IHS AN INTRODVCTION TO A DEVOVTE LIFE COMPOSED IN FRENCHE By the R. Father in God FRANCIS SALES Bishop of Geneua AND TRANSLATED IN TO ENGLISH By I. Y. By IOHN HEIGHAM With Permission 1613. TO THE RIGHT VIRTVOVS GENTLEWOMAN MISTRIS ANNE ROPER DAVGHTER TO THE RIGHT WORSHIPFVLL SIR WILLIAM ROPER OF WELL-HALL IN ELTHAM THIS excellent summarie of spirituall life Right worshipfull and trulie Religious hath gained so great credit with all deuout minds for the exceeding profit and delight which they haue found by perusing it that no booke whatsoeuer hath been in so short a time so often and in so manie places reprinted none by so manie men and those of so great iudgement and in such varietie of bookes treating of the same subiect so much commended Litle indeed it is in quantitie but in substance and effect as I may say infinite Like the philosophers stone which being but small in bignes and not verie beautifull in shew conteineth in it the seedes of all metalls with the onely touch changeth baser metalls into the soueraignest of all which is gold the sole gouernour now of this iron world For euen so truly not onely in my iudgement which in these heaueuly matters reacheth but low but in the iudgement of great diuines and very holy men thâ—re hath not come out any abridgement of deuotion like this conteining so copiouslie in few leaues so plainlie in sweet language so profitablie and aptlie for practize of all men the rules and instruction of spirituall perfection nor so pregnant in efficacie to conuert the iron affections of our soules into the golden virtue of charitie and true deuotion the queene of virtues that enamoureth God him self with her heauenlie beautie This made me desirous to peruse it carefully for the bettering of my owne soule and to translate it painfully for the benefit of manie soules in our poor distressed countrie which more then any other countrie standeth in need of such good bookes for counter poisons against so manie venemous writings as worldly and fantasticall heads daylie publishe This also made me so bold as to dedicate the booke and my labour taken in translating of it vnto your good selfe as a treatise likely to be most pleasing to that excellent disposition which inclineth your mind to all holie virtuous exercises and an argument almost proper and peculiar to the feruent zeale of Gods glorie descending vnto you and all your worthy familie by inheritance and naturall affection receaued from your glorious progenitour that excellent true states-man learned councellour englands honour faithes zealous champion and Christs constant martyr SIR THOMAS MOORE your great grand-father His admirable virtues may easilie persuade any man that you neither would nor could degenerate from so liuelie a paterne and your deuout and virtuous life doth as easilie proue you to be descended from that faire roote by so goodly braunches as your worshipfull father and grand-father of whome as you haue taken the worthines of your bloud so haue you learned their pietie and godlines which maketh you delight in nothing so much as in the practize of deuotion and Christian perfection This I say makes me so hardie as to desire you to accept of this my labour and not onely to patronize it with your title as a thing vowed to your seruice but also at your best leasure to read it and practize it that so I may be not onely repayed by your courteous acceptaÌ„ce of my good will but likewise be partaker of those spirituall ioyes and increase of pietie which I doubt not but you will reap out of this fertil field of deuotion which is the principall fruict that in this my poor labour I desire to haue generally in all deuout soules that shall read this book and more particularlie in yours to whome I dedicate it and my self to remaine allwayes Your seruant in our Lord and Sauiour Christ Iesu I. Y. A DEDICATORY prayer of the Authour O Svveet Iesu my Lord my Sauiour and my God behold heere prostrate before thy diuine maiestie I entitle and consecrate this vvriting vnto thy glory giue spirit and life vnto these lines by thy heauenly blessing that those soules for vvhome I vvrote them may in reading these vvords receaue the sacred inspiratioÌ„s vvhich I vvishe theÌ„ particularlie may be moued to implore thy diuine mercie for me that shevving vnto other the vvay of deuotion in this vvorlde I become not a reprobate myself in the vvorld to come but to gether with all thy deuout soules vvho shall profit by this labour of mine I may ioyfully sing that triumphant song of the blessed Saints in heauen vvhich amidst the daungers of this mortall life I pronounce from my hart as a testimonie of my faith and fidelitie Life and glorie to my Lord and Sauiour Iesus euen so svveete Iesu liue and raigne graciously and gloriously in our soules for euer and euer Amen MY DEARE READER I beseeche thee to reade this Preface for thy satisfaction and myne 1. THE Paynim historians report of a mayden called Glycera greatly delighted in making of nosegayes who could so fitly and properly varie and chaunge the disposition and mingling of the sweet flowers in her posies that with the self same flowers she would frame manie diuers kinds of nosegayes in so much that the painter Pausias came short of his cunning striuing as it were by emulation to expresse the varietie of her flower-workes for he could not chaunge his colours into so many fashions in his pictures but Glycera would find more by a new maner of placing of her flowers in her nosegaies Euen so doth the holy Ghost dispose and order with enterchaungeable varietie the instructions of deuotion which he geueth by the tongues and pennes of his seruaunts that the doctrine which they teache being one and the self same the discourse notwithstanding which they make and in which they deliuer his doctrine do much differre according to the diuersitie of methods fashions that I may so say in which they be couched and composed I cannot therfore neither ought I or would I in any sort write in this introduction any thing but that which hath been alreadie published by our learned predecessours concerning this matter they be the self same flowers that I present vnto thee gentle reader which diuers before me haue offered vnto thy view but the nosegay which I haue framed of them is of a different fashion from theirs as being handled in another forme and wrought after another manner 2. Those that haue treated of deuotion before me haue allmost all attended onely to the instruction of persons alltogether retired from worldly conuersation or at the least haue taught a forme of deuotion which properly and principally directeth and tendeth to that retired state of life But my intention is particularly and principally to instruct such as liue in cities and townes busied with the affaires of their houshold or forced by their place and calling to folow
their brutish affections Behould how they are all without any repose wihout order and without coÌ„tentmeÌ„t Behould how they despise one another loue but only froÌ„ the theeth outward In a word thou shat see a pittifull coÌ„mon wealth miserable tyrannized by this accursed kinge which may iustly moue thy hart to compassion 2. On the right side behould Iesus Christ crucified who with most hartie loue prayeth for these poore people posessed of the diuel that they may be freed and deliuered from that tirannical thraldome and calling them meekly and curteously vnto him Behould rouÌ„d about him a great troupe of deuout persons euery one in company of his holy Angel Behould the beautie of this kingdome of deuotion O what a goodly sight is it to see this troupe of virgins of men and women whiter then the lillies that assemblie of widdowes ful of holie mortification and humilitie Behould the rancks of diuers marryed folke liuing so sweetly together with mutuall comfort which can not proceede but from heauenly charitie Consider how these deuout soules accommodate the care of theire exteriour house with the care of the interiour and the honest loue of the husband with that of the celestiall bridegrome Behould them all vniuersally and thou shalt see in them all a sweete holy and amiable countenance all of them reuerently giuing eare to our blessed Lord whom euery one would willingly plant in the midst of his hart They are all full of ioy but their ioy is gratious charitable and well ordered they abound in loue one towardes another but their loue is sacred pure and vnspotted Such as suffer afflictions amongst this deuout company nether torment nor trouble them selues nor leese their courage Lastly behould those louely eies of our Lord and Sauiour which sweetly are cast vpon them all to comfort them and how they altogether aspire vnto him 3. Thou hast alredie cast of Sathan with all his woful and execrable troupe by the good affections and resolutions which through Gods grace thou hast coÌ„ceaued notwithstaÌ„ding thou art not yet arriued to the palace of thy king our Lord Iesus nor ioyned with his blessed court of deuout soules but hetherto thou hast alwayes remained between the one and the other 4 The blessed Virgin with S. Ioseph S. Lewis S. Monica a hundred thousand other Saints which are in the squadron of those that liued deuoutly in the middest of the world doe inuite and encourage thee 5. The crucified king of glorie him selfe calleth thee courteously by thyne owne name Come my welbeloud come hither that I may crowne thee Election 1. O vaine world ô abhominable troupe no you shall neuer more see me vnder your baÌ„ner I haue for euer left of your fooleries and vanities O execrable king of pride ô cursed kinge fiend of hell I renounce thee with all thy vaine pompes I detest and defie thee with all thy works 2. And humblie turning my self vnto thee my deer Lord Iesus king of felicitie and eternall glorie I embrace thee with all the forces of my soule I adore thee with all my hart I choose thee now and euer for my king and for my only prince I offer vp vnto thee my inuiolable fidelitie I do homage irreuocably vnto thy 〈◊〉 maiestie and submitt my self wholly to the obedience of thy holy lawes and ordinances 3. O sacred â—…gin my dread and deer ladie I choose thee for my aduocate my guide I render my self vnder thy colours I offer froÌ„ hencefoorth a particular respect reuereÌ„ce vnto thy menâ—…rie 4. O my good Angel preâ—… 〈◊〉 vnto this glorious and sacred asseâ—… and abandoÌ„ me not vntil I arriue to the societie of this blessed companie with whome I say froÌ„ my hart will say for euer Liue for euer my Lord Iesus liue for euer my Lord Iesus Pater Aue. Credo How to make a generall Confession CHAPTER 19. 1. HETHERTO my deer Philotheus haue I set downe the meditatioÌ„s which I thought requisite for our purpose and when thou hast passed them ouer with diligence and deuotioÌ„ then goe with an huÌ„ble but yet courageous spirit to make thy generall ConfessioÌ„ But â— pray thee suffer not thy self to be troubled with any kinde of apprehension The Scorpion is venemous in the wound which ariseth froÌ„ his sting but him self being reduced into 〈◊〉 becomes a fingular remedie agaiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owne stinging â—o sinne is no 〈…〉 full but when it is coÌ„mâ—…ed but 〈…〉 coÌ„uerted into coÌ„fessioâ—… penaunâ—…â—ecometh wholsome honorable 〈◊〉 and Confession are so precious 〈…〉 sweet a smell that 〈…〉 filthe and disperse the 〈…〉 of sinne Simon the leaper iudged Mary Magdalen to be a sinner and called her so but our mercifull Sauiour denied it and spake no more of her sinnes but of the sweet perfumes which she poured foorth and of the greatnes and odoriferous sent of her inflamed charitie 2. O my Philotheus yf we be trulie humble in our owne eyes and in the sight of God our sinnes will displease vs aboue all things because God is highly offended with theÌ„ but the accusatioÌ„ of our sinnes wil be sweet and pleasauÌ„t vnto vs because God is greatly honored with it A kind of hart ease and an asswaging of paine it is to haue declared plainly sufficieÌ„tly the disease that tormeÌ„teth vs to a skillfull physician that can cure vs. 3 When thou comest before thy ghostly father imagin thy selfe to be on the mount of Caluary kneeling right vnder the feete of Iesus Christ crucified froÌ„ whome distilleth his most pretious blood on al sides to bathe washe thee from thy iniquitie For although it be not the verie bloud of our Sauiour yet it is the merit and valor of his bloud shed for vs vpoÌ„ the crosse which washeth watereth abundantly the soules of the penitents in euery confessionarie Open then thy hart well to expell thy sinnes by virtue of Confession for according to that measure in which they goe out of thy soule will the grace of God enter in their rome to fill thee brim-full with his blessing 4. But be sure to declare the state of thy soule and all thy sinnes simply plainly and fully satisfie thy conscience in this once for all thy life after and that done hearken to the aduertismeÌ„ts and ordonances of the seruant of God to whome thou confessest and say with holy Samuel in thy hart Speak Lord for thy seruant hearkneth vnto thee Yea my Philotheus it is God whose voice thou hearest in that place for so sayd he vnto his vicars he that heareth you heareth me 5. After that take in hand this protestation folowing which serueth for a conclusion of all thy Contrition ponder it well from the begining to the ending and read it attentiuely and with the greatest feeling that possible thou canst An authenticall protestation seruing to engraue in thy soule a firme resolution to serue God and to conclude the actes of Penaunce CHAP. 20. 1. I wretched sinner heere personally
content our selues Philotheus it is an ouer-great honour for such silly earth-wormes as we are to be in his sight and presence A morning exercise CHAPTER 10. BESIDES this maine exercise of mentall prayer and vocall which thou oughst to performe once euery day there be fiue other sorts of shorter prayers which be as it were helpps and braunches of the other principall exercise amongst which the first is that which we vse to make euery morning as a generall preparation to all the works and actions of the day which thou must make in this wise 1. Giue thancks and adore God profoundly from thy hart for the fauour that he hath done thee in preseruing thee the night passed from all kind of daungers and yf in that time thou haue committed any sinne craue pardon of him humblie for it 2. Consider that this present day enswing is lent vnto thee that in it thou mayest by liuing wel gaine the day that is to come of eternitie in heauen and make a stedfast purpose to employ euery part of this day to this intention â—…nour I consecrate this day folowing all the residue of my life Then call vpon our blessed Ladie vpoÌ„ thy good Angel and the Saints thy protectours to the end they may all assist thee this day with their intercession 5. All these spirituall acts and affections must be done brieflie and feelinglie before thou steppe out of thy chamber yf it be possible that by this holie preuention all that thou art to doe the whole day folowing may be bedewed and watered with the blessing of God and I pray thee my Philotheus neuer omitt this exercise An exercise for Euening And of the examination of our conscience before bed time CHAP. 11. 1. AS before thy corporall dinner in the morning thou must make a spirituall dinner for thy soule by meditation so likewise before thou giue thy bodie his supper prouide a litle supper or at least wise a spirituall collation for thy soule Gaine then so much time from other affaires a litle before supper time as may suffice to prostrate thy self before God and to recollect thy spirit before thy Lord Iesus Christ crucified whome thou mayst represent vnto thy selfe by a simple coÌ„sideration an inward view of thy mind kindle againe the fire of thy morning meditation by a dozen of liuelie aspirations humiliatioÌ„s louing glaunces vpon this beautifull Lord and Saueour of thy soule Or els by repeating the points of thy meditation in which thou feltest most sauour or by sturing vp thy deuotion by some new spirituall obiect according to that which thou best likest 2. Touching the examinatioÌ„ of our coÌ„science which must allway be done immediatlie before thou goe to bed euery one knoweth how it is to be performed 1. We giue thancks to God for hauing preserued vs the day past 2. We examin carefullie how we haue behaued our selfs in euerie houre of the day and to do this more easilie we must consider where with whome in what how long we haue beene employed 3. Yf we find by our examinatioÌ„ that we haue done any good we must giue God thancks therfore by whose grace we did it and contrariwise yf we find our selues guilty of any euil in thoughts words or deeds we must aske pardon of his infinit mercie with a true resolution and purpose to confesse it at the first occasion and to amend it carefully 4. After this we commend vnto his diuine prouidence our soule and bodie the holy churche our parents frendes and countrie we pray vnto our Ladie our Angel gardian the Saints our protectours that they would watche ouer vs and for vs and so with the blessing of God we go to take that corporall rest which he hath ordained requisite for vs. This exercise must neuer be forgetten no more then the other morning exercise before mentionned for by that of the morning thou openest the windowes of thy soule to the sunne of iustice and by this of the euening thou shuttest them warilie against infernall darknes Of the spirituall retyring of the soule CHAPTER 12. IT is in this place my deer Philotheus that I most affectuously desire thee to folow my councell for in this article consisteth one of the most assured meanes of thy perpetuall profit 1. As often as thou canst in the day time recall thy soule home to her with-drawing chamber there to appeer in the presence of God by one of those fower meanes which we set downe in the 2. chapter of this 2. part and coÌ„sider what God doeth and what thou doest and thou shalt find his eies turnd to thee wardes and perpetuallie fastned vpon thee by an incomparable loue O my God mayest thou say wherfore do not I look alwayes vpon thee as thou alwayes lookeest vpon me wherfore thinckest thou so much vpon me ô my Lord and wherfore thinck I so litle vpoÌ„ thee where be wee whether wander wee ô my soule Our proper place is God himself and whether do we straggle and runne abroade 2. As birds haue their nests vpoÌ„ trees to retire theÌ„ selues vnto wheÌ„ they stand in need deers haue bushes thickets to hide shroude theÌ„ selues to take the coolenes and shadowe in the summers heat eueÌ„ so my Philotheus should our harts choose out euery day some place either vpoÌ„ the mount of Caluary or in the wounds of our redeemer there to make our spirituall retreat at euery occasion there to recreate refreshe our selues amidst the turmoile of exteriour affaires there to be as in a fortresse to defend our selues against the poursuit of ghostly tentatioÌ„s Blessed is that soule that can truly vnfainedly say to God Thou art my house of refuge my secure ramper my couert against raine and tempests my shadow shelter against heat 3. Remember then Philotheus to make euery day sondrie retreats and retirings into the solitary closet of thy hart whiles thou art outwardly busied in teÌ„porall affaires conuersations for this mental or spiritual solitarinesse cannot be hindered by the coÌ„panie of such as are about thee for they are not about thy hart but about thy bodie thy hart for all their presence remaineth alone by it self in the presence of God This is the retreat that king Dauid made oftentimes admist so many occupatioÌ„s as the cares of a kingdom bringeth with it so he signifieth in a thousand places of his psalmes O lord for me I am alwayes with theee I he hold God alwayes before me I haue lifted vp mine eyes vnto thee ô my God that dwellest in heaue Myne eyes be alwayes toward God And againe it is certain this inward retreat is not so hard to make many times a daye since our conuersations ordinarily are not so importaÌ„t but one may somtimes break theÌ„ of with draw his hart to retire it into this spiritual solitude WheÌ„ the father mother of S. Catherin of Siena had takeÌ„ froÌ„ her all coÌ„moditie of place opportunitie of leasure to
God hath caused thee to be hatcht of this nothing to be this somethinge which now thou art without hauing any maner of neede of thee but moued therunto by his only bountie 3. Consider the being that God hath giuen thee for it is the chiefest and most excellentst in this visible worlde capable to liue eternally and to vnite thy selfe perfectly vnto his diuine maiestie Affections and resolutions 1. Humble thy self profoundly before the presence of God saying from the bottom of thy hart with the Psalmist O Lord before thee and in comparison of thy maiesty I am iust nothing and how wast thou then mindfull of me to create me Alas my soule thou wast hidden as it were in the abisse of nothing and in this abysse of nothing shouldst thou haue remained vntil this present yf God had not drawne thee foorth from thence And what couldst thou haue done within this nothing 2. Giue thancks to God O my great and good Creatour how infinitly am I indebted vnto thee for that thou hast taken me out of this nothing to make me by thy mercie that somthing which I am What shall I euer be able to doe worthelie to blesse and magnifie thy name and to render thancks to thyne exceeding bountie 3. Confound thy selfe But alas my Creaâ—our insteed of vniting my self vnto thee by pure loue and loyall seruice I haue alwayes been rebellious by my vnruly affections separating and withdrawing my selfe from thee to ioine and vnite my selfe vnto sinne and iniquitie doing no more honour to thy goodnes then yf thou hadst not been my Creatour 4. Prostrate and debase thy selfe before God O my soule knowe that our Lord is thy God it is he that hath made thee and not thou thy selfe O God I am the work of thy hands I will then no more henceforth take pleasure in my selfe since in my selfe and of my selfe I am truly nothing Wherof doost thou bragge and boast ô dust and ashes whereof doest thou extolle thy selfe ô meere nothing Wherfore to humble my selfe I will doe such or such a thinge I will support such or such contempt I will change my life and heerafter folow my Creatour and doe my selfe honour with the condition and being which he hath giuen me employing it wholly in the obedience of his blessed will by such meanes as shal be taught me and as I shall be informed of by my ghostly father Conclusion 1. Giue thancks to God Blesse thy God ô my soule and let all my bowells praise his holy name for his bouÌ„tie hath drawne me forth of the abisse of nothing and his mercie hath created me 2. Offer O my God I offer vnto thee with all my hart the essence and being which thou of thy bountie hast bestowed vpon me with all my hart do I dedicate consecrate the same vnto thee 3. Pray O my God strengthen me in these affections and resolutions O holy virgin mother of our Lord commend them by thy blessed intercession vnto thy mercifull Sonne together with all those for whom I ought to praye c. Pater Aue. Credo After thou hast ended thy exercise walke a while and of these considerations which thou hast made gather and bind together a litle nosegay of deuotion to smell vnto and to recreate â—he sent of thy soule all the day followinge The second Meditation of the end for the which were created Chap. 10. Preparation 1. Place thy self with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. GOD did not place thee in this world for any need that he had of thee who art altogether vnprofitable to him but only to exercise declare his bountie in thee in bestowing vpoÌ„ thee his grace glorie And therfore hath he enriched thee with vnderstanding to know him remeÌ„brance to be mindful of him will to loue him imagination to represent his benefits vnto thy thoughts eyes to behold the wonders of his works a tongue to praise him and so foorth of others 2. Being created and sett in the world for this intention all actions contrarie to this end must be reiected and cast away and such as serue not to obtaine this end ought to be despised as vaine and superfluous 3. Consider then the miserable case of most men in the world who neuer thinck of this end but liue as yf they beleeued that they were not made but onely to build faire houses to plant pleasaunt orchards and to heape together riches and such like fooleries Affections and resolutions 1. Confound thy self reproaching and obiecting to thy soule her misery which hath beene so greate heretofore that she hath seldom or neuer thought of any of all this Alas what did I busie my thoughts vpon ô my God when I placed them not vpon thee what was I mindfull of when I forgot thee what did I loue when I did not loue thee Ay me I should haue fed my soule with thy veritie and I haue sild it with vanitie and haue serued the world which was not made but to serue me 2. Detest thy life past I defie you vtterly ô vaine cogitations and vnprositable fancies I abhorre and abiure you ô detestable and friuoulous imaginations I renounce you vnfaithfull and disloyall loues miserable and lost seruices vngratfull gratifications combersome and vnpleasing pleasures 3. Turne thy selfe to God And thou ô my God and my Lord thou shalt bee for the time to come the onely obiect of my thoughts no I will neuer more applie my spirit to any cogitations which may be offensiue or dislikinge to thee My memorie all the dayes of my life shall be filled with consideration of thy excessiue goodnes so louingly declared in my behalf thou shalt be the deliciousnes of my hart and the sweetnes of my affections 4. Hence therfore from my sight for euer such and such toyes and trifles wherunto I haue vainely applied my mind such and such idle exercises in which I fondly spent my dayes such such affectioÌ„s which entangled my hart shall hen ceforth be a horrour vnto my thoughts and to this end I will vse such and such remedies Conclusion 1. Thanck God that it pleased him to create thee for so excellent an end Thou hast made me ô Lord for thy selfe to enioy euerlastingly the immensitie of thy glorie ô when shall it be that I shall be worthie and when shall I praise thee according to my dutie 2. Offer I offer vnto thee ô my deare Creatour all these good affections and holy resolutions with all my hart all my soule 3. Pray I beseech thee ô God to accept these my desires and vowes and to giue my soule thy holy blessing that she may faithfully accomplishe them through the merits of the bloud of thy blessed Sonne shedd for me vpon the crosse c. Pater Aue. Credo Remember to make a litle nosegay of deuotion as aforesaid The third meditation of the Benefits of God CHAP. 11. Preparation 1. Place thy self with reuerence
at his right hand and the other at his left euerlasting seperation after the which these to bandes shall neuer any more meete againe together 5. This seperation being made and the bookes of consciences being layd open all men shall see clearly the malice of the wicked and the contempt which they haue borne to the maiestie of God and on the other side the penance of the good and the effectes of the grace of God which they haue receaued and nothing at all shall be hidden or kept secret in that great consistorie O good God what a shamefull confusion will this be fore the one and what a glorious consolation for the other 6. Consider the last sentence pronouÌ„ced against the wicked Goe you cursed into euerlasting fire prepared for the diuel and his Angels Waigh wel these wordes which are so waightie Goe saith he a word of eternal reiection and abandoning of those vnfortunate wretches baÌ„nishing them eternally from his glorious face Next he tearmeth them accursed ô my soule how dreadfull a curse how generall a curse a curse coÌ„prising in it all maner of mischiefe and miserie an irreuocable curse comprehendinge all times and eternitie He addeth into euerlasting fyre Behould ô my hart the grieuous horrour of this eternitie O eternal eternitie and boundles infinitie of paines how dreadful art thou 7. Consider the contrary sentence giuen and pronounced in fauour of the good Come saith the Iudge O sweete word and beginning of saluation by which God draweth vs vp vnto him selfe and receaueth vs into the bosome of rest and glorie The blessed of my Father O deare blessing treasure of blisse Posesse the kingdome which is prepared for you from the begining of the world O good God what excesse of fauour for this kingdome hath no end Affections and resolutions 1. Tremble ô my soule at the remembrance hereof O my God who can secure me at that dismall day in which the pillars of heauen shall tremble for feare 2. Detest and abhorre thy sinnes for only they can cast thee away at that dreadfull houre 3. Ah wretched hart of myne resolue to mend all O Lord I will iudge my selfe now with all care and stricktnes lest I be then iudged far more rigorously I will examine and condemne my selfe accuse and chastice my selfe that the eternall Iudge condemne me not in that latter day I wil with al sorrowe and humblenes frequent the Sacrament of Confession and will accept all necessarie penances and aduices c. Conclusion 1. Thanke the goodnes of God that hath giuen thee meanes to prouide for that day and time and opportunitie to doe pennance 2. Offer him thy hart to performe it 3. Pray him to giue thee grace well and truly to accomplish it Pater Aue. Credo And prouide a posie for all the day The seuenth Meditation of Hell CHAPTER 15. 1. Place thy selfe in the presence of God 2. Pray him to asist thee with his grace 3. Imagin to thy selfe a darke citie al on fire with pitch and brimstone and thronged with miserable citizens which cannot get out Considerations 1. CONSIDER that the damned are within this bottomles pit of hell as with in this vnfortunate citie where they suffer vnspeakable torments in all their sences and in all their members because as they haue employed all their sences and members to commit sinne so shall they suffer in all their sences and members the paines and torments due vnto sinne There the wanton eies and lasciuious lookes shall be afflicted with the horrible vision of diuels and hellish spectacles The eares for delighting in vitious discouses detractions and slaunders shall heare nothing but lamentable outcries and desperate howlinges and so of others 2. Consider that ouer and aboue all these bitter torments there is yet another greater then they all which is the losse and priuatioÌ„ of the glorie of God from whose most amiable face fruition they are for euer irreuocably debarred Now if Absalon found that the priuation of the face of his father Dauid was more grieuous vnto him then his very exile ô merciful Lord what an infinite griefe will it be to be for euer depriued from behoulding of thy most delightfull and louely face 3. Consider withall the eternitie of these paines which only thinge maketh hell intollerable Alas if a flea in our eare or if the heate of a litle feuer make one short night so long and tedious how tedious and terrible shall the night of eternitie be accompanied with so many vnspeakable torments Of this eternitie groweth in the damned an eternall desperation infinitie rage and most abhominable blasphemie c. Affections and resolutions 1. â—ertifie thy soule and stir thy selfe vp to feare with the wordes of holy Iob. O my soule art thou able to liue for euer with euerlasting flames and amidst this deuouring fire Wilt thou willingly forsake the sight of thy God for euer 2. Confesse that thou hast deserued it And wretch that I am how often O my deare Lord from hencefoorth I will take a new course and tread a contrary way for why should I descend into this bottomles pit of hell I will therfore doe this or that indeuour to auoide sinne which only can giue this immortal death Giue thankes Offer Pray Pater Aue. Crede The eight Meditation of Paradice CHAPTER 16. Preparation 1. Place thy selfe in the presence of God 2. Pray him to asist thee with his grace Considerations 1. CONSIDER a faire and a cleare night and thinke how plesant a thinge it is to behould the skie all spangled with an innumerable multitude and varietie of starres Then againe in thy imagination ioyne all this nightes goodly beautie with the beautie of a faire sunne-shine day such an one that the brightnes of the sunne beames should not hinder the sight of the goulden starres nor the siluer rayes of the moone and after all this say bouldly that all this is nothing in regard of the excellent beautie of that great Paradise O how this place is to be desired and to be loued O how pretious is this noble citie 2. Consider the nobilitie beautie and multitude of the inhabitants and citizens of this blessed contrie those millions of millions of Angels and Archangells of Cherubins and Seraphins those troupes of Apostles Prophets Martyrs Confessors Virgins and holie Matrons O how blessed is this blessed companie The lowest and meanest whereof is more beautifull to behould then all this visible world what a sight wil it then be to see them altogether But ô my God how happie are they They singe continually melodious songes of eternal loue they alwayes enioy a constant and stedfast estate of gladnes they enterchange one to another vnspeakable contentments and liue in the comfort of endles and indissoluble amitie 3. In a word consider what good they all haue to enioy God who gratifieth them foreuer with his amiable countenance and by the same powreth into their hartes an abisse of delightes What a good is it to
large indulgences and priuiledges vnto all such as enter into them And besides these indulgences of the church which are gained by them it is a deed of excellent charitie in it self to concurre with many in welldoing and to cooperate with others in their good works and designements And although it may so happen that one doth as good exercises alone as in the confraternitie with others and perchaunce feeleth more spirituall delight and comfort by performing them alone in particular yet is God much more glorified by the vnion and contribution which we make with our bretheren and neighbours in good works and deuout exercises 3. The like doe I say of all other kind of publique prayers and acts of religion which as much as is possible we should honour and grace with our example for the edification of our neighbour and our owne soule and for the glorie of God and for the coÌ„mon intention both of the churche and all the faithfull Of honour and inuocation of the Saincts CHAPTER 16. 1. SINCE God doth oftentimes send downe to vs his holie inspirations by ministerie of his Angels we should likewise be diligent to send vp vnto him our deuout aspirations by the self same heauenlie messengers The holie soules of the dead which are in Paradise in companie of the blessed Angels and are as our Saueoursayth equall and felowes of the Angels do likewise doe vs the same good office of inspiring vs and aspiring for vs by their sacred intercessions 2. My Philotheus let vs ioine our harts vnto these heauenlie spirits and happie soules for as the litle young nightingales learne to sing by chirping in companie of the old ones so by the holie association which wee frequent with the Saincts and Angels of heauen we shall learne farre better to pray and sing Gods diuine prayses I will sing to thee ô Lord sayth Dauid in the sight and companie of thy Angels 3. Honour reuerence and respect the sacred and glorious virgin Mary with an especiall loue she is the mother of our soueraigne Father consequently our Grand mother Let vs runne then vnto her and like her litle nephewes cast our selues about her in her lappe with perfect confidence in all affayres and occurrences Let vs call vpon this sweet mother of ours let vs inuoke her motherlie affection towards vs and endeuouring to imitate her excellent virtues let vs beare a true filiall hart and affection toward her 4. Make thy self very familiar with the holy Angels behold them often times in spirit and in thought as yf they were visiblie present with thee aboue all loue and reuerence the Angel of the Dioces where thou dwellest and the Angels of those persons with whom thou liuest but especiallie thy owne Angel gardian beseech them often praise them ordinarilie request their assistance and succour in all thy affaires spirituall or temporall that they may cooperate with thy intentions 5. That great personage Peter Faber the first priest first preacher first diuinitie reader of the holie companie of the name of IESVS and first companion of B. Ignatius the founder of that institute coming on a day out of Germanie where he had done great good seruice to the glorie of our Lord and going through this dioces the place of his natiuitie related that hauing passed many hereticall places he had receaued thousands of consolations by saluting at the entrie of euerie parish the Angels protectours of the same and that he sensiblie perceaued them to haue been fauourable vnto him both by preseruing him from the ambushments of the hereticks as all so in mollifiyng many soules and making them supple and docil to receaue from him the doctrine of saluation This did he tell with so liuelie an affection that a gentle-woman then verie young hearing it from his owne mouth told me it but fower yeares passed to wit aboue threescore years after he had told it him self with an extraordinarie feeling of deuotion I my self had the comfort this last yeare to consecrate an altar in the place on which God appointed this blessed man to be borne at a litle village called Villaret among these craggie mountaines of our countrie 6. Choose some particular Saincts among the rest whose liues thou mayst more peculiarlie read tast and imitate and in whose intercessions thou mayest place an especiall trust and confidence the Sainct whose name thou bearest is alredie assigned to be thy deuote intercessor euen from thy Christening How we ought to heare and read Gods holy word CHAP. 17. 1. BEARE always an especiall deuotion to the word of God whether thou heare it in familiar discourse among thy spirituall frinds or at a publique sermon in the churche heare it alway with attention and reuerence and make thy profit and commoditie of it to thy vttermost power suffer it not to fall vpon the grounde but receaue it thanckfullie into thy hart as a soueraigne baulme imitating in this the blessed Virgin our Ladie who kept carefullie in the treasure house of her hart all the words which she heard spoken in praise of her Sonne Remember that our Lord esteemeth of the words which we speak to him in our prayers accordinge as we esteeme of those which he speaketh vnto vs in holie sermons 2. Haue still lying by thee some good booke of deuotion as some work of S. Bonauenture of Gerson of Denis the Charterhouse monk of Lewes Blosius monk of S. Benet of Grenada Stella Arias Pinelli Auila the spirituall Conâ—…t S. Augustins confessions S. Hieroms epistles and such like Read euerie day a litle in some one of them with great deuotion as yf it were a letter missiue which some Saint in heauen had sent vnto thee to shew thee the way thether and to encourage thee in thy iourney 3. Reed also the liues of the Saincts in which as in a mirrour thou mayst see the pourtraicture of Christian perfection and accommodate all their actions to thy owne profit according to thy vocation For allthough very many actions of the Saints be not absolutely imitable by such as liue in the world yet all of them may be in some degree folowed either neere or farr of so the solitarienesse of S. Paul the first heremite is imitated in some sort by the spirituall retreats of which we haue spoken and the extreme pouertie of S. Francis may be imitated by these practises or exercises of spirituall pouertie which wee will heerafter set downe 4. True it is that there be some Saints liues which more directly serue to guide and order our liues then other doe as the life of the blessed Mother Teresa which is most admirable for that purpose as also the liues of the first Iesuits of the holy cardinall Borromeus S. Lewes S. Bernard the chronicles of S. Francis of S. Dominck of S. Benet and such like Other Saints liues there are which containe more matter of admiration then of imitation as the life of S. Mary of Egypt of S. Simeon Shilites of the
the Peacock brustles vp his gay starrie wheele lifting vp his goodly painted feathers to be looked vpon he forgetteth him self that in the meane while he sheweth other parts which are most ill fauoured in him Flowers that be beautifull growing vpon the ground or in the garden-beds wither away with much handling The sweet smell of the Mandragora taken a farre of but for a short time is most pleasaunt but they that smell to it very neere and a long time become altogether drowsie faint Of Humility more internall then the former CHAP. 5. 1. BVT thou desirest I see Philotheus to be farther endoctrined in humilitie for that which we haue hetherto sayd is rather wisdome and good manners then humilitie let vs therfore passe on farther 2. Many there are that will not and dare not ponder and consider the graces that God hath giuen them in particular fearing least they should therby fall into vaine glorie self conceipted loue whereas in deed they deceaue thē selues for since the true direct meanes to attaine to the loue of God as S. Thomas the Angelicall doctour teacheth is the consideration of his benefits the more we consider them the more we shall loue him and as particular benefits do more efficaciously moue and winne affection then such as are common to other so ought they to be pondered and wayed more attentiuely Certain it is that nothing can humble vs so much before the mercie of God as the knowledge of the infinite multitude of his benefits neither can any thing so much humble vs before his iustice as the multitude of our offences Let vs then consider what he hath done for vs and what we haue done against him and as we consider and way our sinnes one by one so let vs acknowledge suruay his graces one by one Neuer feare that the knowledge which he giues vs of his graces will puffe vs vp in pride so long as we be attentiue to this knowne and acknowledged veritie that whatsoeuer is good in vs is altogether from God and not from our selues Alas Mules and Camels cease they to be lumpishe and brute beasts though they be neuer so loaded with the pretious and perfumed moueables of the prince What hast thou which thou hast not receaued sayth the Apostle and yf thou hast receaued it why doest thou glorye Nay contrariwise the liuelie and feeling consideration of the fauours receaued from Gods hand humbleth vs because knowledge engeadreth acknowledgement 3. But yf in this reuiew and accounting as it were of the graces of God any kind of vanitie should tickle vs the infallible and easie remedie is to passe by and by to the consideration of our ingratitude of our imperfections and of our miseries Yf we consider what we haue done when God was not with vs we shall soone acknowledge that all which we haue done since he hath been with vs is not our handy work nor is not of our owne stock we shall enioy them and reioice that we haue them but we shall glorifie God alone for being the sole auth our and giuer of them So the blessed virgin confessed and professed that God had wrought great and admirable things in her and for her but she confessed it for no other cause then for to humble her self and to glorifie God My soule sayth she doth magnify our Lord because he hath done great things to me 4. We vse to say manie times that we are nothing that we are miserie it self that we are the skumme and out-casts of the world but we would be loath any man should take vs at our word and publish vs abroad to be such as we say we are Nay we make as if we would hide our selues to the end men may runne after vs and searche vs out we make show as yf we would indeed be the last sitt at the louest end of the table but we do soe that with more credit we may be set at the vpper-end of all True humilitie neuer sheweth her self nor vseth many words of humble sound because she intendeth not onely to hide other virtues but withall and aboue all to hide her owne self And yf it were lawfull for her to lie to dissemble or scandalize her neighbour she would vse manie an action of arrogancie and brauerie that vnder them she might hide her selfe so be altogether couered vnknowne My aduice therfore is this Philotheus either let vs vse no words of humilitie at all or let vs vse them with an inward feeling meaning in our hart as we pronoūce with our mouth Let vs neuer cast our eyes downe to the ground but humbling our harts with all let vs not seeme to desire the lowest roome vnlesse we desire it frō our hart And I hold this rule so general that I bring no exceptiō only I adde that courtesie requireth that we present the aduantage somtime to those whome we know manifestly will refuse it for this is no double dealing nor false humilitie for in this case the only proffer of the aduantage in place or precedence or such like is an honouring of them to whome we proffer it and since then one cannot giue them entirely that which in hart we would we do not ill to giue it them in part The like I vnderstand of some termes of honour and respect which to examin them in rigour seeme not to be true yet are in deed true enough yf the hart of him that pronounceth them haue a true intention to honour and respect him for whose sake he vseth those tearmes For although the words doe signifie with some excesse that which we would say yet it is not ill done to vse them when common custom of ciuilitie requireth it I wishe that our wordes were always ioined to our intention and affection as neer as it is possible so to follow in all and through all the pure and naked simplicitie of a virtuous hart 5. A man that is truly humble would rather that another should say of him that he is a miserable wretche that he is nothing nor worth nothing then to say so much him self at least if he know that any man say so of him he doth not gainsay it but agreeth to it with all his hart for since he beleeueth firmely vnfainedly that he is in deed worth nothing he is right glad to haue others of his mind and opinion 6. Manie say that they leaue mentall prayer for those that are perfect that they themselues are not worthie to frequent such an exercise Others protest they dare not communicate often because they feele not them selues pure enough Others that verely they feare least they should disgrace deuotion if they should entermedle with it by reason of their great miserie and frailtie Others refuse to employ their talent in the seruice of God and of their neighbour because say they they knowe theire owne weaknes and feeblenes and that they feare to become proude if they should be instruments of any
which she oweth vnto him and neuer stay one iont to dallie or parlie or enterchaunge langaage with the lasciuious suiter so the deuour soule assaulted with any tentation should by no meanes busie her self in discourcing or considering or answering it but sincerely and that instantly turne her thoughts to her Lord Iesus Christ her deere spouse and make a new protestation and promise of loyaltie to him that she wil be his only and wholly for euer That we must diligently resist euen the least tentations that are CHAPTER 8. 1. ALLTHOVGH we must fight most carefully against great violent tentations with an inuincible courage the victorie gained against them be exceeding profitable vnto vs yet peraduenture we may profit more in resisting tētations of leslesser moment for as great temptations exceed in qualitie so the lesser infinitly exceed in number in so much that the conquest of them may be compared to the victorie ouer the greater and violenter tentations Wolues Beares be without all question more dangerous then flies and gnattes yet do they not vex and disquiet vs so importunly nor exercise our patience so often It is an easie thing to abstaine from murther but harde to auoide small cholericke passions the ordinarie occasions of anger which are presented to vs almost euery moment It is easie for a man or a woman to refraine frō cōmitting actual adulterie but not so easie to abstaine from wāton lookes from giuing or receauing loue toyes frō procuring fond fauours frō speaking hearing words of vanitie It is not verie hard not to admitt a corriual or companion in loue between housband and wife and to refuse consent of bodily disloyaltie in that kind but not so easie to keep this disloyaltie from entrie to the hart and desire Verie easie is it for a mā to cōteine himself frō stealing other mēs goods but hard not so much as to couet or wishe them Easie is it not to beare false witnes in iudgement but not so easie to refraine from lies in conuersation verie easie not to be drunk but hard to be virtuously sober temperate verie easie not to desire anothers death but hard not to desire at least some harme and discōmoditie to him It is no great difficultie to withhold our selues from defaming our aduersarie but hard to withhold dispraising him In a word these litle temptations of choler of suspitions of iealousie of enuie of loue-tricks of iests vanities of craftie and double dealing of wanton and vnchast thoughts are things in which the patiēce and cōstancie of those that are most deuout resolute in gods seruice is most cōtinuallie tried and exercised We must therefore prepare our selues my deer Philotheus with as great diligence as may be to this spirituall cōbat assure our selues that as manie victories as we shall winne ouer these petie enemies slight tentatiōs so manie pretious gemmes shal be placed in the crowne of glorie which God prepareth for vs in paradise Therefore yf we meane to fight valiātly against greater tētatiōs that besige vs we must practize euerie day to resist rebutt these weaker assaults of ordinarie tēptations when they come vpon vs. Remedies against these lesser temptations CHAP. 9. 1. VVELL then cōcerning these small tētations of vainglorie suspition fretting iealousie enuie loue-fancies and such like trashe which like flies and gnattes do trouble our eyes and sometimes bite and sting vs by the face because it is impossible to be altogether exempted and freed from their importunitie the best resistance that we can make them is not to vex our selues for them for they cānot hurt vs though they trouble vs a litle so that we be throughly resolued to serue God entirely 2. Despise then these pettie assaults and vouchsafe not so much as to thinck vpon that which they propose or would incline thee vnto let them buzze about thine eares as much as they will and runne round about thee heer and there as flies vse to doe but when they begin to sting and make some abode in thy hart thē do nothing els but quietlie remoue thē and brush them frō thēce not fighting against thē nor parlying with them but producing some contrarie acts whatsoeuer but especially acts of the loue of God 3. For yf thou wilt beleeue me striue not to eagrelie to oppose manie acts of the contrarie virtue to the importunitie of any tentation which thou feelest for that were to parlie and dispute with it which before we forbad thee to doe but hauing made an act of the virtue directly contrarie to the tentation which impugneth thee yf thou hast had leasure to suruay the qualitie of the temptation take thy recourse presently vnto the hart of Iesus Christ crucified and with an act of feruent loue to him kisse his blessed feet This is the best meanes to conquer and tame our enemie as well in litle as in great tentations for the loue of God containeth in it self the perfectiōs of all other virtues and that farre more excellently then the virtues them selues do containe them and therfore is a more soueraigne counter-poison against all vices And thy soule accustoming in all tentations to haue recourse vnto this vniuersall remedie need not examin what particular tentations it suffereth but simplie feeling her self troubled with anie will find quiet and ease in this generall refuge which besides is so dreadfull and terrible to our ghostly enemie that when he once hath experience that all his tentations prouoke vs to this diuine loue of our redeemer he will cease from battering vs with them And thus much concerning lesser temptations for he that should endeuour to fight with them one by one shoud put him self to much care with no profit How to strengthen our hart against temptations CHAP. 10. 1. CONSIDER from time to time what passions do raigne in thy soule and hauing discouered them begin a manner and course of life cleane opposite and contrarie vnto them in thought word and deed For example yf thou find thy self inclined to the passion of self loue and vainglorie thinck often vpon the miserie of this mortall life of ours how bitter these vanities wil be to our conscience at the howre of our death how vncomly they be for a noble and generous hart that they are but trifles and babies for litle children to play withall and such other considerations as these Speak also earnestly and often against vainglorie allthough it seeme thou speakest against thy will dispraise it to the vttermost of thy power for so thou shalt in a manner engage thy owne reputation to flie from that in deed which thou so much condemnest in words and many times by much speaking against a thing we moue our selues to hate and despise it though at the first we bare it affection Exercise works of humilitie and abiectiō as much as thou canst euen against thy owne inclination for so thou shalt quickly get a habit of humilitie and weaken the vice of
soule earnestly with this consideration shew her that she is immortall and an heire of eternitie and therefore that she direct her course and courage therto The second consideration of the excellency of virtues CHAP. 11. 1. CONSIDER that only virtue and deuotion can make thy soule to rest content in this world O what excellent beautie is in them make a comparison betwixt the louely virtues and the hideous vices that be coÌ„trarie vnto theÌ„ what sweetnes is there in patience compared to reuenge in meeknes in respect of anger and frowardnes in humilitie in regard of pride and ambition In liberalitie compared to couetousnesse nigardize in charitie compared with enuie in sobrietie in respect of intemperancie virtues haue this excellencie that they fill the soule with an incoÌ„parable sweetnes and delight after she hath practized them wheras vices leaue the soule exceedinglie weeried tyred and molested And why endeuour we not then to obtaine these pleasures that haue no gall nor bitternes mingled with them 2. He that hath but a few vices is not content with the delights which they bring him and he that hath manie is malconteÌ„t with the cumber of them He that hath but a few virtues hath a great deale of content in them and the more his contentment is the more his virtues increase 3. O deuout life how louely art thou how honorable how delectable thou dost diminish tribulations and augmentest consolation without thee euen good is euil honnie pleasures are full of bitter vnquietnes peace it self is warre and trouble and contradiction Ah he that would be acquainted familiarlie with thee must still say with the Samaritan O Lord giue me some of this water to drinck an aspiration much frequented by the holie mother Teresa and Saint Catherin of Genua although vpon other occasions The third consideration of the examples of Sainctes CHAPTER 12. 1. CONSIDER the examples of the saincts of all sorts orders what is it that they haue not done and suffered to loue God and be whollie deuoted and addicted to his seruice Look vpon the inuincible martyrs in their constant resolutions what torments haue they not suffered for the maintenance and performance of their holy purposes But aboue all those faire and flourishing ladies whiter then lillies in puritie more blushing then roses in charitie some at twelue others at thirteen fifteen twentie fiue and twentie yeares of age consider how they endured a thousand sorts of martyrdoms rather then to renounce their sacred resolutions not onely in profession of faith but also in exercise of deuotion and pietie some choosing to die rather then lose their virginitie others rather then they would leaue off seruing the tormented prisoners comfort the afflicted burie the dead and such like holy works of Gods seruice O good Lord what constancie hath that fraile sex shewed in these occasions 2. Consider so manie holie confessours with what valour and magnanimitie did they contemne the world How immoueable and vnconquered were they in their resolutions nothing in this vniuersall world could make them forgoe them they embraced their purposes of sanctitie without exceptions or reseruations and went forward with them without any tediousnesse or faintnes Good God what excellent things doth S. Austin write of his holie mother Monica with what courage did the folow her enterprize of seruing God in her marriage and her widow-head And Saint Hierom what rare constancie doth he point out in his deuout Paula amidst so great varieties of combrous occurrences 3. And what is there that we may not doe hauing such excellent paternes to folow They were fraile mortall men as we are they did all for the same God by the same virtues why should not we doe the like in our estate and condition and according to our vocation for the accomplishment of our good purpose and holie protestation The fourth consideration of the loue that Iesus-Christ beareth vnto vs. CHAPTER 13. 1. â—… 〈…〉 vnspeakeable 〈…〉 Iesus Christ our Lord suffered so much in this world and especiallie in the garden of mount Oliuet and the bitter place of mount Caluarie All that loue of his was for thy sake By so manie pangs and torments he obtained of God the father good purposes and holy resolutions for thee by the same afflictions did he moreouer purchase all things els necessarie for thie soule to mainteine nourish strengthen and bring to full growthe and perfection all thy resolutions O holy resolution how pretious and noblie borne art thou being daughter to such a mother as is the passioÌ„ of our Saueour O how carefullie should my soule cherrishe thee since thou hast been so deere vnto my sweet Iesus Alas ô Saueour of my soule thou diedst vpon the Crosse to gaine me my virtuous resolution ah doe me the fauour that I also choose rather to die then to forget or forgoe them 2. Thou seest then my Philotheus it is certaine that the deere hart of our Lord Iesus beheld thy hart from the tree of the crosse and there in a manner fell 〈…〉 and for loue of it of 〈…〉 thee all the good that euer 〈…〉 or euer shalt haue and 〈…〉 these good resolutions 〈…〉 Philotheus we may all say wiâ—… 〈◊〉 â—…ophet Ieremie O my Lord 〈◊〉 my beeing thou beheldest me and calledst me by my name for in 〈…〉 his diuine goodnes in his 〈…〉 loue prepared all the generall and particular meanes of our salâ—…tion and consequently all our holie 〈◊〉 Yea without doubt As a woman so soone as she is with child prepareth her cradle linnen swathing-baÌ„ds and withall bethincketh of a nurse for her child which she hopeth to bring foorth although it be not yet come into the world euen so our Lord hauing his goodnes pregnant and as it were great with child of thee pretending to bring thee foorth to saluation and to make thee his daughter and heire prepared vpon the holie roode all that which was necessarie for thee thy spirituall cradle thy linnen and swathing bands thy nurse and all other meanes necessarie for thy saluation that is all the wayes all the graces all the 〈◊〉 by which he conducteth thy soule and will bring it at length to perfection 3. Ah my God how deeply ought we to imprint this in our memorie Is it possible that I haue beene loued and so sweetly beloued by my Saueour that euerie steppe of his life and euen euery stepp that he went to mount Caluarie sweating and fainting vnder his heauie crosse euen then he went bethincking him self of my good and of euerie one of these litle occasions by which he hath drawen me vnto him And how much then ought we esteeme how carefully should we employe all this to our commoditie Ah how sweet a remembrance is this This louing hart of my God thought vpon Philotheus loued him procured him a thousand meanes to saluation as though there had been no other soule in the world to take care of As the sunne shining vpon one side of the earth shineth so
before God 2. Pray him to inspire thee with his grace Considerations 1. CONSIDER the corporall graces which God hath giuē thee what a bodie what commodities to maintaine it what health and lawfull consolations to entertaine it what frinds what helpes and what assistaunce But thou shalt consider all this with comparison of many other persons in the world which are farre better and worthier then thou who notwithstanding are destitute of all these benefits some spoild in their bodies health and members other abandoned to the mercie of reproaches contempts and dishonours other oppressed and ouerwhelmed with pouertie And God would not suffer thee to become so miserable 2. Consider the benefits and gifts of mind How manie are there in the world sencelesse foolish and besides them selues and why art not thou one of the number God vouchsafed to fauour thee How manie are there whose education hath been rude brutish and barbarous who haue been nourished and bred vp in grosse ignoraunce and clownish behaueour wheras the prouidence of God hath so prouided that thou hast been brought vp ciuilie and in honour 3. Consider the supernaturall benefits of heuenly grace O Philotheus thou art a childe of the Gatholique churche God hath taught thee the knowledge of his true religion euen from thy infancie and youth How manie times hath he giuen thee his holy sacraments how manie times inspirations internal illuminations for thy amendment gratious reprehensions how often hath he pardoned thee thy faults how often hath he deliuered thee from occasions of casting away thy self when thou wast in danger And these last yeares of thy life which he hath so liberally lent thee did they not affored thee leasure enough to aduaunce thy selfe in the spirituall profit and good of thy soule Consider at the least how sweet gracious God hath beene vnto thee Affections and resolutions 1. Admire the goodnes of God O how good and how mercifull is my God in my behalf O how gratious is he O how rich is his hart in mercie and liberall in bountie O my soule let vs recount for euer how manie fauours he hath done vnto vs. 2. Admire thy ingratitude But who am I ô Lord that thou hast been so mindfull of me Ah how great is my vnworthines how into lerable is my vnthanckfulnes Alas I haue troden vnder foote these benefits I haue dishonoured thy fauours turning them into abuses and contempt of thy soueraigne bountie against the infinit depth of thy graces haue I opposed the bottomlesse depth of my ingratitude 3. Sturre thy self vp to acknowledgement of his benefits Vp then my hart be no more vnfaithfull vnthanckfull and desloyal vnto thy great and gracious benefactour And how shall not my soule be subiect wholie vnto God who hath wrought so manie wonders and graces both in me and for me 4. Goe to then Philotheus from hence forward withdraw thy bodie frō such and such voluptuous pleasures subiect it entirely to the seruice of God who hath done so much for it Applie thy soule how to know and acknowledge the goodnes of thy God by such and such like exercises which be requisit for that end Employ diligently the meanes which are in holy Church to saue thy soule and to profit in the loue and worship of God Yea ô my God I will frequent the exercise of prayer and the vse of thy sacraments I will heare thy holy word I will practize thy holy inspirations and thy counsails c. Conclusion 1. Giue God thancks for the knowledge he hath giuen thee at this present of thy bounden dutie and of the benefits heretofore receaued 2. Offer him thy hart with all thy good purposes and resolutions 3. Pray vnto him to fortifie thee that thou maist practize them faithfully through the merits of the death and passion of his Sonne our deere Sauiour Implore the intercession of the blessed Virgin and of the Saints c. Remember to make a litle nosegay of deuotion as aforesaid The fourth meditation of sinne CHAPTER 12. Preparation 1. Place thy self with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. CALL to mind how long it is since thou beganst to sinne examin how much from that beginning sinnes haue bene multiplied in thy hart how euery day thou hast encreased them against God against thy selfe and against thy neighbour by worke by worde by desire and thought 2. Consider thy naughtie inclinations how much thou hast folowed them And by this meanes thou shalt plainly see that thy sinnes are greater in number then the haires of thy head yea then the sands of the sea 3. Consider and ponder in particular the sinne of ingratitude against God which is a generall sinne and extendeth it self aboue all the rest maketh thē infinitly more enorme and hainous Behold then how manie benefits God hath bestowed vpon thee and how thou hast abused them all against the giuers goodnes in particular consider how many good inspiratiōs thou hast despised how many good motions thou hast vnprofitablie neglected But aboue all how manie times hast thou receaued the holy sacraments and where are the frutes therof what are become of all those pretious Iewells wherwith thy deare spouse adorned thee all these haue been hid and couered vnder the filth of thy iniquities With what preparation hast thou receaued them Thinck I pray thee vpon this ingratitude that God hauing runne so after thee and that to saue thee thou hast out-runne him and that to destroye thee Affections and resolutions 1. Be confounded and ashamed of this thy misery O my God how dare I appeare before thine eyes Alas I am but an aposteme of the world and a verie sincke of sinne and ingratitude Is it possible that I haue been so disloryall that I haue not left any one of my sences nor any one of the powers of my soule which I haue not polluted violated and defiled and that not so much as one day of my life hath passed in which I haue not brought foorth such naughtie effects Is it thus that I ought to recompense the benefits of my Creatour and the pretious bloud of my redeemer 2. Craue pardon for thyne offences O my Lord I cast my self dowe before thy feete like the prodigall child like another Magdalen like a woman conuinced to haue dishonoured her mariage bed with all kind of adulterie O pittifull Lord mercie on this poore sinfull wretche Alas ô liuely and neuer-ceasing wellspring of compassion haue pittie vpon this miserable suppliant 3. Purpose to liue better heerafter O my blessed Lorde no neuer any more with the helpe of thy grace no neuer any more will I abandon my self to sinne Alas I haue loued it but too too much but now I detest it embrace thee O father of mercie I wil liue die in thee 4. To blott out my sinnes past I will accuse my self couragiouslie I will not leaue one but thrust it head long out of my
The fourth manner of presence consisteth in helping our selues with a simple imagination by representing to our thoughts our Sauiour in his sacred humanitie as yf he were hard by vs according as we are accustomed to represent our frinds to our fancie and to say me thincks I see such a one doing this or that it seemes vnto me that I behold him thus or thus attired and such like But yf the venerable sacrament of the altar were present then this presence were reall not by meere imgination for the forces and appeerance of bread should be as a tapistrie behind which our Lord being really present seeth marketh our actions although we see not him in his owne likenes 6. Vse then my Philotheus these fower manners of placing thy soule in the presence of God before prayer but they must not be all employed at once one only at one time will suffice and that briefly and simplie not staying long or spending much time in calling this presence to thy mind Of Inuocation the second point of Preparation CHAPTER 3. 1. INVOCATION is made in this manner Thy soule remembring and conceauing her self to be in the presence of God prostrate before his diuine maiestie with all reuerence acknowledgeth her self most vnworthy to abide before so soueraigne and glorious an excellency yet knowing notwithstanding that his goodnes will haue it so she humbly demaundeth grace of him to serue him well and adore him purely in this her meditation 2. Yf thou wilt to this end thou mayst vse some short and inflamed words such as be these of holy Dauid Cast me not ô God from thy face take not from me the fauour of thy holy spirit Suffer thy face to shine vpon thy seruant and I will consider thy meruaites Giue me vnderstanding and I will ponder thy law and keep it with all my hart I am thy seruant giue me vnderstanding and such like as these 3. It would be good also to call vpon thy good Angel and vpon the sacred persons which were present at the mysterie that thou doest meditate on As for example in the meditation of the death of our Lord thou maist inuocate our blessed Lady S. Iohn S. Mary Magdalen the good thieefe that the inward feelings and motions which they receiued in their soules at that time may be likewise at this instant communicated vnto thee So in the meditation of thine owne death thou mayst inuoke thy good Angel gardian who will be present at thy departure desiring him to inspire thee with conuenient considerations And the like may be done in other like mysteries Of the third point of preparation consisting in proposing the mystery which we meane to meditate CHAPTER 4. 1. AFTER these two ordinarie pointes of preparation there is a third which is not common vnto all sorts of meditatiōs which some call the forming or figuring of the place or an interiour lecture or reading of the passage to be meditated on And this is nothing els but to represent vnto thy imagination the summe and substance of the mysterie which thou wilt meditate and to paint it out in thy thoughts so liuelie as though it passed reallie verylie in thy presence For example sake yf thou wouldest meditate our Lord vpon the crosse imagin thy self to be present vpon the mount of Caluary and that there thou beholdest and hearest all that is done or sayd in the passion of our Lord or yf thou wilt for it cometh all to one end imagin to the self that in thy very same place where thou art they crucifie our Sauiour in such māner as the holy Euangelists doe describe 2. The like may be done when thou wilt meditate of death as I haue noted in the meditation therof and likewise in the meditation of hell and in all such mysteries in which visible and sensible things are hādled for as touching other sorts of mysteries of the greatnes of God of the excellencie of virtue of the end for which we were created and such like which be inuisible things and not subiect to the apprehension of our sences in these questionlesse we cānot vse this kind of imaginatiō True it is that we may vse some similitude or comparison to help our consideration withall in such inuisible mysteries but those similitudes are hard to be mett with and my meaning is to deale with thee but plainly so that thy spirit be not weeried and ouerlaboured in searching out curious inuentions 3. By the meanes of this imagination we lock vp our spirit as it were within the closet of the mysterie which we meane to meditate to the end it range not idly hether and thether euen as we shutt vp a bird in a cage that she flie not away or as we tye a hauke by her leash that so she be forced to tarie quietly vpon the hand 4. Some cunninger maisters will perchaunce councell thee that it is better to vse only a simple thought or act of faith in beleeuing the mysterie and a brief apprehension altogether mentall and spirituall therof Others that we frame within our selues the place and maner or the historie proposed to meditate and not considering it as yf it passed in some other place without thee or farr distant from thee But these wayes are to subtil and hard for young beginners and therfore vntill such time as Gods grace do lifte thee higher I councell thee ô Philotheus to keep thee in this low valley which I haue shewed vnto thee Of the considerations and discources of our vnderstanding which are the second part of meditation CHAPTER 5. 1. AFTER the acts of imaginatiō which we haue described in the former chapters folow the acte of our vnderstanding which we call properly meditation and is no other thing but one or many considerations made by our reason to stirre vp our affections to God and Godly things For in this is meditation different from studie and discourcing which are not vndertaken to obtaine virtue or the loue of God but for other respects and intentions as to become learned to write dispute or talke intelligiblie of such like matters 2. Hauing then shutt vp thy mind and thought as I said before within the bounds and limits of the subiect which thou wilt meditate on either by imaginarie representation yf the matter may be subiect to the sences or by a simple proposing and conceit of it yf it be a matter aboue sence and wholly spirituall begin to make considerations and discourses therof according to the exāples which thou maist see redy made in the meditatiōs aboue written 3. And yf so be thy soule find tast fruite and light enough in any one of the consideratiōs or points which thou hast discourced vpon stay there without going any further to any other point doing in this as the thriftie bees do which neuer leaue the flower they once light on so long as they find any honny to be sucked out of it But if thou find not tast enough according
to thy desire in any point after thou hast tried a litle by discourcing on it like a good merchant hauing as it were cheapned a while in that point for to gaine some swetnes of deuotion then passe on faire and softly to some other poinct or consideration and all without forcing thy thoughts to much making to speedie hast to runne ouer all the points of thy meditation For one point well pondered is enough for once and the other points may serue thee for another time Of the affects and resolutions of our will the third part of meditation CHAPTER 6. 1. MEDITATION poureth out abundance of good motions in our will or the affectiue part of our soule such as are the loue of God of our neighbour the desire of Paradise and eternall glory zeale of the saluatiō of soules imitatiō of the life of our Lord cōpassiō ioye feare of iudgement of hell of being in the disgrace of God hatred of sinne confidence in the goodnes and mercy of God shame and confusiō for our naughty life passed In these and such like affections our spirit must burst out and extend and stretche it self as much as is possible And yf thou desire to learne an easie method how to do so reade the preface of the meditations of Andrew Capillia where he sheweth plainly the maner and trace of dilating and amplifiyng and extending these affects of out soule and more largely doth Arias declare the same in his treatise of prayer 2. Now thou must not content thy self with these generall affections be they neuer so feruourous and holie nor stand onlie vpon them but descend to speciall and particular resolutions for thy correction and amendment For example the first word that our Lord spake vpon the crosse will doubtlesse stirre vp in thy soule a good affect of imitation and a desire to pardon thy enemies and to loue them for thy Saueours sake and example but this generall affect and desire is to small purpose yf thou adde not to it a particular resolution in this manner Well since my blessed redeemer so louingly did pardon these obstinate enemies of his hanging vpon the bitter crosse I will not heerafter be troubled or vexed whē I heare my neighbour or my seruant or felow N. vse such or such tanting words against me I will not be aggrieued at this or that despite or contemptuous trick that he or she doth vse against me but rather I will endeuour to say doe such and such a thing to gaine his good will and to mollifie his anger or indignation cōceaued against me And the like descent to particular purposes of amendment must be made in all other generall affections By this meanes Philotheus thou shalt correct and amend thy defects in very short time wheras otherwise by only generall affects and desires amendment will be made but hardly and slowly Of the conclusion of the exercise and spirituall posy to be gathered out of it CHAPTER 7. 1. LAST of all we must conclude our meditation by three acts which must be done with the greatest humilitie that we can The first act is Thanks-giuing vnto God for the holy affections and resolutions or purposes which he hath inspired into vs and for his goodnes and mercy which we haue discouered in the discourse of our meditation 2. The second acte is an oblation wherin we present and offer vnto God the self same goodnes mercie of his which we haue tasted in meditating the death also and passion virtues and merits of his only Sonne our redeemer and consequently with them all the affections and resolutions which by his holy grace we made in our exercise 3. The third acte is a petitiō or supplication in which we demaund of God and earnestly coniure him as it were to communicate and impart vnto vs the graces virtues and merits of his deer Sonne and to blesse the affections and resolutions which we haue made in his honour and name to the end we may faithfully put them in execution After these three acts we must pray for the whole churche of God for our countrie pastours parents and frinds imploying and imploring to that end the intercession of our blessed Ladie of the glorious Angels holy Saints of heauen Lastly I haue aduised that thou shouldst say a Pater an Aue and a Creed which is the generall and necessarie prayer of all the faithfull 4. To all these acts I haue added that thou shouldst gather a litle nosegay of deuotion my meaning in this may be vnderstood by this example Such as haue delighted them selues walking in a pleasant garden go not ordinarily from thence without taking in their hands four or fiue flowers to smell on and keepe in theire hands all the daye after Euen so when our mind hath spirituallie recreated it self by affectiue discourcing and meditation of some sacred mysterie we should cull out one or two points which we haue found most pleasing to our tast and most agreeable to our vnderstanding vpon which we might busie our mind and as it were mentally smell theron all the rest of the day And this must be done immediatlie in the self same place where we made our meditation walking alone a turne or two and binding those points in our memorie as we would do flowers in a litle nosegay Some profitable instructions and aduices for meditation CHAPTER 8. 1. ABOVE all things Philotheus when thou arisest frō thy meditation remēber carefully the resolutions purposes which thou hast deliberated and made endeuouring to put them in practize that very day This is the chiefest fruict of meditatiō without which oft times it is not onely vnprofitable but hurtfull for virtues meditated and not practized do puffe vp the mind and make vs ouerboldlie presume that we be such in deed as we resolued and purposed to be which doubtlesse is true when our resolutions be liuelie solid but they are not such but rather they are vaine and dāgerous yf they be not brought to practize and exercise We must therfore vse all meanes and searche out all occasions of executing our good purposes so that yf in my meditation I resolued by Gods grace to winne the minds of such as haue offended me by faire meanes and sweet behaueour I must cast this verie day how to meet with them to salute them courteouslie or yf I cannot meet with them to speak well of them and to pray vnto God for them 2. At the end of thy exercise take heede thou giue not thy hart scope to raunge and wander least thou spill the delicious balme of good thoughts and holie desires which thou hast receaued by prayer My meaning is that for some time after thou keep thy self silent and quiet not presentlie with hastinesse but fair softlie remoue thy hart from thy prayers to thy affaires and in the verie entraunce into other busines endeuour to keep as long as is possible the feeling and tast of those good affects
cōsidering how the waues floting vpō the sands left behind them manie litle cockle-shells perewinkles stalkes of hearbes litle oysters and such like stuffe which the sea cast vp spit as it were vpō the shore thē returning with other waues swept them away swallowed thē vp againe while in the mean time the rocks round about him continued firme and immoueable though the billowes neuer so rudelie beat battered vpon thē out of this sight cōsideratiō I say S. Gregory deduced this goodly cogitation that feeble weak minded men like cockle shelles stalkes of rushes suffer them selues to be tossed vp downe caried somtime by affliction somtime by cōsolation liuing allways at the mercy of the vnconstant waues of chaunce and fortune but that great well grounded courages perseuered stable vnmoued against all kinde of stormes tempests And then presently out of this thought he drew deriued those aspirations affections of holy Dauid Saue me ô Lord for the waters haue pearced euen to my very soule O Lord deliuer me from the deapth of these waters I am plunged in the deapth of the sea and the tempest hath ouerwhelmed mee For at that time this glorious Saint was in great trouble by the wicked vsurpation which Maximus intended ouer his bishoprick S. Fulgētius Bishop of Ruspa being present at a generall assemblie of the nobilitie of Rome to whome Theodoricus king of the Gothes made an oratiō marking the splēdour of so many worthy lords gathered together rancked each one according to their state qualitie O God sayd he how beautifull gorgeous is the heauēly Hierusalem aboue since that earthly Rome heare below is so glorious in her pōpe maiestie if in this transitorie world the louers of vanitie be permitted to shine in such prosperitie what glorie what felicitie is reserued and layde vp in the world to come for the true louers of virtue and veritie S. Anselme Archbishop of Canterburie whose birth hath highly honoured these mountaines of ours was admirable in the practise of these good thoughts A Leueret started and sore pressed by hounds as this holy prelat went on a iourney ran vnder his horse as to the best place of refuge that the imminent danger of death suggested and the hounds barking baying round about durst not presume to violate the sanctuarie to which their prey had taken recourse a sight truly very extraordinarie wherat when all the traine laughed great S. Anselme answered weeping sighing Ah sayd he you laugh at the matter but the poor beast laugheth not the enemies of the soule combatted ill-handled on all sides by multitudes of tentations sinnes do expect besiege her at the narrow passage of death she wholly affrighted seeketh succour and refuge on euery side which yf she find not then do her ghostly enemies laugh and mock at her which when the good bishop had sayd he went on forward in his iourney S. Francis on a time seeing a sheep all alone amidst a heard of goates behold sayd he to his companions how meek is this litle poor sheep among those wanton kids our blessed Lord went in such meek manner among the proud Phariseys And at anothet time seeing a litle lamb deuoured by a hogge ah litle seely Lābkin sayd he weeping for compassion how liuely dost thou expresse the death of my Saueour That great and excellent personage of our dayes Francis Borgia while he was yet duke of Gandia going a hunting made to him self a thousand of these deuout conceipts I was wont to admire sayd he recounting it afterward how the faulcons come to hand suffring their eyes to be hood-winckd and their talents to be bound to the pearch that men are so stubborne rebellious to the voice cal of almightie God S. Basil the great sayth that the rose among the thornes briers seemeth to make this exhortation to men Whatsoeuer is most pleasant in this world ô mortal men is entermingled with serow nothing is pure and vnmixed griefs be always companions of myrth and widdowhead of mariage and care of education is ioined with fertilty ahoundance of children shame folowes glory expences waite vpon honours disgust is the sauce of delicate dishes and sicknes pue-felow of health A fair flower is the rose sayth this holy man but yet it filleth me with sadnes putting me in mind of my sinne for which the earth hath been condemned to bring foorth thornes and bryers Adeuout soule beholding the skie and the starres in a faire moon-shine night represented in a cleer fountaine O my God sayd shee these self same starres shall one day be vnder my feet when thou shalt vouchsafe to lodge me in thy holy tabernacle and as the starres of heauen are represented in this fountaine vpō earth Euen so all men of this earth are liuenly represented in heauen in the liuing well of the diuine charitie A nother soule seeing a riuer swiftly flowing cried out in this manner my soule shall neuer take rest vntill she be swallowed vp in the boundlesse sea of the deitie from whence she had her beginning S. Frācisca considering viewing attentiuely a pleasant brooke vpon the banck wherof she kneeled to pour foorth her prayers was rapt into an extasie repeating oft times to her self these words thus sweetly plesantly floweth the grace of my God vnto our harts as this riuerett danceth downe his channell Another looking vpon the fruittrees of an orchard which were all bedecked with their timely blossoms sighed sayd ay me wretch that I am wherfore am I alone without blossom or budd in the orchard of holy churche Another seeing litle chickens gathered together vnder their mothers wings that sat louingly couring ouer them O Lord sayd he preserue vs vnder the wings of thy diuine prouidence Another looking vpon the heliotropium that openeth and shutteth his leaues with the rising and setting of the sunne when shall the time be sayd he O my God that my soule in this manner shall wholly folow the inuitement of thy goodnes and attraction of thy holy spirit Another seeing the flowers which we call pansies faire to the eye but without any sweet odour Ah sayd he such are my thoughts such are my deeds faire in conceipt and shew but in effect fruitlesse and vnprofitable See my Philotheus how easilie and redilie a man may draw good thoughts and holy inspirations from all things great and small that are presented to our sences and vnderstanding in the varietie of this mortal life Most vnhappy be they which do turne aside the creatures from their creatour to chaunge apply them to sinne And happie are they that turne all the creatures to the glorie of their creatour and do employ their fading vanitie to the honour of the euerlasting veritie My custom sayth S. Gregory Nazianzen hath been allways to accommodate and applie all things to my spirituall profit Read the Epitaphe or funeral sermon which
much of my neighbour as I ought to haue done I haue not receaued the sacrament with so great reuerence as I ought and such like For saying such like accusations thou bringest nothing in particular that may make thy confessour vnderstand the estate of thy conscience for all the men vpon earth and all the Saincts of paradise may say the selfe same with all truth if they should come to Confession Consider therfore what particular subiect or cause thou hast to accuse thy self in that generall manner and when thou hast discouered it then accuse thy self of that default simplie and plainly For example when thou accusest thy self not to haue cherished thy neighbour as thou oughtest to haue done peraduenture because hauing seene some poore body in great necessitie whome thou mightest easily haue succoured and comforted thou didst neglect that good occasion of doing that worke of mercie Well then in this case accuse thy self thus in particular Hauing seene a poore man in necessitie I did not assist him as I could well haue done through my meere negligence or hardnes of hart or contempt or ill will borne to the partie or according as thou knowest the occasion of that default So likewise accuse not thy selfe that thou hast not prayed vnto God with such deuotion as thou oughtest but if thou hast admitted any voluntary distractions or neglected to take conuenient place due time and leasure requisite for attention in prayer accuse thy self with all plainnesse and simplicitie of that particular cause of thy default not alledging those generall tearmes which make the confession neither hot nor cold 6. Thinck it not enough to confesse thy veniall sinnes but accuse thy self also of the motiue which induced thee to committe them For example be not content to say that thou hast lyed without endamaging any person but declare whether it was for vainglorie to praise or to excuse thy self or for vaine myrthe or for willfull stubbornesse Yf thou haue sinned in gaming expresse whether it were for greedines of lucre or for conuersation and companie sake and so foorth of other sinnes Manifest likewise how long thou hast perseuered in the sinne which thou confessest for continuance of time is a circumstance noteablie encreasing and aggrauating the guilt of the sinne Because there is great difference betwixt a light vanitie or foolerie that presentlie is giuen ouer and layd a side or which slippeth into our spirit for some quarter of an houre and one wherin our hart hath beene steeped and souced for two or three dayes We must then confesse the particular fact the motiue and the continuance of our sinnes For though ordinarilie we are not bound to be so punctuall in explicating our veniall sinnes nay we are not absolutelie bound to confesse them at all yet they that desire to cleanse and purifie their soules in good sort the better to attaine to the perfection of true deuotion must be carefull to manifest and lay open to their spirituall Physician the disease wherof they wishe to be healed be it neuer so litle 7. Spare not to tell plainlie what soeuer is requisite to declare purelie the qualitie of thy offence as the cause subiect or occasion which thou hast taken to be angrie or to support and maintaine one in his faulte For example A certaine personage to whome I beare no liking at all by chaunce speaketh to me some merrie word in iest and I construe it in the worsle part rising into cholar for it wheras yf an other man that had been more agreable and acceptable to me had spoken a shrodder worde I should haue taken it in good part In such a case I will not omitt to say I haue vsed cholerick and angrie speeches against a certaine parson taking in ill part at his hands some words which he spake to me not so much for the qualitie of the wordes in them selues as for the litle good will or liking I had of the partie that spake them And yf it were moreouer needfull to expresse the verie angrie termes vsed against that partie to declare thy self the better I will thinck it were good to expresse them for accusing thy self so plainly and cleerly thou doest not onely discouer the fault committed but with all the naughtie inclinations customs and habits and other roots of sinne so that by this meanes thy ghostly father cometh to haue a perfecter knowledge of the conscience which he dealeth with and of the remedies most conuenient to be applied vnto it Yet must thou allways procure to conceale the third persons who haue been partakers with thee in the offence as much as is possible 8. Take diligent heede of manie couuert sinnes which raigne so secretly and insensiblie in our consciences that we scarcely perceaue or discouer them And that thou maist find them out and know them when thou meetest with them read attentiuelie the 6. 27. 28. 29. 33. 36. chapters of the third part and the 8. th chapter of the 4. th part 9. Chaunge not lightly nor easilie thy Confessour but hauing made choice of a sufficient one continew constantlie rendring him account of thy conscience on the dayes and times appointed opening to him freely and plainly the sinnes thou hast committed from time to time and monthly or from two months to two months tell him likewise the estate of thy inclinations though thou haue not sinned by them as whether thou be tormented with sadnes or with peeuishnes whether thou be giuen to ouer much myrthe or desirous of gaine or such like inclinations Of frequenting the holie Communion CHAPTER 20. 1. IT is said that Mithridates king of Pontus hauing inuented the Mithridate so strengthened his bodie by the meanes of the same that endeuouring afterward to poison him selfe so to auoide the seruitude of the Romans he could not possiblie do it Our blessed Sauiour hath instituted the venerable Sacrament of the Eucharist which containeth really and verilie his flesh and his bloud to the end that he that eateth it should liue eternallie Who so euer then shall vse it often with sincere deuotion so confirmeth his health and secureth the life of his soule that it is all most impossible he should be empoisoned with any kind of naughtie affection One cannot be nourished with this flesh of life and yet liue in affections of death Man dwelling in the terrestriall paradise could neuer haue died corporally through virtue of the tree of life which God had planted there so cannot good Christians in the church of God die spirituallie through the efficacie of this Sacrament of life Yf the tendrest fruits that be and most subiect to corruption as cherries strawberries and apricocks be preserued easilie all the yeare long being confited in sugar or honnie it is no wonder that our harts though neuer so fraile and feeble be preserued from the rott of sinne when they be candied and sugred with the incorruptiblie fleshe and bloud of the Sonne of God O Philotheus those Christians that must
holines Which is to be vnderstood when such acts are practized with excellent feruour of charitie An addition to the former discource about choice in the exercise of virtues CHAPT 2. 1. SAINT Augustin sayth excellently well that young beginners in deuotion doe committ certaine faults which according to the rigour of perfect lawes are in very deed blame worthy and yet in these beginners are very commendable as tokens and presages of a future excellencie in godlines to which these pettie faults do serue as a kind of disposition That base and seruil feare which engendreth excessiue scruples in the soules of those that are newlie escaped from the custome and thraldom of sinne is a commendable virtue in beginners and a sure and certaine signe of a future puritie of conscience in them but the self same feare would be verie reprehensible in those that haue profited in good life and deuotion in whose harts that perfect loue should raigne and predominate that by litle and litle driueth this seruil feare out of doores but I call Iesus to witnes whome she serued and whome I desire to serue that I lye not either on the one side or on the other but do sett downe cleerly what she was as a Christian writing of a Christian that is that write an historie and not a panegyricall oration of her life and that her vices be the virtues of others His meaning is that the defects and imperfections of S. Paula would haue borne the name and nature of virtues in a soule of lesse perfection As in very deed there are actions which are deemed imperfections in such as be perfect which not with standing would be esteemed great perfections in those which yet are imperfect It is a good signe in a sick man when at the end of his sicknes his legges do swell for it shewes that nature now strengthened casteth out her superfluous humours but the very same signe is bad and ominous in him that were not sick at all for it betokeneth the weaknesse of nature not hauing force enough to dissolue and dissipate those corrupt and naughtie humours 4. My Philotheus we must haue alway a good opinion and estimation of them in whome we see the practize of virtues although exercised with some defects and imperfections since the great Saints them selues haue often times exercised them in such manner But for our owne parts we must procure to exercise our selues in them not only diligently but discreetly and for that end obserue carefullie and faithfullie the aduise and councell of wise men not leaning to our owne prudence but to the skill and wisdom of such whome God hath giuen vs for our conductours 5. There are certaine other per◅ which many esteeme and account virtues though in deed they be no virtues at all of which it is needfull to speake a worde or two I meane those perfections which are called extasies rauis ments in spirit insensibilities languishments or impossibilitie of exteriour actions deificall vnions eleuations transformations of the soule and such like of which some bookes do treat promising to eleuate and promote the soule to contemplation purely intellectual to the essentiall application of the spirit and of the supereminent life of the soule Mark me well what I say my Philotheus these perfections be not virtues but rather rewardes and recompences that God giueth his seruants in this life for their virtues or as it were scantlings and listes of the happines of the life to come which somtime are presented vnto men to make them desire to buy the whole peeces them selues which are aboue in Paradise We must not pretend to come vnto-such high fauours and graces since they are not any wise necessarie to serue and loue God well and truly which should be our chief and only pretence Neither are they graces which may ordinarilie be obtained by our owne trauell or industrie since they are rather passions then actions which therfore we may well receaue but worke them or produce them in vs we can not I adde more ouer that we haue not vndertooke any higher matter then to make our selues virtuous deuout and good men and good wemen and therfore it behoueth vs to bestow all our endeuour to that end and if it please God to eleuate extoll vs to these Angelicall perfections we shal be then also good Angels but in the meane time let vs exercise our selues simply humbly and deuoutly in these lower humane virtues the conquest and gaining of which our Saueour hath left to our owne power and diligence such as are the virtues of patience courtesie meeknes mortification of our harts and willes humilitie obedience pouertie chastyty compassion towards our neighbours and bearing with their imperfections diligence and holy feruour in fulfilling the will of God Let vs leaue these supereminences for superexcellent soules we merit not so high a place in Gods seruice it wil be happines for vs to serue our God in his kitchin as they say or in his pantrie to be lackies porters torche-bearers groomes of the chamber in his house It is his mercy and inestimable goodnes only if afterwards he please to remoue vs higher to his closet and priuie chamber or to be of his councell Yea my Philotheus this must be the resignation of our hart for this king of glory doth recompence his seruants not according to the dignitie of the offices which they beare vnder him but according to the measure of the loue and humilitie with which they execute them Saul seeking after his fathers Asses found the crowne and kingdome of Israel Rebecca by watring Abrahams Camels became the espouse of his sonne Isaac Ruth the Moabitesse gleaning after the haruest men of Boos and lying at his feete was exalted to lie by his side and made his wedded wife Surely the pretentions and desires of such loftie extraordinary and admirable things are obnoxious and subiect vnto illusions deceipts and errours and it chaunceth oft times that these sublimated persons that thinck them selues Angels are scantly so much as good men and that there is more excellence and sublimitie in theire wordes and rare termes then feeling and substance in theire workes and actions Yet must we not lightly dispraise or rashly censure any thing but blessing God for the supereminence of other men rest our selues humbly in this low plaine and easie way which is indeed more plaine but yet more secure lesse excellent but yet more suteable to our insufficiency and weaknes wherin if we conuerse humbly and faithfully God will lift vs vp to greatnes great enough for our soules good Of Patience CHAPTER 3. 1. PATIENCE is necessary for you that performing the will of God you may obtaine the promise sayth the Apostle yea for as our Lord him self pronounced In your patience you shall possesse your soules It is the happiest thing that cā befall to mā Philotheus to haue his owne soule in sure and secure possession and the more perfect that our patience is the
that ornament of our virtues they will notwithstanding spring vp againe as abundantly as before and the razour of these malicious back biting tongues wil be to our credit as the gardeners hook to the vine which by cutting of leaues and pruning some superfluous brāches makes it become more fructifull 5. Let vs fixe our eyes alway vpon our Sauiour Iesus Christ crucified for vs and marche on confidently in his seruice simplie and plainlie yet prudentlie and discreetlie and he wil be the protectour of our reputation yf he suffer it to be taken from vs it is either to honour vs with a farre more glorious renowne or at least wise to make vs profit in the exercise of holy humilitie wherof one onely ounce is better then a thousand pounds of honours and estimations Yf we be vniustlie defamed let vs meekly and quietly oppose the plaine truth against false calummation yf then neuer the lesse cauills perseuer let vs likewise perseuer in humbling our selues resigning our reputation together with our soule into Gods hands we cannot place it in better securitie Let vs setue God in infamie or good fame according to saint Paules example that we may say to God with Dauid for thee ô Lord haue I suffered shame and confusion hath couered my face I except neuerthelesse certaine enormious crimes so infamous that no man ought to sufferre him selfe to be falselie charged with them when he can lawfullie disprooue the defamers and certaine persons likewise vpon whose reputation and credit the edification of manie soules dependeth for in these cases we must with tranquillitie and discreet moderation stand vpon the defence of our honour and good name according to the doctrine of al diuines Of meeknes and gentlenes to wardes our neighbours and remedies against anger CHAP. 8. 1. THE holy Chrisme which by apostolicall tradition we vse in the churche of God for confirmations and consecrations is composed of oile of Oliues mingled with Baulme which beside other things representeth vnto vs the two deere and louely virtues which shined in the sacred person of our Lord and which he most particularly did commēd vnto vs as yf by them our hart were especially to be consecrated to his seruice and applied to his imitation Learne of me sayth he for I am meek humble of hart Humilitie perfecteth vs to Godward and mildnes or meeknes towards our neighbour The Baulme which as I sayde before sinketh to the lowest place in all other liquors representeth humilitie and the oyle of Oliues which swimmeth always aboue other liquors signifieth mildnes and affabilitie which among all virtues is most excellent and of delightfullest appeerance as being the flower of charitie for charitie according to S. Bernard is then most perfect when it is not onely patient but mild also and courteous 2. But take heede Philotheus that this mysticall Chrisme composed of meekenes humilitie be indeed with in thy hart for it is one of the greatest subtilities of the deuil to make many a man verie cnriously studie to make a shew of these two virtues in words and exteriour complements who not examing throughly their inward affections esteeme them selues humble and meek where as in deed they be nothing soe which we may well perceaue because for all their ceremonious mildnes and humilitie at the least crosse word giuen them at the verie least iniurie proffered them they puffe and swell like toades with meruailous arrogancie and impatience They say that those who haue taken the preseruatiue commonlie called the grace of S. Paul swell not at all by the bityng and stinging of vipers prouided that the preseruatiue be not counterfeit in like manner when humilitie and mildnes are true and vnfained they preserue vs from the burning soares and swelling humours which iniuries are wont to raise in mens harts But yf being stung and bitt by the slanderous and malicious tongues of our enemies we swell with fiercenes spite and rage it is an euident signe that our humilitie and meeknes is not franck and free but artificiallie counterfetted 3. That holie and illustrious patriarche Ioseph sending back his brethren from Egypte to his father gaue them this only aduice Be not angrie by the way I say the self same to thee Philotheus this wretched life is but a waye to the happie life of heauen let vs not be angrie one with another in this waye but marche with the troupe of our brethren and companions sweetlie peaceably and louingly and I meane we should do so roundly without all exception Be not angrie at all yf it be possible take no occasion or pretext what soeuer be offered to open the gate of your hart to anger for S. Iames tells vs very brieflie and without any distinction or reseruation the anger of man worketh not the iustice of God 4. We must indeed resist the euil and suppresse the vices of them that are vnder our charge constantly and stoutly but yet mildly and peaceablie Nothing so soone tameth the Elephant being angred then the sight of a litle lambe nothing breaketh so easilie the force of canon short as soft wooll we esteeme not so much the correctiō that proceeds from passion though it be accōpained with neuer so much reason as that which hath no other cause or beginning but reason For the soule of mā being naturallie subiect to the rule of reason is neuer subiect to passiō but tyrannicallie and therfore when reason is accōpained with passion she maketh her self odious her iust gouernement being abased vilyfied by the felowship of the tyrāt passiō Princes do honour cōfort their people exceedinglie when they visit them with a peaceable traine but when they come garded with armed troupes though it be for the good of the commonwealth their coming is allwaies displeasing and dammageable for let them keepe militarie discipline neuer so rigorously among their soldiours yet they can neuer bring it so to passe but some disorder will alway chaunce whereby the good poore man is iniuried Euen so as long as reason ruleth and exerciseth sweetly and mildly the chastissements corrections and reprehensions due to offences although they be inflicted exactly and with rigour euerie man loueth and liketh of it but when she brings with her those armed passions of wrath choler spite and rage taunts and frownings which S. Austin calleth the soldiours of reason she maketh her self more dreaded then loued and euen her owne hart becomes therby afflicted and ill handled 5. Better it is sayth the same glorious Saint writing to his frind Profuturns to denie the entrie to anger be it neuer vpon so iust reasonable a cause then to receaue it be it neuer so litle into our harts for being once admitted it is hardly gott out adores againe for it entreth like a litle braunche and in a moment waxeth a great tree and yf it can but gaine the night of vs that the sunne do but sett vpon our anger which the Apostle forbiddeth conuerting it selfe into hatred and
The Walnutte tree endamageth the vines and fields where it is planted for being so great a tronk it draweth all the fat sappe of the ground where it groweth and maketh it afterward vnable to nourish other plāts the leaues therof are so stuffed together that they make too large and thick a shadow and allureth trauailers vnto it who to beat downe the nuttes spoile tread downe all round about it These wanton loues doe the verie same harme to the soule for they do whollie possesse the soule so vehemently draw all the other motions vnto it that she is not able to employ her powers in any other good work their entertainments communicatiōs parlies and amourous toyes are so frequent that all their goldē time all their good leasure is spent in them finallie they draw so manie temptations distractions suspicions and other such badde adherents that the whole hart is tired trampled therwith To be brieffe these wanton loues doe not onely thrust out of dores the heauenly loue of God but with all bannish the feare and reuerence of his maiestie and weaken the spirit impaire their reputation they are in a word the may game and pastime of courtes but the mischief destruction and pestilence of harts Of trew frindship CHAP. 19. 1. LOVE euerie one Philotheus according as charitie commandeth that with as feruēt a loue as thou canst but haue frindship onely with those with whome thou maist cōmunicate in good and virtuous things the more exquisite the virtues be in which this mutuall communication is made the perfecter will the frindshippe be that is grounded theron Yf the cōmunication between you be in sciēces learning the frindship grounded thereon is indeed verie commendable more cōmendable if the cōmunication be in virtues with prudence iustice and discretiō But if the mutuall cōmunication be exercised in the acts of charitie deuotion true Christian perfection O God how pretious excellent will this frindship be it wil be excellent because it cōmeth frō God excellent because it goeth to God excellēt because it is placed in God excellent because it shall last euerlastingly with God How good is it to loue vpō earth as they loue in heauē to learne to cherish one another in this world as we shall doe eternallie in the next I speak not heere of the simple loue of charitie for that must be borne vnto all men but of spirituall frindshippe by which two or three or manie soules do cōmunicate their deuotiō their spirituall affectiōs make thē selues to be but one spirit in diuerse bodies Such happie soules may iustly sing Behold how good a thing it is and how pleasaunt for brethren to dwell togeather For the delicious balme of deuotion distilleth from one hart to the other thorough continuall participation in so much that it may be sayd that God hath powred out vpon this frindship his blessing and life for euer All other frindships are but shadowes in comparison of this their bonds be but chaines of glasse or iette in comparison of this great bond of holie deuoton whose lincks are all of gold 2. Make no other frindship but this I meane of those amities which thou makest anew heerafter for thou must not therfore forsake or despise the frindship and amitie which either the bond of nature or the obligation of fore-passed duties do bind thee vnto toward thy parents knisfolks benefactours neighbours and others 3. Manie peraduenture will say vnto thee that we should haue no kind of particular frindship or affection because it distracteth the mind occupieth the hart engendreth enuie and emulation but they are deceaued in their aduise for hauing seene in the writings of manie deuout authours that particular amities and excessiue affections doe infinit harme vnto religious persons they imagin therfore that it is so with the rest of the world But there is great difference between both cases For seeing that in a wel ordered monasterie the common intent and designe of all the religious is to tend to true deuotion it is not requisite to make any particular and priuate communications of their end and meanes to attaine vnto it least searching in particular for that which is common to them all they fall from particularities to partialities But for those which liue in the world and desire to embrace true virtue it is necessarie to vnite them selues together by a holie frindship to back and encourage one another to help support them selues naturallie for the obtaining of all pietie and goodnes And as they that go vpō plaine ground need not to be ledd by the hād though they which go vpon craggie rocks or slipperie wayes doe hold one by the other to walke more steddilie and securely so they that be in religion stand in no need of particular frindships but they that walk in the slipperie pathes of the world must of necessitie haue some frind or companion thereby to succour and assure one another amongst so manie daungerous passages which they are to go thorough In the world all aspire not to the same end all are not of one mind one must then doubtlesse withdraw himself from some and ioine him self to other and so make frindship according to the pretention of the end which he intendeth This particularitie maketh a partialicie indeed but a holie partialitie which maketh no diuision but only betwixt good and bad sheep goates bees and drones which is a separation that is most necessarie for our soules 4. No man can denie but that our blessed Lord with a more sweeter tender particular amitie loued S. Iohn Lazarus Martha and Magdalen then he did others of his frinds and acquaintāce for the scripture testifieth so much All men know that S. Peter tenderlie loued S. Mark S. Petronilla S. Paul his Timothee S. Tecla S. Gregory Nazianzen boasteth a hūdred times of the incōparable frindship which he had with S. Basil the great describeth it in this manner It seemed that in either of vs there was but one soule dwelling in two bodies for althoughe you must not beleeue those philosophers who sayd that al things were in euery thing yet of vs two you may beleeue that we were both of vs in each one of vs one with in the other we had both of vs the same pretēsion to exercise virtue to applie all the enterprizes designes of our life to future hopes departing in this manner out of this trāsitory world euen before we came to die corporallie it S. Augustin testifietht that S. Ambrose loued S Monica exceedinglie for the rare virtues which he marked in her that she likewise esteemed of S. Ambrose as of an Angel of God But I am too blame to hold thee so lōg in a matter that is so cleere S. Hierom S. Augustin S. Gregory S. Bernard all the greatest deuoutest seruāts of God had most particular amities with outany breach at al of their
matters draweth and allureth the harts of the hearers 5. Whensoeuer therfore thou art to speak of God and of deuotion do it not slightly by way of common talke but with attention and care which I say to take from thee a notable vanitie that is to be found in manie that make profession of deuotion who at euerie occasion abound in holie and feruourous words vpon a kind of brauerie litle minding in hart that which they speak with their mouthes and after they haue spoken such spirituall braueries they imagine them-selues to be such as their great words seeme to make boast which indeed is nothing so Of courtesie in talk and due respect of persons CHAP. 27. 1. YF any sinneth not in word sayth S. Iames he is a perfect man Beware thou let not fall any vnseemly word for although it proceed not from thee with an ill intention yet they that heare it may interpret it farre otherwise An vnseemlie word ouer-heard by a weak and feeble hart spreadeth and enlargeth it self like a droppe of oyle falling vpon a peece of cloth and sometime it so seazeth vpon the hart that it filleth it with a thousand vncleane thoughts and imaginations For as the poison which infecteth the bodie entreth by the mouth so the poison which intoxicateth the soule entreth by the eare and the tongue which produceth this poison is a murtherer For although peraduenture the poison which it hath spitte foorth hath not wrought his effect because it found the harts of the hearers fortified with some preseruatiue yet there was no want of malice on his part to committ the murther And let noe man excuse him self by saying that he for his part thought no harme for our Lord who knoweth mens thoughts hath sayd That out of the aboundance of the hart the mouth speaketh And though we thinck no harme in doing or saying so yet the deuil thincketh a great deale and oft times doth secretlie make vse of those wicked words to wound the hart of some feeble hearer They say such as haue eaten the hearbe called Angelica haue allways a sweet pleasaunt breath and they that haue honestie and chastitie which is the virtue of Angels in their harts haue their words allwayes pure ciuil and chast As for indecencies and scurrilities the Apostle will not once haue them named among vs assuring vs that nothing so much corrupteth good manners as wicked talke 2. Yf these vnseemly words be vttered cunninglie with willie conceipts or subtil curiositie then are they farre more venimous For as a Dart the sharper it is the more easilie it pierceth our bodie so the more sharpe and wittily that a wanton or vnseemlie word is couched in conuersation the deeper it penetrateth into our harts And they that esteeme them selues gallant felowes for multiplying such vnseemlie iests in conuersation know not indeed wherfore conuersations are ordained for they should be like swarmes of Bees gathered together to make honnie of some pleasaunt and virtuous entertainment and not like a multitude of Waspes who come together to suck some vnsauourie carrion Yf any bad companion speake some misbeseeming words vnto thee declare that thine eares be offended therwith either turning thy self to some other matter or leauing the companie or by some other meanes which thy prudence and discretion shall dictate vnto thee 3. It is one of the woorst conditions that a man can haue to be a scoffer God himself professeth extreame hatred against this vice and hath made verie strange punishments alredie therof Nothing is so contrarie to charitie and especiallie to deuotion as the despising and contemning of our neighbour but derison and mockerie is neuer without this contempt and therfore it is a grieueous sinne so that the Doctours do say with great reason that scoffing and flouting is one of the greatest offences that a man can committ against his neighbour by words for other offences are committed always with some respect and interest of the offender but this is donne onely of meere dispight and contempt 4. As for iesting wordes which be spoken one to another with modest and cheerfull myrthe they proceed from a virtue called Eutrapelia by the Greeks which we may call good conuersation by which we take an honest and pleasaunt recreation vpon friuolous occasions which humane imperfections do offer onely this we must beware least from this honest myrthe we passe to immodest scoffing and flouting For scoffing prouoketh to a spightfull kind of laughter in contempt and disdainfull mockerie of our neighbour but modest iesting prouoketh to laughter by a simple confidence and franck familiaritie ioined with some wittie conceipt without iniuring anie man S. Lewis when religious persons offered to talke with him after meales of great and high matters It is not now a time to alledge textes would he say but to recreat our spirits with some merry conceipt and quodlibeticall question let euery man talk decently of what he list Which this holy king was woont to say for the nobilities sake that were then about him expecting the fauour of his maiefties amiable conuersations But let vs so passe our time my Philotheus in recreation that we keep for all that a certaine perpetuitie of deuotion Of rash iudgement CHAPTER 28. 1. IVDGE not that your selues be not iudged sayth the Saueour of our soules condemne not and you shall not be condemned No sayth the holy Apostle Iudge not before the time vntill our Lord do come who will light the hidden things of darknesse and lay open the secrets of harts O how displeasing be rashe indgements vnto almightie God! Therfore are the iudgements of the children of men rashe and temerarious because they are not iudges one of another so that in iudging they vsurpe and arrogate to them selues the office that is proper and peculiar to our Lord. They be rashe likewise because the principall malice and wickednesse which is in sinne dependeth of the intentions and councells of the hart which is a darke and vnsearcheable dungeon for our eyes They be rashe because euery one hath enough to doe to iudge his owne selfe he neede not vndertake withall to iudge his neighbour Not to iudge others and to iudge our selues are two thinges equallie necessarie for vs not to be iudged our selues for as our blessed Lord forbiddeth vs the one so his holy Apostle inioineth vs the other saying that Yf we did iudge ourselues we should not be iudged But ô good God we doe quite contrarie that which is forbid vs we cease not to doe iudging our neighbour at euerie occasion and that which is commanded vs to iudge our selues we do not so much as once thinck of 2. The remedies against this vice of rashe iudging must be applied according to the diuersitie of causes from whence rashe iudgements vse to proceed Some men there are of so sharpe and sower a condition by nature that whatsoeuer they receaue turnes bitter in their harts chaunging iugdement as the prophet sayth into wormewood
chauncest to heare any man speak ill of another procure yf thou canst to make his accusation doubtfull yf thou canst not doe that iustlie endeuour to excuse the intention of the partie censured yf that cannot be done neither shew thy compassion toward his frailtie cut off the discourse remembring thy selfe and bringing the hearers in remembrance that yf they haue not offended in that sort that they are the more beholding to the grace of God for the same and withall recall courteously the detractour to him selfe and lastly yf thou knowest any good of the partie detracted endeuour to set it foorthe Other aduices and instructions to be obserued in talk CHAPTER 30. 1. LET our talke be courteous franck sincere plaine faithfull without double dealing subtiltie or dissembling for though it be not good alway to tell the truth in all matters and in all occasions yet is it neuer lawfull to speak against the truth Accustom thy self neuer to lie wittinglie and of set purpose neither to excuse thy self nor for any other cause calling alwais to mind that God is the God of truth Yf thou chaunce to tell a lie and canst handsomly correct it out of hand either by recalling it merily or by some good explication doe it a true excuse hath much more grace and force to giue satisfaction then a lie neuer so smoothlie tolde 2. Though sometime a man may prudently and discreetly disguise and couer the truth by some artificiall colour of speeche yet must that be vsed only in matters of importance when the glorie and seruice of God manifestly requireth it Excepting onely those occasions such artificiall equiuocation is daungerous for as holy writt sayeth the holy Ghost dwelleth not in a dissembling and double spirit No cunning is so much to be desired as simplicitie the wisdome of the worlde and subtilitie of the fleshe belong to the children of this world but the children of God walk plainely without going awrie their hart is free from all doublenes He that walketh simply sayth the wiseman walketh confidently Liyng double dealing dissembling are allways signes of a weak and base spirit S. Austin had sayd in the 4. booke of his Confessions that his soule and his frinds soule were but one soule and that his life was tedious vnto him after the death of his frind because he would not liue by by halfes and yet that for the self same cause he feared to die least his frind should die wholly in him These words afterward seemed vnto him too artificiall and affected in so much that he corrected them in the bookes of his Retractations censuring them with a note of follie Seest thou not Philotheus what a liuely and delicate feeling this holy and pure soule had of curious painted speeches Surely it is a great ornament of a christian soule to be faithfull plaine and sincere in talk I haue sayd I will obserue and keep my wayes that I may not offend in my tongue Sett ô Lord a watch before my mouth and a doore of strength and closenes to shutt my lippes sayth Dauid 3. It is an aduise of the holy king S. Lewes to contrarie or gainsay no man vnlesse it were either sinne or domage to let his words passe without contradicting them and by this meanes a man may be sure to escape all quarrels and debates But when necessitie constraineth to oppose thy opinion against another mans vse mildnes warines and dexteritie not seeking to vex his spirit whome thou gainsayest nor to confound him for nothing is gained by sharpe reprehension or too much stomach in contradicting 4. The auncient sages highlie commended them that spake litle which is to be vnderstood not of them that speak few words but of them that vse not many needlesse and vnprofitable words for in this matter of talk we regard not so much the quantitie as the qualitie and in my opinion we oughte for to flie both extreams For to shew ones self a graue profound doctour refusing to condescend to familiar talk vsed in honest recreations argueth either some distrust or disdaine And on the other side to prate always and giue neither place nor occasion vnto other men to speak their pleasure smelleth either of vainglorie or of follie and lightnes 5. S. Lewes allowed it not for good manners when one is in companie to talke to anie man in secret and in counsail principallie at the table least he giue some cause to suspect that he speaketh ill of others He that is at table sayth he in good companie and hath any good and merry conceipt to say lett him speake that all the company may heare him yf it be any thing of importance that he would not haue all men know let him conceal it altogether and tell it no man while the companie is not dissolued Of honest and commendable pastimes and recreations CHAPTER 31. 1. IT is sometimes necessary to ease our spirit and affoord it and the bodie also some kind of recreation S. Iohn the Euangelist as the deuout Cassianus reporteth was vpon a time found by a huntsman to haue a partrige in his hand and to make much of it and play with it for his passetine the huntsman demanded wherfore he a man of such qualitie tooke delight in so low and base a recreation well sayd S. Iohn and wherfore doest not thou carie thy bow allways bent marrie quoth the huntsman least yf it should be always bent it would loose his force and strength when it should be needfull Wonder not then at me replied the blessed Apostle yf I cease a litle from the rigour and attention of my spirit to take a litle rest and recreation that after this small ease I may after employ my self more earnestlie in contemplation of higher matters It is doubtlesse a great vice to be so rude and sauage as nether to allowe ones self nor to suffer any other to enioy some kind of lawfull passerime recreation 2. To take the ayre to walke and talk merrily and louingly together to play on the lute and other such instruments to sing in musick to goe a hunting are recreations so honest that to vse them well there needs but ordinarie prudence which giueth euery thing due order place season and measure 3. Those games in which the gaine gotten by them serueth for a price and recompence of nimblenes of the bodie or industrie of the mind as tennis baloone stoole bale chesse tables running at the ringe be of them selues good and lawfull onely excesse is to be auoided either in the time employed vpon them or in the wager that is playde for yf too much time be spent in these disports they are no more recreation but an occupation not easing either bodie or mind but weeriyng the one and dulling the other After fiue or six houres spent at chesse who is not altogether weeried in spirit with so much attention To play a whole afternoone at tennis is not to recreate the bodie but to tire it
iust condescendence doth lead vs therunto 2. I receaued great comfort in hart to read in the life of blessed Charles Boro maeus the holy bishop of millan that he cōdiscended vnto the Suissers in certain things in which otherwise he was very seuere and that the blessed Ignatius de Loyola being desired to play accepted of it S. Elizabeth of Hungarie was wonte to sporte her self and be presente at assemblies of passetime without hurte of her deuotion which was so deeply rooted in her soule that as the rockes about the lake of Rietta do increase by the washing and beating of the waues so her deuotion increased among the pōpes vanities of the court wher vnto her high estate exposed her These were great fires and of such propertie as to increase with the wind wher as litle flames be soone blowne out yf we carie them not couered To be faithful and constant in great and small occasions CHAPTER 34. 1. THE sacred spouse in the canticles sayth that his espouse had rauished his hart with one of her eyes and one haire of her head Among all the exteriour parts of mans bodie none is more noble for the artificiallnes of the making or the actiuitie then is the eye none more base then the haire The meaning then of the diuine spouse is to giue vs to vnderstād that he accepteth not onely the great works of deuout persons but euen the smallest and least and that to serue him well and according to his will is to take great care in greate and litle peeces of seruice in lowe and in loftie things and that equallie in both kinds we may as it were robbe him of his hart 2. Prepare thy self then my Philotheus to suffer manie great afflictions yea martyrdome it self for our Lord resolue thy self to giue vp vnto him all that which thou esteemest most pretious whensoeuer it pleaseth him to demaund it father mother husband wife brother sister childrē thine owne eyes and thy life too thy hart must be readie to yeld him vp all these things at a beck But as long as his diuine prouidēce sendeth thee no afflictions so sensible and heauie that they require not thine eyes at least giue him thy haire I meane suffer meekly and louinglie litle iniuries smal offences pettie domages which daylie happē vnto thee For by such litle occasions employed for his loue thou shalt winne his hart whollie and make it thine owne The headach the tooth-ache the rheume a check of thy husbād or wife the breaking of a glasse losse of a paire of gloues of a iewell of a handkerchief a frumpe or mock patiently borne a litle violence offered to thy self in goinge to bedde soone and risinge earlie to serue God and communicate a litle shame sustained for doinge some actions of deuotion in publique To be brieffe any such slight occasions of patiēce sufferāce taken embraced for the loue of God do infinitly please his diuine goodnesse who for one glasse of water hath promised prepared heauen to his seruants And because these occasions offer thē selues euery momēt they are great instruments to heape vp spirituall treasures yf they be well imploied 3. When I read in the life of S. Catherin of Siena so manie raptes and eleuations of her spirit so many wise sayings and godly sermons made by her I nothing doubt but that with this faire eye of contemplation she rauished the hart of her heauenly spouse And I receaue no lesse cōfort when I find her in her fathers kitchin making the fire turning the spitt dressing meat kneading bread doinge all the low baser offices of the house with a courage full of louing delight in her God And I esteeme no lesse the lowlie meditatiōs which she made in the midst of thesabiect offices thē the extasies and heauēlie visions which she had so oftē which peraduenture were giuen vnto her onely for recōpence of this humilitie abiection As for her meditatiōs they were such as folowe when she prepared meat for her father she imagined that she prepared it for our Lord like another martha and that her mother was in place of our blessed Ladie and her brethrē in steed of the holie Apostles in this sort encouraging her mind to serue all the court of heauen and imploying her self most delightfully in such humiliatiōs because she knew it was Gods will I haue set downe this example my Philotheus that thou mayst knowe of what importance it is to direct well all thy actions be they neuer so base to the seruice of his diuine maiestie 4. Therfore my counsell is that thou imitate that courageous womā whome the wise king Salomon so highlie commendeth she sett her hands as he sayth to great importāt magnificēt things and yet disdained not to lay hold on the spindle and rock Put thou thy hāds to great things exercising thy self in prayer meditatiō in frequenting the Sacramēts to engēder the loue of God in thy neighbours to stirre vp good inspirations in their soules and in a word to do great excellēt good works according to thy callinge forgette not for all that the rock and spindle that is the practize of lowlie actions and humble virtues which like small flowers growe at the foote of the crosse as to serue the poore visit the sick to haue care of thy family with the works belonging therunto to vse all profitable diligence to auoide idlenes and amidst all these actions enterlace such deuout considerations as S. Catherin of Siena did in her mortifications 5. Great occasions of seruing God present themselues but seldome lesser occasions offer them selues euerie daye and he that shal be trusty in small matters sayth our Saueour shal be established ouer great things Doe euerie thing then on the name of God and euery thing wil be well done whether thou eatest or drinckest sleepest or wakest be it in recreation or businesse so that thou handle thy matters well and hauing always an eye to Gods pleasure and will thou shalt profit much before God dooing all these thinges because that Gods will is that thou doe them That we must keep our soule iust and reasonable in all her actions CHAPTER 35. 1. VVE are not men but through the vse of reason and yet is it a rate thing to find men that are reasonnable indeed for commonlie self loue maketh vs swarue from reason conducting vs vnawares and almost without our knowledge or feeling to a thousand sort of smal yet dangerous vniust and vnreasonable actiōs which like the litle foxes in the Canticles roote vp the fruictfull vines for because they are litle mē take no great heed of them and because they are many in number they lett not to doe harme enough 2. These things which now I wil reken are they not vniust against true reason we accuse our neighbours vpon euerie light occasion and excuse our selues in all things wee would sell verie deer buy verie cheape we
is always reprehensible in the young princesse of whom we spake yf she do not onely harken vnto the lasciuious and dishonest demaund which is made vnto her but withal after that she hath heard it taketh pleasure in it entertaining her thought with some delight about this obiect For although she will not consent to the real execution of the disloyaltie motioned to her she consenteth not withstanding to the mentall appliyng of her hart to the contentment which she taketh in the naughtie suggestion And it is allway a dishonest acte to applie either mind or bodie vnto any dishonest obiect nay dishonestie consisteth in such sort in the application of the mind that without it the appliyng of the bodie were no sinne at all 3. So then when thou shalt be tempted in any sinne consider whether thou hast willingly giuen occasion to be so tempted for then the verie tentation it selfe putteth thee in state of sinne by reason of the hazard wherin thou hast wittingly cast thy self which is to be vnderstood when thou mightest commodiouslie haue auoided the occasion and that thou didst foresee or wert bound to forsee that in such an occasion such a temptation would arise But yf thou hast giuen no occasion at all to the tentation which impugneth thee it cannot in any sort be imputed vnto thee for a sinne 4. When the delight folowing the tētation might baue been shunned yet we eschew it not there is allwaye some kind of sinne according to the litle or long continuance in it and according to the cause of delight takē in it A woman that hath giuen no occasion to be courted but yet taketh pleasure therin letteth not to be blameworthie though the pleasure which she affected haue no other cause or motiue but only the courting For example yf her gallant play excellent wel on the lute and she delighteth not in that he seeketh her loue but in the harmonie sweetnes of his lute there is no sinne in that delight yet must she not continew long in it least she easilie passe frō it to delight in being wooed So yf any bodie prepoūd to me some stratageme ful of inuētion cunning to make me compasse a full reuenge vpon mine enemie yf I take no delight nor giue any consent to the desire or purpose of reuenge which is motioned vnto me but only in the slight and subtil art of the engin or inuention without doubt I sinne not at all though it be not expedient to stay long in this delight for feare least by litle and litle it carie to some delectation of the reuenge proposed 5. We find our selues sometimes ouertaken and surprized with some tickling of delight immediatly after the tentation is presented vnto vs before we haue well considered the qualitie and danger therof and this delight is but a small veniall sinne though it wax greater and greater yf after we perceaue the danger we are in we stay negligently dalliyng and as it were coping and cheapning with the delight whether we should admitt it or reiect it and yet more yf we negligently stay in it after we perceaue the perill without any purpose at all litle or great to cast it away out of our hart but when as voluntarilie and of full purpose we resolue to take contentment in that delight that deliberat purpose is a great sinne yf the obiect of the delight be verie naught It is a great vice in a woman yf she be willing in her hart to entertaine naughtie dishonest loues allthough she do not in effect abandon her self to her louers Remedies against great and vehement tentations CHAPTER 7. 1. AS soone as thou findest thy self in any tentation doe as litle children are woont when they see a wolfe or a beare in the field for presently they runne and throwe themselues into their father or mothers armes or at least wise call vpon them for helpe and succour Runne thou in like manner vnto God crie vpon his mercie craue his assistance it is the remedie which our Saueour him self taught vs saying pray least you enter into tentation 2. Yf neuerthelesse the tentation continew or increase then hastely runne in spirit to the crosse of our blessed faueour Iesus imagining thou seest him hanging theron before thy face and embrace the foot of the crosse vpō thy knees laying fast hold vpon it as vpon an assured sanctuarie and protest that thou wilt neuer consent to the temptation aske our Saueour ayde against it and continew alway this protesting that thou wilt neuer giue consent so long as the temptatiō lasteth But while thou makest these earnest harty prorestations refusalls of consent look not the tēptatiō in the face thinck not on it as nigh as thou cāst but look only vpon our blessed Lord on the roode for yf thou behold cōsider the tēptation principally when it is vehemēt or carnall it may shake vndermine thy courage and weaken thy constancy before thou art aware Diuert thy thoughts with some good and commendable exercises for such occupations entering and taking place in thy hart will chace away the tentations malicious suggestions and leaue no roome in thy hart to belodged in 3. The sound soueraigue remedie against all tentations be they neuer so great is to vnfold our conscience display lay opē the suggestiōs feelings affects which arise in our minds to manifest thē their occasiōs to our spirituall directour For note this well that the first cōditiō that the diuel would make with a soule whom he would inveigle deceaue is to cōceale the tētatiō as they which would allure any maides or wemē to their vnlawful desires at the verie first abourding warne them to say nothing of their motions desires to their parēts or housbāds where as God on the other side in his inspiratiōs aboue before althings willeth that we procure them to be examined by our superiours and conductours of our soules 4. Yf after all this the tentation obstinately vex and persequute vs we must do nothing els but shew our selues constant and perseuer in protesting from our harts that we do not and will not consent for as maides can neuer be married so long as they say no so the soule be she neuer so much tormented with tentation can neuer be hurt or defiled so long as vnfainedly she sayeth no. 5. Dispute not with thy enemie discourse not with his suggestions answer him not one only worde vnlesse it be sometimes that which our blessed Lord answerd him and wherwith he confounded him Go thy way Sathan for it is written The Lord thy God shalt thou adore and him only shalt thou serue As a chast matron should nor answer on word nor look once on the face of that naughtie person that should solicit her to dishonestie but cutting of short from his loue-retorick should presentlie and at the same instant turne her thoughts and affections towards her housband and protest a new the loyaltie
vainglorie in such sort that when the temptation assaileth thee thy inclination wil be now no more able to take part with the temptation and thy soule will haue more strength to resist it 2. Yf thou art inclined to couetousnesse thinck often vpon the extreme follie and madnes of this vice which rendreth vs slaues to that drosse which was created to serue vs thinck how at our death we must leaue all and that perhaps in the hands of them that will scatter it as carelessely as we had carefully scraped it together and perchaunce in their hands to whome it wil be cause of their vtter ruine and damnation Speak much against auarice and praise the contempt of worldlie pelfe Enforce thy self often times to giue almes and to put in vre the acts of charitie and works of mercie and accustome some times to omitt some occasions of gaine and commoditie 3. So yf thou be subiect to the passion of idle and carnall loue thinck how dangerous a follie it is as well to thy self as to others whome thy fancie may bring to be companions of thy perills Consider what an vnseemlie thing it is to abuse and as a man may say prophane the noblest affection of our soule in such vaine employments how subiect this passion is to blame of the wiser sort and how pregnant a token of extreme lightnes of vnderstanding Talk often in praise of chast behaueour let thy discources be still in commendation of cleane and pure soules and as much as is possible endeuour to auoide all light behaueour and all tricks and toyes of fond loue 4. To be breef in time of peace and rest that is when the temptations of those sinnes to which thou art most subiect do not trouble thee then exercise all the acts of the contrary virtues thou canst and yf occasions of doing them present not them selues find meanes to meet with the occasions for so will thy hart be strengthened and armed against future temptations Of vnquietnes of mind CHAPTER 11. 1. VNQVIETNES is not a simple and single temptation but a source and spring from whence many other temptations take their beginning I will speak a word or two therof Sadnes is nothing els but a grief and sorow of mind conceiued for some ill or damage which is in vs against our will whether this euil be outward as pouertie sicknes contempt or inward as ignorance lack of deuotion repugnance temptation For when the soule feeleth her self charged and burdened with any euil she is aggreeued therat and there enters sadnes into her and presently she desireth to be deliuered and freed frō it and not with out good reason for euery thing naturally desireth that which is good and flieth from that which is knowen or supposed to be euil Yf the soule seek out meanes to be freed from the euil which oppresseth her and to be rid from the burden of it for Gods loue she will seek those meanes with patience sweetnes humilitie and repose of mind expecting her deliuery more from the prouidence and goodnes of God then from her owne industrie labour and diligence But yf she desire to be eased from her vexation for self loue then will she torment and weerie and trouble her self in seeking the meanes of her ease as though it depended more of her self then of God I say not that she thincketh or iudgeth so but that she behaueth her self so carefullie so hastelie so earnestlie as yf indeed she thought so So that yf she meet not with that which she desireth presentlie and out of hand then falleth she into great vnquietnes and impatience by which the former vexation or euil not departing from her but rather waxing farre worse she entreth into anguish distresse faintnes of hart and losse of all courage so that she iudgeth and deemeth her miserie to be past all remedie Where thou seest that sadnes which had a iust and lawfull beginning grounded vpon reasonable considerations afterward engendreth vnquietnes and vnquietnesse againe addeth an increase of sadnes which is exceeding perillous 2. This vnquietnes of mind is the greatest ill that can come to the soule excepting sinne For as the seditions and ciuil discords of a common wealth is the vtter ruine and ouerthrow therof and maketh it altogether vnable to resist the forraigne inuader so our hart troubled and disquieted in it self looseth all force and abilitie to defend the virtues which it had purchased and all meanes to resist the tentations of the ghostlie enemie who at that time vseth all kind of diuices and inuentions knowing that according to the prouerbe it is good fishing in troubled water 3. Vnquietnes proceedeth of a inordinate desire to be deliuered from the euil that one feeleth or to obtaine the good that one desireth and yet nothing maketh the euil worse nor remoueth the good farther from vs then doth vnquietnes and vnreasonable hastines Birds do remaine fast in the nets and lime-twigges because finding them selues but a litle caught hold of they beat and flutter vp and downe so eagrely that they are more and more entangled in the snare When thou desirest earnestly to be freed from any euil or to obtaine any good the first thing thou must doe is to repose thy mind and quiet thy thoughts and affects from ouer-hastie poursuite of thy desire and then faire and softly beginne to pourchase thy wishe taking by order and one after another the meanes which thou iudgest cōuenient to the attaining therof And when I say faire and softly I doe not meane slowly and negligētly but without post-hast without trouble and vnquietnes otherwise insteed of attaining to the effect of thy desire thou wilt be more entangled in this labyrinthe of troublsom thoughts then before 4. My soule is allway in my hands ô Lord and I haue not forgotten thy law sayd Dauid Examin often euery day at least morning euening whether thy soule be in thy hands or some passion of vnquietnes hath robbed thee of it Consider whether thou haue thy hart at commandement whether it be not escaped and fled away from thee to some vnrulie affection of loue hatred enuie couetousnes feare ioye sadnes and yf it be wandred astray seek it out presently and bring it back again gentlie to the presence of God resigning it with all thy affections and desires vnto the obedience and direction of his diuine pleasure For as they that feare least they lose a thing which they loue well keep it fast clasped in their hands so in imitation of this great king we should always say from our harts O my God my soule is in continuall danger of being lost and therefore I carie it always in my hand and for this diligent care of my soule I haue not forgotten thy holie lawe 5. Permitt not thy desires be they neuer so litle and of neuer so small importance to disquiet thy mind for after litle desires come great ones and find thy hart more readie and disposed to be troubled
much there as yf it gaue no light to anie other place in the verie same manner did our Lord take thought and care of all his children prouiding for each one of vs as though he had not thought vpon the rest He hath loued me sayth S. Paul and hath giuen him self for me As yf he had sayde for me onelie altogether as much as yf he had done nothing for anie els O Philotheus this should be engraued in thy soule to cherrish and nourish thy good resolutions which haue beene so pretious and deere to the hart bloud of our blessed Saueour The fifte consideration of the eternall loue of God toward vs. CHAPTER 14. 1. CONSIDER the eternall loue which almightie God bare vnto thee for long before our Lord Iesus Christ as mā suffered for thee vpō the crosse his diuine maiestie did forecast thee in his soueraigne goodnes and loued thee infinitly But when began he to beare thee this loue euen when he began to be God And when began he to be God sure he neuer began to be God for he hath always been God without beginning and without ending and so likewise from all eternitie did he loue thee his loue to thee neuer had beginning and therfore did he from all eternitie prepare the graces benefits fauours bestowed vpon thee So saith he him self by his prophet I haue loued thee with a perpetuall charitie therfore haue I drawne thee vnto me taking pitie of thee Amongst other benefits then which he thought vpon from all eternitie to giue thee needs must thou account thy purposes and resolutions to serue him 2. And ô good God what excellent how deere ought these resolutiōs to be vnto thee since God hath fore thought premeditated and forecast thē from all eternitie what should we not suffer rather then to suffer one onelie iott or title of them to be taken away or diminished All the world together must not make vs forgoe the least of our good purposes for all the word together is not worthe one soule and a soule is worth nothing withour good resolutions Generall affections vpon the precedent poincts or considerations with the conclusion of this exercise CHAPTER 15. 1. O AMIABLE resolutions you are to me the beautiful tree of life which my God hath planted with his owne hand in the midst of my hart and my redeemer hath watred with his life dropping bloud to make it fructifie rather will I suffer a thousand deaths thē endure that one of you should be hindred No neither vanitie nor delights nor riches nor sorowes nor tribulations shall euer be able to pull me from my holie designes and purposes 2. Alas ô my Lord it is thou that hast planted this tree of good resolutions and from eternitie kept it in the bosome of thy fatherlie prouidence to place it in the garden of my soule O how manie soules are there which haue not beene fauoured in so high a degree and how then shall I be able to humble my self prefoundly enough vnder thy mercie 3. O beautifull and holy resolutions If I keep your charitie you will saue me eternallie yf you liue still in my soule my soule will liue in you liue then for euer ô my good resolutions as you were eternally and for euer in the mercie of my God liue and remaine eternallie in me for I will neuer abandon or forsake you 4. After these affections thou must particularize and forecast in especiall the meanes necessarie to mainteine these good purposes and protest to vse these meanes faithfullie and diligentlie as are frequent prayer often vse of the Sacraments good works of mercie amendment of the faults which in the second point of this exercise thou shalt haue discouered cutting off ill customs and folowing the councells and aduices which thy spirituall guide shall prescribe thee 5. This done as yf thou hadst taken breath a while and rested thy self well protest againe a thousand times that thou meanest vnfainedlie to continue in thy resolutions And as yf thou hadst thy hart thy soule thy will in thy hands dedicate them consecrate them sacrifice them to God with protestation that thou wilt neuer aske them againe neuer redemaund them but leaue them alwais entirely in the hands of his diuine maiestie to folow in all things his holy ordenance 6. Pray vnto God that he would whollie renewe thee and blesse this renouation of thy protestation and firme resolution that he would fortifie thee and strengthen thee therin inuoke the blessed Virgin thy Angell the Saints and especiallie those to whome thou bearest particular deuotion 7. Being thus moued and inflamed by Gods grace in thy hart go to the feet of thy confessour accuse thy self of the principall faults committed since thy last generall confession and receaue the absolution with the self same trace and effect with which then thou didst and pronounce thy protestation before him seale and signe it and so goe againe to vnite thy hart now renewed and reformed to thy Saueour and Lord in the holy sacrament of the Eucharist Feeling thoughts to be kept in mind after this exercise CHAPTER 16. 1. THE day folowing this renouation of thy hart and some dayes after it wil be profitable to repeat oft times in thy hart to thy self by mouth likewise those ardent speeches which S. Paul S. Augustin S. Catherin of Genua and other saints vsed I am now no more mine owne man whether I liue or die I am my Saueours altogether I haue no more in me these cold words of me and mine my me is Iesus and my mine is to be wholly Christs O world thou art all wayes thy selfe and I likewise he that haue beene always my self but from hence foorth I wil be my self no longer No my soule we wil be no longer our selues as we haue been we will haue another hart another affection and the world that hath so often deceaued vs shall now be deceaued in vs for not marking our change but by litle and litle he will think vs always to be Esau and we will proue Iacob 2. All these exercises must repose and settle in our harts and whē we lay a side for the time consideration and meditation we must enter by litle and by litle and not all at a clap into our ordinarie affaires for feare least the pretious liquour of our good resolutions distilled so diligently out of these cōsiderations be not sodainlie ouerturned and spilt it must soke first as it were and sinck well into all the partes of our soule yet without too much application of spirit or bodie An answer to two obiections which may be made against this Introduction CHAP. 17. 1. THE world may chaunce to tell thee my Philotheus that these exercises and aduices are so manie in number that he that would practize thē had need to applie him self to nothing els but let all other affaires alone Ah Philotheus yf in deed we did nothing els we should do well enough since so we