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
receaued thou mayest more warilye preserue it being recouered againe Salomon excellentlye teacheth this by a notable similitude If the iron saieth he be blunte and one hath not whet the edge hee must then put to more strength and after labour wisedome will followe Which words albeit they haue sundrye meanings and may bee applyed to diuers things yet most fitly they are vnderstoode of the study of Deuotion and of the holy Scriptures of which Saint Hierome also doeth expound them For experience it selfe teacheth that 〈◊〉 a man hath at any time lost the vse of Deuotion and the feruour of the spirite what great trouâ—…le hee hath before he can againe recouer them which when â—…ee hath eftesoones receaued let him be thorowly and for euer admonished that most diligently he preserue so great benefits and blessings least vnluckily hee againe relapse into the like misfortune Furthermore as the interrupting of this exercise doeth very much hinder Deuotion so on the other side the continuall vse of it is very conducent to the attayning of it The tree that is watered in due season doth encrease and bringeth forth fruit The childe that hath milk and breasts ready to giue it sucke when it desireth groweth and waxeth bigger A student in the liberall sciences if he often repeate his lecture and diligently frequent the schoole of his Mayster in a shorte time commeth to the perfection of the Artes hee studieth so on the contraâ—…y part hee that often and much intermitteth and breaketh off his study eyther very late or neuer becometh learned For when after a certaine time he returneth againe to his study hee hath forgotten those thinges which before he had learned and so still in beginning hee consumeth his age and spendeth his time It is true that when the delay and intermission is short or for some godly lawfull cause that God doth sooner restore that was lost Hence it is that a faithfull and an obedient seruant sometimes feeleth his praier doubled after that he hath performed his obedience But this is without controuersie that the perfect in this intermission walk with lesser daunger then those that are yong beginners for these are those that are of the poorer sort and are more hungry if they labour not euery day they haue not to eate But those that are richer more perfect alwaies haue substance in themselues by which they can for a time continue theyr estate albeit they gaine no further matter Therefore I thinke that this is one of the cheefe differences betweene the perfect and vnperfect to wit that the perfect are as trees planted in a moyst and fruiteful ground which although they be not watered by the space of certain daies yet they preserue their greenenes and bring foorth fruite but the vnperfect are like trees standing in a dry and sandy earth vpon which if water be not dayly powred all the beauty and strength which they had perisheth whereby it manifestly appeareth that they wanted sap moisture within theÌ„ Of this sort at this day is the greater part of those y â— be Deuout but the former sort are very few and scarce Therfore let him that is desirous of Deuotition continue perseuere in religious godly exercises let him compose his life after the manner of a wel ordred clocke doing all things in due time and labouring as much as lyes in him that the threed continuance of deuotion be not broke off THE TENTH IMPEdiment consisteth in delicates and in too much meate and drinke CHAP. XXVI FVrthermore another impediment in this way is very notoâ—…ious which coÌ„sistethin too much delicacy in superfluous meat drink Therefore in the Scriptures Fasting and Prayer as two brethren are alwaies ioyned together and for the same cause the holy Fathers who hid themselues in the wildernes that they might giue themselues to conteÌ„plation were so austere in theyr fastes and abstinence For wee see that as corporall fasting doth lift vp the spirit to God so on the other side superfluity of meate drink doth cast it downe hindreth the course The reason is because to lift vp the spirit to contemplate that eternal light and to order and dispose it for the receipt of y e influences and splendors of that light is a thing so hard and so supernaturall that as Augustine saith it is necessary that a man bring al his force and strength together that hee may vse it in this ascending if he will thither come whither he endeâ—…oureth For such an high and sublime â—…scention requireth a light and â—…imble slender man and free froÌ„â—…ll heauines that may pull him â—…ownwards Superfluity of meat â—…nd drinke is contrary to his slenâ—…ernes and nimblenes which not â—…y one way but by diuers doth â—…inder this ascending First because a great part of the â—…owers of the soule are occupyed 〈◊〉 the worke of digestion whereâ—… nature her selfe performeth as 〈◊〉 were her taske and commaunâ—…th all the powers and faculties 〈◊〉 doe their office and duety â—…ence it is that men after they â—…ue well eate and drunke are â—…auier and more sleepy more â—…fit and vnapt for any study of â—…nsideration or deuotion Secondly because fumes and vapours as out of a seething pot ascend to the braine wherein is the seate of that faculty which hath the cheefest part in the actions of contemplation and obscureth all that part as it were with a darke cloude and hindreth the operation of that faculty and coÌ„sequently the operation of thâ—… vnderstanding Hence that sentence of the Greekes sprung which Saint Hierome citeth in 〈◊〉 certaine Epistle A full belly begetteth not a nimble spirit Thâ—… contrary is written of Iulius Câ—…sar that he came sober and fasâ—…ing to the Romane Empire bâ—… which kinde of speaking is signâ—…fied that with great aduisednes 〈◊〉 wisedom he set his hand to thâ—… busines For this is proper and pâ—…culiar vnto men that are sober 〈◊〉 fasting Thirdly because we naturaâ—… â—…e that the taking of too much â—…eate and drinke doth sollicite â—…e hart of man vnto vain things â—…at is to prattle fable geere â—…ort play and such like For as â—…e spirit when it is full of Deâ—…otion doth inuite the heart to â—…irituall and diuine thinges so â—…e body being full of meate doth â—…aw and hale the same vnto corâ—…rall vaine matter Hetherto â—…aketh that of Gregorie Of the â—…turity and fulnes of the body aâ—…eth vaine ioy trifling babling â—…nality a grosse and dull vnâ—…rstanding and such like By â—…ich wordes it appeareth how â—…tfull this vice is vnto him who â—…steneth to this ende which 〈◊〉 propose in this booke and â—…traryewise howe profitable 〈◊〉 opposite vertue is to wit â—…ting and temperance Chrisostome doth also accorde with him Fasting sayth he doth bring foorth light and nimble feathers that the soule may bee carried a loft and coÌ„template the highest thinges and that it may be superiour to all pleasures and to
soule He therefore that so â—…uffereth and so fighteth shal by 〈◊〉 much be a more perfecter imiâ—…atour of Christ as he is further â—…ff from all consolation This is to drinke of the pure cup â—…f obedience which is not miâ—…ed with any other liquor which â—…ight mitigate the bitternesse of 〈◊〉 but onely with the strength of â—…ertue This is that true touchstone by which is tried who is golde and who is lead who is Gods true â—…iend and who is false Tell me whether shee be the â—…ore faithfull wife and worthier to be esteemed of her husbanâ—… which doth that she ought and meete hauing her husbande aâ—… waies before her eies who almoâ—… euery houre bestoweth gifts anâ—… benefits vpon her or she that farre off from her husband whâ—… among many letters scarce receâ—… ueth one from him and yet neâ—… uerthelesse continueth vnto hiâ—… firme in her loue and steedfast iâ—… her fidelity Then much morâ—… glorious shal that soule be whicâ—… by manye daies being seperateâ—… from her bridegroome yet stiâ—… preserueth her innocency saying with Iob Loe though he slay mâ—… yet will I trust in him That is not good ground whicâ—… bringeth foorth no fruit nor nouâ—… risheth the seede except it beâ—… continually watered but that iâ—… good ground and deserueth coÌ„mendation which during botâ—… the heate of the Sunne and the â—…olde of winter yet preserueth â—…at which was committed vnto 〈◊〉 and doth cherish and nourish 〈◊〉 That friend is highly to be eâ—…eemed who in the time of trouâ—…le doth not depart from his fiâ—…elity but they that follow Christ â—…long as they maye eate of his â—…read and afterwards slip away â—…hey I say are not to be called his true friendes but louers of themselues of their owne commodity AGAINST THEMâ—… that contemne and deride diuine consolations CHAP. XXXII ALL that which hithertâ—… hath beene spoken is neceâ—…sary to heale their griefe whâ—… dispaire and faint in heart wheâ—… a sensible deuotion as they caâ—… it is denyed vnto them and a spâ—… rituall consolation But becauâ—… our wickednesse and peruersenâ—… is so great that oftentimes oâ—… medicine it maketh a poysoâ—… whilest that it applyeth that to aâ—… other which was purposed fâ—… this disease we are to admoniâ—… in this place that that which 〈◊〉 therto hath beene spoken haâ—… not beene saide that therby men â—…ould become more colde and â—…egligent but onely that couâ—…ge and strength may be giuen â—…o those who are fainthearted â—…strustfull For there be some â—…ho out of this doctrine take an â—…ccasion to contemne and basely â—…ccount of diuine consolations â—…d exercises by which they are â—…btained saying that the sanctiâ—… and perfection of a christian â—…e doth not consist in spirituall â—…nsolations but in vertue A â—…an doeth hate nothing more â—…en to bee condemned by his â—…wne sentence because proud â—…en who neuer tasted what god 〈◊〉 should be condemned by that â—…hich they are if it be true that â—…y sanctity be placed in diuine â—…nsolations therefore they haue â—…nd a meane to extenuate and â—…ntemne them least they should haue that in themselues whicâ—… might confound themselues seeing themselues naked and so faâ—… off from all these consolationâ—… Miserable are ye because ye taâ—… not how sweete the Lord is bâ—… much more wretched are yeeâ—… who that yee may excuse yoâ—… negligence doe so we the poysoâ—… of a new errour darkening thâ—… light of trueth that your ownâ—… malitiousnesse may not be seenâ—… and so you hide the key of wisâ—… dome and knowledge neythâ—… entering your selues into heauen nor suffering others to eâ—… ter for yee shut the way againâ—… them with two errours which yâ—… haue learned in the schoole 〈◊〉 your owne negligence Tell me with what colourâ—… yee flourish ouer this your dâ—… ctrine that ye make so small aâ—…count of spirituall consolationâ—… â—…member that this doctrine is â—…or deliuered to the negligent â—…outhfull as yee bee but to â—…ose that be faint-hearted and â—…eake who presentlye are disâ—…uraged if they finde not that â—…elpe If an arrogant and a preâ—…mptuous man should feele in â—…mselfe that comfort strength â—…hich by the vertue of Gods â—…ord is giuen vnto the fearefull â—…d to them that are of a small â—…th to what other thing should profit him but that thereby he â—…ay be made the worser If a other should laye in a corner her house ratesbane or some â—…er poyson to kill mise and â—…s and it should be founde of â—…r children and eaten would â—…t that bee to the destruction â—…druine of her house which she â—…rposed should haue beene a â—…nefit After the same manner these wicked men doe peruert alâ—… good and wholesome doctrines abusing them for themselues which are deliuered for others alwaies very studiously endeuouâ—… ring to defend the loosenesse anâ—… dissolutenes of their life Ye say that sanctity consistet not in spirituall consolations Surely it is true that sanctity coâ—… sisteth not in them but yet theâ—… bring a great helpe vnto sanctity perfection is not placed in theâ—… but yet they are principall instrâ—…ments for the attaintment of peâ—…fection Ye say that these consolatioâ—… are rather a part of the reward then of the desert And this is 〈◊〉 so true but this reward beiâ—… seene and tasted by experienâ—… doth kindle and stirre vppe 〈◊〉 heart to laboures and that the desire to attaine so greaâ—… good For euen as a stone is moâ—…ed more swiftly when it approâ—…heth nearer his ceÌ„ter as the Phiâ—…sophers say because it now beâ—…inneth to tast and feele the verâ—…e and conueniency of his natuall place so also mans hart creaâ—…d of God is more strongly moâ—…ed when it nowe beginneth to â—…ele and tast somewhat of his â—…reator Ye say that the perfection of a â—…hristian life is not placed in maâ—… consolations but in bearing â—…tiently when they are denyed â—…either can I deny this but toâ—…ther with this patience great â—…igence must be ioined that the â—…ace lost may be recouered that â—…al times we may bee ready for â—…e diuine worship and ministery â—…r vnlesse there had beene great â—…ckes and motiues which stirre a man with great alacritye to runne the way of the Lorde tâ—… Prophet Dauid had not saide haue runne the way of thy commaâ—…dements because thou hast enlâ—…ged mine heart which is done 〈◊〉 ioy and spirituall gladnesse aâ—… this ioye is one of the especiâ—… fruites of the holy Ghost whâ—… by our heart is enlarged and stâ—… red vp to all good For as naturâ—… pleasure is the principall motiâ—… and cause of all the actions of nâ—… ture so spirituall pleasure is tâ—… cause of aâ—…l the actions of graâ—… Therefore it is saide of the Pâ—… et Euery ones pleasure drawâ—… him on There fore that I may conclâ—… and shut vppe this matter I saâ—… that it behooueth vs so to waâ—… betweene these two extreamâ—… that when the grace of the diâ—… consolations is absent we 〈◊〉 not discourage our selues distrust
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
exact Methode that hâ—… hath vsed in this booke pag. 57â—… A recapitulation of those four principall things he hath spoke of in this booke to wit ibideâ—… 1 Of those things which stirre vp and procure deuotion ibid. 2 Of those things that hinder it ibidem 3 Of the more vsuall and common temptations which are wont to happen in this waye ibidem 4 Of certaine admonitions and counsayles to be obserued in this exercise ibidem FINIS Typographus Lectori Cuiusuis hominis est errare nullius niâ—… insipientis in errore perseuer are hoc igituâ—… te rogatum velim vt calamo tuo singula erratâ—… eo ordine quo hic descripta vides diligenteâ—… emendes Pag. line fault amended 7 11 properry property 58 6 there wants in 63 19 creature Creator 76 11 Touching Teaching 80 7 car care 84 5 paryers prayers 123 13 there wants is 164 18 peniteÌ„tiacy peniteÌ„tiary 194 12 MpedimeÌ„t impedimeÌ„t 247 15 there wants it 247 15 weakenes weakened 250 5 vnnaturally naturally 264 6 preuented peruerâ—…ed 268 7 temptatioÌ„s temptation 275 9 there wants take 284 19 there wants shall 301 10 perfecter perfect 342 8 First Fift 349 9 there wants thou 370 2 world worke Nec habuit ante eum quem imitaretur nec post eum multi erunt qui eum imitari velint Humanae Scientiae pedisiâ—…quae 〈◊〉 â—…eologiae Exod. 18 2â—… 10. Bodinus cap. 7. Method Hist. Secunda secundae q. 82. a. 2. Who is a deuout man A Similitude Prayer is cause of Deuotion Faith and Charity do mutually help one another Psal. 119. Why Deuotion is to bee desired Vertues allyed vnto Deuotion Nothing more difficult then Prayer Origen in his 10. book vpon the Epistle to the Romans Sap. 8. Prouer. 8. Prouer. 2. Math. 7. Prouer. 8. A Simily Math 11. A Simily Psal. 132. Eccle. 38. Eccle. 31. Pâ—…on 2. Two faculties of the soule necessary vnto vertue 2. Reg. 23. prou 13. Prouer. 2â—… Prou. 10. Pro. 12. Pro. 18. Pro. 19. Pro. 24. Prudent in Psychomachia A Similie Ecles 9. A Simily Prou. 4. Exod. 34. Deut. 10. The difference between good men and euill Cant. 3. A Simily Math. 6. Gal. 6. Leuit. 21. Ecclus 27. Mat. 5. 2. King 7. 3. King 19. God is present euery where A Simily Psal. 114. August to Proba A Simily Esay 32. Psal. 51. Psal. 103. Psal. 18. Psal. 42. Psal. 84. Psal. 55. Psal. 86. Psal. 70. Of al things we must take an occasion of Deuotion Col. 3. A Simily A Simily Hierome in an Epistle to the Virgin Demetria Cap. 5. In the last Chap. A Simily Gen. 49. Psal. 147. Ber. in his Sermon of the threefold keeping of the tongue the hands the heart A Simily Gen. 8. Bern. in his 40. Sermon vpon the Canticles Lament 3. Psal. 44. Hierome in his Epist. Bern. in his Epist. Osâ—… 2. Certaine set times of prayer are be appointed Dan. 6. Pliny in an Epist. to Traian Psal. 145. Hierome in an Epis. to Celantia Cap. 6. The two daily Sacrifices Wisedo 9. A Simily Those that cannot long pray must haue recourse to those darting prayers spoken of before A Simily Gen. 31 33. An example of excellent Deuotion A Simily The exercises are not to be changed A Simily Bern. in his 30. Sermon vpon the Cant. Lament 2. Wisedo 16 â—…le 30. Prou. 2. Good meanes for early rising Psal. 6. A Simily As soone as we awake we must thinke of God Iob. 8. A place fit for praier A fit disposition of body is to be kept in praier Apoc. 4. Cerimonies in prayer are not to be reprehended A common rule Two waies of preparing our solues vnto prayer Ier. 29. Rael 2. Iomas 3. Dani. 10. Ioh. 20. Whence the griefe of the soule in prayer aryseth â—…ar 2. Esay 49. Esay 66. Pro. 8. A Simily Tob. 12. Rom. 9. Pro 11. Whence too much remorse of conscience ariseth The first remedy against too much scrupulositie 1. Ioh. 2. Heb. 10. By the multitude of sinnes the goodnes of God is knowen Two kindâ—… of sinnes Prou. 24. De Dogmat Eccl. 1. Cor. 3. Cant. 1. Causes of scrupulosity and anxiety Remedies against scrupulosity A Simily Deliberâ—…tiue consent Cogitatio morosa Psal. 54. A Simily The holy spirit is not sent but to those that bee desolate and afflicted Prou. 31. A Simily Exod. 16. Psal. 77. Deut. 5. Luke 8. The two rootes of all euill A remedy against superfluous cares Cant. 6. Why the law of God is called a couenant Psal. 55. Prou. 20. A question The answer Psal. 22. Eccl. 3. Gen. 18. Yea the best studies do hinder Deuotion The labors of the hands doe lesse hurt and hinder Deuotion then the endeuours of â—…he vnderstanding Exod. 5. Luke 14. In his first booke of consideration Hardnes of hart is described Ezech. 1â—… Before all thinges we must obey the calling of God 1. Reg. 18. Eccl. 18. A Caution In his first booke of Consideration A Prelate is to attend vpon contemplation No seruitude so strict and sharpe which ought to hinder praies How farre children ought to obey their parents in this matter Curiosity is committed many waies Eccl. 21. Deuotion requireth a quiet minde Our heart is easily inclined vnto euill but hardly vnto good Psal. 78. Luke 5. In his first booke of Consideration to Eugenius Eccl. 10. Continuall vse of DeuotioÌ„ doth encrease it Similies IntermissioÌ„ of Deuotion doth lesse hurt the perfect then the vnperfect Too much meate and drink doth many waies hinder the ascending of the soule 1 2 Hierome in an Epist. to Nepotianus Effects of gourmandising A Simily Long and large suppers hurtfull A Simily Prou. 22. Prou. 23. In the same place A Simily A generall rule In his Epist to Laeta In his Epist. to Furia Euery man hath some idoll Math. 6. 4. Reg. 17. 1. Reg. 7. Esay 28. A heart free from appetites and concupiscences is to be offered vnto God Sap. 8. 1. Cor. 7. A Simily A Simily Iob. 36. 1 2 3 Prou. 17. 4 Iud. 3. 5 God denyeth comfort vnto his that they be more perfect 1. Cor. 13. 2. Cor. 5. Gen. 21. Luk. 15. Psal. 131. Esay 28. Cant. 5. Vpon the 5. Chap. of the Cant. Math. 2. A Simily Iudith 8. We must do that in praier that we may Luke 21. A Simily When consolation are absent we must watch the more diligently 2. Sam. 23. A Simily Iob. 13. 〈◊〉 Simily Least men should coÌ„demne theÌ„selues they contemne diuine consolations A Simily Diuine coÌ„solations for what they are profitable A Simily Psal. 119. Our imagination oftentimes slippeth out of doores we being against it Rom. 8. A Simily A Simily Math 6. Gen. 15. Eccl. 24. We are not toonarrowly to prye into those things which are too high for vs. A Simily Eccles. 1â—… Wised 9. Eccle. 3. How the diuine works are to be looked into A Simily Esay 7. Feare is encreased by flying A Simily The power of the deuil is curtalled limitted 3. Reg. 13. The watch and ward of
arbitramur â—…w your loue to the Lawes â—…our study in them and as â—…ay that Lex plus laudatur quando ratione probatur so you aâ—… suredly hold that Summa religâ—… is summa ratio that all humaâ—… Sciences are but huskes of corne they be coÌ„pared to the fine flowâ—… of the holy Scriptures Quod pâ—… pilla est in oculo quod Athenae erâ—… in Graecia hoc est Religio in aniâ—… And therefore with Leuinus Tâ—… rentius you rightly estimate omâ—… placita quorumcunque hominuâ—… comparata ad Christi doctrinâ—… meram ostentationem fallax sâ—… dium aurae popularis But seâ—… that your vertues are like Arâ—… das doue whom each Artist 〈◊〉 held flying but could not mâ—… flye And seeing the dayes whâ—… in we liue are so enuious and full of iniquity that they will 〈◊〉 abide that the vertues of theâ—…uing should be published Et 〈◊〉 vberior pars messis tuae adhuâ—… herba hoc est in spe expectatiâ—… nunc nominatim seorsim â—…qui reliqua ornamenta quae in â—…nt malui iudiciorum illam forâ—…am Non Liquet vsurpare 〈◊〉 temere re non intellecta vlteâ—…progredi Valde mihi probatur â—…ini non minus vrbana quam â—…ens oratio qui de libro Apoâ—…seos sententiam rogatus inâ—…e respondit se penitus ignoraâ—…id velit tam obscurus scripâ—… qui qualisque fuerit nondum â—…at inter eruditos sic cum â—…um patet qui qualisque eris â—…m praeposterum erit diâ—… qui aut qualis â—…es aut eris 〈◊〉 enim quid serus vesper veâ—…vt est apud Gellium And fore as Salust sayd of Carâ—… that hee had rather saye â—…ng then vnperfectly so 〈◊〉 rather with Timanthes 〈◊〉 the rest of your pregnant 〈◊〉 vnder the vaile of deserued Expectation then blindfold wâ—… Cherillus to runne vpon theâ—… If your courteous acceptatiâ—… shall encourage fauour and coâ—… tenance me in this some thing 〈◊〉 long I will aspire to which I 〈◊〉 consecrate to the immortaliziâ—… of your Religion Learning Bouâ—… and Couâ—…tesy And heere leaâ—… grow too tedious I make an eâ—… humbly desiring God throâ—… the merits of Christ Iesus to gâ—… vnto your worship long life 〈◊〉 health of body dignitie with 〈◊〉 bility of vertue prosperity 〈◊〉 affluence of the best things at the last a most happy eâ—… with the saluation of your souâ—…e London the XI of May. 1598. Your Worships most deuoteâ—… FRANCIS MERâ—… MOST EXCELENT AND PROFIBLE BOOKE OF DEVOâ—…on written by the Reuerend Diuine Fr. Lewes of Granada WHAT DEVOtion is CHAP. I. â—…Euotion is a far other thing theÌ„ many thinke for many â—…ose that it is a certaine tenâ—…es remorseful compassion â—…ule heart which somtimes â—…feele that pray or a consoâ—… taste of spiritual thinges but Deuotion which nowe weâ—… speake of is if we speake properly neither of these For carnalmen and such as are enthralleâ—… vnder sin do often feele this ten dernes sensible comfort anâ—… on the contrary parte holy anâ—… righteous meÌ„ in their prayers dâ—… many timestaste of none of thesâ—… yet wee must not say that theâ—… then haue no deuotion nor thâ—… the other haue it albeit they haâ—… some smacke of it For this cause Thomas Aquiâ—… saith that Deuotion is not propeâ—… ly a tendernes of heart nor a spiâ—… tuall consolation but hee saitâ—… that Deuotion seemeth to bee 〈◊〉 other thing then a certaine wâ—… lingnes and readines in yeeldiâ—… to those things that appertaâ—… to the seruice of God For Dâ—… uotion is deriued of vowinâ—… wherupon they are called 〈◊〉 â—…ut who after a certaine manâ—…r doe deuote and vow themâ—…ues vnto God that they may â—…oly subiect themselues vnder 〈◊〉 This saith he therefore by â—…e vertue of the words Etymoâ—…gy he is to bee called a deuout â—…n who doth solemnely dediâ—…e and bequeath himselfe to â—…e the Lord his God Deuotiâ—… certainely is that readines â—…erby a man doth offer vp himâ—…e to God and prepareth himâ—…e to doe his most holy will Therefore wee call deuotiâ—…â—…hat good which alwaies atâ—…deth vppon good and holy â—…yer and that which alwaies â—…tethon it is a cheerefulnesse â—…dines and courage to al good â—…ch often times is found withcomfort and tendernesse of â—…t Wherefore euen as a traâ—…er after hee hath rested himselfe and taken meate beginneth to feele ease is refreshed and recouereth strength to walke and trauell further although he hath no delight in his meate nor contenteth his taste so also prayeâ—… which is the spirituall meate oâ—… the soule is the cause of a neâ—… fortitude and a new spirit to wall in the way of the Lord albeit of tentimes it yeeldeth no spiritual taste Our Sauiour sheweth this effect of Prayer praying in the garden where rysing from the earâ—… nowe the third time with greâ—… courage inuincible spirit bucâ—… ling with his enemies whom one word he beate to the grounâ—… albeit in that his Prayer hee hâ—… neither sweetnes nor spirituâ—… ioy but contrarily so great an gony and contrition of spirit thâ—… he sweate blood in such abouâ—… dant manner that it trickled â—…wne by drops vpon the earth â—…e would haue this so come to â—…sse not because his grace and â—…rtitude eyther encreased or deâ—…eased by prayer for he was full 〈◊〉 all grace but that in his owne â—…oper person he might shew the â—…tue and efficacy of Prayer â—…ich although it hath not alâ—…ies that tendernes of heart â—…mfort of spirit ioyned vnto it 〈◊〉 it bringeth with it that cheerâ—… readines resolute courage abide whatsoeuer aduersity â—…d although it doth not alwaies â—…e away the burdenous weight â—…tribulation yet neuerthelesse â—…btaineth that strength and forâ—…de by which it ouercomâ—…th Notwithstanding heere is to be â—…ed that from this deuotion â—…dines to this good oftentimes that spirituall consolation doâ—… spring which the ignorant vnâ—… learned doe call Deuotion anâ—… the course being altered the samâ—… consolation doth encrease truâ—… deuotion which is that alacritiâ—… and cheerefulnes of spirit as weâ—… haue said to doe well as a gooâ—… Daughter seruing her Mother making a man so much the moâ—… ready in diuine matters as it mâ—… keth him the more cheerefull more comforteth him in his souâ—… so that these twoo doe patroniâ—… the one the other none otheâ—… wise then a faithfull mother doâ—… her daughter and a godly daugâ—… ter her mother Which thing nâ—… onely happeneth in these but vâ—… ry often also in other spirituâ—… matters especially in these tâ—… vertues Faith and Charity 〈◊〉 Faith is the foundation and roâ—… of Charity and Charity is tâ—… forme and life of Faith So also â—…s consolation doth encrease â—…euotion and prepareth it to câ—…y good worke as very plaine â—…he Prophet Dauid testifieth â—…en he saith I will run the way â—…hy commandements when thou â—…st set my heart at libertye This â—…erty and enlargement doth aâ—… from spirituall ioy for it is 〈◊〉 properry of ioy to enlarge the â—…rt
affections and desires no otherwise then beasts are bound at a cratch euery one with their seueral halters And when they haue once opened a way for these affectioÌ„s vnto their heart with the same study loue y e men embrace the last end they seeke follow after meanes by which they may obtain that they desire Therfore some night and day apply their bookes that they may come to their wished ende Others as long as they liue doe wholy endeuor theÌ„selues to heap hoard vp welth Others giue theÌ„ selues to traffike merchandise or do some other thing that they may gaine vnto themselues that they seeke for For after that they â—…aue giuen place to the roote they are also compelled will they nill â—…hey to giue place to al the branches that sprout spring from it These without doubt are hurtfull plants these are those thornes in the gospel which choak the seed of the word of god For the maÌ„ y e is enwrapped in these businesses with so superfluous a care hath neyther time nor minde at liberty to attend vpon the seruice of God Therefore it happeneth many times that the deuil doth presently disturbe a man in Prayer withdrawe him from his exercise and casteth him headlong from heauen vpon the earth and oftentimes haleth pulleth him that he may turne himselfe to effectâ—… that to which the affection and passion of his minde doth allurâ—… and inuite him so that when god calleth him to his table to his embrace to the fruition of his ioyes and participation of his spirit he will not come he contemneth the voyce of the Lorde and with greedines doth followâ—… those vanities to which his appetites doe call him Therefore let him be assured â—…hat seeketh for God thus that he â—…hall neuer finde him For no man â—…s our Sauiour saith can serue two Maisters for either he shall hate â—…e one and loue the other or els he â—…all leane to the one and despise the â—…her They that doe the contrary â—…e like vnto the new inhabitants 〈◊〉 Samaria which the King of â—…sshur sent thither of whom the â—…cripture saith That they 〈◊〉 the Lord and also serued other â—…ods To these that of the Proâ—…et Samuell to the children of â—…aell may be said If ye be come â—…aine vnto the Lord with all your â—…art put away the strange Gods â—…m among you and direct your â—…rts vnto the Lord and serue him â—…ly and he shall deliuer you out of 〈◊〉 hand of the Philistines If men â—…uld diligently consider how â—…ch that is which they owe vnto God and how little it is that mans heart can giue they should manifestlye see that this worshippe and seruice cannot be de uided seeing that so much is dueâ—… and so little is giuen The beddâ—… is streight sayeth Esaye that 〈◊〉 cannot suffice and the eouerinâ—… narrow that it cannot couer two This is perspicuously euidenâ—…ly seene in the streightnes of maâ—… heart which cannot together câ—…taine God and the world Who doth deny but that he ill linked in mariage who caste his eies vppon an other womâ—… beside his owne wife?-so also he ill linked vnto the diuine wâ—…dome whose minde is entâ—… gled in forraine loue Goe to then my brother 〈◊〉 that thou be a chaste louer of tâ—… heauenly spouse beware tâ—… thou be not an vnfaithfull briâ—… groome or an adulterer vnto â—…at holy and deuout Wisedome â—…ware that thou bring not inâ—…thine house an harlot For â—…peake in truth and verity that â—…ere is not any whore so yonge â—…d beautifull which doeth so â—…caye and quench wedlocke â—…e and that doeth so steale â—…ay and consume that a man â—…th as any one of these affeâ—…ons when they are too inâ—…dinate for they doe quench â—…t out the loue of God and doe â—…sume all the good that wee â—…ght reape by it Therfore it is meet that he that â—…l walke in this way that he â—…te out of his minde all forraine extrauagant affections that offer his hart vnto God as the â—…t matter or as cleane paper â—…e from al staine and pollution â—…t God himselfe may imprint in it whatsoeuer he will without any contradiction This is that resignation which is so much com mended of those that write of spirituall life to which resignatiâ—… on it pertaineth to offer to God heart pure free from all earthly affections worldly desires thaâ—… there may not be any thing in iâ—… which may stay the influences hinder the operations of the hoâ—… Ghost Here we are to note that twâ—… things are required in the perfâ—… ction of euery worke one that the agent the other that is thâ—… patient one that commandetâ—… the other that obeyeth If thâ—… desirest that God should perfeâ—… his worke in thee haue an eâ—… how these two are to be disposâ—… of Because it is vnmeete and vâ—… seemely that God should obeyâ—… and that thou shouldest gouernâ—… Giue to Caesar those thinges that â—…e Caesar to God those things â—…at are Gods that is suffer God 〈◊〉 rule thee to direct thee and to â—…ork in thee what pleaseth him â—…d let thy hand bee directed by â—…shande as a penne is in the â—…nd of a writer which resisteth â—…t But there is none other resiâ—…nce or repugnancy besids that â—…hich is wrought by the affectiâ—…s and by the will and by theyr â—…erations and actions But because in this life we canâ—…tbee altogether free from all â—…tward businesses and externall â—…ercises at y e least let vs doe that â—…t our mindes bee not ouerâ—…elmed and ouerborn of them 〈◊〉 let the affection of Diuine â—…sedome haue alwayes the â—…pter in her hand and alwaies â—…re sway in our endeuours and â—…dies Let vs with al our heart alwaieâ—… say that of the Wiseman I haâ—… loued her and sought her from 〈◊〉 youth I desired to marrye heâ—… such loue had I vnto her beauty This is ourlast ende this is tâ—… certaintye of our felicity for thâ—… we were created and for this 〈◊〉 things were created Let vs thinke that wee lâ—… all the time that wee spenâ—… in it and whatsoeuer time dâ—… passe awaye without it so thâ—… a lawefull cause doeth not hâ—… der let vs suppose that it is lâ—… of vs. Let vs handle all our otâ—… businesse rather in bodye thâ—… in spirit rather with our hanâ—… then with our heartes accâ—… ding to the counsell of the postle saying This then I 〈◊〉 Brethren because the time is shâ—… hereafter that both they which 〈◊〉 wiues bee as though they had â—…one And they that weepe as â—…hough they wept not and they â—…bat reioice as though they reioyâ—…ed not and they that buye as â—…hough they possessed not And â—…ey that vse this worlde as though â—…hey vsed it not for the fashion of â—…his worlde goeth awaye Seeing â—…erefore that all these thinges â—…e so short and brickle they â—…eserue not to be embraced with â—…at loue and affection which â—…at chiefest good
degree of thiâ—… perfection And so by the one thoâ—… shalt be made more humble seâ—…ing how thou errest by the other more diligent seeing whaâ—… thou wantest if thou desirest to bâ—… perfectly vnited to him who is 〈◊〉 sea of an infinite magnitude THE EIGHT TEMPâ—…ation is a too greedy desire to be wise learned CHAP. XXXVIII AFter all these temptations an other followeth which is so â—…ch greater then the former as â—…ath a greater colour showe â—…ertue by which many men are â—…eiued especiallye they that â—…h an earnest zeale desire do â—…ke for the common good Of â—…se we will now speak This desire which doth holde â—…y so earnestly to their studies 〈◊〉 this loue of science knowâ—…ge vnder pretence to help oâ—…s is too much superfluous â—…ll it a loue too much desire â—…erfluous for when it is modeâ—… and according to reason 〈◊〉 not a temptation but a lawdable vertue a very profitable exercise which is commended 〈◊〉 all kinde of men but especially 〈◊〉 yong men who do exercise theâ—… youth in that study for by it theâ—… eschue many vices and leaâ—… that whereby they may weâ—… councell both themselues and others but vnlesse it be moderately vsed it much hurteth deuotâ—…on Neither is it a matter 〈◊〉 greatly to be maruelled at that thing so laudable should becoâ—… so hurtful vnlesse it be moderaâ—…ly vsed for this is not so new 〈◊〉 vnheard of but any one may 〈◊〉 that the excesse of all things 〈◊〉 be it they be profitable and necâ—…sary is hurtfull What is more â—…cessary then meate drinke mâ—…derate exercise corporall â—…dicines All these are good aâ—… necessarie but vnlesse they 〈◊〉 moderately taken they are huâ—… â—…l and bring dammage We say 〈◊〉 same of too much study and â—…eedines of science and knowâ—…ge which certainely is an vnâ—…t stepdame vnto prayer for â—…s studie taketh vp all the time â—…d wholy possesseth a man For 〈◊〉 a certaine Philosopher sayth â—…e is wise for it manifesteth â—…hings and maketh men wise â—…ke maner the study of prayer 〈◊〉 contemplation taketh vp all 〈◊〉 time and wholy possesseth a 〈◊〉 and requireth that he be 〈◊〉 from all other busines that 〈◊〉 may more conueniently atâ—…d vpon God Therefore great â—…e emulation betweene these 〈◊〉 studies whether ought to â—…e the chiefest part neither is â—…emulation lesser then that 〈◊〉 in times past betweene Leah 〈◊〉 Rachel whether of them had â—…e right to their husband Furthermore studye besides that it eyther requireth the whole time or the greater part of it by reason of very many thinges which are eyther to be searcheâ—… into or to be meditated vpon besides also the labour which is tâ—… be spent in it it is also an exercisâ—… which although it be very specâ—…latiue and theoricke is wont 〈◊〉 dry vp the remorse full tendernâ—… of the heart and the iuyce of Dâ—…uotion For together with businessâ—… merely corporall the spirit mâ—… also conueniently attend vpâ—… God but when as the spirit bâ—… stoweth all his vertue poâ—… vpon the intellectuall part 〈◊〉 will altogether remaineth idle 〈◊〉 in a manner dead that scarâ—… not a sparke of Deuotion is foâ—… in a man For these causes therefore 〈◊〉 said before that studie doth very much hurt Deuotion both because it consumeth very much â—…ime and also because it dryeth â—…p the spirit both which do hinder this exercise There are certaine men who â—…re most strongly set vpon by this â—…emptation and that for singular â—…onsiderations which the Diuell â—…ath in this temptation to annoy â—…an For the desire of knowâ—…dge as Aristotle sayth in all â—…en is very naturall so that the â—…iuell had not a sweeter baite to â—…snare our first parents then the â—…sire of knowledge for he said â—…t they should be as gods knoâ—…ng good and euill And perâ—…ps because with this baite he â—…n fished so fortunately he proâ—…seth to himselfe now a good â—…ught by the sweetnes of the â—…e baite hoping that it will come to passe that we being children very like to our parents will be taken with the same bait they were and be deceiued as they were albeit we haue learned by a manifest example by the very experieÌ„ce of the thing it self how bitter the end of that way was The noblenes of the exercise the sweetnes which is in it doâ—… ioyne theÌ„selues vnto this naturaâ—… desire For it is apparent that theâ—… is not any exercises of maÌ„ to wâ—… of a reasonable creature fouâ—… more worthy or noble then thoâ—… which make his better part moâ—… perfect that is his reason whiâ—… daily becommeth more perfeâ—… by the continuall vse of learninâ—… This sweetnes is so great and 〈◊〉 perdurant that a certain Philosâ—…pher was not afraid to say Wiâ—… out the study of learning I knâ—… not whether any thing may 〈◊〉 found pleasant sweet in this life This appetite also increaseth by a â—…esire that our own excelleÌ„cy may â—…e aduanced which affection is â—…ost powerfull For it is not to be â—…oubted but that one of the espeâ—…iall meanes by which we are lifâ—…ed vp to honor is wisedome And â—…ecause this loue is bred within â—…e innermost bowels of man he â—…together endeuoureth y e he may â—…mpas that meane by which hoâ—…r is attained that is y e he may â—…tain vnto learning wisedom â—…o these the pretence of piety â—…le of the coÌ„mon good is added â—…hich is promoted by this study 〈◊〉 that this good is worthily to be â—…sired of all meÌ„ but especially of â—…ose y e are more perfect who are â—…nt to desire y e aboue all things â—…erfore it hapneth many times y e â—…der the shadow colour of this â—…mon good a maÌ„ doth too much cherish his owne desire and inclination saying and perswading himselfe that he doth that purely for Gods sake which he doth for his owne naturall inclination or for some base commoditie For many are the ends as S. Bernard saith why a maÌ„ desireth to know For there be some that would know for this end only that they might know and it is foolish curiosity there be some that would know that they might be knoweÌ„ and it is foolish vanity and therâ—… be some that would know thâ—… they might sell their knowledgâ—… for money or for honours it 〈◊〉 filthy lucre There be also soâ—… that desire to know that thâ—… may edify and it is charity Aâ—… there be some that would knoâ—… that they may be edified and iâ—… wisedome All these ends 〈◊〉 moue the desire and in choice 〈◊〉 these a man is often deceiued when he considereth not which â—…ught especially to moue and â—…his error is very dangerous But that we may returne vnto â—…ur purpose if there be so many â—…hings which do allure our heart â—…nto this exercise who shall be so â—…ortified or who shall be found 〈◊〉 coÌ„stant that can make resistaÌ„ce â—…gainst so many importunate solâ—…citations If on the one side doe â—…uite
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.