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THE FIRST CHAPTER. Wherein is treated of the great profitt, and necessitie of consideration

FOR so much as in the exercise of consideration, it can not be, but that some labour and paines must neides be taken, as well by reasō of the employing and occupieng of the tyme, which it requireth of vs euerie daie: As also in regarde of the quieting, and close recollecting of the harte, (which is a thinge verie requisite for the same) I thinke it therefore verie necessarie, before all other thinges, to declare here, what great fruites, and commodities do ensue of this exercise; to the intent that the hart of man, which without great promises and alluremēts is not moued to take great paines, maie by this meane be the more moued, and prouoked to the loue of this holie exercise, and to bestowe greater paynes and labour therin.

Now the greatest commendation we can geue to this vertue, is this, that it is a great helper and furtherer of all other vertues.1 I meane not in supplieng the proper office of them, but in helping them in their exercise. In so much that like as deuotion is a generall stirrer and prouoker vnto all vertues (as S. Thomas affirmeth) And as the hearing of a sermon, (if it be hard with such attention and deuotion, as it owght to be) is also an exercise that moueth vs, not to anie one vertue alone, but to all vertues, (for so much as each good instruction is directed to this ende:) euen so likewise is consideration a great helpe and furtherance not onelie to anie one vertue alone, but vnto all kinde of vertues. For there is no more difference betwene a Sermon, and consideration, then is betwene the reading of a lesson, and the repetition of the same reading; or betwene the meat that is sett before vs in a dishe, and the same meat, when it is digested and cōcocted in the stomak. Now this is one of the greatest, and most assured praises we can geue to this vertue:2 For by this meanes it putteth not awaie the labours of other vertues, but rather maketh prouision how to helpe and further them in their labours, yea and stirreth and prouoketh them thereunto. This is the thing, which by the grace of God, we intend now to proue verie manifestlie in this place.

For the better vnderstandnig whereof,3 it is to be knowen that emonge vertues some be common both to the Christian, and to the pagan philosopher (as those fowre that be called Cardinal vertues, To witt4 PRVDENCE, IVSTICE, FORTITVDE, AND TEMPERANCE. Of which vertues the philosophers vnderstode and wrote very muche.) Other vertues there be, that are proper and peculiare vnto a Christian onelie, in that he is a Christian: whereof the pagane philosophers neither knewe nor wrote anie thinge at all: or if they did, it was surelie verie little. These are principally those thre most noble vertues called Theologicale vertues: 5 To witt. FAITH, HOPE, AND CHARITIE. which haue for their obiect almightie God him selfe: and their proper office is, to dispose and direct a man towardes him. These Theologicall vertues haue the empyre, and soueraintie ouer all other inferior vertues, and therefore they moue and prou[…]ke them, to do their operations, whensoeuer the same is expedient for their seruice. After theise, there follow other verie principale, and excellent vertues, (which be verie nere of affinitie vnto them.6) As the vertue called Religion: whose obiect is the seruice and honor of God: The vertue called Deuotion:7 which is the acte and exercise of the same religion: and the office of it is,8 to make vs verie prompt, and readie, to do all such thinges as apperteine vnto his seruice. The feare of God, which refreyneth, and brydeleth vs from sinne. Humilitie which is also after a sort (as S. Thomas saith) the roote and foundation of all vertues. And penance,9 which is the gate of our saluation, whereunto appertaineth the sorowe and greife for our lyfe past, and withall a firme purpose, and determination, to amende our lyfe in time to come. Of all these vertues the pagan philosophers vnderstode verie litle, or nothinge at all, notwithstandinge that these be the vertues that haue the soueraintie and principalitie ouer all others, yea they be the rootes and founteines of all our weale. First, because (for the most part) they be spirituall vertues, that haue the accomplishemēt of their perfection in the inwarde parte of our sowle, (where all the bewtie of the dawghter of the kinge standeth:10) And secondlie, because all these vertues (faith excepted) be affectiue vertues, and consequently they be vnto vs great motions and prouocations to doe good workes. Wherein the prouidēce of the grace of God wonderfully appeareth. For like as nature hath prouided for vs natural affectiōs, and desiers, that should be as it were certain spurres to prouoke vs to doe all such thinges as are requisite for our naturall lyfe: euen so likewise hath the grace of God prouided for vs other supernaturall affections, that might be also spurres and prouocations vnto vs, to doe all such thinges as are behouefull for our spirituall lyfe. And such be these vertues before mentioned: to witt, LOVE, SOROWE, FEARE, HOPE, with the rest, without which vertues the spirituall lyfe were like a barge without ores, or like a shippe without sailes. Forsomuch as without these vertues we should not haue anie thinge to moue and prouoke vs to doe good workes. And yet hereof we haue greater neede in this lyfe, than in the other. For (consideringe that the waie of vertue is so sharpe, and full of difficultie) what shoulde become of vs, if we had not these spurres and prouocations of loue, of feare, and of hope, to spurre and pricke vs forwardes to labour and traueill in the same? For this cause therefore are these vertues so much commended. For besides that they are such principall vertues, (as we haue declared) they be also verie great prouocations, and motions, to moue vs to doe good workes.

11 This foundation beinge now laide, I saye that the greatest praise we geue to the vertue of consideration, is that the same is a great minister and helper vnto all these vertues, as well of the one sort, as of th'other, accordinge as we will now declare. Where also it shall appeare, that the commendation we geue to this vertue, is not somuch in respect of the vertue it selfe, as for the seruice, and commoditie, it bringeth to other vertues.

How Consideration Helpeth Fayth. § I

12 NOW therefore to take our first beginninge of fayth; it is manifest that fayth is the first beginninge, and foundation of all the Christian life. For fayth maketh vs to beleue, that almightie God is our creator, our gouernour, our redeemer, our sanctifier, our glorifier, to be short, our beginninge, and our last ende. Fayth is that which teacheth vs,13 that there is an other lyfe after this; and that there shalbe a generall iudgement of all our workes: and that we shall receiue either euerlastinge glorie for the good, or els euerlastinge paine for the euill. And it is cleare, that the fayth and beliefe men haue in these thinges brideleth their hartes, and causeth them to stande in awe, and to liue in the feare of God. For if fayth were not emonge vs as a meane to brydle and directe vs herein, what (trow ye) would become of the lyfe of man? And therefore the Prophet saied: That the iust man liueth by fayth: 14 not that fayth alone is sufficient to geue vs lyfe: but because faith (by meanes of the representatiō and consideration of those thinges that it teacheth vs) prouoketh vs to refraine from sinne, and wickednes, and to followe vertue, and goodnes.15 And this is the cause why the Apostel willeth vs to take faythe as a sheild against all the fyrie dartes of the enemie. For certainlie there is no better sheild against the dartes of sinne, than to calle those thinges to minde, that fayth hath reuealed vnto vs against the same.

Wherefore that this fayth maye worke this effect in vs, it is verie requisite that we doe sometimes ponder and consider in our myndes with good attention and deuotion such thinges as our fayth teacheth vs.16 For if we doe not so, it seemeth that our fayth shalbe vnto vs, as it were a letter closed vp, and sealed: in which althowgh there come notable important newes of verie great sorowe, or ioye: yet it moueth vs not at all, neither to the one, nor to the other, no more than if we had receyued no letter at all. And the reason is, because we haue not opened the letter, nor considered what thinges are conteined in it. Now what thinge coulde be said more aptlie, or more to the purpose, towchinge the fayth of the wicked and dissolute Christians? For suerlie there can not be thinges of greater terrour, and ioye, than those are which our fayth declareth vnto vs. But the wicked Christians because they doe neuer open this letter, to see what thinges be conteined in it, (I meane hereby, because they doe neuer thinke and meditate vpon these misteries of our Christian faythe, or if they thinke vpon them, they passe them ouer verie lightlie, and in great hast,) they cause not in them this manner of motion, and alteration, to witt, of ioye, or of feare. Wherefore it behoueth vs sometimes to open this letter of our faythe, I meane, the mysteries thereof, and to reade the same very leisurlie, and to consider with good attention, what thinges are tawght vs in the same, the which is done by meanes of the exercise of consideration. For it is consideration that openeth that which is locked, and vnfoldeth that which is folded together, and maketh that cleare vnto vs, which is otherwise darke, and obscure. And so by illuminatinge our vnderstandinge with the greatnes of the mysteries of our fayth, it inclineth our will, (so farfourth as appertaineth to the office of consideration) to conforme our lyfe to the same. This office of consideration almightie God figured verie notablie in the lawe,17 when emonge the conditions that were required in the cleane beast, he assigned this for one, that the beast should chewe the cudde, to witt, the meate that it bad eaten before. Now it is certain, that it was litle to the purpose whether the beast were cleane, or vncleane, and suerlie almightie God made litle accompt of that: But his meaninge was, to represent vnto vs in that cleane beast, the condition, office, and exercise of those beastes, that be spirituallie cleane, (to witt, of the iust and righteous persons) that are not content onelie to eate such thinges, as appertain vnto amightie God, in beleeuinge them by fayth, but after they haue eaten them, they doe also chewe them by meanes of cōsideration, in searchinge and ponderinge the mysteries which they beleue. And after they haue vnderstode the meaninge and excellencie of them, they distribute and deuide this meate vnto all the spirituall members of the sowle, for the sustentation and reparinge of the same.

Insomuch that if we marke this matter well,18 we shall finde, that it fareth in this case as in the seede of a tree, which althowghe it doe virtuallie conteine within it the substance of the tree, yet hath it neide of the vertue and influence of heauen, and of the benefite and moysture of the earthe, to cause the vertue that is inclosed in the seede, to come forthe to light, and to growe vp by litle, and litle, and waxe a tree. Euen so in like maner we saie, that althoughe fayth be the first seede and originall of all our weale, yet must it neides be holpen with this benefite of consideration, that by the same, and by meanes of charitie, the greine and fruitfull tree of good lyfe (which is virtuallie conteined therein) maie growe, and come to light.

How Consideration Helpeth Hope. § Ii

19 CONSIDERATION helpeth also no lesse the vertue of hope. This hope is an affection of our will that hath his motive and roote in the vnderstandinge. As the Apostle signifieth plainlie vnto vs, saienge: All thinges that are written, 20 are written for our instruction: that throughe patience, and consolation, which the scriptures geue vnto vs, we may haue hope and affiance in almightie God. For vndowtedlie the holie scripture is the fountaine,21 from whē ce the iust man gathereth the water of comfort, wherewith he strengtheneth him selfe, to put his hope and trust in God. For first of all he seeth in the holie scriptures the greatnes of the workes and merites of our Sauiour Iesus Christ,22 which are the principall staie and foundation of our hope. There he seeth likewise in a thowsande places the greatnes of the goodnes, sweetenes, and maiestie of almightie God liuelye expressed, and set out to the eie; and withall the mercifull louinge prouidence he hath ouer them that be his; the gentlenes, and benignitie, wherewith he receyueth them that come vnto him: and the faythfull promises and pledges he hath geuen vnto them, whereby they are verie well assured, that he will neuer forsake them, that repose their hope and trust in him.

There he seeth, that there is no one thinge more often repeted in the Psalmes, more commonly promised in the Prophetes, more euidentlie declared in the histories from the beginninge of the worlde, than the louinge fauours, graces, and benefites, that our Lorde continuallie bestoweth vpon such as be his seruantes: and how he hath most mercifullie holpen and defended them in all their calamities, and distresses. How he helped Abraham in all his iourneis: Iacob in his daungers: Ioseph in his bannishement: Dauid in his persecutiōs: Iob in his aduersities: Tobias in his blindnes: Iudith in her enterprise: Hester in her petition: The noble Machabees in their battels, and triumphes: and to be short, as manie as with humble and religious hartes committed them selues vnto him. These and other the like examples doe strēgthen and encourage our hart in labours, and aduersities, and cause it to hope and trust assuredlie in God. Now what doth consideration worke in all this? Forsothe, it taketh this medicine into her handes, and applieth it to the weake and diseased member, that hath neede of it.23 I mean hereby, that consideration bringeth all these thinges into our remembrance, and representeth them to our hart: it searcheth and weygheth the greatnes of these louinge pledges and mercies of almightie God, and with them animateth and encourageth the afflicted person that he be not dismaide, but rather fortifieth him with a stronge hope, and enduceth him also to put his trust in that most mercifull and louinge Lorde, who neuer failed anie one man, that had recourse vnto him with all his harte. By this therefore thou seest Christian reader, how consideration is the minister and seruante of hope, and how it serueth her, and representeth vnto her all such thinges as maie strengthen and encourage her. But that man that considereth not anye of these thinges, and hath no eies to see anie parte of them, wherewith can he possiblie strengthen and fortifie this vertue of hope in him selfe, that it may be profitable vnto him in his labours, and aduersities?

How Consideration Helpeth Charitie. § Iii

24 AFTER Hope, foloweth Charitie, whose dewe praises can not be vttered in fewe wordes. For Charitie is the most excellent vertue of all vertues, as well Theologicall, as Cardinall.

Charitie is the lyfe and sowle of them all:25 and charitie is also the accomplishement of all the lawe. For as the Apostle saieth:26 He that loueth (that is, he that is in perfect charitie) hath fulfilled the lawe. This is the vertue that maketh the yoke of God sweete, and his burthen light.27 This is the measure whereby the portion of glorie that shalbe geuen vnto vs in the lyfe to come must be measured. This is that vertue that is likinge and acceptable vnto almightie God, and for whose sake all such thinges are verie acceptable vnto him, as be indede acceptable vnto him: For trewlie without charitie neither fayth, nor prophecie, nor martirdome be of anie value in the sighte of God.28 To conclude, Charitie is the fountaine and originall of all other vertues, (by reason of the preeminencie and soueraintie it hathe to commaunde them, and to make them to doe their offices. As the same Apostle confirmeth, saienge: Charitie is patient, and benigne: Charitie is not enuious, it doth no hurt to anie man, it is not proude, nor ambitious, neither doth it seeke her owne commoditie: Charitie is not angrie, it thinketh no euill, it reioyceth not at wickednes, and it is verie glad of the truthe: Charitie suffereth all thinges, it beleeueth all thinges, trusteth all thinges, and beareth all thinges.

Now althowghe it be true, that all vertues and good workes doe helpe vs towardes the obteyninge of this most excellent and precious iewell: yet of all others consideration helpeth vs most specially.29 For certain it is, that our will is a blinde power, that can not steppe one foote, vnles the vnderstandinge doe goe before, and illuminate, and teache it, what thinge it owght to desire, and withall how much it owght to will and desire the same. It is also certain (as Aristotle saieth) that each good thinge is amiable in it selfe, and that euerie thinge doth naturallie loue his owne proper weale. And therefore that oure will maie be inclined to loue almightie God, it is requisite that the vnderstandinge doe goe before it,30 to examin, and trie, and so consequently to declare vnto the wil, how amiable almightie God is, both in respecte of him selfe: (to witt, in regarde of his diuine perfections,) as also in respecte of vs, (to wit, in regarde of his wonderfull loue and mercies shewed towardes vs,) that is: the vnderstandinge must weigh the greatnes and excellencie of his bountie and goodnes, of his benignitie, of his mercie, of his bewtie, of his sweetnes, of his meeknes, of his liberalitie, of his noblenes, and of all other his perfections, which are innumerable. Besides this, the vnderstandinge hath to consider, how louinge and mercifull almightie God hath bene towardes vs: how much he hath loued vs: how much he hath done and suffered for our sakes, euen from the maunger vntill his verie death vpon the crosse: how manie greate blessinges and benefites he hath prepared for vs for the time to come: how manie he doth presentlie bestowe vpon vs: from how manie greate euils and miseries he hath deliuered vs: with how great patience he hath suffered vs: and how gentlie and louinglie he hath delt with vs: with all his other benefites, which be also innumerable.31 And thus by consideringe and ponderinge verie much in the consideration of these thinges, our harte shall by litle and litle be enkendeled and inflamed in the loue of suche a mercifull and bountifull louinge Lorde. For if the verie wylde and sauage beastes doe loue theire well willers, and benefactors, and if giftes (as it is commonlie saied) doe breake the hard and stonie rockes; and if that man that findeth benefites, findeth withall (as the Philosopher saieth) Chaynes whereby to take and bynde mens hartes: what hart is there then so stonie harde, or sauage, that consideringe the passinge bountifull goodnes and greatnes of all these inestimable benefites, is not enkendeled and inflamed in the loue of our most louinge and mercifull Lorde that hath bestowed them vpon vs?

Adde also hereunto, that when a man considereth these thinges attētiuelie with him selfe, and endeuoreth with the grace of God to doe so much as he is able to doe for his parte, almightie God will then also doe that, that appertaineth vnto him: that is, almightie God wil moue him that moueth himselfe,32 and helpe him that helpeth him selfe, by helpinge our cō sideration with the light of the holie Ghost, and with the gifte of vnderstādinge, the which the more it penetratethe and vnderstandeth all these reasons that induce vs to the loue of God, the more doth it enkendle and inflame vs in the same loue of him. For like as that euerlastinge light and worde of the father is not a barren worde, but a fruitfull worde, which together with the father produceth the holie Ghost, which is a loue consubstantiall: euen so doth this light and worde of God worke in our hartes, by enkendelinge and inspiringe this loue of God in them.

This maie yet be cōfirmed and declared more plainlie by an other reason. For it is manifest that althwghe this vertue of charitie doe growe ād increase (as we haue saied) with the actes of all other vertues,33 beinge done in the state of grace: yet doth it cheiflie increase with her owne proper actes, when such actes be vehement, accordinge as S. Thomas affirmeth. For like as by writinge well, and with an earnest care and diligēce, a man atteineth to be a good writer; by paintinge, a painter: and by the exercise of singinge, a musition:34 euen so likewise by louinge, he maie become a louer. I meane hereby, that like as the vse of writinge well, causeth a man to be a good writer, and of paintinge well, a good painter &c: euen so likewise the vse, exercise, and continuance of louinge much almightie God, maketh a man at length to become a great louer of God. For albeit this heauē lie habilitie and vertue be the gifte of God, and a thinge which he infuseth, powreth, and worketh in our sowles, yet neuerthelesse he worketh this by this meane; I meane hereby, that as well the vertues infused into our sowles by almightie God,35 as the vertues acquisite (to witt, the vertues that be obteyned by our owne labour, and industrie,) doe bothe of them growe and increase with the exercise of their owne actes, althowghe in a different maner. Whereupon we maie inferre thus much, that the more a man shall multiplie the actes of the loue of God, and the more he shal exercise himselfe in this vertue of charitie, and the longer he shal endure and perseuere in this worke of loue,36 the more shall this heauenlie gifte of charitie be rooted and fortified in him. But now how can this be done without the exercise of consideration? How can the will be occupied in louinge of almightie God, vnles the vnderstandinge be exercised in blowinge, inkendelinge, and discoueringe vnto it the causes of the loue of God? For like as when two horses drawe in a chariot, the one can not goe forwardes without th'other: euen so these two powers (to witt the will, and vnderstandinge) be in such sort lincked together, that ordinarilie the one can not goe forwardes without the other: (at the least the will can not moue without the vnderstandinge.) Thow seist now good Christian reader how inwardlie and entierly the exercise of consideration is annexed to the loue of God. Forsomuch as a man can neuer (or verie hardly) set him selfe to loue, vnles he doe also consider, or haue before considered such thinges as maie moue him vnto this loue. And it is verie needefull for vs to vse some exercise of consideration, not onelie for the increasinge of this vertue of charitie, but also for the preseruation of the same: that is to saye, consideration is necessarie, not onelie that charitie maie increase, but also that it maie not faile, and decrease, emonge so manye contradictions, and stumblinge blockes, as it hath in this fraile and miserable lyfe. We see that a fishe beinge out of the water dieth forthwith: and a droppe of water beinge out of the sea is quicklie dried vp: and the fier beinge out of his naturall region is incontinentlie cō sumed,37 vnles there be some care and diligence vsed to feede and mainteine it, by puttinge often times wood vnto it wherewith to preserue it. Now the verie like neede hath the fier of charitie also to preserue it in this lyfe, where it is as it were a straunger, and pilgrime. And the wood wherewith it must be preserued, is the consideration of the benefites of almightie God, and of his perfections. For each one of these thinges beinge well considered, is as it were a fagot, or fierbrande, that enkendeleth and inflam[…] this fier of the loue of God in our hartes. Wherefore it behoueth vs to nourishe and maintein this fier of charitie oftentimes with the wood of consideration, that this diuine flame maie neuer faile in vs. Accordinge as almightie God hath signified in the lawe, when he saied:38 Vpon my Aultar (which is the hart of the iust man) there shalbe alwaies fier. And therefore let good diligence and care be taken euerie daie in the morninge, to maintein this fier of charitie with wood, (to witt, with the consideration of all these thinges,) that by this meane it maie be alwaies preserued. And so is it saied in the Psalme:39 Throughe my meditation there is enkendeled d[…]fier: to witt, the fier of charitie.

This necessitie of consideration maie be proued by an other reason also. For we see by experience in all habilities, and graces, both such as are naturall,40 as those also that are acquisite, (I meane, gotten by our owne traueile and industrie,) that like as they increase by vse, and exercise, euen so are they also forgotten if we leaue to exercise them. And this we see playnelie verified euen in such thinges as be verie naturall and customably vsed. For what thinge is more vsuall than the tonge, and language, which a man is enured and acquainted withall euen from his mothers pappes, and yet maie it be forgotten in time, if it be not vsed, and exercised. But what speake I of the tonge, seinge it happeneth sometimes, that when a man hath lyen sicke in his bed, but onely foure or fiue monethes, he can scarcely afterwardes frame him selfe to goe againe when he ryseth, notwithstandinge that goinge is a thinge so naturall and so customably vsed. Now if the habilities which be so naturall and so much exercised doe so much decaye when they be not vsed: what will the supernaturall habilities doe, which are but as it were certain proppes and staies adioyned vnto vs,41 to supplie the defectes of nature? And if charitie with all other vertues infused be in like maner to be reckened in this accompt, in what case then shall we be, if we doe but verie seldome or neuer exercise our selues in them? For if that thinge that is euen naturall will be lost for wāt of exercise, how much more will that be lost that is supernaturall? And if that thinge maie be lost that is fast riueted euen in our verie bowels, what shall that doe, that is but as it were onely fastened vnto vs with litle pinnes?

Againe if it be true, that all amitie and fryndshipe is both preserued and increased by meanes of familiaritie and communication; and by the wante thereof is vtterlie quenched and lost (according as Aristotle affirmeth) what shall then become of those persons, that haue no maner of communication with almightie God at all. And what can we hope of them, that do neuer speake with him, nor he with them, nor so much as thinke, consider, or treate of anie heauenlie matters? Thow seist then (deare Christian brother) of how great importance the exercise of consideration, and communication with almightie God is vnto vs, for the preseruation of this vertue of charitie.

HOW CONSIDERATION helpethe Deu • tion, and all other vertues affectiue. § IIII

AND consideration is no lesse behouefull to be had for all such vertues, as are called affectiue: that is, apperteining to the affection, whereof we haue made mention before. Emonge which vertues,42 one of the most principal is deuotion: which is a certein heauenlie habilitie and gifte, that inclineth our will to desier all such thinges with great affection and earnestnes as appertein to the seruice of almightie God: which is one of the thinges, that man hath most neede of, in this state of nature corrupted. For we see by experience, that men do sinne, not so much for want of vnderstanding, as for wante of will: I meane hereby: that they sinne not so much for wante of knowledge what is good: as for that they are vnwillinge to doe the thinge they knowe to be good. And this vnwillingnes proceadeth not of the nature of vertue (which of it selfe is most sweete, delectable, and verie agreable to the nature of man) but of the corruption of man.

Now considering that this defect of our will is the verie cheefe and principall impediment we haue,43 to hinder vs from vertue, and goodnes: our principal care must be, to seeke a remedie for the curinge of this defecte. For which purpose one of the thinges that helpeth vs most, is deuotion. For deuotion is none other thing, but a heauenly refreshing, and a blast, or inspiration of the holie Ghost, that breakethe and makethe his waye throwgh all these difficulties,44 shakith of this heauines, cureth this lothsomnes of our will, and causeth vs to haue a tast and sauour in that thinge, that was otherwise vnsauorie, and thereby maketh vs verie prompte, agile, and quick, vnto all goodnes. And this wonderfull effecte of deuotion the seruantes of God do dailie trye and perceiue by experience in them selues, at what time they haue some great and singuler deuotion. For then they finde them selues more willinge and lustie vnto all labour and paines, then they be at other times. And then it seemeth, that the youth of their soules reioyceth, and is renewed: and then they trye by experience in them selues the trueth of those wordes of the prophett,45 where he saith: They that trust in our lord, shall change their strength: they shall take winges, as it were, of an Eagle: they shall ronne, and not be wearie:46 they shall goe, and not fainte.

Deuotion hath also an other propertie, which is, to be as it were a certein founteine,47 and perpetuall springe of good and holie desires. For which cause in the holie scriptures, it is commonlie called an oyntment,48 which is compounded of manie sundrie sortes of odoriferus spyces, and thereby yeldeth out from it manie sweete odors: Now the verie like operation hath deuotion also, for the time, it endureth in our hartes: for so much as it wholie spreadeth it selfe abroad into a thowsand sundrie kindes of holie purposes, and desiers, the which the more they increase, and are dilated, the more doth the stenches of our appetite decrease, and diminish, which are the euill desiers, that procede from the same. For like as the euill sauore in a sickmans chamber, is not so much perceaued, when there is a litle frankencence, or some other odoriferus thinge burnt therein: euen so the sauour of our euill desires is not so much perceaued, so long as the most sweete sauore of this pretious oyntment continueth within vs. And for so much as it is certeine, that all the corruption of our life commeth of the corruption and stēche of our appetite, and of the euill desires that procead from the same, it shalbe our part therefore to vse great diligence in procuring this heauenlie oyntment of deuotion, which is of verie great force and efficacie to diminishe and consume this pestilent corruption.

And in like maner, as consideration serueth in all the premisses, euen so doth it also serue and further all the other vertues before mentioned: which are: the feare of God, the sorowe for our sinnes, the contempt of our selues: (wherein consisteth the vertue of humilitie,49) and thankes geuinge vnto almightie God for his benefites. For (as we haue said before) there can be no good affection in the will, vnles it procede of some consideration of the vnderstanding. For how can a man haue sorrowe and contrition for his sinnes, but by considering the filthenes and multitude of them: the losse we receaue by them? the hatred almightie God conceaueth against them? and with all, how polluted and corrupted the soule remaineth, by reason of them? Aganie how can a man stirre vp his harte vnto the feare of God, but by consideringe the highenes of his maiestie, the greatnes of his iustice, the profoundnes of his iudgementes, the multitude of his owne sinnes, with other the like thinges? How can a man humble and despise him felfe with all his harte, vnles he consider the great nomber of his owne frailties, infirmities, falles, and miseries?50 For if humilitie be (as S. Barnard saith) the contempt of our selues, which procedeth of the knowledge of our selues, it is manifest that the deeper a man shall wade by meanes of consideration into this knowledge of him selfe, and the more he shall digge into this donghill, the better and more trewlie shall he vnderstand, what he is of him selfe, and the more shall he contemne and humble him selfe. Now to speake of thankes geuinge vnto almightie God, for his manifolde inestimable benefites, out of which do proceede those songes, and praises of God (which is a principalle parte of true religion) from whence (I saie) doth this rendering of thankes procede, but from the profound consideration of the same benefites? For the more a man shall by meanes of consideration, penetrate, and vnderstand the greatnes and excellencie of Gods benefites, the more is he prouoked to praise, and geue thankes vnto almightie God, with all his hart for the same. I doe here also passe ouer the contempt of the world, and the hatred of sinne, with other the like vertuouse affections, which next after grace, doe proceade of this exercise of consideration, which is the spurre and prouoker of them all, and the oyle, wherewith the lampes of all these vertues and good affections, and of other the like graces, are still nourished and meinteined.

HOW PRAYER IOYNED with consideration helpeth all the vertuous affections. § V

PRAIER likewise when it is ioyned with consideration (as ordinarily it is wont to be) helpeth no lesse then consideration it selfe: yea sometimes it helpeth much more. For consideration commonly is not occupied anie further but onely about enkendelinge of some one of these vertuouse affections: but praier (when it is attent and deuout, and is withall accompanied with spirite and feruencie of minde) is wonte to stirre vp all theise vertues aforesaid. For when the soule presenteth her selfe before almightie God, with an earnest greate desiere to appease his wrath, and to desiere him of mercie, then there is no stone so hard, but that it is moued hereunto. I meane hereby, that there is no holie affection, but that it is then wholie exercised and emploied to this purpose. And it fareth in this case, as it doth with a mother that is desirous to still her childe, or as it doth with a good and louinge wife, that hath a desire to pacefie her husband, when she perceaueth him to be angrie, In which cases they are wont to omitt no meanes they can deuise, that maye aniewise further the matter. Forsomuch as in praier the religious soule accuseth her selfe before almightie God:51 there with the publican she is confounded, and ashamed for her sinnes and offences; there she purposeth an amendment of life: there she humbleth her selfe, and trembleth before the supreme diuine maiestie. There she beleueth: there she hopeth: there she loueth: there she adoreth, there she praiseth: there she geueth thankes for all benefites: and there she offereth sacrifice vnto almightie God,52 both for her selfe, and for all her neighbours. All these thinges be performed in a deuout praier. And because the habites of vertues do increase with the exercise of their actes, hereof it procedethe, that the soule by meanes of this exercise of prayer remaynethe very much bewtified and perfited in these vertues. As S. Laurentius Iustinianus, affirmeth in these wordes. In the exercise of praier, the soule is clensed from sinne, charitie is nourished: Faith is illuminated: Hope is streingthened: the spirite is conforted: the bowels are mollified: the hart is quieted: truthe is discoueuered: temptation is ouercome: heauines is put to flighte: the senses are reuiued: the strengthe that was weakened is repaired: lukewarmenes is abandoned: the rustines of vices is consumed: and in this exercise the liuelie sparcles of heauenly desires, do rise vp, and shew them selues, emonge which burnethe the flame of the loue of God.

By this we vnderstand, that praier is a most conuenient exercise for that man, that mindeth to reforme his maners, and life, and to change himselfe into an other man. As our Sauiour hath plainly signified vnto vs, in the misterie of his glorious transfiguration, whereof S. Luke writeth thus: that as he wa[…] prainge in the mount, he sodeinlie transfigured him selfe in such wise, that his face shined verie brighte like the sonne, and his garmentes became white like snowe.

53 Our Sauyour could right well haue transfigured himselfe at other times, then at praier, if it had pleased him. But he would of verie purpose be trāsfigured whiles he was at praier: to signifie vnto vs in the transfiguration of his bodie, what vertue praier hath to transfigure our soules: that is: to make them to lose the customes of the old man, and to clothe them with the new man, which is created after the image of God.54 There it is, where the vnderstanding is illuminated with the beames of the true sonne of iustice, and where the garmentes, and ornamentes of the soule are renued, and becomme whyter then snowe. This is the verie thinge, that almightie God signified to holie Iob, when he said.

What? Is it by thy wisedome, 55 that the hauke prunethe and changethe her fethers when she beateth her winges ag[…]nst the sowthe? Certeinly it is a thinge greatly to be wondered at, that this birde knoweth how to cast of her old fethers, and how to fether her selfe with newe. And that for this purpose, she seeketh the whot aire of the sowthe, that with the heate thereof, her poores maie be opened, and with her mouing the olde fethers fall of, and so geue place to the newe that beginne to springe out. But how much more wonderfull is it, to see a soule vnclothe her selfe of Adam and to put on Christ, to change the conditions of the olde man, and to adorne her selfe with the conditions of the new man? Now this change that is so wonderfull, is then wrought, when the deuoute soule turneth her selfe to the sowthe, and there beateth her winges in the aire. And what is it to turne her selfe to the sowthe: but to lift vp her spirite to the consideration of the eternal light, and to the beames of the true sonne of iustice? And what is it to beat her winges in the aire, but to be there sighinge and pantinge with heauenly affections, and desires, calling vpon almightie God, with great anguishe of minde, and desiringe most humblie his fauore and grace? For then bloweth the aler of the sowthe, that is the heauenly refreshinge of the holie Ghost, who with his temperate heate, and sweete mouinge, strengtheneth, and helpeth vs, to cast of all the olde fethers of the olde Adam, that they maie geue place to the newe fethers of vertues and holie desires, which there do beginne to growe and bud out. And this is that thinge, that Ecclesiasticus signified by other wordes when he said; They that feare our lord wil prepare their hartes, 56 and sainctifie their sowies before him. The which is principally done in the exercise of deuoute praier. For there it is, where the sowle presenteth her selfe most familiarly before almightie God, (as S. Barnard saith.) And there it is, where by approching nere vnto the euerlastinge light,57 she seeth more cleerely her owne defectes, and so bewaileth, and accuseth them, and seiketh remedie for them, desiering our lorde of his grace, and fully purposing an amendment on her part, and thus by litle and litle she sainctifieth and amendeth her life. Thow seest now good Christian reader what a great helpe this exercise of consideration is, towardes the obteyning of those most highe and excellente vertues, which are (as we haue said) peculiar to a Christian man.

HOW CONSIDERATION helpethe towardes the obteyninge of the foure Cardinall vertues: which be:…

MOREOVER consideration helpeth also (after a sorte) towardes the obteyninge of the other foure vertues, called Cardinal vertues: 58 which be. PRVDENCE, IVSTICE, FORTITVDE, AND TEMPERANCE. as S. Barnard plainlie affirmerh in his booke of consideration, by these wordes: First of all, consideration purifieth and clenseth the verie fountaine, from whence it proceadeth: which is the soule. Besides that, it gouerneth our naturall passions, it directeth our workes, it correcteth our faultes, it frameth our maners, it beutifieth and directeth oure life: to be short, it geueth knowledge to a man of thinges bothe diuine, and humaine. It is consideration, that distinguisheth thinges confounded, it recollecteth those that be scattered abroade, it searcheth secretes, it seàketh for truthes, and trieth and examinethe such thinges, as are in deede but apparant, and counterfait. It is consideration that disposeth for the time to come, and thinketh of the time past, prouiding for the one and bewailing the other, that so nothing maie remaine with out correction and due chasticement. It is consideration, that in the middest of prosperitie, foreseeth aduersitie, and therefore is not dismaide when it commeth: for that it hath preuented the same before hand with consid[…]ration. Of which two thinges the one apperteineth to Prudence, and the other to Fortitude. It is consideration, that sitteth doune as a iudge, to geue sentence betw[…]ne pleasure, and necessitie, and appointeth to euerie of them their boundes, and limites: geauing to necessitie, that, which is sufficient, and taking from pleasure that, which is superfiuus, and in so doinge, it maketh and formethe the vertue of temperance, whereunto this office apperteineth. Thus farre be the wordes of S. Barnard: whereby thou maist perceiue, how great, and general a helpe consideration is towardes the obteining of these vertues.

How Consideration Helpethe to Resiste Vyces. § Vii

AND consideration doth not onelie helpe to obteine vertues, but also to resist the vices, that be contrarie vnto them. For what kinde of temptation is there, against which a man doth not feight with the weapons of praier and consideration? For althowghe it be most necessarie to vse other weapons for this purpose, as fastinge, takinge of discipline (by scourginge our selues) almes dedes, austerite, and affliction of bodie, and to eschewe the occasions of euilles, with other like thinges: yet at a sodain, what other weapon can be deuised more readie, and as it were euer at hande, then praier, and consideration? With what other weapons doth the iust man feight, and ouercome in these battailes, then with them? If he be assaulted with the cogitation of carnall pleasure, and delite, he hydeth him selfe wholie in the holes of the rocke: that is: in the pretious woundes of our sauiour Christ crucified. If he be assaulted with anger, and desire of reuenge, he thinketh vpon the wonderfull patiēce, and meekenes of our Sauiour Christ, and vpon those sweete wordes, he spake, when he desired pardon on the Crosse, for those verie persons, that crucified him. If he be entysed with glotonie, and delicious fare, if he be allured with the desire to lye in a soft bed, and to lead a delicate and wanton life, he lifteth vp his eies, and considereth the bitter gaulle, and vineger, which that fountaine of life our sweete Sauiour Christ drancke vpon the crosse, and also the hard bed, of the crosse whereupon he died, and the paynefull and austere trowblesome life, which he led for our sakes. When he beginneth to be puffed vp with pride, he considereth the greatnes of our Sauiour Christes humilitie. When he is moued with couetousnes, he considereth the extremitie of the pouertie of our sauiour Christ. When sleepe and slouthfulnes maketh him to become heauie, and dull, he considereth, the paynefull watchinges, and traueiles, that our sauiour endured for vs in his prayers. When he is weried with the trowblesome laboures and paines of this present life, he considereth the greatnes of the heauenlie treasures, and glorious delites, which he shall receue in the life to come. When he is tempted with the fickle pleasures and delightes of this miserable worlde, he considereth the euerlastingnes and bitternes of the horrible paines and tormentes of hell fier? When he is molested and weried with the exercises of pennance, he thinketh vpon the vertuous examples of the Martirs, of the Apostles, of the Prophetes, and of the auncient holie religious Monckes: and with the consideration of that which is past, he causeth all that he doth presently, to seeme litle vnto him. And when it so happeneth, that with all these defensiues he can not well susteine the weight of his burthen, he addeth then vnto the diligence of consideration, the voice of praier, calling and cryenge with great anguishe of minde, vpon almightie God, who (be you well assured) will neuer forsake them, that call vpon him, but promeseth that he will geue eare vnto them: and hath geuen vs verie manifest and sundrie examples, that he neuer forsaked them, that called vpon him with all their hartes. This is that, which the prophet Dauid affirmeth in a thowsand places he did, when he sawe him selfe compassed about with the snares of his ennemies, and with tribulations and afflictions, saying. I presented my prayer before him, 59 and I impartid vnto him my tribulation.

HOW CONSIDERATION helpeth vs to atchieue and accomplishe all workes of vertue, that be awstere and…

AND consideration helpeth vs not onely in ouercomming the temptation of vices: but also in euerie vertuous worke that is hard and full of difficultie vnto vs. For when takinge of discipline: (which is whippinge our rebellious fleshe for our synnes.) the wearinge of heare clothe: the goinge barefore: the fastinge with bread, and water: the rysinge to praier at midnight: and the labours, troubles, and persecutions of this life, be ircksome vnto vs, if then we intende (like faithfull seruantes of God) to perseuere, and goe forwarde with our good beginninge, vnto what other hauen do we resort, but to praier and consideration? For there doe we humbly beseach our Lorde to grant vs fortitude and grace, that we falle not vnder our burthen, and there doe we lyfte vp our eies, and consider a thowsande kindes of examples, and remedies, that maie encourage vs to perseuere in our good purposes? Thow seest now, deuout Christian reader, what a great helpe and succour we haue in this vertue of consideration, towardes the seruice and vse of all other vertues.

HOW CONSIDERATION excludeth not other perticuler helpes vnto vertues. § IX

HOWBEIT, let no man for all this imagine, that hereby is excluded the particuler labour, and studie that is to be vsed about euerie one of the other vertues, for that consideration is so great a helpe to obtein them. For so much as generall helpes, do not exclude the particuler helpes, that be required in euerie thinge. And the generall helpes required towardes the obteyninge of all vertues,60 are, not onely consideration, but also fastinge, sylence, praier, hearinge of Sermons, goinge to confesion, receauing of the blessed Sacramente of the aulter, and deuotion, with other the like vertues, which be generall helpes and prouocations vnto all vertues. But besides these generall helpes, that do geue light to the vnderstandinge, and moue the will to goodnes, it is verie requisite also, to vse the proper exercises of the same vertues, whereby to roote, and make the habites of them, more perfett by vse, and to cause a man to haue a more promptnes and facilitie, in the exercise of good workes. For other wise, like as the sworde, that neuer commeth out of the scabbord, is commonlie verie hard to be drawen out, at the time that a man hath neide to occupie it: euen so whosoeuer doth neuer exercise him selfe in the actes of vertues, shall neuer be prompt or quick in doinge them, when he shall haue neede to vse them.

And althowgh charitie be the greatest, and most generall helpe we haue vnto all vertues, yet consideration is, as it were, the generall instrument of charitie, whereby to atteyne vnto all goodnes, as we haue here declared. And therefore, like as the soule is the first beginning of all the workes of man, and yet it vseth naturall heat, as a generall instrument vnto all such thinges, as it doth: euen so is charitie the beginninge of all our good workes,61 and yet charitie vseth consideration, and deuotion, as generall instrumentes to bring them to passe. So that it is no derogation to charitie, to geue this preheminence vnto these vertues, forsomoche as this preheminence belongeth vnto charitie, as to the mistres, and principall agente, but to consideration, and deuotion, as to her instrumentes, and helpers.

HOW THE EXERCISES OF prayer, consideration, and meditation, &c. apperteyne not onelie to religious…

BVT peraduenture thou wilt saye, that these exercises of praier, consideration, and meditation, do appertein, onelie vnto religious persons, and preistes, and not vnto the laitie. True it is I graunt, that these exercises do principally appertein vnto religious persons, and priestes, by reason of their state and profession of life: but yet neuertheles, the laietie are not vtterlie excused of vsinge some kinde of exercise of praier (thowgh not in so high a degree, and perfection) if they minde continually to preserue them selues, and to liue in the feare of God,62 without committinge any deadly sinne. For euen the laitie also, are bownde to haue Faith, Hope, Charitie, Humilitie, the feare of God, contrition, deuotion, and an hatred against sinne. Now seinge all these vertues be for the most parte vertues affectiue, (as we haue alreadie declared) which affections must necessarily procede of some consideration of the vnderstandinge: if this consideration be not exercised, how shall these vertues be preserued? How shall a man helpe him selfe by faith, if he do not sometymes consider such thinges, as his faith telleth him? How shall he be enkendeled in charitie, and strengthened in hope; how shall he brydel him selfe with the feare of God? How shall he be moued to deuotion, to sorrowe for his sinnes, and to the contempt of him selfe (wherein consisteth the vertue of humilitie, which apperteineth vnto all kinde of persons) if he do not consider those thinges, wherewith these affections are wont to be inkendeled, according as we haue before declared? Neither owght a man to passe ouer these thinges, in the exercise of consideration, with to much speid, and in post hast. For emonge the miseries of mans hart, one of the greatest is, that it is so sensible to vnderstand the thinges of the worlde, and so vnsensible to vnderstand the thinges, apperteinyng vnto almightie God. In so much that vnto the one, it is, as it were, a verie drie reede, and to th'other, as it were, grene wood, that can not be set on fier, and enkendled, but with verie great labour, and trauell. And therefore we must not in our exercise of consideration, passe ouer these thinges in such hast, but staie, and pawse for a tyme in them, more or lesse, according as the holie Ghost shall instruct vs, and according also, as the busines and occupations of euerie man in his state, and vocation of life, shall geue him leaue. And it is not a matter of mere necessitie to haue certein times appointed euerie daie for consideration.

Vnto these thinges ye maie adde furthermore, the dangers of the world, with all the great difficulties, men haue to preserue them selues without sinne, in a bodie so euill disposed, and in a world so dangerous, and emonge so manie ennemies, as we haue continuallie assaulting vs on euerie side. And therefore (if for that thow art not a religious person) thy state of life do not bynde the vnto so much exercise of praier and meditation, yet the greatnes of the danger and perrill, wherein thow liuest in the worlde, must needes bynde the to vse some exercise therein. The state of a religious person (I confesse) is greater then thyne,63 but thy danger of falling into synne, is also greater then his. For the religious person is protected, and garded, by his superior, by inclosure within his monasterie, by obseruance of his rules, by obedience, by praiers, by fastinges, by sainge daylie diuine seruice, by the awsteritie of his order, by good companie, and religious conuersation, and by all other spirituall exercises, and vertuous labours of the holie monasticall life; in so much that euen the verie walles of their monasteries be a great defence, and sauegard vnto them, to keepe them from the occasions and dangers of synne: but the laie person liuinge, practisinge and dealinge daylie and howerliein the thronge, and presse of the worlde, (besides that he is destitute, and vnprouided, of all these greate helpes, and sauegardes) he is compassed about also on all sides, with dragons, and scorpions, and treadeth alwaies vpon serpentes, and baseliskes: I mean, the dangerous conuersation with wicked persons, and the continewall occasions, and temptations, of fallinge into deadlie synne, both at home, and abrode, within him selfe, and without him selfe, both at doores, and at wyndowes, and hath a thowsand seuerall diuelis he engins, and snares, laid to entrappe him at all times, both daie and night. Emonge all which dangers and temptations, for him to kepe his hart pure, and his eies chast, and his bodie cleane, in the middes of the raginge fiers of youth, of nawghtie companie, of lewd conuersation, and emonge so manie euill examples of this wicked world, (where there is scarselie harde one worde of God, but rather iestinge and scoffinge at all such, as be geuen to vertu, and godlines) it is one of the greatest wonders, that almightie God worketh in the world. Wherefore if the religious person owght to be alwaies armed because he is by his profession a man of warre, euen so must the laie man be armed also in his maner, (althowgh not in so highe a degree) not because the perfection of his state of life, doth bynde him so much thereunto, but by reason of the great perill and danger he lyueth in. For as well doe they goe armed, that haue ennemies, as those that be souldiers, and men of warre. The souldiers goe armed, by reason of the bonde, and dutie of their professiō, and the others goe armed by reason of their necessitie. Emonge which spirituall weppons, we doe not onely put praier, cō sideration, and meditation: but also fastinge, sylence, hearing of sermons, reading of deuout bookes, frequentinge the sacramentes, and auoidinge the occasions of sinnes, with all other awstere vsage of the bodie. All which thinges be, as it were, a certeine bryne, and pickle, to kepe and preserue this corruptible, and euill inclined fleshe of ours, that it breede not wormes, and stenche in it. For vndowtedlie, since the corruption of original sinne, it is the greatest and hardest matter of the worlde, for men to kepe them selues anie longe tyme, without deadly sinne, lyuing in such a corrupt and dissolute wicked world as this is. For if those verie persons, that do vse all these spirituall helpes, and exercises, are all that not withstanding muche molested with the feate, and danger of fallinge into deadlie synne: what shall becomme of those, that do neuer vse anie of all these spirituall exercises, scarselie in all their life! And if the holie king Dauid, and manie other sainctes (that liued with so great warines, and vertuous discipline, and went armed with so manie kindes of spirituall weppons) did notwithstanding take such great falles, at what time the occasions of synne, were ministred vnto them, what shall become of them (troweye) that make none accompt at all, of anie of these spirituall exercises.

AN ANSWERE TO AN OBiection, that some slouthefull Christians doe make, agaynste the holie exercise…

BVT thou wilt saie, I am not bounde to kepe any more, then the commaundementes of almightie God, and of his Catholike Church. True it is, I graunt. But yet to kepe well this walle, we haue neede of a forewall, or bulwarke: and to kepe this vessell, we haue neede of a cubbort to keepe it in: and to raise vp this buildinge, we haue neede of a scaffold, and other engines to raise it vp withall. I meane hereby, that to kepe the lawe of God, we haue neede of manie thinges, to strengthen, and encourage our hartes, for the kepinge, and obseruation of the same lawe. For if the nature of man were in such good plight, as it was before synne, then were it a verie easie matter to fulfill our duetie herein: but now alas hauing so manie lettes, and contradictions, we haue neede to haue euer two cares, the one how to kepe the lawe of God, and th'other how to strengthen our hart, that it maie ouercome the impedimentes, and contradictions, that do hinder vs from fulfilling the lawes, and commandementes of God. When the children of Israell,64 retourned from the captiuitie of Babilon, they went about to builde Ierusalem againe, and they intended to doe nothinge els, but onely to builde: but because the borderers round about them sowght to hinder them in their buildinge, their labour and traueill, was thereby dowbled. So that they were constrayned to appoynte the one parte of the people to attend to the building, and the other to fight, and driue awaie their ennemies from the walle. Now in oure case, whereas there be so manie ennemies, that do dailie and howrelie seike to hinder vs, in this spirituall building of vertues: the deuilles on the one side, with a thowsand subtile snares, and deceites: the worlde on the other side, with a thowsand kindes of scandalous offences, and euill examples: and the fleshe in the middest, with diuers and sondrie kindes of appetites, which be so fyerie, and so contrarie vnto the lawe of God, (for God requireth chastitie, and the fleshe longeth after sensualitie: God requireth humilitie, and the flesh seaketh after vanetie: God would haue austeritie of life, and the flesh hunteth after delightes and pleasures) if now there be no spirituall weappons exercised, to driue awaie these ennemies, if there be no medecynes vsed to cure this corrupted flesh, how shall a man kepe chastitie emonge so manie dangers, charitie, emonge so manie scādalous offences; peace, emōge so manie contradictions; simplicitie, emonge so manie malicious deceites: cleannes of life, in a bodie so filthie: and humilitie, in a world so much geuen vnto pompeous pride, and vayne glorie: Now to cure this flesh, and to make resistance against these ennemies, that do hinder vs in this building of vertues, we haue neede of other vertues. Some to carie the burthen, and some others to helpe vs to carie the same. For the vertue of chastitie fulfilleth the burthen of the commandement: which saith: Thow shalt not committ fornication: but fastinge, praier, auoiding of occasions of synne, taking of discipline, by whipping our rebellious fleshe, and other the like holie exercises, do helpe to mortifie the flesh, that it maie be the better able to beare this burthen. All which vertues, although they be not alwaies of precept, and bounden duetie: yet are they often times of verie necessitie, and bounden deutie to be exercised, whensoeuer the danger we be in is so great, that it requireth the exercise of them, for the keepinge and fulfillinge of the commandementes.

But emonge these vertues, and defensiues (that doe helpe vs to obserue the commaundementes) one of the most principall is praier. For praier is a principal meane to obteine grace, which is the thinge that is of chiefest force, to susteine the burthen of the lawe of God.65 And therefore Ecclesiasticus saith. He that keapeth the lawe, multiplieth praier. For whereas he seeth by experience, that none can kepe the lawe of God (by the obseruation whereof euerlasting glorie is obteined) without the grace of God, he helpeth him selfe by praier, to obtein grace, by meanes wheeof he maie be able to kepe the lawe of God. The lawe commaundeth vs to be chast. But besides this, the holie Ghost addeth, and saith by the wise man. Vnderstanding that none could be chast,66 vnles thou (o Lord diddest geue him grace for the same, and it was a great grace to knowe of whose gifte this was) I went vnto oure Lord, and I demaunded of him this grace; with all my hart. Whereby thow maist see (accordinge as we declared in the beginninge) that the walle hath neede of a forewalle, or bulwarke, and the vessell hath neide of a cubbord to kepe it in, and some vertues haue neede of other vertues, to defend, and garde one an other.

Now if this be true, that thou arte bounde to kepe the lawe of God, and not to commit anie deadlie sinne, it is good reason, that thou do seeke out all such meanes, as maie helpe thee to kepe the same lawe, and to preserue thee without deadlie sinne. The which meanes although generally they be but of counsell, yet sometimes they maie be of precept, when the necessitie of exercisinge them (as we haue said) is so great, that without the vse of those meanes, the verie commaundementes them selues cannot be kepte, and fulfilled, as all the learned diuines do affirme. Howbeit euerie christian that hath an earnest desier of his saluation, owght not to expecte, and delaie the seekinge for these remedies, vntil the verie last, and extreme danger, when the knyfe is alreadie at his throte: but he owght to make good prouision, and to furnishe him selfe before hand, by meanes of these for sayd spirituall exercises, that he maie liue the more safe, and secure, from the perill of breakinge Gods commaundementes.

Againe I confesse, that these meanes (as we haue said) do apperteine to the religious, and to the laie people, after a diuers sort: and that praier, and consideration it selfe, which is one of these meanes, must be vsed of them in diuers degrees. For the religious person must exercise the same, as a thinge appertening to his office, and dewtie of his professiō, (because he walketh towardes perfection) but the laie person, must exercise it, as a meane, whereby he maie the better fulfill his bounden duetie of keping the commaundementes of almightie God. And therefore the laye person must take so much of this medecine, (to witt of praier, meditation &c.) as maie suffice to cure his disease: and so much muste he take of these meanes, as maie suffise to obtein his ende. It is sufficient for the laye person to withdrawe him selfe sometimes, for to enter, and take an inwarde vewe within him selfe, and then by meanes of these, or anie other spirituall exercises and praiers, to attende vnto the reparinge of his conscience, and to the reformation of his life: for considering that this is the greatest of all our busines, it is requisite that this be not the last of our cares.

Of the Matter of Consideration. § Xii

HAVING now spoken both of the profit, and necessitie of consideration, and our hartes being nowe well affected herewith towardes this vertue: lett vs beginne to treate of the matter of consideration, which consisteth of certein godlie, and deuout considerations, which are of greatest force, to induce vs to the loue and feare of God, to the abhorring of sinne, and contempt of the world. For which purpose, there be no considerations better, nor of greater force and efficacie, then those that are taken out of the principalle articles, and misteries of our faith: as the bitter passion and death of our Sauiour: the remembrance of the terrible daie of iudgement: of the horrible tormentes of hell: of the glorie of heauen: of the benefites of almightie God: of our synnes: and of our life, and death: For euerie one of these pointes beinge well weied, and considered, be able to prouoke our hartes verie much to all the effectes aboue mentioned. These verie pointes S. Bonauenture hath treated in a boke, that he intituled, FASCICVLARIVS, and hath diuided them into the seuen daies of the weke. And thus he did, that a man might haue euerie daie newe foode for his sowle, and newe prouocations vnto vertue, and so auoide the tediousnes, that he should otherwise haue in thinking alwaies vpon one same matter. And for this cause, it seemed good vnto me, to followe the same diuision, which this renowmed, and blessed holie father hath made, who of all others hath treated most largelie of these matters. And if there be anie, that shall not well like of this diuision, but will followe some other, he is at free libertie so to doe, and hath also examples to followe therein. For it importeth not much, what order and diuision he folow in the same. And suerlie, that is the best order,67 to be vsed in these matters, that each man fyndeth to be best for him selfe, and wherein he taketh most profit and commoditie.

Moreouer I thowghte it expediente, considering that the foode and sustenance of our sowle is the worde of God, and the consideration of heauenly matters, (for therewith is our sowle susteined in the spirituall life, which consisteth in the loue, and feare of God,) that like as we geue ordinarily to our bodie his refection twise euerie daie, to preserue it from feintinge in this life, euen so we should also geue to our sowle her ordinarie refection, twise euerie daie, that she faile not in her life. howbeit this is not a thinge of bounden dewtie, nor of precept: but onely of holesome councell: espetially cōsideringe, that the Sainctes haue vsed this exercise more often tymes. For we reade,68 that the prophet Daniell with drew him selfe to this exercise, three tymes in the daie,69 and the prophet Dauid also vsed to praise God seuen tymes in the daie. After whose vertuous example, our holie mother the Catholike Church, hath instituted the seuen Canonicall howers of dailie seruice.70 And for this cause, haue we here assigned two kindes of meditations: The one for the morninge, which treateth of the most bitter passion of our redeemer: and the other for the euening, or night, which treateth of the other pointes and matters here before mentioned.

But if anie man shall haue such want of tyme, or of deuotion, that he can not withdrawe him selfe vnto this exercise twise in the daie: let him yet finde the meanes, to withdrawe him selfe thereunto, at the least once in the daie. And that he maie not lose the fruite of all these meditations folowinge: he maie exercise him selfe one weke in the one sort: and an other weke in the other sort. And in so doinge he maie tast, and take profite of all these godlie instructions, which we haue here set fourth vnto him.

Footnotes

  1. Consideratiō helpeth all vertues in there exercises. Summa S. Thomae. 22. q. 82. artic. 1. ↩

  2. The proper praise of consideration. ↩

  3. Note here what vertues are cō mon bothe to a Christian and an Infidell: and what vertues are peculiare, and propre to a Christiā onelie. ↩

  4. Cardinall vertues. ↩

  5. Theologicall vertues. ↩

  6. Religion. ↩

  7. Deuotion. ↩

  8. The feare of God. Humilitie. Summa S. Thomae 2.2. q. 161. art. 5. ad 2. ↩

  9. Penance. ↩

  10. Psal. 44.14. ↩

  11. Why the exercise of consideration is so muche cō mended. ↩

  12. Fayth is the first beginninge and foundation of all the Christian lyfe. Heb. 11.6. ↩

  13. Fayth bridlethe mās harte, and causeth him to liue in the feare of God. ↩

  14. Rom. 1. Heb. 10. Galat. 3. Abac, 2.4. ↩

  15. Ephes. 6.16. ↩

  16. Vnlesse we pōdre and cōsider the mysteries of our faythe, our faythe is as it were a lett[…]e clovp, and sealed. ↩

  17. what was signified by the cleā beaste in the lawe. Leuit. 11. Deuter. 14. ↩

  18. A notable similitude. ↩

  19. Summa S. Thomae. 22. quaest. 17. art. 5. & quaest. 18. artic. 1. ↩

  20. Rom. 15.4. ↩

  21. The holie scripture is the founteyne of comfort. ↩

  22. The workes and merites of our Sauiour Christe are the principall staye and foūdation of our hope in God. ↩

  23. The fruit of consideration. ↩

  24. Charitie of all vertues is the most excellente. ↩

    1. Cor. 13.2.13.
    ↩

  26. Rom. 13.10. ↩

  27. Accordinge to the measure of our charitie, we shal haue like measure of glorie in heauen. 1. Cor. 13.2.3. ↩

  28. Charitie is the fountaine and originall of all other vertues. 1. Cor. 13.4. ↩

  29. Our will is a blinde power, and must be guyded by our vnderstandinge. ↩

  30. we be prouoked to loue God, bothe in regarde of his diuine perfectiōs, and in regarde of his wōderful loue ād benefittes towardes vs. ↩

  31. Summa S. Thomae 1.2. q. 27. art, 2. & 22. q. 82. art. 3. ↩

  32. Almightie God will helpe him, that helpeth him selfe. ↩

  33. Vehement actes of charitie do increase charitie. Summae S. Thomae 2.2 q. 24. art. 6. ↩

  34. Note that the vse, exercise and continuance of louinge much almightie God, maketh a man become a greate louer of god. ↩

  35. Bothe the vertues infused, and the vertues acquisite, doe increase with the exercise of their owne actes. ↩

  36. we can not exercise our selues in actuall louinge of God, without the knowledge and consideration of the causes that maye induce and prouoke vs to the loue of God. The will cannot moue with out the vnderstandinge. ↩

  37. Charitie is as it were a straūger in this transitorie lyfe. ↩

  38. Leuit. 6.12. ↩

  39. Psal. 38.4. ↩

  40. All vertues maie be lost by discōtinuāce and wante of vse and exercise of them. ↩

  41. Charitie and all other vertues will quicklie be lost, vnlesse we exercise our selues verie often in them. ↩

  42. what Deuotion is. Summa S. Thomae 22. q. 82. art. 1. ↩

  43. Our owne will is the principall impedimē te that hinderethe vs from vertue. ↩

  44. Note what a wonder full effecte, deuotion workethe in a man. ↩

  45. Psal. 102. ↩

  46. Esa. 40. ↩

  47. Deuotion is a continual springe of holie desiers ↩

  48. Cant. 1. & 4. ↩

  49. No good affection can be in the will, vnlesse it procede of some consideration of the vnderstanding. Summa S. Thomae 22. q. 82. art. 3. ↩

  50. S. Bernarde. ↩

  51. The offices ād effectes of praier. Math. 18. ↩

  52. The habites of vertues doe increase withe the exercise of their actes. ↩

  53. why our sauiour woul de transsigure himselfe rather at the time of praier, thē at anie other time. ↩

  54. Prayer ha the greate vertue to transfigure our soules. ↩

  55. Iob 39. ↩

  56. Ecclesiast. 2. ↩

  57. S. Bernarde. ↩

  58. Note here the wōderfull effectes of cō sideration declared by S. Bernarde. ↩

  59. Psalm. 141. ↩

  60. Note the generall helpes vnto all vertues. ↩

  61. Charitie is the beginninge of all our good workes. ↩

  62. Laie men are bound to haue faith hope, charitie, humilitie, and other vertues: as well as religious persons and priestes. ↩

  63. Note why the laietie liue in more danger of fallinge into deadlie synne, then religious persons. ↩

    1. Esdras. 4.
    ↩

  65. Ecclesiast. 35. ↩

  66. Sap. 8. ↩

  67. The worde of god, and the consideration of heauenlie matters be the foode of our soule. ↩

  68. Daniel. 6. ↩

  69. Psalm. 118. ↩

  70. Here be two kindes of meditations assigned: the one for the morninge and the other for the eueninge. ↩

Chapter 6 of 29