to the loue of thy quiet to the actes of holy obedience or to the traditions of thy elders Otherwise the Bridegrome will not sleepe with thee in one bed especially in that which for the flowers of obedience thou bestrawest with hemlock brambles For which he wil not heare thy prayers neither will he come when thou callest him For such a great louer of obedience that had rather dye then not obey will not giue any part of himselfe to him that is disobedient Neither will he allow of the vaine leisure of thy contemplation c. Furthermore as we are to direct our prayers according to this aime and leuel so also we must examine the fruite of our prayers For without controuersy the fruite of prayer is the obseruance of the diuine law which y e Prophet signifieth plainly who when he had said that the â—…ighteous man meditated day and â—…ight in the law of the Lord presently he addeth And he shall be â—…ike a tree planted by the riuers of waters that wil bring forth her fruit â—…n due season which fruit of a cerâ—…aintie is none other then the keeping of the diuine commandements so that from the contiâ—…uall meditation of the law doth â—…pring the keeping of the law â—…herfore my brother whose duty 〈◊〉 is to meditate vpon this holy â—…aw if at any time occasion be ofâ—…ered thee to do that which the law commaundeth be ready to performe it and hereby thou shalt know whether thou hast meditated on the law of the Lord with fruit Let the Iudge do his duty and the Prince his let the Bishop the Minister the husband the wife the seruant the maister the sonne the father do their duties also and let euery one faithfully execute that which is committed vnto him and belongetâ—… vnto his place and calling And iâ—… he seeth that it goeth not weâ—… with him and that he goeth noâ—… the right way let him thinke thaâ—… he abuseth this exercise and thaâ—… this medicine will not be profitable vnto him because it attaiâ—… neth not the end for which it waâ—… ordained For if the end was by 〈◊〉 to get a chearefull spirit a fresâ—… feruour to walke in the commaâ—… dements of the Lord how shaâ—… he be sayd to haue obtained this spirit or this deuotion who so vnwillingly and so lazily goeth about the keeping of the law for deuotion is none other thing then a promptnes and readines of mind to do all those things that God hath commaunded The greater part of the world at this day is plunged in this errour For we see very many who that they may not vndergoe the â—…east crosse or trouble do altogether neglect that which belongs vnto their duty to the scandale of many and to the wronging of themselues Let vs graunt that they doe not belong vnto the number of these who are truly deuout and haue so endeuoured themselues for the loue of God onely yet they are to be â—…eferred to this number who haue â—…aken this exercise vpon them for delight or for honour or recreation or for to get greater authoritie or for any such ende These are they for whome vertue heareth euill and the exercise of prayer is defamed whilest men do iudge not by the nature of the thing but by the persons neither do respect the vse but the abuse The Apostle very well vnderstoode this and willeth to preuent it writing vnto Titus and commanding him that he should be instant in season and out of season that he should admonish euery one to doo their duties And when as now he was come vnto maryed women he sayth Exhort the young women to be sober minded that they loue their husbands that they loue their children that they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of Thou seest in this Chapter how plainely the Apostle doth warne euery one of his duty propounding vnto theÌ„ not only what they should do that is to haue a care of their house c. but also from what they should abstaine that is that the word of God be not euill spoken of and that their neighbour should not be scandalized c. which is done as often as any one offendeth in those things which belong vnto his duty But because this matter is very â—…ecessary for more euidence of it will also ioyne the doctrine of â—…e sequent admonition wherein will more copiously speake of â—…e ende which is to be looked vnto in this holy exercise and of the errours that are committed in it THE TENTH ADMOnition is of the end which is to be looked to in this exercise CHAP. LI. THe tenth admonition is conuersant about the end which is to be obserued in this exercise For seeing that the ende is thâ—… principall circumstance of moralâ—… actions it is the roote and foundation of all them that follow if an errour be committed in itâ—… the whole worke becommeth eâ—… roneous but if the end be gooâ—… then the whole work wil be gooâ—… Therefore we must here notâ—… that the chiefest part of a Châ—…stian life is the mortification 〈◊〉 ouraffections and the subduing of our owne wills For the end of this life is loue and charity and of this loue is bred a generall obedience of all the diuine commandements and a perfect conformitie of our wills with the diuine will which Christ testifyeth plainely in the Gospell saying If any man loue me he will keepe my word and my Father will loue him and we will come vnto him and will dwell with him And a little before He that hath my commandemeÌ„ts and keepeth them is he that loueth me Hence it is that perfect loue and perfect obedience seeme to be one and the selfe same thing for he that loueth cannot but do that which he commandeth whome he loueth but he that hateth conâ—…emneth the precepts of him whome he hateth Therefore to this kinde of obedience mortification and the deniall of our owne will before all things is required For euen as a yong set or slip cannot be grafted into a tree vnlesse first that branch be cut off into whose place it is to be inserted so the diuine will cannot be grafted into our heart vnlesse first our owne will be lopped away for these two wills are contrary one to the other This is the function of mortification and the vse of morall vertues which are especially conuersant about this For the greater part of them consisteth in this that they may restraine some one of these passions that they may make way for the actions of vertue in which the obseruance of the diuine law consisteth By all which it followeth that the ende of this whole busines is loue obedience and the mortification of al our euill affections as in very few words Ecclesiasticus teacheth saying The children of wisedome are the Church of the righteous their of-spring is obedience and
deserueth to â—…e loued This is of so great moment â—…at of it alone dependeth the â—…der of a spirituall life as maâ—…festly is shewen by this Arguâ—…ent In morall actions the end â—…he roote and the foundation that which is to bee done â—…refore if the endes be ordeâ—… after a due and right maner and by direct meanes all thinges tending to them shall bee rightly ordered but if the endes be disordered chaunged and peruerted all things thither tending shall be disordred and preuented Therefore imagine and firmely propound vnto thy selfe that thâ—… cheefe foundation and ground oâ—… thy life is to bee conuersant anâ—… familiar with God thinke thaâ—… this is thy ioy that this is thinâ—… inheritance that this is thy treaâ—… sure and that this is thy cheefeâ—… good shut thine eyes at all othâ—… thinges and trample them vndâ—… thy feete that thou mayst endâ—… uour this one thing to wit whoâ—… to deuote thy selfe vnto God Fâ—… this study as we haue sayd is thâ—… end for which wee were createâ—… This is the best worke that canâ—… done of any creature this is 〈◊〉 best part that Mary hath choseâ—… this is most acceptable vnto God this is most agreeable vnto his worship this is the worke labour of a conteÌ„platiue life which is more excellent and more perfect then the actiue to be breefe heere our heart is exercised in the actuall loue of God which is the best of all our labours For as Thomas Aquinus saith the innermost affection of charitye is the most excellent and of all those affections that proceed from maÌ„ â—…t is the moste acceptable vnto God Therefore to what study more excellent or to what businesse more noble canst thou apply thy â—…inde If thou be a friend vnto â—…cience and desirest to bee taught â—…ue Wisedome bee secure and â—…ithout dread God doth heere each his friendes and familiars â—…ch deep misteries and secrets as doe exceede all Philosophy Besides the wisedome that God deâ—… liuereth here is so high and excellent that it excelleth all goleâ—… that is mans wisedome beinâ—… compared with it is as a corneâ—… sande and all siluer entring comparison with it is as clay Furthermore as no end is to bâ—… preferred before this so neythâ—… are other businesses and occupâ—… tions to be preferred before thâ—… exercises and meanes by whiâ—… this end is obtayned Whatsoâ—… uer is in the world is accidentâ—… and vnstable onely the loue God mounteth aboue all thingâ—… ruleth preuaileth in all thinâ—… and gouerneth all things Thâ—… is not any sinne more grieuoâ—… then to place Dagon by the Aâ—… of the couenaunt as the Pâ—… stines did but the Arke of couenant is to be seated in a mâ—… high and eminent place and â—…agon is to bee cast vppon the â—…arth groueling before the Arke â—…f the Lord. The loue of the end being thus â—…rdered and disposed all ourlife â—…all be well ordered but if the â—…ue of the end be disordered all â—…r life will be confused and diâ—…rbed â—…F CERTAINE COMâ—…on temptations which are wont very much to molest and trouble those that are deuout and giuen to Praier CHAP. XXIX â—…IME and place nowe requireth that we speake of the more common and vsuall temptations which are wont very much to annoy and disquiet deuout men and also that we entreate of the remedies against them OF THE FIRST AND most vsuall temptations which is the want of spirituall consolations THe first temptation which is incident to very many iâ—… too much griefe which doeth afflict them when they feele not 〈◊〉 sensible Deuotion and when spâ—… rituall comforts doe faile theâ—… For many when they find neythâ—… these consolations nor can sheâ—… teares are so troubled and molâ—… sted in their exercises that thâ—… fall into temptation of faint-harâ—… ednes distrust supposing thâ—… God is angry with them that he doth loue them no more to whome hee denyeth his wonted â—…oyes and accustomed consolations There be others who when diuine consolations doe fayle them foorthwith haue recourse vnto humane comforts and begin to crye at the gate of the flesh when they perceiue that the other door â—…s shutte against them so that â—…hese doe no longer continue nor perseuere in the way of the Lord â—…hen the diuine consolations and â—…eauenly influences are powred â—…owne vpon them but as soone â—…s these are taken away presently â—…ey withdraw themselues from â—…eir interprised endeuours and â—…ll into a forgetfulnesse of themâ—…lues No fruit nor commodiâ—… is to be looked for of these so â—…ng as they loyter and wauer after this manner For they are as that vnprofitable seede in the Gospell that fell vppon stonye ground where it had not much earth and anon it sprong vp because it had no depth of earth when the Sunne rose vp it was parched and for lacke of rooting withered away Such neuer haue any stability nor steedfastnesse in their manner of liuing for euen as the Sea swelleth when the Moone encreaseth and ebbeth when it decreaseth so these are gouerned by the fluxe refluxe of spirituall consolations nowe they haue their sences and spirits gathered together presently after dispersed disseuered sometimes they are deuout somtimes vndeuout and dissolute nowe quiet nowe vnquiet for wheâ—… they haue none other ground noâ—… constancye besides diuine consolations they cannot be stable nor constant in their maner of liuing In like maner there be many who when they doe not finde in their prayers those teares and that compunction they wishe they endeuour to wrest it foorth by violence and to expresse it as it were by the force strength of their armes who by howe much more they labour in this kinde by so much they become harder and more desolate and destitute of their purpose Which the Lorde hath so disposed that they may vnderstand that this water moysture is not of bloud but of heauen and that it is not compassed by mans strength but is waited for by humility and patience when and howe the Lorde will giue it for he it is as it is written in Iob Who bindeth the waters in his cloudes and the cloude is not broken vnder them who holdeth back the face of his throne spradeth his cloud vpon it Who couereth the light with the cloudes and commandeth it to come againe But that it may more manifestly be declared which hath been spoken I will in this place set downe the causes for which god many times doth withdrawe and deny vnto his spirituall consolations and what at this time is to be done REASONS OR CAVSES for which God now and then denieth to his friendes spirituall consolations CHAP. XXX FIrst and formost in this place we are to knowe that God doth not alwaies take comfortes and consolations from his seruants because their sinnes and offences haue deserued it but ofteÌ„times for other causes Among which this is first and chiefest that the health and life of the righteous may be preserued For nowe and then it
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
as on the contrary part it is property of sorrow to pinch â—…d gripe it in and this enlargeâ—…nt saith he made not mee to â—…lke in the way of the Lord â—…te by foote to tread this path 〈◊〉 with exceeding great alacryâ—…o run it which is proper vnto â—…uotion This is the reason why the serâ—…ts of the Lord ought seriously â—…esire of God this readines â—…ituall consolation as we will shew afterwards not for the delight which is in it for thiâ—… should be rather our owne loueâ—… then the loue of God but for thâ—… fruite because it inciteth stirreth vs vp to doe well for it is 〈◊〉 mosttruesaying that pleasure perfecteth the worke HOW PROFITABLâ—… and precious a thing Deuotion is CHAP. II. IF we diligently and studiouslâ—… consider what hath beene deliuered in the precedent Chapteâ—… we shall confesse that Deuotioâ—… is some especiall chiefe good foâ—… it is a vertue exciting and stirrinâ—… vp all other vertues and makâ—… ing a man ready and fit for al kinâ—… of good actions Furthermoâ—… this vertue is very laudable fâ—… â—…s alwaies found in the compaâ—… of the most excellent vertues â—…ith the which it hath very neere â—…iance and affinity for they all â—…nd to the same end that is Deâ—…tion Prayer Contemplation â—…e Exercise of diuine Loue spiâ—…uall Consolation and the stuâ—… of heauenly Wisdome which â—…as it were a certaine delightsâ—…me and sweete knowledge of God of the which in the sacred Sâ—…riptures there are so many faâ—…ous prayses commendations â—…ll these vertues albeit they bee â—…stinguished and seperated in â—…ooles yet they are alwaies â—…und together in the same flock society for mostcoÌ„monly wher â—…ere is perfect Prayer there alâ—… is Deuotion Contemplation â—…rituall Consolation and actuâ—… loue of God with all other â—…rtues that to them haue any reference or reciprocatioÌ„ For there is so great likenes and similitude betweene these vertues that the passage from one to another iâ—… moste easie and although they be distinguished between themselues yet in the verye exerciseâ—… as I said they work together Foâ—… we see that when the seruants oâ—… the Lord doe proceede vnto sucâ—… exercise first they begin of Meâ—… ditation then they passe vntâ—… Prayer and from Prayer to Con. templation and from Contemplation they make further progresse HOW DIFFICVLT the atchiuement of true Deuotion is CHAP. III. SEeing then that Deuotion iâ—… so excellent a good no maâ—… doubteth but that it is difficult to â—…aine for there is nothing found â—…his world but that the diffiâ—…tie doth equalize the excelâ—…cy This is manifestly to bee â—…e in deuotion for it is no â—…e matter to rayse vp our imaâ—…ation then the which there is â—…ing more afflicted depresâ—… which notwithstanding is â—…ired to perfect Prayer and â—…otion Wherefore Agathon 〈◊〉 wont to say that in the busiâ—… and labours of the Religious â—…ing was more hard and diffiâ—… then Prayer For which cause â—…ee that many are exercised â—…perfeuere in other good actiâ—… and exercises as in Fasting â—…ching Discipline Almesâ—…es who notwithstanding â—…ot tollerate nor abide the laâ—…s of continual Prayer which â—…inely is much to be maruelled at seing that in this most holâ—… worke we haue the holy Spirit aâ—… helper vnto vs and the sacreâ—… Scriptures and the Sacramentâ—… of the Church incensours anâ—… stirrers of vs vp This difficulty groweth froâ—… three rootes The first is the corâ—… ruption of nature which is so deâ—… praued through sinne that it haâ—… no we lost that Empire and rulâ—… which at the beginning it had 〈◊〉 uer the faculties and powers 〈◊〉 the soule And therefore the imâ—… gination which is one of then doth what it listeth vageth anâ—… wandreth whether it will and oâ—… tentimes priuily as a vagaboâ—… seruant stealeth out of doorâ—… before we be aware and this 〈◊〉 not alwaies the fault of maâ—… but of nature weakened and eâ—… feebled through sinne The second roote of this difâ—…culty is euill custome by which â—…any through long vse and too â—…uche license haue accustomed â—…eÌ„selues to run hither thither â—…d to wander into all places in â—…eir imaginations and to floate â—…rough all kinde of cogitations â—…ence it is that after that euill â—…stome they can scarcely binde â—…eir imaginations to any one â—…atter since so freely and dissoâ—…tely it hath accustomed to traâ—…ell and hunt into all corners of â—…e world How many men are â—…ere found who desiring to haue â—…euotion when they meditate â—…pon the Lords passion or some â—…ther matter and nowe scarcely â—…auing begun to meditate their â—…earts are scattered disseuered â—…to a thousand parts so that they â—…annot fixe their eyes vpon Christ â—…rucified that thither they might â—…end foorth the streames of their loue Doe ye know whence this disâ—… commodity commeth vnto youâ—… euen because yee haue put on anâ—… euill habit and haue suffered youâ—… hearts to vage and wander with out bridle or restraint whether they lysted whither they wold Wherefore now when ye would bridle and restraine them ye cannot because they are accustomed vnto licencious liberty Therfore it is needfull for him that would attend vpon Prayer that hee shut vp the gates of his soule against all the kindes of vaine and vnprofitable thoughts and that by little little he change that euill habit into a good withdrawing his imaginations from externall things to internal from earthly thinges to heauenly By thys meanes leasurely although not sudainly our soule is brought hoÌ„e â—…est and peaceably enioyeth â—…quillity Notwithstanding wee must 〈◊〉 therfore dispaire nor discouâ—…e our selues for that is a cerâ—…e violence but as the heart â—…h put on that euill in a long â—…e so againeit must put it off in â—…ng time and beate backe the â—…se of a long time by contrary 〈◊〉 This shal be done the sooner 〈◊〉 more diligent a man shall be â—…editating vppon good matâ—…s and in restraining the senses 〈◊〉 those meanes which make â—…y vnto Deuotion The third roote is the mallice â—…deuils who of their inueterate â—…y towardes mankinde that â—…y may hinder our saluation do â—…relabor to disturbe men when â—…y pray then at other times â—…en they doe not that at the â—…st they might take from them the inestimable fruite of Prayeâ—… that they might depriue theâ—… of innumerable blessings springâ—… ing from it This Origen admâ—… nisheth vs of when he saith Tâ—… deuils and contrary powers dâ—… by all might maine disturbe 〈◊〉 interrupt in prayer first that hâ—… that laboureth and sweateth 〈◊〉 the agony and feruency of praieâ—… may not be found such an one 〈◊〉 to lift vp pure handes withoâ—… wrath But if any one can obtaiâ—… that he may be without wrath 〈◊〉 shall hardly auoyde debating 〈◊〉 disputation that is vaine aâ—… superfluous cogitations For thoâ—… shalt scarcely finde any one prayâ—… ing to be without some idle anâ—… friuolous thought which declyâ—… neth and diuerteth that intentioâ—… by which the minde is directed 〈◊〉
God and carrieth it whether 〈◊〉 should not And therefore thâ—… agony and wrastling of Prayer â—…reat difficult that the mind â—…y fixedly and stedfastly attend â—…n God notwithstanding the â—…lting disturbance of enemies â—…o violently carry the meaning â—…im that is praying into diuers â—…ractions and sundry imaginaâ—…s This saith Origen by which â—…rds he manifestly sheweth the â—…at difficulty of this busines But the diuine Grace is oppoâ—… against all these difficulties â—…ich is mightier and stronger â—…n all thinges vpon which alâ—…attend all the documents and â—…structions which heereafter we shall deliuer OF THOSE THINGâ—… that are conducent vnto the 〈◊〉 chiuement of true Deuotion first of the great longing desire to obtaine it CHAP. IIII. VVEe haue heeretofoâ—… tolde what Deuotiâ—… is that it is not any particuler 〈◊〉 speciall vertue but all that whiâ—… accompanieth it Now we wâ—… speake of the meanes by which 〈◊〉 is atchieued First therefore that wee mâ—… winne and gaine vnto vs a gooâ—… so excellent and renowned is aâ—… earnest and a vehement desire tâ—… possesse it according to that 〈◊〉 the Wise man The most true desiâ—… of discipline is the beginning of Wisâ—… dome and a little before reasoâ—… 〈◊〉 of the same desire intent â—…ith Wisedome shineth and neâ—…adeth away and is easily seene â—…em that loue her and found of 〈◊〉 as seek her she preuenteth them 〈◊〉 desire her that shee may first 〈◊〉 her selfe vnto them Who so aâ—…eth vnto her betimes shall â—…e no great trauaile for hee shall â—…e her sitting at his doores To â—…ke vpon her then is perfecte â—…erstanding and who so watchâ—…or her shall bee soone without 〈◊〉 For she goeth about seeking 〈◊〉 as are meete for her and shewâ—…her selfe cheerefully vnto them â—…he waies and meeteth them in â—…y thought Hetherto bee the â—…rds of the Wiseman whereupâ—… a little after hee concludeth â—…t which we said before that is â—…at the beginning of VVisedome â—…e most true desire longing for 〈◊〉 This happened to the Wâ—… man himselfe for hee speakeâ—… not by hearesay of any vaine 〈◊〉 mour but taught before not onâ—… ly of the holy Ghost but also bâ—… the experience of the busines 〈◊〉 selfe Wherefore in the Chaptâ—… following hee saith of him selfe â—… For this haue I desired and vndeâ—… standing was giueÌ„ vnto me I sougâ—… after her and the spirit of Wisdoâ—… came into me Therfore thou seeâ—… that desire is the beginning oâ—… this good The whole sacred Scripture doth manifestly prooue this to be true For how often I pray theâ—… doe we read in the law and in the Prophets that we shall find God if we seeke him with all our harts So wee read in the booke of the Prouerbs They that betimes watch for me shall finde me And in another place If thou seekest for wisedome as for siluer searchest â—…er as for treasures then shalt 〈◊〉 vnderstand the feare of the â—…d find the knowledge of God â—…to what end doe we seek for 〈◊〉 fetcht authorities we haue â—…ost sure pledge and testimoâ—…â—…f this from our Sauiour Aske sâ—… hee and it shall be giuen you â—…e and ye shall finde knocke and iâ—…albe opened vnto you For whosâ—…er asketh receiueth and hee tâ—… seeketh findeth and to him tâ—… knocketh it shall be opened The reason why this desire is sâ—…ffectuall to finde God is beâ—…se as the Philosophers say 〈◊〉 â—…uery work especially morral tâ—… loue of the ende is the first câ—…se that mooueth the worker so that by howe much the loue â—…d desire of the ende is greater 〈◊〉 so much the endeuour and â—…igence is the greater which is bestowed to obtaine it Tell 〈◊〉 I pray thee what cast Alexanâ—… the great into so many daungeâ—… what made him to vndergoeâ—… many labours to strike so maâ—… battailes what mooued him passe through so many desâ—… places and barbarous nations bâ—… the insatiable loue whereby hâ—… thirsted after the Empire of tâ—… whole world What made tâ—… seruitude of so many yeeres ligâ—… and pleasant vnto the Patriarâ—… Iacob but the loue by which hâ—… did affecte beauteous Rachellâ—… What doth mittigate the labouâ—… perils of hyrelings Marineâ—… Soldiers and such like men anâ—… doth make them easie and tollâ—… rable vnto them but the loue 〈◊〉 lucre and gaine If the loue 〈◊〉 things so base and abiect can dâ—… so much what shall not the louâ—… of the chiefest good doe if it bâ—… rightly knowen and truly loued 〈◊〉 doe not heere intice allure 〈◊〉 O brother with the fraile â—…fading beautie of Rachel neiâ—… with the vaine glory of the â—…ld which endeth together 〈◊〉 thy life nor with such fleeiâ—… actions which the winde â—…s away nor with the transiâ—…e pleasures of hypocrites â—…ch endure but for a moment â—…e breefe neither with earthly â—…es which are deuoured of â—…ths rust or are stolne away â—…eeues but we inuite and alâ—… thee with the beauty of the â—…ne Wisedome with the kingâ—…e of Christ with the treasure â—…harity with the comfort of tâ—…â—…holy Ghost with the meate 〈◊〉 Angles with true peace and 〈◊〉 true liberty and to conâ—…e with the chiefest good â—…at canst thou desire more rich and opulent then this treasuâ—… Blessed is the man saith that etâ—… nall Wisedome that heareth 〈◊〉 watching dayly at my gates and 〈◊〉 uing attendance at the postes of 〈◊〉 doores For he that findeth me finâ—… eth life and shall obtaine fauour 〈◊〉 the Lord. With these and such like coâ—… siderations a desire of that spiâ—… tuall couetousnes a thirstiâ—… for those true riches is to be kiâ—… dled and enflamed in thy heaâ—… For it is needfull that such a desiâ—… be not luke warme lingringâ—… slow but liuely careful dilligeâ—… and exact Behold I pray thâ—… with what great care of thâ—… world coueteous men ambitioâ—… men and the louers of the beauty of some creature doe seeke after that they loue they doe no cease by day nor rest by night they speake not thinke not no dreame not but of those thinges â—…ich they seek for loue After 〈◊〉 same manner GOD is to be â—…ght for of thee although worâ—…er of greater diligence atâ—…dance as he is more excellent â—…n all creatures Beholde how â—…cumspectly and aduisedly the â—…der of an Army goeth forth to â—…ht when he begirdeth any deâ—…ced Castle how many kind of â—…tagems he deuiseth how cunâ—…gly he vndermineth it how arâ—…cially he raiseth fortresses maâ—…h bulwarkes how many inâ—…tions he vseth to assault batâ—… the Castle that at the length â—…may conquer it with no lesser â—…e watchfulnes must thou laâ—…r endeuour that thou maist â—…te vnto thy selfe that chiefest â—…d for it is written The kingâ—…e of heauen suffreth violence â—…violent take it by force Worthy is he to be called happâ—… blessed who seeketh God afteâ—… such a manner for he that so seeketh him hath already partly fouÌ„â—… him hath a pledge an earneâ—… that he shall obtaine the rest Foâ—…
of them that be desolate and afflicted for his loue Giue ye saieth Salomon strong drinke vnto him that is ready to perishe and wine vnto them that haue greefe of heart Let him drinke that he may forget his pouerty and remember his miserye noe more Therefore to cure this griefe God ordained this medicine which he sendeth not to the house of the whole but of the sicke Consolation saith Barnarde is a delicate and dainty thing neither is it giuen to him that seeketh it without God A wife chast and lawfull who deserueth and is worthy to be loued alone thinketh an iniury to be done vnto her if she be loued together with others So also doth God A figure of this wee haue in Exodus for Manna which had so great sweetnes in it was not giuen to the Israelits in the wildernes before the meale was spent which was brought out of Egipt so neyther shall that bread of Angels be giuen vnto man in this exile and banishment vntill he hath renounced al the delights and comfort of this world Humane comfort is a verie iniurious stepdame if any man take it in steed of Diuine consolation therefore it is necessary that it be cast out of doores least perhaps it be an hindrance vnto the other They doe the contrary who on the one side will partake of the diuine consolation and sweetnes in Prayer and afterwardes this exercise being ended will enioy worldly delights and pleasures will eate and drinke daintily be cloathed sumptuously and liue in all wantonnesse and delicacy to bee breefe who will so enioy God that they will not loose nor forgoe the vanitye and do lights of the world But let them certainely perswade themselues that they shall neuer profit in the way of the Lord so long as they walke thus lamely and haltingly Birdes that doe both swimme â—…nd flye in the holy Scriptures are â—…ounted vncleane And what â—…oe these birdes signifie vnto â—…s Surely none other thing then â—…he soule of a delicate and fleshly â—…an who will both swimme in â—…he riuer of his owne delightes â—…nd pleasures and contemplate â—…pon Diuine and high matâ—…ers Let no man deceiue himselfe â—…or as light and darkenesse canâ—…ot bee together so neyther â—…an humane and Diuine conâ—…olations agree together In like manner the fleshe â—…nd the spirit dooe striue and â—…ght in the selfe same man and â—…ee that will enioy the good of â—…he one it is necessary that hee â—…id warre and defiance vnto the â—…ther The Prophet Dauid very well vnderstood this when hee saith My soule refused comfort in earthly matters I did thinke vpon my God and I was delighted and prayed and my delight was so great that my spirit fainted in me Was this a good change or wilt thou say that the Prophet was heerein deceiued when as hee receiued for so small and ridiculous comforts so ample and large consolations with which his hart was so filled that he could not beare the greatnes of them This is the cause why manye come and sit by the fountaine of these delights without any other delight in the world for theyr soules are filled vp to the brinke with inward delights God is iealous with exceeding great feruour doth loue our soules as he himselfe confesseth therefore he will not admit other delightes and externall loues neither will â—…e that they should be mingled with his He therefore that would largeâ—…y enioy Diuine and heauenly coÌ„solations Let him followe the counsel of Augustine Let a man leaue all thinges that he may receiue all thinges for he shal find all thinges in God who leaueth all things for God THE SIXT IMPEDIment is too much carke and care CHAP. XXII THe contrary vnto the impediment of delight and pleasure is this of too much carke and care yet no lesse hurtefull then that for cares and pleasures as Christ saith are thornes which choke the word of God Wherfore not without cause it is said of Saint Barnarde that necessitie and desire are the two principall rootes of all the euils that be in the world For all euils that are committed in the world are done eyther that necessitie may be auoyded which bringeth punishment or that some delight may be obtained which procureth ioy Therfore the cares of this necessitye hindreth as well the tast of Deuotion as the quiet of Prayer for they do so pricke peirce y e hart that they do not permit a man to thinke vpon any other thing theÌ„ of the cause from whence they spring which alwayes presseth and pricketh the heart and knocketh at the gate neyther desisteth vntill it obtaine that it sought Who then can sleep or rest in â—…he middest of so many Flyes Waspes and Frogges as are â—…n the land of Egipt Heere sureâ—…y that wish of the Bridegroome â—…n the Canticles was to bee desired that the Spouse may enâ—…oy this sweete sleepe of life among so many and so diuers perturbations disturbances of things But thou wilt say Wilt thou giue mee any remedy whereby I may eyther roote out or chooke these encreasing cares which so greatlie doe tosse and turmoile my heart The presentest remedy is if with all endeuour thou studiest as much as is possible to with drawe thy minde from all sensuall loue of thynges created for from this loue all cares doe proceed as we haue shewed before Therfore if thou wilt cease or rather banish al afflicted thoughts and carefull pensiuenes labour to mortifie and kill in thee all externall and forraine loues And although many thinges are required that thou mayst liue in thys life without carking and caring yet they may all be contained in this short sentence Doe not loue and thou shalt not bee afflicted neyther be delighted in the creatures but as God hath willed Beleeue me where this hath place there true delight hath place a greeuous taxe is set vpon them that haue theyr loue and delight set vpon the creatures and much greater are the sorrowes of the bringing foorth then of the conception An other remedy is if we cast all our cares vpon God hoping most assuredly that God will dispose all thinges after the best â—…anner if we commit them vnto â—…im for hee hath commaunded â—…hat we should referre all our buâ—…nes vnto him and that it should â—…e our onely care how wee may â—…eep his commaundementes So â—…id the Spouse in the Canticles Wherfore she saith I am my welâ—…eloueds my welbeloued is mine â—…e is mine to procure prouide â—…r me all necessaries and I am â—…is to doe whatsoeuer pertaineth 〈◊〉 his worship and seruice by â—…hich words is insinuated that if â—…an will wholy apply himselfe â—…to the worship of his creator â—…at hee in like manner will bee â—…holy occupied in supplying the â—…ants and needs of his creatures â—…or the law of God is called in the â—…criptures a couenant for no oâ—…er cause but because such a coÌ„â—…act is made in it betweene God and
commeth to passe that such is the greatnesse of ioye and comfort which is felt in praier and which God bestoweth of his bounty wisedome and goodnesse vpon his that if it should long continue neyther the feeble bodye could beare it neyther coulde they remember what the necessity of their body required but they would neglect to relieue themselues Therefore our gratious Lorde doth sometimes take from them those consolations and that celestiall sweetnesse that they may recure the weakenesse of their body and so their life might be preserued without miracle which being continued they at the last might enioy a greater and a more royall crowne Sometimes hee doeth this that humility may be preserued that we may know that this gooâ—… when we haue it is not ours buâ—… his and therefore that we cannot haue it when wee would but when it pleaseth GOD tâ—… giue it vnto vs. For this cause saieth a certaine holy man it is often denyed when it is sought for and it is graunted when it is not expected that thereby it may appeare that it is the worke of the diuine grace In like manner God doeth away his consolations that hee may prooue and trie vs that is â—…hat he may see whether we will â—…e faithfull friendes vnto him at all times as well in aduersitye â—…s in prosperitie or whether wee serue him for our own commoditye or rather for his gloâ—…y and loue For a true friend 〈◊〉 Salomon saieth loueth at all â—…mes and a brother is borne for â—…duersity Sometimes God doth this that â—…y this meanes hee may take aâ—…ay the occasion that man may not alwaies be occupied in the exercise of a contemplatiue life but that he also may descende to the actiue in which also it behooueth vs to be exercised that we may be skilfull and expert in all kinde of vertue that we may saye with the Prophet My heart is prepared O God my hart is prepared He saieth twise prepared that hee might signifie that his heart was prepared for the consolations of a contemplatiue life and also for the troubles of an actiue for the sweetenesse of the diuine loue and for laboures for the loue of his neighbour for the Crosse and for the kingdome to supp with the Lord at his table and to descende with him to the battaile This is that the wiseman admonisheth vs of when he saith Let not thine hande be stretched out to receiue and close fisted to giue For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him if need require Happy is that soule whose hart is so disposed and who remayning in that perfect subiection enioyeth perfect liberty as a perfect â—…handmayde of God being in deed a Lady ouer all thinges for she subiecteth all thinges vnder her neither can any thing disturb her peace All men cannot aspire â—…o this degree of perfection for Saint Gregorie saith that there â—…re but a few which come to that â—…xterity which Aoth had of whome the Scripture sayth that â—…ee vsed both hands as his right â—…and who is a figure of perfect â—…en who are no lesse dexterous â—…d expert in the workes and laâ—…ours of the actiue life then in the sweetnes and delicacies of the contemplatiue which certainely is graunted but to very few It also happeneth that there are certaine religious persons found which alwaies in a manner liue in the continuall drynesse of heart and that not through their owne sault but because it so pleaseth the Lord who wil not alwaies bring his elect by the same way nor saue them after one manner but after many and sundry waies that so his Wisedome and prouidence might more appeare through those sundrye meanes which he vseth in promoting and procuring the saluation of his elect Therefore hee doth not worke alwayes after the same manner as they that doe all thinges after one example and type but after many and sundry wayes as hee that is free can doe whatsoeuer it pleaseth his diuine Maiestie So that as hee himselfe is an infinite vertue so hath hee dyuers wayes to worke our saluation I knowe sayth a certaine Doctor that this Doctrine wil be very welcome vnto certaine luke warme and idle persons for they are wont to take this to veyle and cloake theyr negligence saying that they feele and taste no Deuotion not through their own negligence but by the diuine dispensation when notwithstandâ—…ng the cause of this their want â—…s that they are negligent and slouthfull in theyr Prayers and that they wythdrawe themselues from all good exercyses neyther will â—…hey knocke at hys gate who neuer dispyseth they re prayers that pray feruently but giueth them that they desire or at least that which is conuenient wholesome for them Besides the reasons remembred there is another and that not the least to wit because God wold lift vp his elect to the highest degree of perfection For wee must not be ignorant that spirituall consolations are the foode oâ—… infants and the sweet milke with which God nourisheth his and calleth them from the pleasuresoâ—… the world that they being inaâ—… moured with the sweetnesse oâ—… these delights may dispise al otheâ—… allurements being wholy posâ—… sessed with the plesantnes of thâ—… diuine loue may cast a way all thâ—… loue of this world For otherwisâ—… men so great is their weakenesâ—… could neuer bee brought to râ—… nounce one loue except the found another more sweet more pleasant and more excellent by which they being allured might of their own accord forsake their former For this cause we see that many times the comfortes of young â—…eginners are greater and more â—…ensible then theyrs who haue â—…eene longer exercised for God â—…eth that they are most necessaâ—… for young beginners thereâ—…re according to the equality of â—…heir disease hee prouideth a reâ—…edy for them But after that they bee someâ—…hat growen and haue encreased â—…rough the nourishment of this â—…od God willeth that they leaue â—… to bee children that they abâ—…aine from milke and that they â—…e fed with more solide meate â—…hen I was a child sayth the Aâ—…stle I spake as a childe I thought as a childe but when I became 〈◊〉 man I put away childish thinges Sâ—… we see among birdes and brutâ—… beastes howe when they hauâ—… brought foorth their young botâ—… the dammes together doe bring foode to the nest and doe feedâ—… them without any trouble or labour of theirs but when they are growen fledge and haue feaâ—… ther 's and winges the dammeâ—… prouoke them to flye abroad to seeke theyr owne liuing thaâ—… they now leaue that vnperfectâ—… and idle life and begin a better After the same manner oâ—… good God dealeth with his spiriâ—… ritual children who as hee is thâ—… author both of nature grace sâ—… in both of them he worketh afteâ—… one and the selfe same manner But for this change the deuotioâ—… and loue of good men towardeâ—… God
muste not bee diminished but rather increased and changed for the better for albeit â—…hat loue is more sweet yet this â—…s stronger that more feruent â—…his more peaceable that greaâ—…er in the fleshe this greater in â—…he spirit that a man may say with the Apostle Although we â—…aue knowne Christ after the flesh â—…et now hencefoorth know we him â—…o more When a man commeth to â—…his estate now he fainteth no more in tribulations albeit the consolations themselues do faile â—…ea hee doth diligently watch â—…nd is verye carefull ouer himâ—…elfe whether the consolations â—…e sent or no. To this degree of perfecâ—…on all the louers of God ought â—…o aspire which if at length they â—…ttain vnto let them render to the Lord moste harty thankes who hath deliuered them out of the swadling bands of infantes and hath brought them to an estate more safe and secure The childe grew saith the Scripture and was weaned and Abraham made a great feast that same day that Isaac was weaned We are diligently to note in this place that the Patriarke did not make a feaste that day the child was born when the whole family did reioyce for the birth of Isaac but that day when he was weaned when he cried foâ—… his mothers dugge How much more excellent a banket will thaâ—… eternall Father make when heâ—… see his children weaned from alâ—… pleasures not onely carnall anâ—… worldly but also spirituall Therâ—… shall be great ioy in heauen saytâ—… the Lord in the presence of the Angels of God for one sinner that conuerteth albeit the vine be but yet in the bud and be easily nipped of a small frost But when it hath escaped that danger and beginneth to bring foorth clusters of grapes then the Angels do sing Psalmes of degrees for then the soule is ioyned by a directe orderto the first degree of perfection euen to the last The first degree is to worke and to perseuere in well doing vntill comfort be found and the â—…ast is to doe the same whether consolations bee enioyed or not enioyed For the soule that loueth God truely can do nothing more acceptable vnto him then patiently to suffer if God at any time â—…ake away that sweetnes pleasantnes of his taste It is manifest â—…hat Dauid had a great care of â—…his when hee protested by â—…his Diuine consolation saying Lord if I haue beene high minded or exercised my selfe in great matters that are to high for me theÌ„ let my soule be euen as a weaned child Which is as if he should say if I be not humble let thy scourge come vpon me that I may be lefâ—… and forsaken of thee none otherâ—… wise then a child that is weaneâ—… and put from his mothers breasts How great then shall the perfection of that soule bee which comming to the breasts of diuinâ—… consolations findeth them many times as it thinketh drye anâ—… barren and yet patiently bearetâ—… it and neuerthelesse continuetâ—… in innocency Therefore it is no maruell 〈◊〉 there bee ioy in Heauen in thâ—… preasence of Angelles wheâ—… they see the righteous destituâ—… of all comforte vpon the eartâ—… for they see Isaac taken out 〈◊〉 his swadling cloathes put from â—…is dugge and by little and little to growe a perfecte man God is wont to bestowe vpon men that are come to this degree part of his secrets as vpâ—…n them that are perfect according to that excellent testimony of Esay Whome shall God teach knowâ—…dge and whome shall hee make â—…o vnderstand the thinges that hee â—…eareth them that are weaned â—…om the milke and drawen from â—…be breastes that is them that for â—…e loue of God haue renounâ—…ed all pleasures not onelye â—…emporall but also spyrituall For these and such like cauâ—…s God oftentymes wythdrawâ—…h from his seruantes spiryâ—…all consolations by which â—…asons it appeareth that it is often done without the fault oâ—… man as the spouse her selfe testâ—… fieth in the Canticles in thesâ—… wordes I opened to my welbeloued but my welbeloued was gone anâ—… past I sought him but I could nâ—… finde him I called him but hee aâ—… swered me not She opened to hâ—… welbeloued signifiyng as Saiâ—… Gregory sayth that she did whâ—… she could doe or what she ougâ—… to haue done as far foorth as lâ—… in her to receiue her bridegrooâ—… opening her heart which befoâ—… was hard for the loue of Christ 〈◊〉 making free entraunce for hâ—… Bridegroome knocking at tâ—… doore all vaine pleasures beiâ—… remoued out of the way And yâ—… she found him not because Gâ—… often so disposeth it for the grâ—… ter good of his elect as wee haâ—… sayd before The starre which led the Wiâ—… men out of the East did not alwaies goe before them but somtimes did hide it selfe a little after was seene againe yet both was for their benefit WheÌ„ it first â—…ppeared it inuited them to the worship of the newe King when â—…t appeared not it made theÌ„ more â—…iligeÌ„t in searching out the place where this new King should bee â—…orne and when it appeared aâ—…aine it doubled their ioy led â—…em the right way vntill it stood â—…er the house in which Christ â—…as But what doe I speake of the â—…r hid from the Wisemen when 〈◊〉 Christ a child of twelue yeeres â—…d withdrew himself from most â—…ocent Mary what had she deâ—…ued that shee should loose her â—…ne But the mother lost him 〈◊〉 our comfort sought him for 〈◊〉 example found him for our health and cure She sought him with griefe and diligence found him with ineffable ioy gladnes neyther was her loue diminished in eyther yea it encreased although after a differenâ—… manner for in his absence heâ—… desire encreased and in his presence her ioy After this manner the true Suâ—… of righteousnes doth often arise and come vnto vs and somtimeâ—… again he goeth out of our climatâ—… yet both is for our good and foâ—… the repayring and amendment oâ—… our life Corne cast into the earth muâ—… haue a time as well to bee kepâ—… cold and to be hardned as to bâ—… softened kept warme yet neâ—… ther of these hurteth it for by thâ—… cold hardnes it taketh deepâ—… rooting in the earth by the soâ—…nes heate it encreaseth sproâ—… teth aboue the earth If all the time the graine had beene kept warm it would haue had no rooting downewards so that a small winde would haue ouerthrowne it So that both of these is necessary one y e it may sprout aboue the earth the other y â— it may take deep rooting downwards Both seasons are necessary for our soules â—…hat they may encrease in chaâ—…itye and bee rooted in humiâ—…ity As often as they waxe cold â—…nd drye they knowe theyr â—…ouerty are made more humâ—…le But when they are visited â—…f God they taste of his ineffaâ—…le sweetnesse and are furâ—…er kindled and inflamed by his â—…ue Seeing therfore that it behooâ—…th a man both to knowe God â—…d
himselfe for the one know◅dge without y e other is not sufficient it is needfull that there be two seasons assigned for these two knowledges one in which man may know by experience his owne miserie the other in which by the same experience hee may learne to know the diuine mercy that by this knowledge hee may be more lifted vp to the loue of God by the other that he may more basely account of himselfe By this it is manyfest how greeuously they erre who relinquishe◅ their exercise and vtterly cast it off when as by and by they finde not diuine consolations when they seeke for them when they desire them It is monstrous and shamefu◅ that any one should wishe tha◅ God should bee pinned to h◅ sleeue and bound to him wit◅ a chayne that so often as h◅ list hee may pull him by the sleeue so that if hee bee not foorthwith present with him hee will seeke for him no more Worthyly did that holy widdow Iudith blame them who had set downe a time when God should help them in which time if he did not succour them they decreede to looke for his ayde no longer Who are you saith she that haue tempted God this manner of dealing is not the way to procure mercy but rather to prouoke anger kindle furie Doe you appoint a time for the mercy of the Lord and set downe a day when he should deliuer you They are worthye of the ◅ame reprehention who present◅y would finde God as soone as ◅hey seeke for him and vnlesse foorthwith they finde him by by they dispaire neyther vouchsafe they to seeke for him any further WHAT A MAN ought to doe when as the current of the diuine consolations is stayed CHAP. XXXI VVHen as thou seest thy selfe destitute of diuine consolations thou must not intermit nor breake off thine accustomed exercise of prayer albeit it seeme vnsauery vnto thee Yea then thou must come before the presence of the Lord as one guilty and culpable to examine and with great diligence to search thine owne conscience and to make inquisition whether it bee thy fault that thou hast lost the cōforts of the holy Ghost Which if thou findest to be so cast thy selfe humbly before his feet with that holy sinner feare with the Publican to lift vp thine eyes to heauen cast thy selfe vpon the bowels of his infinite loue beseech him with great trust confidēce that he wold pardon thee shew thee the riches of his mestimable patience mercy as well in expecting as in pardoning him of whome so often hee hath been prouoked to anger If thou wilt doe this thou shalt extract and drawe fruite out of thy drynesse yea out of thine offence ◅hereby taking occasion to ◅aumble thy selfe whylst thou ◅eest the greatnesse of thy ◅innes and further cause of greater loue to God whilst thou seest how many and howe great sinnes he hath forgiuen thee And also thou shalt be more wary and circumspect afterwardes that thou sleep not or be secure in the fight when it goweth on for this is the vsuall and common commoditity which the righteous receiue by their fals And although in thine exer◅ cises thou feelest no sweetnes yet thou must not abstaine from thē for it is not necessary that it shuld alwaies be sweet which is profitable for oftentimes the contrary hapneth What shall become of the sic◅ and weake if they wholy abstain◅ from meate because they find◅ no sauour in it it is requisite tha◅ somtimes they eat without taste◅ that by little and little togethe◅ with their helth they may recoue◅ their taste This experience teacheth that a man as often as he continueth in prayer with some attentiuenes and diligence doing that little he can that at length he goeth away ioyfull full of consolation seeing that little he did for his part and vnderstanding that he can doe much before the Lord who doth all that he can although it be but little That poore Widdowe cast no more into the treasurie but two mites and yet by the sentence of Christ she is extolled aboue al the rich who cast in much more For the Lord respecteth not the quantity of the gift offered but especially the ability and ◅vill of the giuer He giueth much who desireth to giue enough who giueth that he hath who keepeth ◅othing to himself who omitteth ◅othing that lyeth in him What great matter is it to pray when many consolations are present euery worldly man can doe this It is a hard thing when the deuotion is small then to powre foorth longer prayers to haue greater humility patience perseuerance in good workes The cheefest commendation of a Pilot of a ship is not in that he know eth well to guide his vessel when the sea is calme but when a tempest approacheth then to know how to giue saile how to take it in how to guide the sterne how to man his ship howe to conquer fortune by diligence an◅ by arte to ouercome the fury o◅ the wind this is praise worthy i◅ deed Secondly it is necessary th◅ at that time there bee great◅ feare and diligence in thee the at other times for then we must stand vpon our watch and vpon our court of guarde our words workes thoughts and whatsoeuer is ours is then to be examined and searched into For because spirituall ioy doth then fayle vs which in this our Nauigation is the chiefest oare it is to be supplyed with diligence and attention although this also be grace and that not the least When thou seest thy selfe in this estate thou must looke as Saint Bernarde sayth whether the sentinelles which did keepe thee doe sleep ◅or whether the wall is fallen ◅downe which did defend thee ◅or then all thy hope is to be pla◅ed in thy weapons For then the wall will not de◅ende thee but thy weapons ◅nd thy skill in fighting O how great is the glory of that soule which defendeth her selfe without a shield fighteth without weapons is strong without fortitude and fighting onely receiueth strength without help Among all the valiantes and worthies of Dauid Benaiah is especially praysed who slew a Lion in the time of snow It is great glory to kill a Lion but much greater to kil him in winter time when the handes are benummed with colde so that they can scarcely brandish a swoorde Wherefore when the soule is altogether colde and frozen neyther feeleth any heate of charitye in her yet if shee at that time fight valiantly with the roaring Lyon and ouercome him is she◅ not worthy to be numbred wit◅ the valiants of Dauid that is wit◅ the worthies of Iesus Christ There is no greater praise in this ◅orlde then to imitate the ver◅es of our Sauiour but among ◅is vertues it is reckoned a chiefe ◅ne that he bare those things ◅hich he suffered hauing not the ◅ast comfort in the inferiour part ◅f his
vnlesse this â—…de of first borne of which we â—…w speake which ought to bee â—…e from all bonde and burthen â—…t hee may bestowe all his â—…ngth and whatsoeuer he hath â—…n his owne proper benefit â—…ey goe against all these comâ—…undements who puâ—…loyne away the time from the studye of true wisedome and bestow it vpon humane REMEDIES Against this temptation CHAP. XXXIX THe first remedy against this temptation is diligently to consider how farre vertue exceedeth wisedome and how much diuine wisedome surpasseth humane knowledge that heereby man may see how agreeable it iâ—… to reason that he should bestowâ—… more labor time vpon the onâ—… theÌ„ vpoÌ„ the other Wilt thou thâ—… I speak in one word Heare whâ—… the Wiseman saith Oh how greâ—… is hee that findeth wisedome yâ—… there is none aboue him that feareâ—… the Lord The feare of the Lord â—…asseth all things in cleerenes Heare â—…lso that of Augustine Mankind â—…s wont greatly to esteeme the â—…nowledge of terrestiall and ceâ—…estiall things but hee is much â—…ore better that preferreth the â—…nowldge of himselfe before this â—…cience that minde is worthier â—…f greater prayse which knoweth â—…er own infirmity theÌ„ that which â—…ot respecting it searcheth to â—…owe the course of the starres 〈◊〉 hee that alreadye knoweth â—…em not knowing what way 〈◊〉 take for the attainement of his â—…fety and saluation Let the wisedome of the world â—…ue al the excellency it desireth â—…tit cannot escape this one miâ—…y that all the profit which is â—…ped by it be not ouer throwne â—…th the life What is more miserable then to seeke a thing with so greate cost and labour which so soone perisheth This is the cause why a certaine Philosopher wept aâ—… Hierome saith for now when he was at deathes doore hee was agast and vtterly abashed and vnwillingly ended his life at thaâ—… very same time at which before he began to apply his minde vnto wisedome and knowledge Foâ—… if there be any losse or 〈◊〉 to be deplored and lamented iâ—… this world certainely it is thâ—… death of a Wise man for then 〈◊〉 vessell is cast into the earth fuâ—… of all kinde of admirable secretâ—… Which seeing it is so it shall be 〈◊〉 point of great wisedome to foâ—…low the counsell of our Sauiouâ—… saying Lay not vp treasures fâ—… your selues vpon the earth where 〈◊〉 moth and canker corrupt wheâ—… theeues dig through and steale But â—…y vp treasures for your selues in â—…auen where neither the moth nor â—…anker corrupteth and where â—…eeues neither dig through nor â—…eale These things being so it shall â—…e much more profitable to atâ—…nd vpon the workes of charity â—…en vpon the speculation of the â—…derstanding for the fruite of â—…e endureth for euer but the oâ—…er is ended with the life Furthermore remember that the day of iudgement as a cerâ—…ne holy man saith thou shalt â—…t be asked what thou hast read â—…t what thou hast done not â—…w eloquently thou hast spoken â—…thow wel thou hast liued This â—…he consideration which being â—…ll examined is sufficient to â—…uince their foolishnes who 〈◊〉 too much sweate at the study of humane science For tell mee pray thee what in the world 〈◊〉 more certaine vnto vs and whicâ—… doth neuer faile vs then to 〈◊〉 well and circumspectly to walâ—… with God what is more acceptâ—…ble vnto him then charity This that which onely pleaseth him for which all other thinges dâ—… please him According to this 〈◊〉 we shal be examined and iudgâ—… and according to the measure this we shall be rewarded Tâ—… is so true that if any man I 〈◊〉 not say had deuoured all 〈◊〉 sciences of the world but 〈◊〉 conuerted to the faith all the â—…tions of the world if God sâ—… finde more loue and charity 〈◊〉 an abiect olde woman 〈◊〉 hath performed none of tâ—… great matters then in him 〈◊〉 not to be doubted but that 〈◊〉 will preferre her before him 〈◊〉 â—…at her portion shall be greater heauen then his According to this rule no man 〈◊〉 doubt but that that life â—…all bee better and that exercise â—…ore acceptable vnto God which â—…th moste vertue and efficacie 〈◊〉 attaine to this loue of chariâ—… And seeing that it is without â—…ntrouersie that the exercises 〈◊〉 a contemplatiue life are more â—…nducent to the atchyuement 〈◊〉 this vertue then any other â—…olloweth by a very good conâ—…quent that they are more â—…cellent and more assured then 〈◊〉 other O howe many men are there â—…nd in these daies who neâ—… learned what a sillogisme â—…s neyther euer conuerted 〈◊〉 soule who yet notwithâ—…ding are more precious in the fight of God then many preachers of the word and many which seeme more wise Wherefore my brother if thoâ—… wouldst be sure of thy saluation walk in this assured and safe way I doe not say this that altogether thou shouldest forsake thy study but that thou shouldst vse it moderately which in one worde Saint Augustine admonisheth 〈◊〉 Let vs not be saith he prompt 〈◊〉 quick in disputations slow anâ—… dull in prayers Moreouer all law and all natâ—…ral reason teacheth that we oughâ—… so to order our studies and endeuours in learning as also all othâ—… things that we do not too muâ—… ouer burdeÌ„ and binde our selueâ—… and that for this wee doe not lâ—… passe better thinges For Chrisâ—…stome saith that it is a great daâ—…nation of man to beautifie aâ—… polish the tongue to leaue the â—…e without order and culture for 〈◊〉 little skilleth howe the tongue â—…e adorned but it is of very great â—…onsequence that the life be well â—…dered Therefore what greater madâ—…s can be thought on then to beâ—…ow so much labour vpon a thing 〈◊〉 no worth and altogether to â—…glect a matter of so great moâ—…ent This is that Saint Bernarde so â—…iously admonisheth wryting â—…to Pope Eugenius Let thy conâ—…eration saith he begin of thy â—…fe least neglecting thy selfe â—…ou stretch it further in vaine â—…hat shall it profit thee if thou â—…ynest the whole world losest â—…y selfe Albeit thou be wise â—…t thou wantest wisedom if thou 〈◊〉 not wise vnto thy selfe But â—…w wise vnto thy selfe truely as I thinke altogether Although thou canst discerne all misteries and knowest the breadth of the earth the height of heauen the deapth of the sea yet if thâ—… knowest not thy selfe thou aâ—… like vnto one that buildeth without a foundation making a ruinâ—… and not a building Whatsoeuâ—… thou buildest without thy selfâ—… shall be like a heape of dust eâ—…dangered with euery winde Therefore he is no wise maâ—… that is not wise vnto himselfe 〈◊〉 wise man will be wise vnto hiâ—… selfe and will first drinke of tâ—… fountaine of his owne Wel. Theâ—…fore let thy consideration beginâ—… thy self not onely begin of tâ—… selfe but let it ende in thy selâ—… Whithersoeuer it trauelled forâ—… call it againe vnto thy selfe wâ—… the fruite of saluation Be the 〈◊〉 vnto thy selfe the last
which is to come So also these seeme to say in their hearts if we were not in the fauour of God God would not bestow these comforts vpon vs. These must consider that such comforts and such motions of the spirit are not the vertues themselues but instruments and helps by which vertues are obtained so that they are vnto vertue that which spurres are vnto a rider weapons vnto him that fighteth a booke vnto a student and a laxatiue medicine vnto him that desireth to be purged But what do spurres auaile him that will not ride to what end are weapons if thou wilt not fight what doth a booke profit a student if he wiâ—… not open it and what doth aâ—… laxatiue medicine help or further him who being purged yet doth not recouer his wished health yea all these things are rather burdenous vnto him whom they further not vnto good for a streighter and a greater accompt shall be exacted for them For if â—…o know God onely and not to do good be a circumstaÌ„ce which maketh the fault of a negligent man much more grieuous as all scriptures do testifie what then shall the sweete tast of God do what shall the consolations of the â—…oly Ghost do which are of power to make Angels of men If â—…e that receiued one talent to â—…ade and gaine with it for hiding 〈◊〉 in the earth be grieuously puâ—…ished for it what shall be done â—…o him that hath fiue talents deliâ—…ered him and doth also hide â—…em in the earth If an husbandâ—…an should hyre a company of â—…ruants to labour in his vyneâ—…ard with this condition that in the morning at his house they should haue their breakefast and afterwardes goe to their labour 〈◊〉 if after they had broken their fast and taken his larges they should not goe to his Vineyard but to the market place there idlely to walke and talke and vainely to spend the time would he not be very angrye with them if hee should finde them I pray thee what is that spirituall refection which God giueth vnto his in praier but a breakfast with which he would strengthen them that they might beâ—… more cheerefull couragious tâ—… labor in his Vineyard If thereforâ—… after this breakfast I do not laborâ—… that vpoÌ„ this opinion that Goâ—… ought that vnto me which I hauâ—… eaten when as in the meane season I owe vnto him the labors 〈◊〉 the Vineyard how shall not I bâ—… found a derider and a deluder of â—…is Maiestie For if he sinne lesse â—…at acknowledgeth his theft and â—…r this more humbleth himseâ—…e â—…eÌ„ he that besides his theft doth â—…so suppose himself to be better â—…en others when he is a greater â—…eefe hee sinneth a great deale â—…ore and becommeth vntolleraâ—…le Hence also springeth an other â—…ill that they who are come to â—…is point grow incorrigible and â—…e dispise other mens aduices â—…d counsels For no man dareth â—…rrect them because outwardly â—…ey pretend so great sanctimoâ—… neither wil they suffer any one 〈◊〉 correct theÌ„ for they thinke that â—…ey go before euery one in vertue â—…thinketh not as they do Wherâ—… it manifestly appeareth how â—…al reason meÌ„ vse in estimating â—…e dignity of things while they â—…ake boast of that of which they should take greater cause to feare That this may be vnderstood the better we must note that these spirituall ioyes and consolations are deriued from three causes For sometimes they proceede from the holy Ghost as we haue saide before who by this meanes would weane men from the world giue them strength to ouercome the difficulties of vertue Sometimes they arise from the noblenes of the studies and matters which we handle and thinke vpon such were the delights of the Philosophers wheÌ„ they meditated vpon the variety might and arte of things created and from hence ascended to thâ—… contemplation of God and oâ—… seperated substances in which as Aristotle saith are found exceeding delights and that by reason of the dignity and noblenes of such things And so there are many that meditating vpon the workes of God as well of grace as of nature or reading the holy Scriptures and the bookes of the Doctors of the Church do take great delight and pleasure in them For as the things â—…hat they reade and meditate vpon are most high and noble so also are they most pleasant and sweete and very powerfull to â—…eget delight But if there bee â—…one other thing that delighteth as oftentimes it commeth to â—…asse all that is meere naturall â—…either is it any signe of any sancâ—…ified celestiall grace In like â—…anner there are some as a cerâ—…aine Doctour saith who of their â—…wne nature haue a certayne â—…weete and delightfull affection 〈◊〉 the chiefest good which is God But let such saith hee takeâ—… heede vnto themselues that they be not deceiued thinking thaâ—… they haue so much charity as they haue delight for euery one hatâ—… so much of this vertue as hee laboreth as hee denieth himselfâ—… for the loue of God For charitiâ—… as saith S. Gregory is not idle but worketh great matters if iâ—… be true but if it worke not it iâ—… not true charity These consolations may also bâ—… many times sent of the deuil thaâ—… by theÌ„ he may deceiue and makâ—… meÌ„ proude whilst they perswadâ—… theÌ„selues that they are some body or that he may detain them iâ—… some error or sin as he dealetâ—… with heritickes whom he causetâ—… to take great delight in reading 〈◊〉 Scriptures that by this meanâ—… he may more surely binde them iâ—… their errour He dealeth after tâ—… same manner with sundry Christians that he may make them as I said before more loftie stately and lesse subiect to the counsels of others that so they may altogether be made incorrigible These things being thus wee may easily gather that from what fountaine soeuer consolations do flow that a man hath no reason â—…o be prowde of theÌ„ or too much â—…o glory in them For if they be of the holy Ghost â—…here is no cause why a man â—…hould extoll and lift vp himselfe â—…ut that he should rather feare â—…onsidering of the accouÌ„t which â—…sto be rendred for theÌ„ as we said â—…efore If they doe arise onely froÌ„â—…aturall thinges and bee meerely â—…aturall as those were of the â—…hilosophers wee haue greaâ—…er cause of feare and greefe â—…en of ioye and delight considering the deceiueablenesse corruption and vanitie of our nature But if they spring from thaâ—… wicked and malignant spirit maâ—… hath farre greater cause of dreadâ—… as he hath who hangeth betwenâ—… the hornes of a bull For hoâ—… shall not that bird feare whicâ—… staÌ„deth in a place when she seeâ—… the baite of the fowler layd bâ—… seeth not where the snare is sâ—… for her So that in the one theâ—… is no cause to be prowde and 〈◊〉 the other there is great reasoâ—… to feare Yet let it be that all theâ—… consolations are of God yet 〈◊〉 must consider that
loue By which wordes he signifieth that the chiefe fruites of righteousnes are two for the first begotten child is the loue of God of which is bred obedience vnto his will the which that we may satisfie it is needfull that our owne bee denyed which is the proper duety and function of mortification For which cause all the Saints haue made an especial account of mortification for it is the first gate and entraunce vnto all other vertues This is that crosse which our Sauiour so greatly commendeth in the Gospell vpon which all our inordinate affections are to be crucified as al they haue done and doe of whome the Apostle speaketh They that are Christes haue crucified the flesh with the affections and the lustes Seeing therfore that this crosse is of so great weight and momēt and so abhorred and hated of our flesh and seeing that those things which are so hard and difficult cannot bee performed without great strength and fortitude and seeing that vnsauery relishes cannot be got downe without some sauery sauce therfore praier is ordained in which both things are found For by prayer wee obtaine fortitude and courage to fight against Amalech our enemy by prayer the diuine grace is bestowed vpon vs which alone can do al things in it charity is kindled and exercised which is the mother of all vertues by this our eyes are daily more more opened vnto the diuine knowledge to be brief in it the ioy of the holy Ghost is cōmunicated vnto vs by which the way of the Lord is made most pleasant and sweet vnto vs according to that of the Prophet I will run the way of thy commandements when thou shalt enlarge mine heart For this cause prayer is so exceedingly commended of all the Saints not onely for that which it is in it selfe although it be an especiall acte of Religion but also and that cheefly for the great helpe and ayde it bringeth to them that endeuor to the foresaid end So that it is not so praised and celebrated because it is the ende but because it is an especial means vnto the end not that it is health but because it is a medicine procuring health If any man therefore should be frequent in prayer and yet dissolute and lose in manners neyther endeuour himselfe vnto vertuous actions hee should not much differ from one that is sicke and vnsound who alwaies vseth medicines and yet is neuer the better but still continueth in the same infirmity he is wretched miserable after a double manner first by reason of the griefe vexation of the infirmity secondly because of the continuall horrour and annoyance of the medicines This is a principle and an axiome generall and true by which any one may easily vnderstād the sundry errours which are wont to be committed in this respect For there are some who when they finde sweetnes in prayer and difficulty in mortificatiō they leaue that which is difficult and embrace that which is easie they reiect that which is bitter and take that which is sweete they so giue themselues wholy to praier that they make small account of mortification For mans heart is greedy and desirous of any pleasure so that some Philosophers did not blush to affirme That pleasure was the last end and center of humane felicitie But all other affirmed that it is the baite of al euils for by the desire of pleasure very many doe cast themselues headlong into all vices enormities What is mans appetite so powerfull that as water of his owne naturall motion doth alwaies slide drop downwards and if any one desireth to hinder that passage he profitteth nothing for it will seeke for some corner or chinke which it may breake through so also our heart is alwaies ready bent to all kinde of pleasure so that if silence bee imposed vpon it any one thing be denyed vnto it foorth with it swelleth rageth now winding it self this way now y e way seeking for a vent neuer resteth vntil it hath satisfied the lust Therfore it is very well said of a certaine Doctor that nature is subtill and in all things seeketh her selfe yea in those men that are more perfect and Diuine And rightly he calleth her subtill because with great modestie so that she is not perceiued shee entreth where she listeth and insinuateth her selfe whether she is not called that she may search if she may finde ought that may bee either pleasant or profitable vnto her which she may enioy or which she may rest in Hence the greater part of errors arise which are wont to meete with vs in this way Hence first ariseth the corruption of the intent of the good works we do the onely and principall ende of which is God our sensuall appetite doth contrary and gaine-say this ende which alwaies seeketh something wherein to delight it selfe And this is a principall and a cheefe thing that doth corrupt al our workes and causeth that the Water is not altogether pure Hence it is that many liue in errour thinking that they haue done many good workes in the ministery of the Lord which when they come to be examined at the strict iudgement of God it presently plainly appeareth y e it was not pure gold y e they brought but mingled with drosse and full of the mud of theyr owne loue From this fountain it also spingeth that many in the exercises of prayer of reading meditation c. do hunt after nothing els but delight and a certaine spirituall ioy and in this they place the height of their desire perswading themselues because it is a spirituall delight that they are now in a safe hauen and that there cannot remaine any daunger but in a carnall delight they doe not marke that selfe loue that spirituall gluttony coueteousnes and such like affections may also haue place heere as a certaine Doctor saith perhaps so much the more as these delightes are greater and more desired At the least this is certaine that the roote of all this euill is the loue of our selues which hath an eye alwaies vnmoueably fastned vpon priuate commodity selfe gaine whether it be in this matter or in that that is whether the commodity be of delight or ◅e hoped for by a false surmise vnlesse the difference be heere◅n that the fault is greater and the error lesser when the delight ◅s filthy and vnhonest and the fault is lesser the error greater when the fault is not in the desire ◅ut in the opinion that is when ◅s a man doth expect more or ◅ath that thing in greater price which hee desireth then the ◅ature of the thinge is in it ◅elfe But if thou shalt say vnto me ◅hat there are not many who are ◅hus deceiued for that no man is ◅o blinde that wholy intendeth ◅nd seeketh for delight in the ex◅rcise of his prayers and studies I answere that they
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
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
that desireth to mediate on other matters let him consider melitate on those things which perâ—…aine vnto death and which beâ—…ong vnto hell and afterwards â—…n those things which belong â—…nto heauen or on any other â—…ood matter which y e holy Ghost â—…oth suggest vnto him and let â—…im not in any wise neglect it or â—…ast it away but let him enter by â—…hat gate he findeth open for it is â—…hat by which God would haue â—…im to enter THE CONCLVSION of this Booke CHAP. LXII HEtherto wee haue handled Christian Reader those foure things which we promised in the beginning of the booke to wit we haue spoken of those things which stirre vp and procure Deuotion and of those things that hinder it in like maner of the more vsuall and common temptations which are wont to happen in this way and of certayne admonitions and counsayles to be obserued in this exercise I know that many other things may be spoken but for further knowledge I referre the reader to the Magistery of the holy Ghost and to dayly experience which he ought to take for a mistres who will succesfully walke in this way For my purpose was none other theâ—… that by this my labour I mighâ—… bring yong beginners into thiâ—… way who when they are entre into it shall feele and well perceiue that experience is a more profitable mistres vnto them then any humane writings can be which because they speake â—…n generall they cannot tell what â—…n specialty and particularily beâ—…ongeth to euery one And thereâ—…ore the Apostle willeth that the â—…eruants of God be not vnwise â—…ut vnderstanding and wary â—…alkers that by these and by â—…ther meanes wee may vnderâ—…and what the will of God is It helpeth also that a man with â—…l humilitie and deuotion contiâ—…ually desire of the Lord vnderâ—…anding that in all his wayes he â—…ay be guided and gouerned of â—…s spirit comming into his preâ—…nce like a childe who knoweth â—…ne other thing then to testifie â—…s necessitie by his teares but â—…nnot vtter by words what is â—…cessary for him But if any one shall thinke thaâ—… those things which we here teacâ—… are too much too hard let him assuredly knowe and beleeue that God in the time of prayer iâ—… wont to recompence all thesâ—… troubles and greeuances with aâ—… incredible ioy and a courage necessary for the walking in the waâ—… of vertue which is of so great moment weight that all the prosperities of this world which caâ—… happen vnto vs all the corporall pleasures or fauours and honours of this world being all heaped together vpon one cannot sâ—… coÌ„fort nor so exhilerat reioyâ—… the hart of man as a faithfull anâ—… feruent prayer of two howres Neither is there any reason wâ—… wee should discourage or câ—… downe our selues because maâ—… things are required vnto this eâ—… ercise for it is manifest that the soule infused into the body is sufficient to make all the members liuing and to moue and diâ—…ect theÌ„ vnto their seuerall offices â—…nd functions which are many â—…iuers so the grace of the holy Ghost which is a forme supernaâ—…rall diuine when it once hath â—…ntred into the soule is sufficient 〈◊〉 moue direct it to the acting â—…d executing of all the duties of spirituall life for it doth illuâ—…inate the vnderstanding and it â—…acheth what is to be done and â—…hen it is to be done it moueth â—…so the will with all the inferiour â—…culties to all that which is â—…edefull to be done For this â—…use the Wiseman sayth That â—…e diuine Spirit is one and maâ—… for albeit it be one in subâ—…nce yet in his works it is many â—…d manyfold for it is he that 〈◊〉 do all things that teacheth all things and that worketh alâ—… things So that we do not attainâ—… the perfection of vertue by thosâ—… meanes and by that force of nature by which the heathen Philosophers attained vnto their naturall and morall perfections because they had not this Spiriâ—… therefore they were constrayneâ—… with tooth and nayle to sweaâ—… for each vertue seuerally anâ—… exceedingly to afflict theÌ„selueâ—… But true Christians and the chiâ—… dren of God besides their owâ—… exercises which are wrought 〈◊〉 them by the diuine grace haâ—… another especiall remedy whâ—… is the spirit of adoption and thâ—… heauenly seede which bring geth forth in our soules plentifull fruites of true vertue FINIS Laus tri-vni Deo A necessary Table directing the reader to euery Chapter in this booke and to euery particular Argument handled in each Chapter The first Chapter VVHat Deuotion is pag. 1. The seuerall matters handled in this Chapter Deuotion is not properly a tendernes of heart nor a spirituall consolation but a willingnes and readines in yeelding to those things that appertaine to the seruice of God pag. 2. Deuotion is deriued of vowing ibidem Who is a deuout man pag. 3. Prayer is the cause of Deuotion pag. 4. Faith and Charity do mutually helpe one another pag. 6. Why Deuotion is to be desired pag 7. The second Chapter How profitable and precious a thing Deuotion is pag. 8. The matters handled in this Chapter Deuotion maketh a man fit and ready for all good actions ibid. The excellentest vertues are allyed vnto Deuotion pag. 9. The third Chapter How difficult the atchiuement of true Deuotion is pag. 10. The matters handled in this Chap. The difficulty in euery thing doth equalize the excellencye pag. 11. Nothing more difficult then Prayer and Deuotion ibidem This difficultie groweth from three rootes The first is the corruption of nature pag. 12. The second is euill custome pag. 13. The third roote is the malice of Deuils pag. 15. The Diuine Grace is opposed against all these difficulties which is mightier and stronger then all things pag. 17. The fourth Chapter Of those things that are conducent vnto the atchiuemeÌ„t of true Deuotion and first of the great longing desire to obtaine it p. 18. The matters handled in this Chapter The reason why this desire is so effectuall to finde God is the loue of the ende pag. 21. Thirst after Empire moued Alexander to his conquest pag 22. The loue of Rachel made Iacobs seruitude easy and pleasant vnto him ibidem As gaine in the end maketh the paines of all labourers and tradesmen easy so we ought to eschue no trauell to gaine vnto our selues so great a good as God is pag. 29. The fift Chapter The second thing that begetteth Deuotion is Fortitude and diligence pag. 31. The matters handled in this Chapter Two faculties of the soule necessary vnto vertue the facultie Concupiscible and the facultie Irascible pag. 32. Fortitude diligence are mightily coÌ„mended in the Scriptures and slothfulnes and negligence are exceedingly dispraised as the two rootes of all our good and ill pag. 34. Desire must haue fortitude ioyned to it that it be not idle and fortitude must haue humility added to it that it be not prowde pag. 41. As the
affections and desires no otherwise then beasts are bound at a cratch euery one with their seueral halters And when they haue once opened a way for these affectioÌ„s vnto their heart with the same study loue y e men embrace the last end they seeke follow after meanes by which they may obtain that they desire Therfore some night and day apply their bookes that they may come to their wished ende Others as long as they liue doe wholy endeuor theÌ„selues to heap hoard vp welth Others giue theÌ„ selues to traffike merchandise or do some other thing that they may gaine vnto themselues that they seeke for For after that they â—…aue giuen place to the roote they are also compelled will they nill â—…hey to giue place to al the branches that sprout spring from it These without doubt are hurtfull plants these are those thornes in the gospel which choak the seed of the word of god For the maÌ„ y e is enwrapped in these businesses with so superfluous a care hath neyther time nor minde at liberty to attend vpon the seruice of God Therefore it happeneth many times that the deuil doth presently disturbe a man in Prayer withdrawe him from his exercise and casteth him headlong from heauen vpon the earth and oftentimes haleth pulleth him that he may turne himselfe to effectâ—… that to which the affection and passion of his minde doth allurâ—… and inuite him so that when god calleth him to his table to his embrace to the fruition of his ioyes and participation of his spirit he will not come he contemneth the voyce of the Lorde and with greedines doth followâ—… those vanities to which his appetites doe call him Therefore let him be assured â—…hat seeketh for God thus that he â—…hall neuer finde him For no man â—…s our Sauiour saith can serue two Maisters for either he shall hate â—…e one and loue the other or els he â—…all leane to the one and despise the â—…her They that doe the contrary â—…e like vnto the new inhabitants 〈◊〉 Samaria which the King of â—…sshur sent thither of whom the â—…cripture saith That they 〈◊〉 the Lord and also serued other â—…ods To these that of the Proâ—…et Samuell to the children of â—…aell may be said If ye be come â—…aine vnto the Lord with all your â—…art put away the strange Gods â—…m among you and direct your â—…rts vnto the Lord and serue him â—…ly and he shall deliuer you out of 〈◊〉 hand of the Philistines If men â—…uld diligently consider how â—…ch that is which they owe vnto God and how little it is that mans heart can giue they should manifestlye see that this worshippe and seruice cannot be de uided seeing that so much is dueâ—… and so little is giuen The beddâ—… is streight sayeth Esaye that 〈◊〉 cannot suffice and the eouerinâ—… narrow that it cannot couer two This is perspicuously euidenâ—…ly seene in the streightnes of maâ—… heart which cannot together câ—…taine God and the world Who doth deny but that he ill linked in mariage who caste his eies vppon an other womâ—… beside his owne wife?-so also he ill linked vnto the diuine wâ—…dome whose minde is entâ—… gled in forraine loue Goe to then my brother 〈◊〉 that thou be a chaste louer of tâ—… heauenly spouse beware tâ—… thou be not an vnfaithfull briâ—… groome or an adulterer vnto â—…at holy and deuout Wisedome â—…ware that thou bring not inâ—…thine house an harlot For â—…peake in truth and verity that â—…ere is not any whore so yonge â—…d beautifull which doeth so â—…caye and quench wedlocke â—…e and that doeth so steale â—…ay and consume that a man â—…th as any one of these affeâ—…ons when they are too inâ—…dinate for they doe quench â—…t out the loue of God and doe â—…sume all the good that wee â—…ght reape by it Therfore it is meet that he that â—…l walke in this way that he â—…te out of his minde all forraine extrauagant affections that offer his hart vnto God as the â—…t matter or as cleane paper â—…e from al staine and pollution â—…t God himselfe may imprint in it whatsoeuer he will without any contradiction This is that resignation which is so much com mended of those that write of spirituall life to which resignatiâ—… on it pertaineth to offer to God heart pure free from all earthly affections worldly desires thaâ—… there may not be any thing in iâ—… which may stay the influences hinder the operations of the hoâ—… Ghost Here we are to note that twâ—… things are required in the perfâ—… ction of euery worke one that the agent the other that is thâ—… patient one that commandetâ—… the other that obeyeth If thâ—… desirest that God should perfeâ—… his worke in thee haue an eâ—… how these two are to be disposâ—… of Because it is vnmeete and vâ—… seemely that God should obeyâ—… and that thou shouldest gouernâ—… Giue to Caesar those thinges that â—…e Caesar to God those things â—…at are Gods that is suffer God 〈◊〉 rule thee to direct thee and to â—…ork in thee what pleaseth him â—…d let thy hand bee directed by â—…shande as a penne is in the â—…nd of a writer which resisteth â—…t But there is none other resiâ—…nce or repugnancy besids that â—…hich is wrought by the affectiâ—…s and by the will and by theyr â—…erations and actions But because in this life we canâ—…tbee altogether free from all â—…tward businesses and externall â—…ercises at y e least let vs doe that â—…t our mindes bee not ouerâ—…elmed and ouerborn of them 〈◊〉 let the affection of Diuine â—…sedome haue alwayes the â—…pter in her hand and alwaies â—…re sway in our endeuours and â—…dies Let vs with al our heart alwaieâ—… say that of the Wiseman I haâ—… loued her and sought her from 〈◊〉 youth I desired to marrye heâ—… such loue had I vnto her beauty This is ourlast ende this is tâ—… certaintye of our felicity for thâ—… we were created and for this 〈◊〉 things were created Let vs thinke that wee lâ—… all the time that wee spenâ—… in it and whatsoeuer time dâ—… passe awaye without it so thâ—… a lawefull cause doeth not hâ—… der let vs suppose that it is lâ—… of vs. Let vs handle all our otâ—… businesse rather in bodye thâ—… in spirit rather with our hanâ—… then with our heartes accâ—… ding to the counsell of the postle saying This then I 〈◊〉 Brethren because the time is shâ—… hereafter that both they which 〈◊〉 wiues bee as though they had â—…one And they that weepe as â—…hough they wept not and they â—…bat reioice as though they reioyâ—…ed not and they that buye as â—…hough they possessed not And â—…ey that vse this worlde as though â—…hey vsed it not for the fashion of â—…his worlde goeth awaye Seeing â—…erefore that all these thinges â—…e so short and brickle they â—…eserue not to be embraced with â—…at loue and affection which â—…at chiefest good