did this of whom the Scripture speaketh that the windowes of his chamber beeing opened towards Ierusalem three times a day he bended his knees worshiped before his God The same did Dauid who in y e nights lifted vp his handes and in the morninges did meditate of the Lord as hee testifieth of himselfe in many places of his Psalmes in one of which he sayth that seauen tymes a day hee did prayse the Lord. Luke writeth of the faythfull in the prymatiue Church that dayly with one accorde they continued in the Temple in prayer and at night returned home where they receiued the holy Communyon together wyth gladnesse and simplycity of hart being full of the comfort of the holy Ghost Of those who succeeded these Plynâ—…e thus wryteth to Traian the Emperour The Christians are a people innocent voyde of vice and offence neyther haue they any other fault then that they gather themselues together in assemblies before day where they sing prayses hymmes in the honor of a certaine man called Christ who was crucified in Palestina What need we many words it is written of all the Saints that they passed the greater part of the night in spirituall exercises prayers contemplations and readings fulfilling that of Dauid In the night lift vp your hands to the Sanctuary and praise the Lord. But farre aboue all these is that example of our Sauiour of whome the Euangelistes writ that in the day time he was busied in working miracles in preaching the kingdome of God but in the night perseuered in watching prayer This belongeth not onely and solely to the clergy as some vainly babble but to all them that desire to enioy God and to come to the perfection of life Saint Hierome exhorteth a certaine noble Woman called Celantia to doe thus in these words So take care for thy house and family that thou mayst bestowe some time and leasure vpon thy soule Choose for thy selfe some fitte place somewhat remooued from the noyse of thy family into which as into a hauen thou mayst betake thy selfe out of the great storme and tempest of thy cares and there appease and asswage by the tranquility of thy secret closset the waues and billowes of cogitations raysed by outward troubles Let there bee so much studye of Diuine reading so many entercourses of prayers so firme and solide cogitation of future thinges that by this leasure thou mayst recompence all the businesses of the other time Neyther doe wee saye this to that ende that wee may withdrawe thee from thine affayres but wee doe it thâ—…t there thou mayst learne and there medytate what an one thou oughtest to shew thy selfe in thine affaires This saith he But if thou shalt aske mee how often in a day thou shalt turne thee vnto this studie and take this taske in hand I cannot prescribe a certaine rule vnto thee for all men haue not the same occasions of leysure and readines Yet remember that in the law the twoo dayly Sacrifices the morning Sacrifice and the euening are very often commended which euery Christian ought spiritually to offer withdrawing himselfe at those times from externall thinges that hee may attend vppon Celestiall matters That as twice in a day we refreshe our bodies that is at dinner and at supper so also twice a day wee giue the due nourishment vnto our soules seeing that it is of no lesser dignity then the body neyther is the meate lesse necessary for the soule then for the bodye yea it is much more necessary The ordinarye nourishment is necessary for the body because the naturall heate doth alwayes consume and waste the substance of man and therefore it is necessary that it be repayred on the one side as it is decayed on the other so the soule hath in it a pestilent heate which is the concupiscence and euill inclination of our appetites consuming and wasting all good therefore it is needfull that that bee dayly repayred by Deuotion which is wasted and decayed by that hurtfull and pestilentiall heate We must also know that mans nature by sinne is corrupt inclynable to all earthly things which by the weight doth drawe man vnto it as the Wiseman saith A corruptible body is heauy vnto the soule and the earthly mansion keepeth downe the minde that is full of cares Therefore as they that haue the charge and keeping of a Clocke are wont euerye day twice to winde vp the plummets for they of their owne proper motion doe by little and little descende and drawe towardes the ground so they that desire to keep their soules vpright and well ordered ought at the least twice a day to erect and lift vp her weightes seeing that our wretched nature is so inclynable to thinges below that it alwayes endeuoureth to sinke downwards Ah howe euidently doe they dayly feele this that pray How often doth a man his morning prayer being ended thinke that the weight and poyse of his clock is lifted vp into heauen and that hee hath all his intention and will fixed aboue so that hee seemeth not to vouchsafe to beholde these earthly thinges and a little after when hee shall turne himselfe to his dayly affayres and beginneth to traffique with men when as the euening commeth he shall perceiue the plummet euen to haue fallen and lye vpon the earth that is hee shall finde his spirit so sunke downe into the earth inclyned to earthly thinges as though it had neuer beene lifted nor wound vp He therefore that wold alwayes haue the clocke of his life well ordred gouerned hee must alwaies haue a speciall regarde to winde vp the plummets and wightes of it Yet notwithstanding so that no violence be offered They that haue not conueniency nor leasure to pray twice in a day let them endeuour themselues to pray once But if they cannot doe this I knowe not what counsell to giue them else then that they haue recourse to those short praiers which wehaue spoken of before which may bee intermingled with all kinde of our occupations and businesses For I remember that I haue seene good and godly spirits supported by the vse and helpe of these whose condition manner of liuing and infirmity did not permit them to haue any longer praiers albeit these kinde of prayers cannot long hold out if the foundation of other profounder and longer prayers be wanting THE TENTH THING that doth kindle Deuotion is the continuing and perseuering in good exercises CHAP. XIII BVt that this exercise may bee profitable we must note that in this place duration and long perseuerance is required in it For there are many found that neuer make an end of that they once began but alwayes weaue vnweaue as they say the web of Penelope These propounding this way vnto themselues doe sticke to it two or three dayes and foorthwith are tyred and doe forget it so that when they returne to that they began they are so cold
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
God and carrieth it whether 〈◊〉 should not And therefore thâ—… agony and wrastling of Prayer â—…reat difficult that the mind â—…y fixedly and stedfastly attend â—…n God notwithstanding the â—…lting disturbance of enemies â—…o violently carry the meaning â—…im that is praying into diuers â—…ractions and sundry imaginaâ—…s This saith Origen by which â—…rds he manifestly sheweth the â—…at difficulty of this busines But the diuine Grace is oppoâ—… against all these difficulties â—…ich is mightier and stronger â—…n all thinges vpon which alâ—…attend all the documents and â—…structions which heereafter we shall deliuer OF THOSE THINGâ—… that are conducent vnto the 〈◊〉 chiuement of true Deuotion first of the great longing desire to obtaine it CHAP. IIII. VVEe haue heeretofoâ—… tolde what Deuotiâ—… is that it is not any particuler 〈◊〉 speciall vertue but all that whiâ—… accompanieth it Now we wâ—… speake of the meanes by which 〈◊〉 is atchieued First therefore that wee mâ—… winne and gaine vnto vs a gooâ—… so excellent and renowned is aâ—… earnest and a vehement desire tâ—… possesse it according to that 〈◊〉 the Wise man The most true desiâ—… of discipline is the beginning of Wisâ—… dome and a little before reasoâ—… 〈◊〉 of the same desire intent â—…ith Wisedome shineth and neâ—…adeth away and is easily seene â—…em that loue her and found of 〈◊〉 as seek her she preuenteth them 〈◊〉 desire her that shee may first 〈◊〉 her selfe vnto them Who so aâ—…eth vnto her betimes shall â—…e no great trauaile for hee shall â—…e her sitting at his doores To â—…ke vpon her then is perfecte â—…erstanding and who so watchâ—…or her shall bee soone without 〈◊〉 For she goeth about seeking 〈◊〉 as are meete for her and shewâ—…her selfe cheerefully vnto them â—…he waies and meeteth them in â—…y thought Hetherto bee the â—…rds of the Wiseman whereupâ—… a little after hee concludeth â—…t which we said before that is â—…at the beginning of VVisedome â—…e most true desire longing for 〈◊〉 This happened to the Wâ—… man himselfe for hee speakeâ—… not by hearesay of any vaine 〈◊〉 mour but taught before not onâ—… ly of the holy Ghost but also bâ—… the experience of the busines 〈◊〉 selfe Wherefore in the Chaptâ—… following hee saith of him selfe â—… For this haue I desired and vndeâ—… standing was giueÌ„ vnto me I sougâ—… after her and the spirit of Wisdoâ—… came into me Therfore thou seeâ—… that desire is the beginning oâ—… this good The whole sacred Scripture doth manifestly prooue this to be true For how often I pray theâ—… doe we read in the law and in the Prophets that we shall find God if we seeke him with all our harts So wee read in the booke of the Prouerbs They that betimes watch for me shall finde me And in another place If thou seekest for wisedome as for siluer searchest â—…er as for treasures then shalt 〈◊〉 vnderstand the feare of the â—…d find the knowledge of God â—…to what end doe we seek for 〈◊〉 fetcht authorities we haue â—…ost sure pledge and testimoâ—…â—…f this from our Sauiour Aske sâ—… hee and it shall be giuen you â—…e and ye shall finde knocke and iâ—…albe opened vnto you For whosâ—…er asketh receiueth and hee tâ—… seeketh findeth and to him tâ—… knocketh it shall be opened The reason why this desire is sâ—…ffectuall to finde God is beâ—…se as the Philosophers say 〈◊〉 â—…uery work especially morral tâ—… loue of the ende is the first câ—…se that mooueth the worker so that by howe much the loue â—…d desire of the ende is greater 〈◊〉 so much the endeuour and â—…igence is the greater which is bestowed to obtaine it Tell 〈◊〉 I pray thee what cast Alexanâ—… the great into so many daungeâ—… what made him to vndergoeâ—… many labours to strike so maâ—… battailes what mooued him passe through so many desâ—… places and barbarous nations bâ—… the insatiable loue whereby hâ—… thirsted after the Empire of tâ—… whole world What made tâ—… seruitude of so many yeeres ligâ—… and pleasant vnto the Patriarâ—… Iacob but the loue by which hâ—… did affecte beauteous Rachellâ—… What doth mittigate the labouâ—… perils of hyrelings Marineâ—… Soldiers and such like men anâ—… doth make them easie and tollâ—… rable vnto them but the loue 〈◊〉 lucre and gaine If the loue 〈◊〉 things so base and abiect can dâ—… so much what shall not the louâ—… of the chiefest good doe if it bâ—… rightly knowen and truly loued 〈◊〉 doe not heere intice allure 〈◊〉 O brother with the fraile â—…fading beautie of Rachel neiâ—… with the vaine glory of the â—…ld which endeth together 〈◊〉 thy life nor with such fleeiâ—… actions which the winde â—…s away nor with the transiâ—…e pleasures of hypocrites â—…ch endure but for a moment â—…e breefe neither with earthly â—…es which are deuoured of â—…ths rust or are stolne away â—…eeues but we inuite and alâ—… thee with the beauty of the â—…ne Wisedome with the kingâ—…e of Christ with the treasure â—…harity with the comfort of tâ—…â—…holy Ghost with the meate 〈◊〉 Angles with true peace and 〈◊〉 true liberty and to conâ—…e with the chiefest good â—…at canst thou desire more rich and opulent then this treasuâ—… Blessed is the man saith that etâ—… nall Wisedome that heareth 〈◊〉 watching dayly at my gates and 〈◊〉 uing attendance at the postes of 〈◊〉 doores For he that findeth me finâ—… eth life and shall obtaine fauour 〈◊〉 the Lord. With these and such like coâ—… siderations a desire of that spiâ—… tuall couetousnes a thirstiâ—… for those true riches is to be kiâ—… dled and enflamed in thy heaâ—… For it is needfull that such a desiâ—… be not luke warme lingringâ—… slow but liuely careful dilligeâ—… and exact Behold I pray thâ—… with what great care of thâ—… world coueteous men ambitioâ—… men and the louers of the beauty of some creature doe seeke after that they loue they doe no cease by day nor rest by night they speake not thinke not no dreame not but of those thinges â—…ich they seek for loue After 〈◊〉 same manner GOD is to be â—…ght for of thee although worâ—…er of greater diligence atâ—…dance as he is more excellent â—…n all creatures Beholde how â—…cumspectly and aduisedly the â—…der of an Army goeth forth to â—…ht when he begirdeth any deâ—…ced Castle how many kind of â—…tagems he deuiseth how cunâ—…gly he vndermineth it how arâ—…cially he raiseth fortresses maâ—…h bulwarkes how many inâ—…tions he vseth to assault batâ—… the Castle that at the length â—…may conquer it with no lesser â—…e watchfulnes must thou laâ—…r endeuour that thou maist â—…te vnto thy selfe that chiefest â—…d for it is written The kingâ—…e of heauen suffreth violence â—…violent take it by force Worthy is he to be called happâ—… blessed who seeketh God afteâ—… such a manner for he that so seeketh him hath already partly fouÌ„â—… him hath a pledge an earneâ—… that he shall obtaine the rest Foâ—…
heart CHAP. VI. â—…Hese two Principles and 〈◊〉 foundations being layd and â—…lished that we may come to â—…ore particular handling of â—…matter I say that the custody keeping of the heart is the chiefe principall matter whâ—… belongs vnto prayer Deuotiâ—… For euen as hee that would pâ—… vpon an harpe or any other 〈◊〉 strument of musicke ought besâ—… all things to haue his strings 〈◊〉 tuned that they may fitly 〈◊〉 melodiously agree one with 〈◊〉 other so it is necessary also tâ—… our heart seeing that it is 〈◊〉 chiefe instrument of that heauâ—… ly musicke be first well tunedâ—… prepared for there can beeâ—… harmonious consort in a iarâ—… and vntuned instrument Heâ—… is that counsell of Salomâ—… Keep thine heart with all diligeâ—… for there out commeth life For sâ—… ing that the heart is the fountaâ—… and beginning of all our actioâ—… it is certaine that as it is so 〈◊〉 so are all the actions that pâ—… ceede from it Neyther 〈◊〉 this cause onely must wee bâ—… carefull for the guarding watch â—…e heart but also for the lanâ—…ment and tendernes of the â—…t which howe easily it is diâ—…ted and disturbed cannot be â—…ed by any wordes For it is â—…out doubt one of the chiefe 〈◊〉 especiall miseries of men â—…e their hearts so hardly to be â—…llected gathered to them â—…so easily to be disseuered â—…earsed and yet they must laâ—…r by so many meanes before â—…y can obtaine a little Deuotiâ—… and that whatsoeuer is gotâ—…is so easily lost Wee see that â—…ke and many other meates 〈◊〉 so delicate dainty that the â—…y ayre doth taynt them and â—…ke theÌ„ vnsauery the vntemâ—…atenes of the ayre as some afâ—…me doth put a Lute or a harpe 〈◊〉 of tune much more greater â—…thout doubtis the tendernes daintines of mans heart and 〈◊〉 troubled for lesser cause Euâ—… as the sight of the eyes is hâ—… with a small thing the brighâ—… nes of a glasse is stained and oâ—… scured with a little breath soâ—… much lesser chaunce and a muâ—… lighter hurt is enough to dimâ—… the brightnes of our heart to daâ—… ken the eyes of our soule and 〈◊〉 disturb together with our Deuâ—… tion all our good affectionâ—… Therefore wee muste endeuoâ—… with great diligence and with 〈◊〉 our strength that wee very carâ—… fully and safely keepe a treasuâ—… so precious and which is so easilâ—… lost But if you shall aske me froâ—… what thinges the heart is to bâ—… kept I say especially from two 〈◊〉 that is from vaine cogitations 〈◊〉 inordinate affections From thesâ—… two it is meete that the heart beâ—… freâ—… and pure in which the holy â—…st shall dwell As Paynters â—…wonte first to mundifie and â—…elime the table in which they â—…t so also the table of our hart â—…st to be wiped and whited in â—…ch the image of God shall be â—…red and formed This is that â—…shing of the two tables which 〈◊〉 Lord commanded Moses to â—…e and square that with his â—…e hand hee might write the â—…ds of the law in them that â—…ight signifie that man must â—…difie polish and square the 〈◊〉 tables of his soule which â—…his Vnderstanding and his â—…l this of affections the other â—…ogitations that the Diuine â—…er which is the holy Spyrit 〈◊〉 paint and write in them ceâ—…all Wisedome â—…herefore it standeth the serâ—…t of God vpon to bee vigilant in this point for this is one of 〈◊〉 speciall differeÌ„ces which is foâ—… betweene the good and the 〈◊〉 for the heart of the wicked 〈◊〉 is as an open troden publick wâ—… which is shut neither night 〈◊〉 day but the heart of good mâ—… is as a garden well fenced and 〈◊〉 well carefullye sealed of whâ—… none drinketh besides God hiâ—… self The hart of good meÌ„ is liâ—… bed of Salomon which threesâ—… strong men guard of valiant 〈◊〉 of Israel all handling the sworâ—… and are expert in warre Sucâ—… one is the heart of good men 〈◊〉 with such diligence is safgardâ—… and on the contrary side the hâ—… of wicked men is like a vesâ—… without a couer into which 〈◊〉 leth any vncleannes wherforâ—… the law such a vessell is reproâ—… ted refused iudged vncleâ—… Neither is the heart onely 〈◊〉 soâ—…ly to be kept pure and cleane 〈◊〉 noysome hurtfull cogitaâ—…s but also from inordinate â—…ctions for there is not any â—…g more forcible to disturbe â—…uiet it then naturall passions â—…re loue hate mirth heauines â—…e hope desire wrath other 〈◊〉 vnto these â—…ese are the winds which tosse 〈◊〉 turmoile this sea these be the â—…des which obscure this heaâ—… these be the weights which â—…resse our spirit For it is cerâ—…e that passions with their coâ—…tions doe disturbe the heart 〈◊〉 their appetites doe disseuer 〈◊〉 distract it with their affectiâ—… doe captiuate it with their â—…turbations inordinate moâ—…s doe darken and blinde it â—…erefore euen as our fleshly 〈◊〉 cannot be hold the stars nor 〈◊〉 beauty of heauen when it is cloudy and ouercast so neythâ—… the eyes of our soules can contâ—… plate the eternall light when 〈◊〉 they are obscured with the clouâ—… and passions of this life Euen 〈◊〉 in cleere and pure water all oâ—… iectes are seene euen vnto tâ—… least sand which is in the boâ—… tome which cannot bee seene 〈◊〉 water troubled poluted so oâ—… soule doth cleerely know whâ—… shee hath in her selfe whâ—… she is quiet and calme but if tâ—… stormes of passions doe obscuâ—… and disturbe her then she neythâ—… seeth her self nor any other thiâ—… Therefore Augustine doth wisâ—… admonish that very circumspâ—… ly we looke to our selues least 〈◊〉 winges of our soles which 〈◊〉 affections and desires be distâ—… ned and besmeared with the liâ—… of earthly thinges whereby tâ—… may be disabled to fly to heauâ—… 〈◊〉 diuine things So we read of 〈◊〉 holy man that although hee â—…s a Bishop yet hee would not â—…angle himselfe neither with â—…tters of his Bishoppricke nor 〈◊〉 any other secular busines â—…ies fearing least by this â—…anes his heart should bee inâ—…ed and wrapped in the cogiâ—…ons of visible matters â—…r this cause we heere so greatâ—…ommend mortification the â—…deration and temperance of â—…ions For there is not any â—…g which so strongly doth â—…le our heart and captiuate it â—…uery one of those appetites 〈◊〉 especially that of loue which 〈◊〉 the roote of all and so doth â—…inere and rule ouer all the oâ—… none otherwise then the â—…e is wont to rule and raigne 〈◊〉 the branches For where â—…e is a superfluous loue of any thing foorth with it abhorreth 〈◊〉 contrary and desireth that it 〈◊〉 ueth and feareth least it looseâ—… it reioyceth when it is presenâ—… greeueth when it is absent anâ—… carefull that it be not endangâ—… red which is beloued it is troâ—… bled if it bee ill handled to bâ—… briefe after this maÌ„ner the whâ—… company of other passions 〈◊〉 march following whether soâ—… this captaine
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
all thinges which are counteâ—… sweet in this world As ships oâ—… lighter burden doe swiftly saylâ—… through the Sea but those thaâ—… are ouerloadeÌ„ with many burdâ—… are drowned so fasting maketh soule light y e it lightly saileth ouâ—… y e sea of this life that it mountetâ—… aloft beholdeth Heauen 〈◊〉 those things which are in heauâ—… meanely and basely accountiâ—… of things present as of shadowâ—… and of those thinges that swifâ—… vade and vanish away On tâ—… other side to eate and drinke tâ—… much doth make the spirit sleâ—… and the body heauy doth câ—… tiuate the soule make it subiect to a thousand miseries Especially long and large suppers doe bring much hurt and dammage vnto this exercise first because they do spend and consume that time which is consecrated to holy watching and at what â—…ime the soule was to be fed the â—…ody is stuffed and glutted and â—…fterwardes when the stomacke â—…s ouer burdened with meate and drinke man can neither rise at midnight to praise the Lord nor â—…ray in the morning both which â—…imes are most profitable for this â—…xercise For as Basill sayth as a Soldier â—…hat is ouer loaden can hardly â—…annage his weapon so that â—…an can hardly watch at his praiâ—…rs who is gluttonously filled â—…ith superfluity of meates Not â—…nely to eate too much but also to feede too deliciously and delicately hindreth deuotioÌ„ certainly magnificent bankets sumptuouâ—… feastes such like dainty superfluities are exceeding enemies plagues vnto this exercise Foâ—… in what thing is there greateâ—… losse of time where becommeth the spirit more inordinate wherâ—… becommeth the wholem an morâ—… dissolute then among such feast and pleasures there a man being inflamed with the heate of winâ—… the tast of the daintyes wiâ—… the mirth of the feasters shaÌ„etâ—… not blusheth nor to blab whatsâ—… euer commeth within his headâ—… What time is heer sost into whâ—… great daÌ„gers do men cast theâ—… selues how many vncomely aâ—… vnseemly things doe they whoâ—… profession it is not once to naâ—… theÌ„ how many sâ—…fts sleighâ—… do they find out y e they may coâ—…tinually perseuere in these misdeâ—…enors how ofteÌ„ hapneth it vnto â—…heÌ„ that for these they lose peace â—…harity concord That great Wiseman very well vnderstoode â—…his wheÌ„ so often in the Prouerbs â—…e remembreth theÌ„ as he in very â—…ced had learned how great euils â—…id follow feastes bankets For â—…e saith Hee that loueth bankets â—…all be in need and hee that loueth â—…ine and feastes shall not bee rich â—…nd in another place Keep not â—…mpanie with drunkords nor â—…ith gluttons For the drunkard â—…d the glutton shall be poore and â—…e sleâ—…per shall bee cloathed in â—…gges And againe in another place â—…th great earnestnesse hee reâ—…embreth what euils and misâ—…iefes followe this vice To â—…ome saith hee is woe to whom â—…orrowe to whome is stâ—…ife To whome is murmuring to whom are woundes without cause and to whom is the redines of the eyes Euen to them that tarry long at the wine to them that goe and seeke mixt wine All these and many moe mischeeses doth this vicâ—… bring with it Wherefore the Wiseman aâ—… the length concluding this matter sayth Wine is a mocker anâ—… stronge drinke is raging and whosoâ—… euer is deceiued thereby is not wisâ—… The reason is in readines for it iâ—… most certaine that the way tâ—… true Wisedome is by teares anâ—… mortification of the affections which in all thinges are hindrâ—… and contraried by the delight 〈◊〉 the body and by the desires aâ—… appetites of pleasures For 〈◊〉 Chrisostome being witnes fiâ—… cannot bee kindled nor kept 〈◊〉 wet moyst matter so neythâ—… can compunction in the delights and pleasures of the bodye for these two are so coÌ„trary between themselues that one killeth another for the one is the mother of mourning the other of laughter the one doth binde the heart the other doth lose it Therefore let this be a general rule Let the seruant of God bee alwayes mindefull of that moste bitter gall and vineger which the Sonne of God tasted of for the loue of vs let him be content with common meats and let him take â—…hem with that moderation that â—…e may be alwaies fit and apt to â—…ift vp his spirit to heauen and to â—…ate any spirituall meate so that â—…o burden of body or meat presse â—…r draw him downwardes Let â—…im remeÌ„ber that y e perfection of 〈◊〉 Christian life is continuall praiâ—…r and society with God Therefore whose duety it is to haue his spirit lifted vp vnto God his it is also to haue his spirit and body disposed and prepared vnto it If a harper intend to play vpon his harpe all the day ought he not to haue his stringes all the time well tuned and fitly agreeing And if a hunter or a Faulkner be disposed to hunt and haukâ—… all the day ought hee not all the time to haue his haukes and houndes at his hande Goe to then seeing that the life of a perfect Christian is none other thing then a continual hunting of God and his grace and a continuaâ—… harmonye of the inward spirit which is made by praier it is mee and requisite that he that will aâ—… tend vpon this exercise that hâ—… spirit and body be disposed anâ—… apt vnto it This is that Saint Hierome perswadeth vnto a certaine Virgin saying Let the fare of a Virgin be a few hearbes and sometimes a few small fishes Let her so eate that she may alwaies be hungry that foorthwith after meate she may bee able to read and pray The same man also admonisheth that it is better alwayes to keepe this rule in eating and drinking then sometimes too wide to open the sailes of fasting so that the body is enfeebled thereby by by after to lose the raines vnto the gullet that man thereby is in daunger of bursting The same man also in another place in other words saith A spare dyet a belly alwaies hungry is preferred before a fast of three daies it is better euery day to take a little then once to take enough That is the best rayne which leysurely descendeth vppon the earth A sodaine and dashing showre headlong beateth downe the corne and grasse Therefore when thou eatest thinke that presently after thou art to read and pray Hetherto Hierome They that liue with such moderation and temperance shall haue great treasuries and store-houses of time and in fewe dayes shall liue a long life for all the time of their life is profitable and not any part of it vainely passeth away Therefore albeit a righteous man dye quickly yet he hath a long life for he profitteth euery houre and maketh gaine of euery moment of his life But the wicked vngodly whose belly is their God they alwaies carry about a soule dead in life buried in the dunghill of too much meate drinke and
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
these fauâ—… and graces are not giuen vnto 〈◊〉 that we should be puffed vp aâ—… despise our neighbour but 〈◊〉 theâ—… that wee should more seâ—…uently loue God and that wâ—… should be humbled before otheâ—… For otherwise wee receiue the giftes of God not to our profit but to iudgement and condemnation if we contemne our neigh bour Furthermore we must consider that the church of Christ is a most perfect body in which there are diuerse members euery one in differing in figure and office yet all necessary for the ministery and ornament of the body For it is necessary that in the mistical body of the Church there be variety of members that is of diuerse â—…tates and offices that there may â—…e no defect in the office and miâ—…istery but that the Church may â—…e altogether beautifull For the â—…oate of Ioseph was also party coâ—…ured y t the variety of ministers â—…spiritsmight be signified which â—…e in the church all which make â—…ast vnto a happy life but euery one by his seuerall way For euen as from the circumfereÌ„ce of a circle there are many lines tending to the center so there are many waies by which Christ leadeth his to heauen which is the common center of euery ones selicitie Wherfore Christ leadeth some to this center by the way of praier meditation others by the way of preaching others by the way of patience in aduersity others by abstinence many by pouerty some by humility some by the works of mercy others by other waies al which leade direct to one the selfe same place Which seeing it is so why dost thou perswade thy selfe that thy way is better safer theÌ„ y e way of others who hath giuen thee this security If it be God alone y t weigheth spirits searcheth hearts who hath put the ballaÌ„ce into thy hands to weigh theÌ„ as thouthinkest good to make thine end heuier when thou pleasest or who hath placed thee in this chaire to giue such iudgement That man is not so feruent in praier as thou art yet neuerthelesse it may be although no man hath made thee his iudge that he is more patient more humble and more obedient then thou art and that he hath more charity and more mercy then thou hast and so he may excell thee in other vertues which are more laudable He doth not weep so oft as thou weepest neyther doth he feele that thou feelest And doest thou knowe whence these teares spring and whence this feeling is for although commonly wee say that they are of God yet it may bee that they are of an other spyritte it may be that they are rather of nature then of grace that is they may rather flow from the tendernes and soft constitution of the hart then from the spirit of God Furthermore although they proceed froÌ„ this spirit yet the height of perfection consisteth not in them but they are onely instruments of perfection the victory of the battaile is not placed in these but they are weapons to obtaine it our saluation lyeth not in them but they are meanes vnto saluation For the good of man coÌ„sisteth not in the instruments in preparations destined vnto it but in their good vse It were ridiculous if any one should say that hee that hath eaten more then others will also digge and delue more then others for it may be that be that hath eaten lesse may labor more seeing that the one doth not of necessity follow the other After the same manner Prayer that comfort that God sendeth are destined and ordred to compasse the loue of God yet there be many that vse not this fauour well and that abuse the water giuen them to refresh the plantes of vertue to the cherishing and fostring of their owne delights that is that turne and conuert the comforts and graces which they haue receiued by which they should further grow in loue with God to their owne recreation and loue of themselues We ought to iudge no man much lesse Ecclesiasticall persons who liue in the professioÌ„ of vertues For the conteÌ„pt of theÌ„ doth engender in the soule a worme so hurtful dangerous that it doth not onely gnaw their persons but also their office ministery which is y e souÌ„taine and spring of many euilles Neither must we publish or boast of in the market place the faultes and offences of our brethren yea albeit we see theÌ„ being mindefull of that curse of Noah which he inflicted vpon his sonne because he would not couer the nakednes of his father but rather let vs follow the reuerence of the other two brethren who discreetly and with honor couered it That great Emperour Constantine had thys spirit amongst whose prayses this especially is numbred that he said If I should take a Preacher or a minister of Gods word in any crime I would couer him with my cloake that he might be seene of none This is properly called zeale and the spirit of Christ but to triumph geere scoffe and disdaine when any of the seruants of God falleth this is proper vnto Antichrist whome all follow that are his members Neyther for ones fault or for the fault of a few are all straightwayes to bee condemned for this was palpable and grosse ignoraunce as if for twoo or three women which seemed good and afterwardes were taken in adulterye one should say that all married women are adulteresses They that liue without the fleshe are alwayes eyther good or euill they alwayes stand or fall but they that abide yet in the flesh sometimes fall and after rise againe Ifin heauen in Paradice in the schoole of Christ in the colledge of the seuen Deacons of the church elected of y e Apostles there was one that fell became disobedient who sold his Master and failed in the faith is it any maruell if a like thing be sound in other states and congregations The fault of them that fal from so high places doth not diminish but encrease their dignity that perseuere and continue in them THE SEVENTH ADmonition that all kinde of singularity is to be auoided CHAP. XLVIII THe seuenth admonitioÌ„ is that a Deuout man so liue that as much as lyeth in him he make no vaine shew of his deuotion and that he studiously endeuour himself that he may eschew all kinde of singularity as well in his apparell as in his other actions without offence to God according to the counsell of Seneca writing vnto his friend Looke saith he that thy exteriour figure bee common with other men but that thine interiour habit may differ from them To this admonition it appertaineth that the place of praier be such an one as our Sauiour sheweth when he saith But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret thy Father which seeth in secret shal reward thee openly This I say â—…beit there bee many
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