did this of whom the Scripture speaketh that the windowes of his chamber beeing opened towards Ierusalem three times a day he bended his knees worshiped before his God The same did Dauid who in y e nights lifted vp his handes and in the morninges did meditate of the Lord as hee testifieth of himselfe in many places of his Psalmes in one of which he sayth that seauen tymes a day hee did prayse the Lord. Luke writeth of the faythfull in the prymatiue Church that dayly with one accorde they continued in the Temple in prayer and at night returned home where they receiued the holy Communyon together wyth gladnesse and simplycity of hart being full of the comfort of the holy Ghost Of those who succeeded these Plynâ—…e thus wryteth to Traian the Emperour The Christians are a people innocent voyde of vice and offence neyther haue they any other fault then that they gather themselues together in assemblies before day where they sing prayses hymmes in the honor of a certaine man called Christ who was crucified in Palestina What need we many words it is written of all the Saints that they passed the greater part of the night in spirituall exercises prayers contemplations and readings fulfilling that of Dauid In the night lift vp your hands to the Sanctuary and praise the Lord. But farre aboue all these is that example of our Sauiour of whome the Euangelistes writ that in the day time he was busied in working miracles in preaching the kingdome of God but in the night perseuered in watching prayer This belongeth not onely and solely to the clergy as some vainly babble but to all them that desire to enioy God and to come to the perfection of life Saint Hierome exhorteth a certaine noble Woman called Celantia to doe thus in these words So take care for thy house and family that thou mayst bestowe some time and leasure vpon thy soule Choose for thy selfe some fitte place somewhat remooued from the noyse of thy family into which as into a hauen thou mayst betake thy selfe out of the great storme and tempest of thy cares and there appease and asswage by the tranquility of thy secret closset the waues and billowes of cogitations raysed by outward troubles Let there bee so much studye of Diuine reading so many entercourses of prayers so firme and solide cogitation of future thinges that by this leasure thou mayst recompence all the businesses of the other time Neyther doe wee saye this to that ende that wee may withdrawe thee from thine affayres but wee doe it thâ—…t there thou mayst learne and there medytate what an one thou oughtest to shew thy selfe in thine affaires This saith he But if thou shalt aske mee how often in a day thou shalt turne thee vnto this studie and take this taske in hand I cannot prescribe a certaine rule vnto thee for all men haue not the same occasions of leysure and readines Yet remember that in the law the twoo dayly Sacrifices the morning Sacrifice and the euening are very often commended which euery Christian ought spiritually to offer withdrawing himselfe at those times from externall thinges that hee may attend vppon Celestiall matters That as twice in a day we refreshe our bodies that is at dinner and at supper so also twice a day wee giue the due nourishment vnto our soules seeing that it is of no lesser dignity then the body neyther is the meate lesse necessary for the soule then for the bodye yea it is much more necessary The ordinarye nourishment is necessary for the body because the naturall heate doth alwayes consume and waste the substance of man and therefore it is necessary that it be repayred on the one side as it is decayed on the other so the soule hath in it a pestilent heate which is the concupiscence and euill inclination of our appetites consuming and wasting all good therefore it is needfull that that bee dayly repayred by Deuotion which is wasted and decayed by that hurtfull and pestilentiall heate We must also know that mans nature by sinne is corrupt inclynable to all earthly things which by the weight doth drawe man vnto it as the Wiseman saith A corruptible body is heauy vnto the soule and the earthly mansion keepeth downe the minde that is full of cares Therefore as they that haue the charge and keeping of a Clocke are wont euerye day twice to winde vp the plummets for they of their owne proper motion doe by little and little descende and drawe towardes the ground so they that desire to keep their soules vpright and well ordered ought at the least twice a day to erect and lift vp her weightes seeing that our wretched nature is so inclynable to thinges below that it alwayes endeuoureth to sinke downwards Ah howe euidently doe they dayly feele this that pray How often doth a man his morning prayer being ended thinke that the weight and poyse of his clock is lifted vp into heauen and that hee hath all his intention and will fixed aboue so that hee seemeth not to vouchsafe to beholde these earthly thinges and a little after when hee shall turne himselfe to his dayly affayres and beginneth to traffique with men when as the euening commeth he shall perceiue the plummet euen to haue fallen and lye vpon the earth that is hee shall finde his spirit so sunke downe into the earth inclyned to earthly thinges as though it had neuer beene lifted nor wound vp He therefore that wold alwayes haue the clocke of his life well ordred gouerned hee must alwaies haue a speciall regarde to winde vp the plummets and wightes of it Yet notwithstanding so that no violence be offered They that haue not conueniency nor leasure to pray twice in a day let them endeuour themselues to pray once But if they cannot doe this I knowe not what counsell to giue them else then that they haue recourse to those short praiers which wehaue spoken of before which may bee intermingled with all kinde of our occupations and businesses For I remember that I haue seene good and godly spirits supported by the vse and helpe of these whose condition manner of liuing and infirmity did not permit them to haue any longer praiers albeit these kinde of prayers cannot long hold out if the foundation of other profounder and longer prayers be wanting THE TENTH THING that doth kindle Deuotion is the continuing and perseuering in good exercises CHAP. XIII BVt that this exercise may bee profitable we must note that in this place duration and long perseuerance is required in it For there are many found that neuer make an end of that they once began but alwayes weaue vnweaue as they say the web of Penelope These propounding this way vnto themselues doe sticke to it two or three dayes and foorthwith are tyred and doe forget it so that when they returne to that they began they are so cold
many doe seeke for God do not find him do aske not receiue And in this slender cold desire they alwaies liue neuer finde God because they seeke him not with all their heart as he ought to be sought of them who desire to find him according to that of the Prophet Ye shall seeke me and finde me because ye shall seeke me with all your heart This is the second way of disposing preparing our selues which here the Prophet noteth that is wheÌ„ we seek for God with a true in ward desire with labor affliction of heart Of which God speaketh by his Prophet Ioel saying Turn you vnto me with al your hart with fasting with weeping with mourning rent your hart not yourclothes turn vnto the lord your god In which place we are to note y t as the euil which outwardly appeareth not either is not seen or is not an euill indeed or very small so y e inward afflictioÌ„ of the spirit except it outwardly break forth doth also afflict the body is ether feined or very smal But that which doth so mightily afflict y e spirit that it doth also afflict the body that istruly indeed worthy to be called afflictioÌ„ of this the Prophet speaketh He that seeketh god with such an affectioÌ„ let him assure himselfe y t God wil not hide himself froÌ„ him but will be found of him So the Niniuites sought him when they fasted mourned were cloathed with sackcloth wherefore at the length they fouÌ„d him So the Prophet Daniel sought him as he testifieth of himself At the same time saith he I Daniell was in heauinesse for three weekes of daies I eate no pleasant bread neither came flesh in my mouth neither did I 〈◊〉 myselfe at al till three weekes of daies were fulfilled Which time being finished hee faith that an Angel appeared vnto him in a terrible shape whome in the same place he describeth among other things saying Feare not daniel for from the first day that thou diddest set thine heart to vnderstand to humble thyself before thy God thy woordes were heard I am come for thy words See how plainly in this place the Scriture testifieth what deuout prayer can do when as corporal affliction is ioyned vnto it We read of that holy Euangelicall sinner that being drowned as it were with teares she sought the Lord in the Sepulcher wherfore she receiued comfort before all others because before al other shee sought the Lord with great affection But what do I speake of teares so godlye when as the sackcloth of peruerse and wicked King Achab could so moue the diuine eyes brest as to reuoke or at the least to defer the sentence denounced against him his house To be briefe as often as the Scripture remembreth that the children of Israel mourned fasted cryed vnto God it addeth that they were heard deliuered froÌ„ the danger they were in wherby it most manifestly apeereth that these are great helps to find God Wherupon a Schoole man saith that almost no grace descendeth into the soule of man except it â—…e by prayer affliction corporall tribulation There are many kindes of afflictions austerenes of life most acceptable vnto God most coÌ„uenient to obtain grace by which take their original from the great griefe which the soule coÌ„ceiueth because she hath offended so high exelleÌ„t a goodnes also from the impatient longing desire of the soule These teares afflictions which are deriued from charity humility are very acceptable vnto GOD as testifieth the Prophet who saith The dead that are in the graues whose soules are out of their bodies giue vnto the lord neither praise nor righteousnes but the soule that is vexed for the greatnes of sinne he that goeth crookedly weake the eyes that faile and the hungry soule will giue thee praise and righteousnes O Lord. The pittifull and fatherly heart of god doth not long suffer the soule afflicted with the loue and longing for of her spouse to be disconsolate and destitute of comfort but doth help her minister coÌ„solation vnto her When as the mother seeth her child weeping desiring gugawes with teares her hart cannot brooke that the request of her child shuld be long deferred and that he should be hurt with weeping but foorthwith she giueth him that hee desireth and for which hee wept What then will he doe that offered himselfe for Israell with farre greater affection then that of the mother who saith Though the mother forget her child of her womb yet will I not forget thee What wil he doe if hee doth not open the breast of his grace and the bosome of his mercy and fill vs full who saith Yee shall sucke at my breasts ye shal be born vpon mysides and be ioyfull vpon my knees After this manner they must seeke for the diuine grace who would find it and if they thus seeke for it they shall be sure to finde it For Salomon doth often promisse this in his Prouerbs as when he saith thrâ—… they at the length shall finde Wisedome who dayly watch at her gates and giue attendaunce at the poastes of her doores insinuating by thys manner of speaking that he that wold finde her must seek her as she is to be sought but he seeketh her as she is to be sought who seeketh her not onely with the desire of spirit but also with the labour affection of the bodye And here we must be circumspect and wary that all these things be done with wisedome discretion THE WOORKES OF mercy are the thirteenth last thing that encrease Deuotion CHAP. XVI THE woorkes of mercy besids their fruite do also bring much ayd help vnto deuotion For albeit at a blush they seeme to make the soule lesse feruent by reason of the sundrye businesses which happeÌ„ in exercising them yet they bring none other hurt â—…hen that water is wont to bring which is sprinckled vp on an hot glowing gad of iron which althoâ—…gh it seeme to coole the hot burâ—…ing iron yet at the length it cauâ—…th it to burne the more veheâ—…ently For as God is faithful 〈◊〉 friend of mercy gracious to â—…ose that are mercifull so also is â—…e carefull that his faithful reliâ—…ious seruaunt be not hindred in â—…is prayer who riseth from the taâ—…e that he may minister vnto the â—…eed of his neighbour Therefore â—…e Angel said to Tobias Prayer good with fasting almes it is â—…tter to giue almes then to lay vp â—…lde For those which exercise alms 〈◊〉 righteousnes shall be filled with â—…e And a little after When thou â—…dst pray with teares didst bury â—…e dead didst leaue thy dinner to â—…de the dead in thy house in the day time and to bury them in the nighâ—… I did present thy prayer before thâ—… Lord.
all thinges which are counteâ—… sweet in this world As ships oâ—… lighter burden doe swiftly saylâ—… through the Sea but those thaâ—… are ouerloadeÌ„ with many burdâ—… are drowned so fasting maketh soule light y e it lightly saileth ouâ—… y e sea of this life that it mountetâ—… aloft beholdeth Heauen 〈◊〉 those things which are in heauâ—… meanely and basely accountiâ—… of things present as of shadowâ—… and of those thinges that swifâ—… vade and vanish away On tâ—… other side to eate and drinke tâ—… much doth make the spirit sleâ—… and the body heauy doth câ—… tiuate the soule make it subiect to a thousand miseries Especially long and large suppers doe bring much hurt and dammage vnto this exercise first because they do spend and consume that time which is consecrated to holy watching and at what â—…ime the soule was to be fed the â—…ody is stuffed and glutted and â—…fterwardes when the stomacke â—…s ouer burdened with meate and drinke man can neither rise at midnight to praise the Lord nor â—…ray in the morning both which â—…imes are most profitable for this â—…xercise For as Basill sayth as a Soldier â—…hat is ouer loaden can hardly â—…annage his weapon so that â—…an can hardly watch at his praiâ—…rs who is gluttonously filled â—…ith superfluity of meates Not â—…nely to eate too much but also to feede too deliciously and delicately hindreth deuotioÌ„ certainly magnificent bankets sumptuouâ—… feastes such like dainty superfluities are exceeding enemies plagues vnto this exercise Foâ—… in what thing is there greateâ—… losse of time where becommeth the spirit more inordinate wherâ—… becommeth the wholem an morâ—… dissolute then among such feast and pleasures there a man being inflamed with the heate of winâ—… the tast of the daintyes wiâ—… the mirth of the feasters shaÌ„etâ—… not blusheth nor to blab whatsâ—… euer commeth within his headâ—… What time is heer sost into whâ—… great daÌ„gers do men cast theâ—… selues how many vncomely aâ—… vnseemly things doe they whoâ—… profession it is not once to naâ—… theÌ„ how many sâ—…fts sleighâ—… do they find out y e they may coâ—…tinually perseuere in these misdeâ—…enors how ofteÌ„ hapneth it vnto â—…heÌ„ that for these they lose peace â—…harity concord That great Wiseman very well vnderstoode â—…his wheÌ„ so often in the Prouerbs â—…e remembreth theÌ„ as he in very â—…ced had learned how great euils â—…id follow feastes bankets For â—…e saith Hee that loueth bankets â—…all be in need and hee that loueth â—…ine and feastes shall not bee rich â—…nd in another place Keep not â—…mpanie with drunkords nor â—…ith gluttons For the drunkard â—…d the glutton shall be poore and â—…e sleâ—…per shall bee cloathed in â—…gges And againe in another place â—…th great earnestnesse hee reâ—…embreth what euils and misâ—…iefes followe this vice To â—…ome saith hee is woe to whom â—…orrowe to whome is stâ—…ife To whome is murmuring to whom are woundes without cause and to whom is the redines of the eyes Euen to them that tarry long at the wine to them that goe and seeke mixt wine All these and many moe mischeeses doth this vicâ—… bring with it Wherefore the Wiseman aâ—… the length concluding this matter sayth Wine is a mocker anâ—… stronge drinke is raging and whosoâ—… euer is deceiued thereby is not wisâ—… The reason is in readines for it iâ—… most certaine that the way tâ—… true Wisedome is by teares anâ—… mortification of the affections which in all thinges are hindrâ—… and contraried by the delight 〈◊〉 the body and by the desires aâ—… appetites of pleasures For 〈◊〉 Chrisostome being witnes fiâ—… cannot bee kindled nor kept 〈◊〉 wet moyst matter so neythâ—… can compunction in the delights and pleasures of the bodye for these two are so coÌ„trary between themselues that one killeth another for the one is the mother of mourning the other of laughter the one doth binde the heart the other doth lose it Therefore let this be a general rule Let the seruant of God bee alwayes mindefull of that moste bitter gall and vineger which the Sonne of God tasted of for the loue of vs let him be content with common meats and let him take â—…hem with that moderation that â—…e may be alwaies fit and apt to â—…ift vp his spirit to heauen and to â—…ate any spirituall meate so that â—…o burden of body or meat presse â—…r draw him downwardes Let â—…im remeÌ„ber that y e perfection of 〈◊〉 Christian life is continuall praiâ—…r and society with God Therefore whose duety it is to haue his spirit lifted vp vnto God his it is also to haue his spirit and body disposed and prepared vnto it If a harper intend to play vpon his harpe all the day ought he not to haue his stringes all the time well tuned and fitly agreeing And if a hunter or a Faulkner be disposed to hunt and haukâ—… all the day ought hee not all the time to haue his haukes and houndes at his hande Goe to then seeing that the life of a perfect Christian is none other thing then a continual hunting of God and his grace and a continuaâ—… harmonye of the inward spirit which is made by praier it is mee and requisite that he that will aâ—… tend vpon this exercise that hâ—… spirit and body be disposed anâ—… apt vnto it This is that Saint Hierome perswadeth vnto a certaine Virgin saying Let the fare of a Virgin be a few hearbes and sometimes a few small fishes Let her so eate that she may alwaies be hungry that foorthwith after meate she may bee able to read and pray The same man also admonisheth that it is better alwayes to keepe this rule in eating and drinking then sometimes too wide to open the sailes of fasting so that the body is enfeebled thereby by by after to lose the raines vnto the gullet that man thereby is in daunger of bursting The same man also in another place in other words saith A spare dyet a belly alwaies hungry is preferred before a fast of three daies it is better euery day to take a little then once to take enough That is the best rayne which leysurely descendeth vppon the earth A sodaine and dashing showre headlong beateth downe the corne and grasse Therefore when thou eatest thinke that presently after thou art to read and pray Hetherto Hierome They that liue with such moderation and temperance shall haue great treasuries and store-houses of time and in fewe dayes shall liue a long life for all the time of their life is profitable and not any part of it vainely passeth away Therefore albeit a righteous man dye quickly yet he hath a long life for he profitteth euery houre and maketh gaine of euery moment of his life But the wicked vngodly whose belly is their God they alwaies carry about a soule dead in life buried in the dunghill of too much meate drinke and
taske but daily change their intent and purpose to day they goe this way and to morrow that and thus being vnstable and vnstayed in theyr affections they remayne constant in nothing Sometimes they begin of the Passion a little after they leaue it and take vnto themselues another Meditation and another exercise Sometimes they clymbe vp into heauen relinquish sacred humanytie and ascend to the highnes sublimity of Diuinity Some leaue all these and begin of the memory of theyr sinnes so that they neuer prosecute the thing taken in hand and neuer come to the end of their dyet to which without doubte they had sooner come if they had perseuered in the same way albeit it was not so direct nor compendious It happeneth vnto these as to hunting dogges who followe two Hares and take neyther the tree hardlye encreaseth that is often trans-planted and the wound is slowlyer healed when the medicines are often or dayly altered Seeing that there are manye and sundrye wayes by which man goeth vnto GOD and manye manners of considerations by which the spirite is lifted vp vnto him let euerye one ponder with him selfe which is the best fitting for his purpose and let him entertayne and followe that for that is the best course that he can take But let him beware that hee dooth not fall into the errour of manye who when they haue found God in some one exercise they deny that there is any other way but that alone which is nothing els but to denye that there be moe wayes by which we goe vnto GOD when as the holye Ghost who is our leader and Captayne dooth leade euerye one by his owne way which hee seeth to be most commodious and conuenient for him THE ELEVENTH thing that encreaseth Deuotion is the time and such like circumstances CHAP. XIIII MVch doe they auayle which before wee haue spoken of as the time the place the disposition and the corporall fashion forme of him that prayeth with other circumstances euery one of which are as prickes to stirre vp deuotion especially in nouices yong beginners who as they are not altogether spirituall so haue they greater need of the help and ayde of corporal things that their heartes may bee lifted vp vnto God The fittest and most conuenient time of Prayer is mid-night as Bernarde saith in a certaine Sermon the resting and withdrawing time saith he is the aptest and fittest but especially when as the night sleepe doth bring dead and deep silence then the Prayer is powred foorth more freely and more purely Arise in the night saith the Prophet in the beginning of the Watches powre out thy heart like water before the face of the lord How safely thy prayer ascendeth in the night God alone being thy iudge his holy Angell thy witnes who vndertaketh to present ◅t vppon the high altar How acceptable welcome is it hauing the pleasing tincture of ruddye shamefastnes How quiet and peaceable being disturbed with no clamour nor noyse to be breefe how pure and sincere being soyled with no dust of earthly carefulnes being tempted with no praise or flattery of the beholder For this cause therfore the spouse no lesse shamfastly then warilye sought for the secret couerture both of the bed of the night to pray that is desiring to finde her loue This saith Saint Bernard They that cannot rise at midnight let them endeuour to rise a little before the rising of the Sun as the Wise man admonisheth We ought saith hee to preuent the Sun-rising to giue thanks vnto thee and to salute thee before the day spring In the morning the Childrē of Israell gathered that delicate Manna hauing in it that most exellent taste of sweetnes Dau◅ saith in many Psalms that he rose in the morning to praise God Of the righteous it is said That betimes in the morning his heart watcheth for the Lord who made him he pomreth foorth his prayers in the sight of the highest In the morning in the falling of the heauenly dewe the grace of the holy Ghost descendeth also into their heartes who meditate on GOD by the which they may bee defended frō the heat of the Sun and from the plague that destroyeth at noone day To be briefe this time is so conuenient to attend vppon the Lord that the Wise man beeing delighted with this oportuniye said He riseth well in the morning that seeketh for good thinges or the chiefest good For this time of all times in the day is the conuenientest and fittest to talke with God and to deale in the busines of our saluation for then all the powers faculties of our foules are more cheerefull ready better prepared for this dutye Our sight is not so wandring our stomacke empty our head refreshed with sleepe the time quiet and the heart free and fasting from the cogitations and businesse of the daye A short supper and a hard bed are good meanes for early rising they make the sleepe shorter the time of prayer longer But a large supper and a soft bed work the contrary for when much is to be digested much sleepe must be had and the softer the bed is the more vnwillingly it is left But when as eyther for age or for infirmity or for presence of friends or society a man cannot rise at that houre yet let him not omit to watch a little and to meditate in his heart of those things that belong vnto God For it is not absurde in such necessitye to make an oratory of thy bedde as that holy Prophet did who said I cause my bedde euerye night to swimme and water my couch with teares For as it is not inconuenient to sit praying when as the weakenesse of the body will not suffer any other way so neyther is it absurd to lie and pray in bed when as necessity or vrgent reason doeth constraine it Let thy soule bee bended and prostrated before the presence of God and let thy body haue that forme and fashion it maye haue for that the best composition of the body which doth not hinder deuotion If it may be let the man that is weake be halfe cloathed that he may sit in his bed if so be his weakenesse be so great that hee cannot rise It verye much helpeth morning prayer if a man before hee goe to sleepe doth somewhat giue himselfe to prayer for in the morning hee shall finde in his heart the fruite of that seed which hee sowed the night before Therefore that man doth very well that alwaies goeth to bed with some holie Meditation in his minde as hee that at night couereth the coales in the ashes that in the morning when he ryseth he may the more easily make a fire And to preserue this fire the better it is profitable that as oftē at thou awakest in the night foorth with to lift vp thine heart to God saying Glory bee to the Father c. or
some such like verse for this shal very much help not onely to this which we speak of but also to driue away vayne fansies wantoÌ„ thoughts which are sent of the deuill for at this time he is wont to bee more busie about a man then at other times Wherefore Saint Hierome saith that euen to the holy and sanctified bed of Dauid which euerye night hee had wont to water with his teares the deuill had accesse with all the pompe of his pleasure 's In the morning when wee a wake as soone as wee open our eyes let our heartes bee powred foorth in the remembraunce of God before any other cogitation doth possesse them for then the soule is so tender and so well disposed that it presently assumeth the first thought which is offered and apprehendeth it so firmly that it can hardly be remooued from it or receiue any other Therefore it is necessary that wee haue recourse to the good seede least the euill seede possesse the ground of our heartes Of such weight is this counsell that the busines of the whole day dependeth of this moment For thiâ—… being ordered after this manneâ—… the morning praier shal be morâ—… feruent and deuout and vndoubtedly as the morning praier iâ—… such shal be the whole course oâ—… the day according to that which is written in the booke of Iob If thou wilt early seeke vnto Godâ—… and pray to the Almighty if thoâ—… be pure and vpright then surely hâ—… will awake vp vnto thee and he wiâ—… make the habitation of thy righteousnesse prosperous In like maner a place close anâ—… solitary is the fittest for praier foâ—… our lord in the night weÌ„t out intâ—… desert places to pray not that hâ—… had anye neede thus to preparâ—… himselfe or to seeke opportunity but that he might giue vs an exaÌ„ple what we ought to doe For 〈◊〉 closenesse and obscurity had no much profited that the heart by he eies should not wander Saint Anthony had not blamed the SuÌ„ when it rose for by the brightâ—…es of his beames it hindered the â—…xed atteÌ„tiuenes of his coÌ„teÌ„platioÌ„ The disposition also of the body doth bring much help to the â—…fting vp of the spirit and to stir â—…p deuotion Our Sauiour albeâ—…t he needed not sometime praiâ—…d vnto his father lying prostrate â—…pon the earth sometime his eies â—…ifted vp to heauen Such a like â—…hing is read of S. Martin who â—…ying saide Suffer me to lifte vp â—…ine eies to heauen that my spiâ—…it may directly go vnto the lord Cassianus writeth of the Fathers of Egypt that oftentimes in the mid of their morning praiers they â—…rostrated theÌ„selus vpoÌ„ the erth with admirable deuotioÌ„ worshipping the Lord forthwith with great alacraty they raysed vp theÌ„selues that it seemed not so much the easing and refreshing of their bodies as the adoration and reuerence of the diuine Maiestie According to these examples he that prayeth ought somtimes to vse such like iestures and ceremonies that his heart with greater facility may bee lifted vp to God seeing that we see that no meane fruites are deriued from it It is good for a man sometimes with lowly humility of spirit to prostrate himself vpon the earth adoring with all the blessed spirits that infinite and incomprehensible Maiestie who casting downe their crownes before the throne of God and the Lambe giue glory vnto God acknowledge that whatsoeuer they haue they receiued it from him When we pray we ought also to lift vp our eyes towards heauen which ceremonies seeing that our Sauiour himself so oftentimes vsed they ought not to be reprehended but obserued as examples left vnto vs of our Master Teacher For albeit God is present euery where yet heauen is his proper place in which hee doth those works which he doth not in other places Heere the reader is to be admonished that it is not alwaies necessary to pray with beÌ„ded knees seeing that by this meanes our deuotion is often times hindred by reason of the griese and weaknes of the body True it is y t it is good to suffer some affliction in praier seeing that the Lord in his sacrifice suffered so great thinges for our sins yet this is not the chiefest fruite of praier for in comparison of the light and sweetnes of vertue which god bestoweth in praier the griefe of the body and corporall exercise seeme very small Therfore in the time of praier let the composition and ordering of thy body be such as may be both for thy health and that thy soule may be quiet and fixed vpon god alone especially when the time of thy praier is longer that is of two or three houres as it is the custome of some seeing that few are found who are able to bear so long paine and griefe without diminishing and abating of deuotion which is especially required in this exercise I know confesse that al these things are not of any such speciall consequeÌ„t yet they are coÌ„ducent auailable to our purposed end For euen as rhetoritiaÌ„s that wold coÌ„pile frame a perfect oration are not content with teaching the matters themselues alone which are the very strength and sinewes of the oration but also they vse other maner of variations which are not of the substance of the oration as apt structure composition fit concourse and conioyning of vowels and consonants tropes schemes figures c. For these make the oration perfect absolute so also we frame form here an other oration celestiall heauenly which we are to declaime in the presence of the deuine maiesty it is meete therfore that we should omitte nothing whether it be much or litle which is conducent vnto the essence and perfection of it especially seeing that there is nothing in this kinde of discipline which ought to bee called small or little THE TWELVETH thing which stirreth vp Deuotion is corporall austeritie or exercise CHAP. XV. BEside al those things which hetherto we haue spoken of afflictions and corporall troubles and greeuances are profitable to excite and stirre vp Deuotion as are fasting discipline vnsoft and rowgh apparrel watching a hard bed and sober and slender dyet Frist because such exercises are fomentations and nourishers of Prayer and Deuotion Secondly because they are pillers and bases on which they leane Thirdly for the common rule which is that God doth bestow his grace vpon euery one as he is fit to receiue it For none can deny but that he is more fit and better disposed who prepareth himselfe together both in spirit body then he that onely prepareth himselfe in spirit We must here know that there are two wayes of preparing and disposing our selues to receiue grace one false the oeher true The false way is when as a man onely in word and with a luke warm desire doth seeke for God without the true internal sighing and sobbing of the soule And this is the reason why
Neyther oughtest thoâ—… onely to preferre the necessity 〈◊〉 charitye before corporall meatâ—… but also if need be before spirituall For as Barnarde saith hâ—… that leaueth spiritual consolatioâ—… that he may releeue his neighbâ—… so often as he doth this so ofteâ—… spiritually he layeth downe hâ—… soule for him And this is after 〈◊〉 certaine manner to bee seperatâ—… from Christ for the brethren it for a time to bee seperated froâ—… the conuersation and sweete feâ—…lowship of Christ that the brâ—…thren may be benefitted Thâ—… that are seperated from Christ aâ—…ter this manner at the length â—…ceiue all blessings together greater aboundance For God the length doth measure vnâ—… them by theyr owne measure 〈◊〉 being mercifull vnto them who â—…ue shewed mercy to theyr â—…ighbors and fed their bodyes â—…cording to that of Salomon The â—…erall person shall haue plenty and 〈◊〉 that watereth shall also haue â—…ine â—…F THOSE THINGS that hinder Deuotion CHAP. XVII â—…Eeing that we haue pleÌ„tifully spoken of those thinges which stirre 〈◊〉 and encrease Deuotion order reâ—…ireth that we also speake of those â—…ngs which are wont to hinder it â—…t euery way and on euery side we â—…y succour and help the studies â—…ercises of Godly and well disposed â—…n OF THE FIRST IMpediment hindrance of Deuotion which is sin THe cheefe principall impediment which now wee will speake of is sinne neither onely that which y e world is commonly ashamed of as being grosâ—… and heynous but also that whicâ—… for the most part men make 〈◊〉 conscience nor scruple to coÌ„mitâ—… as esteeming it small of no reckoning Of the first we will not speakâ—… of in this place because no maâ—… doubteth but that it hindreth aâ—… good in the soule but wee wâ—… onely intreate of the second because it is the propertie of thesâ—… sinnes also to coole charitye anâ—… therefore to extinguish the heâ—… of Deuotion Therfore it is requisite and behooueful that a deuout man make continuall war with this kinde of sinnes which albeit they seeme small yet they are not to bee accounted so seeing that God hath forbidden them For as it is very well saide of Saint Hierome we must not onely looke what is commaunded but also who it is that commaundeth that is God who as vndoubtedly hee is not smal so hath he giuen no small commaundement albeit there is a difference betweene the commaundementes seeing also we are not ignorant that in the day of iudgement wee must render 〈◊〉 reason of euery idle word For â—…e that feareth God neglecteth â—…ot any thing although it bee â—…mall Furthermore wee muste haue a regard that there ought be great purity in the soule into which God powreth the most precious oyntment of Deuotion for a precious stone is not inclosed or set in earth but in golde neyther doth God put his Soueraygne balme but into a pure soule cleane and free from filthy and enormous corruption Therefore it is necessary that a man haue alwaies in his hand a raÌ„ging siffe or a fine boulter that he may wel sift and boult ouer all his actions and diligently view with what intente and howe hee doth aâ—… thinges that in all thinges hâ—… may bee pure from vanity anâ—… sinne Theyr opinion is diligently to bee eschewed and auoyded who are wont to saye thâ—… sinne is not vnpardonable nâ—… haynous therefore it is of no great moment if it be committed What woman will saye to her husband I will not bee an euill wife vnto thee neyther will I pollute thy marryage bed yet in other thinges I will doe as pleaseth mee although I shall knowe that I shall displease thee Who would or could dwell with such a woman Such surelye are they that of great and vast sinnes make a conscience but of little make no reckoning Ecclesiasticus sayth that he that maketh small account of little thinges shall fall by little and little As a liuing body not onelye feareth death but also Feauers Woundes yea and â—…he Itche and Scabbes also albeit they bee small so a soule that liueth in grace not onely feareth and abhorreth grosse and haynous sinnes but also those that seeme of lesser moment doe make way and entrance to those that be grosser Therefore hee that seriously studieth and endeuoureth to attaine deuotion he must auoyde eschew all sin as well that which seemeth lesse as that which is greater that hee may lift vp pure handes in prayer and that the feruour of Charity may alwaies liue in him THE SECOND IMPEdiment is the remorse of conscience CHAP. XVIII AN impediment contrary to the former is too much scrupulositie and too much griefe anxiety of hart which some doe conceiue by reason of the sinne they haue fallen into For this oftentimes doth bring more harme then the sinne it selfe For seeing that it is the property of sinne to bring remorse and sting of conscience there are some so subiect to this euill that their hearts are filled with exceeding bitternes heauines and griefe neyther can they nowe enioy that Diuine sweetnesse and quiet which Prayer requireth Furthermore seeing that sinne is like vnto deadly poyson which speedyly pearceth the heart killeth the spirites and bringeth death there be some that falling into a sinne are foorthwith so vanquished in minde that they lose all theyr inward strength which before they had attained to worke well For as there is nothing which doth more stirre vs vp vnto good then the vigour and strength of the heart so there is nothing which doth more extinguish heate and feruour in vs then the weakenes and fainting of the same For this cause the Holy Fathers in the wildernesse were wont in times past to admonish their Disciples that they should alwayes stand armed with this courage and fortitude of minde for by this meanes a man as it were leaning on a strong staffe is prepared and readye to all thinges which are to bee done but to him that faynteth or casteth downe his courage the contrary hapneth Wherefore it is the common opinion of many that moe receiue greater harme of an indiscreete estimation of sinne then of the sinne it selfe This indiscreete remorse of conscience doth somtimes spring and arise from faint-hartednes sometimes from a certaine secret pride which closely perswadeth a man that he is some body and therfore y e he ought not to fal into such a defect to whom humility proÌ„pteth the coÌ„trary to whom it is no maruel if there be slidings into many defectes for humility hath alwaies set before her eyes her owne weaknes and doth meditate on it This faint-hartednes also is sometimes deriued from hence that a man doth not knowe the grace and efficacy of the redemption of Christ nor the vertue of the medicine which he hath left vnto vs in his death and passion for the healing of this defect and remedying of this feare Therefore let this be the first remedye against this euill to knowe the Lorde and the price and
so in a manner they spend all their life time in vnbuckling theyr girdles in prouiding dressing superfluous meates and in drawing foorth their houres in sleep These therfore liue like Epicures as people borne to none other end then to eate and drink and to engrosse and fat their bellies intending none other exercise neither hauing regard of any other time or busines How then can any one say that these doe liue a long life or the life of a man when as scarcely they bestow one hower vpon any thing which is worthy the spirit nobility of man THE ELEVENTH IMpediment is the euill disposition and weakenes of the bodie CHAP. XXVII AN impediment contrary to the former is as saith Saint Bernarde too much abstinence and weakenes of body or whatsoeuer other euill disposition or debility whether it be hunger or thirst or colde or heate or whatsoeuer other accident For there is so great society and sympathy between the soule and the body that when as this is ill disposed or standeth need of any thing the other cannot lift it selfe vp freely inough to contemplate and meditate on heaueÌ„ly things with quietnesse and tranquilitye for the loue of her friend doth call her away and doth disquiet heâ—… and calleth her thither where it is greeued neyther granteth her leaue to attend any other busines vnlesse God of his especial grace doth dispence with it as many times he is wont to doe Therefore it is meete that a Deuout man keep that moderation and temperaunce in chasticing and exercising his body that it neyther growe grosse nor vnfit by superfluous delicates neyther that bee weakenes by too much rigour and austerity that it faint vnder the burden For as we are to obserue in a â—…harpe that the stringes be neyther stretched too streight nor loosened too slacke for then they are eyther broken or yeeld an vntuned and an vnpleasant sound so in this celestiall Musicke it is meet that the body bee neyther macerated by too much hunger nor fatted by two much plenty for both of them bring very much hurt to this exercise For this cause God commaunded in the old law that salt by which we vnderstand discretion should be spinkled vpon al the sacrifices that he might insinuat that none of our sacrifices although they be great are acceptable vnto him vnlesse they be seasoned with salt that is with the sauour of discreation But because it is a hard thing to keep a meane and the fleshe doth alwaies seeke it selfe therefore it is necessary that in these cases a mans own opinion bee alwaies suspected vnto himself if we must needs leane to one of y e extremities it is alwaies more safe that we chose that which is most repugnant to the flesh then that which fawneth smileth on â—…t for albeit wee doe bridle reâ—…aine it yet it will take an occaâ—…ion sometimes to satisfie the deâ—…ires neither is it enough that now then it be defrawded of necesâ—…ities but we must alwaies watch â—…or vnlesse thou doest diligentlie watch it will one time or other â—…reake out and steale many lustes â—…nd desires and those very superâ—…uous â—…FCERT AIN OTHER particular impediments CHAP. XXVIII THe precedent impediments are generall which comâ—…only are wont to meet with all â—…rts of people in the way of deâ—…tion There are also other particuler hindrances according to the naturall dispositions and affections of euery one As we see that certaine are so vnnaturally studious and diligent in that which they haue determined to doe that if they haue the least thing in the world in hand they cannot rest till it be done nay they cannot sleepe in the night before they haue finished that they purposed and therefore they neuer haue any leysure to perseuere in Prayer Others as it were lunaticke toâ—… whome oftentimes hapneth sucâ—… an earnest longing and feruour oâ—… minde that they cannot containâ—… themselues vnlesse presently they haue their desires satisfied albeâ—… they vtterly forsake and renouncâ—… God This is proper vnto those meâ—… who are violently drawen and â—…aled of their appetites and affecâ—…ions and who are alwaies accuâ—…omed to haue their wils and deâ—…res fulfilled who like women â—…reat with childe are so tickled â—…ith immoderate appetites afâ—…ctions are so subiect vnto this â—…ce by reason of the euill habit â—…hich by long vse they haue put â—…n that if foorthwith they haue â—…ot their desires satisfied they eyâ—…er seeme to dye or els fal into a â—…sease These the deuill draweth â—…sily away from the exercise of â—…ayer drawing them after theyr â—…petites as if they were bound â—…th a chayne There are many â—…d the worlde is euery where 〈◊〉 full of them that when â—…ers goe to prayer they goe to â—…eyr worldly busines who driue their weekly labors to be done vpon the Saboath day when they should be at Church to pray and to heare Diuine seruice and Sermons Let these men knowe that they are the deuils slaues and that the Deuill leadeth them bound in chaynes whither he listeth euen to theyr perdition and destruction Therefore let them beware and seriously regard what is the cause of this their deuiation and seduction for without all doubt and so let them perswade themselues it is the worke of the deuill But aboue all particuler impedymentes the inordinate louâ—… of any thing doth more especially hurt which is embraced with the whole minde and with al thâ—… affection We must heer know that therâ—… is scarce one in the worlde sorâ—… ligious or so free from passions that hath not some idoll that he serueth and adoreth that is some thing vpon which he bestoweth his whole affections and for the loue of which he doth all that he can The minde of some is wholy swallowed vp in the studye of science and eloquence and vpon these two studies they bestow all their endeuour and paines so that they seeke no other thing in the worlde they respect no other thing but onely this supposing that there is nothing greater then this studye nor any thing more worthy the spirit and nobility of man The desire of worldly honour the fauour of Princes and great personages and the possessions of temporal goods doe draw others away Thou shalt see many who are altogether busied in heaping together great treasuries that they may enrich their heyres and be saide to be the authours and founders of some noble house and family There be also not a fewe whose mindes are lesse generous that then suppose themselues happy when they haue scraped together a certaine sum of money whereby they maye purchase for themselues some inheritance or some office There be others that thinke of nothing more then of some famous notable mariage either for theÌ„selues or for some of theirs whether he be son daughter or cosin german for this being obtained they suppose that there is nothing which may further be desired To be briefe others are caried awaye and bound with other
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
Friend sit vp higher for whosoeuer humbleth himselfe shall be exalted and 〈◊〉 that exalteth himself shal be brougâ—… low And if this guest be so acceptable in the eyes of men hoâ—… much more acceptable shal he bâ—… in the eyes of God whose natuâ—… is to resist the prowde and to giâ—… grace vnto the humble lowly THE FOVRTEENTH admonition that sometimes we must pray longer then at other some CHAP. LVI VVE sayd before that the seruant of God ought to set downe vnto himselfe certaine times to pray in as we reade that Daniell did in times past who thrice a day prayed vpon his knees That Dauid did the like it is manifest by that which hee sayeth In the euening and morning and at noone day will I pray and that instantly and he shal heare my voyce Now let vs adde besides the ordinary time of euery day that a man ought at certaine howres all other busines set apart although it be spirituall wholy to giue himselfe vnto prayer and meditation and that more plentifull foode bee bestowed vpon the soule to repayre that which was consumed by dayly defects and that strength may be gotten to proceede further For as the children of this world besides their dayly repast haue their extraordinary feastes and bankets in which they are wont to exceede the manner of other refections so it is also behoouefull that the righteous besides theyr dayly prayer haue their feasts and spirituall bankets in which theyr soules may feede not measurably as at other times but may be filled and stuffed with the diuine sweetenes and with the plenty of Gods house We see that nature is not content with the deaw that in the night time falleth vpoÌ„ the earth but also now and then it rayneth and that plentifully not for a weeke but oftentimes longer for so it is necessary that the heauens should be now and then more liberall towardes the earth and should so glut it that neither the sunne nor the winde may make it dry So also our soule besides the common and dayly deaw ought to haue certayne peculiar tymes in which our eyes may do none other thing then showre downe most plentifull teares of deuotion by which our soule may be so filled with the vertues and iuyce of the holy Ghost that all the tribulations and all the windes of this world may not dry it Albeit this course is lawdable at any time yet especially at the chiefe solemnities and feasts of the yeare neyther is it lesse necessarye in the time of trouble or after deliuerance from some offence or after disturbance in some ouerth wart busines then the recreation and refection of the body is necessary after long infirmitie For otherwise a man cannot turne vnto himselfe nor be renewed vnlesse he bestow as much time vpon his returne into the way as he spent when he went out of the way especially seeing that wee knowe that Deuotion is of the nature of those things which are easily lost but being lost are hardly recouered Of what weight this busines is no man can easily declare for it may be that at one of these times greater giftes and graces may be receiued then at any other time And according to the iudgement of the diuines any one act done with feruour and earnest zeale doth more increase charity then many done with numnes and feeblenes If this haue place in other actes of vertue certainely it shall also haue place in prayer which doth more traffick with God by the way of mercy then by the way of iustice and therefore it may be so feruent and so zealous that it may obtaine more in one day then that which is feeble and dull can obtaine in many Such was the prayer of Sara the wife of Tobias who for three dayes and three nights did neither eate nor drinke but continuing in prayer intreated the Lord with teares The third day when she perceiued that her prayer was heard she gaue thanks vnto God for her deliuerance Yet it is credible that shee prayed oftentimes before and requested the same things at the hands of God for it is a most vsuall custome among the righteous to runne vnto God in all their tribulations but then especially her prayers entred into the presence of the glory of the great God For long instance and harty perseuerance in prayer doth adde force and heate vnto it by which it is lifted vp into heauen Anna also the mother of Samuel for the recure of a defect that was in her prayed with such earnestnes and feruencie that Ely the Priest seeing her gesture the moouing of her lips and the disposition of her countenance supposed her drunke and commaunded her to goe out of the Temple When her prayer was most hot then it was most forcible to obtaine that she desired â—…hen she rose vp and went away â—…erry neyther afterwards looked she sad because she lost not â—…he hope which she had conceiued vntill she saw that accomplished which she desired The Ecclesiasticall histories do speake of Alexander the Bishop of Constantinople that when as Arrius came to Constantinople and by the commaundement of Constantine was now â—…o be receiued into the fellowship of the Church the holy Bishop being not ignorant of â—…he fraudulent dealing that Arâ—…ius vsed in his subscribing to â—…he Nicene Councell fell into a dangerous gaynesaying of his admittance and into a troublesome purpose of disputation with him for he wanted no threatnings from Eusebius the Bishop of Nicomedia who did patronize the cause of the Arrians Alexander being in this streight before hee would receiue Arrius into the Communion of the Church and before he entred disputation with him he went apart into the Temple of Peace shutting himselfe there alone and prostrating himselfe vpon the earth many dayes and nights together with teares hâ—… prayed vnto GOD after thiâ—… manner O God sayd he graunt foâ—… thy mercy and truth sake that 〈◊〉 the opinion of Arrius be truâ—… that I may neuer liue to see thâ—… day appointed for this disputation but if the faith that I hold be true graunt that Arrius the Authour of all these mischiefes may suffer condigne punishment for his impiety At the length the day appointed came Arrius commeth forth guarded and attended vpon with the followers and fauourers of Eusebius all the world looking on and expecting what end eiâ—…her the constancie of Alexander â—…r the pride of Eusebius Arrius â—…hould haue But presently God â—…hewed his reuenging power vpoÌ„ 〈◊〉 wicked damnable endeuours â—…f Arrius for his wicked consciâ—…nce stroke feare into him feare â—…ade his body soluble and laxaâ—…ue and going to the draught â—…eere vnto the common place â—…here Constantine kept his courts â—…ogether with his excrements he â—…owred forth his guts and so exhaled forth his soule a punishment meete for such a blasphemous wretch I haue bene more prolixe in this that those great fruites might more appeare
which are reaped by earnest and long continued feruent prayer which also are wont to be more excellent when they proceede from any tribulation and such like temptation for these do stirre vp and kindle the heart of him that prayeth and they adde greater feruency vnto him as it happened to that Saint who sayde I haue laboured crying vnto the Lord my throte is growen hoarse and mine eyes fayle mee while I hope in my God I am sure that many graces are bestowed by this way and that more will be bestowed therefore it is not needefull to stay longer in this admonition for the experience of them â—…s sufficient who haue perseuered â—…fter this manner who haue learâ—…ed in truth and veritie what â—…mple fruites are reaped by such prayer THE FIFTENTH ADmonition of the discretion that ought to be vsed in the exercise of prayer CHAP. LVII THere be some that want iudgment and discretion in their exercises for when as all thinges betweene them and God haue prosperours successe this prosperity at the length becommeth offenciue vnto them and bringeth an occasion of great daungers For there be some vpon whom graces seeme to bee bestowed with a full hand these feeling the fellowship of the Lord so sweet and pleasant do so drowne themselues in this exercise and doe so long continue in prayer in watching and in other corporall asperityes that at the length theyr naturall strength doth fayle them Hence it is that many are troubled with fayntnesse and weaknesse of stomacke others are payned with the head ache others are diseased with the Megram and swimming of the braine by which diseases they are so afflicted that they become vnfit not onely for corporall exercises but also to pray Therefore it is meet requisite that things be considered of in the beginning â—…hen the feruour and consolatiâ—…ns be greater and the experience â—…nd discretion lesse that we may 〈◊〉 learne to walke that we do not â—…ynt in the midst of our iorney Of this an answere may be demaunded to a great doubt mooâ—…ed of a great Diuine to wit what they ought to doe that on 〈◊〉 one side are ofteÌ„ visited of God â—…x in this exercise are enriched by â—…im with many graces and benefits and on the other side the strength health of their bodye â—…oth hinder them that they canâ—…ot long continue in this exercise To the which doubt the same â—…iuine answereth with great humility and feare saying Truely it seemeth vnto me better to loue God to enioy him without inâ—…ermission albeit it be not with so great feruor vehemency theÌ„ to abounde with such heate and sweetnes and to receiue graces with so full an hand least perchaunce a little while after thou fallest into daunger eyther altogether to loose all these thinges or els that they decrease and diminish in thee For I haue knowen many sayth hee who after they had lost their health by such manner of exercise afterwards going about to refreshe and recouer themselues and seeking to ridde themselues of this languorment of bodye haue come to that passe that afterwards they haue liued not onely more delicately but also more dissolutely Therfore to eschew this danger it is better euery day to proceed a little and softly to goe from the lesse to the greater and so to come to perfection then by little and little to goe backe and â—…etyre vntill thou returnest vnto â—…issolutenes for it is written An heritage that is hastely gotten â—…t the beginning shall not be blesâ—…d in the ende And Riches â—…athered hastely shall bee diminishâ—…d but hee that gathereth them â—…ith the hand by little little shall â—…crease them By this it is manifest how neâ—…essary the vertue of discretion 〈◊〉 not onely that we may meete with this inconuenience which 〈◊〉 greate and very common but â—…lso with many other Therefore 〈◊〉 is necessary that wee alwayes â—…esire with all humilitye and â—…erseueraunce light and vnderâ—…anding saying with the Proâ—…het Leade me foorth in thy truth â—…nd teach me for thou art the God â—…f my saluation in thee doe I trust â—…ll the day The other extreame contrary vnto the former is proper vnto delicate and effeminate persons who vnder coulour and shew oâ—… discretion doe withdraw theyâ—… bodies from all kinde of labors It is not easie to iudge whether of these two extreames is more dangerous but that indiscretion iâ—… more vncurable for as long as the body is sound whole there is hope of remedy but when it is marred and spoyled by too much indiscretion there is not any more hope of further good â—…HE SIXTEENTH â—…dmonition that we ought not only to giue our selues vnto prayer but also vnto all other vertues CHAP. LVIII THere is also another daunger in this way and perâ—…aps greater then the former â—…nd it is this There are maâ—…y men who after they haue â—…yuers tymes tasted of the inâ—…stimable vertue of prayer and â—…aue learned that the whole â—…ourse of a spyrituall lyfe deâ—…endeth of it thynke that â—…rayer is sufficient alone and â—…hat by it onely the path-way to saluation is troden wherevpon it followeth that they forget other vertues neytheâ—… are they further carefull for anyâ—… so that the more profoundlyâ—… theyr minde is swallowed vp iâ—… prayer by so much they forget other vertues and so desiring with too much dilygencâ—… to couer and hyde the betteâ—… part of theyr body and reposâ—… all the other partes to the furyâ—… and violence of the enemy Hence also it is that wheâ—… as other vertues are as it werâ—… the foundation of prayer thaâ—… this foundation being taken away whatsoeuer is built vpon it muste needes fall anâ—… therefore so long as a man aâ—…tributeth too much to this veâ—…tue hee shall profit the leâ—… in it For it is certaine that a prayer doth dispose vnto mortiâ—…cation so also as we said beâ—…re mortification and all oâ—…er vertues doe dispose vnto â—…ayer and therefore the one â—…ithout the other is hardlye â—…und Tell me I pray thee what kind 〈◊〉 prayer will it bee vnlesse a â—…igent watch bee kept in the â—…art in the tongue in the eyes â—…d in all the sences as wel outâ—…rd as inward What prayer 〈◊〉 it bee if the body bee stuft 〈◊〉 of meate and the soule â—…und with sundrye cogitatiâ—… and lustes of the worlde â—…erefore those men doe labour 〈◊〉 turmoyle themselues in vain 〈◊〉 do follow after one vertue 〈◊〉 doe neglect all other for â—…ues are so combined and â—…led together between themâ—…es that scarcely one can bee founde without all the other 〈◊〉 all if one be missing Hence it is apparant thâ—… this whole businesse is not vâ—… like to an artificiall and wâ—… ordered clocke in which aâ—… dyuerse wheeles and ligamenâ—… amongst which there is thâ—… proportion that if one of theâ—… although it bee but little bâ—… hyndered the whole fraâ—… becommeth disordered aâ—… heere this prouerbiall speecâ—… hath place The shooe beiâ—… lost the
that desireth to mediate on other matters let him consider melitate on those things which perâ—…aine vnto death and which beâ—…ong vnto hell and afterwards â—…n those things which belong â—…nto heauen or on any other â—…ood matter which y e holy Ghost â—…oth suggest vnto him and let â—…im not in any wise neglect it or â—…ast it away but let him enter by â—…hat gate he findeth open for it is â—…hat by which God would haue â—…im to enter THE CONCLVSION of this Booke CHAP. LXII HEtherto wee haue handled Christian Reader those foure things which we promised in the beginning of the booke to wit we haue spoken of those things which stirre vp and procure Deuotion and of those things that hinder it in like maner of the more vsuall and common temptations which are wont to happen in this way and of certayne admonitions and counsayles to be obserued in this exercise I know that many other things may be spoken but for further knowledge I referre the reader to the Magistery of the holy Ghost and to dayly experience which he ought to take for a mistres who will succesfully walke in this way For my purpose was none other theâ—… that by this my labour I mighâ—… bring yong beginners into thiâ—… way who when they are entre into it shall feele and well perceiue that experience is a more profitable mistres vnto them then any humane writings can be which because they speake â—…n generall they cannot tell what â—…n specialty and particularily beâ—…ongeth to euery one And thereâ—…ore the Apostle willeth that the â—…eruants of God be not vnwise â—…ut vnderstanding and wary â—…alkers that by these and by â—…ther meanes wee may vnderâ—…and what the will of God is It helpeth also that a man with â—…l humilitie and deuotion contiâ—…ually desire of the Lord vnderâ—…anding that in all his wayes he â—…ay be guided and gouerned of â—…s spirit comming into his preâ—…nce like a childe who knoweth â—…ne other thing then to testifie â—…s necessitie by his teares but â—…nnot vtter by words what is â—…cessary for him But if any one shall thinke thaâ—… those things which we here teacâ—… are too much too hard let him assuredly knowe and beleeue that God in the time of prayer iâ—… wont to recompence all thesâ—… troubles and greeuances with aâ—… incredible ioy and a courage necessary for the walking in the waâ—… of vertue which is of so great moment weight that all the prosperities of this world which caâ—… happen vnto vs all the corporall pleasures or fauours and honours of this world being all heaped together vpon one cannot sâ—… coÌ„fort nor so exhilerat reioyâ—… the hart of man as a faithfull anâ—… feruent prayer of two howres Neither is there any reason wâ—… wee should discourage or câ—… downe our selues because maâ—… things are required vnto this eâ—… ercise for it is manifest that the soule infused into the body is sufficient to make all the members liuing and to moue and diâ—…ect theÌ„ vnto their seuerall offices â—…nd functions which are many â—…iuers so the grace of the holy Ghost which is a forme supernaâ—…rall diuine when it once hath â—…ntred into the soule is sufficient 〈◊〉 moue direct it to the acting â—…d executing of all the duties of spirituall life for it doth illuâ—…inate the vnderstanding and it â—…acheth what is to be done and â—…hen it is to be done it moueth â—…so the will with all the inferiour â—…culties to all that which is â—…edefull to be done For this â—…use the Wiseman sayth That â—…e diuine Spirit is one and maâ—… for albeit it be one in subâ—…nce yet in his works it is many â—…d manyfold for it is he that 〈◊〉 do all things that teacheth all things and that worketh alâ—… things So that we do not attainâ—… the perfection of vertue by thosâ—… meanes and by that force of nature by which the heathen Philosophers attained vnto their naturall and morall perfections because they had not this Spiriâ—… therefore they were constrayneâ—… with tooth and nayle to sweaâ—… for each vertue seuerally anâ—… exceedingly to afflict theÌ„selueâ—… But true Christians and the chiâ—… dren of God besides their owâ—… exercises which are wrought 〈◊〉 them by the diuine grace haâ—… another especiall remedy whâ—… is the spirit of adoption and thâ—… heauenly seede which bring geth forth in our soules plentifull fruites of true vertue FINIS Laus tri-vni Deo A necessary Table directing the reader to euery Chapter in this booke and to euery particular Argument handled in each Chapter The first Chapter VVHat Deuotion is pag. 1. The seuerall matters handled in this Chapter Deuotion is not properly a tendernes of heart nor a spirituall consolation but a willingnes and readines in yeelding to those things that appertaine to the seruice of God pag. 2. Deuotion is deriued of vowing ibidem Who is a deuout man pag. 3. Prayer is the cause of Deuotion pag. 4. Faith and Charity do mutually helpe one another pag. 6. Why Deuotion is to be desired pag 7. The second Chapter How profitable and precious a thing Deuotion is pag. 8. The matters handled in this Chapter Deuotion maketh a man fit and ready for all good actions ibid. The excellentest vertues are allyed vnto Deuotion pag. 9. The third Chapter How difficult the atchiuement of true Deuotion is pag. 10. The matters handled in this Chap. The difficulty in euery thing doth equalize the excellencye pag. 11. Nothing more difficult then Prayer and Deuotion ibidem This difficultie groweth from three rootes The first is the corruption of nature pag. 12. The second is euill custome pag. 13. The third roote is the malice of Deuils pag. 15. The Diuine Grace is opposed against all these difficulties which is mightier and stronger then all things pag. 17. The fourth Chapter Of those things that are conducent vnto the atchiuemeÌ„t of true Deuotion and first of the great longing desire to obtaine it p. 18. The matters handled in this Chapter The reason why this desire is so effectuall to finde God is the loue of the ende pag. 21. Thirst after Empire moued Alexander to his conquest pag 22. The loue of Rachel made Iacobs seruitude easy and pleasant vnto him ibidem As gaine in the end maketh the paines of all labourers and tradesmen easy so we ought to eschue no trauell to gaine vnto our selues so great a good as God is pag. 29. The fift Chapter The second thing that begetteth Deuotion is Fortitude and diligence pag. 31. The matters handled in this Chapter Two faculties of the soule necessary vnto vertue the facultie Concupiscible and the facultie Irascible pag. 32. Fortitude diligence are mightily coÌ„mended in the Scriptures and slothfulnes and negligence are exceedingly dispraised as the two rootes of all our good and ill pag. 34. Desire must haue fortitude ioyned to it that it be not idle and fortitude must haue humility added to it that it be not prowde pag. 41. As the