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
this Diuine fire that hee may defend him selfe from windes and from the intollerable ycenes of the frozen region of this world Hetherto belong these short succinct Prayers which for this cause are called darting because as it were are the darts of a louing soule which with great celerity are shot forth and do wound the heart of God by force of which the soule is stirred vp and is more enflamed with the loue of God Very many versès of Dauid are profitable conducent vnto this purpose which a man ought alwaies to haue in readines that by them he may be lifted vp vnto God not alwaies after the same manner least the assiduity of the same wordes breed wearines but with all variety of affections which the holy Ghost doth stirre and rayse vp in his soule for hee shall finde conuenient and meete verses for all these in this heauenly seminary of Psalmes Sometimes he may lift vp his heart by the affection of repentance and desire of remission of sinnes by these wordes Turne away thy face O Lord from my sinnes and put away allmine iniquitities Erect in me a cleane hart O God and renue a right spirit within me Sometimes he may say with the affection of thankfulnes My soule praise thou the Lord and forget not all his benefites Sometimes hee may say with the affection of Loue and Charitye I will loue thee deerely O Lord my strength The Lord is my rocke my fortresse hee that deliuereth me my God my strength in him will I trust As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come appeere before the presence of God My teares haue beene my meate day night while they daylye say vnto me where is thy God Afterwards being inflamed with the loue of eternal happines let him crye O Lord of hostes how amiable are thy Tabernacles My soule longeth yea fainteth for the courtes of the Lord. Saint Hierome writeth in a certaine Epistle that the Fathers of Egipt had wont to haue very often in their mouthes a short verse of the same Prophet and to say O that I had wings like a doue then wold I fly away rest Somtimes with a confession of his owne misery a desire of the diuine grace let him cal Incline thine eare O Lord heare me for I am poore needy And to cōclude let this breefe verse be very often in our speeches conferences O God hast thee to deliuer me make hast to help me O Lord. In like manner let the times places businesses which we attend and whatsoeuer we see or heare minister occasiō by other meanes and affections to lift vp our harts vnto God for he that loueth God truly be holdeth God in al things thinketh that al things doe inuite him vnto his loue In the morning the chirping harmony of birds in the night silence quiet calmnes inuite vs to praise the Lord. In our eating the grace which is bestowed vpō our meates for our satisfying when in the morning wee arise the grace which hath kept vs in our sleep that wee are refreshed with it the beauty of the Sunne and starres and the decking embellishment of the fieldes doe intimate insinuate vnto vs the prouidence beautie of our Creator and the misery calamity of other creatures doth witnes and testifie vnto vs the diuine grace which God vseth in freeing and deliuering them When the clocke giueth a signe of the passed hower let vs call to mind the hower of our death also that hower in which God vouchsafed to dye for vs let vs read meditate on those words which a holy Father teacheth saying Blessed be the houre in which my Lord Iesus Christ was born dyed for me So oftē as any temptation doth assaile vs or any impure or hurtfull thought doth enter into vs praier is very necessary to cast it out of our harts In like manner as often as we enterprize and vndertake to doe any thing wherein we feare that wee shall find contradictions hindrances or dread new occasions of daungers it behooueth vs to defence and arme our selues with the weapons of Prayer When we at any time goe out of our doores when we are to haue busines with a wrangling a contentious mā or to deale in any matter of great moment consequence when wee come to a banket wherein there is danger of sinning eyther through gluttony or too much talke in these and suth like matters a great preparation of Prayer is to be sent before By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God of all things we shall receiue fruite and at all times haue occasion to pray This is that continuall exercise to the which the Apostleinuiteth vs saying Touching admonishing your own selues in Psalmes hymmes spiritual songs singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This exercise very much helpeth to Deuotion for it is as the watchman keeper of the house watching that none beside God enter to take possession of y e soule It is profitable also to preserue the heate of Deuotion hence it is that they that are freequent in this consideration doe very easily call vnto them their minds gather together their sences and spirits when they are to pray For what other cause doest thou think there is that one forth with at the beginning of prayer doth enioy tranquility and peace of minde an other scarcely aftermany houres after long praier can quiet his heart make it peace able The cause is obuious common because the one hath his heart gathered vnto him warmed with these short succinct prayers the other through forgetfulnes of God is waxen key cold therefore the one sooner waxeth hot the other later Wee see this in a fornace which if it be wel heated in y e morning is kept hot all the day after with a little fire but if it grow stone colde againe it requires a great deale of fire before it be thorowly heated again so it is necessary that they doe that will be deuout that this diuine heate may be preserued in their hearts vnlesse they will vndergoe new troubles in heating them so often as they goe to pray For the Deuoton of our heart is as heate in water or in yron which naturally is cold but accidentally hot for when it is taken frō the fire of which it was made hot foorth with it returneth to his former and proper estate condition He therefore that would alwaies keep yron hot it behooueth him either alwaies to
vertue of his merits least we at anytime cast away the hope of the Diuine mercy whether it be in great sinnes or in little Saint Iohn doth cherish this hope when he saith My babes these thinges write I vnto you that ye sinne not and if any man sinne wee haue an Aduocate with the Father Iesus Christe the Iust. And he is the reconcilation for our sinnes and not for ours onely but also for the sinnes of the whole world What diffidence and distrust can then hurte or annoye thee being shadowed with these winges and couered with the merites of so greate an intercessour All the sinnes in the worlde if they bee compared with the merites of Christ are nothing else but a little light chaffe cast into the fire Why then dooest thou discourage thy selfe seeing that such satisfaction and so great merits are so liberally and freely offered vnto thee Thou wilt saye because I offende euery day and euerye ◅ower neyther doe I at anye time amend my selfe Tell me ◅f Christ should dayly suffer for thy sinnes which thou daylye committest is there any reason that thou shouldst dispaire Thou wilt aunsweare Noe Therefore assuredly perswade thy selfe that that death so long agoe performed is no lesse profitable theu if it weredayly offered for the Apostle sayth that that high Priest by one oblation whych hee offered vppon the Crosse hath clensed and sanctified vs for euer he hath left that in hys Sacrifice for vs that it may bee a perpetuall medicine and treasure vnto vs. Thou wilt obiect againe and say I offend and sinne dayly albeit God dayly powreth and heapeth his blessings and graces vppon mee therefore I cannot but distrust and fall from hope I tell thee in veritye and truth that as nothing can bee found that doth more manyfest the malitiousnesse of man then that manner of multiplying sinnes when as the Diuine benefittes are incessantly powred vpō him so also there is nothing founde wherein the greatnesse of the Diuine goodnesse doth more appeare then in this that God doth without ceasing showre downe his benefittes vpon him that blusheth not without ceasing to offend him Our sinnes sayth Paule doe manyfest the Diuine goodnesse for neyther in Heauen nor in Earth nor among Fowles nor Fishes neyther in Hearbes nor Flowers doth the Noblenesse ◅nd brightnesse of the bowels ◅nd mercy of God more excel◅entlye shyne then in thys that hee suffereth and forgiueth sinnes For if wisely and prudentlye thou knowest to vse the daungerous and pernitious taste of sinne as some poyson thou mayest make a medicine of it by ascending vp from it to that supreme goodnes which with so great benignity suffereth thy sinnes albeit they are so many and so great that thou who committest them art not able to beare them and although thou art wearye in bearing them yet God is not wearye in pardoninge of them Therefore let the bitter pilles bee gilded ouer with the honnye of this consideration that the too much bitternesse which is in them may not bee tasted Which if it be done thou shalt manytimes tast greater sweetnes by the consideration of this goodnes then bitternesse by the meditation of thine owne wickednes Wherefore in this case thou must doe that which a faithfull seruant doth who albeit he be rude and negligent yet he hath a good and gratious Lorde if he commit a fault on the one side he beginneth to tremble for his offence but on the other side he remembreth that hee hath a Lord full of clemency who so often hath pardoned his offences thereupon he hopeth that with the same clemency he was woont to forgiue his former trespasses he will also now winke at these present Therfore when he doth call to minde these things he turneth the feare and griefe which the memorye of his sins brought forth into ioy which he feeleth by the consideration of the goodnes of his Lord. Thy consideration ought to bee like this as often as too much sorrow for thy sinnes doth afflict and oppresse thee for thou doing this of poyson thou shalt make for thy selfe a preseruatiue and a remedy against poyson and thou shalt pul out the eies of thine enemy and kill him with his own sword and thou shalt take occasion of greater strength and courage of those same things which were woont to bee the causes of greater feare and trembling If thou draw thy water thorow this channell thou shalt water two excellent vertues charity and humility whilest of the sinne into which thou diddest fall thou takest occasion to humble thy selfe more manifestly acknowledging thine owne misery and to loue him with a more ardent loue vpon whose goodnes thou doest so greatly trust certainly perswadest thy selfe that he will pardon and forgiue thy sins Furthermore we are to know that there are two kinde of sins greatly differing betweene themselues For there be some that sin vnwillinglye against their purpose and deliberation of very weakenesse or negligence or of the inclination and euill habit which remaineth in the soule oftentimes drawing a man vnto euil before he be aware Others are of a larger conscience who if they abstaine from grosse and hainous sinnes they make no conscience of those that be smaller neyther haue they any purpose to auoyde thē but they will eat drink walk and talke that they maye spend and passe away the time by which things they consume much time vnprofitably and often fall into many sins which can very hardly be auoided in so great security idlenes of minde These as long as they continue in this minde shall neuer attaine remission of sins for they haue no true purpose to leade an vpright life but rather to continue in dissolute liuing It cannot be denied but that such like men liue in great daunger for he that hath not a good and true purpose to preuaile and ouercome all sinnes he liueth in great daunger of damnation For euen as he that lieth in the midst of a swift riuer if he doth not labour to take fast footing and raise vp his body is in daunger to bee borne downe and swallowed vp of the water so in this spirituall life which is like a deepe dangerous riuer he liueth in manye ieopardies of falling who with tooth and naile doeth not labour ◅o profit and goe forwarde in it They that offende after the first maner that is as we haue saide either of forgetfulnesse or of lack of good heede taking these more easily returne vnto themselues obtaine pardon for it is not in ◅he power of man although hee ◅e perfect to eschewe and auoid all kinde of sinnes for as the wiseman saith the righteous man fal◅eth seuen times in a day and so of◅en riseth againe And Saint Augustine saith Not the holiest man ◅s without sinne neyther for this doth he leaue to be a righteous a holy man seeing that in his affection purpose he preserueth and retaineth sanctity The Apostle willing
of them that be desolate and afflicted for his loue Giue ye saieth Salomon strong drinke vnto him that is ready to perishe and wine vnto them that haue greefe of heart Let him drinke that he may forget his pouerty and remember his miserye noe more Therefore to cure this griefe God ordained this medicine which he sendeth not to the house of the whole but of the sicke Consolation saith Barnarde is a delicate and dainty thing neither is it giuen to him that seeketh it without God A wife chast and lawfull who deserueth and is worthy to be loued alone thinketh an iniury to be done vnto her if she be loued together with others So also doth God A figure of this wee haue in Exodus for Manna which had so great sweetnes in it was not giuen to the Israelits in the wildernes before the meale was spent which was brought out of Egipt so neyther shall that bread of Angels be giuen vnto man in this exile and banishment vntill he hath renounced al the delights and comfort of this world Humane comfort is a verie iniurious stepdame if any man take it in steed of Diuine consolation therefore it is necessary that it be cast out of doores least perhaps it be an hindrance vnto the other They doe the contrary who on the one side will partake of the diuine consolation and sweetnes in Prayer and afterwardes this exercise being ended will enioy worldly delights and pleasures will eate and drinke daintily be cloathed sumptuously and liue in all wantonnesse and delicacy to bee breefe who will so enioy God that they will not loose nor forgoe the vanitye and do lights of the world But let them certainely perswade themselues that they shall neuer profit in the way of the Lord so long as they walke thus lamely and haltingly Birdes that doe both swimme â—…nd flye in the holy Scriptures are â—…ounted vncleane And what â—…oe these birdes signifie vnto â—…s Surely none other thing then â—…he soule of a delicate and fleshly â—…an who will both swimme in â—…he riuer of his owne delightes â—…nd pleasures and contemplate â—…pon Diuine and high matâ—…ers Let no man deceiue himselfe â—…or as light and darkenesse canâ—…ot bee together so neyther â—…an humane and Diuine conâ—…olations agree together In like manner the fleshe â—…nd the spirit dooe striue and â—…ght in the selfe same man and â—…ee that will enioy the good of â—…he one it is necessary that hee â—…id warre and defiance vnto the â—…ther The Prophet Dauid very well vnderstood this when hee saith My soule refused comfort in earthly matters I did thinke vpon my God and I was delighted and prayed and my delight was so great that my spirit fainted in me Was this a good change or wilt thou say that the Prophet was heerein deceiued when as hee receiued for so small and ridiculous comforts so ample and large consolations with which his hart was so filled that he could not beare the greatnes of them This is the cause why manye come and sit by the fountaine of these delights without any other delight in the world for theyr soules are filled vp to the brinke with inward delights God is iealous with exceeding great feruour doth loue our soules as he himselfe confesseth therefore he will not admit other delightes and externall loues neither will â—…e that they should be mingled with his He therefore that would largeâ—…y enioy Diuine and heauenly coÌ„solations Let him followe the counsel of Augustine Let a man leaue all thinges that he may receiue all thinges for he shal find all thinges in God who leaueth all things for God THE SIXT IMPEDIment is too much carke and care CHAP. XXII THe contrary vnto the impediment of delight and pleasure is this of too much carke and care yet no lesse hurtefull then that for cares and pleasures as Christ saith are thornes which choke the word of God Wherfore not without cause it is said of Saint Barnarde that necessitie and desire are the two principall rootes of all the euils that be in the world For all euils that are committed in the world are done eyther that necessitie may be auoyded which bringeth punishment or that some delight may be obtained which procureth ioy Therfore the cares of this necessitye hindreth as well the tast of Deuotion as the quiet of Prayer for they do so pricke peirce y e hart that they do not permit a man to thinke vpon any other thing theÌ„ of the cause from whence they spring which alwayes presseth and pricketh the heart and knocketh at the gate neyther desisteth vntill it obtaine that it sought Who then can sleep or rest in â—…he middest of so many Flyes Waspes and Frogges as are â—…n the land of Egipt Heere sureâ—…y that wish of the Bridegroome â—…n the Canticles was to bee desired that the Spouse may enâ—…oy this sweete sleepe of life among so many and so diuers perturbations disturbances of things But thou wilt say Wilt thou giue mee any remedy whereby I may eyther roote out or chooke these encreasing cares which so greatlie doe tosse and turmoile my heart The presentest remedy is if with all endeuour thou studiest as much as is possible to with drawe thy minde from all sensuall loue of thynges created for from this loue all cares doe proceed as we haue shewed before Therfore if thou wilt cease or rather banish al afflicted thoughts and carefull pensiuenes labour to mortifie and kill in thee all externall and forraine loues And although many thinges are required that thou mayst liue in thys life without carking and caring yet they may all be contained in this short sentence Doe not loue and thou shalt not bee afflicted neyther be delighted in the creatures but as God hath willed Beleeue me where this hath place there true delight hath place a greeuous taxe is set vpon them that haue theyr loue and delight set vpon the creatures and much greater are the sorrowes of the bringing foorth then of the conception An other remedy is if we cast all our cares vpon God hoping most assuredly that God will dispose all thinges after the best â—…anner if we commit them vnto â—…im for hee hath commaunded â—…hat we should referre all our buâ—…nes vnto him and that it should â—…e our onely care how wee may â—…eep his commaundementes So â—…id the Spouse in the Canticles Wherfore she saith I am my welâ—…eloueds my welbeloued is mine â—…e is mine to procure prouide â—…r me all necessaries and I am â—…is to doe whatsoeuer pertaineth 〈◊〉 his worship and seruice by â—…hich words is insinuated that if â—…an will wholy apply himselfe â—…to the worship of his creator â—…at hee in like manner will bee â—…holy occupied in supplying the â—…ants and needs of his creatures â—…or the law of God is called in the â—…criptures a couenant for no oâ—…er cause but because such a coÌ„â—…act is made in it betweene God and
vice of Curiosity CHAP. XXIIII THE vice of curiosity doeth also very much hurt deuotiâ—… which many waies may bee â—…mmitted For it is a certaine â—…de of curiosity which desireth â—…prie into the workes the life â—…d conuersation of other men â—…ich besides that it burdeneth â—…e heart with vaine thoughts â—…gitations it also enwrappeth â—…n manifolde imaginations and desires taketh away the peace and quietnesse of the conscience This vice is wont to be proper vnto idle men who when they haue no busines of their own they busy themselues with the sayings and doings of others There is an other kinde of curiositye proper vnto the vnderstanding and peculiarly belongeth vnto them who of an only and sole desire to know doe reade profane Histories and heathen bookes and vnprofitable Antiquities c. In like sort they also may be called curious after the same maner who apply their mindes to reade graue and learned Authors and yet not with this intent that by them they maye gaine vnto themselues truâ—… wisedome but by the same curiosity onely seeke for Arte Eâ—… loquence and the pompe glory of wordes or some elegant or curious sentence which they may boast of and vainely recite before others reseruing by them no manner of profit vnto themselues Of these saith the Wiseman The heart of a foole is like a broken vessell he can keepe no knowledge whiles he liueth Surelye this is a most manifest signe and token of a disordered wit and of an inordinate soule For as Saint Augustine saieth It is an argument of a good wit and of a noble and generous spirite not to loue wordes in wordes but the truth that is couched in â—…hem Furthermore there is a certaine â—…ther curiosity which is an inâ—…rdinate desire of manye who â—…ould haue all that belongs vnto â—…eÌ„ to be too exquisite elaborate â—…o compt and piked as well in their houses as in their apparell householde stuffe bookes pictures and such like ornamentes which cannot be desired nor preserued without great diligence And when they are done otherwaies then we would it cannot be but that they displease vs and vexe our mindes and bring vs to that point that we straight thinke either of their making away or of new repayring embellishing theÌ„ Wherby the peace and quiet of the coÌ„science is loste and the man iâ—… wholy drowned in vanity It 〈◊〉 not to be doubted but that thâ—… is a very great hinderance vntâ—… deuotion Fot it requireth 〈◊〉 minde altogether quiet and frâ—… from all impediments The Deuill knowing this in pediment to bee so great doâ—… bende all his strength as a câ—…taine Doctour saith to ensnare all men of whatsoeuer age and estate in this vice the layety by soliciting and prouoking them to settle their chiefest care vpon the finding out bringing in of new and outlandish kindes of apparel householde stuffe and such like things The clergie and learned that they endeuor themselues to haue their temples churches colledges houses and other ornaments curious and pretious and this he doth vnder a shew of godlinesse whilest hee perswadeth them that the seruants of God doe deserue all thinges and that they are woorthy of all honour and therefore that it is not viciâ—…ous nor vncomely to build sumpâ—…uous houses to erect proude and â—…tately pallaces that they may â—…dwell in them with mirth and â—…oye Such men haue eyther not read or haue ill obserued the whole some doctrines of holy spirituall men for the true seruants of God doe little esteeme these thinges yea they doe despise them and flie from them as from thinges which neyther can bee gotten nor preserued without distraction of heart and losse of time which two are most contrary vnto the exercise of Deuotion For as Deuotion is a very delicate thing so it is obscured and lost by a light and little matter For if the morning Sun beames did hinder the contemplation of Saint Anthony howe much more shall the vnquiet cogitations of seeking and keeping earthlye goods hurte which haue well feathered winges swiftely to flye out of our sight For this cause Euangelicall pouerty is much to be commended which at one blow cutteth off all this vaine curiositie after his example who when he was Lorde of all creatures had none other bedde when he was borne but a harde cratch nor none other house but the common stable THE NINTH IMPEdiment is if good exercises be interrupted and broken off CHAP. XXV IN like manner it is a great and a very vsuall impediment vnto Deuotion oftentimes to interrupt and break off the threed of good exercises without a lawefull cause For wee must know that among all the miseries of mans heart one of the chiefest is that as it is prompt and inclined to all euill so it is remisse and slowe vnto any good For in euill no other thing is required to inflame our heart yea and our bodye too but a light and small thought which by and by vanisheth awaie but for a good affection as Deuotion is wee must search heauen and earth and desire ayde of all thinges which are giuen vnto vs of God Of man it is saide That he is a winde that passeth and commeth not againe For with great facility he goeth after vanities and corruptible thinges but he returneth not againe from them without great difficultie Certainely if men would ponder with reason all their miseries they should feele none greater nor admire any more Therfore wee must labour with al our strength that Deuotion may be preserued for as it is a very easie matter to loose it so it is a most difficult thing to recouer it being lost Wherefore not without cause we say that it is a great impediment in this busines if the threed of good exercises be broke of For when as man would afterwardes returne vnto himselfe hee findeth himselfe so vnapt and so vnfit for Deuotion as if he had neuer had it or that he had onely saluted it at the doore and very entrance For that happeneth vnto him which we reade in â—…imes past happened to Saint Peâ—…er when he saide Maister we â—…aue trauelled all night and haue â—…aken nothing The same thing â—…appeneth vnto them who are negligent in this exercise as Saint Barnarde saieth very well in these woordes Howe long wilt thou lifte vppe thine heart in prayer and lifte it vp in vaine Howe long wilt thou moue thy selfe but not any whit the forwarder Howe long wilt thou endeuour thy selfe but to noe purpose Doest thou labour and not bring foorth Doest thou make triall and neuer a whit the better And wheresoeuer thou beginnest doest thou there leaue off And in thine assâ—…ye doest thou faint All this difficulty hence ariseth because the exercise of Deuotion is intermitted therfore thy hart is vvaxen colde and therefore by the iust iudgement of God this punishment is inflicted vppon thee that thou being admonished by this punishment for thine abuse of grace
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
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
himselfe for the one know◅dge without y e other is not sufficient it is needfull that there be two seasons assigned for these two knowledges one in which man may know by experience his owne miserie the other in which by the same experience hee may learne to know the diuine mercy that by this knowledge hee may be more lifted vp to the loue of God by the other that he may more basely account of himselfe By this it is manyfest how greeuously they erre who relinquishe◅ their exercise and vtterly cast it off when as by and by they finde not diuine consolations when they seeke for them when they desire them It is monstrous and shamefu◅ that any one should wishe tha◅ God should bee pinned to h◅ sleeue and bound to him wit◅ a chayne that so often as h◅ list hee may pull him by the sleeue so that if hee bee not foorthwith present with him hee will seeke for him no more Worthyly did that holy widdow Iudith blame them who had set downe a time when God should help them in which time if he did not succour them they decreede to looke for his ayde no longer Who are you saith she that haue tempted God this manner of dealing is not the way to procure mercy but rather to prouoke anger kindle furie Doe you appoint a time for the mercy of the Lord and set downe a day when he should deliuer you They are worthye of the ◅ame reprehention who present◅y would finde God as soone as ◅hey seeke for him and vnlesse foorthwith they finde him by by they dispaire neyther vouchsafe they to seeke for him any further WHAT A MAN ought to doe when as the current of the diuine consolations is stayed CHAP. XXXI VVHen as thou seest thy selfe destitute of diuine consolations thou must not intermit nor breake off thine accustomed exercise of prayer albeit it seeme vnsauery vnto thee Yea then thou must come before the presence of the Lord as one guilty and culpable to examine and with great diligence to search thine owne conscience and to make inquisition whether it bee thy fault that thou hast lost the cōforts of the holy Ghost Which if thou findest to be so cast thy selfe humbly before his feet with that holy sinner feare with the Publican to lift vp thine eyes to heauen cast thy selfe vpon the bowels of his infinite loue beseech him with great trust confidēce that he wold pardon thee shew thee the riches of his mestimable patience mercy as well in expecting as in pardoning him of whome so often hee hath been prouoked to anger If thou wilt doe this thou shalt extract and drawe fruite out of thy drynesse yea out of thine offence ◅hereby taking occasion to ◅aumble thy selfe whylst thou ◅eest the greatnesse of thy ◅innes and further cause of greater loue to God whilst thou seest how many and howe great sinnes he hath forgiuen thee And also thou shalt be more wary and circumspect afterwardes that thou sleep not or be secure in the fight when it goweth on for this is the vsuall and common commoditity which the righteous receiue by their fals And although in thine exer◅ cises thou feelest no sweetnes yet thou must not abstaine from thē for it is not necessary that it shuld alwaies be sweet which is profitable for oftentimes the contrary hapneth What shall become of the sic◅ and weake if they wholy abstain◅ from meate because they find◅ no sauour in it it is requisite tha◅ somtimes they eat without taste◅ that by little and little togethe◅ with their helth they may recoue◅ their taste This experience teacheth that a man as often as he continueth in prayer with some attentiuenes and diligence doing that little he can that at length he goeth away ioyfull full of consolation seeing that little he did for his part and vnderstanding that he can doe much before the Lord who doth all that he can although it be but little That poore Widdowe cast no more into the treasurie but two mites and yet by the sentence of Christ she is extolled aboue al the rich who cast in much more For the Lord respecteth not the quantity of the gift offered but especially the ability and ◅vill of the giuer He giueth much who desireth to giue enough who giueth that he hath who keepeth ◅othing to himself who omitteth ◅othing that lyeth in him What great matter is it to pray when many consolations are present euery worldly man can doe this It is a hard thing when the deuotion is small then to powre foorth longer prayers to haue greater humility patience perseuerance in good workes The cheefest commendation of a Pilot of a ship is not in that he know eth well to guide his vessel when the sea is calme but when a tempest approacheth then to know how to giue saile how to take it in how to guide the sterne how to man his ship howe to conquer fortune by diligence an◅ by arte to ouercome the fury o◅ the wind this is praise worthy i◅ deed Secondly it is necessary th◅ at that time there bee great◅ feare and diligence in thee the at other times for then we must stand vpon our watch and vpon our court of guarde our words workes thoughts and whatsoeuer is ours is then to be examined and searched into For because spirituall ioy doth then fayle vs which in this our Nauigation is the chiefest oare it is to be supplyed with diligence and attention although this also be grace and that not the least When thou seest thy selfe in this estate thou must looke as Saint Bernarde sayth whether the sentinelles which did keepe thee doe sleep ◅or whether the wall is fallen ◅downe which did defend thee ◅or then all thy hope is to be pla◅ed in thy weapons For then the wall will not de◅ende thee but thy weapons ◅nd thy skill in fighting O how great is the glory of that soule which defendeth her selfe without a shield fighteth without weapons is strong without fortitude and fighting onely receiueth strength without help Among all the valiantes and worthies of Dauid Benaiah is especially praysed who slew a Lion in the time of snow It is great glory to kill a Lion but much greater to kil him in winter time when the handes are benummed with colde so that they can scarcely brandish a swoorde Wherefore when the soule is altogether colde and frozen neyther feeleth any heate of charitye in her yet if shee at that time fight valiantly with the roaring Lyon and ouercome him is she◅ not worthy to be numbred wit◅ the valiants of Dauid that is wit◅ the worthies of Iesus Christ There is no greater praise in this ◅orlde then to imitate the ver◅es of our Sauiour but among ◅is vertues it is reckoned a chiefe ◅ne that he bare those things ◅hich he suffered hauing not the ◅ast comfort in the inferiour part ◅f his
feare him and deliuereth them The deuils do very well know the strength of this guard therâ—…fore one of theÌ„ talking with God said Doth Iob feare god for naught Hast thou not made an hedge aboâ—… him and about his house and aboâ—… all that he hath on euery side thâ—… none can hurt him Look how the elder brethren doe carry their younger brethren when they are but little ones in â—…heir armes and howe they doe â—…eep them with great care and â—…rouidence after the same manâ—…er those happy spirits which are â—…s our elder brethren doe keep â—…end vs who are as their younger â—…rethren and little ones and doe â—…arry vs in their armes as Dauid â—…yth He hath giuen his Angels â—…harge ouer thee to keep thee in all â—…y wayes They shall beare thee 〈◊〉 their hands that thou hurt not â—…y foote against a stone But it is â—…ut a small thing to haue Angels â—…eare vs in theyr handes seeâ—…g that the Lord himselfe our â—…reator doth it as the Prophet â—…stifieth saying I led Ephraim â—…so as one should beare them in his â—…mes but they knew not that I â—…aled them This is the same which he speaketh by his Prophet Zacharte He that toucheth you toucheth the apple of mine eye And in the same Prophet he saith that he will bee vnto vs a wall of fire compassing vs in on euery side What then doest thou feare ô man being fortified with such a wall dost thou thinke it meet that thou shouldst rather credit thy dreames fantasies then beleeue the diuine works promisses Prayer ought to make thy minde more secure then any other exercise for where Prayer is there according to the iudgment of the best diuines are the Angels especially present that they may help vs in our prayer that they may transport our praiers into the presence of the Lord that they may defende vs from our enemy and from all others which might disturbe that holy silence according to that which the Bridegroome saith in the Canticles I charge you O daughâ—…ers of Ierusalem by the roes and by â—…he hindes of the field that ye stirre â—…ot vp nor waken my loue vntill she â—…lease In which wordes silence is â—…ot onely imposed vpon the diâ—…els but also vpon all other creaâ—…ures of the world that they diâ—…urbe not the spouse of Chryst â—…nd her sweet sleepe of contemâ—…lation and also the authoritye â—…f the holy Angels is inserted â—…ho are vnderstood by the roes â—…d hindes as well for their â—…iftnes as for their quicknes of â—…derstanding as Saint Bernarde â—…yth These and such like things are 〈◊〉 bee meditated vpon of those â—…at be fearefull not onely when â—…re doth set vpon them but also when they are without feare for seeing that the affectioÌ„ proceedeth from errour false surmise if so the knowledge of truth hath taken vp the hauen before errour lyes shall finde no footing in it THE FIRST TEMPtation is to much sleepe CHAP. XXXVI SLeepe also is wont to be troâ—… blesome to many in the tiâ—… of praier Sometimes it proceedâ—… of necessity sometimes of inâ—…mity sometimes of slouthfulnâ—… and sometimes it is sent of 〈◊〉 deuill to whome nothing is moâ—… acceptable then that this goâ—… may be hindred When it ariseth of necessity that is not to be denied to the body which is his least in like manner it hinder that which is ours For great is the force of nature and it will not be defrauded of things belonging vnto it when it is bred of infirmity let not a man trouble or vexe himselfe for it is not his fault neither let him be altogether ouercome of it but let him for his part doe what hee may nowe vsing some industry nowe and then some violence that his prayer may not altogether slacke without which nothing in this life can be possessed safely But when it proceedeth of idleâ—…es or is sent of the deuil theÌ„ anâ—…ther remedyis to be vsed to wit â—…asting or some other austerity of â—…ife which doth prick stir vp the â—…lesh y â— so sleep may be shakeÌ„ off But especially fasting doth help for sleepe and meate are almost alwaies ioyned together do go together so y â— after too much meat followeth too much sleep and after moderate diet moderate sleep so much as is withdrawen from meate so much in a manner is taken from sleep It is written of Saint Basill that oftentimes hee passed ouer whole nights without sleep for he was very temperate in his dyet And this was the cause why the Saints could watch so much and so long for they were great fasters To be breefe it is a very great remedy for this euill as also for all others to craue ayde and help of him who is alwaies ready to giue it vnto them that aske it For this prouidence is denyed to no creature whether it bee in the sea or vpon the earth much lesse shall it bee denied to man being created after his image likenes Therefore let vs bee humble and faithfull let vs perseuere in crauing mercy which if we doe hee will faithfully giue vs that we desire according to that A carnall man crediteth the law of God the law is faithful vnto him For the promisses of God do not deceiue him to whome faith hope are not wanting This is that which I thought good to speake of too much sleep which is to be auoided not onely for the loue of prayer but also for the time which is vnprofitably spent in it For if one â—…dle word be a sinne and such a â—…inne that an account is to be renâ—…red of it at the day of iudgment â—…ow is it credible that an acâ—…ount of time shal not be exacted â—…hich any one spendeth so vnâ—…rofitably in sleeping in which time many exercises acceptable to God might haue been performed And also according to the rule of Phisitions sixe or seuen howers are sufficient to satisfie corporall necessity Wherefore then O Christian dost thou consume whole winter nights in thy bed euery one of which are as yeeres snorting sleeping vnprofitably passing ouer the time turning tossing thy self froÌ„ one place to an other no otherwise theÌ„ a door is turneâ—… vpoÌ„ the hindges now vpoÌ„ this sidâ—… now vpon that wheÌ„ in y â— meanâ—… season in thy mind thou mighteâ—… walk throughout heaueÌ„ view thâ—… Angels meditate vpon the glory of God But this is worser thâ—… nowsuch an euil custome is groâ—…en in the world that no man suâ—… poseth it a sinne nor feeleth in 〈◊〉 conscience so great losse of timâ—… wherein by sleeping hee looseth so many good thinges which by watching he might gaine vnto himselfe OF DISPAIR AND presumption which are the sixt and seuenth temptations CHAP. XXXVII THe former of these temptations is Dispaire which telâ—…eth thee that it is vnpossible that â—…ou shouldest grow to such perâ—…ctioÌ„ ascend to such an height â—…herefore by discouraging
which is to come So also these seeme to say in their hearts if we were not in the fauour of God God would not bestow these comforts vpon vs. These must consider that such comforts and such motions of the spirit are not the vertues themselues but instruments and helps by which vertues are obtained so that they are vnto vertue that which spurres are vnto a rider weapons vnto him that fighteth a booke vnto a student and a laxatiue medicine vnto him that desireth to be purged But what do spurres auaile him that will not ride to what end are weapons if thou wilt not fight what doth a booke profit a student if he wiâ—… not open it and what doth aâ—… laxatiue medicine help or further him who being purged yet doth not recouer his wished health yea all these things are rather burdenous vnto him whom they further not vnto good for a streighter and a greater accompt shall be exacted for them For if â—…o know God onely and not to do good be a circumstaÌ„ce which maketh the fault of a negligent man much more grieuous as all scriptures do testifie what then shall the sweete tast of God do what shall the consolations of the â—…oly Ghost do which are of power to make Angels of men If â—…e that receiued one talent to â—…ade and gaine with it for hiding 〈◊〉 in the earth be grieuously puâ—…ished for it what shall be done â—…o him that hath fiue talents deliâ—…ered him and doth also hide â—…em in the earth If an husbandâ—…an should hyre a company of â—…ruants to labour in his vyneâ—…ard with this condition that in the morning at his house they should haue their breakefast and afterwardes goe to their labour 〈◊〉 if after they had broken their fast and taken his larges they should not goe to his Vineyard but to the market place there idlely to walke and talke and vainely to spend the time would he not be very angrye with them if hee should finde them I pray thee what is that spirituall refection which God giueth vnto his in praier but a breakfast with which he would strengthen them that they might beâ—… more cheerefull couragious tâ—… labor in his Vineyard If thereforâ—… after this breakfast I do not laborâ—… that vpoÌ„ this opinion that Goâ—… ought that vnto me which I hauâ—… eaten when as in the meane season I owe vnto him the labors 〈◊〉 the Vineyard how shall not I bâ—… found a derider and a deluder of â—…is Maiestie For if he sinne lesse â—…at acknowledgeth his theft and â—…r this more humbleth himseâ—…e â—…eÌ„ he that besides his theft doth â—…so suppose himself to be better â—…en others when he is a greater â—…eefe hee sinneth a great deale â—…ore and becommeth vntolleraâ—…le Hence also springeth an other â—…ill that they who are come to â—…is point grow incorrigible and â—…e dispise other mens aduices â—…d counsels For no man dareth â—…rrect them because outwardly â—…ey pretend so great sanctimoâ—… neither wil they suffer any one 〈◊〉 correct theÌ„ for they thinke that â—…ey go before euery one in vertue â—…thinketh not as they do Wherâ—… it manifestly appeareth how â—…al reason meÌ„ vse in estimating â—…e dignity of things while they â—…ake boast of that of which they should take greater cause to feare That this may be vnderstood the better we must note that these spirituall ioyes and consolations are deriued from three causes For sometimes they proceede from the holy Ghost as we haue saide before who by this meanes would weane men from the world giue them strength to ouercome the difficulties of vertue Sometimes they arise from the noblenes of the studies and matters which we handle and thinke vpon such were the delights of the Philosophers wheÌ„ they meditated vpon the variety might and arte of things created and from hence ascended to thâ—… contemplation of God and oâ—… seperated substances in which as Aristotle saith are found exceeding delights and that by reason of the dignity and noblenes of such things And so there are many that meditating vpon the workes of God as well of grace as of nature or reading the holy Scriptures and the bookes of the Doctors of the Church do take great delight and pleasure in them For as the things â—…hat they reade and meditate vpon are most high and noble so also are they most pleasant and sweete and very powerfull to â—…eget delight But if there bee â—…one other thing that delighteth as oftentimes it commeth to â—…asse all that is meere naturall â—…either is it any signe of any sancâ—…ified celestiall grace In like â—…anner there are some as a cerâ—…aine Doctour saith who of their â—…wne nature haue a certayne â—…weete and delightfull affection 〈◊〉 the chiefest good which is God But let such saith hee takeâ—… heede vnto themselues that they be not deceiued thinking thaâ—… they haue so much charity as they haue delight for euery one hatâ—… so much of this vertue as hee laboreth as hee denieth himselfâ—… for the loue of God For charitiâ—… as saith S. Gregory is not idle but worketh great matters if iâ—… be true but if it worke not it iâ—… not true charity These consolations may also bâ—… many times sent of the deuil thaâ—… by theÌ„ he may deceiue and makâ—… meÌ„ proude whilst they perswadâ—… theÌ„selues that they are some body or that he may detain them iâ—… some error or sin as he dealetâ—… with heritickes whom he causetâ—… to take great delight in reading 〈◊〉 Scriptures that by this meanâ—… he may more surely binde them iâ—… their errour He dealeth after tâ—… same manner with sundry Christians that he may make them as I said before more loftie stately and lesse subiect to the counsels of others that so they may altogether be made incorrigible These things being thus wee may easily gather that from what fountaine soeuer consolations do flow that a man hath no reason â—…o be prowde of theÌ„ or too much â—…o glory in them For if they be of the holy Ghost â—…here is no cause why a man â—…hould extoll and lift vp himselfe â—…ut that he should rather feare â—…onsidering of the accouÌ„t which â—…sto be rendred for theÌ„ as we said â—…efore If they doe arise onely froÌ„â—…aturall thinges and bee meerely â—…aturall as those were of the â—…hilosophers wee haue greaâ—…er cause of feare and greefe â—…en of ioye and delight considering the deceiueablenesse corruption and vanitie of our nature But if they spring from thaâ—… wicked and malignant spirit maâ—… hath farre greater cause of dreadâ—… as he hath who hangeth betwenâ—… the hornes of a bull For hoâ—… shall not that bird feare whicâ—… staÌ„deth in a place when she seeâ—… the baite of the fowler layd bâ—… seeth not where the snare is sâ—… for her So that in the one theâ—… is no cause to be prowde and 〈◊〉 the other there is great reasoâ—… to feare Yet let it be that all theâ—… consolations are of God yet 〈◊〉 must consider that
that very appily do pray in the church â—…e much helped by the receiuing â—…f the holy sacrament of the Lords â—…pper which without doubt â—…ingeth great help to theÌ„ y t pray yet there are some for whome a secret place is more fit to pray in theÌ„ a publicke place by reason of the danger of vain glory singularity A secret place remoued froÌ„ the eies of the world is a safe haueÌ„ for yong men yong maides Let deuout meÌ„ make oratories of corners let them there worship God in spitit and truth For seeing that Ionas prayed in the belly of the Whale certainely there is not any place which is vnconuenient to pray to God in In this opinion was the Prophet wheâ—… he said My soule thirsteth foâ—… thee my flesh greatly longeth foâ—… thee in the barren and dâ—…ye land without water Thus I behold thee as in the Sanctuary wheâ—… I beholde thy power and thâ—… glory The vices which accordinâ—… to Salomon and the Apostle Paâ—… are especially to be reprehended in women are these curiositie idlenes pratling vnquietnes or instability which is that they cannot long stay in one place Which vices because they do not correct they traÌ„sgresse the law of God doe forsake the study of deuotion This one reason is sufficient that they that truely desire the glory of God doe diligently look to theÌ„selues that they do not giue occasioÌ„ to any one to slander â—…ertue seeing y t the Apostle doth so ofteÌ„ admonish we y t do nothing â—…y which the doctrine of Christ â—…aybe blasphemedin any respect 〈◊〉 would not haue any one here to â—…ake any occasion to defend woâ—…en that come not to church to â—…ray to heare seruice Sermons to receiue the holy CoÌ„munion â—…n those daies that are appoinâ—…ed for it is one thing to take away the necessity and an other thing to pare away the superfluity For this hath the Church thought good this the Saintes haue taught and amongst them Saint Hierome who in his Epistles doth often commend the Solitarines of women For this cause these persons ought alwaies to vse great discretion in frequenting the holy communion For albeit the Christians in the primitiue Church did dayly communicate yet this example is not now foorth with to be followed because then it was no note of singularity to do that which all did as it is no note of singularity to bee cloathed with a white garment in that place where all are arrayed in the same colour This Sacrament is to be receiued at such tymes as the Church hath appoynted let some come euery moneth others euery weeke as Augustine counsaileth some seldome some oftner according to occasions or the desire of him that would communicate or according to the age deuotion and state of euery one This admonition especially belongeth vnto women of a suspected age for vaine-glory and singularity although neither for these nor for any other so generall a rule can be giuen which doth admit no exception THE EIGHT ADMOnition is that too much familiaritie as well of men as of women is to be eschewed CHAP. XLIX THe eight admonition is that with all endeuour we flye from the too much familiaritie as well of men as of women yea although they be religious and spirituall for it often commeth to passe as one saith that spiritual loue is changed into carnal loue for the similitude and likenes of the one with the other This is very often and very seriously beat vpon by the holy Fathers S. Augustine sayth I dare boldly say that he that will not eschew familiarity to conuerse with women shal without doubt at the length fall And in another place Chastity is consorted with a grieuous companyon whome we must not only resist but letting the bridle go fly from as far as we can Neither are women lesse to be eschewed because they seeme religious because by how much they are more religious by so much the more they do sooner allure and vnder the preâ—…ence of piety lurketh the lime of â—…ust credit me assuredly I speake â—…y experience before God I lye â—…ot I remember that the cedars of Lybanus that the captaines â—…nd guides of the flockes haue â—…allen by this plague whose â—…all I did no more thinke of â—…hen of the rebuke of Ambrose or Hierome And a little after what great Bishops and what excellent Clerkes after many fiery trials and victorious combats after many wonderfull things done by them are knowen to haue ship wracked with them all when they woulde sayle in a slender barke What mighty and strong Lyons hath this one delicate infirmity that is luxury tamed which being vilde base wretched yet maketh pray of great things Saint Hierome doth agree vnto this Sayth he either be indifferently ignorant of all the may des and virgins of Christ or els indifferently and equally loue them neither haue affiance and confidence in thy fore passed chastitie for thou canst not be more holy then Dauid nor more wise then Salomon Always remember that a woman cast the tiller of Paradice out of his possession And S. Isidoâ—…e sayth If thou standest neere a serpent thou shalt not be long safe and if neere a fire thou shalt waxe warme albeit thou be iron But Saint Bernard doth more vehemently taxe them that do continually conuerse with women To be alwayes with a woman sayth he and not to know a woman is it not more then to rayse â—…he dead that which is lesse thou canst not do and shall I beleeue â—…hee in that which is greater Bernard sayth this either that he â—…ight terrifie vs or that it is so in â—…he truth of the matter Be as it â—…ill that is at the least greatly to â—…e feared which so great a man 〈◊〉 seriously vrgeth For these reasons and counâ—…iles of the Saincts the seruant of God who caryeth so great a treasure in an earthen vessell ought to walke aduisedly and circumspectly mortifying himselfe in all his members fearing in the midst of security for this feare bringeth greater securitie That here is to be noted which Saint Hierome sayth that wee must not relye vpon our forepassed chastity for there is nothing so neere vnto danger aâ—… too much confidence Neither only must we fly toâ—… much familiarity but also aâ—… occasions that dispose vnto it for he that would take away thâ—… ende must also take away thâ—… meanes which dispose to thaâ—… end For oftentimes there lurketâ—… a serpent in the grasse and thaâ—… friendship which begun in thâ—… spirit many times endeth in thâ—… flesh and the gold in continuance of time is turned into drosse And albeit the thing it selfe hath a show and colour of that which is good yet it is needefull that man alwayes thinke that his aduersary sleepeth not and that then poyson is the neerest when â—…e intermingleth most honny THE NINTH ADMOnition that euery one before all things ought to walke in his
loue By which wordes he signifieth that the chiefe fruites of righteousnes are two for the first begotten child is the loue of God of which is bred obedience vnto his will the which that we may satisfie it is needfull that our owne bee denyed which is the proper duety and function of mortification For which cause all the Saints haue made an especial account of mortification for it is the first gate and entraunce vnto all other vertues This is that crosse which our Sauiour so greatly commendeth in the Gospell vpon which all our inordinate affections are to be crucified as al they haue done and doe of whome the Apostle speaketh They that are Christes haue crucified the flesh with the affections and the lustes Seeing therfore that this crosse is of so great weight and momēt and so abhorred and hated of our flesh and seeing that those things which are so hard and difficult cannot bee performed without great strength and fortitude and seeing that vnsauery relishes cannot be got downe without some sauery sauce therfore praier is ordained in which both things are found For by prayer wee obtaine fortitude and courage to fight against Amalech our enemy by prayer the diuine grace is bestowed vpon vs which alone can do al things in it charity is kindled and exercised which is the mother of all vertues by this our eyes are daily more more opened vnto the diuine knowledge to be brief in it the ioy of the holy Ghost is cōmunicated vnto vs by which the way of the Lord is made most pleasant and sweet vnto vs according to that of the Prophet I will run the way of thy commandements when thou shalt enlarge mine heart For this cause prayer is so exceedingly commended of all the Saints not onely for that which it is in it selfe although it be an especiall acte of Religion but also and that cheefly for the great helpe and ayde it bringeth to them that endeuor to the foresaid end So that it is not so praised and celebrated because it is the ende but because it is an especial means vnto the end not that it is health but because it is a medicine procuring health If any man therefore should be frequent in prayer and yet dissolute and lose in manners neyther endeuour himselfe vnto vertuous actions hee should not much differ from one that is sicke and vnsound who alwaies vseth medicines and yet is neuer the better but still continueth in the same infirmity he is wretched miserable after a double manner first by reason of the griefe vexation of the infirmity secondly because of the continuall horrour and annoyance of the medicines This is a principle and an axiome generall and true by which any one may easily vnderstād the sundry errours which are wont to be committed in this respect For there are some who when they finde sweetnes in prayer and difficulty in mortificatiō they leaue that which is difficult and embrace that which is easie they reiect that which is bitter and take that which is sweete they so giue themselues wholy to praier that they make small account of mortification For mans heart is greedy and desirous of any pleasure so that some Philosophers did not blush to affirme That pleasure was the last end and center of humane felicitie But all other affirmed that it is the baite of al euils for by the desire of pleasure very many doe cast themselues headlong into all vices enormities What is mans appetite so powerfull that as water of his owne naturall motion doth alwaies slide drop downwards and if any one desireth to hinder that passage he profitteth nothing for it will seeke for some corner or chinke which it may breake through so also our heart is alwaies ready bent to all kinde of pleasure so that if silence bee imposed vpon it any one thing be denyed vnto it foorth with it swelleth rageth now winding it self this way now y e way seeking for a vent neuer resteth vntil it hath satisfied the lust Therfore it is very well said of a certaine Doctor that nature is subtill and in all things seeketh her selfe yea in those men that are more perfect and Diuine And rightly he calleth her subtill because with great modestie so that she is not perceiued shee entreth where she listeth and insinuateth her selfe whether she is not called that she may search if she may finde ought that may bee either pleasant or profitable vnto her which she may enioy or which she may rest in Hence the greater part of errors arise which are wont to meete with vs in this way Hence first ariseth the corruption of the intent of the good works we do the onely and principall ende of which is God our sensuall appetite doth contrary and gaine-say this ende which alwaies seeketh something wherein to delight it selfe And this is a principall and a cheefe thing that doth corrupt al our workes and causeth that the Water is not altogether pure Hence it is that many liue in errour thinking that they haue done many good workes in the ministery of the Lord which when they come to be examined at the strict iudgement of God it presently plainly appeareth y e it was not pure gold y e they brought but mingled with drosse and full of the mud of theyr owne loue From this fountain it also spingeth that many in the exercises of prayer of reading meditation c. do hunt after nothing els but delight and a certaine spirituall ioy and in this they place the height of their desire perswading themselues because it is a spirituall delight that they are now in a safe hauen and that there cannot remaine any daunger but in a carnall delight they doe not marke that selfe loue that spirituall gluttony coueteousnes and such like affections may also haue place heere as a certaine Doctor saith perhaps so much the more as these delightes are greater and more desired At the least this is certaine that the roote of all this euill is the loue of our selues which hath an eye alwaies vnmoueably fastned vpon priuate commodity selfe gaine whether it be in this matter or in that that is whether the commodity be of delight or ◅e hoped for by a false surmise vnlesse the difference be heere◅n that the fault is greater and the error lesser when the delight ◅s filthy and vnhonest and the fault is lesser the error greater when the fault is not in the desire ◅ut in the opinion that is when ◅s a man doth expect more or ◅ath that thing in greater price which hee desireth then the ◅ature of the thinge is in it ◅elfe But if thou shalt say vnto me ◅hat there are not many who are ◅hus deceiued for that no man is ◅o blinde that wholy intendeth ◅nd seeketh for delight in the ex◅rcise of his prayers and studies I answere that they
wisdome is conueyed into the garden of y e Church pag. 431 We are not to look whether the ministers be good men or euil but whether they be the instruments organes of God pag. 433. The 45. Chapter The fourth admonition of the discretion which is required to the examination of good purposes pag. 437 The matters handled in this Chapter We must try the spirits whether they be of God pa. 438. What is meant by salt which in the olde testament was vsed in all the sacrifices pag 440. The 46. Chapter The fift admonition that together with praier a mā ought to be exercised in al othes vertues 441. The matters handled in this Chapter We must worke that the will of God may be done pa. 444. What it is to become accursed for our brethren pag. 445. The 47. Chapter The sixt admonition that they that pray much ought not to dispise them that pray lesse pa. 446. The matters handled in this Chapter The comfortes of God are the cause of hurt to many pag. 447 From whence the consolations of the spirit arise pag. 452 Charity is not idle pag. 454 The deuill causeth heritickes to take great delight in reading the Scriptures that by this meanes he may more surely binde them in their error ibidem All men are one body pag. 457 To cōtemne y e person of a preacher is exceeding dangerous 461 An excellent saying of Constantine pag. 462. The 48. Chapter The seuenth admonition that all kinde of singularity is to bee auoyded pag 464. The matters handled in this Chapter A secret place to pray in is to be chosen pag. 465. The vices of Women pag. 466. When and how often we are to ◅ommunicate pag. 468 The 49. Chapter The eight admonition is that ◅oo much familiarity as well of ◅en as of women is to be es◅hewed pag. 470. The matters handled in this Chapter Wee must not rely vpon our forepassed chastity for there is nothing so neere vnto daunger as too much confidence pag. 474. We must fly occasions ibidem The 50. Chapter The ninth admonitiō y e euery one before all things ought to walk in his calling that he may satisfie the obligation of that estate in which he is bound pag 475 The matters handled in this Chapter Prayer is ordained that obedience may be preserued pag. 478. Prayer is to be set after publike good pag. 482. The fruite of praier is the keeping of the law pag. 485. The 51. Chapter The tenth admonition is of the end which is to be looked to in this exercise pa 490. The matters handled in this Chapter The whole worke dependeth of the end ibidem Mortification of affections is the thiefest duty of a christiā pa. 491. The duty of mortificatiō is to kil ◅nd subdue our own will p. 492. What we obtain by praier 494. Praier is not y e end but a meanes to obtaine the end pag 495. For the sweetnes of praier some do reiect the bitternes of mortification pag 496. The opiniō of the Epicures 407 Nature is subtill pag 498. The abuse of many that would seeme deuout pag. 505. The 52 Chapter Of a remedy most profitable ◅uaileable against all these kindes of errors pag. 511. The matters handled in this Chapter Mortification is necessary p. 514 The two Alters in the Temple Salomon what they signifie ibi◅ Mortification is difficult pa. 5◅ Christ in the glory of his trans◅ guration did speake of his passi◅ pag. 51◅ The 53 Chapter The eleuenth admonition th◅ visions and reuelations are not be desired pag. 52◅ The matters handled in this Chapter Desire of reuelations visions inspirations is the beginning diabolicall illusions ibide◅ We must shut the gate of o◅ hearts against them that no◅ may open it but God alone 52◅ The 54 Chapter The twelueth admonition that the Diuine graces are not boastingly to be reuealed pag. 524 The matters handled in this Chapter Graces the more they are boa◅ted of the fewer they are pa. 525 Vaineglory attendeth on boa◅ters pag. 526. The 55. Chapter The thirteenth admonition of ◅he feare and reuerence which we are to obserue when we stand ◅n the presence of the Lorde pag. 527. The matters handled in this Chapter We must reioyce with trembling pag 528 What it is spiritually to take vp ◅he last place lowest roome at ◅he banquet pa 530 The 56. Chapter The fourteenth admonitiō tha◅ sometimes we must pray longer then at other some pa. 531 The matters handled in this Chapter We must pray plentifully tha◅ plentiful foode may be bestowe◅ vpon our soules pa. 532 The length of Saraes prayer th◅ wife of Tobias what issue it ha◅ pa. 53◅ The force and efficacy of An◅ naes prayer the mother of Samue◅ pag 536 The prayer of Alexander Bishop of Constantinople whic◅ he made when hee should hau◅ disputed with the heritike Arriu◅ what effect it had pag. 53◅ The death of Arrius pag. 539 The 57. Chapter The fifteenth admonition of the discretion that ought to be vsed in the exercise of prayer pag. 541. The matters handled in this Chapter As moderation is to be vsed in all things so in prayer and other spirituall exercises pag. 542. Against them that vnder colour of discretion do liue more delicately pag. 546. The 58. Chapter The sixteenth admonition that ◅e ought not onely to giue our ◅elues vnto prayer but also vnto ◅ll other vertues pag. 547. The matters handled in this Chapter Vertues are the foundation of prayer pag. 548. The actions of our life are like vnto a clocke pag. 550. All vertues must sound together to make spirituall musick p. 554. The 59. Chapter The seuenteenth admonition that this exercise is not to be takē for an Arte or vsed as an Arte but to be done with great humility and confidence pag. 555. The matters handled in this Chapter We must not make an Arte of grace pag. 556. We must dispose our selues vnto this exercise by lowly humility and the knowledge of our owne misery with a most feruent hope of the diuine mercy pa. 558. The 60. Chapter The eighteenth admonition of other kindes of prayers and meditations which are wont to be vsed of them who are more exercised pag. 560. The matters handled in this Chapter For whome Granada writ his booke of Meditations which when it is learned this booke of Deuotion teacheth them what is further to be done so that his Meditations are but introductions to this booke of Deuotion pag. 561. His Meditations are as a lower ◅orme his Deuotion as a forme ◅igher ibidem The 61. Chapter The nineteenth and last admonition is that this exercise is not conuenient for all kinde of men pag. 566. The matters handled in this Chapter God bestoweth his gifts vpon whome he will and when he will pag. 568 Deuout and spirituall booke are to be read ibidem The 62. Chapter The Conclusion of this Booke pag. 571 The matters handled in this Chapter He demonstrateth the exce◅ lent and
Angels 4. Reg. 6. Psal. 34. Iob. 1. A Simily The Angels doe carry vs in their armes Psal. 91. Osee. 11. Zach. 2. Cant. 2. Diuers causes of sleep Rom. 8. 3. Reg. 10. All immoderate things are hurtfull Great is the emulation betweene thâ—… studie of science prayer Gen. 3. The study of knowledge worthy the excellencie of man Bernard in his 36. ser. vpon the Cant. Diuers ends of knowledge Sap. 9. Augustine in the fift booke of his Confessions He reprehendeth them who bestow that time vpon humane studies which they should bestow vpon diuine Heathen studies the plagues of Egypt Eccles. 3. Deut. 24. Deut. 15. Ecclesia 25. In the proeme of his 4. Booke of the Trinity Math. 6. An vnlearned maÌ„ with charity is better before God then a leared man without charity August in his book of the good of perseuerance Bernarde in his 2. Book of consideration A good life is the best instruction of our neighbour 1 Augus in 〈◊〉 Sermon Augu of the words of the Apostle 2 Exod. 17. 3 That thou maist moue another it is necessary that thou be firâ—…t moued thy self 4 Exod. 8. 1. Tim. 4. A Simily Ios. 3. Eccles. 29. Bernard in his fyrst booke of consideration Eccles. 38. Math. 25. Galat. 5. A Simily Luke 6. A Simily Gen. 2. Prayer is to be ioyned vnto preaching In the 4. Councel of Carthage can 17. and 18. Luke 12. Cyp. lib. 1. epist. 〈◊〉 〈◊〉 There is nothing so good but it may be abused by the malice of man Euery vertue hath some vice annexed vnto it which hath a resemblance of vertue Whether vocall prayer differeth from mentall prayer Why the words of God are called fire Bernard in certaine â—…entences Pro. 18. â—…ernard in â—…ertaine â—…ntences Bernard in his epistles In his 4 sermoâ—… of Lent Ceremonies externall reuerence are to be made account of Why christ did institute his Sacraments in visible things Rom. 6. In Angels seruices merely spriituall are required in meÌ„ seruicâ—… mixt Deut. 33. Mal. 2. Exod. 18. Galat. 2. Act. 10. A Simily Psal. 37. Eccles. 37. 1. Iohn 4. 1. Esd. 7. A Simily A Simily What it is to become accursed for our brethren The coÌ„forts of God are the cause of hurt to many Iud. 13. A Simily FroÌ„ wheÌ„ce the consolations of the Spirit arise Charity is not idle A Simily All men are one body A Simily An excelleÌ„t saying of CoÌ„stantine A Simily A secret place to pray in is to be chosen Math. 6. Psal. 63. The vices of women When and how often we are to coÌ„municate Aug de cohabitatione clericorum mulierum sets de singulari clericorum Hierome in an Epist. to Nepot Bernard vpon the Canticles Psal. 119. Prayer is ordayned that obedience may be preserued A Simily Psal. 119. Prayer is to be set after pub like good Bern. in his 51. ser. vpoÌ„ the Cant. In his 46. sermon vpoÌ„ the Cant. The fruite of prayer is the keeping of the law Psal. 1. Tit. 2. The whole worke dependeth of the end Mortification of affections is the chiefest duty of a Christian. Iohn 14. A Simily The duty 〈◊〉 mortification is to kill and subdue our owne will Eccesi 3. Gal. 5. What we obtaine by prayer Psal. 119. Praier is not th' end but a meaâ—… to obtaine the end â—…or the â—…eetnes of â—…aier some â—…e reiect â—…e bitterâ—…s of morâ—…fication The Epicures A Simily Nature is subtill The abuses of many that would seeme deuout Math. 7. Mortification is necessarie The two Alters in the temple of salomon what they signifie Psal. 119. Colos 3. Cant. 4. Mortification is difficult Christ in the glory of his traÌ„sfiguration did speake of his passion A Simily Luke 9. Psal. 8. Psal. Pro. 31. 1. Reg. 3. Esay 24. A Simily A Simily Esay 66. Luke 14. Dan. 6. Psal. 55. A Simily A Simily Sara the wife of Tobias Tob. 3. Anna the mother of Samuel 1. Reg. 1. Socrates in the fyrst booke and second chapter of his Ecclesiasticall history And Theodor in his second booke and 14 chapt and others The prayer of Alexander Bishop of Constantinople The death of Arrius A question The answer Prou. 20. Prou. 13. Psal. 25. Against theÌ„ that vnder colour of discretion doe liue more delicately The actions of our life are like vnto a clocke A Simily Cant. 〈◊〉 Ephes. 5.
to watch for God is to seeke hiâ—… and he already hath obtained thâ—… first fruites of the holy Ghost whâ—… with such a desire seeketh hiâ—… The Hunter when he seeth anâ—… of his dogges to mend his paâ—… more then his wont with greâ—… celerity to folow some direct waâ—… he forthwith vnderstandeth thaâ—… he hath found out the footesteâ—… of some wilde beast be reioyceâ—… conceiueth hope of taking 〈◊〉 praye After the same maner thâ—… oughtest to reioyce when thâ—… seest this by how much moâ—… diligeÌ„t more fearful the greaâ—… nes of the desire shall make thâ—… by so much thou oughtest to 〈◊〉 more secure safe knowing asâ—…edlye that after these flowers eâ—…cellent fruites will succeed and tâ—…t God hath already one of his fâ—…te placed in thy soule as soone aâ—…â—…hou hast giueÌ„ vnto thee a liuelâ—… feeling desire of his presence This is the meane this is the â—…y which is to be kept of them in â—…eeking for God who are preuâ—…ted by the blessing of his sâ—…etnes and haue alreadie seene tâ—… beautye of Rachel for obtaiâ—…g of which and ioyning her in â—…iage vnto theÌ„ with their ioy 〈◊〉 presuppose vnto themselues â—…eruitude of seuen yeres Such â—…est neither day nor night neiâ—… do they desist vntil they haue â—…d that they seeke for saying 〈◊〉 the Prophet I will not suffer 〈◊〉 eyes to sleep nor mine eye lids â—…mber vntill I finde out a place â—…e Lord an habitation for the mightie God of Iacob They thâ—… think vpon this speak this dreaâ—… of this to these no labour no trâ—… ble no burthen is grieuous wheâ—… as they solely coÌ„sider of the greaâ—… nes of the reward In figure 〈◊〉 them Ecclesiasticus saith He thâ—… holdeth the Plough he that hâ—… pleasure in the goade driueth Oxâ—… is occupyed in their labours 〈◊〉 talketh of the breed of Bulloks Hâ—… ueth his minde to make furrowes is diligent to giue the Kine foddâ—… So is it of euery Carpenter woâ—… master that laboureth night dâ—… they that cut graue Seales 〈◊〉 make sundry diuersities giue tâ—… selues to counterfeit Imagery 〈◊〉 watch to performe the worke 〈◊〉 Smith in like manner abideth byâ—… Anuil doth his diligence to lâ—… the Iron the vapour of the firedâ—… eth his flesh and he must fight 〈◊〉 the heate of the Fornace c. These are the cogitations these 〈◊〉 the studies of Ploughmen of â—…ourers Smithes who night â—…day sweate through the labors 〈◊〉 their hands that they may obtâ—…ne the end of their desires Let â—…e true and sincere louer of God â—…itate these let him watch and 〈◊〉 die day and night how he may â—…ne vnto him so great a good â—…till he be weakned languish 〈◊〉 this cogitation and diligence â—…d also let him testifie by the deâ—…tie of his body the anxietie â—…auines of his minde according â—…hat of the Wise man Waking â—…er honesty pineth away the body â—…d the care thereof driueth away â—…pe But perhaps thou wilt say â—…u prescribest vnto me verye â—…d meanes and conditions for 〈◊〉 attainment of this good Tell 〈◊〉 I praye thee is it not iust and â—…t that so great a good as God himselfe is should be sought foâ—… with diligence Thou wilt aunswer yea TheÌ„ what lesser thoghâ—… can be demaunded what smalleâ—… diligence or what condition caâ—… be more equall and reasonable 〈◊〉 then to the atchieuement of thâ—… chiefest good to require no morâ—… diligence then that wherby earthly riches may be compassed Foâ—… so the wordes of the Wiseman dâ—… sound If thou seekest for wisedomâ—… as for siluer thou shalt finde her 〈◊〉 Lord let the Angels laud magâ—… nifie thee who being the best 〈◊〉 chiefest of all goods yet desireâ—… not to be sought for with greatâ—… care then the basest and vilestâ—… things yea with no greater diligence then siluer is accustomed to be sought with THE SECOND thing that begetteth Deuotion is Fortitude diligence CHAP. V. THe desire of which we haue 〈◊〉 spokeÌ„ ought to haue ioyned â—…o it great diligence and fortiâ—…e by which all difficulties may 〈◊〉 ouercome which doe meete â—…h vs and trouble vs in compasâ—…g and winning this good And â—…ough as we haue said before 〈◊〉 desire doth bring with it diligâ—…ce and fortitude yet we think it â—…orth the labour to speake of it sâ—…rally in this Chapter But that wee may vnderstand tâ—…se thinges the better we must kâ—…we that as nature hath bestoâ—…d vpon all liuing creatures two faculties or powers to the preseâ—… uation of them selues one whiâ—… we call Concupiscible the natuâ—… and property of which is to desâ—… whatsoeuer pertaineth to the prâ—… seruation of it selfe or of his kinâ—… the other Irascible whose offâ—… and propertie is to resist and figâ—… against all difficulties and contrâ—… dictions which any wayes hindâ—… or make resistaunce against thâ—… preseruation so we must knowâ—… that these vertues and powers 〈◊〉 so after their manner are requiâ—… to the preseruation of a spirituâ—… life specially to the attainemeâ—… of this good which we speakeâ—… For first it is needfull to hauâ—… desire of that good as wee haâ—… said which dooth moue a manâ—… seeke for it then it is meete tâ—… there bee a valiant and generoâ—… spirit to conquer and ouercoâ—… many great difficulties whâ—… â—…e meete with them that aspire â—…he atchiuement of Deuotion 〈◊〉 there are manye thinges that â—…der deuotion many thinges â—…ich are required to the obtayâ—…g of it all which are very difâ—…lt hard therfore they craue â—…ch busines much fortitude 〈◊〉 courage to breake through â—…se difficulties vntill those desiâ—… waters flowe out of the Cestâ—…s of Bethleem and no enimies â—…er in the entrance or regresse 〈◊〉 hinder those who come to â—…we water out of them But to â—…ine a good so hard difficult â—…at can a bare and naked desire 〈◊〉 if it be not armed and fenced â—…h courage and fortitude There thou shalt acknowledge â—…fect which they haue who 〈◊〉 with a good desire notwithâ—…ding haue not this fortitude â—…hich we speake for they be as creatures imperfect monstroâ—… hauing the faculty concupiscibâ—… without the irascible which as is not sufficieÌ„t to the preseruatioâ—… of a naturall life so also it wil nâ—… be sufficient for that which is spâ—… rituall Such are the desires of tâ—… negligent and slouthfull of whiâ—… the Wiseman saith The sluggâ—… lusteth and lusteth not He lusteâ—… when he beholdeth the beauty vertue he lusteth not when hâ—… vnderstandeth the difficultyâ—… which are in it as those imperfeâ—… monstrous creatures haue oâ—… of these naturall faculties poâ—… ers that is appetite or desire bâ—… the other they haue not which 〈◊〉 fortitude and courage For this cause in the Scriptâ—… fortitude and diligence are so 〈◊〉 ten coÌ„mended slouthfulnesâ—… negligence are so ofteÌ„ dispraisâ—… as the two rootes of all our goâ—… aâ—…ill Certainly it is a thing exâ—…ding worthy of
admiration to â—…he great care watch which â—…oly Ghost vseth ouer slouthâ—… and negligent men as it is â—…ifest in the bookes of Salo 〈◊〉 in which there is scarse a â—…pter which draweth not out â—…rrow against such and telleth 〈◊〉 of the perill danger they â—…in Although often times it is 〈◊〉 and the selfe same sentence â—…ch is repeated yet it is done 〈◊〉 other words and figures â—…ost the same thing is spoken â—…housand places that our meâ—…ies might be stirred vp that 〈◊〉 therby might vnderstand of â—…t great moment and weight 〈◊〉 which the holy Ghost so ofâ—…and with such importunitie 〈◊〉 rehcarsed In one place hee 〈◊〉 The thoughts of the diligent â—…rely bring aboundance but whosoeuer is slouthfull and negligâ—… commeth surely to pouerty In aâ—… other place A slothfull hand 〈◊〉 keth poore but the hand of the dâ—… gent maketh rich And in anothâ—… place He that tilleth his land sâ—… be satisfied with bread but he thâ—… followeth the idle is destitute of vâ—… derstanding Againe Feare castâ—… downe the slouthfull the soulesâ—… the sluggards shall hunger He tâ—… is slouthfull in his worke is euen 〈◊〉 brother of him that is a great wasâ—… And in the Chapter followinâ—… Slouthfulnes causeth to fall a sleepâ—… a sluggish person shall be affamishâ—… But that especially is to be obsâ—… ued which the same Salomâ—… saith in the 24. Chapter of 〈◊〉 Prouerbes I passed by the field the slouthfull and by the Vineyâ—… of the man destitute of vnderstaâ—… ing And loe it was all growen oâ—… with thornes nettles had coueâ—… 〈◊〉 face thereof and the stone wall â—…reof was broken-downe Then I â—…eld and I considered it well I â—…ked vpon it and receiued instrucâ—… Thou sluggard how long wilt â—…ou sleep How long will it be ere â—…u rise from thy slumbring Thou â—…st yet a litle sleep a little slumber â—…tle folding of the hands to sleep So 〈◊〉 pouerty commet has one that traâ—…leth by the way and thy necessity 〈◊〉 an armed man Which is as â—…ch to say as that slouthfulnes â—…d negligence by little and little â—…all be turned into an habit and â—…at habit into nature and by this â—…eanes it shall so raigne and rule â—…thee that thou shalt not finde â—…ither meane nor way how to â—…ue it out of thy doores albeit â—…ou bee mighty and magnaniâ—…ous Now I demaund of thee why â—…e holy Ghost doth so often repeate this sentence and insert in so many places of his writing but that he would signifie that dâ—… ligence and fortitude is the keyâ—… all our profit and commodity aâ—… that slouthfulnes and negligencâ—… is the roote of all our euils anâ—… hurtes Tell me what vertue is 〈◊〉 that hath not some difficulty anâ—… nexed and ioyned to it Therfoâ—… if a man haue not courage to subâ—… due it nor a hammer to worke â—… temper the Iron on which heâ—… worketh shall he performe anyâ—… laudable peece of worke It is very well said of Prudentius where he speaketh of Patience Valerous Patience Vertues copesmate Of euery Vertue is stronge anchorage Victorious becomes vertues combate When Patience passions doth asswage Naked lyes Vertue Patience wanting Disrob'd disarmed and feebly panting For if courage and fortitude be wanting vnto Vertue it is certain that he shall not be able to ouerâ—…e the difficulty which is alâ—…es ioyned vnto Vertue Therâ—… it is needfull that we expell 〈◊〉 driue away all sluggishnes iâ—…nes arming our selues with â—…rme and solide purpose to â—…er this coÌ„bate with a resolute â—…de to fight and not to leaue 〈◊〉 before we haue ouercome â—…ry difficulty alwaies imploâ—…g with great submission of â—…it the diuine grace We must not forth with be discâ—…raged nor put out of hart wheÌ„ aâ—… contradiction or repugnancy â—…th meet with vs but theÌ„ more â—…ragiously make resistance and â—…tate those who saile against 〈◊〉 streame for they by the strenâ—… of their Oares doe striue with 〈◊〉 violent fury of the streame â—…ey be driuen backe by the veâ—…ment current of the riuer they faint not nor leaue off but douâ—… their strength and more manfuâ—… and stoutly apply their Oares aâ—… force their vessell to the finishâ—… of their enterprised voyage Suâ—… ought our purposes to be that firme stable and if at any tiâ—… it hapneth that we be ouercomâ—… let vs take hart againe and renâ—… our streÌ„gth for as it is wont to 〈◊〉 said Vntyred labour ouercommâ—… all thinges So we see many mâ—… vnwearied in the businesses this world who doe not leaue 〈◊〉 their purposes albeit fortune 〈◊〉 they commonly say be not theâ—… friend So Merchants do not presently relinquish their traficke aâ—… though sometimes they receiâ—… more losse then lucre neither 〈◊〉 husbandmen intermit the tillagâ—… of the earth although their frute often times perish in the fieldes but they returne a fresh vnto theâ—… labours and do vse more diligeÌ„ce â—…ake tryal if so a plentiful harâ—… may recompence their losses 〈◊〉 much more earnest ought 〈◊〉 to be in this holy exercise in â—…ch both lesser labour is to be â—…ergone and profite without â—…parison greater may be exâ—…ed â—…ut We must here note that as 〈◊〉 desire of which wee haue toâ—… spoken ought to haue fortiâ—…e ioyned vnto it that it be not 〈◊〉 so to this fortitude humility â—…st bee added that it bee not â—…ude For although in this busiâ—… we put to our whole strength 〈◊〉 labour with might maine 〈◊〉 we must alwaies beleeue that â—…e haue not gayned so great a â—…od vnto vs by our owne might 〈◊〉 strength but that the diuine â—…ce and mercy hath bestowed â—…pon vs. For as the Wise man saith The race is not to the sâ—… nor the battle to the strong neâ—… yet fauor to men of knowledge Ifâ—… haue place in humane mattâ—… how much more shall it hâ—… place in diuine all which depâ—… of grace And because gracâ—… especiallye giuen to the humâ—… as the whole Scripture testifieâ—… here no lesse but much more 〈◊〉 humility profit then fortitude the obtaining of Deuotion Therefore let man very humâ—… acknowledge confesse his oâ—… vnworthines weaknes let hâ—… humble himself vnder the migâ—… haÌ„d of the Lord let him come iâ—… his sight as an infanâ—… who knoâ—… nothing neither can do any thinâ—… and let him beseeeh him by tâ—… merits of Christ that hee wouâ—… vouchsafe to looke vpoÌ„ him wâ—… the eyes of his pitye and wouâ—… giue vnto him as to the pooreâ—… begger the cruÌ„mes falling froÌ„the â—…of his great mercy But with â—…are confession humilitye â—…ought not to be secure and â—…therto care so commit al â—…d as some doe but he must â—…s hand to the plough doe 〈◊〉 lyes in him and then God â—…oe that which belonges to 〈◊〉 For as the Lord is a friend 〈◊〉 the humble so also is he an â—…y vnto the slothful and idle â—…E THIRD THING â—…t begetteth Deuotion is the watch and keeping of the