repugning to thy mind And yf thou find any such holy exercise to which this hart of thine hath lesse inclination then it should examine the cause from whence that disgust ariseth 5. How doth thy hart remaine affected towards God him self Taketh it pleasure in the remembrance of God feeleth it not a sweet delight in calling him to mind Ah sayd Dauid I haue thought vpon God and taken delight therin Doest thou find a certaine promptnes redinesse and facilitie in thy hart to loue God and a particular sauour in tasting this his loue Thy hart doth it not recreat it selfe to thinke vpon the immensitie bountie and maruelous swetnes of almightie God If thou chaunce to thinck vpon God amidst thy worldly affaires and vanities doth this thought make place and winne rome and seaze vpon thy hart Doeth it seeme to thee that in such cases thy hart takes Gods part and turnes to his side and as it were goes before him to lead him reuerently into the chamber of thy hart for there are many soules of this mettal in the world 6. A louing wife when her housband comes home from some farre iourney so soone as she perceaueth any signe of his returne or heareth his voice what busines of euer she hath in hād though she be cōstrained by some forcible consideration to stay her self yet her hart cannot be held from looking for her husband but abandoneth all other cogitations to thinck vpon his ioyfull returne Soules that loue God doe the verie same howsoeuer they be employed when the remembrance of God presenteth it self vnto thē they neglect all thinges else for ioye that their beloued is returned vnto them and this is a verie good signe 7. How is thy hart affected towards Iesus Christ God man Takest thou pleasure in thincking on his life and death The Bees delight in their delicious honnie Waspes and beetles in ill-fauoured sauours so holy soules haue all their cōtentmēt placed in our sweet redeemer Iesus Christ with an exceeding tendernes of ardent loue to him but such as be vaine and wicked plant their affections altogether vpon vnprofitable vanities 8. How is thy hart affected towards our blessed Ladie thy good Angell the Saincts of heauen Doest thou loue honour reuerence them hast thou a speciall trust in their intercession a respect worship to their images delight in their liues takest thou pleasure to heare them praised 9. Concerning thy tongue How speakest thou of God is it a delight vnto thee to talk and discource in his honour according to thy condition and abilitie Doest thou loue to sing hymnes to his praise and glorie 10. Concerning workes Thinck whether thou haue a true harty desire of the outward glotie of God and to doe somwhat for his honour and worship for such as loue God doe according to Dauid loue the ornament of his house 11. Cōsider whether thou hast left any affection or renounced any delight or forsook any thing for Gods cause for it is a great signe of true loue for his sake whome we loue to depriue our selues of any thing What then hast thou in all this time since thy protestation forsaken for the loue of God An examination of our estate touching our selues CHAP. 5. 1. HOW doest thou loue thy self louest thou thy self ouermuch for the vanities of this world For yf it be so thou wilt desire to dwell always in the world with an extraordinarie care to establishe thy self heer vpon earth But yf thou loue thy self for heauens sake then wilt thou desire at least wise thou wilt easilie consent to depart from hence at the time and hower that it shall please our Lord to call thee 2. Doest thou keepe due order in the loue of thy self for there is nothing that marreth vs but onely the inordinate loue of our selues As for well ordered loue it requires that we loue the soule bitter then the bodie that we take more paines to get virtues then any thing els that we make more account of heauenly glorie then of base and transitorie honour A well ordered hart will more often say in it self What will the angels say yf I thinck or doe such a thing thē what will men say 3. What loue bearest thou to thy soule art thou vnwilling and loath to help it when it is spirituallie distempered and diseased alas thou owest this care and attendance vnto it to helpe it thy self and procure it to be holpen by other when passions doe torment it and to set a side all other cares when thy soule stands in need of thy care 4. How doest thou esteeme of thy self before the eyes of God almightie to be nothing at all doubtlesse But it is noe great humilitie in a flie to thinck her self nothing in regard of a mountaine or for a droppe of water to esteeme it self nothing in comparison of the maine sea nor for a sparkle of fire to hold it self nothing in respecte of the sunne It is humilitie indeed not to preferre our selues before others nor to affect or desire to be esteemed of and well liked by others How doest thou feele thy self affected in this point 5. Touching thy tongue doest thou not bragge and vaunt of thy self one way or other doest thou not flatter thy self when thou speakest of thine owne self 6. For works actions Doest thou vse to take any pleasure or passetime contrarie to thy bodily or spirituall health I meane vaine pleasure vnprofitable recreations ouer-watching too much disordely labour and such like An examination of the estate of our soule towards our neighbour CHAPTER 6. 1. THE loue between husband and wife ought io be sweete quiet earnest and constant and grounded principallie vpon the ordinance of God who commandeth it to be so And the self same is to be vnderstood of loue between parents and their children between vs and our neighbours and our frinds euerie one in his ranck and degree 2. But to speak in generall How is thy hart affected towards thy neighbour Doest thou loue him from thy hart and for Gods sake To discerne well whether it be so or no thou must prepose and represent vnto thy self certaine persons that be troublesome and intractable for there it is and towards such kind of men where we exercise the virtue of true charitie towards our neighbours and much more towards such as haue iniuried vs either in work or in word Examin well yf thy hart be free from passion in this behalf and whether thou feelest not a contradiction within thee to loue anie bodie 3. Art thou proane to speak ill of thy neighbour and especiallie of such as loue thee not Doest thou any harme to thy neighbour directly or indirectly Though thou haue neuer so litle reason or discourse thou wilt easilie find out thy defects in this point An examination of the affections of our soule CHAP. 7. 1. I HAVE extended these poincts at large because in the examination of them consisteth the knowledge of our spirituall
Lewis S. Amé and S. Edward in their royall throanes duke-domes Nay it hath oftentimes happened that many haue lost their perfection in solitude which not withstāding is so much desired to perfection and haue conserued it amidst the multitude which seemeth litle fauourable to perfectiō Lott saith S. Gregory that was so chast in the citie defiled himself in solitude whersoeuer we be or of whatsoeuer calling we are we may and ought to aspire to perfection The necessitie of a guide to enter and go forward in exercises of deuotion CHAPTER IIII. 1. YOVNG Tobias commanded by his father to goe to the citie of Rages said I know no whit of the way goe then replied his father and seeke out some faithfull guide to conduct thee The same say I to thee my beloued Philotheus desirest thou in good earnest to walk to the citie of deuotion seek some skilfull man to direct and lead thee This is the rule of rules and the aduertisment of aduertisments for albeit thou search neuer so curiously sayth the deuout Auila thou shalt neuer so securely and certainly finde out the will of God as by this safe way of humble obedience so much recommended and practized by all his deuout and faithfull seruants in former times The blessed Mother Teresa foundresse of the reformed Carmelits seeing the straunge and extraordinarie penances which the great Ladie Catherin of Cardoua exercised in a caue in a wildernes of Spanie was much moued in hart to imitate her therein cōtrarie to the aduice of her confessour who had forbid her such kind of austerities yet was she tempted not to obay him in that behalfe but God who many times familiarly talked with her sayd vnto her my daughter thou hast alreadie begunne a very fafe and assured way seest thou the penaunce of that good ladie but I doe make more accompt of thy obedience And therfore this blessed woman euer after so loued this virtue that beside the ordinarie obedience due vnto her superiours she made one vowe in particular to a certaine learned excellent man to folow in all things his direction by which she found inestimable comfort and profit as both before and after her many deuout soules haue done the like who to subiect them selues more perfectly to the will of God submitted their owne willes to the disposition of his seruants a thing which holy S. Catherin of Siena highly commendeth in her spirituall dialogues The most virtuous princesse S. Elizabeth submitted her selfe most extraordinarilie to the direction of her ghostly confessour Conradus And one of the last aduices that great S. Lewis gaue to his sonne before his death was in this in kind confesse often choose a confessour of learning and discretion that can and dare aduertise thee to do such things as are necessary for thy saluation 2. A faithfull frind saith the holy scripture is a strong protection he that hath found him hath found a treasure A faithfull frind is a medicin of life and immortallitie such as feare God doe finde such a frind These sacred wordes as you may see are principallie spoken of immortallitie for the obtayning whereof it is needefull aboue all thinges to haue this faithfull frind who may guide our actions by his prudentiall councell and countergard vs against the ambushments and slightes of our ghostly enemie Such an one shall be vnto vs as a treasure of wisdome in all our afflictions desolations and falles he shall serue vs as a medicine to ease and comfort our hartes in our ghostlie diseases he will keepe vs from euill and make what is good in vs agreat deale better and if any infirmities chance to befall vs his carefull asistance will procure that it shall not be mortall for he will lift vs vp againe from our downefall 3. But who is he say you that shall be so happie as to finde such a frind The wise man in the same place tells vs saying They that feare God they that with an humble minde affectuoufly desire their aduacement in pietie and in the seruice and worship of their Creator Seeing then that it importeth thee so much my Philotheus to goe accompanied with a good guide in this holy voyage of deuotion pray vnto God with very great instance that he will furnish thee with one according to his hart and dout not albeit it were needfull for this end to send an Angell from heauen as he did to young Tobias but that he will giue thee a good one and a faithfull 4. And in verie deed in place of an Angel ought he to be vnto thee when thou hast once found him Regard him not simplie as a man nether trust in him nor in his humaine prudence but in the prouidence of almightie God who wil no dout fauour thy indeuours and speake vnto thee by the meanes and interposition of this man putting into his minde and into his mouthe that which shall be most expedient for thy spiritual aduancement so that thou oughtest to hearken vnto him as vnto an Angell descended from heauen to conduct and leade thee thither Treate with him freely and with an open hart manifesting without al dissimulation or fayninge the good and euil which thou findest in thy soule and by this meanes thy good shall be more examined and assured and thy euil corrected and amended thou shalt be both eased and fortified in thy afflictions and moderated and ordered in thy consolations Place then an exceeding confidence in him ioyned with a religious and respectiue reuerence yet so that the reuerence diminishe not thy confidence in him nor thy confidence hinder the reuerence due vnto him but trust in him with trembling as a chast mayden doth respect hir seuere but louing father and respect him with an assured trust in his loue and care as an obediēt sonne would doe his deare and tender harted mother In a woord the frindship betwixt thee and thy ghostly instructor must be stronge and sweete al holie al sacred and all celestial 5. For this cause choose one amōge a thousand saith Auilla but I say vnto thee one amonge ten thousand for there are fewer to be found then men imagin who are fit and capable of such an office He must be replenished with charitie knowledg and with prudence for if but one of these three partes be wanting in him it wil be dangerous for thy soule Therfore once againe I aduise thee to demaund him instantly at the handes of almightie God and hauing once obtayned him blesse his diuine maiestie for so great a benefit Stand firme and stedfast vnder his conduct and change him not lightly for any other but goe to him simply humbly and confidently and so shalt thou make a prosperous voyage That the begining of a deuout life must be taken from the purgation of the soule CHAPTER V. 1. FLowers appeare in our ground sayeth the spouse in the Canticles the time of pruning our vines is come What be the flowers of our hartes ô Philotheus
be vnited euerlastingly to their begining They are there like happie birdes which flye chirping singing perpetually in the heauen of the diuinitie which encompasseth them on all sides with vnspeakable pleasures there euery one striueth with an holie emulation who may doe best and without any enuy singe the praises of their Creator Blessed be thou ô sweete lord and soueraigne maker who art so bountiful vnto vs doost communicate vnto vs so liberally the euerlasting treasures of thy glory And God on the other side blesseth them all with an eternall benediction Blessed be you for euer saith he my beloued creatures who haue so faithfully serued me and who shall laude me euerlastingly with so great loue courage and contentment Affections and resolutions 1. Admire and praise this heauenly countrie O how beautifull art thou my deare Hierusalem 2. Reproache vnto thy hart the litle courage which it hath had vnto this present for hauing gone so much awrye from the way of this glorious habitation O wherfore haue I so much estranged my selfe from my soueraigne good Ah wretch that I am for these pleasures so displeasant and pight haue I a thousand and a thousand times left the eternall and insinit delightes Where was my wit and vnderstanding to despise such goods so desireable to desires so vaine and contemptible 3. Aspire notwithstanding with vchement resolution to this delicious desired aboade O my gratious God since it hath pleased thee at the lenght to recall my wandering steppes and to direct them into the right way neuer hereafter will I turne back to those by-wayes neuer hereafter wil I stray from the true path Let vs goe with courage my deare soule let vs runne towardes this blessed countrie which is promised vs in the kingdome of heauen what make we so longe in this beggarly countrie of Egipt I will therfore dispatch my selfe from all such thinges as may put me out of the way or hinder me in so happie a iorney I will performe such and such thinges as may bringe me safely and speedely to my iornyes end Giue thankes Offer Pray Pater Aue. Credo The ninth Meditation by way of election or choise of Paradise CHAPTER 17. Preparation 1. Place thy selfe in the presence of God 2. Humble thy selfe before his maiestie praying him to inspire thee with his grace 3. Imagin thy selfe to be in a plaine field all alone in companie of thy good Angell as younge Toby going to Rages and that he causeth thee to see aboue thee Paradise open with all the pleasures represented in the former meditation of Paradise and beneathe that he makes thee see the pitt of hell wide open with all the torments described in the meditation of hell Thou being thus placed vpon thy knees before thy good Angel Considerations 1. CONSIDER that it is most certaine that thou art in very deede in the midway to Paradise and hell and that the one and the other is open to receaue thee according to the choise which thou shalt make 2. Consider that the choice which now thou makest of the one or the other place in this world shall last for all eternitie in the world to come 3. Consider that although both the one and the other be open to receaue thee according to thy choice yet that God who is readie to giue thee ether the one by his iustice or the other by his mercie desireth not with standing with an incomperable desire that thou wouldest make choice of Paradise and thy good Angel also vrgeth and presseth thee with all his power offering thee on Gods behalfe a thousand succours and a thousand graces to helpe thee to ascend and mount vp thither 4. Consider that Iesus Christ from heauen aboue louingly behouldeth thee and inuiteth thee sweetly sayinge Come ô my deare soule to euerlasting repose betweene the armes of my goodnes where I haue prepared immortall delightes for thee in the multitude of my loue Behould likewise with thy inward eies the holy Virgin who with a mothers tender loue exhorteth thee saying Take hart courage my child despise not the desires of my Sonne nor the manifould sighes which I haue cast foorth for thee earnestly together with my Sonne tendering thy eternall saluation Behould the Saintes also which exhort thee and a million of holy soules courteously alluring thee and wishing nothing else but that one day thy hart may be ioyned with theirs in that happie companie there to prayse God for euer and euer assuring thee that the way to heauen is not so vneasie as the world would make it Come bouldly deare soule say they forward with courage for he that shal ponder dilligently the way of deuotion by which we haue ascended hither shall perceaue that we arriued to these eternall ioyes thorough pleasures without comparison more pleasant then all the delightes and pleasures of the world Election 1. O hell I detest thee now and for euermore I detest thy torments and paines I detest thy vnfortunat and accursed eternitie and aboue all I detest those eternall blasphemies and execrations which thou vomitest out eternally against my God And turning my soule to thee ô beautifull paradice euerlasting glorie and endles felicitie I make choice for euer and irreuocablely of my dwelling habitation within thy faire and beautiful buyldinges within thy holy and most louely tabernacles I blesse thy mercie ô my God and accept the offer which it pleaseth thee to make me O sweete Sauiour Iesus I likewise embrace thy euerlasting loue and agree to the purchase which thou hast made for me of a happie lodging in this blessed Ierusalem not so much for any thinge else as to loue and blesse thee for euer and euer 2. In like maner accept the fauours which the Virgin and all the B. Saintes present vnto thee Promise them that thou wilt walke towardes them and giue thy hand to thy good Angell that he may guide thee thither and encourage thy soule to make this choice Pater Aue. Credo The tenth Meditation by way of election and choice which the soule maketh of the deuout life CHAPTER 18. Preparation 1. Place thy selfe before God 2. Prostrate thy selfe before him and craue the asistance of his grace Considerations 1. IMAGIN thy selfe once againe to be in a plaine field all alone with thy good Angel that thou seest on thy left hand the diuel seated vpon a great highe throne with many infernall fiendes by him round about him a great troupe of worldlinges which all bareheaded acknowledg him for their Lord and doe him homage some by one sinne some by another Behould the countenances of all these vnfortunate courtyers of this abhominable kinge Behould some of them furious and madde with hatred enuie and choller others killing one another with spite and rācour others withered away pensiue busie only to heape vp riches others attēding only to vanitie led away with pleasures altogether fond and vnprofitable others filthie ougly rottē putrified in
holines Which is to be vnderstood when such acts are practized with excellent feruour of charitie An addition to the former discource about choice in the exercise of virtues CHAPT 2. 1. SAINT Augustin sayth excellently well that young beginners in deuotion doe committ certaine faults which according to the rigour of perfect lawes are in very deed blame worthy and yet in these beginners are very commendable as tokens and presages of a future excellencie in godlines to which these pettie faults do serue as a kind of disposition That base and seruil feare which engendreth excessiue scruples in the soules of those that are newlie escaped from the custome and thraldom of sinne is a commendable virtue in beginners and a sure and certaine signe of a future puritie of conscience in them but the self same feare would be verie reprehensible in those that haue profited in good life and deuotion in whose harts that perfect loue should raigne and predominate that by litle and litle driueth this seruil feare out of doores but I call Iesus to witnes whome she serued and whome I desire to serue that I lye not either on the one side or on the other but do sett downe cleerly what she was as a Christian writing of a Christian that is that write an historie and not a panegyricall oration of her life and that her vices be the virtues of others His meaning is that the defects and imperfections of S. Paula would haue borne the name and nature of virtues in a soule of lesse perfection As in very deed there are actions which are deemed imperfections in such as be perfect which not with standing would be esteemed great perfections in those which yet are imperfect It is a good signe in a sick man when at the end of his sicknes his legges do swell for it shewes that nature now strengthened casteth out her superfluous humours but the very same signe is bad and ominous in him that were not sick at all for it betokeneth the weaknesse of nature not hauing force enough to dissolue and dissipate those corrupt and naughtie humours 4. My Philotheus we must haue alway a good opinion and estimation of them in whome we see the practize of virtues although exercised with some defects and imperfections since the great Saints them selues haue often times exercised them in such manner But for our owne parts we must procure to exercise our selues in them not only diligently but discreetly and for that end obserue carefullie and faithfullie the aduise and councell of wise men not leaning to our owne prudence but to the skill and wisdom of such whome God hath giuen vs for our conductours 5. There are certaine other per◅ which many esteeme and account virtues though in deed they be no virtues at all of which it is needfull to speake a worde or two I meane those perfections which are called extasies rauis ments in spirit insensibilities languishments or impossibilitie of exteriour actions deificall vnions eleuations transformations of the soule and such like of which some bookes do treat promising to eleuate and promote the soule to contemplation purely intellectual to the essentiall application of the spirit and of the supereminent life of the soule Mark me well what I say my Philotheus these perfections be not virtues but rather rewardes and recompences that God giueth his seruants in this life for their virtues or as it were scantlings and listes of the happines of the life to come which somtime are presented vnto men to make them desire to buy the whole peeces them selues which are aboue in Paradise We must not pretend to come vnto-such high fauours and graces since they are not any wise necessarie to serue and loue God well and truly which should be our chief and only pretence Neither are they graces which may ordinarilie be obtained by our owne trauell or industrie since they are rather passions then actions which therfore we may well receaue but worke them or produce them in vs we can not I adde more ouer that we haue not vndertooke any higher matter then to make our selues virtuous deuout and good men and good wemen and therfore it behoueth vs to bestow all our endeuour to that end and if it please God to eleuate extoll vs to these Angelicall perfections we shal be then also good Angels but in the meane time let vs exercise our selues simply humbly and deuoutly in these lower humane virtues the conquest and gaining of which our Saueour hath left to our owne power and diligence such as are the virtues of patience courtesie meeknes mortification of our harts and willes humilitie obedience pouertie chastyty compassion towards our neighbours and bearing with their imperfections diligence and holy feruour in fulfilling the will of God Let vs leaue these supereminences for superexcellent soules we merit not so high a place in Gods seruice it wil be happines for vs to serue our God in his kitchin as they say or in his pantrie to be lackies porters torche-bearers groomes of the chamber in his house It is his mercy and inestimable goodnes only if afterwards he please to remoue vs higher to his closet and priuie chamber or to be of his councell Yea my Philotheus this must be the resignation of our hart for this king of glory doth recompence his seruants not according to the dignitie of the offices which they beare vnder him but according to the measure of the loue and humilitie with which they execute them Saul seeking after his fathers Asses found the crowne and kingdome of Israel Rebecca by watring Abrahams Camels became the espouse of his sonne Isaac Ruth the Moabitesse gleaning after the haruest men of Boos and lying at his feete was exalted to lie by his side and made his wedded wife Surely the pretentions and desires of such loftie extraordinary and admirable things are obnoxious and subiect vnto illusions deceipts and errours and it chaunceth oft times that these sublimated persons that thinck them selues Angels are scantly so much as good men and that there is more excellence and sublimitie in theire wordes and rare termes then feeling and substance in theire workes and actions Yet must we not lightly dispraise or rashly censure any thing but blessing God for the supereminence of other men rest our selues humbly in this low plaine and easie way which is indeed more plaine but yet more secure lesse excellent but yet more suteable to our insufficiency and weaknes wherin if we conuerse humbly and faithfully God will lift vs vp to greatnes great enough for our soules good Of Patience CHAPTER 3. 1. PATIENCE is necessary for you that performing the will of God you may obtaine the promise sayth the Apostle yea for as our Lord him self pronounced In your patience you shall possesse your soules It is the happiest thing that cā befall to mā Philotheus to haue his owne soule in sure and secure possession and the more perfect that our patience is the
Againe if the wager which is plaid for be of ouergreat valew the affections of the gamsters grow out of square besides it is an vniust and vnreasonable thing to lay great wagers vpon such slight industries so vnprofitable and so litle praise-worthie But aboue all Philotheus take heed thou set not thy affection vpō these disports for how lawful soeuer any recreatiō be it is a vice to set the hart vpon it not that thou shouldst not take pleasure in sportinge for without pleasure there can be no recreation but that thou shouldst not so place thy hart vpon these passe-times as to be allways desirous of thē and not to be content without them Of dauncing and some other passetimes which are lawfull but dangerous withall CHAPTER 32. 1. DANCES of their owne nature be things indifferent may be vsed either well or ill but as they are ordinarily vsed they incline leane much to the worsser side consequently are full of danger perill They are vsed by night in darkenes obscuritie verie easie it is for the works of darknes to slipp into a subiect so apte of it self to receaue euil accidents The greatest part of the night is spent in thē so that by late watching men are faine to sleep out the mornings and by consequence the meanes to serue God In a word it is allwais follie to change the day into night light into darknes and good workes into fond fooleries Eache one that cometh to daunce bringeth with him his head brimfull of vanitie and vanitie is so great a dispositiō to naughtie affectiōs to dāgerous reprehēsible loues that such badde fruicts with great facilitie are engēdered in these dances 2. I may say of dāces Philotheus as the physiciās doe of mushroms or toadstooles though manie do eat thē for dainties yet say they the best of thē are worth nothing I say likewise that though dances are much frequēted the best of thē are not very good They that will needs feede on so vnprofitable a dishe as mushroms are procure that they be excellente well drest yf by no meanes thou canst excuse thy self by reason of the companie in which thou art from dancing see that thy dance be well ordered But how must it be well ordered with modestie seemlines and an honest intention Eate but seldome and in litle quantitie of mushroms say the p ysitions for yf they be oft◅mes earen in great abundance be they neuer so well dressed the quantitie of them becometh venom in the stomacke Dance litle at a time and verie seldome Philotheus for otherwise thou puttest thy self in danger to affect ouer much this exercise so perillous and apt to brede such badd fruicts in the soule as we euen now mentioned Mushroms according to Pliny being spongie and full of wide pores draw vnto them verie easilie all infection neere them in so much that yf they be nigh serpents and toades they receaue venom from them which is the cause we call them toadstooles Dancing sports in night-assemblies do ordinarilie draw with thē these vices and sinnes which commonly raigne in one place quarrelles enuie scoffing and wanton loue and as these exercises doe open the pores of the bodie that vseth them so they open the powers of the soule and yf anie serpentine companion breath into their eares some wanton or lasciuious word or some loue-toy yf some Basiliske or Cokatrice cast an amourous eye an vnchast looke the hart thus opend easilie entertaineth these poisons O Philotheus these impertinent recreations are ordinarilie dangerous they dissipate the spirit of deuotion weaken the forces make charitie cold and stir vp in the soule a thousand sortes of euil affections and therfore it is that they are to be vsed with great discretion 3. Aboue all the physicians prescribe that after mushroms we should drinck good wine and I say that after dancinge it is behouefull to vse good and holie cōsiderations to hinder those dangerous impressions which the vaine delight taken in dancing may haue left in our mind Thinck then 1. that whist thou wast busied in this idle exercise manie soules did burne in hell fire for sinnes committed in dancinge and by the occasion of the time and place and cōpanie and other circunstances which dācinge bringeth with it 2. Many religious deuout persōs at that verie time in the presence of God did sing his heauenly praises contemplated his diuine goodnes And how much more happely was their time spent in praying thē thine in dācing 3. Whilst thou dancedst merilie many soules deceased out of this world in great anguish dread of conscience manie thousand men wemen suffered great dolours diseases pangs in their beds in hospitals in the streets the goute the grauell burning feuers canckers and infinite sortes of miseries They had thē no rest thou hadst then no cōpassion of thē And thinckst thou not that one day perhaps thou shalt sigh while others dance as thou hast now danced while others sighe 4. Our Lord our Ladie the Angels Saints beheld thee all the while thou dauncedst how deerlie did they pittie thy poore soule that was busied in so vnprofitable an entertainment 5. Alas while thou wert thus mispending thy goldē leasure which might haue been farre better employed time passed away and death drewe nigh and mocking as it were thy indiscreet passetime inuiteth thee to his dance in which the sighes of thy frinds shall serue for well tuned vialles where thou shalt giue but one turne from life to death This dance is the true passetime of mortal mē for in it wee passe in a moment from time to eternitie of vnspeakeable ioyes or intolerable paines I haue sett thee downe these few considerations God will suggest many other vnto thee to the same effect yf thou feare him truly The times to sport and dance CHAPTER 33. 1. TO sport and dāce well and lawfullie requires that we vse thes delights for recreation of our minds and not for any affectiō we beare to the sportes them selues that we continewe them but a short time not till we be weeried and dulled therwith that we exercise them but seldome and not euerie day for otherwise we turne recreation into an occupation But in what occasions may a man vse dancing and sportings The iust occasions of indifferente disportes are most frequent occasions of vnlawfull are verie rare and such games are much more blame worthie and dangerous But in one word the lawfull time and occasiō of dancing and sporting is when prudence and discretion telleth thee that thou mst condiscēd to giue cōtentmēt to the honest cōpanie in which thou shalt be in conuersation For discreet condescendence is a braunche of charitie and maketh indifferēt things to be meritorious and dangerous things to be tolerable and taketh many times malice away from things that otherwise would be badde which is the reason that games of hazard which otherwise would be reprehensible are not so when
matrimonial loue is the lawfull generation and the carefull education of children It is an in explicable honour to you that are maried that God by his omnipotent power determining to multiplie reasonnable soules which might praise him for euer would make you as it were his feelow labourers in so worthie a worke giuing you the priuiledge honor to engender bodies into the which he distilles the new created soule like celestiall dropes into the bodies 7. Conserue then you housbands a tender constant and hartie loue towards your wiues for therefore was the woman taken from the side of man and next his hart that she should be beloued of him hartylie and tenderly The infirmities of your wiues corporall or spirituall must not prouoke you to any disdaigne or loathing of them but rather to a sweet and louely compassion since God therfore created them that depending always on you you should therby be more honoured respected and that you should haue them in such sort for your companions that neuerthelesse you should be their heads and superiours And you ô women loue your husbands tenderlie hartelie but let your loue befull of respect and reuerence for therefore did God create them of a sex more vigourous and predominant therfore did he ordaine that a woman should be a portion of man bone of his bone and flesh of his flesh and that she should be made of a ribbe of his and taken from vnder his arme to teache her that she should be vnder the hand and guiding of her husband and holy scripture verie straightly recommēdeth vnto you this subiection which notwithstanding the self same scripture maketh sweet and delectable vnto you not onely aduising you to accept therof with loue and affection but prescribing also vnto your husbands how they should exercise their authoritie and commaund ouer you with all patience meeknes and gentle sufferance Housbands sayth Saint Peter behaue your selues discreetlie towards your wiues as weaker vessels bearing them honour and respect 8. But while I exhort you more and more to increase this holy mutuall loue which you owe one to another beware you chaunge it not into iealousie For as wormes breed ordinarilie in the ripest and delicatest apples so manie times it happines that iealousie groweth from ardent and excessliue loue betweene man and wife and marreth and corrupteth the verie pithe and substance of the holie state of wedlock breeding by litle and litle troublesome braules dissentions and diuorcements This iealousie hath no place where mutuall loue is grounded vpon true virtue and therfore it is an infallible marke of a loue in part at least grosse and sensuall which hath mette with a weake and inconstante virtue and subiect to mistrust and suspect And it is a verie vaine boastinge of loue to make it seeme greate by beinge iealous for iealousie may well be a signe of great and ardent loue but not of pure perfect and constant amitie for the perfection of frindship and true loue presupposeth the assured foundation of true virtue and iealousie presupposeth the vncertaintie of the same 9. Yf you desire ô husbandes that your wiues be faithfull vnto you giue them a lesson of this loyaltie by your owne example With what face sayth Saint Gregory Naziazen can you exact chastity of your wiues when you your selues liue vncleanly how can you require of them that which you giue them not Will you haue them chast in deed behaue your selues chastly And as Saint Paul sayth let euery man knowe how to possesse his owne vesselin sanctification For yf contrary to this doctrine of the Apostle you your selues teach them loose behaueour and wanton trickes no meruall yf you receaue dishonour by losse of their honesty But you ô wemen whose honour and reputation is inseparably ioined with your honestie and chastitie be tealouse in a manner of this your glorie and suffer no kind of wantonnesse to blemish your credit and estimation 10. You that desire to haue the name and merit of chast and worthie matrons flie all kind of assaultes all manner of courting be it neuer so litle suffer not any wanton gestures nigh you suspect him whosoeuer he be that commendeth your beautie and good grace for he that earnestly praiseth marchandize which he is not able to buy giues a shrewd suspicion that he meaneth to steale it But yf iointlie with praises of your beautie any man discommend your husbands detest him as one that offereth you hainous iniurie for it is euident that such a one not onely seeketh your ruine and ouerthrow but accounteth you alredie half ouercome because we see ordinarilie that the bargaine is half made with the second chap man when the first displeaseth the merchant Gentlewomen as well in time past as now a dayes weare manie pearles in their eares delighted as Plinie thought with the prettie ratling noise which they make in touching one another Why they wore them I care not I thinck verelie Isaac that great seruant and frind of God sent pretious earings as the first pledge of his loue to the faire and chast Rebecca as a mysticall ornament betokening that the first part which a husband should take possession of in his wife must be her eares which his wife should loyallie keep onely for her housbands vse to the end that no speech or rumour should enter therin but onelie the sweet amiable sound of honest and chast wordes which are the orient pearls of the holy ghospell for we must allways remember that which before I haue sayd that our soules are empoisoned by the eare as the bodie by the mouthe 11. Loue and loyaltie ioined together cause a constant and fearlesse assurance and therfore the Saints of God presupposing this fidelitie haue vsed alwais most kind signes and tokens of their mutuall loue sweet and louing fauours but yet chast and honest tender and kind harted but yet sincere plaine and beseeming their graue simplicitie So Isaac and Rebecca the chastest maried couple of old time were seene so louinglie entertaining one another by a windeowe that albeit no offensiue thinge passed betweene them yet Abimelech well iudged therby that they could not be other then man and wife The great Saint Lewes as rigourous to his owne fleshe as tender in loue to his wife was allmost blamed for too much kindnes though in deed he rather deserued exceeding praise for knowing how to applie his warlik and courageous mind to these small duties requisite to the conseruation of coniugall loue for although these pettie demonstrations of pure and vnfained affection bind not the harts of these that loue yet they approache them one to another and serue for a kind of art to keep mutuall loue in perfection 12. Saint Monica being with child of great Saint Augustin dedicated him oftentimes to Christian religion and to the true seruice of Gods glorie as he himself witnesseth saying that he had already tasted the salt of God in his mothere wombe This is a notable lesson for
Christian wemen to offer vp to God the fruicts of their wombes euen before they be deliuered of them for God accepteth the offerings of a louing and humble soule and commonly giueth good successe to those holie motions and affections of good mothers at that time witnesse Saint Thomas of Aquin Saint Andrew of Fesula and diuers others The mother of S. Bernard a worthie mother of so worthie a child so soone as her children were borne took them in her armes and offered them vp to our Lord Iesus Christ and from thence foorth she loued them with such reuerence as holy vessels committed vnto her by God which fell out so happilie vnto her that in the end they became Saints all seauen 13. The children being once borne into the world and beginning to haue the vse of reason then ought their parents to haue an especiall care to emprint the feare and loue of God in their tender harts The good Queen Blaunche performed this office excellentlie well in her sonne king Lewes the Saint for she would often times say vnto him my dear child I had rather farre thou shouldst dye before mine eyes then see thee committ one onely mortall sinne Which notable saying remained so engraued in the soule of her royall child that as he himself was woont to tell not one day in all his life past ouer his head wherin he did not call it to remembrance taking all paines possible to put this diuine doctrine in practize Races and generations in our tongue are called houses and the Hebrewes call generation of children the bwilding vp of a house for in that sence the scripture sayth that God builded houses for the midwines of egypt wherby we learne that to make a good house is not to fill it with worldlie treasures but to bring vp children in the feare of God and exercise of virtues wherin no paines nor trauaile is to be spared for children are the father and mothers glorie So Saint Monica with great constancie and perseuerance straue against the badde inclinations of her sonn Saint Augustin for hauing folowed him by sea and by land she made him more happily the child of teares by conuersion of his soule then he had beene the childe of her bloud by generation of his bodie 14. Saint Paul leaueth to wemen the care of their houshold as their dutie and office for which cause manie are of this opinion that the deuotion of the wife is much more profitable to her familie then the virtue of her husband because he being not so ordinarilie within dores cannot so easilie and continuallie instruct his folk in virtue and therfore Salomon in his prouerbes maketh the happines of the whole houshold to depend of the industrie and care of that valourous and courageous woman whome there he describeth 15. It is written in Genesis that Isaac seeing his wise Rebecca barren prayed to God for her or according to the Hebrew text prayed our Lord ouer against her because he prayed on one side of their oratorie and she on the other and the prayer of her housband made in this manner was heard The greatest and fruictfullest vnion between man and wife is that which is made in deuotion to which one should exhort the other most earnestlie Some fruicts for their sowernesse are not much worthe vnlesse they be conserued as quinces others because of their tendernes cannot be long be kept vnlesse they be preserued as cherries and apriecocks So wemen should wishe that their husbands were preserued and comfited with the sugar of deuotion without which man is sower bittter and intollerable And the husbands should procure that their wiues did excell in deuotion because without it the woman is fraile and subiect to fall and wither away in virtue Saint Paul sayth that the vnbeleeuing man is sanctified by the faithfull woman and the vnbeleeuing woman by the faithfull man because in this straight bond of wedlock the one may easilie draw the other to virtue but what a blessing is it when the faithfull man and wife do sanctifie one another in the true feare of God 16. To conclude the mutuall supporting of one another ought to be so great that they should neuer be both at once angrie or moued on the sodaine Bees cannot rest in places where ecchoes or redoublings of voices are heard nor can the holie Ghost certainlie remaine in that house in which strife and debate chiding and scolding and redoubled braulings vse to be Saint Gregorie Nazianzen witnesseth that in his time married persons kept the anniuersarie day of their matrimonie holie and festiuall and I could wishe that good custom were put in practize in these dayes so that it were not with worldly and sensuall demonstratiōs of exteriour myrth but that the housband and wife confessinge and communicatinge that day should recōmend vnto God with more then ordinarie feruour the constant quiet of their marriage renewing their good purposes to sanctifie their state by mutuall loue and loyaltie taking breath in our Lord to support the better the charge of their vocation Of the honestie and chastitie of the marriage-bed CHAP. 38. THE marriage-bed ought to be immaculate as the Apostle saith that is to say exempt from all vncleanlinesse and profane filthines therfore was marriage first instituted and ordained in the earthly paradise where vntill that time had neuer been felt any extraordinarie concupiscence There is some likenes between dishonest pleasure and vnmannerlie eating for both of them regard the flesh though the first for the brutall heate therof is simplie called carnall I will declare by the one that which I would haue vnderstood of the other 1. Eating is ordained for the conseruation of them that eate as then to eate preserue and nourish the bodie is absolutelie good and commendable so also that which is requisite in marriage for generation of children multiplication is good and holie being one of the cheefest ends of marriage 2. To eate not for conseruation of life but for mainteining of mutuall loue and amitie which we owe one to another is a thing verie iust and honest and in the same sort the mutuall and lawfull satisfaction of the parties ioined in holie marriage is called by Saint Paule debt and dutie but so great a debt and dutie that he permitteth neither partie to exempt them selues from it without free and voluntarie consent of the other no not for the exercises of deuotiō which is the cause of that which hath been sayd in the chapter of holy communion how much lesse then may either partie exempt them selues from this debt for anger disdaine or fantasticall pretenses 3. As they that eate for mutuall conuersation doe it freelie and not as it were by force but rather in outward appeeraunce at least wise giue shew of an appetite to their meate so the mariage debt should alway be payed and performed franckly faithfullie as it were with hope and desire of children albeit for some occasion there were no subiecte of
is always reprehensible in the young princesse of whom we spake yf she do not onely harken vnto the lasciuious and dishonest demaund which is made vnto her but withal after that she hath heard it taketh pleasure in it entertaining her thought with some delight about this obiect For although she will not consent to the real execution of the disloyaltie motioned to her she consenteth not withstanding to the mentall appliyng of her hart to the contentment which she taketh in the naughtie suggestion And it is allway a dishonest acte to applie either mind or bodie vnto any dishonest obiect nay dishonestie consisteth in such sort in the application of the mind that without it the appliyng of the bodie were no sinne at all 3. So then when thou shalt be tempted in any sinne consider whether thou hast willingly giuen occasion to be so tempted for then the verie tentation it selfe putteth thee in state of sinne by reason of the hazard wherin thou hast wittingly cast thy self which is to be vnderstood when thou mightest commodiouslie haue auoided the occasion and that thou didst foresee or wert bound to forsee that in such an occasion such a temptation would arise But yf thou hast giuen no occasion at all to the tentation which impugneth thee it cannot in any sort be imputed vnto thee for a sinne 4. When the delight folowing the tētation might baue been shunned yet we eschew it not there is allwaye some kind of sinne according to the litle or long continuance in it and according to the cause of delight takē in it A woman that hath giuen no occasion to be courted but yet taketh pleasure therin letteth not to be blameworthie though the pleasure which she affected haue no other cause or motiue but only the courting For example yf her gallant play excellent wel on the lute and she delighteth not in that he seeketh her loue but in the harmonie sweetnes of his lute there is no sinne in that delight yet must she not continew long in it least she easilie passe frō it to delight in being wooed So yf any bodie prepoūd to me some stratageme ful of inuētion cunning to make me compasse a full reuenge vpon mine enemie yf I take no delight nor giue any consent to the desire or purpose of reuenge which is motioned vnto me but only in the slight and subtil art of the engin or inuention without doubt I sinne not at all though it be not expedient to stay long in this delight for feare least by litle and litle it carie to some delectation of the reuenge proposed 5. We find our selues sometimes ouertaken and surprized with some tickling of delight immediatly after the tentation is presented vnto vs before we haue well considered the qualitie and danger therof and this delight is but a small veniall sinne though it wax greater and greater yf after we perceaue the danger we are in we stay negligently dalliyng and as it were coping and cheapning with the delight whether we should admitt it or reiect it and yet more yf we negligently stay in it after we perceaue the perill without any purpose at all litle or great to cast it away out of our hart but when as voluntarilie and of full purpose we resolue to take contentment in that delight that deliberat purpose is a great sinne yf the obiect of the delight be verie naught It is a great vice in a woman yf she be willing in her hart to entertaine naughtie dishonest loues allthough she do not in effect abandon her self to her louers Remedies against great and vehement tentations CHAPTER 7. 1. AS soone as thou findest thy self in any tentation doe as litle children are woont when they see a wolfe or a beare in the field for presently they runne and throwe themselues into their father or mothers armes or at least wise call vpon them for helpe and succour Runne thou in like manner vnto God crie vpon his mercie craue his assistance it is the remedie which our Saueour him self taught vs saying pray least you enter into tentation 2. Yf neuerthelesse the tentation continew or increase then hastely runne in spirit to the crosse of our blessed faueour Iesus imagining thou seest him hanging theron before thy face and embrace the foot of the crosse vpō thy knees laying fast hold vpon it as vpon an assured sanctuarie and protest that thou wilt neuer consent to the temptation aske our Saueour ayde against it and continew alway this protesting that thou wilt neuer giue consent so long as the temptatiō lasteth But while thou makest these earnest harty prorestations refusalls of consent look not the tēptatiō in the face thinck not on it as nigh as thou cāst but look only vpon our blessed Lord on the roode for yf thou behold cōsider the tēptation principally when it is vehemēt or carnall it may shake vndermine thy courage and weaken thy constancy before thou art aware Diuert thy thoughts with some good and commendable exercises for such occupations entering and taking place in thy hart will chace away the tentations malicious suggestions and leaue no roome in thy hart to belodged in 3. The sound soueraigue remedie against all tentations be they neuer so great is to vnfold our conscience display lay opē the suggestiōs feelings affects which arise in our minds to manifest thē their occasiōs to our spirituall directour For note this well that the first cōditiō that the diuel would make with a soule whom he would inveigle deceaue is to cōceale the tētatiō as they which would allure any maides or wemē to their vnlawful desires at the verie first abourding warne them to say nothing of their motions desires to their parēts or housbāds where as God on the other side in his inspiratiōs aboue before althings willeth that we procure them to be examined by our superiours and conductours of our soules 4. Yf after all this the tentation obstinately vex and persequute vs we must do nothing els but shew our selues constant and perseuer in protesting from our harts that we do not and will not consent for as maides can neuer be married so long as they say no so the soule be she neuer so much tormented with tentation can neuer be hurt or defiled so long as vnfainedly she sayeth no. 5. Dispute not with thy enemie discourse not with his suggestions answer him not one only worde vnlesse it be sometimes that which our blessed Lord answerd him and wherwith he confounded him Go thy way Sathan for it is written The Lord thy God shalt thou adore and him only shalt thou serue As a chast matron should nor answer on word nor look once on the face of that naughtie person that should solicit her to dishonestie but cutting of short from his loue-retorick should presentlie and at the same instant turne her thoughts and affections towards her housband and protest a new the loyaltie
all this sweetnes tendernes and consolation separating our affection from it as much as we can protesting that albeit we receaue these fauours humblie and loue and esteeme them because God sendeth them to vs as it were dishes and dainties from his owne table to prouoke vs the more to his loue yet it is not those delights that we seek and desire but God him self and his perfect loue not the comforts but the comforter not the sweetnes but the sweet Saueour that giues them not that tendernes of delight but him that is the delight of heauen and earth And in this affectuous abrenunciation of these delights we must dispose our selues to perseuer constant and firme in the holy loue of God though in all our life long we should not tast one dramme of consolation and procure vnfainedly to say as well vpon the mount of Caluary as on the mount of Tabor O Lord it is good for me to be with thee be thou in torments vpon thy crosse or be thou in glorie in heauen 6. To conclude I aduertize thee that yf thou shouldst chaunce to feele any extraordinarie aboundāce of such consolations tendernes sweetnes deuout teares or some vnwoonted thing that then thou conferre it faithfullie with thy spirituall conductour that be may teache thee how to moderate and behaue thy self therin For it is written Hast thou found honny eate of it but as much as is sufficient Of drynesse and barrennesse in our spirituall exercises CHAPTER 14. 1. THVS then must thou behaue thy self as I haue now described in time of spirituall comfort but alas Philotheus this faire weather will not last allwayes and the time will come when thou shalt be so destitute and depriued of all feeling of this deuotion that thy soule will seeme vnto thee a fruictlesse and barren field or a desart wildernesse in which there appeers neither cawsee nor pathway to find God nor anie dewe of grace to moisten and water it through excessiue drienes which threatneth to reduce her altogether to dust Alas the poor soule in this case deserues compassion and especially when this desolation is vehement for at that time like holy Dauid she feedeth her self with sad teares night and day meane while the enemie by a thousand suggestions endeuours to driue her to despaire and mocketh her bitterly saying in derision wretche wher is thy God now in thy distresse by what meanes wilt thou find him out Who shall euer be able to restore thee the ioye of his grace 2. And what wilt thou doe at that time Philotheus consider from what cause so great a miserie proceedeth for oft times we our selues are the cause of our owne driennes and desolation in the exercises of the spirit 1. As a carefull mother denies to giue sugar to her child when she sees him troubled with the wormes so God taketh away his consolations from vs when we take some vaine self-pleasing in them and are subiect to the worme of ouer-weaning to self-conceipt and opinion of our owne good progresse in deuotion O my God sayth the psalmist It is good for me that thou hast humbled me Yes in deed it is verie profitable for me for before I was humbled I did offend thee 2. When we neglect to gather the sweetnes and deliciousnesse of the loue of God in due time then in punishment of our slothfullnesse he absenteth his delights from vs. The Israelites in the desart that gathered not Manna earlie in the morning could not find any after the sunne-rising for then was it all melted with the heat of the sunne 3. We are also sometimes layde in the bed of sensuall contentment and transitorie comforts as the sacred spouse was in the Canticles comes me the bridegrome and knocketh at the dore of our hart and inspireth vs to returne to our spirituall exercises but we play the niggardly chapmen with him for it angereth vs to leaue of our toyes and to separate our selues from our false delights For this cause the true louer of our soules goeth his way from vs and letteth vs lie as we list but afterward when we would faine find him out we haue much a doe to meet with him and deseruedlie because we were so vncourteous and faithlesse vnto his loue as to refuse to folow our exercise for his loue and to choose to folow worldly vanities Ah then as yet thou hast some of the branne of Egypt remaining thou shalt then haue not a iot of the heauenly Manna Bees detest all kind of artificiall odours and the sweetnes of the holy Ghost cannot agree with the sophisticated delights of the world 4. The double dealing and slights which thou vsest in confessions and spirituall communications with the conductour and maister of thy soule many times is the cause of this drougth and barrennesse for yf thou lie to the holy Ghost no meruaile yf he withdraw his consolations from thee Thou wilt not be simple plaine and without guile as a litle child is thou shalt not then enioy these spiritnall comfits giuen only to Gods litle children 5. Thou art filled and glutted with worldly contentments no wonder then yf spirituall delights come not to thy table or haue no good tast in thy mouth Doues allreadie filled sayth the ancient prouerb do thinck cherries bitter He which filled the hungrie with good things sayth our blessed Ladie and sent the rich away empty They that be rich of wordly vanities are not capable of spirituall treasures 6. Hast thou conserued well and carefully the fruicts of consolations allreadie receaued then shalt thou receaue more store againe for to him that hath more shaloe giuen and he that hath not negligently leesing that which he receaued euen that he hath shal be taken away from him he shal be depriued of the fauours and graces which were prepared for him yf he had vsed well the former The raine quickeneth them plāts that be greene but frō them that be not green it taketh away altogether all likely hood of life growth for it rotteth them wholly 3. For manie such causes doe we loose comfort in deuotion and fall into barrennes and drienes of spirit Let vs then examin our conscience and see whether we can find in vs such faultie causes as these But note Philotheus that this examination is not to be made with vnquietnesse of mind or ouermuch curiositie but after thou hast faithfully considered thy going awrie in this respect yf thou find the cause of the euil in thy self giue God thancks for the harme is half healed whose cause is discouered Yf on the other side thou find our no cause in particular which may seeme vnto thee to haue occasioned this desolation busie not thy self about anie more curious searche for it but with all simplicitie without examining any more particularities doe this which I will tell thee 4. First of all humble thy self reuerently before the eyes of God acknowledging thy miserie thy frailtie the nothing that thou art in thy self