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
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
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
God neither that we be together secure and carelesse â—…hen we haue lost it but that we â—…e and suffer all things and doe â—…hat lyeth in vs that we may â—…couer it againe â—…F THE SECONDE â—…emptation that is of the war of importunate and outragious thoughts CHAP. XXXIII â—…like manner the troubles and â—…arre of importunate and vnâ—…ly thoughtes is a grieuous â—…ptation and not much diffeâ—…g from the former which â—…ffle in themselues in the time â—…raier and do cause a man now and then to forsake his exercise and this is that which the deuilâ—… seeketh for in this his temptaâ—…tion Why this punishment is infliâ—…cted vpon men I know not vnleâ—… perhaps because they are menâ—… for this weakenesse of our natuâ—… is bred and borne with the estateâ—… which we now liue in For maâ—… nature through sinne is so disoâ—… dered that the inferiour poweâ—… and faculties of our soule doe noâ—… perfectly obey the superiour paâ—… where the will and the reasoâ—… are Hence it is that the sensual apâ—… petite doth oftentimes vexe anâ—… trouble the superiour part wiâ—… many passions and desires neyther haue we power to curbe anâ—… conquer these first motions Oâ—… imagination also which is anâ—… ther faculty of our soule doeâ—… sometimes steale away and priuily slippe out of the house without leaue or license wee perceauing it and yet not able to hinder â—…t This is so naturall and familiâ—…r that albeit men be growen to some perfection yet they cannot â—…e altogether free from this passion All the plagues of Egipt were eyther taken away or miâ—…igated by the prayer of Moses â—…et we do not read that the gnats â—…nd flies were taken away that â—…hereby might be insinuated that â—…lthough men grow to some perâ—…ection of life that they rid themâ—…elues of foule enormous sins â—…etthese gnats flies which are â—…ore importunate then hurtfull â—…re not altogether taken away Sometimes also these vnseasoâ—…able vnconuenient thoughts â—…oe happen vnto vs through our â—…wne actuall fault and will and then also are we worthyly punished for there is neuer fitter time nor place for punishment then where there is a fault and an offence We must here note that as in other conditions and natural proprieties one is more vehemenâ—… then another for there is no lessâ—… difference of mindes then of couÌ„â—… tenances in which nature shewâ—… eth great variety and art so alsâ—… this importunity and outragiouâ—… nes of thoughts is naturally morâ—… troublesome to one then to anâ—… ther yet he that is more troâ—… bled and vexed and weaker 〈◊〉 make resistance must not dispaiâ—… but contrarily plucke vp his spâ—…rits for by how much men aâ—… the poorer so much more 〈◊〉 tle and right haue they thâ—… rich men to craue ayde and 〈◊〉 leeue at places of hospitality aâ—… succour so hee that is more afflicted and troubled hath iuster cause to desire ayde and help at the bounty of the Diuine mercy For the Apostle saith that the â—…oly Ghost who very wel knowâ—…th how little wee can doe doth â—…elpe our infirmity and that so â—…uch the more by how much â—…ur necessity craueth it as a good â—…oushoulder doth who giueth to â—…is sicke seruant more dayntye â—…eates then hee doth to the â—…st not because hee is worthyâ—… then the rest but because â—…e is weaker and in greater â—…ed For these causes we conclude at a man ought not too much afflict himselfe with griefe wheÌ„â—…is set vpon by these vagabond â—…d disordred thoughtes but â—…ke by all meanes by calling vpon God to expell them which if he doth they shall not so much offend God as moue him vnto mercy and compassion whilst he seeth how fouly our nature is corrupted by sinne that scarcely we can lift vp our hearts to heauen but presently vncleane thoughts do depresse it and draw it downwards For which cause we must thinke that as a father who hath a lunatike and a frantike son doth lament and grieue when he heareth his son to talke wisely wiâ—… him and presently seeth him falâ—… out of his wittes and run maddeâ—… so also that our heauenly father doeth grieue and lament if so iâ—… could be when he seeth the corruption of our nature to bee so great that in that very time wee are talking wisely with him forthwith wee run here and there anâ—… vage and wander through a thouâ—… sand cogitations He therefore that will go to prayer ought before all thinges to cast away all wandering thoughtes and vaine cares and alone without a companion ascende with Moses into â—…he mountaine that he maye â—…alke with God and the doore of â—…is chamber beeing shutte as our Sauiour sayeth hee must praye to â—…is father in secret But if for all â—…his the gnats and flies that we â—…aue spoken of come to annoy hee doe as in times past Abraâ—…am did who when he offered a â—…acrifice vnto God and the foules â—…escended vpon the sacrifice he â—…riue them away that he might â—…eepe his sacrifice cleane If thou â—…alt do the same be assured that â—…ou shalt exceedingly please god â—…y this sight and that God will â—…entifully shew the riches of his â—…odnes vnto thee And the Deuill who came merry to this combate shall returne from whence he came sorrowfull and confounded and he that would haue destroied thee shall giue thee an occasion of greater glory Wherefore if thy minde bee chast and pure if thou commest not to God to satisfie thine owne will but for loue of him neither respectest the house of thy beloued but the beloued himselfe there is no cause why thou shouldest be sad and sorrowful for he will giue thee what thou desirest and that which best pleaseth him although it be not altogether so delectable We must here note that this combate and strife witâ—… these cogitations ought not to bâ—… done with too much labor toâ—… much reluctation of spirit as somâ—… vnwisely do who thinke that theâ—… can cure this inconuenience with great and vehement endeuours and striuings and they doe so plunge and turmoyle themselues in this combate that at the length they weary and hurt both heart and head Whence it commeth that they cannot long continue in prayer and when they haue once forsaken it they naturally abhorre it and are afrayde to returne vnto it as to a thing full of griefe labour This is a verye great errour for it is not a businesse of force â—…nd vyolence but rather of huâ—…ility and grace Therefore it is â—…he best remedy for a man in this â—…ase that he coÌ„fidently turn himâ—…elf vnto the Lord humbly say â—…rd respect who I am what dost â—…hou respect of this dung but a â—…lthy stinking smel what dost thou look for of this earth cursed of thy mouth and excommunicated of thee but thornes and briers For this is the fruite which it is wont to bring foorth vnlesse thou O Lord otherwise commandest After that he hath thus spoken let him returne to his
Neyther oughtest thoâ—… onely to preferre the necessity 〈◊〉 charitye before corporall meatâ—… but also if need be before spirituall For as Barnarde saith hâ—… that leaueth spiritual consolatioâ—… that he may releeue his neighbâ—… so often as he doth this so ofteâ—… spiritually he layeth downe hâ—… soule for him And this is after 〈◊〉 certaine manner to bee seperatâ—… from Christ for the brethren it for a time to bee seperated froâ—… the conuersation and sweete feâ—…lowship of Christ that the brâ—…thren may be benefitted Thâ—… that are seperated from Christ aâ—…ter this manner at the length â—…ceiue all blessings together greater aboundance For God the length doth measure vnâ—… them by theyr owne measure 〈◊〉 being mercifull vnto them who â—…ue shewed mercy to theyr â—…ighbors and fed their bodyes â—…cording to that of Salomon The â—…erall person shall haue plenty and 〈◊〉 that watereth shall also haue â—…ine â—…F THOSE THINGS that hinder Deuotion CHAP. XVII â—…Eeing that we haue pleÌ„tifully spoken of those thinges which stirre 〈◊〉 and encrease Deuotion order reâ—…ireth that we also speake of those â—…ngs which are wont to hinder it â—…t euery way and on euery side we â—…y succour and help the studies â—…ercises of Godly and well disposed â—…n OF THE FIRST IMpediment hindrance of Deuotion which is sin THe cheefe principall impediment which now wee will speake of is sinne neither onely that which y e world is commonly ashamed of as being grosâ—… and heynous but also that whicâ—… for the most part men make 〈◊〉 conscience nor scruple to coÌ„mitâ—… as esteeming it small of no reckoning Of the first we will not speakâ—… of in this place because no maâ—… doubteth but that it hindreth aâ—… good in the soule but wee wâ—… onely intreate of the second because it is the propertie of thesâ—… sinnes also to coole charitye anâ—… therefore to extinguish the heâ—… of Deuotion Therfore it is requisite and behooueful that a deuout man make continuall war with this kinde of sinnes which albeit they seeme small yet they are not to bee accounted so seeing that God hath forbidden them For as it is very well saide of Saint Hierome we must not onely looke what is commaunded but also who it is that commaundeth that is God who as vndoubtedly hee is not smal so hath he giuen no small commaundement albeit there is a difference betweene the commaundementes seeing also we are not ignorant that in the day of iudgement wee must render 〈◊〉 reason of euery idle word For â—…e that feareth God neglecteth â—…ot any thing although it bee â—…mall Furthermore wee muste haue a regard that there ought be great purity in the soule into which God powreth the most precious oyntment of Deuotion for a precious stone is not inclosed or set in earth but in golde neyther doth God put his Soueraygne balme but into a pure soule cleane and free from filthy and enormous corruption Therefore it is necessary that a man haue alwaies in his hand a raÌ„ging siffe or a fine boulter that he may wel sift and boult ouer all his actions and diligently view with what intente and howe hee doth aâ—… thinges that in all thinges hâ—… may bee pure from vanity anâ—… sinne Theyr opinion is diligently to bee eschewed and auoyded who are wont to saye thâ—… sinne is not vnpardonable nâ—… haynous therefore it is of no great moment if it be committed What woman will saye to her husband I will not bee an euill wife vnto thee neyther will I pollute thy marryage bed yet in other thinges I will doe as pleaseth mee although I shall knowe that I shall displease thee Who would or could dwell with such a woman Such surelye are they that of great and vast sinnes make a conscience but of little make no reckoning Ecclesiasticus sayth that he that maketh small account of little thinges shall fall by little and little As a liuing body not onelye feareth death but also Feauers Woundes yea and â—…he Itche and Scabbes also albeit they bee small so a soule that liueth in grace not onely feareth and abhorreth grosse and haynous sinnes but also those that seeme of lesser moment doe make way and entrance to those that be grosser Therefore hee that seriously studieth and endeuoureth to attaine deuotion he must auoyde eschew all sin as well that which seemeth lesse as that which is greater that hee may lift vp pure handes in prayer and that the feruour of Charity may alwaies liue in him THE SECOND IMPEdiment is the remorse of conscience CHAP. XVIII AN impediment contrary to the former is too much scrupulositie and too much griefe anxiety of hart which some doe conceiue by reason of the sinne they haue fallen into For this oftentimes doth bring more harme then the sinne it selfe For seeing that it is the property of sinne to bring remorse and sting of conscience there are some so subiect to this euill that their hearts are filled with exceeding bitternes heauines and griefe neyther can they nowe enioy that Diuine sweetnesse and quiet which Prayer requireth Furthermore seeing that sinne is like vnto deadly poyson which speedyly pearceth the heart killeth the spirites and bringeth death there be some that falling into a sinne are foorthwith so vanquished in minde that they lose all theyr inward strength which before they had attained to worke well For as there is nothing which doth more stirre vs vp vnto good then the vigour and strength of the heart so there is nothing which doth more extinguish heate and feruour in vs then the weakenes and fainting of the same For this cause the Holy Fathers in the wildernesse were wont in times past to admonish their Disciples that they should alwayes stand armed with this courage and fortitude of minde for by this meanes a man as it were leaning on a strong staffe is prepared and readye to all thinges which are to bee done but to him that faynteth or casteth downe his courage the contrary hapneth Wherefore it is the common opinion of many that moe receiue greater harme of an indiscreete estimation of sinne then of the sinne it selfe This indiscreete remorse of conscience doth somtimes spring and arise from faint-hartednes sometimes from a certaine secret pride which closely perswadeth a man that he is some body and therfore y e he ought not to fal into such a defect to whom humility proÌ„pteth the coÌ„trary to whom it is no maruel if there be slidings into many defectes for humility hath alwaies set before her eyes her owne weaknes and doth meditate on it This faint-hartednes also is sometimes deriued from hence that a man doth not knowe the grace and efficacy of the redemption of Christ nor the vertue of the medicine which he hath left vnto vs in his death and passion for the healing of this defect and remedying of this feare Therefore let this be the first remedye against this euill to knowe the Lorde and the price and
their labors therefore â—…hey deuised this new Deuotion and sanctity and he commaunded that they should be oppressed with labours that they should doe them that they might not remember their Lord God O how many hath the prince of this world drowned in the labours and workes of vanity whome he compelleth to seeke and search for stubble throughout all the Land and night and day to build Turrets and Towers in the mud and â—…lay who haue not the least leasure or oportunity to attend vpon God that they might sacrifice vnto him the sacrifice of prayer for they spend the whole tyme of theyr life in the laboures and woorkes of Pharaoh What did exclude those three inuited from that Euangelicall feast but too much busines and superfluous cares The first sayd I haue bought a farme and I must needes goe out to see it And another sayd I haue bought fiue yoâ—… of Oxen and I goe to prooue thâ—… The third said I haue married 〈◊〉 wife and the prouiding for her and for my family doth not permit me to come And so they altogether were shut out from this most sacred banquet Hence it is that men alwayes occupied in earthly labours and businesses and secluded from the companye and conuersation of God by little and little become wholy carnal and senceles in matters belonging to theyr owne saluation That thou mayst acknowledge this to bee true heare with how greate efficacy and vehemencie â—…f wordes Saint Bernarde doth â—…estifie that writing vnto Pope Eugenius Hence hence saith he 〈◊〉 alwaies stood in feare of thee â—…nd still doe feare least the remedye being deferred and thou â—…ot able to sustayne the griefe â—…hou beest irreuocably drowned 〈◊〉 the gulfe of daunger I feare I say least in the midst â—…f thy businesses because they be many whylst thou distrustest of â—…n end thou hardenest the founâ—…aine and so by little and little â—…fter a certaine manner thou deâ—…riuest thy selfe of the sence of â—…eete profitable sorrow Thou â—…halt doe much more wisely if â—…or a time thou withdrawest thy â—…elfe from them then suffer thy â—…elfe to be drawen of them and â—…y little and little to bee lead of â—…em whether thou wouldst not Doest thou aske whether To a hard heart Neyther proceede to demaund what that is if thou hast not feared it thou hast it It is onely a hard heart which doth not dread it selfe because it feeleth not it selfe Why doest thou demaund of mee what it is Demaund of Pharaoh None of a hard heaâ—… hath euer attayned saluation vnlesse God taking pittye on him according to the Prophet tooke from him his stony heart gaue him a fleshly heart What then is a hard heart It is that which is neythâ—… pearced by compunction noâ—… mollified by loue nor mooueâ—… by Prayers it yeeldeth not 〈◊〉 threates and is hardened wiâ—… stripes It is vnthankfull for benefiâ—… vnfaythfull in Counsell 〈◊〉 〈◊〉 iudgement vnshamefast in â—…lthines fearelesse in daungers â—…humane in curtesie rashe in â—…iuinity forgetting things past â—…eglecting thinges present and â—…reles of future haps â—…t is that which respecteth not aâ—…y thing past besids iniuries oneâ—… regardfull of present pleasure â—…ut for thinges to come altoâ—…ether vnprouident except in â—…euenge And that in fewe wordes 〈◊〉 may comprehend all the euils â—…f this horrible mischiefe it 〈◊〉 that which neyther feareth â—…od nor reuerenceth man Beholde whether these curâ—…ed businesses are about to hale â—…ee if thou proceedest as thou â—…ast begunne so to giue thy â—…lfe ouer vnto them thou shalt â—…aue to thy selfe nothing of thy â—…lfe Thou losest thy time and if I may now bee an other Iethro vnto thee thou foolishly consumest thy selfe in those thinges which are nothing els but affliction of spirit exulceration of minde and euacuation of grace By which it is manyfest how great danger too much businesse doth beget and in like manner with what discretion and moderation all businesses are to bee taken in hand yea albeit they be holy when as we see the businesses annexed to so great a Bishoppricke which may seeme requisite and necessarye are called cursed of this holy man who termeth them also foolish labours and losse of time and yet not alwaies buâ—… when they are vndiscreetely takâ—… in hand Therefore it is necessary that a â—…an exactly measure the strength â—…his spirit that according to the â—…ality of it he may take busines â—…pon him otherwise if the burâ—…n exceede his strength what â—…her thing is to be expected but â—…e fall and ruine of the bearer That we may accomplish this â—…e better and the easilier two oâ—…er famous vertues are necessaâ—… Discretion and Fortitude Disâ—…etion is the knowledge of the â—…easure or of the power of our â—…rength and daily dispensation 〈◊〉 our time exercise by which â—…e ought so to order our life that 〈◊〉 may be orderly disposed in all â—…ings Which being know newe 〈◊〉 neede of great constancy â—…titude to repell and reiect all â—…xternall businesses which offer â—…emselues vnto vs and that we â—…ke no more burden vppon vs our obedience beeing alwaiâ—… preserued then we are able to vndergoe For they that ouerload themselues with businesses at the requests and importunities of other afterwardes they faint vnder their burden so that they cannot satisfie either one or other and at length they vnderstand perceaue into what great daungers they haue cast theÌ„selues by their vndiscreete arrogancy To this victory that supreme vertue is also coÌ„ducent which directeth vs to follow in all things the good pleasure and calling of God who alwaies calleth vs to mortification of our affections and to those exercises by which it is attained neither accepteth he any externall obedience vnles first we satisfie his calling Therfore the seruat of the Lord ought alwaies to haue before his eies that saying of Saul to Dauid wheÌ„ 〈◊〉 promised his daughter in maâ—…ge vnto him and Dauid excuâ—…g himselfe that he was vn worâ—…y so royall a mariage calling â—…mselfe poore and of small repuâ—…tion saith he The King hath no â—…ede of a dowrie but of an hunâ—…eth foreskinnes of the Philistines 〈◊〉 bee auenged of the Kinges eneâ—…ies If then an earthlye King â—…ath no neede of the riches of an â—…other howe much lesse shall â—…at heauenly King haue neede â—…ho with one onely becke can â—…uerthrowe the whole worlde â—…ut hee will haue none other â—…hing then that he may bee aâ—…enged of his enemies which â—…re sinnes and sinfull affections â—…ee would haue the foreskinnes â—…f these giuen vnto him that â—…he strength of them might be â—…ircumcised and mortified And because this can hardely be brought to passe without the exercise of praier and meditation God especially requireth this obedience to be yeelded vnto him before all other which we are noâ—… bound vnto And surely it is noâ—… the least cause of the disorders disturbances of the worlde thaâ—… men serue God not as hee hath commaunded them but as they themselues
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
much more wonderfull that is the example of his life that preacheth For there is no greater argument that that should be beleeued which a man speaketh then that he that speaketh it doe it himselfe and that his life agree with his doctrine Among all sermons that is moste profitable and effectuall by which the auditour is most edified and moste profited by Wherefore seeing that the sanctity of life is also supernaturall and Diuine the righteous are as the tongues and mansions of the holy Ghost and all men naturally doe reuerence them honor them with a worship more then humane and doe beholde and heare them not as men but as Angels not as inhabitants of the earth but as Citizens of heauen and doe admire their labors and workes as remnants and remaynders of the holy Ghost All these things being considered of doe sufficiently shew how auaileable it is to the helping and instructing of others in the way of vertue if the master and teacher himselfe be godly and an embracer of vertue Therefore they that from their hearts doe seeke God and not themselues ought not to respect honor nor liberty nor dignitie â—…or mastership nor any authoriâ—…y but onely the edifiyng of their â—…earers that at the length they may come to that passe that they may say that of the Apostle to Timothy Take heede vnto thy selfe â—…nd vnto learning continue thereâ—… for in doing this thou shalt both â—…aue thy selfe and them that heare â—…hee The first care ought to bâ—… ouer thy selfe the second ouer thâ—… study and doctrine and so it 〈◊〉 promissed that thy wisedomâ—… shall be auaileable to help otheâ—… This is so true that as trees whiâ—… make large encrease for theâ—… salues before they beare becomâ—… much more fruitefull afterwardâ—… vnto their owners so Preacheâ—… the more learned they are aâ—… more religious in themselues tâ—… more profitable they are vnto â—…thers and according to the quâ—…lity of their fruites such shalâ—… be the profit of their auditors â—…HE NINTH TEMPâ—…ation is an vndiscreete zeale a desire too vehement and earnest to succour and help others CHAP. XL. â—…He indiscreete desire of certaine by which they too ferâ—…tly endeuour to help theyr â—…ghbor with hindrance of their â—…ne saluation doth not much â—…fer from the precedent tempâ—…ion This is one of the moste â—…gerous temptations which 〈◊〉 to vs in this life For 〈◊〉 other are manifest and may be â—…ne of all men what they are But this dooth offer it selfe with so faire an aspect and seemeth so honest that one would think that none other thing could be wished neither that any fraude or collusion was vnder it And this temptation is so much the greater by how much he is more vertuous that is tempted for by how much hee loueth vertue by so much he studieth for the profit of his neighbor for the common good For euen as nothing is more naturall vnto God then to do wel vnto all his creatures so he that participateth more of the spirit goodnes of God he is more ready to doe good vnto others so that nothing doth beare more rule in the heartes of good men then an vnpatient and continuall desire to doe good to those that be good and to succour and releeue them in all things For this cause that crafty and ancient seducer of man in this matter hath alwayes bin troublesome vnto the righteous knowing that nothing is more fit to deceiue them then that to which of their owne accord they are inclined And so we see that many are cast headlong into most difficult and hard matters and take such burdens vpon them which doe exceede their strength and power and that vnder pretence and colour of this help and ayde Therefore we ought not to take greater heed of any desire then of this which doth creepe into our soules vnder colour and show of this good and of this vertue for it may procure vnto vs great strife and trouble Holy Iosua seeing the Angell of God in the army did not credit him before he had asked Art thou ours or our aduersaries So we ought not to giue credit to euery motion and thought although it seemeth good for we know that the angell of Sathan can transforme himselfe oftentimes into an Angell of light which he doth more often and more vsually in this worke then in another because he commeth hither vnder colour of piety and as though he would inuite vs vnto charity Therefore not without good cause the Fathers in the wildernes sayde that oftentimes the Diuell doth call a religious man from the exercise of prayer vnder pretence of those things that are good whilest he perswadeth them that there is a iust and an important cause why they should do this and that when in very deede there is none Therefore it is not sufficient heere to looke into only the quality and condition of the worke but also to scanne thorowly all circumstances which according to the rule of wisedome are to be considered of Amongst other things we must especially beware that we do not so endeuour to profit our neighbour that wee disprofit our selues according to that of Ecclesiasticus Helpe thy neighbour according to thy power and beware that thou thy selfe fall not And albeit the remedyes set downe in the former Chapter against this euill be sufficient yet I will also adde vnto them the opinion of Saint Bernard who writeth of this matter vnto Pope Eugenius and amoÌ„gst other things he saith Heare then what I reprehend what I perswade If thou bestowest all thy life and wisedome vpon action and nothing vpon consideration in some thing I commend thee but in this I do not praise thee And I thinke that no man will praise thee who hath learned that of Ecclesiasticus He shall get wisedome that hath vacant time and is free from action Certainely neither is he meete for action who doth not before meditate and consider vpon it If thou wouldest be euery bodie vnto all like him that was made all for all I commend thine humanity if it be complete But how is it complete thy selfe being excluded and thou also art a man Therefore that thine humanity may be absolute compleate let it receiue thy selfe also into that bosome into which it receiueth others Otherwise whâ—…t shall it profit thee according to the word of the Lord if thou winnest all men and losest thy selfe wherefore when thou possessest all men possesse also thy selfe Why alone doest thou defraude thy selfe of thy gifts whither doth thy spirit go not returning againe why doest thou not looke vnto thy selfe by course as thou doest to others Thou art a debter both to the wise and vnwise and only doest thou deny thy selfe vnto thy selfe The foole and the wiseman the seruant and the freeman rich and poore man and woman old and yong clergy and layty the iust and vniust all and euery one do together participate of thee all
and complexion that they cannot for one momēt kepe their cogitatiōs fixed vpō God for whom this manner of praying is most fitt that by it following the sense and style of the words they may attend in heart vpon God and talke with him For seeing that they cannot speake vnto him with their own words and open their owne necessities vnto him with fit words it is a very good help for them if they be supported with the words of holy men and that their spirit and deuotion be ruled by them that by this manner they may more fitly declare their wants vnto God In this place deuout Christians are to be put in minde that making a prayer they do it with as much deuotion and affection as lieth in them for hereupon depēdeth all the fruit efficacy of prayer For in the eares of God as Bernard saith a vehement desire is a great clamour but a remisse intent is a submisse low voice for his ears are opē rather to the voice of the heart then to the voice of y e body By this it may be vnderstoode how barren and fruitles the prayers of certaine men are as wel ecclesiastical as temporal who with such hast and swiftnes doe runne ouer their praiers that they seeme not at all to talke with God For they would not deale so vnaduisedly and coldly with men if in good earnest they would obtaine any thing of them for as Salomon saith The poore speaketh with praiers but the rich answereth roughly For he that plainely acknowledgeth his owne want and misery desireth seriously to be helped in his need as he desireth it with all his heart so he prayeth with al his heart with the Prophet calleth with strong crying saying I haue cryed with my whole heart Lord heare me I would to God that men would vnderstand and remember when they pray to whome they speake and what busines they haue in hand For if they vnderstoode that they had speach with that supreame Maiesty in whose presence the Angels tremble and that they haue to deale with him about weighty and important busines to wit about the remission of sinnes and the saluation of their soules their eyes would be opened and they would see that it is vnseemely yea that it is vniust that they should so negligently conferre with such a Lord about so great and weighty matters and to speake to him after that manner that they would not speake to a seruant if they would haue him to regard that they say These S. Bernard doth secretly reprehēd when he saith This I say briefely that certain as I suppose do somtimes in their prayer feele a drynes a certaine dulnes of mind that praying only with their lips they do not marke what they say nor to whome they speake the reason is because oftentimes they haue vsed so vnreuerētly to come vnto prayer without any care or premeditation Therfore it behoueth vs to be vigilant in all our actions but especially in our prayers for albeit that euery hour and in all places as Bernard saith the eies of the Lord do behold vs yet most especially in prayer for although we are always seene yet then especially when we speake vnto the Lorde and shewe ourselues face to face And in another place It is a danger if the prayer be too feareful but greater if it be rash the third danger is if it be luke warme and not proceeding from a liuely affection Because a feareful prayer doth not pierce heauē for immoderate feare doth pluck back the minde that y e praier cannot ascend much lesse pierce A luke warme prayer doth languish and faile in the ascending because it wanteth vigour A rash praier ascendeth but it reboundeth back againe for it is resisted neither doth it obtaine grace but deserueth punishment but that prayer which is faithfull humble feruent without doubt shall pierce heauen shal not return empty This saith he But those that either will not pray at all or that will not pray otherwise then we haue said y e is with too much haste negligently carelesly let them not take it in ill part that this is said vnto them for by this meanes their coyne is become base the worth of it is diminished and not set by THE SECOND ADmonition of the dignity and fruite of holy ceremonies and of externall workes CHAP. XXXXIII THe second precept which a deuout mā ought to obserue ◅s that as he ought to haue vocall prayer in estimation as wee sayd before so also he ought to haue in ◅euerence all holy ceremonies for ◅hey are very profitable vnto vs ◅eing meanes to stir vp our hearts with a Deuotion reuerence of Diuine things For as our soule so ◅ong as it continueth in this body ◅oth conceiue of thinges by the windows of the sences by which they are presented so it is a great helpe that wee may worthily esteeme of diuine matters to thinke reuerently of them and to vse them in that maiesty and reuerent sort that they are to be vsed in for the garments royall robes and great retinue which the great states of this world vse do moue men to such reuerence that they regard them as kings and princes For this cause that supreame Maiestie and glorious Gouernour of the world did institute ordaine the Sacraments of his Church in visible things that they might yeeld an inuisible grace For euen as he instituted them for man who is a creature mixt of body and soule that is compounded of a part visible and a part inuisible so also they are instituted that they might instruct vs that the sight and presence of that which is seene might stirre vp a deuotion reuerēce of that which is not seene Furthermore all holy ceremonies externall exercises besides that they are holy works and proceeding frō vertue are very conducent to get preserue internal vertues For euen as accidents do help much to y e preseruatiō of the substance without which it cannot be preserued so ceremonies externall works do much help to the preseruation of charity and ◅nnocency which is the especiall ◅reasure of our soules After the same manner because man is a treature consisting of soule body it is meete that he serue God with both bestowing his soule ◅pon his loue and knowledge ◅nd his body and all his mem◅ers and sences vpon his worship and seruice that all things which are of God may also serue God By this meanes man is made a pure and perfect sacrifice when hee is wholy and altogether n◅ no part of him being excepted bestowed vpon the seruice o◅ his Creator and then is fulfille◅ that commaundement of the Apostle who willeth vs to giue vp our bodyes a liuing sacryfice holy and acceptable vnto God and hee commaundeth that ou◅ bodies spirits and soules tha◅ is all that is in man bee kept in all purity and perfection for the glory
oftentimes the wolfe playeth the theefe vnder a sheepes skin and Sathan doth transforme himselfe into an Angell of light Therefore we must know that as nature which hath giuen to man affections and appetites to the preseruatioÌ„ ofhis naturall life hath also giuen him reason that he may rule moderate them otherwise they would endanger his life so the holy Ghost who stirreth vp spirituall desires in the righteous to the preseruation of a spirituall life doth adde also discretion which may rule examine and moderate those desires that being so moderated they may be rightly disposed vnto action But because many spiritual meÌ„ do not this oftentimes they take matters in hand which haue no good successe whereby it is apparent thâ—…t they are deceiued for they supposing their desire was good thoght all things were now so safe that they might finish although blindfolded that they meditated vpon Wherefore nothing is so necessary as that a maÌ„ should now and then examine his good desires and his zeale the which by how much it hath a more beawtifull shew of good by so much it may more easily deceiue vnder the colour of good For this cause God in the old testament would haue salt vsed in all the sacrifices that he might intimate vnto vs that the sacrifices of all our works ought to be seasoned with discretion Wherefore the king of Persia who commaunded all things to be giuen vnto the Israelites in weight and measure which pertained vnto the building furnâ—…shing of the temp'e commanded that salt should be giuen vnto them without measure for the great vse and neede of it seeing that in all our works we haue neede of the salt of discretion For seeing that it is the eye of our soule wee cannot conueniently moue a foote without it THE FIFT ADMONItion that together with prayer a man ought to be exercised in all other vertues CHAP. XLVI THe louer of deuotion is fiftly to be admonished that although prayer be an excellent vertue for by it we obtaine the spirit of God his grace which is the fountaine of all our blessings and with it many vertues do concurre as we sayd before yet for all this a man must not so desist and leaue off but he must also bestow his strength might to compasse other vertues as wel that he may satisfie his duty to which he is bound as that by litle and litle he may get an habit of them For although the feruour of charity is a great pricke vnto deuotion yet notwithstaÌ„ding this feruour being somewhat slacked which oftentimes comes to passe forth with naturall appetites affections do arise and begin to lift vp their heads vnlesse they be bridled by the continuall exercise of vertue so y t they headlong cast a maÌ„ into many infirmities debilities Therefore it is necessary that besides the helpe we haue of prayer that we be also ayded of the actes exercises of vertue y t by vse and continuance in them by litle and litle we may get vnto vs an habit and so the affections and perturbations of our minde may be restrained that we may haue the exercise of vertue not only for the delight of Deuotion but also that by the customary vse of vertue passioÌ„s may be subdued But if a man in the execution of these works especially in y e works of mercy be somtimes distracted and disturbed and as it were forsaken of the spirit let him not for this discourage himselfe neyther let him thinke that he hath lost any thing in this busines or that he shall bring forth greater fruite in an other exercise as many thinke who know not in what thing true vertue consisteth both because it is not to be maruelled at if we be troubled being distracted with many businesses and also because that which is sweete is not alwayes wholesome yea many times the contrary happeneth For we see that it doth no lesse profit the sicke to eate with loathing and abhorring then it doth the sound to feede with appetite and stomacke neither is a purging medicine although bitter lesse profitable then other meate although it be sweete They are much deceiued that do iudge of the dignity of works by the taste and by the sweetnes and it oftentimes hapneth that such do not worke for that end that they ought to worke for that is that the will of God might be done but that their owne may be done not that they might loue and seeke God but that they might seeke themselues Oftentimes I had rather haue the distraction and drynes of the obedient then the attention of certaine deuout men for that is wont for the most part to be alwayes most secure which is bitter and contrary to our will Thou oughtest not here to be afraide for oftentimes some defects are wont to happen in this busines as idle â—…ords c. from which he thinâ—…eth himselfe free that abstaineth â—…om these exercises for as it is â—…o maruell if he be neuer wounâ—…ed that neuer commeth into the â—…attaile so also it is no maruell 〈◊〉 he now and then be lightly â—…ounded that fighteth in the â—…auntgard Our Lord very well â—…oweth all our infirmities therâ—…re he willeth that we should be â—…xercised in euery good worke â—…eyther let him maruell that walâ—…eth vpon the water if he haue â—…e soles of his feete wet or that â—…s hands be a little blacke that â—…ucheth pitch that is if he saâ—…our of a little humane frailtie â—…hat conuerseth with men for the good of them for this is spiritually to become accursed for them THE SIXT ADMONâ—… tion that they that pray much ought not to dispise them that pray lesse CHAP. XLVII SIxtly godly men are to be aâ—… monished who are frequent iâ—… the exercise of praier in it afteâ—… a singular manner are visited 〈◊〉 God do receiue many coÌ„forâ—… by it that they doe not iudge nâ—… contemne those that are moâ—… negligent or more cold in it Fâ—… there are some I would to Goâ—… that there were not many whâ—… because they shed many teares 〈◊〉 do feele some comfort which aâ—… cording to their iudgemeÌ„t otheâ—… seele not they thinke themselues â—…etter and more spirituall then oâ—…ers are yea many times they â—…ontemne them as carnall senâ—…all men who doe neither feele â—…or taste of God And whilst they â—…ppose that this remorsefull tenâ—…ernes of heart which they haue 〈◊〉 a certaine signe of the Diuine â—…race they liue securely they â—…row stately wax lofty in their â—…wn conceiptes saying the same â—…at the mother of Sampson in â—…mes past said to her husband â—…at she might take away y e feare â—…ee had conceiued by seeing an â—…ngell for he feared that he shuld â—…ye to whome she sayd If â—…e Lorde woulde kill vs hee â—…oulde not haue receyued a â—…urnt offeringe and a meate ofâ—…ering of our handes neyther â—…ould hee haue shewed vs all â—…hese thynges neyther haue tould vs that
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
Lord is a friend vnto the humble so also is he an enemy vnto the slothful and idle pag. 43. The sixt Chapter The third thing that begetteth Deuotion is the watch and keeping of the heart pag. 43. The matters handled in this Chap. We must not only be carefull for the guarding and watch of the heart but also for y e languorment and tendernes of it that it be not disturbed pag. 45. The heart is easily distracted pag. 46. The heart is especially to be kept from two things that is from vaine cogitations and mordinate affections ibidem The difference betweene good men and euill pag. 47. The force of loue pag. 51. God dwelleth in a peaceable and quiet heart pag. 58. The seuenth Chapter Of the fourth cause of Deuotion which is a continuall remembrance of God pag. 59. The matters handled in this Chapter God is present euery where not only by his power but also by his essence pag. 62. The pliablenes and promptnes of our hearts pag. 66. The swiftnes and alacritie of the motions of mans heart is figured by the holy creatures in Ezechiell pag. 67. The eight Chapter The fift thing that stirreth vp deuotion is the vse of short prayers which in all places and seasons are as darts to be sent vnto God pag. 68. The matters handled in this Chapter What manner of prayers the Fathers vsed in Egypt pag. 69. Why these short prayers are called darts pag. 70. Of all things we must take an occasion of Deuotion pag. 73. What an excellent weapon prayer is pag 75. The ninth Chapter The sixt thing that increaseth deuotion is the reading of deuout and profitable bookes pag. 79. The matters handled in this Chapter Our heart is like a mill which neuer resteth but always grindeth that which is cast into it ibid. We must aboue and before all bookes reade the holy Scriptures pag. 80. The tenth Chapter The seuenth thing that begetteth deuotion is the keeping of the senses pag. 81. The matters handled in this Chapter Our sences be as gates by which things are transported in and out of our soules ibidem The holy Fathers in Egypt were wont to say that a deuout man ought to be deafe dumme and blinde ibidem Amongst all the outward members the tongue is especially to be kept pag. 86. Shamefastnes silence are the chiefest ornaments of Virgins and the keepers and preseruers of chastity pag. 87. The eleuenth Chapter The eight thing that increaseth deuotion is solitarines pag. 88. The matters handled in this Chapter Prayer cannot well and decently be performed in tumults and hurly burlies ibidem Death entreth by our windows vnto our soules ibidem Solitarines of body is not chiefly required but solitarines of minde pag. 91. Who is alone and what it is to be alone ibidem Both internall and externall solitarines required in a deuout man pag 92. The voyce that Arsenius heard ibidem Company is to be auoyded vnlesse either charity require it or necessity commaund it ibidem The sayings of S. Hierome and S. Bernard as concerning solitarines pag. 93. Solitarines is a keeper of innocency pag. 95. The 〈◊〉 Chapter Ninthâ—…y appointed times and certaine set houres do very much make to the increasing of Deuotion pag. 96. The matters handled in this Chap. The heart is not only the mother of pure prayer but also of all other vertues ibidem We are to appoint vnto our selues certain set times to pray in by the examples of Daniel Dauid and other deuout people the seruants of God pag. 97. The testimony of Pliny in an epistle to Traiane concerning the Christians in the primatiue Church pag. 98. The two daily Sacrifices p. 100 Those that cannot long pray must haue recourse to those darting prayers spokeÌ„ of in the eight Chapter pag. 104. The 13 Chapter The tenth thing that doth kindle deuotion is the coÌ„tinuing perseuering in good exercises p. 105. The matters handled in this Chapter To intermit prayer for a space is dangerous pag. 107. A man without prayer and spirituall exercise is as Sampson without his haire pag. 108 Daniel would rather endanger his life then breake off his set course of prayer pag. 109 The Allegoricall signification of Rachel and Ioseph pag. 111. An example of excellent Deuotion pag. 112. The dayes wherein we liue are so enuious and so full of iniquitie that they will not abide that the vertues of the liuing should be published pag. 113. The exercises are not to be changed pag. 115. In the spirituall exercise of deuotion euery man is to entertaine â—…nd follow the course that is best â—…tting for his purpose pag. 116. The 14. Chapter The eleuenth thing that enâ—…easeth Deuotion is the time â—…ch like circumstances pag. 118 The matters handled in this Chapter The fittest most conuenient â—…me of prayer is mid night pag. 119. They that cannot rise at midâ—…ght let them rise before the ryâ—…g of the Sunne pag. 120. A short supper and a hard bed â—…e good meanes for early rising pag. 122. If necessary occasions hinder â—…y rising make an oratory of thy â—…d as Dauid did pag. 123. Praier before sleep much helppeth morning prayer ibidem As soone as we awake we muâ—… thinke vpon God pag. 125 A place close and solitary is thâ—… fittest for prayer which our Sauâ—… our taught by his owne example pag. 126 A fit disposition of body is to bâ—… kept in praier according to thâ—… example of Christ and his Saints pag. 127 Ceremonies in praier are not tâ—… be reprehended as to lift vp oâ—… eyes towards heauen c pa. 12â—… The 15. Chapter The twelueth thing which stiâ—… reth vp Deuotion is corporâ—… austerity or exercise pag. 13â—… The matters handled in this Chapter God doth bestow his grace 〈◊〉 euery one as he is fit to receiue ibidem Two waies of preparing our â—…ues vnto prayer pag. 133. Deuout prayer can doe vâ—…rye â—…uch when as corporall afflictiâ—… is ioyned vnto it pag. 136. Almost no grace descende thinâ—… the soule of man except it be â—…y prayer affliction and corporall â—…ibulation pag. 137. Whence the griefe of the soule 〈◊〉 prayer ariseth ibidem He seeketh Wisedome as she is â—…o be sought who seeketh her â—…ot onely with the desire of spirit â—…ut also with the labor and afflicâ—…ion of the body pag. 140. The 16. Chapter The works of mercy are the 13. last thing that encrease deuotion pag. 140. The matters handled in this Chap. God is faithfull and a friend of mercy and gracious to those thaâ—… are mercifull pag. 141 So often as a man leaueth his spirituall consolation that he may releeue his neighbor so often spiritually he layeth down his soule for him pag. 142. Of those thinges that hinder Deuotion pag. 143 The 17. Chapter Of the first impediment and hindrance of Deuotion which is sinne pag. 144. The matters handled in this Chapter What kinde of sinne he speaketh of in this Chapter ibidem God powreth not the moste precious oyntement of
Deuotiâ—…n but into a pure soule pag. 146. A soule that liueth in the eâ—…tate of grace not onely feareth â—…nd abhorreth grosse and hainous sinnes but also those that seeme of lesser moment and doe make way and entrance to those that be grosser pag. 148. The 18 Chapter The second impediment is the remorse of conscience pag. 149. The matters handled in this Chapter Sinne is like vnto a deadly poison pag 150. Many receiue more harme by an vndiscreete estimation of sin then of the sinne it selfe pag. 151. Whence too much remorse of conscience ariseth ibidem The first remedye against too much scrupulosity pag. 152. All the sins in the world if they be compared with the merits of Christ are nothing els but a little light chaffe cast into y e fire p. 153. By the multitude of sinnes the goodnes of God is knoweÌ„ p. 156 Two kinde of sins pag. 159. The differences of sin pag. 161. The hart of man is the center place in which God resteth p. 164 Griefe for sin is good but it must haue a moderation ibâ—…dem The 19. Chapter The third impediment is too much scrupulosity or anxiety pag 165. The matters handled in this Chap. Causes of scrupulosity anxiety pag. 166. Sometimes God leaueth scruples in his childreÌ„ to exercise theÌ„ ibid. Sometimes they arise of melanâ—…holy for these y e doctrine of Hipâ—…ocrates is profitable pag 167. Some scruples take their origiâ—…al from selfe loue ibidem And some arise because meÌ„ canâ—…ot distinguish betweene the â—…hought of the heart the conâ—…ent of the will ibidem Somtimes they arise by the craft subtilty of the Deuil pag. 168. Some become scrupulous because they know not fully the goodnes of God pag. 169. Remedies against scrupulosity pag. 171. The first remedy is to submitte our iudgment to other mens ibid. An other remedy is not to giue place to scrupl's anxieties p. 172 What a deliberatiue consent is pag. 173. What thought that is which the diuines cal Cogitatio morosa p. 174 He that liueth without thâ—… feare of God liueth without 〈◊〉 soule pag. 175 The 20. Chapter The fourth impediment is any other bitternes or heauynes oâ—… heart pag. 177 The matters handled in this Chapter The bitternes of sinne and the sweetnes of Deuotion cannot remaine together in one the selfe same heart ibidem We must prepare our hearts to beare all kinde of tribulation pag. 179 The 21. Chapter The first impediment is exterâ—…all comfort and sensuall delight pag. 179. The matters handled in this Chapter The foure former impediments â—…re eyther sinnes or such as sins â—…re engendred of ibidem The holy Spirit is not sent but â—…o those that be desolate afflicâ—…ed pag. 180. God wil be loued alone pa 181 Humane comfort is a very inâ—…urious stepdame pag. 182. Humane and diuine consolations cannot agree together pag. 183. The 22. Chapter The sixt impediment is too much carke care pag. 185. The matters handled in this Chapter Cares and pleasures are thorns which choke y e word of God ibid The two roots of al euil pa. 18â—… A remedy against superfluouâ—… cares pag. 187 We must withdraw our minde from all sensuall loue of thinge created ibidem We must cast all our cares vpoâ—… God pag. 188 Why the law of God is called a couenant pag 189 The faithfulnes of God illustrated by the faithfulnes of Lot to his two strangers pag. 192 The 23 Chapter The seuenth impediment is the multitude of businesses especially of studies and contemplatiue speculations pâ—…g 194 The matters handled in this Chapter The best studies doe hinder deuotion when they are onely laboured in for the Theory and speculation pag. 195. The labors of the hands doe lesse â—…urt and hinder Deuotion then â—…he endeuours of the vnderstandâ—…ng pag. 196. Hardnes of heart is described pag. 202. Discretion and Fortitude are necessary in the caryage manâ—…ging of our busines pag 205. Before all things we must obey â—…he calling of God pag. 20â—… A prelate is to attend vpon conâ—…emplation pag. 211 No seruitude so strict shâ—…rpe which ought to hinder prayer pag. 214. How far children ought to obay their parents in this matter p 216 The 24. Chapter The eyght impediment is thâ—… vice of curiositie pag. 21â—… The matters handled in this Chapter Curiositie is committed mâ—… ny wayes ibidem This vice is proper vnto idle 〈◊〉 fantasticall fellowes pag. 21â—… They are curious and vayâ—… headed that read bookes onelâ—… for to know and not to betteâ—… themselues ibidem Neate and compt fellowes arâ—… within the compasse of this vicâ—… pag. 219 Deuotion requireth a quieâ—… minde pag. 220 Euangelicall pouertye at onâ—… blow cutteth of all this vaine curiosity pag 223 The 25. Chapter The ninth impediment is if good exercises be interrupted and broken off pag. 223. The matters handled in this Chapter Our heart is easily inclined vnto euill but hardly vnto good pag. 224. Deuotion is easily lost but hardly recouered pag. 225. Continuall vse of deuotion doth â—…ncrease it pag. 228. Intermission of deuotion doth â—…esse hurt the perfect then the vnperfect pag. 229. The 26. Chapter The tenth impediment consisteth in delicates in too much meate and drinke pag. 231. The matters handled in this Chap. Fasting and prayer in the Scriptures as two brethren are alwaies ioyned together pag. 232. Too much meate drinke doth many wayes hinder the ascending of the soule pag. 233. A full belly begetteth not a nimble spirit pa. 234. Iulius Caesar came sober and fasting to the Roman Empire ibid. Effects of gourmandising p. 235 Long and large suppers hurtfull pag. 237 The discommodities of banketting and drunkennes pag. 239 A generall rule pag. 241. What the diet of a virgin should be pag. 243. The 27. Chapter The eleuenth impediment is the euill disposition and weakenes of the body pag. 246 The matters handled in this Chap. The body is neither to be made grosse by superfluous meates nor to be weakened by too much austerity pag. 247. Why salt was sprinkled vpon all the sacrifices and what is meant by it pag. 248. The 28. Chapter Of certaine other particular impediments pag. 249. The matters handled in this Chap. A disease of nature pag. 250 A disease of lunacy ibidem Who they be that be diseased with this lunacy pag. 251 The inordinate loue of a thing doth hinder deuotion pag. 252 Euery man hath some Idoll ibid. The streightnes of maÌ„s hart can not coÌ„tain God the world 258 A hart free froÌ„ concupiscences is to be offered vnto God pag 259 Two things required in the perfection of euery worke the agent and the patient pag. 260. The end is the roote and foundation of that which is to be done pag. 263. Dagon and the Arke of the couenant must not be placed together pag. 266. A disordered end makes all the meanes disordered pag. 267. Of certaine common temptations which are wont very much to molest trouble those that are deuout