this Diuine fire that hee may defend him selfe from windes and from the intollerable ycenes of the frozen region of this world Hetherto belong these short succinct Prayers which for this cause are called darting because as it were are the darts of a louing soule which with great celerity are shot forth and do wound the heart of God by force of which the soule is stirred vp and is more enflamed with the loue of God Very many versès of Dauid are profitable conducent vnto this purpose which a man ought alwaies to haue in readines that by them he may be lifted vp vnto God not alwaies after the same manner least the assiduity of the same wordes breed wearines but with all variety of affections which the holy Ghost doth stirre and rayse vp in his soule for hee shall finde conuenient and meete verses for all these in this heauenly seminary of Psalmes Sometimes he may lift vp his heart by the affection of repentance and desire of remission of sinnes by these wordes Turne away thy face O Lord from my sinnes and put away allmine iniquitities Erect in me a cleane hart O God and renue a right spirit within me Sometimes he may say with the affection of thankfulnes My soule praise thou the Lord and forget not all his benefites Sometimes hee may say with the affection of Loue and Charitye I will loue thee deerely O Lord my strength The Lord is my rocke my fortresse hee that deliuereth me my God my strength in him will I trust As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come appeere before the presence of God My teares haue beene my meate day night while they daylye say vnto me where is thy God Afterwards being inflamed with the loue of eternal happines let him crye O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the courtes of the Lord. Saint Hierome writeth in a certaine Epistle that the Fathers of Egipt had wont to haue very often in their mouthes a short verse of the same Prophet and to say O that I had wings like a doue then wold I fly away rest Somtimes with a confession of his owne misery a desire of the diuine grace let him cal Incline thine eare O Lord heare me for I am poore needy And to cōclude let this breefe verse be very often in our speeches conferences O God hast thee to deliuer me make hast to help me O Lord. In like manner let the times places businesses which we attend and whatsoeuer we see or heare minister occasiō by other meanes and affections to lift vp our harts vnto God for he that loueth God truly be holdeth God in al things thinketh that al things doe inuite him vnto his loue In the morning the chirping harmony of birds in the night silence quiet calmnes inuite vs to praise the Lord. In our eating the grace which is bestowed vpō our meates for our satisfying when in the morning wee arise the grace which hath kept vs in our sleep that wee are refreshed with it the beauty of the Sunne and starres and the decking embellishment of the fieldes doe intimate insinuate vnto vs the prouidence beautie of our Creator and the misery calamity of other creatures doth witnes and testifie vnto vs the diuine grace which God vseth in freeing and deliuering them When the clocke giueth a signe of the passed hower let vs call to mind the hower of our death also that hower in which God vouchsafed to dye for vs let vs read meditate on those words which a holy Father teacheth saying Blessed be the houre in which my Lord Iesus Christ was born dyed for me So oftē as any temptation doth assaile vs or any impure or hurtfull thought doth enter into vs praier is very necessary to cast it out of our harts In like manner as often as we enterprize and vndertake to doe any thing wherein we feare that wee shall find contradictions hindrances or dread new occasions of daungers it behooueth vs to defence and arme our selues with the weapons of Prayer When we at any time goe out of our doores when we are to haue busines with a wrangling a contentious mā or to deale in any matter of great moment consequence when wee come to a banket wherein there is danger of sinning eyther through gluttony or too much talke in these and suth like matters a great preparation of Prayer is to be sent before By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God of all things we shall receiue fruite and at all times haue occasion to pray This is that continuall exercise to the which the Apostleinuiteth vs saying Touching admonishing your own selues in Psalmes hymmes spiritual songs singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This exercise very much helpeth to Deuotion for it is as the watchman keeper of the house watching that none beside God enter to take possession of y e soule It is profitable also to preserue the heate of Deuotion hence it is that they that are freequent in this consideration doe very easily call vnto them their minds gather together their sences and spirits when they are to pray For what other cause doest thou think there is that one forth with at the beginning of prayer doth enioy tranquility and peace of minde an other scarcely aftermany houres after long praier can quiet his heart make it peace able The cause is obuious common because the one hath his heart gathered vnto him warmed with these short succinct prayers the other through forgetfulnes of God is waxen key cold therefore the one sooner waxeth hot the other later Wee see this in a fornace which if it be wel heated in y e morning is kept hot all the day after with a little fire but if it grow stone colde againe it requires a great deale of fire before it be thorowly heated again so it is necessary that they doe that will be deuout that this diuine heate may be preserued in their hearts vnlesse they will vndergoe new troubles in heating them so often as they goe to pray For the Deuoton of our heart is as heate in water or in yron which naturally is cold but accidentally hot for when it is taken frō the fire of which it was made hot foorth with it returneth to his former and proper estate condition He therefore that would alwaies keep yron hot it behooueth him either alwaies to
affections and desires no otherwise then beasts are bound at a cratch euery one with their seueral halters And when they haue once opened a way for these affectioÌ„s vnto their heart with the same study loue y e men embrace the last end they seeke follow after meanes by which they may obtain that they desire Therfore some night and day apply their bookes that they may come to their wished ende Others as long as they liue doe wholy endeuor theÌ„selues to heap hoard vp welth Others giue theÌ„ selues to traffike merchandise or do some other thing that they may gaine vnto themselues that they seeke for For after that they â—…aue giuen place to the roote they are also compelled will they nill â—…hey to giue place to al the branches that sprout spring from it These without doubt are hurtfull plants these are those thornes in the gospel which choak the seed of the word of god For the maÌ„ y e is enwrapped in these businesses with so superfluous a care hath neyther time nor minde at liberty to attend vpon the seruice of God Therefore it happeneth many times that the deuil doth presently disturbe a man in Prayer withdrawe him from his exercise and casteth him headlong from heauen vpon the earth and oftentimes haleth pulleth him that he may turne himselfe to effectâ—… that to which the affection and passion of his minde doth allurâ—… and inuite him so that when god calleth him to his table to his embrace to the fruition of his ioyes and participation of his spirit he will not come he contemneth the voyce of the Lorde and with greedines doth followâ—… those vanities to which his appetites doe call him Therefore let him be assured â—…hat seeketh for God thus that he â—…hall neuer finde him For no man â—…s our Sauiour saith can serue two Maisters for either he shall hate â—…e one and loue the other or els he â—…all leane to the one and despise the â—…her They that doe the contrary â—…e like vnto the new inhabitants 〈◊〉 Samaria which the King of â—…sshur sent thither of whom the â—…cripture saith That they 〈◊〉 the Lord and also serued other â—…ods To these that of the Proâ—…et Samuell to the children of â—…aell may be said If ye be come â—…aine vnto the Lord with all your â—…art put away the strange Gods â—…m among you and direct your â—…rts vnto the Lord and serue him â—…ly and he shall deliuer you out of 〈◊〉 hand of the Philistines If men â—…uld diligently consider how â—…ch that is which they owe vnto God and how little it is that mans heart can giue they should manifestlye see that this worshippe and seruice cannot be de uided seeing that so much is dueâ—… and so little is giuen The beddâ—… is streight sayeth Esaye that 〈◊〉 cannot suffice and the eouerinâ—… narrow that it cannot couer two This is perspicuously euidenâ—…ly seene in the streightnes of maâ—… heart which cannot together câ—…taine God and the world Who doth deny but that he ill linked in mariage who caste his eies vppon an other womâ—… beside his owne wife?-so also he ill linked vnto the diuine wâ—…dome whose minde is entâ—… gled in forraine loue Goe to then my brother 〈◊〉 that thou be a chaste louer of tâ—… heauenly spouse beware tâ—… thou be not an vnfaithfull briâ—… groome or an adulterer vnto â—…at holy and deuout Wisedome â—…ware that thou bring not inâ—…thine house an harlot For â—…peake in truth and verity that â—…ere is not any whore so yonge â—…d beautifull which doeth so â—…caye and quench wedlocke â—…e and that doeth so steale â—…ay and consume that a man â—…th as any one of these affeâ—…ons when they are too inâ—…dinate for they doe quench â—…t out the loue of God and doe â—…sume all the good that wee â—…ght reape by it Therfore it is meet that he that â—…l walke in this way that he â—…te out of his minde all forraine extrauagant affections that offer his hart vnto God as the â—…t matter or as cleane paper â—…e from al staine and pollution â—…t God himselfe may imprint in it whatsoeuer he will without any contradiction This is that resignation which is so much com mended of those that write of spirituall life to which resignatiâ—… on it pertaineth to offer to God heart pure free from all earthly affections worldly desires thaâ—… there may not be any thing in iâ—… which may stay the influences hinder the operations of the hoâ—… Ghost Here we are to note that twâ—… things are required in the perfâ—… ction of euery worke one that the agent the other that is thâ—… patient one that commandetâ—… the other that obeyeth If thâ—… desirest that God should perfeâ—… his worke in thee haue an eâ—… how these two are to be disposâ—… of Because it is vnmeete and vâ—… seemely that God should obeyâ—… and that thou shouldest gouernâ—… Giue to Caesar those thinges that â—…e Caesar to God those things â—…at are Gods that is suffer God 〈◊〉 rule thee to direct thee and to â—…ork in thee what pleaseth him â—…d let thy hand bee directed by â—…shande as a penne is in the â—…nd of a writer which resisteth â—…t But there is none other resiâ—…nce or repugnancy besids that â—…hich is wrought by the affectiâ—…s and by the will and by theyr â—…erations and actions But because in this life we canâ—…tbee altogether free from all â—…tward businesses and externall â—…ercises at y e least let vs doe that â—…t our mindes bee not ouerâ—…elmed and ouerborn of them 〈◊〉 let the affection of Diuine â—…sedome haue alwayes the â—…pter in her hand and alwaies â—…re sway in our endeuours and â—…dies Let vs with al our heart alwaieâ—… say that of the Wiseman I haâ—… loued her and sought her from 〈◊〉 youth I desired to marrye heâ—… such loue had I vnto her beauty This is ourlast ende this is tâ—… certaintye of our felicity for thâ—… we were created and for this 〈◊〉 things were created Let vs thinke that wee lâ—… all the time that wee spenâ—… in it and whatsoeuer time dâ—… passe awaye without it so thâ—… a lawefull cause doeth not hâ—… der let vs suppose that it is lâ—… of vs. Let vs handle all our otâ—… businesse rather in bodye thâ—… in spirit rather with our hanâ—… then with our heartes accâ—… ding to the counsell of the postle saying This then I 〈◊〉 Brethren because the time is shâ—… hereafter that both they which 〈◊〉 wiues bee as though they had â—…one And they that weepe as â—…hough they wept not and they â—…bat reioice as though they reioyâ—…ed not and they that buye as â—…hough they possessed not And â—…ey that vse this worlde as though â—…hey vsed it not for the fashion of â—…his worlde goeth awaye Seeing â—…erefore that all these thinges â—…e so short and brickle they â—…eserue not to be embraced with â—…at loue and affection which â—…at chiefest good
so in a manner they spend all their life time in vnbuckling theyr girdles in prouiding dressing superfluous meates and in drawing foorth their houres in sleep These therfore liue like Epicures as people borne to none other end then to eate and drink and to engrosse and fat their bellies intending none other exercise neither hauing regard of any other time or busines How then can any one say that these doe liue a long life or the life of a man when as scarcely they bestow one hower vpon any thing which is worthy the spirit nobility of man THE ELEVENTH IMpediment is the euill disposition and weakenes of the bodie CHAP. XXVII AN impediment contrary to the former is as saith Saint Bernarde too much abstinence and weakenes of body or whatsoeuer other euill disposition or debility whether it be hunger or thirst or colde or heate or whatsoeuer other accident For there is so great society and sympathy between the soule and the body that when as this is ill disposed or standeth need of any thing the other cannot lift it selfe vp freely inough to contemplate and meditate on heaueÌ„ly things with quietnesse and tranquilitye for the loue of her friend doth call her away and doth disquiet heâ—… and calleth her thither where it is greeued neyther granteth her leaue to attend any other busines vnlesse God of his especial grace doth dispence with it as many times he is wont to doe Therefore it is meete that a Deuout man keep that moderation and temperaunce in chasticing and exercising his body that it neyther growe grosse nor vnfit by superfluous delicates neyther that bee weakenes by too much rigour and austerity that it faint vnder the burden For as we are to obserue in a â—…harpe that the stringes be neyther stretched too streight nor loosened too slacke for then they are eyther broken or yeeld an vntuned and an vnpleasant sound so in this celestiall Musicke it is meet that the body bee neyther macerated by too much hunger nor fatted by two much plenty for both of them bring very much hurt to this exercise For this cause God commaunded in the old law that salt by which we vnderstand discretion should be spinkled vpon al the sacrifices that he might insinuat that none of our sacrifices although they be great are acceptable vnto him vnlesse they be seasoned with salt that is with the sauour of discreation But because it is a hard thing to keep a meane and the fleshe doth alwaies seeke it selfe therefore it is necessary that in these cases a mans own opinion bee alwaies suspected vnto himself if we must needs leane to one of y e extremities it is alwaies more safe that we chose that which is most repugnant to the flesh then that which fawneth smileth on â—…t for albeit wee doe bridle reâ—…aine it yet it will take an occaâ—…ion sometimes to satisfie the deâ—…ires neither is it enough that now then it be defrawded of necesâ—…ities but we must alwaies watch â—…or vnlesse thou doest diligentlie watch it will one time or other â—…reake out and steale many lustes â—…nd desires and those very superâ—…uous â—…FCERT AIN OTHER particular impediments CHAP. XXVIII THe precedent impediments are generall which comâ—…only are wont to meet with all â—…rts of people in the way of deâ—…tion There are also other particuler hindrances according to the naturall dispositions and affections of euery one As we see that certaine are so vnnaturally studious and diligent in that which they haue determined to doe that if they haue the least thing in the world in hand they cannot rest till it be done nay they cannot sleepe in the night before they haue finished that they purposed and therefore they neuer haue any leysure to perseuere in Prayer Others as it were lunaticke toâ—… whome oftentimes hapneth sucâ—… an earnest longing and feruour oâ—… minde that they cannot containâ—… themselues vnlesse presently they haue their desires satisfied albeâ—… they vtterly forsake and renouncâ—… God This is proper vnto those meâ—… who are violently drawen and â—…aled of their appetites and affecâ—…ions and who are alwaies accuâ—…omed to haue their wils and deâ—…res fulfilled who like women â—…reat with childe are so tickled â—…ith immoderate appetites afâ—…ctions are so subiect vnto this â—…ce by reason of the euill habit â—…hich by long vse they haue put â—…n that if foorthwith they haue â—…ot their desires satisfied they eyâ—…er seeme to dye or els fal into a â—…sease These the deuill draweth â—…sily away from the exercise of â—…ayer drawing them after theyr â—…petites as if they were bound â—…th a chayne There are many â—…d the worlde is euery where 〈◊〉 full of them that when â—…ers goe to prayer they goe to â—…eyr worldly busines who driue their weekly labors to be done vpon the Saboath day when they should be at Church to pray and to heare Diuine seruice and Sermons Let these men knowe that they are the deuils slaues and that the Deuill leadeth them bound in chaynes whither he listeth euen to theyr perdition and destruction Therefore let them beware and seriously regard what is the cause of this their deuiation and seduction for without all doubt and so let them perswade themselues it is the worke of the deuill But aboue all particuler impedymentes the inordinate louâ—… of any thing doth more especially hurt which is embraced with the whole minde and with al thâ—… affection We must heer know that therâ—… is scarce one in the worlde sorâ—… ligious or so free from passions that hath not some idoll that he serueth and adoreth that is some thing vpon which he bestoweth his whole affections and for the loue of which he doth all that he can The minde of some is wholy swallowed vp in the studye of science and eloquence and vpon these two studies they bestow all their endeuour and paines so that they seeke no other thing in the worlde they respect no other thing but onely this supposing that there is nothing greater then this studye nor any thing more worthy the spirit and nobility of man The desire of worldly honour the fauour of Princes and great personages and the possessions of temporal goods doe draw others away Thou shalt see many who are altogether busied in heaping together great treasuries that they may enrich their heyres and be saide to be the authours and founders of some noble house and family There be also not a fewe whose mindes are lesse generous that then suppose themselues happy when they haue scraped together a certaine sum of money whereby they maye purchase for themselues some inheritance or some office There be others that thinke of nothing more then of some famous notable mariage either for theÌ„selues or for some of theirs whether he be son daughter or cosin german for this being obtained they suppose that there is nothing which may further be desired To be briefe others are caried awaye and bound with other
to the loue of thy quiet to the actes of holy obedience or to the traditions of thy elders Otherwise the Bridegrome will not sleepe with thee in one bed especially in that which for the flowers of obedience thou bestrawest with hemlock brambles For which he wil not heare thy prayers neither will he come when thou callest him For such a great louer of obedience that had rather dye then not obey will not giue any part of himselfe to him that is disobedient Neither will he allow of the vaine leisure of thy contemplation c. Furthermore as we are to direct our prayers according to this aime and leuel so also we must examine the fruite of our prayers For without controuersy the fruite of prayer is the obseruance of the diuine law which y e Prophet signifieth plainly who when he had said that the â—…ighteous man meditated day and â—…ight in the law of the Lord presently he addeth And he shall be â—…ike a tree planted by the riuers of waters that wil bring forth her fruit â—…n due season which fruit of a cerâ—…aintie is none other then the keeping of the diuine commandements so that from the contiâ—…uall meditation of the law doth â—…pring the keeping of the law â—…herfore my brother whose duty 〈◊〉 is to meditate vpon this holy â—…aw if at any time occasion be ofâ—…ered thee to do that which the law commaundeth be ready to performe it and hereby thou shalt know whether thou hast meditated on the law of the Lord with fruit Let the Iudge do his duty and the Prince his let the Bishop the Minister the husband the wife the seruant the maister the sonne the father do their duties also and let euery one faithfully execute that which is committed vnto him and belongetâ—… vnto his place and calling And iâ—… he seeth that it goeth not weâ—… with him and that he goeth noâ—… the right way let him thinke thaâ—… he abuseth this exercise and thaâ—… this medicine will not be profitable vnto him because it attaiâ—… neth not the end for which it waâ—… ordained For if the end was by 〈◊〉 to get a chearefull spirit a fresâ—… feruour to walke in the commaâ—… dements of the Lord how shaâ—… he be sayd to haue obtained this spirit or this deuotion who so vnwillingly and so lazily goeth about the keeping of the law for deuotion is none other thing then a promptnes and readines of mind to do all those things that God hath commaunded The greater part of the world at this day is plunged in this errour For we see very many who that they may not vndergoe the â—…east crosse or trouble do altogether neglect that which belongs vnto their duty to the scandale of many and to the wronging of themselues Let vs graunt that they doe not belong vnto the number of these who are truly deuout and haue so endeuoured themselues for the loue of God onely yet they are to be â—…eferred to this number who haue â—…aken this exercise vpon them for delight or for honour or recreation or for to get greater authoritie or for any such ende These are they for whome vertue heareth euill and the exercise of prayer is defamed whilest men do iudge not by the nature of the thing but by the persons neither do respect the vse but the abuse The Apostle very well vnderstoode this and willeth to preuent it writing vnto Titus and commanding him that he should be instant in season and out of season that he should admonish euery one to doo their duties And when as now he was come vnto maryed women he sayth Exhort the young women to be sober minded that they loue their husbands that they loue their children that they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of Thou seest in this Chapter how plainely the Apostle doth warne euery one of his duty propounding vnto theÌ„ not only what they should do that is to haue a care of their house c. but also from what they should abstaine that is that the word of God be not euill spoken of and that their neighbour should not be scandalized c. which is done as often as any one offendeth in those things which belong vnto his duty But because this matter is very â—…ecessary for more euidence of it will also ioyne the doctrine of â—…e sequent admonition wherein will more copiously speake of â—…e ende which is to be looked vnto in this holy exercise and of the errours that are committed in it THE TENTH ADMOnition is of the end which is to be looked to in this exercise CHAP. LI. THe tenth admonition is conuersant about the end which is to be obserued in this exercise For seeing that the ende is thâ—… principall circumstance of moralâ—… actions it is the roote and foundation of all them that follow if an errour be committed in itâ—… the whole worke becommeth eâ—… roneous but if the end be gooâ—… then the whole work wil be gooâ—… Therefore we must here notâ—… that the chiefest part of a Châ—…stian life is the mortification 〈◊〉 ouraffections and the subduing of our owne wills For the end of this life is loue and charity and of this loue is bred a generall obedience of all the diuine commandements and a perfect conformitie of our wills with the diuine will which Christ testifyeth plainely in the Gospell saying If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and will dwell with him And a little before He that hath my commandemeÌ„ts and keepeth them is he that loueth me Hence it is that perfect loue and perfect obedience seeme to be one and the selfe same thing for he that loueth cannot but do that which he commandeth whome he loueth but he that hateth conâ—…emneth the precepts of him whome he hateth Therefore to this kinde of obedience mortification and the deniall of our owne will before all things is required For euen as a yong set or slip cannot be grafted into a tree vnlesse first that branch be cut off into whose place it is to be inserted so the diuine will cannot be grafted into our heart vnlesse first our owne will be lopped away for these two wills are contrary one to the other This is the function of mortification and the vse of morall vertues which are especially conuersant about this For the greater part of them consisteth in this that they may restraine some one of these passions that they may make way for the actions of vertue in which the obseruance of the diuine law consisteth By all which it followeth that the ende of this whole busines is loue obedience and the mortification of al our euill affections as in very few words Ecclesiasticus teacheth saying The children of wisedome are the Church of the righteous their of-spring is obedience and
to bee noted in thys place that those meditations which we haue deuided into exercises for euery day of the week were written especially for yong â—…eginners that they might haue â—…s it were a threed to lead them â—…east they wander in this laboâ—…inth and erre in this way as yet â—…nknowen But when they haue once made some proceeding and profit it is not needfull that they shoulde alwayes treade in the same path but it is meet that they go whether the holy Ghost doth â—…eade theÌ„ who is wont to remoue his schollers from a lower forme to a higher Therefore there are some that leauing those considerations doe proceede to the meditations of diuine perfections of the wonders of God of his benefits and in the meditation of them do dayly more and more profit and encrease in his loue who is infinitely good the giuer of all goodnes and wonderfull in all his workes There be others that giue themselues to the meditation of the holy Scripture which is the Ocean of infinite wonders and maruels as many of the holy Doctors did and many of the Fathers in the wildernes There bee also others that haue matter enough to meditate vppon eyther as concerning those thinges that haue happened vnto themselues or which they haue seene in others whether they were the woorkes of grace or of iudgement and Dyuine iustice For if a man will open hys eyes and will diligently looke into and examine his owne life from the beginning to the end from his conception and natyuity euen to this day hee shaâ—… finde so manye and so greate thinges in himselfe to bee meditated vpon as well benefits and fauours which God hath bestowed vpon him as daungers and perils which GOD hath kept from him that hee shall neuer want matter of meditation But what shall I say of the admirable and wonderfull iudgementes of God which happen dayly of the vnexpected falles of many who thought themselues safe and secure of the punishmentes of the diuine Iustice of the myracles of Gods prouidence of the works of grace which wee daily see to woorke wonders in his seruants Let not a man sitte as a stone vppon a stone but let him behoulde and obserue all those thynges whych are done vpon y e great stage huge Theater of the house of God which alwaies bringeth forth some nouel which we may meditate vpon There be others also more free to whome God hath shut the vaine of too much speculation and hath opened the vayne of affection that the will by a quyet and peaceable vnderstandinge may bee recreated and made merrye in GOD alone bestowing it selfe wholye vpon the loue of the cheefest good This is the moste perfecte estate of contemplation to which we must alwayes aspire in which a man doth not seeke as in the way set on by the meditation of loue but in which as in his country he doth now enioy his desired loue being nowe found and in this he resteth as in his end saying with the Spouse I haue found him whom my soule loueth I tooke hold on him neither will I let him goe In this state of meditation both the labour is lesse and the ioy and profit greater And because the labour of meditation is lesser the time of recollection or of preparation may be a little longer and yet without the tyring and wearines of the body So Moses perseuering in his prayer his hands being lift vp towards heauen he obtained victory against Amalech THE NINTEENTH and last admonition is that this exercise is not conuenient for all kinde of men CHAP. LXI FVrthermore it is to be obserued that although it be very profitable for young beginners to exercise themselues in those meditations deliuered in our exercises yet this is not altogether simply necessary much lesse possible for all men For there are many who by reason of infirmitye especially of the head cannot without great danger anâ—… losse of their health giue themselues vnto this exercise especially if they be yong beginners Others are so bound vnto externall busines that they cannot leaue it without offence neither is any time permitted them to prepare themselues for these exercises There are others that haue their soules so vnquiet vndeuout and dry that whatsoeuer diligence they vse it seemeth to profit them nothing These ought not forthwith to breake off their prayers but still continue crying at his gate who will not be wanting to them that with humilitie and perseuerance call vpon him And albeit the gate be not as yet opened vnto them yet let them not discourage nor cast downe themselues but wait the Lords leysure for all good giftes come from hym and he bestoweth them vpon whome he will and when he will It shall also profit these men to reade some deuout and spirituall books with great attention and vnderstanding and when they come to those places that they haue some feeling by and which doth concerne their estate let them sticke long vpon them and lift vp their harts vnto the Lord that hee would showre downe vpon their dry soules the deaw of his grace This is the best remedy that can be giuen vnto dry and vndeuoâ—… hearts for by these meanes God oftentimes is wont to lift vp men to a deeper study of meditation Againe there are others whâ—… doe consume the whole time 〈◊〉 their life vpon the recountinâ—… and thought of their sinnes anâ—… transgressions neyther dare theâ—… meditate vpon the death anâ—… passion of Christ or vpon any such like thing whereby they might receiue ioy and comfort These as we sayd before are not comforted by this and their vnderstanding is conuersant in ignorance which Saint Bernard doth also confesse For besides â—…hat in this exercise some tempâ—…ation of desperation may be easily suggested it is also vnmeete â—…nd vnbeseeming that the serâ—…ants of God should alwayes walke heauily and go as though â—…hey were forsaken They do contrary vnto these who the first day that they begin do altogether forget their sinnes â—…nd by the lightnes of their â—…eart would forthwith flye vnto â—…e contemplation of higher matâ—…ers A downefall is as neere vnto â—…hese as to a house without a â—…oundation Who afterwardes when they would returne to meditate on lower matters they cannot neyther do they know the way vnto them because they haue accustomed themselues vnto higher and more delicate reaches and so they want both the grounds that is they can neither walke nor flye Therefore it is best for vs at the first to be busied with the remembrance of our sinnes rather then with any other thing afterwards by little and little let vs go forward relinquishing this cogitation and draw euery day more neere and neere vnto the sacred passion of our Sauiour albeit we indeede should neuer be without the cogitation and thought of both of them If there be any man to be found that shal finde no iuyce of deuotion in these things that haue bin in this booke spoken of and
God and carrieth it whether 〈◊〉 should not And therefore thâ—… agony and wrastling of Prayer â—…reat difficult that the mind â—…y fixedly and stedfastly attend â—…n God notwithstanding the â—…lting disturbance of enemies â—…o violently carry the meaning â—…im that is praying into diuers â—…ractions and sundry imaginaâ—…s This saith Origen by which â—…rds he manifestly sheweth the â—…at difficulty of this busines But the diuine Grace is oppoâ—… against all these difficulties â—…ich is mightier and stronger â—…n all thinges vpon which alâ—…attend all the documents and â—…structions which heereafter we shall deliuer OF THOSE THINGâ—… that are conducent vnto the 〈◊〉 chiuement of true Deuotion first of the great longing desire to obtaine it CHAP. IIII. VVEe haue heeretofoâ—… tolde what Deuotiâ—… is that it is not any particuler 〈◊〉 speciall vertue but all that whiâ—… accompanieth it Now we wâ—… speake of the meanes by which 〈◊〉 is atchieued First therefore that wee mâ—… winne and gaine vnto vs a gooâ—… so excellent and renowned is aâ—… earnest and a vehement desire tâ—… possesse it according to that 〈◊〉 the Wise man The most true desiâ—… of discipline is the beginning of Wisâ—… dome and a little before reasoâ—… 〈◊〉 of the same desire intent â—…ith Wisedome shineth and neâ—…adeth away and is easily seene â—…em that loue her and found of 〈◊〉 as seek her she preuenteth them 〈◊〉 desire her that shee may first 〈◊〉 her selfe vnto them Who so aâ—…eth vnto her betimes shall â—…e no great trauaile for hee shall â—…e her sitting at his doores To â—…ke vpon her then is perfecte â—…erstanding and who so watchâ—…or her shall bee soone without 〈◊〉 For she goeth about seeking 〈◊〉 as are meete for her and shewâ—…her selfe cheerefully vnto them â—…he waies and meeteth them in â—…y thought Hetherto bee the â—…rds of the Wiseman whereupâ—… a little after hee concludeth â—…t which we said before that is â—…at the beginning of VVisedome â—…e most true desire longing for 〈◊〉 This happened to the Wâ—… man himselfe for hee speakeâ—… not by hearesay of any vaine 〈◊〉 mour but taught before not onâ—… ly of the holy Ghost but also bâ—… the experience of the busines 〈◊〉 selfe Wherefore in the Chaptâ—… following hee saith of him selfe â—… For this haue I desired and vndeâ—… standing was giueÌ„ vnto me I sougâ—… after her and the spirit of Wisdoâ—… came into me Therfore thou seeâ—… that desire is the beginning oâ—… this good The whole sacred Scripture doth manifestly prooue this to be true For how often I pray theâ—… doe we read in the law and in the Prophets that we shall find God if we seeke him with all our harts So wee read in the booke of the Prouerbs They that betimes watch for me shall finde me And in another place If thou seekest for wisedome as for siluer searchest â—…er as for treasures then shalt 〈◊〉 vnderstand the feare of the â—…d find the knowledge of God â—…to what end doe we seek for 〈◊〉 fetcht authorities we haue â—…ost sure pledge and testimoâ—…â—…f this from our Sauiour Aske sâ—… hee and it shall be giuen you â—…e and ye shall finde knocke and iâ—…albe opened vnto you For whosâ—…er asketh receiueth and hee tâ—… seeketh findeth and to him tâ—… knocketh it shall be opened The reason why this desire is sâ—…ffectuall to finde God is beâ—…se as the Philosophers say 〈◊〉 â—…uery work especially morral tâ—… loue of the ende is the first câ—…se that mooueth the worker so that by howe much the loue â—…d desire of the ende is greater 〈◊〉 so much the endeuour and â—…igence is the greater which is bestowed to obtaine it Tell 〈◊〉 I pray thee what cast Alexanâ—… the great into so many daungeâ—… what made him to vndergoeâ—… many labours to strike so maâ—… battailes what mooued him passe through so many desâ—… places and barbarous nations bâ—… the insatiable loue whereby hâ—… thirsted after the Empire of tâ—… whole world What made tâ—… seruitude of so many yeeres ligâ—… and pleasant vnto the Patriarâ—… Iacob but the loue by which hâ—… did affecte beauteous Rachellâ—… What doth mittigate the labouâ—… perils of hyrelings Marineâ—… Soldiers and such like men anâ—… doth make them easie and tollâ—… rable vnto them but the loue 〈◊〉 lucre and gaine If the loue 〈◊〉 things so base and abiect can dâ—… so much what shall not the louâ—… of the chiefest good doe if it bâ—… rightly knowen and truly loued 〈◊〉 doe not heere intice allure 〈◊〉 O brother with the fraile â—…fading beautie of Rachel neiâ—… with the vaine glory of the â—…ld which endeth together 〈◊〉 thy life nor with such fleeiâ—… actions which the winde â—…s away nor with the transiâ—…e pleasures of hypocrites â—…ch endure but for a moment â—…e breefe neither with earthly â—…es which are deuoured of â—…ths rust or are stolne away â—…eeues but we inuite and alâ—… thee with the beauty of the â—…ne Wisedome with the kingâ—…e of Christ with the treasure â—…harity with the comfort of tâ—…â—…holy Ghost with the meate 〈◊〉 Angles with true peace and 〈◊〉 true liberty and to conâ—…e with the chiefest good â—…at canst thou desire more rich and opulent then this treasuâ—… Blessed is the man saith that etâ—… nall Wisedome that heareth 〈◊〉 watching dayly at my gates and 〈◊〉 uing attendance at the postes of 〈◊〉 doores For he that findeth me finâ—… eth life and shall obtaine fauour 〈◊〉 the Lord. With these and such like coâ—… siderations a desire of that spiâ—… tuall couetousnes a thirstiâ—… for those true riches is to be kiâ—… dled and enflamed in thy heaâ—… For it is needfull that such a desiâ—… be not luke warme lingringâ—… slow but liuely careful dilligeâ—… and exact Behold I pray thâ—… with what great care of thâ—… world coueteous men ambitioâ—… men and the louers of the beauty of some creature doe seeke after that they loue they doe no cease by day nor rest by night they speake not thinke not no dreame not but of those thinges â—…ich they seek for loue After 〈◊〉 same manner GOD is to be â—…ght for of thee although worâ—…er of greater diligence atâ—…dance as he is more excellent â—…n all creatures Beholde how â—…cumspectly and aduisedly the â—…der of an Army goeth forth to â—…ht when he begirdeth any deâ—…ced Castle how many kind of â—…tagems he deuiseth how cunâ—…gly he vndermineth it how arâ—…cially he raiseth fortresses maâ—…h bulwarkes how many inâ—…tions he vseth to assault batâ—… the Castle that at the length â—…may conquer it with no lesser â—…e watchfulnes must thou laâ—…r endeuour that thou maist â—…te vnto thy selfe that chiefest â—…d for it is written The kingâ—…e of heauen suffreth violence â—…violent take it by force Worthy is he to be called happâ—… blessed who seeketh God afteâ—… such a manner for he that so seeketh him hath already partly fouÌ„â—… him hath a pledge an earneâ—… that he shall obtaine the rest Foâ—…
◅ood alone with God Wherefore thou shalt doe a ◅hing right worth thy labour ◅f with all thy strength thou endeuourest that thou mayst alwayes haue with thee this presence and remembrance of the Lord for it shall much benefit and profit thee to consider that God is alwayes and euery where present not onely by his power and presence but also by his essence A King in all his territories is present by his power and in his pallace by his presence but by his essence he is no where but in that place which possesseth his body God after all these waies is present in euery place Which besides our faith this reason doth also prooue It is God that giueth to all creatures to bee and to liue God is the beginning and cause of all thinges But seeing that it is necessary that the cause be ioyned with the effect eyther by it selfe or by some vertue or influence it followeth that sithence God is the cause of all things that they are that hee is also ioyned vnto them giuing them to bee that they are and that not by some vertue or influence but by himselfe for in God there is that distinction of things which is in the creatures For whatsoeuer is in God is of God and therefore wheresoeuer ◅e willeth that somthing of him should be he is all that And because the Essence of thinges is the neerest vnto the things neither is any thing more inward in them it followeth that God is more in them then the thinges are in themselues What great thing is it then if thou hast God alwaies before thyne eyes who carrieth thee in hys armes who supporteth thee with his feete who gouerneth thee by his prouidence in whom by whom thou liuest hast thy being Remēber that he alwaies assisteth thy soule as the creature and gouernour who preserueth thee in thine Essence neither is he content that he assisteth thee as thy creator and preseruer but also hee is present with thee as thy iustifier bestowing vpon thee grace loue and many holy inspirations desires Let him be the witnes of thy life let him be the companion of thy pilgrymage commit vnto him part of thy busines commend thy selfe vnto him in all thy perils and dangers in the night talke with him in thy sleep and with him awake in the morning Sometymes contemplate him as a glorious God among his Angels in heauen sometimes as a mortall man among men conuersant vpon the earth now in the bosome of his Father now in the armes of his mother a little after wayte vpon him flying into Egipt thence returne again with him out of Egipt somtimes ioyne thy selfe vnto him praying in the Garden somtimes followe him to the Mount euen of Caluary neyther forsake hym hanginge on the Crosse. When thou sittest downe at the Table let his Gall and Vineger bee the sauce of thy meate and let the Fountayne of the bloode flowing from his most Noble and glorious breast bee the cup out of which thou drynkest When thou goest to bed imagine thy bed to bee his Crosse and thy Pillow his Crowne of Thornes when thou puttest off or on thy cloathes meditate with what great ignominye Chryste in his passion was sometymes arrayed and sometymes spoyled of his garmentes This is with those holy Virgins to followe the Lambe whether soeuer hee goeth by thys meanes thou mayest bee be a Disciple of Christ alwayes remaine in his companye In all these thinges alwayes talke with him with hūble speeches full of loue so he wil haue him self delt with who for the greatnes of his Maiesty ought worthily to be feared and for his goodnes exceedingly to be loued Although thou be busied with some manuall labour or with any other busines yet for this thou must not omit nor intermit this holy exercise For the Lord hath giuen this aptnes and promptnes to our heartes that in a moment they may be turned vnto him albeit the body remain occupyed in an externall worke none otherwaies then an handmayde who worketh in y e presence of a Queen she standeth before her Lady with great grauitye with presentnes of minde and orderly composition of body making neither losse nor delay in her worke that one busines hindreth not another so also our heart with due reuerence and attention may be lifted vp to that maiestye which filleth heauen earth not omitting norneglecting any of those thinges it doth Neither only when a man doth attend vpon any manuall labour but also when he speaketh studyeth or is busied c. he may somtimes haue his heart attentiue to his busines and yet neuertheles enter into the temple of his heart to worship the Lord withdraw himself from those things which his busines requires and speedily returne vnto GOD. Those holy creaturs are a figure of this which Ezechiel sawe cōming and going in the likenes of bright lightning wherby we vnderstand the swiftnes alacrity by which the righteous ought to be turned vnto the Lord whē as vpon some godly religious occasion they goe out of the closset of their deuotiō to succour and releeue their neighbour But if at any time a man shall linger loyter forget to returne vnto God he must be stirred vp with the spurs of attentiō and diligence by turning the reynes of his heart vnto God saying with the Prophet Returne O my soule into rest because the Lord hath blessed thee THE FIFT THING that stirreth vp Deuotion is the vse of short Prayers which in al places seasons are as dartes to be sent vnto God CHAP. VIII VVIthout doubt that man is exceding happy that knoweth well to obserue keep the precedent instruction and document But that no man may fayle in it it is most profitable in all places and seasons to vse those short succinct prayers of which Augustine speaketh The brethrē saith he are said to haue in Egipt oftē frequent prayers but those very short sodenly dartedforth least that erected and aduaunced vigilancy which is very necessary for him that prayeth vanish away through long delay and too much prolixitie Euen as they that inhabite the North partes of the world where the cold is vehemēt do keep within doores and in hot houses to defend themselues from the iniury and vntemperatenes of the weather but they that cannot do this come oftē to y e fire being somwhat warmed do returne againe to their labour so also the seruant of God liuing in this cold and miserable regiō of the world where charity is waxen key colde and iniquity doth rage abound must often repayre to the fire of prayer that he may grow warme He is truly happy to whome it is giuen alwayes to sit in that hot-house of which the Prophet speaketh And he shal be as one that it is hid from the wind couered from the tempest But let him that cannot haue this often come to
to signifie vnto vs these and other differences of sinne saith That vpon the foundation of the Church which is Christ some doe builde golde siluer pretious stones others timber haye and stubble and that euerie mans woorke shall be made manifest For the daye of the Lorde saith he shall declare it because it shall bee reuealed by the fire and the fire shall trie euerye mans worke of what sort it is They that haue builded gold siluer pretious stones they haue no cause to feare the fire but they that haue builded timer hay stubble their workes cannot but burn yet so that the timber doth burne longer then hay and haye then stubble which is consumed in the twinckling of an eie We haue drawen out this discourse the longer that we might minister effectuall medicines and remedies vnto those that are faint-hearted and doe despaire But because man is a creature so blinde and weake that oftenâ—…mes he maketh of a medicine â—…oyson and knoweth not so to â—…unne one extreame that he fall â—…ot into an other it seemeth â—…ood vnto me here in the ende â—…f this Chapter to admonish that â—…his plaister is not ordayned nor â—…ade for them who are too â—…old and confident but for those â—…hat be faint-harted and distrustâ—…ull Therefore if an audatious â—…nd presumptuous man take this â—…e shall do none other thing theÌ„â—…f he tooke a confection made for â—…he health of a colde man and â—…se it for the recouery of a hotte man Neyther doe we here teache â—…hat weakelings and those that bee faint-hearted should alwaies abstaine from griefe and remorse of conscience for sinne which is as a wholesome shamefastnesse and correction whereby we are held back that we do not fal into the same againe but so we teach that they might not disturbe the peace of their harts which is the center and place in which God resteth Griefe for sinne is good but it must haue a moderation least it runne into one of the extreames Therefore the Apostle exhorteth the Corinthians that they shoulde comforte him that was penitent not because he esteemed heauines and sorrow for sin vnprofitable or euill which in that place hee commendeth by many reasons but least that penitentiary should be swallowed vp with too much heauines least he should despaire who was so afflicted And this is that which we teach in this place HE THIRD IMPEdiment is too much scrupulosity or anxiety CHAP. XIX â—…N like manner the scruples 〈◊〉 which do arise of sins are wont â—…ightely to hinder deuotion by â—…eason of the great vnquietnesse which they bring with them For â—…ose that be scrupulous and tenâ—…er of conscience are alwaies sad â—…nd heauy they wither pine awaye themselues whether they â—…eeld and agree vnto sinne or not â—…eelde or whether they pray or â—…ot pray and so in other like matâ—…ers which exceedingly hinder â—…isturbe the peace and tranquilliâ—…y of the hart in which god dwelâ—…eth For if the bed in which the â—…eauenly spouse lyeth be greene and fresh flourishing as it is saide in the Canticles how can he reâ—… in a hart that is ouergrowen with scruples and pensiue cares which are as thornes and nettles But because it is not sufficient to haue saide that the scruples are to bee taken away vnlesse a remedy be ministred against them therfore it is necessary that we speake as well of the one as of the other least this doctrine be halting and vnperfect The causes of these scruples anxieties are diuers as the remedies of them are sundry For God sometimes leaueth this passion in his as he doth other griefes and tribulations that by them hee might purge and cleanse his children from their drosse or that a more excellent crowne might be prepared and prouided for them And therfore there is no greater consolation or remedy that can â—…ee giuen to these men besides â—…hat which generally is woont to â—…e giuen in all kinde of troubles afflictions of which medicines â—…nd remedies the whole Scripâ—…ure is full Sometimes they arise â—…f melancholy which is a humor â—…ffecting the imaginatioÌ„ and the â—…ppetite with diuers passions of â—…eauinesse and superfluous feare from which proceede diuers and sundry scruples and disquietnesse of conscience When this scrupuâ—…osity ariseth from this melanchoâ—…icall humor then the doctrine of Hyppocrates as saith S. Hierome is more profitable for thee then that which can be deliuered of vs. Some scruples also take their originall from selfe loue from that that men cannot distinguish betweene the thought of the hart and the consent of the will and therefore it often happeneth thâ—… they take one for another thâ—… that they haue grieuously offeâ—…ded when they haue not For tâ—… too much loue by which a mâ—… embraceth himself causeth thaâ—… man mightily feared that wheâ—… he feareth daÌ„ger this too mucâ—… loue being ioyned with y e foresaiâ—… ignorance oftentimes maketh tâ—… feare where no feare is ofteÌ„timeâ—… also by the craft and subtiltye 〈◊〉 the deuill these scruples and spicednes of conscience are stirreâ—… vp who when hee cannot expeâ—… the feare of God out of the soulâ—… of Christians he maketh them tâ—… abuse it and to feare not true dangers but false and those that arâ—… so onely in shewe So that if hee cannot drie vp the vaine of liuing water which God doth make to flowe and streame in our soules he diligeÌ„tly laboureth that it may breake foorth in a wrong place â—…hat the wholsome plants of verâ—…ue may not be watred by it This was the craft of that cruell tyrant Holofernes who besiedging y e ciâ—…y of Bethulia when he could not â—…rie vp their fountaines he caused â—…he conduit pipes to be cut in sunâ—…er by which the water was conâ—…ayed into the city so the waâ—…er running an other way was of â—…o vse vnto the inhabitants Furâ—…hermore some become scrupuâ—…ous because they know not fully â—…he goodnes of our god nor that great desire by which he thirsteth â—…fter the saluation of men especiâ—…lly of those which seeke after it Wherefore they become very inâ—…rious to the diuine goodnes neâ—…er do they thinke that of God which is to be thought but they â—…eal with God as with som crafty malitious Iudge who seeketh cauils and forgeries that he may denye iustice vnto the accused These are ignoraunt with what great desire God wisheth the saluation of men not withstanding they know of the thirst that tormented him hanging vppon the Crosse which thirst more afflicted him then the Crosse it selfe for he coÌ„plained not of the crosse but of the thirst They lesse also vnderstand what God chiefely desireth of a man for his thankesgiuing that is a heart well disposed and ready to beare al kind of tribulations rather then to offend God For if a man wouldâ—… well vnderstand this and woulâ—… finde such a purpose and resolution in himselfe as by the grace 〈◊〉 God they finde who would noâ—… commit one sin for the gaine 〈◊〉
commeth to passe that such is the greatnesse of ioye and comfort which is felt in praier and which God bestoweth of his bounty wisedome and goodnesse vpon his that if it should long continue neyther the feeble bodye could beare it neyther coulde they remember what the necessity of their body required but they would neglect to relieue themselues Therefore our gratious Lorde doth sometimes take from them those consolations and that celestiall sweetnesse that they may recure the weakenesse of their body and so their life might be preserued without miracle which being continued they at the last might enioy a greater and a more royall crowne Sometimes hee doeth this that humility may be preserued that we may know that this gooâ—… when we haue it is not ours buâ—… his and therefore that we cannot haue it when wee would but when it pleaseth GOD tâ—… giue it vnto vs. For this cause saieth a certaine holy man it is often denyed when it is sought for and it is graunted when it is not expected that thereby it may appeare that it is the worke of the diuine grace In like manner God doeth away his consolations that hee may prooue and trie vs that is â—…hat he may see whether we will â—…e faithfull friendes vnto him at all times as well in aduersitye â—…s in prosperitie or whether wee serue him for our own commoditye or rather for his gloâ—…y and loue For a true friend 〈◊〉 Salomon saieth loueth at all â—…mes and a brother is borne for â—…duersity Sometimes God doth this that â—…y this meanes hee may take aâ—…ay the occasion that man may not alwaies be occupied in the exercise of a contemplatiue life but that he also may descende to the actiue in which also it behooueth vs to be exercised that we may be skilfull and expert in all kinde of vertue that we may saye with the Prophet My heart is prepared O God my hart is prepared He saieth twise prepared that hee might signifie that his heart was prepared for the consolations of a contemplatiue life and also for the troubles of an actiue for the sweetenesse of the diuine loue and for laboures for the loue of his neighbour for the Crosse and for the kingdome to supp with the Lord at his table and to descende with him to the battaile This is that the wiseman admonisheth vs of when he saith Let not thine hande be stretched out to receiue and close fisted to giue For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him if need require Happy is that soule whose hart is so disposed and who remayning in that perfect subiection enioyeth perfect liberty as a perfect â—…handmayde of God being in deed a Lady ouer all thinges for she subiecteth all thinges vnder her neither can any thing disturb her peace All men cannot aspire â—…o this degree of perfection for Saint Gregorie saith that there â—…re but a few which come to that â—…xterity which Aoth had of whome the Scripture sayth that â—…ee vsed both hands as his right â—…and who is a figure of perfect â—…en who are no lesse dexterous â—…d expert in the workes and laâ—…ours of the actiue life then in the sweetnes and delicacies of the contemplatiue which certainely is graunted but to very few It also happeneth that there are certaine religious persons found which alwaies in a manner liue in the continuall drynesse of heart and that not through their owne sault but because it so pleaseth the Lord who wil not alwaies bring his elect by the same way nor saue them after one manner but after many and sundry waies that so his Wisedome and prouidence might more appeare through those sundrye meanes which he vseth in promoting and procuring the saluation of his elect Therefore hee doth not worke alwayes after the same manner as they that doe all thinges after one example and type but after many and sundry wayes as hee that is free can doe whatsoeuer it pleaseth his diuine Maiestie So that as hee himselfe is an infinite vertue so hath hee dyuers wayes to worke our saluation I knowe sayth a certaine Doctor that this Doctrine wil be very welcome vnto certaine luke warme and idle persons for they are wont to take this to veyle and cloake theyr negligence saying that they feele and taste no Deuotion not through their own negligence but by the diuine dispensation when notwithstandâ—…ng the cause of this their want â—…s that they are negligent and slouthfull in theyr Prayers and that they wythdrawe themselues from all good exercyses neyther will â—…hey knocke at hys gate who neuer dispyseth they re prayers that pray feruently but giueth them that they desire or at least that which is conuenient wholesome for them Besides the reasons remembred there is another and that not the least to wit because God wold lift vp his elect to the highest degree of perfection For wee must not be ignorant that spirituall consolations are the foode oâ—… infants and the sweet milke with which God nourisheth his and calleth them from the pleasuresoâ—… the world that they being inaâ—… moured with the sweetnesse oâ—… these delights may dispise al otheâ—… allurements being wholy posâ—… sessed with the plesantnes of thâ—… diuine loue may cast a way all thâ—… loue of this world For otherwisâ—… men so great is their weakenesâ—… could neuer bee brought to râ—… nounce one loue except the found another more sweet more pleasant and more excellent by which they being allured might of their own accord forsake their former For this cause we see that many times the comfortes of young â—…eginners are greater and more â—…ensible then theyrs who haue â—…eene longer exercised for God â—…eth that they are most necessaâ—… for young beginners thereâ—…re according to the equality of â—…heir disease hee prouideth a reâ—…edy for them But after that they bee someâ—…hat growen and haue encreased â—…rough the nourishment of this â—…od God willeth that they leaue â—… to bee children that they abâ—…aine from milke and that they â—…e fed with more solide meate â—…hen I was a child sayth the Aâ—…stle I spake as a childe I thought as a childe but when I became 〈◊〉 man I put away childish thinges Sâ—… we see among birdes and brutâ—… beastes howe when they hauâ—… brought foorth their young botâ—… the dammes together doe bring foode to the nest and doe feedâ—… them without any trouble or labour of theirs but when they are growen fledge and haue feaâ—… ther 's and winges the dammeâ—… prouoke them to flye abroad to seeke theyr owne liuing thaâ—… they now leaue that vnperfectâ—… and idle life and begin a better After the same manner oâ—… good God dealeth with his spiriâ—… ritual children who as hee is thâ—… author both of nature grace sâ—… in both of them he worketh afteâ—… one and the selfe same manner But for this change the deuotioâ—… and loue of good men towardeâ—… God
degree of thiâ—… perfection And so by the one thoâ—… shalt be made more humble seâ—…ing how thou errest by the other more diligent seeing whaâ—… thou wantest if thou desirest to bâ—… perfectly vnited to him who is 〈◊〉 sea of an infinite magnitude THE EIGHT TEMPâ—…ation is a too greedy desire to be wise learned CHAP. XXXVIII AFter all these temptations an other followeth which is so â—…ch greater then the former as â—…ath a greater colour showe â—…ertue by which many men are â—…eiued especiallye they that â—…h an earnest zeale desire do â—…ke for the common good Of â—…se we will now speak This desire which doth holde â—…y so earnestly to their studies 〈◊〉 this loue of science knowâ—…ge vnder pretence to help oâ—…s is too much superfluous â—…ll it a loue too much desire â—…erfluous for when it is modeâ—… and according to reason 〈◊〉 not a temptation but a lawdable vertue a very profitable exercise which is commended 〈◊〉 all kinde of men but especially 〈◊〉 yong men who do exercise theâ—… youth in that study for by it theâ—… eschue many vices and leaâ—… that whereby they may weâ—… councell both themselues and others but vnlesse it be moderately vsed it much hurteth deuotâ—…on Neither is it a matter 〈◊〉 greatly to be maruelled at that thing so laudable should becoâ—… so hurtful vnlesse it be moderaâ—…ly vsed for this is not so new 〈◊〉 vnheard of but any one may 〈◊〉 that the excesse of all things 〈◊〉 be it they be profitable and necâ—…sary is hurtfull What is more â—…cessary then meate drinke mâ—…derate exercise corporall â—…dicines All these are good aâ—… necessarie but vnlesse they 〈◊〉 moderately taken they are huâ—… â—…l and bring dammage We say 〈◊〉 same of too much study and â—…eedines of science and knowâ—…ge which certainely is an vnâ—…t stepdame vnto prayer for â—…s studie taketh vp all the time â—…d wholy possesseth a man For 〈◊〉 a certaine Philosopher sayth â—…e is wise for it manifesteth â—…hings and maketh men wise â—…ke maner the study of prayer 〈◊〉 contemplation taketh vp all 〈◊〉 time and wholy possesseth a 〈◊〉 and requireth that he be 〈◊〉 from all other busines that 〈◊〉 may more conueniently atâ—…d vpon God Therefore great â—…e emulation betweene these 〈◊〉 studies whether ought to â—…e the chiefest part neither is â—…emulation lesser then that 〈◊〉 in times past betweene Leah 〈◊〉 Rachel whether of them had â—…e right to their husband Furthermore studye besides that it eyther requireth the whole time or the greater part of it by reason of very many thinges which are eyther to be searcheâ—… into or to be meditated vpon besides also the labour which is tâ—… be spent in it it is also an exercisâ—… which although it be very specâ—…latiue and theoricke is wont 〈◊〉 dry vp the remorse full tendernâ—… of the heart and the iuyce of Dâ—…uotion For together with businessâ—… merely corporall the spirit mâ—… also conueniently attend vpâ—… God but when as the spirit bâ—… stoweth all his vertue poâ—… vpon the intellectuall part 〈◊〉 will altogether remaineth idle 〈◊〉 in a manner dead that scarâ—… not a sparke of Deuotion is foâ—… in a man For these causes therefore 〈◊〉 said before that studie doth very much hurt Deuotion both because it consumeth very much â—…ime and also because it dryeth â—…p the spirit both which do hinder this exercise There are certaine men who â—…re most strongly set vpon by this â—…emptation and that for singular â—…onsiderations which the Diuell â—…ath in this temptation to annoy â—…an For the desire of knowâ—…dge as Aristotle sayth in all â—…en is very naturall so that the â—…iuell had not a sweeter baite to â—…snare our first parents then the â—…sire of knowledge for he said â—…t they should be as gods knoâ—…ng good and euill And perâ—…ps because with this baite he â—…n fished so fortunately he proâ—…seth to himselfe now a good â—…ught by the sweetnes of the â—…e baite hoping that it will come to passe that we being children very like to our parents will be taken with the same bait they were and be deceiued as they were albeit we haue learned by a manifest example by the very experieÌ„ce of the thing it self how bitter the end of that way was The noblenes of the exercise the sweetnes which is in it doâ—… ioyne theÌ„selues vnto this naturaâ—… desire For it is apparent that theâ—… is not any exercises of maÌ„ to wâ—… of a reasonable creature fouâ—… more worthy or noble then thoâ—… which make his better part moâ—… perfect that is his reason whiâ—… daily becommeth more perfeâ—… by the continuall vse of learninâ—… This sweetnes is so great and 〈◊〉 perdurant that a certain Philosâ—…pher was not afraid to say Wiâ—… out the study of learning I knâ—… not whether any thing may 〈◊〉 found pleasant sweet in this life This appetite also increaseth by a â—…esire that our own excelleÌ„cy may â—…e aduanced which affection is â—…ost powerfull For it is not to be â—…oubted but that one of the espeâ—…iall meanes by which we are lifâ—…ed vp to honor is wisedome And â—…ecause this loue is bred within â—…e innermost bowels of man he â—…together endeuoureth y e he may â—…mpas that meane by which hoâ—…r is attained that is y e he may â—…tain vnto learning wisedom â—…o these the pretence of piety â—…le of the coÌ„mon good is added â—…hich is promoted by this study 〈◊〉 that this good is worthily to be â—…sired of all meÌ„ but especially of â—…ose y e are more perfect who are â—…nt to desire y e aboue all things â—…erfore it hapneth many times y e â—…der the shadow colour of this â—…mon good a maÌ„ doth too much cherish his owne desire and inclination saying and perswading himselfe that he doth that purely for Gods sake which he doth for his owne naturall inclination or for some base commoditie For many are the ends as S. Bernard saith why a maÌ„ desireth to know For there be some that would know for this end only that they might know and it is foolish curiosity there be some that would know that they might be knoweÌ„ and it is foolish vanity and therâ—… be some that would know thâ—… they might sell their knowledgâ—… for money or for honours it 〈◊〉 filthy lucre There be also soâ—… that desire to know that thâ—… may edify and it is charity Aâ—… there be some that would knoâ—… that they may be edified and iâ—… wisedome All these ends 〈◊〉 moue the desire and in choice 〈◊〉 these a man is often deceiued when he considereth not which â—…ught especially to moue and â—…his error is very dangerous But that we may returne vnto â—…ur purpose if there be so many â—…hings which do allure our heart â—…nto this exercise who shall be so â—…ortified or who shall be found 〈◊〉 coÌ„stant that can make resistaÌ„ce â—…gainst so many importunate solâ—…citations If on the one side doe â—…uite
doe drinke of the common fountaine of thy breast and wilt thou stand apart thirsty If he be accursed that maketh his owne part the worst what shall he be that vtterly maketh himselfe without part Thy waters are deriued into currents through the streetes men and cattell do drinke of them thou giuest drinke also to the Camels of Abrahams seruant but among the rest drinke thou also of the fountaine of thine owne well Let not a stranger saith he drinke of it What art thou a stranger To whom art thou not strange if thou beest strange to thy selfe To be briefe he that is rechlesse and barren to himselfe to whom is he good Hetherto be the words of Bernard which may suffice to conuince that we say and that by them we may vnderstaÌ„d that the great promoters and procurers of other mens safeties ought not to be vnmindfull of their owne but with great diligeÌ„ce to regard their owne saluation And also what great wisdome we haue neede of to order this busines aright least we be deceiued by an vndiscreet feruour of charity and by too great a desire of spirituall gaine In which matter we are to imitate the wise Virgins in the Gospell who when the foolish Virgins desiâ—…ed them to impart some of their â—…yle vnto them sayde we feare â—…ast there will not be inough for â—…s and you goe yee rather to them â—…hat sell and buy for your selues Wherefore if thou hast a minde â—…o immitate the wisedome of â—…hese Virgins so looke to oâ—…hers that thou doest not negâ—…ect thy selfe but so bestow thy â—…ime that thou mayst haue time â—…or thy selfe If thou shalt deâ—…aund of me how much time â—…s requisite for this studie I â—…unswere so much as is suffiâ—…ient to kindle the feruent afâ—…ection of deuotion which is to walke in the spirit according to the councell of Paule But that ye may know what it is to walke in the spirit and what profit doth follow of it I will say none other thing then that a man doth then walke in the spirit when he commeth more and more vnto God and doth walke rather towards God then towards himselfe so that his heate is not now disturbed and misled by the disposition and affections of nature which are of himselfe but is lifted vp oâ—… those things which proceede from that actuall deuotion in which he walketh for this kinde of disposition is not of flesh oâ—… bloud but of the vertue of the holy Ghost and of the continuaâ—… affection of the loue and feare oâ—… God Hence it is that as the hearâ—… is the beginning of all our works so according to the qualitie and affection of our workes proceeding of it which thing also we see in water flowing from a founâ—…aine If the fountaine be muddie and troubled the water will also be muddie and troubled but â—…f the fountaine be cleare and â—…right the water will be so too So we dayly see by experience â—…hat of a well ordered heart ordered actions do proceede and of a disordered heart disordered â—…ctions according to that of our Sauiour A good man out of the â—…ood treasure of his heart bringeth â—…orth good and an euill man out of â—…e euill treasure of his heart brinâ—…eth forth euill Seeing therefore that our heart â—…s the roote and the beginning of â—…ll our good all our labour ought â—…o be bestowed vpon it that so â—…ong we may continue in deepe â—…nd profound prayer til our heart be so affected that it being gathered vnto it selfe it may alwaieâ—… abide in deuotion To the attainment of which euery prayer iâ—… not sufficient but it must be seriously continued That as grouÌ„â—… well watered in the morning bâ—… the coolenes and sweete tempeâ—… doth all that day defend the herbâ—… planted in it from the heate oâ—… the Sun so let the soule of y e righteous be watered in due season by prayer be well moystenâ—… in God that it may alwayes hauâ—… in it selfe the continuall coole oâ—… deuotion by which it may be dâ—… fended froÌ„ the loue of the worlâ—… Therefore our deuotion ought tâ—… be like that riuer which the scripâ—… ture speaketh of which went oâ—… of the garden of Eden and watâ—… red the earth for out of our heaâ—… which is the place of Gods daiâ—… ties ought to flow a riuer of dâ—… uotion so aboundant that it may â—…e sufficieÌ„t to water al our works This is that kinde of life which â—…ll the Saincts haue vsed this is â—…e top and crest of a spirituall â—…fe this is the manner of liuing â—…hich maketh men spirituall and â—…iuine this is that which ordeâ—…eth disposeth all the works of â—…an in measure weight numâ—…er To be brief this is that which â—…aketh vs walke on a sure grouÌ„d 〈◊〉 on euery side to be watchfull y e â—…e may be wary in all things and â—…efenced in each respect Thereâ—…re let vs thorowly perswade our â—…lues that it is neuer acceptable 〈◊〉 God if we wholy drowne our â—…lues in other mens businesses â—…eit they be of great coÌ„sequeÌ„ce â—…d lose our own time which we â—…ould bestow vpoÌ„ the procuring â—…rown saluation on y e exercise 〈◊〉 prayer For albeit that other mens businesses ought to be ordered and to haue their houres and appointed times as we haue heard out of Bernard yet they do not require that measure of time which this continuall diligence doth by which is effected that the spirit is alwayes vnited to God and alwayes caried towards him To conclude let vs also adde this which in my iudgement is very pertinent to our purpose if thou desirest nothing more then to help thy neighbor and if thou doest looke into thâ—… state wherein mens affaires now stand and doest consider of thâ—… misery calamity of the Church ioyne prayer to thy preaching For the world is not only helpeâ—… by admonition but also by prayer for by preaching the peoplâ—… are admonished to flye froÌ„ sinneâ—… but by prayer grace is obtaineâ—… of God by which the life is amended Therefore let this rule be obserued if thou wouldest not erre in this busines if the ministration of the diuine word be committed vnto thee beware that thou no further entangle thy selfe in worldly and temporall matters then thy strength is able to beare although it cary neuer so fayre a shew of charitie For although the Apostles were full of the holy Ghost yet they put from them all such kinde of burdens so that they woulde not make prouision for the maintenance of the poore Wherefore in the fourth Councell of Carthage it is commaunded that a Bishop by himselfe should not take vpon him the gouernment and ouerseeing of widowes orphanes and strangers but that he should do it by his Archdeacon In like maner that he should not take vpon him the ouersight of wills testaments that he might the better attend vpon reading prayer and preaching We haue also an example of this thing in
loue By which wordes he signifieth that the chiefe fruites of righteousnes are two for the first begotten child is the loue of God of which is bred obedience vnto his will the which that we may satisfie it is needfull that our owne bee denyed which is the proper duety and function of mortification For which cause all the Saints haue made an especial account of mortification for it is the first gate and entraunce vnto all other vertues This is that crosse which our Sauiour so greatly commendeth in the Gospell vpon which all our inordinate affections are to be crucified as al they haue done and doe of whome the Apostle speaketh They that are Christes haue crucified the flesh with the affections and the lustes Seeing therfore that this crosse is of so great weight and momēt and so abhorred and hated of our flesh and seeing that those things which are so hard and difficult cannot bee performed without great strength and fortitude and seeing that vnsauery relishes cannot be got downe without some sauery sauce therfore praier is ordained in which both things are found For by prayer wee obtaine fortitude and courage to fight against Amalech our enemy by prayer the diuine grace is bestowed vpon vs which alone can do al things in it charity is kindled and exercised which is the mother of all vertues by this our eyes are daily more more opened vnto the diuine knowledge to be brief in it the ioy of the holy Ghost is cōmunicated vnto vs by which the way of the Lord is made most pleasant and sweet vnto vs according to that of the Prophet I will run the way of thy commandements when thou shalt enlarge mine heart For this cause prayer is so exceedingly commended of all the Saints not onely for that which it is in it selfe although it be an especiall acte of Religion but also and that cheefly for the great helpe and ayde it bringeth to them that endeuor to the foresaid end So that it is not so praised and celebrated because it is the ende but because it is an especial means vnto the end not that it is health but because it is a medicine procuring health If any man therefore should be frequent in prayer and yet dissolute and lose in manners neyther endeuour himselfe vnto vertuous actions hee should not much differ from one that is sicke and vnsound who alwaies vseth medicines and yet is neuer the better but still continueth in the same infirmity he is wretched miserable after a double manner first by reason of the griefe vexation of the infirmity secondly because of the continuall horrour and annoyance of the medicines This is a principle and an axiome generall and true by which any one may easily vnderstād the sundry errours which are wont to be committed in this respect For there are some who when they finde sweetnes in prayer and difficulty in mortificatiō they leaue that which is difficult and embrace that which is easie they reiect that which is bitter and take that which is sweete they so giue themselues wholy to praier that they make small account of mortification For mans heart is greedy and desirous of any pleasure so that some Philosophers did not blush to affirme That pleasure was the last end and center of humane felicitie But all other affirmed that it is the baite of al euils for by the desire of pleasure very many doe cast themselues headlong into all vices enormities What is mans appetite so powerfull that as water of his owne naturall motion doth alwaies slide drop downwards and if any one desireth to hinder that passage he profitteth nothing for it will seeke for some corner or chinke which it may breake through so also our heart is alwaies ready bent to all kinde of pleasure so that if silence bee imposed vpon it any one thing be denyed vnto it foorth with it swelleth rageth now winding it self this way now y e way seeking for a vent neuer resteth vntil it hath satisfied the lust Therfore it is very well said of a certaine Doctor that nature is subtill and in all things seeketh her selfe yea in those men that are more perfect and Diuine And rightly he calleth her subtill because with great modestie so that she is not perceiued shee entreth where she listeth and insinuateth her selfe whether she is not called that she may search if she may finde ought that may bee either pleasant or profitable vnto her which she may enioy or which she may rest in Hence the greater part of errors arise which are wont to meete with vs in this way Hence first ariseth the corruption of the intent of the good works we do the onely and principall ende of which is God our sensuall appetite doth contrary and gaine-say this ende which alwaies seeketh something wherein to delight it selfe And this is a principall and a cheefe thing that doth corrupt al our workes and causeth that the Water is not altogether pure Hence it is that many liue in errour thinking that they haue done many good workes in the ministery of the Lord which when they come to be examined at the strict iudgement of God it presently plainly appeareth y e it was not pure gold y e they brought but mingled with drosse and full of the mud of theyr owne loue From this fountain it also spingeth that many in the exercises of prayer of reading meditation c. do hunt after nothing els but delight and a certaine spirituall ioy and in this they place the height of their desire perswading themselues because it is a spirituall delight that they are now in a safe hauen and that there cannot remaine any daunger but in a carnall delight they doe not marke that selfe loue that spirituall gluttony coueteousnes and such like affections may also haue place heere as a certaine Doctor saith perhaps so much the more as these delightes are greater and more desired At the least this is certaine that the roote of all this euill is the loue of our selues which hath an eye alwaies vnmoueably fastned vpon priuate commodity selfe gaine whether it be in this matter or in that that is whether the commodity be of delight or ◅e hoped for by a false surmise vnlesse the difference be heere◅n that the fault is greater and the error lesser when the delight ◅s filthy and vnhonest and the fault is lesser the error greater when the fault is not in the desire ◅ut in the opinion that is when ◅s a man doth expect more or ◅ath that thing in greater price which hee desireth then the ◅ature of the thinge is in it ◅elfe But if thou shalt say vnto me ◅hat there are not many who are ◅hus deceiued for that no man is ◅o blinde that wholy intendeth ◅nd seeketh for delight in the ex◅rcise of his prayers and studies I answere that they
are too many who are thus deceiued for we see by experience that many are so tyed to this study and exercise that if at any time a worke of charity or of corporall trouble be offered vnto them presently they shrinke backe and rather impose it vpon any other then they will vndergoe it themselues And this is a manifest signe that such doe not purely and simply seeke for the good pleasure and will of God For when that offereth it selfe which they know to be pleasing vnto God they turne themselues from it and turne vnto that which is pleasing and pleasant vnto themselues none otherwise then if nothing was acceptable vnto God but that which was also gratefull vnto men when as in a manner the contrary is alwaies true that that doth lesse please men which is most gratefull vnto God They that thus serue God and â—…oue him for such an ende as yet â—…hey haue not fully receiued the spirit of the adoption of the sonnes of God but onely of seruantes and therefore they are â—…ather to be called hyrelings then sonnes for their chiefest intent â—…s their owne commodity Cerâ—…aynely my Lord hee doth not â—…s yet know thy goodnes who so â—…oueth thee neither doth he as â—…et know of what might and maâ—…estie thou art or what thou art â—…ho after this manner seeketh aâ—…y thing without thee He that thus loueth thee doth â—…ot loue thee with a chast pure â—…oue as the loue of the Spouse is â—…owards her Bridegroome but â—…ith a fained mercenary loue â—…s that is of whoores and harlots who rather respect the commodity and the pleasure then the persons whome they loue Whaâ—… is more foule and filthy theâ—… to loue God with such a loue Hence also ariseth another errour and that not a little one thaâ—… is when as we greatly esteeme oâ—… as we said before the exercise of praier and contemne the exercise of mortification For that there is pleasure iâ—… the one and greefe in the other and mans heart doth reiect thâ—… one and embrace the other dotâ—… embrace that which delighteth and reiect that which tormenteth This is the cause that we seâ—… many diligent in hearing of Diuine seruice and Sermons anâ—… very long and copious in praier and doe diuers times receiue thâ—… holy Communion and are willing to speake of God and also glad to heare others speake of him and do cheerefully conuerse with godly and religious men yet are prone vnto anger lust ambition and obstinate in their own conceipts and opinions neither will giue place or depart a haire from their owne right neither do they cease to detract and backebite others They are merry do seeke to fare deliciously to liue daintily to eate and drinke of the best to cloath their body sumptuously to vse themselues effeminately yet neuerthelesse for all â—…his they would liue deuoted vnto God haue society and familiaâ—…ity with him Hence it is that if â—…t any time they finde not that acâ—…ustomed sweetnesse in prayer which they desire forthwith they â—…ast downe their heades loose â—…heir patience and weep because they could not weepe in prayer and they most plentifully powre foorth teares not teares of deuotion but of impatience And such as for this cause doe weepe doe not shed teares because they see themselues ful of anger pride coueteousnes selfe loue and many other vices destitute of humility charity and other vertues more necessary then those teares are And this errour doth so farre exceede that some of them haue their Deuotion in such regard and reckoning that they eyther neglecte or contemne true righteousnes to the which notwithstanding they are bound by the diuine law They think that they haue most greeuously offended if they doe not euery day heare diuine seruice if that euery day they doe not make an end oâ—… those prayers they haue appointed vnto themselues and so satisfie the calender of their deuotion which if they haue not done they can neyther eate nor drinke quietly when as in the meane time they can sleep soundly and sweetly hauing their coffers and chestes stuft full of rich garments and rustie coyne neuer considering that there are so many poore and naked which perish and faint through hunger and cold Their conscience full of faults crimes doth not take away their sleepe neither doth it hinder their rest although it be clogged with the burdens of many debts which they are able to repay but do not And also wheÌ„ as they haue not for many yeres saluted their neighbor by reason of an inueterate hate to the great scandall of much people neyther haue regarded those things which belonged to their estate and vnto the conditioÌ„ of their family yet for al this they haue securely slept not any whit haue bin trobled or disturbed for it And yet if any of these things do offer themselues vnto them especially if they haue any trouble or difficulty annexed vnto them they vtterly reiect them pull backe theyr handes and say that by this labour theyr heart is distracted and their Deuotion hindred which is none other thing then to forsake the heade for the feete for they make more account of the quiet of theyr heart which disposeth vnto praier then of the obedience of the Diuine law vnto which prayer is disposed It is likely that such men neuer read that of our Sauiour Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers will which is in heauen This Deuotion without the foundation of righteousnes is one of the principall and most vniuersall errors that are wont to meet with man in this way for it altogether destroyeth a spirituall life in euery body For whereas the end of this life is the fulfilling of the diuine law and the meanes by which we attaine this ende is prayer as we haue often said this errour without question peruerteth this order for of the end it maketh a meane of the meane maketh the end so it confoundeth all things I would to God that they were very few who in this respecte were deceiued But I feare seeing that the kingdome of selfe loue is very large least also the plague which springeth from it be very generall albeit in some one respect it expatiateth more then in another yet few there be that are altogether free from it Neyther let any one thinke that this Doctrine is contrary vnto that which before we haue deliuered as concerning the too much busines in externall matters for that doth rebuke them that altogether forsake the exercise of prayer that they may attend vpon exteriour labours and this that wee haue heer said is contrary to the other extreame and doth blame them that so giue themselues to prayer that they will not entermeddle with any externall busines although it be very necessary Both of these are extreames which vertue doth alwaies abhorre consisting in 〈◊〉 meane For our
Lord is a friend vnto the humble so also is he an enemy vnto the slothful and idle pag. 43. The sixt Chapter The third thing that begetteth Deuotion is the watch and keeping of the heart pag. 43. The matters handled in this Chap. We must not only be carefull for the guarding and watch of the heart but also for y e languorment and tendernes of it that it be not disturbed pag. 45. The heart is easily distracted pag. 46. The heart is especially to be kept from two things that is from vaine cogitations and mordinate affections ibidem The difference betweene good men and euill pag. 47. The force of loue pag. 51. God dwelleth in a peaceable and quiet heart pag. 58. The seuenth Chapter Of the fourth cause of Deuotion which is a continuall remembrance of God pag. 59. The matters handled in this Chapter God is present euery where not only by his power but also by his essence pag. 62. The pliablenes and promptnes of our hearts pag. 66. The swiftnes and alacritie of the motions of mans heart is figured by the holy creatures in Ezechiell pag. 67. The eight Chapter The fift thing that stirreth vp deuotion is the vse of short prayers which in all places and seasons are as darts to be sent vnto God pag. 68. The matters handled in this Chapter What manner of prayers the Fathers vsed in Egypt pag. 69. Why these short prayers are called darts pag. 70. Of all things we must take an occasion of Deuotion pag. 73. What an excellent weapon prayer is pag 75. The ninth Chapter The sixt thing that increaseth deuotion is the reading of deuout and profitable bookes pag. 79. The matters handled in this Chapter Our heart is like a mill which neuer resteth but always grindeth that which is cast into it ibid. We must aboue and before all bookes reade the holy Scriptures pag. 80. The tenth Chapter The seuenth thing that begetteth deuotion is the keeping of the senses pag. 81. The matters handled in this Chapter Our sences be as gates by which things are transported in and out of our soules ibidem The holy Fathers in Egypt were wont to say that a deuout man ought to be deafe dumme and blinde ibidem Amongst all the outward members the tongue is especially to be kept pag. 86. Shamefastnes silence are the chiefest ornaments of Virgins and the keepers and preseruers of chastity pag. 87. The eleuenth Chapter The eight thing that increaseth deuotion is solitarines pag. 88. The matters handled in this Chapter Prayer cannot well and decently be performed in tumults and hurly burlies ibidem Death entreth by our windows vnto our soules ibidem Solitarines of body is not chiefly required but solitarines of minde pag. 91. Who is alone and what it is to be alone ibidem Both internall and externall solitarines required in a deuout man pag 92. The voyce that Arsenius heard ibidem Company is to be auoyded vnlesse either charity require it or necessity commaund it ibidem The sayings of S. Hierome and S. Bernard as concerning solitarines pag. 93. Solitarines is a keeper of innocency pag. 95. The 〈◊〉 Chapter Ninthâ—…y appointed times and certaine set houres do very much make to the increasing of Deuotion pag. 96. The matters handled in this Chap. The heart is not only the mother of pure prayer but also of all other vertues ibidem We are to appoint vnto our selues certain set times to pray in by the examples of Daniel Dauid and other deuout people the seruants of God pag. 97. The testimony of Pliny in an epistle to Traiane concerning the Christians in the primatiue Church pag. 98. The two daily Sacrifices p. 100 Those that cannot long pray must haue recourse to those darting prayers spokeÌ„ of in the eight Chapter pag. 104. The 13 Chapter The tenth thing that doth kindle deuotion is the coÌ„tinuing perseuering in good exercises p. 105. The matters handled in this Chapter To intermit prayer for a space is dangerous pag. 107. A man without prayer and spirituall exercise is as Sampson without his haire pag. 108 Daniel would rather endanger his life then breake off his set course of prayer pag. 109 The Allegoricall signification of Rachel and Ioseph pag. 111. An example of excellent Deuotion pag. 112. The dayes wherein we liue are so enuious and so full of iniquitie that they will not abide that the vertues of the liuing should be published pag. 113. The exercises are not to be changed pag. 115. In the spirituall exercise of deuotion euery man is to entertaine â—…nd follow the course that is best â—…tting for his purpose pag. 116. The 14. Chapter The eleuenth thing that enâ—…easeth Deuotion is the time â—…ch like circumstances pag. 118 The matters handled in this Chapter The fittest most conuenient â—…me of prayer is mid night pag. 119. They that cannot rise at midâ—…ght let them rise before the ryâ—…g of the Sunne pag. 120. A short supper and a hard bed â—…e good meanes for early rising pag. 122. If necessary occasions hinder â—…y rising make an oratory of thy â—…d as Dauid did pag. 123. Praier before sleep much helppeth morning prayer ibidem As soone as we awake we muâ—… thinke vpon God pag. 125 A place close and solitary is thâ—… fittest for prayer which our Sauâ—… our taught by his owne example pag. 126 A fit disposition of body is to bâ—… kept in praier according to thâ—… example of Christ and his Saints pag. 127 Ceremonies in praier are not tâ—… be reprehended as to lift vp oâ—… eyes towards heauen c pa. 12â—… The 15. Chapter The twelueth thing which stiâ—… reth vp Deuotion is corporâ—… austerity or exercise pag. 13â—… The matters handled in this Chapter God doth bestow his grace 〈◊〉 euery one as he is fit to receiue ibidem Two waies of preparing our â—…ues vnto prayer pag. 133. Deuout prayer can doe vâ—…rye â—…uch when as corporall afflictiâ—… is ioyned vnto it pag. 136. Almost no grace descende thinâ—… the soule of man except it be â—…y prayer affliction and corporall â—…ibulation pag. 137. Whence the griefe of the soule 〈◊〉 prayer ariseth ibidem He seeketh Wisedome as she is â—…o be sought who seeketh her â—…ot onely with the desire of spirit â—…ut also with the labor and afflicâ—…ion of the body pag. 140. The 16. Chapter The works of mercy are the 13. last thing that encrease deuotion pag. 140. The matters handled in this Chap. God is faithfull and a friend of mercy and gracious to those thaâ—… are mercifull pag. 141 So often as a man leaueth his spirituall consolation that he may releeue his neighbor so often spiritually he layeth down his soule for him pag. 142. Of those thinges that hinder Deuotion pag. 143 The 17. Chapter Of the first impediment and hindrance of Deuotion which is sinne pag. 144. The matters handled in this Chapter What kinde of sinne he speaketh of in this Chapter ibidem God powreth not the moste precious oyntement of
deserueth to â—…e loued This is of so great moment â—…at of it alone dependeth the â—…der of a spirituall life as maâ—…festly is shewen by this Arguâ—…ent In morall actions the end â—…he roote and the foundation that which is to bee done â—…refore if the endes be ordeâ—… after a due and right maner and by direct meanes all thinges tending to them shall bee rightly ordered but if the endes be disordered chaunged and peruerted all things thither tending shall be disordred and preuented Therefore imagine and firmely propound vnto thy selfe that thâ—… cheefe foundation and ground oâ—… thy life is to bee conuersant anâ—… familiar with God thinke thaâ—… this is thy ioy that this is thinâ—… inheritance that this is thy treaâ—… sure and that this is thy cheefeâ—… good shut thine eyes at all othâ—… thinges and trample them vndâ—… thy feete that thou mayst endâ—… uour this one thing to wit whoâ—… to deuote thy selfe vnto God Fâ—… this study as we haue sayd is thâ—… end for which wee were createâ—… This is the best worke that canâ—… done of any creature this is 〈◊〉 best part that Mary hath choseâ—… this is most acceptable vnto God this is most agreeable vnto his worship this is the worke labour of a conteÌ„platiue life which is more excellent and more perfect then the actiue to be breefe heere our heart is exercised in the actuall loue of God which is the best of all our labours For as Thomas Aquinus saith the innermost affection of charitye is the most excellent and of all those affections that proceed from maÌ„ â—…t is the moste acceptable vnto God Therefore to what study more excellent or to what businesse more noble canst thou apply thy â—…inde If thou be a friend vnto â—…cience and desirest to bee taught â—…ue Wisedome bee secure and â—…ithout dread God doth heere each his friendes and familiars â—…ch deep misteries and secrets as doe exceede all Philosophy Besides the wisedome that God deâ—… liuereth here is so high and excellent that it excelleth all goleâ—… that is mans wisedome beinâ—… compared with it is as a corneâ—… sande and all siluer entring comparison with it is as clay Furthermore as no end is to bâ—… preferred before this so neythâ—… are other businesses and occupâ—… tions to be preferred before thâ—… exercises and meanes by whiâ—… this end is obtayned Whatsoâ—… uer is in the world is accidentâ—… and vnstable onely the loue God mounteth aboue all thingâ—… ruleth preuaileth in all thinâ—… and gouerneth all things Thâ—… is not any sinne more grieuoâ—… then to place Dagon by the Aâ—… of the couenaunt as the Pâ—… stines did but the Arke of couenant is to be seated in a mâ—… high and eminent place and â—…agon is to bee cast vppon the â—…arth groueling before the Arke â—…f the Lord. The loue of the end being thus â—…rdered and disposed all ourlife â—…all be well ordered but if the â—…ue of the end be disordered all â—…r life will be confused and diâ—…rbed â—…F CERTAINE COMâ—…on temptations which are wont very much to molest and trouble those that are deuout and giuen to Praier CHAP. XXIX â—…IME and place nowe requireth that we speake of the more common and vsuall temptations which are wont very much to annoy and disquiet deuout men and also that we entreate of the remedies against them OF THE FIRST AND most vsuall temptations which is the want of spirituall consolations THe first temptation which is incident to very many iâ—… too much griefe which doeth afflict them when they feele not 〈◊〉 sensible Deuotion and when spâ—… rituall comforts doe faile theâ—… For many when they find neythâ—… these consolations nor can sheâ—… teares are so troubled and molâ—… sted in their exercises that thâ—… fall into temptation of faint-harâ—… ednes distrust supposing thâ—… God is angry with them that he doth loue them no more to whome hee denyeth his wonted â—…oyes and accustomed consolations There be others who when diuine consolations doe fayle them foorthwith haue recourse vnto humane comforts and begin to crye at the gate of the flesh when they perceiue that the other door â—…s shutte against them so that â—…hese doe no longer continue nor perseuere in the way of the Lord â—…hen the diuine consolations and â—…eauenly influences are powred â—…owne vpon them but as soone â—…s these are taken away presently â—…ey withdraw themselues from â—…eir interprised endeuours and â—…ll into a forgetfulnesse of themâ—…lues No fruit nor commodiâ—… is to be looked for of these so â—…ng as they loyter and wauer after this manner For they are as that vnprofitable seede in the Gospell that fell vppon stonye ground where it had not much earth and anon it sprong vp because it had no depth of earth when the Sunne rose vp it was parched and for lacke of rooting withered away Such neuer haue any stability nor steedfastnesse in their manner of liuing for euen as the Sea swelleth when the Moone encreaseth and ebbeth when it decreaseth so these are gouerned by the fluxe refluxe of spirituall consolations nowe they haue their sences and spirits gathered together presently after dispersed disseuered sometimes they are deuout somtimes vndeuout and dissolute nowe quiet nowe vnquiet for wheâ—… they haue none other ground noâ—… constancye besides diuine consolations they cannot be stable nor constant in their maner of liuing In like maner there be many who when they doe not finde in their prayers those teares and that compunction they wishe they endeuour to wrest it foorth by violence and to expresse it as it were by the force strength of their armes who by howe much more they labour in this kinde by so much they become harder and more desolate and destitute of their purpose Which the Lorde hath so disposed that they may vnderstand that this water moysture is not of bloud but of heauen and that it is not compassed by mans strength but is waited for by humility and patience when and howe the Lorde will giue it for he it is as it is written in Iob Who bindeth the waters in his cloudes and the cloude is not broken vnder them who holdeth back the face of his throne spradeth his cloud vpon it Who couereth the light with the cloudes and commandeth it to come againe But that it may more manifestly be declared which hath been spoken I will in this place set downe the causes for which god many times doth withdrawe and deny vnto his spirituall consolations and what at this time is to be done REASONS OR CAVSES for which God now and then denieth to his friendes spirituall consolations CHAP. XXX FIrst and formost in this place we are to knowe that God doth not alwaies take comfortes and consolations from his seruants because their sinnes and offences haue deserued it but ofteÌ„times for other causes Among which this is first and chiefest that the health and life of the righteous may be preserued For nowe and then it