businesses ought not to be so many and so great as to choake our prayer nor our prayer ought to be in such esteeme that for it the workes of vertue be neglected which are proper vnto our estates and callings OF A REMEDY MOST profitable and avayleable against all these kindes of errors CHAP. LII HE therefore that would be freed from all these errors let him set downe vnto himselfe the last end of all his labours and troubles to bee the keeping of the law of God and the obseruing of his moste holy will and also the mortifying of hys owne will let him vse the sweetnes of prayer to temper qualifie the cup of bitternes and let him assuredly perswade himself that by how much the more any one drinketh of this cup by so much hee hath profitted and by how much lesse any one hath drunke of it by so much he hath lesse profitted Let him diligently marke how much hee dayly profitteth in humility as well in that which is inward as in that which is outward how he brooketh the iniuries that are done vnto him how he succourerh the infirmities of others releeueth the necessities of his neighbor how he hath a fellow feeling of his brethrens miseries how he reproacheth not the escapes falles of his neighbor and how he hath learned to hope in the Lord when tribulations are at hand how he moderateth his tongue keepeth his heart bridleth the flesh with al her lusts concupisences how he gouerneth ordreth himselfe as well in aduersity as in prosperity that he be not cast downe of the one nor puffed vp of the other How he carrieth himselfe in all thinges with grauity and discretion But before all thinges let him diligently consider whether the loue of honour of pleasure of the worlde and of such like affections bee killed and mortified in him and according to the rule that euery one shall finde in himselfe let him so iudge and not according to the quantity of sweetnes which he shall feele in prayer But if we would attaine vnto our true end indeed it ought not to be sufficient vnto vs to haue looked vnto prayer but it is also requisite that with one eye and that with the best we haue a regard vnto mortification and with the other vnto prayer If we will doe this at the length wee shall come vnto true contemplation Otherwise prayer will profit nothing without mortification neither can perfect mortification be had without the help of prayer For prayer and mortification are as two sisters one of which doth help the other in all thinges that are to be done Which two vertues were figured and pointed at by those two Alters that were in the temple of Salomon vpon one of which sacrifices were alwayes offered and vpon the other nothing but incense By the Alter of Sacrifice on which diuerse liuing creatures were daily killed and sacrificed mortificatiō is vnderstood whose duety it is to sacrifice and cut off the heades of our appetites By the Alter of incense prayer is meant which like incense kindled by the Diuine loue doth ascend out of our hearts euen vp to heauen there doth deale with God about the dispatch of our busines He therefore that after this manner desireth to bee the Temple of the liuing God let him haue in his Soule these twoo Alters one is his superiour part where alwayes may fume the incense of prayer and meditation that that of the Psalmographer may be fulfilled O how loue I thy law it is my meditation continually The other in his inferiour part where alwaies hee may offer Sacrifices of his concupiscences and appetites that that of the Apostle may bee done Mortifie your members which are on the earth fornication and vncleannesse inordynate affection euill concupiscence and coueteousnes which is idolatrie This is that myrrh of which the Spouse speaketh in the Canticles I will goe saith shee into the mountaine of myrrh and to the hill of incense For as by incense prayer is vnderstoode so by myrrh mortification is meant which is most bitter vnto our taste but most precious in the sight of God and of moste acceptable sauour Neyther doth it want a mistery that myrrh is attributed to the mountaine and incense to the hill perhaps that it might be insinuated how mortification is farre more excellent then prayer as well in difficulty as in dignity For as an vniuersall mortifying of all our appetites is more difficult then prayer so also it is more excellent and more necessary And as the hill is the way vnto the mountaine and the meanes to ascend vnto it so prayer is the way and the ascending to mortification Therefore the seruant of God is to be admonished that the more sweetnes he feeleth in prayer the more cheerfully he prepare himselfe vnto greater troubles considering that ◅t is meete and requisite that he suffer for that Lord by whom he hath bene dealt with so louingly so tenderly and let him weigh and marke that these consolatiōs which are giuen vnto him are but breathings bestowed vpon him to this end that with greater courage he may returne into the field And we are faithfully to marke and consider that at that very time when the Lord was transfigured vpon the mount when his face did shine like the Sunne and his garments were as white as snow I say that at that very time in the midst of so great ioyes he spake of those things which afterwards he was to suffer at Ierusalem What had the busines of his passion any fellowship or participation with his transfiguration If musick be vnseasonable in the time of mourning shall not mourning in like manner be vnseasonable in the time of musicke and publ◅ke reioycing Truly this hath place at the feasts and meetings of this world but not in diuine solemnities where consolations are giuen for tribulations rest for torment and for the crosse transfiguration So that as often as the seruant of God feeleth any comfort let him assuredly know that he is cited and prouoked vnto a new combat and as these consol◅tions doe binde a man vnto tribulations so wee must thinke that wee are called vnto tribulations as often as wee feele that wee are comforted Therefore as a diligent and carefull tr◅ueller that entreth into an Inne that he may breake his fast eateth and withall is carefull to make an ende of the voyage he hath taken in hand so that although his bodye be in the Inne yet his heart and minde is about his iourney so also the seruant of God when he goeth to pray let him on the one side enioy celestiall sweetnes and on the other side let him purpose to beare troubles and molestations for his loue of whome he is so much made of and who will not haue any one to eate his bread but in the sweate of his face Let this then be the ende and scope of this busines that
in these woordes O Virgin bee circumspect and choyce in thy way least thou offend in thy tongue for often times good words in Virgins are taken for faultes THE EIGHT THING that encreaseth Deuotion is solitarines CHAP. XI EXteriour solitarines doth also verye much help this keeping of the senses the heart as a certaine Schoole-man testifieth in these words Solitarines seemeth much to auaile to the contemplation of heauenly thinges for prayer cānot well decently be performed in tumultes hurly burlies and to heare and see manye things can scarcely be done without impuritye and offence For death entreth by our windowes vnto our soules therfore after the example of our Lord goe into the desert that is as much as thou canst seperate thy selfe from the company of others be solitary if thou wilt be ioyned vnto him see him by the purity of thy heart flye also the frequent meetings talkatiue conferences especially of worldly persons Seeke not for newe deuotions amities fill not thine eyes eares with vaine fantasies eschew all things which disturbe trouble y e quyet of the minde and the tranquilitye of the soule as venemous hurtfull to the soule For not without cause the holy Fathers desired to liue in woods and in places farre remote from the company frequenting of men This saith the schoolman But that thou maist be more confirmed strengthned in this hear what Saint Bernard saith If thou beest mooued with the prouocation instigation of the holy spirit dost by all meanes endeuor to make thy soule the spouse of God sit by the Prophet solitarily because thou hast lifted thy selfe aboue thy selfe longing to be espoused to the Lord of Angels Is it not aboue thy selfe to be ioyned vnto God and to be one spirit with him Sit solitarilye as a Tvrtle haue nothing to doe with thy selfe nor with the multitude and throng of others yea forget thine owne people thy Fathers house and the King shal haue plesure in thy beautye O holy soule get thee aparte that thou maist perform thy seruice to him alone whome thou hast made choyce of before all others Flye publicke assemblyes auoide also those that are domesticall with thee seperate thy selfe from thy friendes from them that are the neerest vnto thee and from him that ministreth vnto thee Doost thou not knowe that thy bridegroome is shamefast and will not affoord thee his sweete and pleasant pre-presence others being present Therefore seperate thy selfe not in body but in minde but in intention but in deuotiō but in spirit For the spirit before thy face is Christ thy Lord and the spirit requireth not solitarines of body albeit somtimes seperate thy selfe in body when thou maist doe it fitly especially in the time of prayer And afterwardes Thou art alone if thou thinkest not vpon common matters if thou dost not affect thinges present if thou dispisest that which manye loue if thou cōtemnest that which many desire if thou eschewest brawlings if thou dost not languish for losses if thou dost not remember iniuryes otherwayes although thou beest alone in body yet thou art not alone Doost thou not see that thou maist bee alone yea among many seeing y u art alone amonge manye thou art alone in what assemblye of people soeuer thou art only beware that thou be not too curious a searcher or too rash a iudge of other mens conuersations Hetherto Bernard Therfore let a deuout man loue and seeke for solitarines not only that which is internall but also that which is externall for it is certaine that the one is helped by the other It is reported that Arsenius heard a voyce saying vnto him Arsenius flye be silent at rest Let euery one think that the same is also spoken vnto him and let him fly and auoyd all kinde of commerce society conuersation conference consolation visitation yea of friendes and parents vnlesse eyther charitye require it or necessitye commaund it Let a man alwayes desire to be alone let him meditate with himselfe let him liue to himselfe let him confer with God who is the louer of solitarines And let no man think that such a life is full of melancholye and heauines it is so much the more delectable and pleasant by how much the societie and familiaritie with God is sweeter then that which is with men For this cause Saint Hierome saith The towne is a prison vnto me but the desert a Paradice And Bernard saith With whome God is he is neuer lesse alone then when he is alone for then he freelye enioyeth his heartes ioy then hee is his owne man to enioy God in himselfe himself in God c. what Paradice can be more pleasaunt in this pilgrimage then that which God promiseth to a soule deuout and attendinge vppon him when as hee sayth Beholde I will allure her bring her into the wildernes speake friendly vnto her I wil giue her her vineyardes from thence the valley of Achor for the doore of hope she shall sing there as in the dayes of her youth as in the day when she came vp out of the land of Egipt These be the songs himmes of a soule ascēding from y e earth and going out of this world and by little and little more and more encreasing in the loue and knowledge of her Creator These be the dayes of her spirituall youth when the loue is stronger more vehement These songs are sung in the wildernes and in the valey of Achor which is of trouble by which is vnderstood the humility of contrition for there the way vnto hope is first opened vnto the soule and there she receiueth remission of sinnes there she prayseth and lawdeth her Creator because with so mighty an arme and with so mercifull an hand he hath deliuered and freed her from this world These be the wages which God giueth vnto his friendes for the troubles and turmoyles of the wildernes This solitarines is not onely profitable and conducent vnto deuotion but also vnto all other vertues for it cutteth off all the occasions of sin which are wont to happen in the assemblyes and companies of men but especiallye the occasions of falling in the tongue which almost are infinite Therefore Seneca giueth very good counsaile that solitarines is to be sought for of him that would keep his innocencye NINTHLY APPOINted times certaine sette howres do very much make to the encreasing of Deuotion CHAP. XII ALl which before hath bene spoken doth especiallye belong to the keeping of the heart which not onely is the mother of pure prayer but also of all other vertues But that which hereafter we are to speake doth chiefly belong to stirre vp deuotion And first it is required that a deuoute man prescribe vnto himselfe appoynted times and certaine sette howers to praye in that alone he may speake with God alone The Prophet Daniel
before all things we write in our hearts these wordes of our Sauiour If any man will come after me let him deny himselfe and take vp his crosse dayly and follow me And because this crosse can hardly be taken vp vnlesse we be helped by the fortitude and alacrity of prayer therefore we betake our selues to this vertue as to a most faithfull guide which doth bring vs to this ende Therefore that we desire is not denyed vnto vs but graunted and God doth bestow â—…pon vs spirituall consolations â—…ot that we should rest in them â—…ut that we should be refreshed â—…nd encouraged by them to asâ—…end euen to the top of this gloâ—…ious mountaine This is that â—…hich the Prophet wished and â—…rayed for when he sayd Reioice â—…he soule of thy seruant for vnto â—…ee O Lord do I lift vp my soule And in another place My soule â—…all be satisfied as with marrow â—…d fatnesse so with deuotion and â—…y mouth shall prayse thee with â—…yfull lips Therefore after this â—…anner and to this end we ought 〈◊〉 vse diuine consolations not â—…ly that we may be delighted â—…ith them but rather that we â—…ay be afflicted as that holy â—…ule vsed them of whome it is â—…yd She ouerseeth the wayes of her household and eateth not the bread of idlenes THE ELEVENTH ADmonition that visions and reuelations are not to be desired CHAP. LIII OF those things which hitherto haue beene spoken of this also is concluded If we are not to seeke for diuine consolations and spirituall delights that we should rest in them oâ—… that by them we should only bâ—… delighted much lesse are reueâ—…lations visions inspirations oâ—… such like to be desired for this iâ—… the very beginning of diabolicalâ—… illusions Neither let a man fearâ—… that for this he shall be disobedient to God if he shut all his gates against all such things for God knoweth if he at any time will reueale any thing vnto man how to finde an entrance and to open his gates after that manner that he cannot doubt but certainely know that God is present So he dealt with Samuel being yet a childe when he called him once twice and the third time and he told him all things that he would haue him to know so manifestly that not any scruple remained vnto him neither could he doubt of his embasie THE TWELFTH ADmonition that the diuine graces are not boastingly to be reuealed CHAP. LIIII OVr scholler that goeth vnto the schoole of deuotion iâ—… heere also to be admonished that he do make no vaine boast noâ—… brag of those fauours graces and benefits which God now and then is wont to bestow vpon his friends in their prayers This is of so great moment that a deuouâ—… man according to the councel of S. Bernard ought to haue written vpon the walles of his Oratory that sentence of the Prophet My secret vnto my selfe my secret vnto my selfe Many do farre oâ—…herwise who with full mouth at â—…ll occasions do proclaime their â—…euotion neither can they rest â—…ntill with great clamours and â—…ublike applause they haue diâ—…ulged that abroad which they â—…ele within This sayth a cerâ—…aine Doctour proceedeth not â—…f the greatnes of deuotion but â—…f the incapacity of the heart â—…hich thing often happeneth vnâ—… children when as new clothes 〈◊〉 new shoes are giuen vnto â—…em who cannot contayne theÌ„â—…lues but that they must shew â—…em to euery one they meete â—…ut these men the more they â—…ast of these graces the more â—…pty and destitute they are For â—…en as fire or any odoriferous 〈◊〉 fragrant smell the more it is â—…uered and kept close the more â—…d longer it preserueth the sent and keepeth the heate so also the loue of GOD and Deuotion There be others also that vnder pretence and colour of charity with the secret danger of leâ—… nitie do reueale to their friendâ—… all the blessings they haue receiued of God not considering that these benefits which weâ—… haue are with greater diligencâ—… to be concealed for the dangeâ—… of vaine-glory then the sinnâ—… wee commit for feare of iâ—… famye For this cause we are to keepâ—… our secrets in all things in whiâ—… there lurketh any occasion of vâ—…nitie or danger which thing oâ—… Sauiour would intimate whâ—… he commanded his disciples 〈◊〉 conceale the mysterie of 〈◊〉 glorious transfiguration wâ—… thing he also obserued in maâ—… other miracles he did this not â—…or any danger hee feared to â—…ome vnto himselfe but for our â—…xample that wee should do â—…he like â—…HE THIRTEENTH admonition of the feare and reuerence which we are to obserue when we stand in the presence of the Lord. CHAP. LV. FVrthermore let a man also obserue this that when he â—…alketh with God in prayer he â—…oe it with as great humilitie â—…d reuerence as may be So â—…at albeit his soule be as it were â—…nderly embraced cherished of God and adorned with manâ—… graces and fauours so that it hatâ—… attained that estate that it maâ—… say with the Spouse His left hanâ—… is vnder mine head and his righâ—… hand doth embrace me yet let hiâ—… turne his eyes into himselfe anâ—… behold his owne vildnes and bâ—… humbled and tremble before sâ—… great a Maiesty This is thatâ—… which the Prophet sayth Seruâ—… the Lord in feare and reioyce 〈◊〉 trembling Reioycing with trembling is a new thing and vnhearâ—… of but both of them are necessarye when we come to a Lorâ—… of so great goodnes and maiestyâ—… and by how much the soule shalâ—… be more pure by so much shalâ—… the humilitie be more acceptable for it is written A womâ—… holy and modest is a grace abouâ—… grace Neyther let a man thinke thaâ—… the fire of loue is extinguished by this affection of feare but let hym certaynely beleeue that none other thing is done heere then if wee should cast a little water into a hote burning furnace that it might burne the more vehemently For when as the soule on the one side doth meditate vpon the infinite immensitie of the diuine greatâ—…es and on the other side vpon â—…he bottomles pit of her owne â—…ildnes by how much more she â—…s afraide of her selfe for this difference by so much she doth more admire the incomparable goodnes of God who doth so â—…ebase himselfe that he is not aâ—…hamed to embrace so louingly 〈◊〉 creature so vild Moreouer as â—…uch as the admiration of the â—…iuine goodnes increaseth so â—…uch increaseth the loue the ioy and thankesgiuing for so great a benefit with all other fruites and motions of the holy Ghost which are wont alwayes to dwell in such soules which Esay signifieth saying To whome shall I looke euen to him that iâ—… poore and of a contrite spirit and trembleth at my words This is spiritually to take vp y e last place lowest roome at the banquet according to the councell of ouâ—… Sauiour for by and by the maisteâ—… of the feast will come and say to thee being bidden
doth lead them Oâ—… Sauiour doth signifie so muâ—… wheÌ„ he saith Where your treasâ—… is there will your hart be also 〈◊〉 timating in what thing soeuer 〈◊〉 whole treasure of our loue is pâ—… vpon that is bestowed also allâ—… diligence all our cogiâ—…ions 〈◊〉 whatsoeuer proceedeth from 〈◊〉 hart Therfore the seruant of 〈◊〉 must alwaies diligently waâ—… and haue his heart in sure hoâ—… that he may not thinke any thâ—… 〈◊〉 of his passions bee lead vnto 〈◊〉 thing which is not of God 〈◊〉 from God Let him not bee 〈◊〉 but for that which seperateth 〈◊〉 from God Let him not bee â—…d but for that which leadeth 〈◊〉 vnto God let no thought bee â—…e holy vnto him nor any coâ—…tion more vsuall then by â—…t meanes he may satisfie and â—…se God let him not liue with 〈◊〉 other feare loue desire or â—…e then of him in him for 〈◊〉 This is the crosse in which 〈◊〉 Apostle gloried when he said 〈◊〉 world is crucified vnto me and 〈◊〉 to the world which is done 〈◊〉 by the death of the body but â—…e spirit that is by the death â—…e loue of all earthly thinges 〈◊〉 wheÌ„ the spirit feeleth this it is 〈◊〉 were dead vnto al creatures â—…ueth onely to his creator in â—…me his loue is solely rooted Therfore in the law commaâ—… dement was giuen to the hygâ—… Priest that he should neyther bâ—… ry his father nor mother Least 〈◊〉 be defiled by them in touching 〈◊〉 dead The Lord knew that neâ—… ther the sight nor the corporâ—… touch did defile men but the aâ—… fection of the heart which hâ—… would haue to bee so pure anâ—… cleane in his friends that he woâ—… not haue it trobled nor disturbâ—… neither through the occasion 〈◊〉 losse of father or mother Peraâ—… uenture my brother it will seenâ—… hard difficult vnto thee whicâ—… we heere commaund thee but 〈◊〉 is a shame if that seeme hard vnâ—… Christians who are as trees plaâ—… ted by the riuers of grace whicâ—… heathen Philosophers haue conâ—… maunded their Schollers hauiâ—… none other thing to enlightâ—… them then the light of reason There haue beene Philosophers â—…d who by their precepts haue â—…euoured to make men heroiâ—… diuine free froÌ„ all passions 〈◊〉 affections and doe wee marâ—… if wee bee commaunded to â—…y about with vs a peaceable 〈◊〉 a quiet heart that God may â—…ll in it â—…lthough it seeme difficult vnâ—…ee to bring so great a worke â—…o an happy end yet this doctâ—… shall be profitable for thee 〈◊〉 thou maist knowe the scope 〈◊〉 end to which all thy cogitaâ—…s and desires are to be aymed 〈◊〉 directed It will also be proâ—…le vnto thee least thou be alâ—…ether mutable and vnstable as â—…e whose heartes are like weaâ—… cocks set vpon the toppes of â—…ets steeples which are turâ—… about with euerye winde â—…ese are neuer like vnto themselues neither continue in 〈◊〉 state for euen now they are 〈◊〉 and heauye presently after â—…cond and merrye now pleasâ—… forthwith angrye now graue 〈◊〉 and by light and toyish now 〈◊〉 uout straitway after dissolute 〈◊〉 be briefe inwardly they are châ—… ged into so manye colours shâ—…pes as out ward accidents and â—…casions offer theÌ„selues vnto theâ—… The Camelion is an vnclean câ—…ature and forbidden in the laâ—… perhaps because he is chaÌ„ged iâ—… to all coulours which are laid bâ—…fore him no lesse vncleane are 〈◊〉 they who are figured by thâ—… beast such are they that are mâ—…ued with euerye winde who aâ—… coÌ„monly wont to be men vnstâ—…ble vnstayed without grauitâ—… wisdome without honor witâ—…out courage without fortitudâ—… light easily enclined fainth arteâ—… vnconstant mutable of whom no â—…t thing is to be expected â—…uch are vnworthy the names â—…en for they haue effeminate â—…light mindes at the least they â—…ot worthy the name of wise 〈◊〉 For it is written A holy man â—…s wisdome is as firm as the Sun 〈◊〉 foole is changed as the Moone â—…e that keepeth his heart free 〈◊〉 these two things that is froÌ„â—…e cogitations and inordinate â—…ons he shal easily obtaine this â—…e and puritie of heart which â—…rding to the Philosophers is â—…incipall meanes to get true â—…dome and according to the â—…ement of the Schoole-men â—…nd of a spirituall life as 〈◊〉 sheweth more at large in â—…rst Collation 〈◊〉 conclude this is the last disâ—…ion which is required to the â—…emplation of diuine matters according to that of our SAVIOâ—… Blessed are the pure in heart 〈◊〉 they shall see God For euen as in bright and cleere glasse the Sâ—… beames do make the greater spâ—…dour so a purified cleane souâ—… the beames of the diuine truthâ—… shine more cleerely God would not haue Dauâ—… albeit he was a righteous and 〈◊〉 holy man to build the temple 〈◊〉 which he would dwell becauâ—… he was a warriour but he woulâ—… haue it builded of Salomon 〈◊〉 peaceable Sonne that hee migâ—… signifie that a peaceable quiâ—… hart is y e true place in which Goâ—… desireth to dwell For the samâ—… cause when the Lorde appearâ—… to Elias in the mount he was 〈◊〉 in the mighty stronge winde 〈◊〉 in the earthquake nor in the fiâ—… but in the still and soft voyce thâ—… is in a peaceable quiet heart OF THE FOVRTH cause of Deuotion which is a continuall remembrance of God CHAP. VII â—…O this keeping of the heart there is nothing more profiâ—…e or coÌ„modious then alwaies â—…alke in the presence of the â—…d to haue him alwayes beâ—… our eyes not only in the time â—…ayer but in all places and at â—…mes for there be many that â—…o long modest and quiet as 〈◊〉 Master is present but hee â—…g gone they disorder themâ—…es and doe follow the rage 〈◊〉 vyolence of theyr owne afâ—…ons â—…he seruant of the Lord must not imitate these but he must rather labor that he may keep thâ—… heate which he hath got in praier and to continue those cogitations holy which hee hath foâ—… these being continued and kepâ—… do lift a man to the top heighâ—… of perfection He that doth otherwaies aâ—… his life passeth away in doing vndoing in weauing and vnweauing neyther shall hee euer come to his wished endâ—… This is that happy vnyoâ—… of our spirit with God whicâ—… the Saints haue so hyghly esteemed and made so great accounâ—… of for the attainement of whicâ—… they haue taken so great painesâ—… and which they haue appointeâ—… the last end of all their exerciseâ—… This is that that Dauid intimateâ—… that he had obtained when he repeateth so often in his Psalmesâ—… that God was alwaies before his â—…es that he did coÌ„tinually mediâ—…te vpon his law that his praise â—…as euer in his mouth So that alâ—…eit he was a King very much â—…ployed in manye businesses â—…oth of war and peace yet in the â—…yddest of so many cogitations â—…d consultations hee was quiet â—…d albeit so many seruants and â—…ttendors stood about him yet he
this Diuine fire that hee may defend him selfe from windes and from the intollerable ycenes of the frozen region of this world Hetherto belong these short succinct Prayers which for this cause are called darting because as it were are the darts of a louing soule which with great celerity are shot forth and do wound the heart of God by force of which the soule is stirred vp and is more enflamed with the loue of God Very many versès of Dauid are profitable conducent vnto this purpose which a man ought alwaies to haue in readines that by them he may be lifted vp vnto God not alwaies after the same manner least the assiduity of the same wordes breed wearines but with all variety of affections which the holy Ghost doth stirre and rayse vp in his soule for hee shall finde conuenient and meete verses for all these in this heauenly seminary of Psalmes Sometimes he may lift vp his heart by the affection of repentance and desire of remission of sinnes by these wordes Turne away thy face O Lord from my sinnes and put away allmine iniquitities Erect in me a cleane hart O God and renue a right spirit within me Sometimes he may say with the affection of thankfulnes My soule praise thou the Lord and forget not all his benefites Sometimes hee may say with the affection of Loue and Charitye I will loue thee deerely O Lord my strength The Lord is my rocke my fortresse hee that deliuereth me my God my strength in him will I trust As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come appeere before the presence of God My teares haue beene my meate day night while they daylye say vnto me where is thy God Afterwards being inflamed with the loue of eternal happines let him crye O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the courtes of the Lord. Saint Hierome writeth in a certaine Epistle that the Fathers of Egipt had wont to haue very often in their mouthes a short verse of the same Prophet and to say O that I had wings like a doue then wold I fly away rest Somtimes with a confession of his owne misery a desire of the diuine grace let him cal Incline thine eare O Lord heare me for I am poore needy And to cōclude let this breefe verse be very often in our speeches conferences O God hast thee to deliuer me make hast to help me O Lord. In like manner let the times places businesses which we attend and whatsoeuer we see or heare minister occasiō by other meanes and affections to lift vp our harts vnto God for he that loueth God truly be holdeth God in al things thinketh that al things doe inuite him vnto his loue In the morning the chirping harmony of birds in the night silence quiet calmnes inuite vs to praise the Lord. In our eating the grace which is bestowed vpō our meates for our satisfying when in the morning wee arise the grace which hath kept vs in our sleep that wee are refreshed with it the beauty of the Sunne and starres and the decking embellishment of the fieldes doe intimate insinuate vnto vs the prouidence beautie of our Creator and the misery calamity of other creatures doth witnes and testifie vnto vs the diuine grace which God vseth in freeing and deliuering them When the clocke giueth a signe of the passed hower let vs call to mind the hower of our death also that hower in which God vouchsafed to dye for vs let vs read meditate on those words which a holy Father teacheth saying Blessed be the houre in which my Lord Iesus Christ was born dyed for me So oftē as any temptation doth assaile vs or any impure or hurtfull thought doth enter into vs praier is very necessary to cast it out of our harts In like manner as often as we enterprize and vndertake to doe any thing wherein we feare that wee shall find contradictions hindrances or dread new occasions of daungers it behooueth vs to defence and arme our selues with the weapons of Prayer When we at any time goe out of our doores when we are to haue busines with a wrangling a contentious mā or to deale in any matter of great moment consequence when wee come to a banket wherein there is danger of sinning eyther through gluttony or too much talke in these and suth like matters a great preparation of Prayer is to be sent before By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God of all things we shall receiue fruite and at all times haue occasion to pray This is that continuall exercise to the which the Apostleinuiteth vs saying Touching admonishing your own selues in Psalmes hymmes spiritual songs singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This exercise very much helpeth to Deuotion for it is as the watchman keeper of the house watching that none beside God enter to take possession of y e soule It is profitable also to preserue the heate of Deuotion hence it is that they that are freequent in this consideration doe very easily call vnto them their minds gather together their sences and spirits when they are to pray For what other cause doest thou think there is that one forth with at the beginning of prayer doth enioy tranquility and peace of minde an other scarcely aftermany houres after long praier can quiet his heart make it peace able The cause is obuious common because the one hath his heart gathered vnto him warmed with these short succinct prayers the other through forgetfulnes of God is waxen key cold therefore the one sooner waxeth hot the other later Wee see this in a fornace which if it be wel heated in y e morning is kept hot all the day after with a little fire but if it grow stone colde againe it requires a great deale of fire before it be thorowly heated again so it is necessary that they doe that will be deuout that this diuine heate may be preserued in their hearts vnlesse they will vndergoe new troubles in heating them so often as they goe to pray For the Deuoton of our heart is as heate in water or in yron which naturally is cold but accidentally hot for when it is taken frō the fire of which it was made hot foorth with it returneth to his former and proper estate condition He therefore that would alwaies keep yron hot it behooueth him either alwaies to
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
soule He therefore that so â—…uffereth and so fighteth shal by 〈◊〉 much be a more perfecter imiâ—…atour of Christ as he is further â—…ff from all consolation This is to drinke of the pure cup â—…f obedience which is not miâ—…ed with any other liquor which â—…ight mitigate the bitternesse of 〈◊〉 but onely with the strength of â—…ertue This is that true touchstone by which is tried who is golde and who is lead who is Gods true â—…iend and who is false Tell me whether shee be the â—…ore faithfull wife and worthier to be esteemed of her husbanâ—… which doth that she ought and meete hauing her husbande aâ—… waies before her eies who almoâ—… euery houre bestoweth gifts anâ—… benefits vpon her or she that farre off from her husband whâ—… among many letters scarce receâ—… ueth one from him and yet neâ—… uerthelesse continueth vnto hiâ—… firme in her loue and steedfast iâ—… her fidelity Then much morâ—… glorious shal that soule be whicâ—… by manye daies being seperateâ—… from her bridegroome yet stiâ—… preserueth her innocency saying with Iob Loe though he slay mâ—… yet will I trust in him That is not good ground whicâ—… bringeth foorth no fruit nor nouâ—… risheth the seede except it beâ—… continually watered but that iâ—… good ground and deserueth coÌ„mendation which during botâ—… the heate of the Sunne and the â—…olde of winter yet preserueth â—…at which was committed vnto 〈◊〉 and doth cherish and nourish 〈◊〉 That friend is highly to be eâ—…eemed who in the time of trouâ—…le doth not depart from his fiâ—…elity but they that follow Christ â—…long as they maye eate of his â—…read and afterwards slip away â—…hey I say are not to be called his true friendes but louers of themselues of their owne commodity AGAINST THEMâ—… that contemne and deride diuine consolations CHAP. XXXII ALL that which hithertâ—… hath beene spoken is neceâ—…sary to heale their griefe whâ—… dispaire and faint in heart wheâ—… a sensible deuotion as they caâ—… it is denyed vnto them and a spâ—… rituall consolation But becauâ—… our wickednesse and peruersenâ—… is so great that oftentimes oâ—… medicine it maketh a poysoâ—… whilest that it applyeth that to aâ—… other which was purposed fâ—… this disease we are to admoniâ—… in this place that that which 〈◊〉 therto hath beene spoken haâ—… not beene saide that therby men â—…ould become more colde and â—…egligent but onely that couâ—…ge and strength may be giuen â—…o those who are fainthearted â—…strustfull For there be some â—…ho out of this doctrine take an â—…ccasion to contemne and basely â—…ccount of diuine consolations â—…d exercises by which they are â—…btained saying that the sanctiâ—… and perfection of a christian â—…e doth not consist in spirituall â—…nsolations but in vertue A â—…an doeth hate nothing more â—…en to bee condemned by his â—…wne sentence because proud â—…en who neuer tasted what god 〈◊〉 should be condemned by that â—…hich they are if it be true that â—…y sanctity be placed in diuine â—…nsolations therefore they haue â—…nd a meane to extenuate and â—…ntemne them least they should haue that in themselues whicâ—… might confound themselues seeing themselues naked and so faâ—… off from all these consolationâ—… Miserable are ye because ye taâ—… not how sweete the Lord is bâ—… much more wretched are yeeâ—… who that yee may excuse yoâ—… negligence doe so we the poysoâ—… of a new errour darkening thâ—… light of trueth that your ownâ—… malitiousnesse may not be seenâ—… and so you hide the key of wisâ—… dome and knowledge neythâ—… entering your selues into heauen nor suffering others to eâ—… ter for yee shut the way againâ—… them with two errours which yâ—… haue learned in the schoole 〈◊〉 your owne negligence Tell me with what colourâ—… yee flourish ouer this your dâ—… ctrine that ye make so small aâ—…count of spirituall consolationâ—… â—…member that this doctrine is â—…or deliuered to the negligent â—…outhfull as yee bee but to â—…ose that be faint-hearted and â—…eake who presentlye are disâ—…uraged if they finde not that â—…elpe If an arrogant and a preâ—…mptuous man should feele in â—…mselfe that comfort strength â—…hich by the vertue of Gods â—…ord is giuen vnto the fearefull â—…d to them that are of a small â—…th to what other thing should profit him but that thereby he â—…ay be made the worser If a other should laye in a corner her house ratesbane or some â—…er poyson to kill mise and â—…s and it should be founde of â—…r children and eaten would â—…t that bee to the destruction â—…druine of her house which she â—…rposed should haue beene a â—…nefit After the same manner these wicked men doe peruert alâ—… good and wholesome doctrines abusing them for themselues which are deliuered for others alwaies very studiously endeuouâ—… ring to defend the loosenesse anâ—… dissolutenes of their life Ye say that sanctity consistet not in spirituall consolations Surely it is true that sanctity coâ—… sisteth not in them but yet theâ—… bring a great helpe vnto sanctity perfection is not placed in theâ—… but yet they are principall instrâ—…ments for the attaintment of peâ—…fection Ye say that these consolatioâ—… are rather a part of the reward then of the desert And this is 〈◊〉 so true but this reward beiâ—… seene and tasted by experienâ—… doth kindle and stirre vppe 〈◊〉 heart to laboures and that the desire to attaine so greaâ—… good For euen as a stone is moâ—…ed more swiftly when it approâ—…heth nearer his ceÌ„ter as the Phiâ—…sophers say because it now beâ—…inneth to tast and feele the verâ—…e and conueniency of his natuall place so also mans hart creaâ—…d of God is more strongly moâ—…ed when it nowe beginneth to â—…ele and tast somewhat of his â—…reator Ye say that the perfection of a â—…hristian life is not placed in maâ—… consolations but in bearing â—…tiently when they are denyed â—…either can I deny this but toâ—…ther with this patience great â—…igence must be ioined that the â—…ace lost may be recouered that â—…al times we may bee ready for â—…e diuine worship and ministery â—…r vnlesse there had beene great â—…ckes and motiues which stirre a man with great alacritye to runne the way of the Lorde tâ—… Prophet Dauid had not saide haue runne the way of thy commaâ—…dements because thou hast enlâ—…ged mine heart which is done 〈◊〉 ioy and spirituall gladnesse aâ—… this ioye is one of the especiâ—… fruites of the holy Ghost whâ—… by our heart is enlarged and stâ—… red vp to all good For as naturâ—… pleasure is the principall motiâ—… and cause of all the actions of nâ—… ture so spirituall pleasure is tâ—… cause of aâ—…l the actions of graâ—… Therefore it is saide of the Pâ—… et Euery ones pleasure drawâ—… him on There fore that I may conclâ—… and shut vppe this matter I saâ—… that it behooueth vs so to waâ—… betweene these two extreamâ—… that when the grace of the diâ—… consolations is absent we 〈◊〉 not discourage our selues distrust
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
these fauâ—… and graces are not giuen vnto 〈◊〉 that we should be puffed vp aâ—… despise our neighbour but 〈◊〉 theâ—… that wee should more seâ—…uently loue God and that wâ—… should be humbled before otheâ—… For otherwise wee receiue the giftes of God not to our profit but to iudgement and condemnation if we contemne our neigh bour Furthermore we must consider that the church of Christ is a most perfect body in which there are diuerse members euery one in differing in figure and office yet all necessary for the ministery and ornament of the body For it is necessary that in the mistical body of the Church there be variety of members that is of diuerse â—…tates and offices that there may â—…e no defect in the office and miâ—…istery but that the Church may â—…e altogether beautifull For the â—…oate of Ioseph was also party coâ—…ured y t the variety of ministers â—…spiritsmight be signified which â—…e in the church all which make â—…ast vnto a happy life but euery one by his seuerall way For euen as from the circumfereÌ„ce of a circle there are many lines tending to the center so there are many waies by which Christ leadeth his to heauen which is the common center of euery ones selicitie Wherfore Christ leadeth some to this center by the way of praier meditation others by the way of preaching others by the way of patience in aduersity others by abstinence many by pouerty some by humility some by the works of mercy others by other waies al which leade direct to one the selfe same place Which seeing it is so why dost thou perswade thy selfe that thy way is better safer theÌ„ y e way of others who hath giuen thee this security If it be God alone y t weigheth spirits searcheth hearts who hath put the ballaÌ„ce into thy hands to weigh theÌ„ as thouthinkest good to make thine end heuier when thou pleasest or who hath placed thee in this chaire to giue such iudgement That man is not so feruent in praier as thou art yet neuerthelesse it may be although no man hath made thee his iudge that he is more patient more humble and more obedient then thou art and that he hath more charity and more mercy then thou hast and so he may excell thee in other vertues which are more laudable He doth not weep so oft as thou weepest neyther doth he feele that thou feelest And doest thou knowe whence these teares spring and whence this feeling is for although commonly wee say that they are of God yet it may bee that they are of an other spyritte it may be that they are rather of nature then of grace that is they may rather flow from the tendernes and soft constitution of the hart then from the spirit of God Furthermore although they proceed froÌ„ this spirit yet the height of perfection consisteth not in them but they are onely instruments of perfection the victory of the battaile is not placed in these but they are weapons to obtaine it our saluation lyeth not in them but they are meanes vnto saluation For the good of man coÌ„sisteth not in the instruments in preparations destined vnto it but in their good vse It were ridiculous if any one should say that hee that hath eaten more then others will also digge and delue more then others for it may be that be that hath eaten lesse may labor more seeing that the one doth not of necessity follow the other After the same manner Prayer that comfort that God sendeth are destined and ordred to compasse the loue of God yet there be many that vse not this fauour well and that abuse the water giuen them to refresh the plantes of vertue to the cherishing and fostring of their owne delights that is that turne and conuert the comforts and graces which they haue receiued by which they should further grow in loue with God to their owne recreation and loue of themselues We ought to iudge no man much lesse Ecclesiasticall persons who liue in the professioÌ„ of vertues For the conteÌ„pt of theÌ„ doth engender in the soule a worme so hurtful dangerous that it doth not onely gnaw their persons but also their office ministery which is y e souÌ„taine and spring of many euilles Neither must we publish or boast of in the market place the faultes and offences of our brethren yea albeit we see theÌ„ being mindefull of that curse of Noah which he inflicted vpon his sonne because he would not couer the nakednes of his father but rather let vs follow the reuerence of the other two brethren who discreetly and with honor couered it That great Emperour Constantine had thys spirit amongst whose prayses this especially is numbred that he said If I should take a Preacher or a minister of Gods word in any crime I would couer him with my cloake that he might be seene of none This is properly called zeale and the spirit of Christ but to triumph geere scoffe and disdaine when any of the seruants of God falleth this is proper vnto Antichrist whome all follow that are his members Neyther for ones fault or for the fault of a few are all straightwayes to bee condemned for this was palpable and grosse ignoraunce as if for twoo or three women which seemed good and afterwardes were taken in adulterye one should say that all married women are adulteresses They that liue without the fleshe are alwayes eyther good or euill they alwayes stand or fall but they that abide yet in the flesh sometimes fall and after rise againe Ifin heauen in Paradice in the schoole of Christ in the colledge of the seuen Deacons of the church elected of y e Apostles there was one that fell became disobedient who sold his Master and failed in the faith is it any maruell if a like thing be sound in other states and congregations The fault of them that fal from so high places doth not diminish but encrease their dignity that perseuere and continue in them THE SEVENTH ADmonition that all kinde of singularity is to be auoided CHAP. XLVIII THe seuenth admonitioÌ„ is that a Deuout man so liue that as much as lyeth in him he make no vaine shew of his deuotion and that he studiously endeuour himself that he may eschew all kinde of singularity as well in his apparell as in his other actions without offence to God according to the counsell of Seneca writing vnto his friend Looke saith he that thy exteriour figure bee common with other men but that thine interiour habit may differ from them To this admonition it appertaineth that the place of praier be such an one as our Sauiour sheweth when he saith But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret thy Father which seeth in secret shal reward thee openly This I say â—…beit there bee many
which are reaped by earnest and long continued feruent prayer which also are wont to be more excellent when they proceede from any tribulation and such like temptation for these do stirre vp and kindle the heart of him that prayeth and they adde greater feruency vnto him as it happened to that Saint who sayde I haue laboured crying vnto the Lord my throte is growen hoarse and mine eyes fayle mee while I hope in my God I am sure that many graces are bestowed by this way and that more will be bestowed therefore it is not needefull to stay longer in this admonition for the experience of them â—…s sufficient who haue perseuered â—…fter this manner who haue learâ—…ed in truth and veritie what â—…mple fruites are reaped by such prayer THE FIFTENTH ADmonition of the discretion that ought to be vsed in the exercise of prayer CHAP. LVII THere be some that want iudgment and discretion in their exercises for when as all thinges betweene them and God haue prosperours successe this prosperity at the length becommeth offenciue vnto them and bringeth an occasion of great daungers For there be some vpon whom graces seeme to bee bestowed with a full hand these feeling the fellowship of the Lord so sweet and pleasant do so drowne themselues in this exercise and doe so long continue in prayer in watching and in other corporall asperityes that at the length theyr naturall strength doth fayle them Hence it is that many are troubled with fayntnesse and weaknesse of stomacke others are payned with the head ache others are diseased with the Megram and swimming of the braine by which diseases they are so afflicted that they become vnfit not onely for corporall exercises but also to pray Therefore it is meet requisite that things be considered of in the beginning â—…hen the feruour and consolatiâ—…ns be greater and the experience â—…nd discretion lesse that we may 〈◊〉 learne to walke that we do not â—…ynt in the midst of our iorney Of this an answere may be demaunded to a great doubt mooâ—…ed of a great Diuine to wit what they ought to doe that on 〈◊〉 one side are ofteÌ„ visited of God â—…x in this exercise are enriched by â—…im with many graces and benefits and on the other side the strength health of their bodye â—…oth hinder them that they canâ—…ot long continue in this exercise To the which doubt the same â—…iuine answereth with great humility and feare saying Truely it seemeth vnto me better to loue God to enioy him without inâ—…ermission albeit it be not with so great feruor vehemency theÌ„ to abounde with such heate and sweetnes and to receiue graces with so full an hand least perchaunce a little while after thou fallest into daunger eyther altogether to loose all these thinges or els that they decrease and diminish in thee For I haue knowen many sayth hee who after they had lost their health by such manner of exercise afterwards going about to refreshe and recouer themselues and seeking to ridde themselues of this languorment of bodye haue come to that passe that afterwards they haue liued not onely more delicately but also more dissolutely Therfore to eschew this danger it is better euery day to proceed a little and softly to goe from the lesse to the greater and so to come to perfection then by little and little to goe backe and â—…etyre vntill thou returnest vnto â—…issolutenes for it is written An heritage that is hastely gotten â—…t the beginning shall not be blesâ—…d in the ende And Riches â—…athered hastely shall bee diminishâ—…d but hee that gathereth them â—…ith the hand by little little shall â—…crease them By this it is manifest how neâ—…essary the vertue of discretion 〈◊〉 not onely that we may meete with this inconuenience which 〈◊〉 greate and very common but â—…lso with many other Therefore 〈◊〉 is necessary that wee alwayes â—…esire with all humilitye and â—…erseueraunce light and vnderâ—…anding saying with the Proâ—…het Leade me foorth in thy truth â—…nd teach me for thou art the God â—…f my saluation in thee doe I trust â—…ll the day The other extreame contrary vnto the former is proper vnto delicate and effeminate persons who vnder coulour and shew oâ—… discretion doe withdraw theyâ—… bodies from all kinde of labors It is not easie to iudge whether of these two extreames is more dangerous but that indiscretion iâ—… more vncurable for as long as the body is sound whole there is hope of remedy but when it is marred and spoyled by too much indiscretion there is not any more hope of further good â—…HE SIXTEENTH â—…dmonition that we ought not only to giue our selues vnto prayer but also vnto all other vertues CHAP. LVIII THere is also another daunger in this way and perâ—…aps greater then the former â—…nd it is this There are maâ—…y men who after they haue â—…yuers tymes tasted of the inâ—…stimable vertue of prayer and â—…aue learned that the whole â—…ourse of a spyrituall lyfe deâ—…endeth of it thynke that â—…rayer is sufficient alone and â—…hat by it onely the path-way to saluation is troden wherevpon it followeth that they forget other vertues neytheâ—… are they further carefull for anyâ—… so that the more profoundlyâ—… theyr minde is swallowed vp iâ—… prayer by so much they forget other vertues and so desiring with too much dilygencâ—… to couer and hyde the betteâ—… part of theyr body and reposâ—… all the other partes to the furyâ—… and violence of the enemy Hence also it is that wheâ—… as other vertues are as it werâ—… the foundation of prayer thaâ—… this foundation being taken away whatsoeuer is built vpon it muste needes fall anâ—… therefore so long as a man aâ—…tributeth too much to this veâ—…tue hee shall profit the leâ—… in it For it is certaine that a prayer doth dispose vnto mortiâ—…cation so also as we said beâ—…re mortification and all oâ—…er vertues doe dispose vnto â—…ayer and therefore the one â—…ithout the other is hardlye â—…und Tell me I pray thee what kind 〈◊〉 prayer will it bee vnlesse a â—…igent watch bee kept in the â—…art in the tongue in the eyes â—…d in all the sences as wel outâ—…rd as inward What prayer 〈◊〉 it bee if the body bee stuft 〈◊〉 of meate and the soule â—…und with sundrye cogitatiâ—… and lustes of the worlde â—…erefore those men doe labour 〈◊〉 turmoyle themselues in vain 〈◊〉 do follow after one vertue 〈◊〉 doe neglect all other for â—…ues are so combined and â—…led together between themâ—…es that scarcely one can bee founde without all the other 〈◊〉 all if one be missing Hence it is apparant thâ—… this whole businesse is not vâ—… like to an artificiall and wâ—… ordered clocke in which aâ—… dyuerse wheeles and ligamenâ—… amongst which there is thâ—… proportion that if one of theâ—… although it bee but little bâ—… hyndered the whole fraâ—… becommeth disordered aâ—… heere this prouerbiall speecâ—… hath place The shooe beiâ—… lost the
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