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THE ARMOVR OF S. EPHRAEM

HE who reſolveth to fight couragiouſly for Chriſt Ieſus, muſt poſſeſſe himſelfe of this armour, with which being guarded, he may both reſiſt his aduerſarie the devill, and be more pleaſing in the ſight of God our Saviour. What this Panoplie or armour is liſten (my brother) and I will tell thee. For thy breaſtplate or doublett take fayth, but as a graine of muſtard ſeede, beleeving in the conſubſtantiall and individuall Trinitie:1 For the graine of muſtard ſeede is very light and round, having neyther cracke nor corner: but (as I ſayd before) is altogether round, which being pounded or bruiſed hath in it a mervailous great heate. The Prince of the Apoſtolicall order S. Peter, when he confeſſed Chriſt Ieſus to be ſonne of the living God, he received the keyes of the Kingdome of heaven,2 and obteined power ouer all heavenly and earthly things this harneſſe or armour (deare brother) challenge to thy ſelfe, that thou for mayſt receiue grace from God for whoſoever hath but ſo much perfect fayth and charitie shall without queſtion promerit grace from God. Which our Lord inſinuating ſayd.

If you have fayth as a graine of muſtard ſeede, ſay to this montaine, remoue frō hence thither and it shall remoue.3 Doe you not ſee that fayth promeritts grace? Vnto it is giuen the ſpirit of vnderſtanding, truly a moſt ſingular gift for when one belecveth, then alſo he vnderſtandeth: It is giuen him to vnderſtand, that he ſhould not iudge his neighbour: then is given to him the ſpeach of wiſedome, then the grace of curing, for he doth cure the weake in fayth, and bringeth to right, thoſe that are falen: for one and the ſame ſpirit worketh all theſe things. But there be many who have fayth, but are deſtitute of workes: But that is no fayth, for it is dead: for fayth without workes is dead.4 He that hath fayth and worketh theworkes of fayth: he hath fayth burning as the muſtard ſeede. Poſſeſſe thou this my brother, and be ſound and firme in fayth: and fervent to put in execution the preceps of our Saviour, that thou mayeſt deſerue to heare that voyce of his. Welfare thee good and faythful fervant, enter into the ioy of thy Lord.5 Our Lord calls him good for his works, faythfull for his fayth. Take the helmet hope of the future good, which neyther eye hath ſeene, care hath heard, nor hath entred into the heart of man, vpon which the Angells deſire to looke. For this hope is the moſt powerfull conſolation of the ſoule,6 amongſt the thornes of her afflictions and moleſtations, and the memorie thereof will repleniſh thee with ioy. To this being intent the holy Martyrs of Chriſt amidſt their various and moſt horrible torments, a midſt bales of iron, ſuffered all, moſt readilie and willingly, being ſtrengh thened with this moſt eminent vertue of hope. Moyſes prefixing before his eyes the reward of this hope, refuſed to be called the ſonne of the Queene, eſteming and preferring it before all threaſures of Egypt wherefore he made rather choyce to be afflicted with the people of God then to haue any temporall fruition of ſinne Place this hope my brother dayly before thine eyes, that affection to it may not permit thee to eſteeme any whit of temporal and corruptible things, and not onely this, but that it may make thee more prompt, and ready to aduance thy ſelfe to any good worke. For thy girdle girt thy ſelfe with perfect charitie to God and thy neyghbour,7 and this will make thee runne forward without any impediment at all. For if he whoe is girt with his girdle, doth ſoe eaſily paſſe with the burthen he vndertaketh, with how much more facilitie shal he who is girt with this diuine charitie overcome all things? For charitie ſuffers all things, beareth with all things, charitie is the fulneſſe of the law. Saint Paul being poſſeſſed of this charitie, ſayd, who is weake and I am not weake? Who is ſcandalized and I am not burned? Haſt thou ſeene the pittie and compaſſion of charitie? O bleſſed ſaint Paul, why art thou ſo afflicted for me? Shalt thou ſuffer torments for me? Thou haſt once conſummated thy courſe, thou haſt kept thy fayth, and there is a crowne of iuſtice layd vp for thee, what wouldeſt thou haue more? Why doeſt thou afflict thy ſelfe? And why should eſt thou become weake for me? Alas ſayth he it is charitle that vrgeth me. Haſt thou now ſeene the heigth and eminencye of charitie? He who through charitie had fulfilled the law, being yet couered with his mortall and corruptible flesh, deſerved to be rapt vp to the third heaven, and to heare ſuch words, as are not lawful for man to ſpeake. Now forthy shoes take vnto thee humilitie;8 for as the ſhoe is continually ſpurned and trodd vpon: even ſo he that is replenished with humilitie, ſtudyeth to be troden on by all men. Therefore thou (o my brother) furnish thy ſelfe with this vertue of humilitie, for it is truly a ſhoe, not corporal, but ſpirituall, and it shall preſerue thee that thou shalt not ſtrike they foot againſt the ſtone. For Chriſt is the ſtone, and humilitie shal ſo preſerue thee, that thou offendeſt not Chriſt. The Prophet Dauid abounded in humilitie,9 when he ſayd: I am a worme, and not a man. Doeſt thou ſee this royall humilitie of this King and Prophet?10 He alwayſe ſawe our Lord before him, becauſe he was in his ſight keeping him, that he ſhould not be moved that is, not fall in to ſinne.11 By this thou ſeeſt (moſt deare brother) how highly allmighty God loveth humilitie, who is alwayſe neere at hand to him, that is indued with it, and all wayſe looketh vpon him. For it is written.12 He who dwelleth on high, reſpecteth the humble, and againe his eyes lookes vpon the poore. But my deare brother when thou heareſt this word poore; doe not apprehend one that wants worldly fortune, For many Kings haue highly pleaſed God,13 and many beggars have perished. But poore here, is poore in ſpirit: according to theiſe words: Bleſſed are the poore in ſpirit becauſe theirs is the Kingdome of heaven:14 Soe dearely beloued, humble thy ſelfe vnder the mightie hand of God,15 that he may exalt thee in the Kingdome of heaven, which our Saviour hath promiſedvnto the humble. For thy Targett or Buckler, arme thy ſelfe with the ſigne of the Croſſe,16 ſigning therewith all thy body and thy heart, and not onely with thy hand, but euen with thy very mind, all thy ſtudies and end eauours, thy entrance into any place, and thy going forth, thy ſitting downe alſo and thy riſing vp, thy bed, and whatſoever thou doeſt, ſigne it firſt in the name of the father and of the ſonne and of the holy Ghoſt: for this is a moſt ſtrong armour or defence, and none can ever hurt thee, if thou beeſt ſigned with it. For if one that carieth the protection of an earthly King, noe man dareth affront him, how much more ought we not to feare, bearing the protection of our heavenly Emperour? Vſe therefore (deare brother) theiſe armes in all thy actions they are preualent againſt the enimie; yea againſt the ſword, which is bitter and malevolent anger. For this two - edged ſword killeh in a moment it ſtriketh,17 as it is written a moment of wrath, is his ruine.18 Therefore my deare brother never neglect to ſigne thy ſelfe, and thou shalt breake the netts the devill layeth to enſnare thee, as it is written, in the way that I walked in they haue layed a net for me.19 Be therefore dayly ſigned with the Croſſe, and noe evill will come neere thee.

For thy bowe lift vp thy hands in prayer as it is written.20 And thou haſt made my armes as a bowe of ſteele. For verily the hands of him who prayeth in Knowledge are as a bowe of ſteele againſt his enemies, or as an arrow directly and forciblie shott by the bowbender. For if in prayer you ſuffer your mind to wander: you wilbe iuſt as he that holdeth à bow in his hand, but cannot direct his arrow againſt his adverſarie, shooting it att Randome and without ad vice. Yet ſometimes it ſtriketh ſome feare in thy enimie, when he ſeeth thee bend thy bow, though the arrowe come not ſo neere him, but a diſtance of: Soe I ſay my bretheren, when one prayeth with devotion, and ſuffers not his thoughts to be wandring abroad, but vnderſtands to whome he prayeth, that this ſuch prayer tendeth to God himſelfe, then is the enimie moſt vehemently contriſtated, as being peirced through the heart with a sharpe dart. For how much more the ſoule profiteth in grace, ſo much further of doth he flie,21 as the duſt before the face of the wind, for the Angell of God doth perſecute him; fee in what thing he wounds him thus,22 becauſe he prayeth in devotion and know ledge, and he is more ſtrengthened, becauſe he reſtrayneth his thoughts and ſuffers them not to wander abroade. And thou O my brother powre forth thy prayers in knowledge But if whilſt thou prayeſt thy mind be diſtracted, eyther by the wandering of thy eye, or the catching of thy eare, or evagation of thy thoughts, or by any other cauſe, know this to be his working: yet make not to much haſt to end thy prayer, but rebuke thy ſelfe, and recollect thy ſpiritts, and then againe pray in know ledge that thou mayeſt know for whome thou prayeſt vnto God, and for what thou prayeſt; and vſe not many and ſuperfluous words. For it is the worke of the devill to ſcatter our thoughts vpon many impertinent things, and he doth not willingly ſuffer vs to perſiſt in the intention we firſt made. For he knoweth full well, that if a man perſeuereth, he that made him will heare him, not with ſtanding he hath committed innumerable ſinnes. wherefore he ſuggeſteth many idle and ſuperfluous words and thoughts, that the mind being repulſed from her firſt intention, may wander through various distractions and our firſt intention of prayer be diuerted to ſome other thing. wherefore my brother,23 demand of god, what vrgeth thee moſt and for thoſe things thou haſt moſt neede of Remember thoſe two blind men crying after him: Haue mercy vpon vs (ſonne of David) what ſayd our lord vnto them?24 but, what will you that I doe vnto you? And they according to the greife and affection of their heart, requeſted that their eyes might be opened. Did they aske any other thing, of which they ſtoode in very great neede? Did they ſay, giue vs a garment to couer vs, for we are very poore? Noe certes, but they asked God, that, of which they ſtood moſt in need.25 Behold the woman of Canaan crying and ſaying vnto him: lord haue mercy vpon me for my daughter is ſore vexed with a deuill, and ſayd nothing els, but vttered the greife and affection of her heart: in fine all that euer came to our Lord and Saviour, what did they but lay open before him the afflictiōs and greife of their hearts? Did not alſoe that woman, which was troubled with the bloodie flux, come vnto him, and deſired him to ſtopp it? who I pray you goeing to the phiſitian or chirurgian,26 doth not forth with open the very bottome of his diſeaſe or wound? Doe thou alſo my deare brother, offer vnto him the greife of thy ſoule, behold him with thy ſpiritual and intellectuall eyes of fayth, ſitting vpon a moſt high and eleuated throne, and troopes of Angells and Archāgells aſſiſting roūd about him, and caſting thy ſelfe before the ſight of his goodneſſe, powre forth thy prayers before him, firſt confeſſing thy ſinns, then in humilitie and deuotion, vrging thy neceſſities vnto him, and the ſorrowes of thy heart, vntill he ſhall in his goodneſſe and clemencie haue mercy vpon the, ſaying, ô faithfull ſoule, be it vnto thee as thou deſireſt. But withalle take this councell, my brother, if he ſhall delay, and not forthwith grant thy petition, yet deſiſt not to crye vnto him. Remember the Cananaean, and imitate her perſeuerance, for ſhe ſuffered ſhort delay, and had not her petition ſo quickely granted, in ſo much that the Diſciples came vnto our Lord and intreted in her behalfe, and ſayd, Diſmiſſe her for ſhe cryeth after vs. Let vs by example learne to perſiſt in prayer, if we doe not ſpee dily obteine what we aſke. And our Saviour ſayth which of you having a freind, and he ſhall come to him by night and ſay, Freind lend me three loaves, becauſe my freind is come vnto me, and I have none to put before him, and he anſwereth from with in, and ſayth, good freind, doe not trouble me, my dores are ſhutt, and my children are in bed with me, I cannot riſe to giue them thee: and he ſtill knocketh on, I ſay vnto you, that although he doth not riſe and giue him as his freind, yet for to avoyd his importunitie, he will giue him ſo many as he hath neede of. And I ſay vnto you, aſke and it ſhall be giuen vnto you, as likewiſe it is ſayd in the pſalme, Expecting I haue expected our Lord, 27 and he hath attended vnto me, and hath heard my prayers. Wherefore my brother, grow not in thy prayer ſlacke and dull, but expect, requeſt, knocke hard, and thou ſhalt haue, ſoe much as thou haſt neede of. Liſten vnto me deare brother, and imbrace my councell. If thou aſkeſt any thing at Gods hāds, doe not requeſt it preſently, and prefix him not a time when thou wouldeſt haue it, but leaue it wholy to him and to his divine will. As for exāple, thou art many times vexed and perplexed with euill vncleane thoughts, att which thou art much afflicted, and thou prayeſt God that he would free thee from this conflict, yet, my brother, it is many times expedient for thee to be thus tryed. Looke vpon that moſt excellent pillar of the Apoſtles, how for his profit and aduantage the ſting of the flesh the very Angell of Sathan,28 was giuen him, which beate him and boxed him leaſt he should grow proud.29 If then he which was of ſoe excellent and great meritts, was thus exerciſed, leaſt he should grow proud; how much more neede haue we poore weake ones whoe ſtill thinke our ſelues ſome thing to be thus beaten and cuffed, that we growe not inſolent and proud in heart.30 And if againe any other tribulation fall vpon thee, doe not in thy prayer limitt a time whē he shall preciſely free thee from it; for it is many times expedient that thou ſuffer this alſo. For it happens many times when thou prayeſt, that thou doeſt not ſoe […] know what is good for thy ſoules health; as Iſraëll ſuffered. For Iſrael did eate and was filled, 31 and my beloued kicked backe, he grewe fatt, he waxed ouer luſtie, he grew proud and forſooke God his maker. If thou againe prayeſt to obtaine any thing doe not deſire it to be immediately granted thee, For it falls out many times that thou being a man, thinkeſt this thing expediēt for thee, when indeede it is not: But if forſaking thyne owne will, thou reſigne thy ſelfe to the will of God, and according to that, goe on, thou art ſecure. For he who knew all things before they were and are, gouerneth and diſpoſeth all according to his owne benignitie and pleaſure. For we know not whether that we aske at Gods hands be expedient for vs or noe, ſeinge that many, whē they haue obteyned what they haue asked of God, afterwards haue been very ſorry, and haue oftentimes fallen into great defects and euills, becauſe they did not diligently ſearch, whether that which they deſired was agreeable to the will of God; but thinking it ſoe, haue been deluded by the devill, and vnder the ſhape and pretext of vertue and iuſtice haue been ſeduced and caſt into many dangers, and ſuch petitions are many times wayted one by greife and repentance whilſt euery one followes thedeſire and concupiſcence of his owne heart. Harken vnto the Apoſtle, ſaying, For we know not what we should pray for as we ought: and againe All things are lawfull for me, 32 but all things are not expedient for me. All things are lawfull for me, but all things doe not edifie; he onely knoweth, what is expedient for vs, and what doth edifie vs. And this I doe wish should beleft and referred to his will, not that I prohibite thee to aske whatſoeuer thou deſireſt from him, for I rather pray thee and admonish thee, that thou shouldeſt aske all things from him from the leaſt to the greateſt; but that when thou doeſt pray and lay thy heart open before him, thou shouldeſt ſay. But let not my owne will, but thine be donne; if what I aske be expedient doe as thou knoweſt: for ſoe the ſcripture adviſeth vs ſaying. Reveale vnto our Lord thyway, and hope in him, and he will doe it. Behold our Lord Ieſus-Chriſt praying in our flesh, which he aſſumed, and ſaying: Father if it be poſsible, lett this chalice part from me, but not as I will, but as thou wilt. Wherefore (deere brother) if thou doeſt aske any thing of God,33 perſiſt, in thy petition, ſaying: Lord if it be thy will I shall obteine what I demand of thee; doe thou permitt it to proſper, and be effected, but if it be not thy will and pleaſure permitt it not O my God, to come to paſſe. I humblie beſeech thee not to deliuer me to my owne concupiſcence, for thou knoweſt my follie, but preſerue me vnder the shadowe of thy protection, as thou beſt knoweſt, and gouerne me, and direct me, O my God, for thy owne mercyes ſake. But if thou doeſt pray againſt any tribulation or vncleane thoughts ſay with the Prophett. Lord rebuke me not in thy furie, nor chaſtiſe me in thy wrath: Lord haue mercy vpon me for I am weake, but looke, vpon me O Lord, and ſee that I am earth and duſt and ashes, and can beare nothing. Deliuer me not O Lord to my ſinns, for then I shalbe like vnto thoſe that deſcend into the lake: But forgetting my wickedneſſe giue glory to thy owne name, And doe not remember I beſeech thee my ſinns, but thy owne mercyes towards me, and hearken vnto my prayer: And if it be poſſible lett this tribulation paſſe from mee; but not as I will O Lord, but as thou pleaſeſt, Only ſtrengthen my ſoule and defend me, that I may beare it patiently, and find grace before thee in this world and in the next. And caſt thy thoughts vpon him and he will doe what is fitt for thee. For know this that he being good and full of benignitie, willeth all things, that are for our ſoules health, for he, the good shepheard layed downe his ſoule, for all vs his sheepe. To him beglory world without end. Amen.

FINIS.

Footnotes

  1. Hovv fayt bis compared to a graine of runſtard ſeede. ↩

  2. Matt. 16. ↩

  3. The prefit and comēdations of fayth. ↩

  4. Iac. 2.25. ↩

  5. Matt. 25. ↩

  6. Hope the helmet. ↩

  7. Charitie the girdle. ↩

  8. Numilitie the shoe. ↩

  9. Pſal. 90. ↩

  10. Pſal. 21. ↩

  11. Humilitie moſt grare full to God. ↩

  12. Pſal. 112. Pſalm. 10. ↩

  13. Vvhois truly poore. Mat. 5. ↩

    1. Pet. 2.
    ↩

  15. Matt. 18. ↩

  16. The Croſſe che buckier. ↩

  17. Anger the ſvv ord of the enimie. ↩

  18. Eccl. 1. ↩

  19. Pſal. 139. ↩

  20. Prayer the bovve. ↩

  21. Pſal. 34. ↩

    1. Cor. 14.
    ↩

  23. Vve muſtaſke of God vvhat is moſt neceſſarie for vs. ↩

  24. Mat. 9.20. Marc 10. Lu. 18. ↩

  25. Mat. 15 Mar. 7. ↩

  26. Mat. 9. Mar. 5. Luc. 8. Eſa. 6. ↩

  27. Pſal. 39. ↩

    1. Cor. 12.
    ↩
    1. Cor. 12.
    ↩

  30. Gal. 6. ↩

  31. Deut. 32. ↩

  32. Rom. 8. 1. Cor. 9.10. Ibid. ↩

  33. A short prayer for the obteyning of things neceſſarie. ↩

Chapter 3 of 3