and so far remoued from themselues as if they had neuer begun or as if they had neuer heard no not by a dreame what praier is Therfore they betake themselues to new purposes and they choose againe vnto themselues a new exercise and when they haue somewhat proceeded eyther through wearines or because they think they haue taken paines enough they returne vnto rest forget their labour And so they spend their whole life in building pulling downe and in rowling as it is said the stone of Sisyphus which when they haue rowled to the midst of the mountaine suddenly it falleth downe and so in beginning and in rowling they consume their whole age Such are they that vpon euery small and light occasion dooe forsake their prayers and laudable exercises to whome it often happeneth as I haue tryed by experience that whilst they purpose to intermit their prayers onely for two or three dayes they intermit it all their life long For when they would returne vnto it they finde no gate nor entrance vnto it and the way vnto it becomes dayly more difficult vnto them therefore they stay without and returne to the custome of their auncient life For a man without prayer and without spirituall exercise is as Sampson without his hayre who forth with loseth his strēgth and remaineth feeble and weake like other men and is greatly endangered least he fall into the hands of his enimies Therefore it behooueth vs to bee firme and stable in this exercise for it is certaine that of the constancye and ordering of it dependeth all our life Contemplate in the celestiall bodies howe great a constancy and firmenes they keep in theyr course motion which they neuer chāged since the time wherin they were created For seeing that they weretobe y e causes on which the administration of the whole world was to depēd it was needfull that in them there should be great constancye that the world might bee alwayes well ordered and disposed So seeing that of this spirituall exercise the whole order and processe of a spirituall life dependeth as experience teacheth it is meete and requisite that hee that would haue his life well ordered and disposed that hee haue the causes well ordered and disposed on which the ordering of it dependeth See with what constancye the Prophet Daniel did obserue these three times of prayer when neither by the feare of death nor by the gayn-sayinge of hys enimyes hee could bee brought from hys accustomed order so that hee chose rather to endaunger his life then to breake off his set course of prayer So also a deuout man ought so firmely to purpose with himselfe and inuiolablye decree to attend and waite vpon God at his accustomed howres that he would rather faile in al other his businesses which concerne not God then in this one so greatly commended of GOD. Imi tate the naturall prudency of Serpēts who hiding their heads do yeilde their whole bodyes to the smiter that that being lost which is of lesse weight they may preserue that which is of greater valew Imitate the wisdome of the most holy Patriarke Iacob who returning out of Mesopotamia and beeing to receiue entertaine his brother whome he greatly feared sent before his sheep oxen and camels with all his substance after them he placed both his mayds their children after them Leah her children but Rachel Ioseph as most precious estimable treasures he ordred in the last safest place signifying that he had rather hazard all the rest then those two whom he so much esteemed Tell me O thou seruant of God what hast thou in y e world which thou art so much to regard as this Rachel Ioseph What is Rachel but a contemplatiue life what is Ioseph but the spirituall sonne which is borne of her which is innocency purity of life wherfore that treasure is more to be esteemed then the losse of anye temporal thing so that thou must make account rather to lose these then fayle in the other Therfore my brother hap what wil alwaies keepe with thee thy Rachel thy Ioseph Do not imitate them who haue prayers exercises spirituall thinges for a cloake colour of their negligence who when they are to doe or lose any thing they alwayes expose the spirituall thing to the daunger that they maye keepe and defend the temporall I knew a godly religious woman who as often as she heard the sound of the howre in which she was wont to pray at that very same time as it is also reported of those holy Fathers of Egipt all other thinges beeing set aparte without delay she betooke her to her exercise When she conferred with an other godly woman with whose conuersatiō she was greatly delighted forth-with after shee heard the stroke of the passed houre she departed from her abruptly breaking off her speech saing If to day I shall omit mine ordinarye taske for this cause to morowe I shall omit it for an other for euery day bringeth his hinderance and stil so proceding I shall commit a thousand errors At another time the same deuout woman beeing with me the like circumstances fell out where at her departure frō me she shewed no token of vanitye but of great edifying so that scarcely three times in a yeere she fayleth in this her moste holye exercise I haue brought this example for the benefite of those that be negligent but I dare not remēber the fruite that she obtained by this perseuerance For these times and dayes wherein we liue are so enuious and so full of iniquitye that they will not abide that the vertues of the liuing should be published as the examples of many Saintes do testifye There is not any thing in y e world y e more speedily bringeth a man to the height and top of perfection then this continuance and perseuerance as well in the exercises of Prayer as in the diligence and order of his life for a traueller that euery day goeth forward a little if he perseuer and continue in his progresse soone commeth to the end of his iorney but if he faile and faint in it and a little after begin his voyage a new consumeth all his life in it neither euer cometh to the end of his iorney But if at any time a casualty happen which cannot be refused in this life so that thou doest stumble and fal and through weaknes doest faint doe not discourage thy selfe nor cast away thy hope but albeit thou fall a thousand times in a day ryse againe and be conuerted a thousand times in a day in what place thy threed was broken knit it together a-againe doe not goe backe to the beginning for if thou doest thou shalt disturbe all thy worke labour Neyther onely is constancy needfull in the very exercises thēselues but also in the manner of them For there be some that doe not fayle in their dayly
commeth to passe that such is the greatnesse of ioye and comfort which is felt in praier and which God bestoweth of his bounty wisedome and goodnesse vpon his that if it should long continue neyther the feeble bodye could beare it neyther coulde they remember what the necessity of their body required but they would neglect to relieue themselues Therefore our gratious Lorde doth sometimes take from them those consolations and that celestiall sweetnesse that they may recure the weakenesse of their body and so their life might be preserued without miracle which being continued they at the last might enioy a greater and a more royall crowne Sometimes hee doeth this that humility may be preserued that we may know that this gooâ—… when we haue it is not ours buâ—… his and therefore that we cannot haue it when wee would but when it pleaseth GOD tâ—… giue it vnto vs. For this cause saieth a certaine holy man it is often denyed when it is sought for and it is graunted when it is not expected that thereby it may appeare that it is the worke of the diuine grace In like manner God doeth away his consolations that hee may prooue and trie vs that is â—…hat he may see whether we will â—…e faithfull friendes vnto him at all times as well in aduersitye â—…s in prosperitie or whether wee serue him for our own commoditye or rather for his gloâ—…y and loue For a true friend 〈◊〉 Salomon saieth loueth at all â—…mes and a brother is borne for â—…duersity Sometimes God doth this that â—…y this meanes hee may take aâ—…ay the occasion that man may not alwaies be occupied in the exercise of a contemplatiue life but that he also may descende to the actiue in which also it behooueth vs to be exercised that we may be skilfull and expert in all kinde of vertue that we may saye with the Prophet My heart is prepared O God my hart is prepared He saieth twise prepared that hee might signifie that his heart was prepared for the consolations of a contemplatiue life and also for the troubles of an actiue for the sweetenesse of the diuine loue and for laboures for the loue of his neighbour for the Crosse and for the kingdome to supp with the Lord at his table and to descende with him to the battaile This is that the wiseman admonisheth vs of when he saith Let not thine hande be stretched out to receiue and close fisted to giue For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him if need require Happy is that soule whose hart is so disposed and who remayning in that perfect subiection enioyeth perfect liberty as a perfect â—…handmayde of God being in deed a Lady ouer all thinges for she subiecteth all thinges vnder her neither can any thing disturb her peace All men cannot aspire â—…o this degree of perfection for Saint Gregorie saith that there â—…re but a few which come to that â—…xterity which Aoth had of whome the Scripture sayth that â—…ee vsed both hands as his right â—…and who is a figure of perfect â—…en who are no lesse dexterous â—…d expert in the workes and laâ—…ours of the actiue life then in the sweetnes and delicacies of the contemplatiue which certainely is graunted but to very few It also happeneth that there are certaine religious persons found which alwaies in a manner liue in the continuall drynesse of heart and that not through their owne sault but because it so pleaseth the Lord who wil not alwaies bring his elect by the same way nor saue them after one manner but after many and sundry waies that so his Wisedome and prouidence might more appeare through those sundrye meanes which he vseth in promoting and procuring the saluation of his elect Therefore hee doth not worke alwayes after the same manner as they that doe all thinges after one example and type but after many and sundry wayes as hee that is free can doe whatsoeuer it pleaseth his diuine Maiestie So that as hee himselfe is an infinite vertue so hath hee dyuers wayes to worke our saluation I knowe sayth a certaine Doctor that this Doctrine wil be very welcome vnto certaine luke warme and idle persons for they are wont to take this to veyle and cloake theyr negligence saying that they feele and taste no Deuotion not through their own negligence but by the diuine dispensation when notwithstandâ—…ng the cause of this their want â—…s that they are negligent and slouthfull in theyr Prayers and that they wythdrawe themselues from all good exercyses neyther will â—…hey knocke at hys gate who neuer dispyseth they re prayers that pray feruently but giueth them that they desire or at least that which is conuenient wholesome for them Besides the reasons remembred there is another and that not the least to wit because God wold lift vp his elect to the highest degree of perfection For wee must not be ignorant that spirituall consolations are the foode oâ—… infants and the sweet milke with which God nourisheth his and calleth them from the pleasuresoâ—… the world that they being inaâ—… moured with the sweetnesse oâ—… these delights may dispise al otheâ—… allurements being wholy posâ—… sessed with the plesantnes of thâ—… diuine loue may cast a way all thâ—… loue of this world For otherwisâ—… men so great is their weakenesâ—… could neuer bee brought to râ—… nounce one loue except the found another more sweet more pleasant and more excellent by which they being allured might of their own accord forsake their former For this cause we see that many times the comfortes of young â—…eginners are greater and more â—…ensible then theyrs who haue â—…eene longer exercised for God â—…eth that they are most necessaâ—… for young beginners thereâ—…re according to the equality of â—…heir disease hee prouideth a reâ—…edy for them But after that they bee someâ—…hat growen and haue encreased â—…rough the nourishment of this â—…od God willeth that they leaue â—… to bee children that they abâ—…aine from milke and that they â—…e fed with more solide meate â—…hen I was a child sayth the Aâ—…stle I spake as a childe I thought as a childe but when I became 〈◊〉 man I put away childish thinges Sâ—… we see among birdes and brutâ—… beastes howe when they hauâ—… brought foorth their young botâ—… the dammes together doe bring foode to the nest and doe feedâ—… them without any trouble or labour of theirs but when they are growen fledge and haue feaâ—… ther 's and winges the dammeâ—… prouoke them to flye abroad to seeke theyr owne liuing thaâ—… they now leaue that vnperfectâ—… and idle life and begin a better After the same manner oâ—… good God dealeth with his spiriâ—… ritual children who as hee is thâ—… author both of nature grace sâ—… in both of them he worketh afteâ—… one and the selfe same manner But for this change the deuotioâ—… and loue of good men towardeâ—… God
arbitramur â—…w your loue to the Lawes â—…our study in them and as â—…ay that Lex plus laudatur quando ratione probatur so you aâ—… suredly hold that Summa religâ—… is summa ratio that all humaâ—… Sciences are but huskes of corne they be coÌ„pared to the fine flowâ—… of the holy Scriptures Quod pâ—… pilla est in oculo quod Athenae erâ—… in Graecia hoc est Religio in aniâ—… And therefore with Leuinus Tâ—… rentius you rightly estimate omâ—… placita quorumcunque hominuâ—… comparata ad Christi doctrinâ—… meram ostentationem fallax sâ—… dium aurae popularis But seâ—… that your vertues are like Arâ—… das doue whom each Artist 〈◊〉 held flying but could not mâ—… flye And seeing the dayes whâ—… in we liue are so enuious and full of iniquity that they will 〈◊〉 abide that the vertues of theâ—…uing should be published Et 〈◊〉 vberior pars messis tuae adhuâ—… herba hoc est in spe expectatiâ—… nunc nominatim seorsim â—…qui reliqua ornamenta quae in â—…nt malui iudiciorum illam forâ—…am Non Liquet vsurpare 〈◊〉 temere re non intellecta vlteâ—…progredi Valde mihi probatur â—…ini non minus vrbana quam â—…ens oratio qui de libro Apoâ—…seos sententiam rogatus inâ—…e respondit se penitus ignoraâ—…id velit tam obscurus scripâ—… qui qualisque fuerit nondum â—…at inter eruditos sic cum â—…um patet qui qualisque eris â—…m praeposterum erit diâ—… qui aut qualis â—…es aut eris 〈◊〉 enim quid serus vesper veâ—…vt est apud Gellium And fore as Salust sayd of Carâ—… that hee had rather saye â—…ng then vnperfectly so 〈◊〉 rather with Timanthes 〈◊〉 the rest of your pregnant 〈◊〉 vnder the vaile of deserued Expectation then blindfold wâ—… Cherillus to runne vpon theâ—… If your courteous acceptatiâ—… shall encourage fauour and coâ—… tenance me in this some thing 〈◊〉 long I will aspire to which I 〈◊〉 consecrate to the immortaliziâ—… of your Religion Learning Bouâ—… and Couâ—…tesy And heere leaâ—… grow too tedious I make an eâ—… humbly desiring God throâ—… the merits of Christ Iesus to gâ—… vnto your worship long life 〈◊〉 health of body dignitie with 〈◊〉 bility of vertue prosperity 〈◊〉 affluence of the best things at the last a most happy eâ—… with the saluation of your souâ—…e London the XI of May. 1598. Your Worships most deuoteâ—… FRANCIS MERâ—… MOST EXCELENT AND PROFIBLE BOOKE OF DEVOâ—…on written by the Reuerend Diuine Fr. Lewes of Granada WHAT DEVOtion is CHAP. I. â—…Euotion is a far other thing theÌ„ many thinke for many â—…ose that it is a certaine tenâ—…es remorseful compassion â—…ule heart which somtimes â—…feele that pray or a consoâ—… taste of spiritual thinges but Deuotion which nowe weâ—… speake of is if we speake properly neither of these For carnalmen and such as are enthralleâ—… vnder sin do often feele this ten dernes sensible comfort anâ—… on the contrary parte holy anâ—… righteous meÌ„ in their prayers dâ—… many timestaste of none of thesâ—… yet wee must not say that theâ—… then haue no deuotion nor thâ—… the other haue it albeit they haâ—… some smacke of it For this cause Thomas Aquiâ—… saith that Deuotion is not propeâ—… ly a tendernes of heart nor a spiâ—… tuall consolation but hee saitâ—… that Deuotion seemeth to bee 〈◊〉 other thing then a certaine wâ—… lingnes and readines in yeeldiâ—… to those things that appertaâ—… to the seruice of God For Dâ—… uotion is deriued of vowinâ—… wherupon they are called 〈◊〉 â—…ut who after a certaine manâ—…r doe deuote and vow themâ—…ues vnto God that they may â—…oly subiect themselues vnder 〈◊〉 This saith he therefore by â—…e vertue of the words Etymoâ—…gy he is to bee called a deuout â—…n who doth solemnely dediâ—…e and bequeath himselfe to â—…e the Lord his God Deuotiâ—… certainely is that readines â—…erby a man doth offer vp himâ—…e to God and prepareth himâ—…e to doe his most holy will Therefore wee call deuotiâ—…â—…hat good which alwaies atâ—…deth vppon good and holy â—…yer and that which alwaies â—…tethon it is a cheerefulnesse â—…dines and courage to al good â—…ch often times is found withcomfort and tendernesse of â—…t Wherefore euen as a traâ—…er after hee hath rested himselfe and taken meate beginneth to feele ease is refreshed and recouereth strength to walke and trauell further although he hath no delight in his meate nor contenteth his taste so also prayeâ—… which is the spirituall meate oâ—… the soule is the cause of a neâ—… fortitude and a new spirit to wall in the way of the Lord albeit of tentimes it yeeldeth no spiritual taste Our Sauiour sheweth this effect of Prayer praying in the garden where rysing from the earâ—… nowe the third time with greâ—… courage inuincible spirit bucâ—… ling with his enemies whom one word he beate to the grounâ—… albeit in that his Prayer hee hâ—… neither sweetnes nor spirituâ—… ioy but contrarily so great an gony and contrition of spirit thâ—… he sweate blood in such abouâ—… dant manner that it trickled â—…wne by drops vpon the earth â—…e would haue this so come to â—…sse not because his grace and â—…rtitude eyther encreased or deâ—…eased by prayer for he was full 〈◊〉 all grace but that in his owne â—…oper person he might shew the â—…tue and efficacy of Prayer â—…ich although it hath not alâ—…ies that tendernes of heart â—…mfort of spirit ioyned vnto it 〈◊〉 it bringeth with it that cheerâ—… readines resolute courage abide whatsoeuer aduersity â—…d although it doth not alwaies â—…e away the burdenous weight â—…tribulation yet neuerthelesse â—…btaineth that strength and forâ—…de by which it ouercomâ—…th Notwithstanding heere is to be â—…ed that from this deuotion â—…dines to this good oftentimes that spirituall consolation doâ—… spring which the ignorant vnâ—… learned doe call Deuotion anâ—… the course being altered the samâ—… consolation doth encrease truâ—… deuotion which is that alacritiâ—… and cheerefulnes of spirit as weâ—… haue said to doe well as a gooâ—… Daughter seruing her Mother making a man so much the moâ—… ready in diuine matters as it mâ—… keth him the more cheerefull more comforteth him in his souâ—… so that these twoo doe patroniâ—… the one the other none otheâ—… wise then a faithfull mother doâ—… her daughter and a godly daugâ—… ter her mother Which thing nâ—… onely happeneth in these but vâ—… ry often also in other spirituâ—… matters especially in these tâ—… vertues Faith and Charity 〈◊〉 Faith is the foundation and roâ—… of Charity and Charity is tâ—… forme and life of Faith So also â—…s consolation doth encrease â—…euotion and prepareth it to câ—…y good worke as very plaine â—…he Prophet Dauid testifieth â—…en he saith I will run the way â—…hy commandements when thou â—…st set my heart at libertye This â—…erty and enlargement doth aâ—… from spirituall ioy for it is 〈◊〉 properry of ioy to enlarge the â—…rt
doth lead them Oâ—… Sauiour doth signifie so muâ—… wheÌ„ he saith Where your treasâ—… is there will your hart be also 〈◊〉 timating in what thing soeuer 〈◊〉 whole treasure of our loue is pâ—… vpon that is bestowed also allâ—… diligence all our cogiâ—…ions 〈◊〉 whatsoeuer proceedeth from 〈◊〉 hart Therfore the seruant of 〈◊〉 must alwaies diligently waâ—… and haue his heart in sure hoâ—… that he may not thinke any thâ—… 〈◊〉 of his passions bee lead vnto 〈◊〉 thing which is not of God 〈◊〉 from God Let him not bee 〈◊〉 but for that which seperateth 〈◊〉 from God Let him not bee â—…d but for that which leadeth 〈◊〉 vnto God let no thought bee â—…e holy vnto him nor any coâ—…tion more vsuall then by â—…t meanes he may satisfie and â—…se God let him not liue with 〈◊〉 other feare loue desire or â—…e then of him in him for 〈◊〉 This is the crosse in which 〈◊〉 Apostle gloried when he said 〈◊〉 world is crucified vnto me and 〈◊〉 to the world which is done 〈◊〉 by the death of the body but â—…e spirit that is by the death â—…e loue of all earthly thinges 〈◊〉 wheÌ„ the spirit feeleth this it is 〈◊〉 were dead vnto al creatures â—…ueth onely to his creator in â—…me his loue is solely rooted Therfore in the law commaâ—… dement was giuen to the hygâ—… Priest that he should neyther bâ—… ry his father nor mother Least 〈◊〉 be defiled by them in touching 〈◊〉 dead The Lord knew that neâ—… ther the sight nor the corporâ—… touch did defile men but the aâ—… fection of the heart which hâ—… would haue to bee so pure anâ—… cleane in his friends that he woâ—… not haue it trobled nor disturbâ—… neither through the occasion 〈◊〉 losse of father or mother Peraâ—… uenture my brother it will seenâ—… hard difficult vnto thee whicâ—… we heere commaund thee but 〈◊〉 is a shame if that seeme hard vnâ—… Christians who are as trees plaâ—… ted by the riuers of grace whicâ—… heathen Philosophers haue conâ—… maunded their Schollers hauiâ—… none other thing to enlightâ—… them then the light of reason There haue beene Philosophers â—…d who by their precepts haue â—…euoured to make men heroiâ—… diuine free froÌ„ all passions 〈◊〉 affections and doe wee marâ—… if wee bee commaunded to â—…y about with vs a peaceable 〈◊〉 a quiet heart that God may â—…ll in it â—…lthough it seeme difficult vnâ—…ee to bring so great a worke â—…o an happy end yet this doctâ—… shall be profitable for thee 〈◊〉 thou maist knowe the scope 〈◊〉 end to which all thy cogitaâ—…s and desires are to be aymed 〈◊〉 directed It will also be proâ—…le vnto thee least thou be alâ—…ether mutable and vnstable as â—…e whose heartes are like weaâ—… cocks set vpon the toppes of â—…ets steeples which are turâ—… about with euerye winde â—…ese are neuer like vnto themselues neither continue in 〈◊〉 state for euen now they are 〈◊〉 and heauye presently after â—…cond and merrye now pleasâ—… forthwith angrye now graue 〈◊〉 and by light and toyish now 〈◊〉 uout straitway after dissolute 〈◊〉 be briefe inwardly they are châ—… ged into so manye colours shâ—…pes as out ward accidents and â—…casions offer theÌ„selues vnto theâ—… The Camelion is an vnclean câ—…ature and forbidden in the laâ—… perhaps because he is chaÌ„ged iâ—… to all coulours which are laid bâ—…fore him no lesse vncleane are 〈◊〉 they who are figured by thâ—… beast such are they that are mâ—…ued with euerye winde who aâ—… coÌ„monly wont to be men vnstâ—…ble vnstayed without grauitâ—… wisdome without honor witâ—…out courage without fortitudâ—… light easily enclined fainth arteâ—… vnconstant mutable of whom no â—…t thing is to be expected â—…uch are vnworthy the names â—…en for they haue effeminate â—…light mindes at the least they â—…ot worthy the name of wise 〈◊〉 For it is written A holy man â—…s wisdome is as firm as the Sun 〈◊〉 foole is changed as the Moone â—…e that keepeth his heart free 〈◊〉 these two things that is froÌ„â—…e cogitations and inordinate â—…ons he shal easily obtaine this â—…e and puritie of heart which â—…rding to the Philosophers is â—…incipall meanes to get true â—…dome and according to the â—…ement of the Schoole-men â—…nd of a spirituall life as 〈◊〉 sheweth more at large in â—…rst Collation 〈◊〉 conclude this is the last disâ—…ion which is required to the â—…emplation of diuine matters according to that of our SAVIOâ—… Blessed are the pure in heart 〈◊〉 they shall see God For euen as in bright and cleere glasse the Sâ—… beames do make the greater spâ—…dour so a purified cleane souâ—… the beames of the diuine truthâ—… shine more cleerely God would not haue Dauâ—… albeit he was a righteous and 〈◊〉 holy man to build the temple 〈◊〉 which he would dwell becauâ—… he was a warriour but he woulâ—… haue it builded of Salomon 〈◊〉 peaceable Sonne that hee migâ—… signifie that a peaceable quiâ—… hart is y e true place in which Goâ—… desireth to dwell For the samâ—… cause when the Lorde appearâ—… to Elias in the mount he was 〈◊〉 in the mighty stronge winde 〈◊〉 in the earthquake nor in the fiâ—… but in the still and soft voyce thâ—… is in a peaceable quiet heart OF THE FOVRTH cause of Deuotion which is a continuall remembrance of God CHAP. VII â—…O this keeping of the heart there is nothing more profiâ—…e or coÌ„modious then alwaies â—…alke in the presence of the â—…d to haue him alwayes beâ—… our eyes not only in the time â—…ayer but in all places and at â—…mes for there be many that â—…o long modest and quiet as 〈◊〉 Master is present but hee â—…g gone they disorder themâ—…es and doe follow the rage 〈◊〉 vyolence of theyr owne afâ—…ons â—…he seruant of the Lord must not imitate these but he must rather labor that he may keep thâ—… heate which he hath got in praier and to continue those cogitations holy which hee hath foâ—… these being continued and kepâ—… do lift a man to the top heighâ—… of perfection He that doth otherwaies aâ—… his life passeth away in doing vndoing in weauing and vnweauing neyther shall hee euer come to his wished endâ—… This is that happy vnyoâ—… of our spirit with God whicâ—… the Saints haue so hyghly esteemed and made so great accounâ—… of for the attainement of whicâ—… they haue taken so great painesâ—… and which they haue appointeâ—… the last end of all their exerciseâ—… This is that that Dauid intimateâ—… that he had obtained when he repeateth so often in his Psalmesâ—… that God was alwaies before his â—…es that he did coÌ„tinually mediâ—…te vpon his law that his praise â—…as euer in his mouth So that alâ—…eit he was a King very much â—…ployed in manye businesses â—…oth of war and peace yet in the â—…yddest of so many cogitations â—…d consultations hee was quiet â—…d albeit so many seruants and â—…ttendors stood about him yet he
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
man When I pray thee did God violate this couenant When did he faile of his promise With this embassage onely a certayne holy Father was wont to send abroad his brethren to preach the word that they might atteÌ„d their busines with safety and securitye saying Cast thy burden vpon thâ—… Lord he shal nourish thee Whâ—… is he among Christians yea albeâ—… it he be of the better sort that caâ—… doe this from his heart Manâ—… men saith Salomon will boast euery one of his owne goodnes but whâ—… can find a faithful man This is onâ—… of the vertues most proper vnâ—… a true Christian this begetteâ—… most ioyfull peace in this Goâ—… proueth and examineth man anâ—… this is it which man cannot procure vnto himselfe by his ownâ—… strength and vertue but it muâ—… bee obtained of the holy Ghoâ—… seeing that it is not giuen to any â—…e but by the speciall grace and â—…uour of God All men cannot â—…ue that steadfast faith of Susanâ—… who being condemned to â—…ath in the midst of the stones â—…d the enemies when the water â—…me euen vp to her lips and the â—…lter was about her necke had a â—…aceable and quiet heart that 〈◊〉 the hope which shee reposed the Lord. Perhaps thou wilt say what shal doe that I may obtaine this verâ—…e Follow after God with that â—…ananitish woman euen to the â—…d let not thine eye be without â—…teare labour without interâ—…ission vntill thou findest this â—…ecious pearle CoÌ„sider also how â—…od God is and how faithfull to â—…em that hope in him as hee â—…as to Dauid Abraham lacab diuers other Our Fathers saith the Prophet trusted in thee they trusted and thou didst deliuer them They called vpon thee and were deliuered they trusted in thee and were 〈◊〉 confounded O ye sonnes sayth thâ—… Wiseman Looke vpon the natioâ—… of the people and knowe that noâ—… haue beene confounded that hopâ—… in the Lord. For who hath continued in his commaundements anâ—… hath beene forsaken Wilt thoâ—… that I shew thee by an exampleâ—… how great the faithfulnes of Goâ—… is towards them who put they trust in him See how faithfâ—… the seruant of God Lâ—…t was vnto those two strangers whome 〈◊〉 had receiued into his house whâ—… he offered to those wicked Sodomits his two daughters being virgins that according to their lustâ—… they might abuse them onelâ—… that those two strangers might bâ—… safe who had reposed theyr trust 〈◊〉 him alleadging no other reaâ—…n then That they are come vnâ—…er the shadowe of my roofe onely â—…elying vpon my words that â—…ey may not bee frustrated of â—…eir hope beholde I haue twoo â—…aughters which as yet neuer â—…ne we man I will bring them â—…orth vnto you that you may â—…o to them as seemeth you good 〈◊〉 that yee will doe no harme vnâ—… these men who haue commitâ—…ed themselues to my tuition What thinkest thou of this faithâ—…lnes But how much greater doâ—…t thou thinke that the faithfulâ—…es of God is What is in y e creaâ—…re which is not found infinitely â—…ore excellent in the Creator 〈◊〉 much greater is the faithfulnes â—…f God then the faithfulnes of maÌ„ 〈◊〉 his goodnes is more excellent â—…en the goodnes of man And if the faithfulnes of man stretch thus farre how farre I pray thee shall the faithfulnes of God reach Follow in all things and in all thy businesses and thoughtes the counsell of Saint Angustine who saith Cast thy selfe vpon the Lord and feare not that hee will hurt thee or that hee will permit thee to fall but hee will nourish thee heale thee and saue thee THE SEVENTH Mpediment is the multitude of businesses especially of studies and contemplatiue speculations CHAP. XXIII AS cares and anxieties of Spirit doe comber and disturbe deuotion so also the occupatioâ—… and labours of the body when â—…hey are too much doe let and â—…inder it for those doe oppresse â—…he spirit that it is hardly able to â—…ray these doe steale away the â—…me that it hath no space to â—…ray so that these two impeâ—…iments doe bring it to passe â—…hat a man hath neither time nor â—…pirit to attend vpon this exerâ—…ise And albeit all externall occuâ—…ations and businesses doe enâ—…ender and beget this impediâ—…ent yet especially the busines â—…f study and learning doth effect 〈◊〉 yea although it be of Diuinity â—…hen it is onely labored in for the â—…heory speculation For this â—…heory speculation of the vnâ—…erstanding is one of y e businesses â—…oste contrary vnto deuotion â—…hich sucketh vp all the vertue â—…d iuyce of the soule maketh it desolate and leaueth a pleasure so drye and whithered that it neyther tasteth nor feeleth God For other occupations and businesses which are simply corporal as are to dig to delue or to doe any such like thing doe not hinder so greatly the handling of those thinges that belong vnto Deuotion So the Fathers in the wildernes did exercise tillage and husbandry made baskets waâ—…ling of houses mats of wickers and osiers yea singing and praying The occupations and businesses of the vnderstanding do ill agree with those of the will vnlesse they be so ordred that they may serue for this exercise not hinder it which hapned to the Saints when they studyed who by that study did not loose but rather stirred vp increased their Deuotion But in both businesses a measure and moderatioÌ„ is to be kept â—…east that whith is lesse hurt that which is greater that is least Martha hurt Mary who hath â—…hosen the better part Therefore 〈◊〉 certaine holy man admonisheth â—…is brethren that they should so â—…abour that they extinguish not â—…he spirit of Deuotion to which all thinges should be seruiceable And the Wiseman sayth Get the Wisedome in the time of thy leasure he shall be filled with Wisedome that wholy attendeth on her All the Heathen Philosophers doe confirme this sentence who say that the soule becommeth wise by â—…easure and interiour rest not onely by the interiour rest of the Passions but also by the exteriour quiet of labors and occupations For these two ought alwaies to be ioyned together For as a still and calme water is fitter more disposed to represent the images of shapes of things no otherwise then a glasse so also in a quiet calme soule all things are represented most cleerely and perfectly For this cause the deuill vseth all diligence that he may comber and disturbe the heartes of men with a thousand kinde of businesses paynting and imagining in them diuers false necessities of life that they being busied and drowned in them may haue neyther time nor minde to call vpon God We read that Pharaoh dyd the same thinge tipically to the Children of Israell who when they sayd that it was commanded vnto them of God that they should goe into the wildernes that they might sacryfice vnto him hee answeared that they were idle and because they wold â—…ease from
their labors therefore â—…hey deuised this new Deuotion and sanctity and he commaunded that they should be oppressed with labours that they should doe them that they might not remember their Lord God O how many hath the prince of this world drowned in the labours and workes of vanity whome he compelleth to seeke and search for stubble throughout all the Land and night and day to build Turrets and Towers in the mud and â—…lay who haue not the least leasure or oportunity to attend vpon God that they might sacrifice vnto him the sacrifice of prayer for they spend the whole tyme of theyr life in the laboures and woorkes of Pharaoh What did exclude those three inuited from that Euangelicall feast but too much busines and superfluous cares The first sayd I haue bought a farme and I must needes goe out to see it And another sayd I haue bought fiue yoâ—… of Oxen and I goe to prooue thâ—… The third said I haue married 〈◊〉 wife and the prouiding for her and for my family doth not permit me to come And so they altogether were shut out from this most sacred banquet Hence it is that men alwayes occupied in earthly labours and businesses and secluded from the companye and conuersation of God by little and little become wholy carnal and senceles in matters belonging to theyr owne saluation That thou mayst acknowledge this to bee true heare with how greate efficacy and vehemencie â—…f wordes Saint Bernarde doth â—…estifie that writing vnto Pope Eugenius Hence hence saith he 〈◊〉 alwaies stood in feare of thee â—…nd still doe feare least the remedye being deferred and thou â—…ot able to sustayne the griefe â—…hou beest irreuocably drowned 〈◊〉 the gulfe of daunger I feare I say least in the midst â—…f thy businesses because they be many whylst thou distrustest of â—…n end thou hardenest the founâ—…aine and so by little and little â—…fter a certaine manner thou deâ—…riuest thy selfe of the sence of â—…eete profitable sorrow Thou â—…halt doe much more wisely if â—…or a time thou withdrawest thy â—…elfe from them then suffer thy â—…elfe to be drawen of them and â—…y little and little to bee lead of â—…em whether thou wouldst not Doest thou aske whether To a hard heart Neyther proceede to demaund what that is if thou hast not feared it thou hast it It is onely a hard heart which doth not dread it selfe because it feeleth not it selfe Why doest thou demaund of mee what it is Demaund of Pharaoh None of a hard heaâ—… hath euer attayned saluation vnlesse God taking pittye on him according to the Prophet tooke from him his stony heart gaue him a fleshly heart What then is a hard heart It is that which is neythâ—… pearced by compunction noâ—… mollified by loue nor mooueâ—… by Prayers it yeeldeth not 〈◊〉 threates and is hardened wiâ—… stripes It is vnthankfull for benefiâ—… vnfaythfull in Counsell 〈◊〉 〈◊〉 iudgement vnshamefast in â—…lthines fearelesse in daungers â—…humane in curtesie rashe in â—…iuinity forgetting things past â—…eglecting thinges present and â—…reles of future haps â—…t is that which respecteth not aâ—…y thing past besids iniuries oneâ—… regardfull of present pleasure â—…ut for thinges to come altoâ—…ether vnprouident except in â—…euenge And that in fewe wordes 〈◊〉 may comprehend all the euils â—…f this horrible mischiefe it 〈◊〉 that which neyther feareth â—…od nor reuerenceth man Beholde whether these curâ—…ed businesses are about to hale â—…ee if thou proceedest as thou â—…ast begunne so to giue thy â—…lfe ouer vnto them thou shalt â—…aue to thy selfe nothing of thy â—…lfe Thou losest thy time and if I may now bee an other Iethro vnto thee thou foolishly consumest thy selfe in those thinges which are nothing els but affliction of spirit exulceration of minde and euacuation of grace By which it is manyfest how great danger too much businesse doth beget and in like manner with what discretion and moderation all businesses are to bee taken in hand yea albeit they be holy when as we see the businesses annexed to so great a Bishoppricke which may seeme requisite and necessarye are called cursed of this holy man who termeth them also foolish labours and losse of time and yet not alwaies buâ—… when they are vndiscreetely takâ—… in hand Therefore it is necessary that a â—…an exactly measure the strength â—…his spirit that according to the â—…ality of it he may take busines â—…pon him otherwise if the burâ—…n exceede his strength what â—…her thing is to be expected but â—…e fall and ruine of the bearer That we may accomplish this â—…e better and the easilier two oâ—…er famous vertues are necessaâ—… Discretion and Fortitude Disâ—…etion is the knowledge of the â—…easure or of the power of our â—…rength and daily dispensation 〈◊〉 our time exercise by which â—…e ought so to order our life that 〈◊〉 may be orderly disposed in all â—…ings Which being know newe 〈◊〉 neede of great constancy â—…titude to repell and reiect all â—…xternall businesses which offer â—…emselues vnto vs and that we â—…ke no more burden vppon vs our obedience beeing alwaiâ—… preserued then we are able to vndergoe For they that ouerload themselues with businesses at the requests and importunities of other afterwardes they faint vnder their burden so that they cannot satisfie either one or other and at length they vnderstand perceaue into what great daungers they haue cast theÌ„selues by their vndiscreete arrogancy To this victory that supreme vertue is also coÌ„ducent which directeth vs to follow in all things the good pleasure and calling of God who alwaies calleth vs to mortification of our affections and to those exercises by which it is attained neither accepteth he any externall obedience vnles first we satisfie his calling Therfore the seruat of the Lord ought alwaies to haue before his eies that saying of Saul to Dauid wheÌ„ 〈◊〉 promised his daughter in maâ—…ge vnto him and Dauid excuâ—…g himselfe that he was vn worâ—…y so royall a mariage calling â—…mselfe poore and of small repuâ—…tion saith he The King hath no â—…ede of a dowrie but of an hunâ—…eth foreskinnes of the Philistines 〈◊〉 bee auenged of the Kinges eneâ—…ies If then an earthlye King â—…ath no neede of the riches of an â—…other howe much lesse shall â—…at heauenly King haue neede â—…ho with one onely becke can â—…uerthrowe the whole worlde â—…ut hee will haue none other â—…hing then that he may bee aâ—…enged of his enemies which â—…re sinnes and sinfull affections â—…ee would haue the foreskinnes â—…f these giuen vnto him that â—…he strength of them might be â—…ircumcised and mortified And because this can hardely be brought to passe without the exercise of praier and meditation God especially requireth this obedience to be yeelded vnto him before all other which we are noâ—… bound vnto And surely it is noâ—… the least cause of the disorders disturbances of the worlde thaâ—… men serue God not as hee hath commaunded them but as they themselues
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
deserueth to â—…e loued This is of so great moment â—…at of it alone dependeth the â—…der of a spirituall life as maâ—…festly is shewen by this Arguâ—…ent In morall actions the end â—…he roote and the foundation that which is to bee done â—…refore if the endes be ordeâ—… after a due and right maner and by direct meanes all thinges tending to them shall bee rightly ordered but if the endes be disordered chaunged and peruerted all things thither tending shall be disordred and preuented Therefore imagine and firmely propound vnto thy selfe that thâ—… cheefe foundation and ground oâ—… thy life is to bee conuersant anâ—… familiar with God thinke thaâ—… this is thy ioy that this is thinâ—… inheritance that this is thy treaâ—… sure and that this is thy cheefeâ—… good shut thine eyes at all othâ—… thinges and trample them vndâ—… thy feete that thou mayst endâ—… uour this one thing to wit whoâ—… to deuote thy selfe vnto God Fâ—… this study as we haue sayd is thâ—… end for which wee were createâ—… This is the best worke that canâ—… done of any creature this is 〈◊〉 best part that Mary hath choseâ—… this is most acceptable vnto God this is most agreeable vnto his worship this is the worke labour of a conteÌ„platiue life which is more excellent and more perfect then the actiue to be breefe heere our heart is exercised in the actuall loue of God which is the best of all our labours For as Thomas Aquinus saith the innermost affection of charitye is the most excellent and of all those affections that proceed from maÌ„ â—…t is the moste acceptable vnto God Therefore to what study more excellent or to what businesse more noble canst thou apply thy â—…inde If thou be a friend vnto â—…cience and desirest to bee taught â—…ue Wisedome bee secure and â—…ithout dread God doth heere each his friendes and familiars â—…ch deep misteries and secrets as doe exceede all Philosophy Besides the wisedome that God deâ—… liuereth here is so high and excellent that it excelleth all goleâ—… that is mans wisedome beinâ—… compared with it is as a corneâ—… sande and all siluer entring comparison with it is as clay Furthermore as no end is to bâ—… preferred before this so neythâ—… are other businesses and occupâ—… tions to be preferred before thâ—… exercises and meanes by whiâ—… this end is obtayned Whatsoâ—… uer is in the world is accidentâ—… and vnstable onely the loue God mounteth aboue all thingâ—… ruleth preuaileth in all thinâ—… and gouerneth all things Thâ—… is not any sinne more grieuoâ—… then to place Dagon by the Aâ—… of the couenaunt as the Pâ—… stines did but the Arke of couenant is to be seated in a mâ—… high and eminent place and â—…agon is to bee cast vppon the â—…arth groueling before the Arke â—…f the Lord. The loue of the end being thus â—…rdered and disposed all ourlife â—…all be well ordered but if the â—…ue of the end be disordered all â—…r life will be confused and diâ—…rbed â—…F CERTAINE COMâ—…on temptations which are wont very much to molest and trouble those that are deuout and giuen to Praier CHAP. XXIX â—…IME and place nowe requireth that we speake of the more common and vsuall temptations which are wont very much to annoy and disquiet deuout men and also that we entreate of the remedies against them OF THE FIRST AND most vsuall temptations which is the want of spirituall consolations THe first temptation which is incident to very many iâ—… too much griefe which doeth afflict them when they feele not 〈◊〉 sensible Deuotion and when spâ—… rituall comforts doe faile theâ—… For many when they find neythâ—… these consolations nor can sheâ—… teares are so troubled and molâ—… sted in their exercises that thâ—… fall into temptation of faint-harâ—… ednes distrust supposing thâ—… God is angry with them that he doth loue them no more to whome hee denyeth his wonted â—…oyes and accustomed consolations There be others who when diuine consolations doe fayle them foorthwith haue recourse vnto humane comforts and begin to crye at the gate of the flesh when they perceiue that the other door â—…s shutte against them so that â—…hese doe no longer continue nor perseuere in the way of the Lord â—…hen the diuine consolations and â—…eauenly influences are powred â—…owne vpon them but as soone â—…s these are taken away presently â—…ey withdraw themselues from â—…eir interprised endeuours and â—…ll into a forgetfulnesse of themâ—…lues No fruit nor commodiâ—… is to be looked for of these so â—…ng as they loyter and wauer after this manner For they are as that vnprofitable seede in the Gospell that fell vppon stonye ground where it had not much earth and anon it sprong vp because it had no depth of earth when the Sunne rose vp it was parched and for lacke of rooting withered away Such neuer haue any stability nor steedfastnesse in their manner of liuing for euen as the Sea swelleth when the Moone encreaseth and ebbeth when it decreaseth so these are gouerned by the fluxe refluxe of spirituall consolations nowe they haue their sences and spirits gathered together presently after dispersed disseuered sometimes they are deuout somtimes vndeuout and dissolute nowe quiet nowe vnquiet for wheâ—… they haue none other ground noâ—… constancye besides diuine consolations they cannot be stable nor constant in their maner of liuing In like maner there be many who when they doe not finde in their prayers those teares and that compunction they wishe they endeuour to wrest it foorth by violence and to expresse it as it were by the force strength of their armes who by howe much more they labour in this kinde by so much they become harder and more desolate and destitute of their purpose Which the Lorde hath so disposed that they may vnderstand that this water moysture is not of bloud but of heauen and that it is not compassed by mans strength but is waited for by humility and patience when and howe the Lorde will giue it for he it is as it is written in Iob Who bindeth the waters in his cloudes and the cloude is not broken vnder them who holdeth back the face of his throne spradeth his cloud vpon it Who couereth the light with the cloudes and commandeth it to come againe But that it may more manifestly be declared which hath been spoken I will in this place set downe the causes for which god many times doth withdrawe and deny vnto his spirituall consolations and what at this time is to be done REASONS OR CAVSES for which God now and then denieth to his friendes spirituall consolations CHAP. XXX FIrst and formost in this place we are to knowe that God doth not alwaies take comfortes and consolations from his seruants because their sinnes and offences haue deserued it but ofteÌ„times for other causes Among which this is first and chiefest that the health and life of the righteous may be preserued For nowe and then it
vnlesse this â—…de of first borne of which we â—…w speake which ought to bee â—…e from all bonde and burthen â—…t hee may bestowe all his â—…ngth and whatsoeuer he hath â—…n his owne proper benefit â—…ey goe against all these comâ—…undements who puâ—…loyne away the time from the studye of true wisedome and bestow it vpon humane REMEDIES Against this temptation CHAP. XXXIX THe first remedy against this temptation is diligently to consider how farre vertue exceedeth wisedome and how much diuine wisedome surpasseth humane knowledge that heereby man may see how agreeable it iâ—… to reason that he should bestowâ—… more labor time vpon the onâ—… theÌ„ vpoÌ„ the other Wilt thou thâ—… I speak in one word Heare whâ—… the Wiseman saith Oh how greâ—… is hee that findeth wisedome yâ—… there is none aboue him that feareâ—… the Lord The feare of the Lord â—…asseth all things in cleerenes Heare â—…lso that of Augustine Mankind â—…s wont greatly to esteeme the â—…nowledge of terrestiall and ceâ—…estiall things but hee is much â—…ore better that preferreth the â—…nowldge of himselfe before this â—…cience that minde is worthier â—…f greater prayse which knoweth â—…er own infirmity theÌ„ that which â—…ot respecting it searcheth to â—…owe the course of the starres 〈◊〉 hee that alreadye knoweth â—…em not knowing what way 〈◊〉 take for the attainement of his â—…fety and saluation Let the wisedome of the world â—…ue al the excellency it desireth â—…tit cannot escape this one miâ—…y that all the profit which is â—…ped by it be not ouer throwne â—…th the life What is more miserable then to seeke a thing with so greate cost and labour which so soone perisheth This is the cause why a certaine Philosopher wept aâ—… Hierome saith for now when he was at deathes doore hee was agast and vtterly abashed and vnwillingly ended his life at thaâ—… very same time at which before he began to apply his minde vnto wisedome and knowledge Foâ—… if there be any losse or 〈◊〉 to be deplored and lamented iâ—… this world certainely it is thâ—… death of a Wise man for then 〈◊〉 vessell is cast into the earth fuâ—… of all kinde of admirable secretâ—… Which seeing it is so it shall be 〈◊〉 point of great wisedome to foâ—…low the counsell of our Sauiouâ—… saying Lay not vp treasures fâ—… your selues vpon the earth where 〈◊〉 moth and canker corrupt wheâ—… theeues dig through and steale But â—…y vp treasures for your selues in â—…auen where neither the moth nor â—…anker corrupteth and where â—…eeues neither dig through nor â—…eale These things being so it shall â—…e much more profitable to atâ—…nd vpon the workes of charity â—…en vpon the speculation of the â—…derstanding for the fruite of â—…e endureth for euer but the oâ—…er is ended with the life Furthermore remember that the day of iudgement as a cerâ—…ne holy man saith thou shalt â—…t be asked what thou hast read â—…t what thou hast done not â—…w eloquently thou hast spoken â—…thow wel thou hast liued This â—…he consideration which being â—…ll examined is sufficient to â—…uince their foolishnes who 〈◊〉 too much sweate at the study of humane science For tell mee pray thee what in the world 〈◊〉 more certaine vnto vs and whicâ—… doth neuer faile vs then to 〈◊〉 well and circumspectly to walâ—… with God what is more acceptâ—…ble vnto him then charity This that which onely pleaseth him for which all other thinges dâ—… please him According to this 〈◊〉 we shal be examined and iudgâ—… and according to the measure this we shall be rewarded Tâ—… is so true that if any man I 〈◊〉 not say had deuoured all 〈◊〉 sciences of the world but 〈◊〉 conuerted to the faith all the â—…tions of the world if God sâ—… finde more loue and charity 〈◊〉 an abiect olde woman 〈◊〉 hath performed none of tâ—… great matters then in him 〈◊〉 not to be doubted but that 〈◊〉 will preferre her before him 〈◊〉 â—…at her portion shall be greater heauen then his According to this rule no man 〈◊〉 doubt but that that life â—…all bee better and that exercise â—…ore acceptable vnto God which â—…th moste vertue and efficacie 〈◊〉 attaine to this loue of chariâ—… And seeing that it is without â—…ntrouersie that the exercises 〈◊〉 a contemplatiue life are more â—…nducent to the atchyuement 〈◊〉 this vertue then any other â—…olloweth by a very good conâ—…quent that they are more â—…cellent and more assured then 〈◊〉 other O howe many men are there â—…nd in these daies who neâ—… learned what a sillogisme â—…s neyther euer conuerted 〈◊〉 soule who yet notwithâ—…ding are more precious in the fight of God then many preachers of the word and many which seeme more wise Wherefore my brother if thoâ—… wouldst be sure of thy saluation walk in this assured and safe way I doe not say this that altogether thou shouldest forsake thy study but that thou shouldst vse it moderately which in one worde Saint Augustine admonisheth 〈◊〉 Let vs not be saith he prompt 〈◊〉 quick in disputations slow anâ—… dull in prayers Moreouer all law and all natâ—…ral reason teacheth that we oughâ—… so to order our studies and endeuours in learning as also all othâ—… things that we do not too muâ—… ouer burdeÌ„ and binde our selueâ—… and that for this wee doe not lâ—… passe better thinges For Chrisâ—…stome saith that it is a great daâ—…nation of man to beautifie aâ—… polish the tongue to leaue the â—…e without order and culture for 〈◊〉 little skilleth howe the tongue â—…e adorned but it is of very great â—…onsequence that the life be well â—…dered Therefore what greater madâ—…s can be thought on then to beâ—…ow so much labour vpon a thing 〈◊〉 no worth and altogether to â—…glect a matter of so great moâ—…ent This is that Saint Bernarde so â—…iously admonisheth wryting â—…to Pope Eugenius Let thy conâ—…eration saith he begin of thy â—…fe least neglecting thy selfe â—…ou stretch it further in vaine â—…hat shall it profit thee if thou â—…ynest the whole world losest â—…y selfe Albeit thou be wise â—…t thou wantest wisedom if thou 〈◊〉 not wise vnto thy selfe But â—…w wise vnto thy selfe truely as I thinke altogether Although thou canst discerne all misteries and knowest the breadth of the earth the height of heauen the deapth of the sea yet if thâ—… knowest not thy selfe thou aâ—… like vnto one that buildeth without a foundation making a ruinâ—… and not a building Whatsoeuâ—… thou buildest without thy selfâ—… shall be like a heape of dust eâ—…dangered with euery winde Therefore he is no wise maâ—… that is not wise vnto himselfe 〈◊〉 wise man will be wise vnto hiâ—… selfe and will first drinke of tâ—… fountaine of his owne Wel. Theâ—…fore let thy consideration beginâ—… thy self not onely begin of tâ—… selfe but let it ende in thy selâ—… Whithersoeuer it trauelled forâ—… call it againe vnto thy selfe wâ—… the fruite of saluation Be the 〈◊〉 vnto thy selfe the last
our Sauiour who whē he was requested of one to commaund his brother to diuide his inheritance with him he answered Man who made me a iudge or a deuider ouer you For this cause the Primatiue Church did not permit that any Clergyman or Minister of God should be ordayned a◅ ouerseer or an executour of any mans will Wherefore when an◅ one dyed leauing a minister a◅ ouerseer of his will he was depriued of it by all the suffrages of th◅ Church as it appeareth in a certaine epistle written by Saint Cyprian CERTAINE ADMOnitions to be obserued in this exercise against the fraudes and collusions of our auncient enemy CHAP. XLI HEtherto we haue spoken of certaine common temptations which are wont to molest and annoy them that are at prayer now we will deliuer certaine admonitions instructiōs which are to be obserued in this course And although we haue set downe certain in the end of the first part of this booke yet because they are only put in the end that they may teach vs to pray I will set downe others heere which may lay open the deceipts and fraudes of our enemy the Deuill who many wayes is wont to deceiue those that walke in this way turning good medicines into present poysons and to shipwracke them in the very hauen Therefore first of all let vs presuppose that nothing can bee found in this world so good and profitable but that by mans malitiousnes it may be abused vnto euill Wherefore euill men take occasions to perseuere in their wickednes of the very goodnes and mercy of God and of the passion of Christ. Neyther onely do they take occasions of these things but also of vertue hir selfe which no man can abuse following their own affections wherby oftentimes they take opportunity to offend For we see many men that of fasting abstinēce knowledge chastitie and such like vertues do take an occasion to be prowde and to presume great things of themselues making that a matter and an occasion of mischiefe and euill which of it selfe is an excellent and an honorable good Wherefore S. Ambrose sayth As I very well vnderstand that chastity is an excellent good so I feare the theefe of pride least he steale away that which is good Therefore I do not so greatly maruell if the vertue of Meditation be sometimes vnprofitable to some man or if it doth bring dammage vnto him that knoweth not how to vse it conueniently But as it is an intollerable madnes to leaue the vertue of Chastity or any other vertue or science for none other cause but because certaine abuse it and by it are proudely puffed vp so also is it a foolish thing to relinquish meditatiōs for the abuse of some For there is nothing vnder heauen which we may not abuse That we may vnderstand this the better we must know that there is not any vertue which hath not by it some vice carying a show a resemblāce of vertue For wisedome hath vaine science bearing a show of true wisedome Iustice hath crueltie Fortitude rashnes Liberality prodigality Humilitie cowardice Affability lightnes hope presumption zeale vnaduisednes feare distrust so in the rest so that as in all things as well artificiall as naturall there are found some true and some seeming so but are not so indeede for there is both true gold and that which is false lawfull money and counterfet coyne true gemmes and false gemmes so also among vertues some are true and some that appeare to be so but are not so in truth This therefore is the greatest difficultie which is found in the way of vertue which is wont to minister matter of errour vnto yong beginners and to those that are not well exercised for many embrace vice for vertue as we dayly see that men are deceiued receiuing counterfet coyne for that which is true by reason of the likenes it hath with it This is that which the Apostle sayth That the Angell of Sathan doth many times transforme himselfe into an Angell of light for so doth he oftentimes deceiue vs obtruding vice vnto vs. being coloured with a semblance of vertue But as we sayd before that as it is an euill thing for a man to withdraw himselfe from the exercise of vertue because he is fearefull to fall into vice so also is it dangerous to desist from the duty of meditation but the vices and dangers are rather to be feared which may arise from this abstaining For it is manifest that there is not any state nor any maner of liuing found in the world which hath not some danger annexed vnto it wherefore all our life may not vnfitly be called one danger and one continuall temptation Therefore least any man be blinded or deceiued of himselfe it shall be profitable to shew as it were with a finger all kinde of dangers deceipts and impostures and to admonish what is to be done in each of them THE FIRST ADMOnition of the dignitie and fruite of vocall prayer CHAP. XLII LEt this then be the first admonition they that haue mentall prayer in estimation let them take heed that they do not contemne vocall prayer or reiect it as vnprofitable because it is manifest that for the very substance of the vertue there is no difference betweene this and that prayer For to call vpō God with the heart only or with the heart and the mouth together doth make nothing for the efficacie of prayer For to adde to the voyce of the heart the voice of y e mouth which God hath created that he may be praysed and glorified by it how can it be that it should derogate any thing from the dignitie of the work or should import any essentiall difference Euen as there is no essentiall difference betweene the confessions of him that speaketh and him that writeth the same thing so also prayer which is a confession of the diuine praises or that I may speake more properly a certaine petition of God for some necessary thing whether this petition be made with inward words or with outward which are the images of internall things there can be found no essentiall difference betweene this and that This maner of praying is profitable to stir vp deuotion and to inflame the heart especially when it is luke-warme dispersed and therfore vnfit by his own strength to fly or to swim for the sweet deuout words and the graue sentences which are found in it are very effectuall to do this if they be repeated with humilitie and attention For this cause the words of God are called fyre in the Scriptures for they haue vertue to warme our hearts and to kindle in them the fyre of diuine loue Furthermore voyces haue especially when diuine Psalmes are sung a certaine naturall force to beget deuotion as Saint Augustine testifieth who hearing the melodious Psalmodye of the Church sayth that he was wonderfully inflamed within Besides there are many men of that spirit
are too many who are thus deceiued for we see by experience that many are so tyed to this study and exercise that if at any time a worke of charity or of corporall trouble be offered vnto them presently they shrinke backe and rather impose it vpon any other then they will vndergoe it themselues And this is a manifest signe that such doe not purely and simply seeke for the good pleasure and will of God For when that offereth it selfe which they know to be pleasing vnto God they turne themselues from it and turne vnto that which is pleasing and pleasant vnto themselues none otherwise then if nothing was acceptable vnto God but that which was also gratefull vnto men when as in a manner the contrary is alwaies true that that doth lesse please men which is most gratefull vnto God They that thus serue God and â—…oue him for such an ende as yet â—…hey haue not fully receiued the spirit of the adoption of the sonnes of God but onely of seruantes and therefore they are â—…ather to be called hyrelings then sonnes for their chiefest intent â—…s their owne commodity Cerâ—…aynely my Lord hee doth not â—…s yet know thy goodnes who so â—…oueth thee neither doth he as â—…et know of what might and maâ—…estie thou art or what thou art â—…ho after this manner seeketh aâ—…y thing without thee He that thus loueth thee doth â—…ot loue thee with a chast pure â—…oue as the loue of the Spouse is â—…owards her Bridegroome but â—…ith a fained mercenary loue â—…s that is of whoores and harlots who rather respect the commodity and the pleasure then the persons whome they loue Whaâ—… is more foule and filthy theâ—… to loue God with such a loue Hence also ariseth another errour and that not a little one thaâ—… is when as we greatly esteeme oâ—… as we said before the exercise of praier and contemne the exercise of mortification For that there is pleasure iâ—… the one and greefe in the other and mans heart doth reiect thâ—… one and embrace the other dotâ—… embrace that which delighteth and reiect that which tormenteth This is the cause that we seâ—… many diligent in hearing of Diuine seruice and Sermons anâ—… very long and copious in praier and doe diuers times receiue thâ—… holy Communion and are willing to speake of God and also glad to heare others speake of him and do cheerefully conuerse with godly and religious men yet are prone vnto anger lust ambition and obstinate in their own conceipts and opinions neither will giue place or depart a haire from their owne right neither do they cease to detract and backebite others They are merry do seeke to fare deliciously to liue daintily to eate and drinke of the best to cloath their body sumptuously to vse themselues effeminately yet neuerthelesse for all â—…his they would liue deuoted vnto God haue society and familiaâ—…ity with him Hence it is that if â—…t any time they finde not that acâ—…ustomed sweetnesse in prayer which they desire forthwith they â—…ast downe their heades loose â—…heir patience and weep because they could not weepe in prayer and they most plentifully powre foorth teares not teares of deuotion but of impatience And such as for this cause doe weepe doe not shed teares because they see themselues ful of anger pride coueteousnes selfe loue and many other vices destitute of humility charity and other vertues more necessary then those teares are And this errour doth so farre exceede that some of them haue their Deuotion in such regard and reckoning that they eyther neglecte or contemne true righteousnes to the which notwithstanding they are bound by the diuine law They think that they haue most greeuously offended if they doe not euery day heare diuine seruice if that euery day they doe not make an end oâ—… those prayers they haue appointed vnto themselues and so satisfie the calender of their deuotion which if they haue not done they can neyther eate nor drinke quietly when as in the meane time they can sleep soundly and sweetly hauing their coffers and chestes stuft full of rich garments and rustie coyne neuer considering that there are so many poore and naked which perish and faint through hunger and cold Their conscience full of faults crimes doth not take away their sleepe neither doth it hinder their rest although it be clogged with the burdens of many debts which they are able to repay but do not And also wheÌ„ as they haue not for many yeres saluted their neighbor by reason of an inueterate hate to the great scandall of much people neyther haue regarded those things which belonged to their estate and vnto the conditioÌ„ of their family yet for al this they haue securely slept not any whit haue bin trobled or disturbed for it And yet if any of these things do offer themselues vnto them especially if they haue any trouble or difficulty annexed vnto them they vtterly reiect them pull backe theyr handes and say that by this labour theyr heart is distracted and their Deuotion hindred which is none other thing then to forsake the heade for the feete for they make more account of the quiet of theyr heart which disposeth vnto praier then of the obedience of the Diuine law vnto which prayer is disposed It is likely that such men neuer read that of our Sauiour Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers will which is in heauen This Deuotion without the foundation of righteousnes is one of the principall and most vniuersall errors that are wont to meet with man in this way for it altogether destroyeth a spirituall life in euery body For whereas the end of this life is the fulfilling of the diuine law and the meanes by which we attaine this ende is prayer as we haue often said this errour without question peruerteth this order for of the end it maketh a meane of the meane maketh the end so it confoundeth all things I would to God that they were very few who in this respecte were deceiued But I feare seeing that the kingdome of selfe loue is very large least also the plague which springeth from it be very generall albeit in some one respect it expatiateth more then in another yet few there be that are altogether free from it Neyther let any one thinke that this Doctrine is contrary vnto that which before we haue deliuered as concerning the too much busines in externall matters for that doth rebuke them that altogether forsake the exercise of prayer that they may attend vpon exteriour labours and this that wee haue heer said is contrary to the other extreame and doth blame them that so giue themselues to prayer that they will not entermeddle with any externall busines although it be very necessary Both of these are extreames which vertue doth alwaies abhorre consisting in 〈◊〉 meane For our
giuen to prayer p. 267. The 29. Chapter Of the first most vsuall temptation which is the want of spirituall consolations pag. 268. The matters handled in this Chap. This temptation breedeth distrust ibidem And causeth to haue recourse vnto humane comforts pag. 269. They that yeeld vnto this temptatiō proue very vncōstant p. 270 Violence is not to be vsed in this temptation but with patience and humilitie we must waite the Lords leisure pag. 271. The 30. Chapter Reasons or causes for which God now then denyeth to his frends spirituall consolations pag. 273. The matters handled in this Chap. The first cause is that the health and life of the righteous may be preserued ibidem The second is that humility may be preserued pag. 274. The third is that he may try vs. pag. 275. The fourth is that we may descend to the actiue life ibid. The fift reason is because it so pleaseth the Lord. pag. 278 God denyeth comfort vnto his that they may be more perfect pag. 280 At what time the Angels do sing Psalmes of degrees pag. 285 We must not think that God wil be pinned to our sleeues pag. 292 The 31. Chapter What a man ought to do when as the current of the diuine consolations is stayed pag. 294 The matters handled in this Chap. Wee must not intermit nor breake off our accustomed exercise of prayer ibidem We must do that in prayer that we may pag 296 God respecteth not the quantity of the gift offered but the ability and will of the giuer pag. 297. Whē consolations are absent we must watch y e more diligētly 298 The 32. Chapter Against them that contemne deride diuine consolations p. 304 The matters handled in this Chap. Least men should condémne themselues they contemne diuine consolations pag. 305 Diuine consolations for what they are profitable pag. 308 The 33. Chapter Of the second temptation that is of the warre of importunate and outragious thoughts pa. 311 The matters handled in this Chap. Our imaginatiō oftentimes slippeth out of dores we being against it pag. 312 We must not be too violent in this warre of thoughts and reluctation of spirit pag. 318 Our heart is like a moorish and fenny lake pag. 320. The 34 Chapter Of the third temptation to wit of the cogitations of blasphemy and infidelity pag. 323. The matters handled in this Chap. All the danger of this temptation is placed in the delight and consenting to it pag. 325. We are not too narrowly to pry into those things which are too high for vs. pag. 326. How the diuine works are to be looked into pag. 332. Faith is the instrumēt by which alone diuine things are to be searched into pag. 333. The 35. Chapter Of the fourth temptation that is of too much feare pag. 335. The matters handled in this Chap. Feare is increased by flying ibid. The power of the Diuell is curtalled and limited pag 336. The watch and warde of Angels pag 337. The Angels do carry vs in their armes pag. 339. God doth protect vs. ibidem Where prayer is there the Angels are present pag. 340. Why the Angels are called Roes and Hindes in the Canticles pag. 341. The 36. Chapter The fift temptation is too much sleepe pag. 342. The matters handled in this Chap. Diuers causes of sleepe ibidem The reason why S. Basill and other of the Saints could watch so well pag. 344. We must render an accompt for spending our time vnprofitably in sleeping pag. 345 The 37. Chapter Of despaire and presumption which are the sixt and seuenth temptations pag. 347 The matters handled in this Chap. Against these temptations we are to arme our selues with Hope and Feare pag. 348 Eliseus guard and Paules perswasion may keepe vs from despaire pag. 350 The perfection of y e Saints may keepe vs frō presumption p. 353 Examples of their perfections pag. 354 The 38. Chapter The 8. temptatiō is a too greedy desire to be wise learned p. 357 The matters handled in this Chap. All immoderate thinges are hurtfull pag. 358 Great is the emulatiō betweene the study of science and prayer pag. 359 Study hindreth and hurteth deuotion pag 361 Desire of knowledge in all men is very naturall as Aristotle sayth ibidem Reason becommeth dayly more perfect by the continuall vse of learning pag. 362 The study of knowledge worthy the excellency of man p. 363 Diuers ends of knowledge out of S. Bernard pag. 364 A very excellent reprehension of them who bestow that time vpon humane studyes which they should bestow vpō diuine p. 369 Heathen studyes the plagues of Egypt pag. 371. The 39. Chapter Remedies against this temptation pag. 374. The matters handled in this Chap. Vertue is beter thē wisedome ib. If there be any losse or dāmage to be deplored in this world certainly it is the death of a Wisemā pa. 376. In the day of the last Iudgement God wil not aske thee what thou hast read but what thou hast done not how eloquently thou hast spoken but how well thou hast liued pag. 377. An vnlearned man with charity is better before God thē a learned man without charity pag. 378. A good life is the best instruction of our neighbor pag. 384. That thou maist moue another it is necessary that thou bee first mooued thy selfe pag. 389 The 40. Chapter The ninth temptation is an vndiscreet zeale and a desire too vehement and earnest to succour and help others pag 393. The matters handled in this Chapter They that promote and procure other mens safeties ought not to be vnmindfull of their owne pag 402. Prayer is to be ioyned vnto preaching pag. 408. The 41. Chapter Certaine admonitions to be obserued in this exercise against the fraudes and collusions of our auncient enemy pag. 411. The matters handled in this Chapter There is nothing so good but it may be abused by the mallice of man pag 412. Euery vertue hath some vice annexed vnto it which hath a resemblance of vertue pa. 414 The 42. Chapter The first admonition of the dignity and fruite of vocall prayer pag 417 The matters handled in this Chapter Whether vocall prayer differeth from mentall prayer ibid. Why the words of God are called fire pag. 419. The eyes of the Lord do alwaies beholde vs but most especially in prayer pag 423 The 43. Chapter The second admonition of the dignity and fruite of holy ceremonies and of externall woorkes pag 425. The matters handled in this Chapter Ceremonies external reuerēce are to be made account of ibid. Why Christ did institute his Sacramentes in visible thinges pag. 426. In Angels seruices merely spiritual are required in men seruices mixt pag 429. The 44 Chapter The third admonition of the reuerence and obedience which is due to the Preachers and ministers of the Church pag. 430 The matters handled in this Chapter Preachers are the instruments of the holy Ghost also Riuers and Conduit pipes by which the water of