is the part of an idle and vnthriftie soule to busie her self in examinge other mens liues excepted always such as haue charge of others as well in common wealths as in priuat families and communities for a great part of the quiet of their consciences consisteth in watchinge diligently ouer the consciences of other Let such men doe that carefull dutie with loue and mildnes that done let them keep them selues with in them selues to be at more tranquillitie and safer from excesse in this matter Of slaunder and back biting CHAPTER 29. 1. RASHE iudgement breedeth disquiet disdaine and contempt of our neighbours pride and self cōceipt and a hundred other pestilent effects among which backbiting and speaking ill of other men hath the first place as the verie plague of all conuersations O that I had one of the burning coales of the holy altar to touch therwith the lippes of men and take away their iniquities and cleanse their sinne imitating the Seraphin that purified the mouth of the prophet Esay with a coale takē from the altar of God for he that could bannishe slaunderous lippes out of the worlde would take away one of the greatest causes of sinne and iniquitie 2. He that vniustlie robbeth his neighbour of his good renowne besides the sinne committed is bound to repare the domage though differently according to the diuersitie of slanders vsed for no man can enter into heauen with other mens goods and amongst all exteriour goods a good name is the most pretious Slaunder is a kind of willfull and perfidious murther for we haue three liues one spirituall which consisteth in the graces of God another corporall which cometh frō our soule the third a ciuil or morall life which consisteth in our good name sinne robbeth vs of the first death taketh from vs the secōd and an ill tongue depriueth vs of the thirde Nay a slaūderous tongue at one blowe committeth ordinarilie three seuerall murders he killeth his owne soule and his that hearkeneth to him and taketh away the ciuil life of him whome he slaūdereth for as S. Bernard sayth he that detracteth and he that harkeneth to the detractour both of them haue the diuel vpon them but the one hath him in his tongue and the other in his eare They haue whetted their tongues like serpents sayth Dauid speaking of detractours for as the serpents tongue is forked and double pointed as Aristotle sayth so is a detractours tongue who at one time stingeth and poisoneth the eare of him that heareth him and the reputation of him whome he back-biteth 3. I charge thee therfore most deare Philotheus that thou neuer speak ill of any man directlie or indirectlie neuer impose false crimes and fained faultes vpon thy neighbour neuer discouer his secret sinnes nor exaggerate those that are notorious neuer interpret in ill part his good work neuer denie the virtue good parts which thou knowest to be in him nor dissemble them malitiouslie nor diminish them enuiously for by all these manner of wayes thou shalt offend God greeuously but most of all by deniyng the truth to the preiudice of thy neighbour or by accusing him falselie for it is a double sinne of lying and robbing thy neighbour both at once 4. They that to speak ill of another make prefaces of honour excusing their intentions or mingle secret and slie iests and the prayses which they would seeme to recount of another are the most venemous and mischieuous detractours of all I protest say they I loue him with my hart and as for other matters he is a right honest man but yet one must tell the troth I must needs say he did ill to play so treacherons a part She is a verie virtuous maiden sayth another but she was ouerreached in such an occasion and such like diminishing additions which are most ordinarilie vsed Seest thou not this slight of theirs The archer drawing his bow draweth likewise the arrow as nigh to him self as he can but it is onelie to shoot it with greater force It seemes these felowes do drawe their tongues to thē selues but it is onely to let them ouershoot with greater violence and pierce more profoundlie into the harts of the audience or cōpanie where they talke Detractiō vttered in a iesting scoffing manner is yet more wicked then the former Seney they say is not a present poison of it self but slowe in working and easilie remedied but being taken with wine it is remedilesse So speaking ill of our neighbours which would otherwise passe lightlie in at one eare and out at another as they say sticketh firmelie in the remembrance of them that heare it whē it is craftilie couched with some subtill merrie quippe They haue sayth Dauid the venom of aspes vnder their lippes The stinging of the aspe is allmost without any feeling his venim at the first breedeth a delectable kind of itching through which the entrailes and hart open them selues and receaue the poison against which afterward there is no remedie 5. Doe not say such a one is a dronckard allthough thou
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
Deuotion then consisteth not in such tender and sensible affections which sometimes proceed of a nature or complexion in it self soft supple apte and easie to receaue any impression but sometimes of the crafte of the deuel who to busie vs vnprofitablie about such trash and droguerie stirreth vp our fantasie to the appresion fit for to receaue such motions 5. Yet these self same tendre and sweet affections are manie times good and profitable for they prouoke the appetite of the soule comfort the spirit and adde to the promptitude of our deuotion a kind of iollitie and cheerfullnes which maketh our actions comelie delightfull euen in outward shew appeerance Which is the gust or tast that one feeleth in diuine and heauenly matters of which Dauid exclaimeth O Lor how sweet are thy words to my tast they are sweeter then honny to my mouth And indeed the least and meanest cōtentment of deuotiō which we receaue in holy exercises is better in all respects then the most excellent recreations and pleasures of the world The breasts and milke that is the fauours of the heauenly spouse are sweeter and pleasaunter to the soule then the daintiest and most pretious wine of earthly delights He that once hath tasted them esteemeth all other comforts but gaulle and wormewood As they that hold the hearbe Scitique in their mouth tast so pleasaunt a sweetnes that they feele neither hunger nor thirst for the while so they to whome God hath imparted this celestiall Manna of internall consolations can neither desire nor receaue the contentments of the world at least to take any pleasure in them or to sette their affections vpon them They be tasts giuen before hand of the immortall delights which God hath layd vp in heauen for the soules that searche after him they be the sugred comfits and carowayes which he giueth vnto vs as his litle children to allure vs they be the cordiall waters which he presenteth to strengthen them and manie times they be handsels or pledges of euerlasting felicitie They say that Alexander the great sailing in the manie sea discouered before the rest of his companions the land of the happie Arabia by the smell of the sweet odours which the wind brought with it and therevpon receaued him selfe and gaue great encouragement to his felow-soldiours so oft times in this mortall life we receaue these delights and pleasures of deuotion which no doubt present vnto our memorie the ioyes and delights of the happie land of heauen wherunto we doe all saile and aspire 6. But thou wilt say since there are some sensible consolations that be good and come from God and other some that be vnprofitable and pernicious proceeding either from nature or from the enemie how shall I distinguishe the one from the other and discerne the vnprofitable from those that be good It is a generall rule my Philotheus for all the passions and affections of our soule that we must know them by their fruicts our soules be as it were trees affections and passions be the bowes and braunches works and actions be the fruicts It is a good soule that feeleth good affections and the affections are good which bring foorth in vs great effects of holie actions Yf the delights the tendernes the consolations which we feele in spirituall exercises do make vs more humble more patient tractable charitable fuller of cōpassion towards our neighbour more feruent in mortifying our concupiscence and naughtie inclinations more constant in our good exercises and resolutions more meek and supple and pliable to those whome we ought to obey more simple and sincere in our liues then without all doubt Philotheus they are from God But yf these delights haue no sweetnes sauing onely for our owne selues yf they make vs curious peeuish sower sullen impatient stubborne fierce presumptuous hard harted towards our neighbours yf therefore esteeming our selues allredie pettie Saints we will no more be subiect to correction nor direction then deere Philotheus beware of them then doubtlesse they be false and pernicious consolations A good tree cannot bring foorth any other but good fruicts 7. When we receaue these delights and comforts in our exercises we must 1. First of all humble our selues profoundly before allmightie God and take heed of saying to our selues by reason of these sweet comforts how perfect how good am I become No Philotheus not so these be good things in deed but they make vs neuer the better for hauing them for as I haue sayd deuotion consisteth not in them but let vs saye and thinck from our harts O how good is God to such as hope in him to the soule that seeketh after him He that hath sugar melting in his mouth cannot properlie say that his mouth is sweet but that the sugar which is in his mouth is sweet to his mouth So though these spirituall delights be verie good and that God who impatteth them to vs is exceeding good yet foloweth it not that he which receaueth them is good 2. Let vs acknowledge our selues as yet to be litle children and that we stand in need of milk that these sugred confits be giuen vs because as yet our spirit is tender and delicate and therfore needeth allurements and baytes to be drawen with all to the loue of God 3. But after that speaking generallie and ordinarily let vs receaue these graces and fauours humbly and reuerently esteeming them exceeding pretious not so much for that they are in them selues as that it is the hand of God whiche powreth them into our hart As a louing mother to allure her child putteth her owne self the sugred confits into his mouth one by one sweetly smiling and tenderlie parliyng with him the while for yf the child had witt and vse of his reason he would much more esteeme his mothers cherishing embraces then the sweetnes of the confits be they neuer so daintie So it is much Philotheus to receaue feel in our soules this sweetnes of deuotion but it is the sweet of all sweetnes to consider that God with his louing and fatherlie hand putteth them as it were into our mouth to our hart and soule 4. Hauing receiued them thus in humble and reuerent wise let vs employ them whollie according to the intention of the giuer And wherfore think yee dooth God bestowe these sweet comforts vpon vs to make vs sweet towards euery bodie and amourous towards him The mother giues comfits to her litle child to make him kisse her let vs likewise kisse our blessed Saueour who maketh much of vs by these consolations to kisse our Saueour is to obey him to fullfill his will to folow his rules and councells in a word to embrace him tenderlie louinglie with obedience and loyaltie The day therfore in which we shall receaue any spirituall consolation we must employ most carefullie and endeuour to spend it diligently in Gods seruice and honour 5. Beyond all this we must from time to time renounce in our hart
aduancement or progresse which we haue made for as for examining our sinnes that 's for confessions and for such as neuer thinck vpon going forward in pietie and deuotion 2. Yet neuerthelesse we must not labour to exactlie and curiouslie in examining euerie one of these articles or interrogatories but fayre and softlie considering with quiet and repose of mind in what estate our hart hath beene in euerie one of them since our resolution and protestation and what notable defects we haue committed therin 3. But to make a shorter abridgement of all we may reduce the whole examination to the searche and suruay of our passions and yf it be tedious and troublesome to consider so exactlie what we haue been we may in this manner folowing examine our selues how we haue behaued our selues In our loue towards God our neighbour and our selues In hatred toward sinne in our selues and sinne in others for we must desire the extirpation of the one and the other In desires of riches honour estimation passetimes In feare of danger to fall into sinne and of losse of goods of this world for we may feare the one and the other too much In hope placed more then needs in the world in fading creatures or to litle in God and godlie thinges In sadnes yf it were to excessiue and for transitorie vanities In ioye and gladnes yf ouermuch and for vnworthie matters To conclude in a worde what affection doth predominate thy hart what passion doth most of all possesse it in what doest thou principallie goe awrie for by passions of our soule we may iudge of our estate examining them and as it were feeling and tasting them one after another As he that is skillfull on the lute by touching the diuerse straines of his instrument finds which string is out of tune and tunes it by stretching it vp or letting it downe so after we haue as it were touched and examined the tune of our passions of the loue hatred desire feare hope sadnes or ioye that is in our soule yf we find them discording from the tune which we would strike and from the proportionable harmonie of our soule which is to be sett to the glorie of God we may make them accorde by bringing them to their due tune and proportion with Gods grace and by councell and aduice of our ghostly father Affections to be exercised after this examination CHAP. 8. AFTER thou hast duly pondered euery poinct of the examination and considered at what stay thou art and to what thou art come then exercise the affects of thy soule as foloweth 1. Giue God thancks for that amendment be it but litle which thou hast found in thy life since thy generall resolution last made and acknowledge that it was his only mercie that caused it in thee and and for thee 2. Humble thy self reuerently before his maistie acknowledging vnfainedly that yf thou haue not much profited in pietie it hath been through thine owne default because thou hast not faithfully courageously and constantly answered the inspirations illustrations and motions which he hath often imparted vnto thee in prayer and by manie other wayes 3. Promise him sincerely that thou wilt for euer praise him for the inestimable fauours bestowed vpon thee and especially for drawing thee frō thy bad inclinatiōs by this present amendment 4. Demaund pardon of him for thy vnfaithfulnes disloyaltie for not corresponding with his inspirations and graces 5. Offer him vp thy hart to the end he may be the sole maister and Lord of it 6. Beseech him to make thee faithfullie accomplishe his will heerafter 6. Inuoke the Saincts of heauen our B. Ladie thy good Angell thy patron Ioseph and the rest to whome thou hast an especiall deuotion to helpe thee with their intercession Considerations proper to renew our good purposes CHAP. 9. 1. THIS examination being made and diligentlie conferred with some worthie expert and skillfull guide to learne the qualitie of thy faults and the fit remedies for them beginne those meditations folowing making one of them euery day and in it spend the ordinarie time which other dayes thou appointedst to passe in thy meditation with the self same method preparation and affections which thou hast vsed heertofore in the meditations set downe in the first part placing thy self first of all in the presence of God and then imploring his grace to establish thee in his holy loue and seruice The first consideration of the excellency of our soule CHAP. 10. 1. CONSIDER the nobilitie and excellēce of thy soule endewed with an vnderstanding which knoweth not only all this visible worlde but moreouer vnderstandeth that there are inuisible Angels and a happie Paradise that there is a soueraigne God vnspeakeable most good most mighty that there is an eternitie of immortall spirits and withall knoweth the meanes how to liue well in this visible world and to associate her self with the angels in heauen and to attaine to the familiaritie and frindship of God him self for euer 2. Thy soule hath also a free-will of a most noble excellencie which is able to loue God and cannot hate him considered in him selfe Loe what an excellent soule thou hast As no corruptible or ill-sauouring thing can stay the litle Bees but onely flowers are their rest only vpon them do they setle their flight so thy hart can find no repose but in God alone no creature else cā fil or satisfie it Remember hardly recount with thy self all the dearest and greatest entertainments wherwith thou hast euer occupied thy hart and iudge in good sadnes whether they were not all full of vnquiet of molestations of restlesse and stinging thoughts importunate cares with which thy poore hart was most miserably distract and afflicted 3. Alas thy hart runneth hastely and headlong after the creatures of this world thincking it possible to appease its desites in them but so soone as thou meetest with them and tastest them thou art as readie to beginn againe as before for nothing is able to content thy hart God would not permitt that it should find rest in any place no more then the Doue that Noah sent out of the Arke that so it might allways earne to returne to God from whence it came Ah how admirable is this naturall beautie of thy soule and why then doest thou endeuour to withhold her against her will to serue these fading creatures 4. Oh my faire and louely soule mayst thou say thou canst vnderstand and loue God him self and wherfore doest thou entertaine thy self in things inferiour to God thou mayest yf thou wilt pretend eternitie wherfore doest thou hunt after moments This was one of the chiefest complaints of the prodigall child that wheras he might haue feasted deliciously at his fathers table he was forced through his owne willfullnesse to feed at the troughs of his swine O my soule thou art capable of God him self woe be to thee yf thou rest contented with any thing lesse then God Lifte vp thy
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