[...]Euotion is a far other thing thē many thinke: for many [...]ose that it is a certaine ten­ [...]es & remorseful compassion [...]ule & heart, which somtimes [...]feele that pray: or a conso­ [...] & taste of spiritual thinges: [Page 2] but Deuotion which nowe we [...] speake of, is (if we speake proper­ly) neither of these. For carnal­men, and such as are enthralle [...] vnder sin, do often feele this ten dernes & sensible comfort: an [...] on the contrary parte, holy an [...] righteous mē in their prayers, d [...] many timestaste of none of thes [...] yet wee must not say that the [...] then haue no deuotion, nor th [...] the other haue it, albeit they ha [...] some smacke of it.

For this cause Thomas Aqui [...] Secunda secundae q. 82. a. 2. saith, that Deuotion is not prope [...] ly a tendernes of heart, nor a spi [...] tuall consolation: but hee sait [...] that Deuotion seemeth to bee [...] other thing, then a certaine w [...] lingnes and readines in yeeldi [...] to those things, that apperta [...] to the seruice of God. For D [...] uotion is deriued of vowin [...] wherupon they are called [...] [Page 3] [...]ut, who after a certaine man­ [...]r, doe deuote and vow them­ [...]ues vnto God, that they may [...]oly subiect themselues vnder [...]. This saith he: therefore by Who is a deuout man [...]e vertue of the words Etymo­ [...]gy, he is to bee called a deuout [...]n, who doth solemnely dedi­ [...]e and bequeath himselfe to [...]e the Lord his God. Deuoti­ [...] certainely is that readines, [...]erby a man doth offer vp him­ [...]e to God, and prepareth him­ [...]e to doe his most holy will.

Therefore wee call deuoti­ [...] [...]hat good, which alwaies at­ [...]deth vppon good and holy [...]yer: and that which alwaies [...]tethon it, is a cheerefulnesse, [...]dines and courage to al good, [...]ch often times is found with­comfort, and tendernesse of [...]t. Wherefore euen as a tra­ [...]er, A Simili­tude. after hee hath rested him­selfe [Page 4] and taken meate, beginneth to feele ease, is refreshed, and re­couereth strength to walke and trauell further, although he hath no delight in his meate, nor con­tenteth his taste: so also praye [...] which is the spirituall meate o [...] Prayer is cause of Deuotion. the soule, is the cause of a ne [...] fortitude and a new spirit to wall in the way of the Lord, albeit of tentimes it yeeldeth no spiritual taste.

Our Sauiour sheweth this ef­fect of Prayer, praying in the gar­den, where rysing from the ear [...] nowe the third time with gre [...] courage & inuincible spirit, buc [...] ling with his enemies, whom one word he beate to the groun [...] albeit in that his Prayer hee h [...] neither sweetnes nor spiritu [...] ioy: but contrarily so great an gony and contrition of spirit, th [...] he sweate blood in such abou [...] [Page 5] dant manner, that it trickled [...]wne by drops vpon the earth. [...]e would haue this so come to [...]sse, not because his grace and [...]rtitude eyther encreased or de­ [...]eased by prayer, (for he was full [...] all grace) but that in his owne [...]oper person he might shew the [...]tue and efficacy of Prayer: [...]ich although it hath not al­ [...]ies that tendernes of heart, & [...]mfort of spirit ioyned vnto it: [...] it bringeth with it that cheer­ [...] readines, & resolute courage abide whatsoeuer aduersity: [...]d although it doth not alwaies [...]e away the burdenous weight [...]tribulation, yet neuerthelesse [...]btaineth that strength and for­ [...]de, by which it ouercom­ [...]th.

Notwithstanding heere is to be [...]ed, that from this deuotion & [...]dines to this good, oftentimes [Page 6] that spirituall consolation do [...] spring, which the ignorant & vn [...] learned doe call Deuotion: an [...] the course being altered, the sam [...] consolation doth encrease tru [...] deuotion, which is that alacriti [...] and cheerefulnes of spirit, as we [...] haue said, to doe well, as a goo [...] Daughter seruing her Mother, making a man so much the mo [...] ready in diuine matters, as it m [...] keth him the more cheerefull, more comforteth him in his sou [...] so that these twoo doe patroni [...] the one the other, none othe [...] wise then a faithfull mother do [...] her daughter, and a godly daug [...] ter her mother. Which thing n [...] onely happeneth in these, but v [...] ry often also in other spiritu [...] matters, especially in these t [...] vertues, Faith and Charity: [...] Faith and Charity do mutually help one another. Faith is the foundation and ro [...] of Charity, and Charity is t [...] [Page 7] forme and life of Faith. So also [...]s consolation doth encrease [...]euotion, and prepareth it to c­ [...]y good worke, as very plaine - [...]he Prophet Dauid testifieth, [...]en he saith: I will run the way Psal. 119. [...]hy commandements, when thou [...]st set my heart at libertye. This [...]erty and enlargement doth a­ [...] from spirituall ioy (for it is [...] properry of ioy to enlarge the [...]rt, as on the contrary part it is property of sorrow to pinch [...]d gripe it in) and this enlarge­ [...]nt, saith he, made not mee to [...]lke in the way of the Lord, & [...]te by foote to tread this path, [...] with exceeding great alacry­ [...]o run it, which is proper vnto [...]uotion.

This is the reason, why the ser­ [...]ts Why Deuo­tion is to bee desired. of the Lord ought seriously [...]esire of God this readines & [...]ituall consolation, as we will [Page 8] shew afterwards: not for the de­light, which is in it (for thi [...] should be rather our owne loue [...] then the loue of God) but for th [...] fruite: because it inciteth & stir­reth vs vp to doe well, for it is [...] mosttruesaying, that pleasure per­fecteth the worke.

IF we diligently and studiousl [...] consider, what hath beene deli­uered in the precedent Chapte [...] we shall confesse, that Deuotio [...] is some especiall chiefe good: fo [...] it is a vertue exciting and stirrin [...] vp all other vertues: and mak [...] ing a man ready and fit for al kin [...] of good actions. Furthermo [...] this vertue is very laudable; f [...] [Page 9] [...]s alwaies found in the compa­ [...] of the most excellent vertues [...]ith the which it hath very neere [...]iance and affinity, for they all [...]nd to the same end: that is, De­ [...]tion, Prayer, Contemplation, Vertues al­lyed vnto Deuotion. [...]e Exercise of diuine Loue, spi­ [...]uall Consolation, and the stu­ [...] of heauenly Wisdome; which [...]as it were a certaine delight­s [...]me and sweete knowledge of God, of the which in the sacred, S [...]riptures there are so many fa­ [...]ous prayses & commendations. [...]ll these vertues albeit they bee [...]stinguished and seperated in [...]ooles, yet they are alwaies [...]und together in the same flock society: for mostcōmonly wher [...]ere is perfect Prayer, there al­ [...] is Deuotion, Contemplation, [...]rituall Consolation, and actu­ [...] loue of God, with all other [...]rtues that to them haue any re­ference [Page 10] or reciprocatiō. For there is so great likenes and similitude betweene these vertues, that the passage from one to another i [...] moste easie: and although they be distinguished between them­selues, yet in the verye exercise [...] as I said, they work together. Fo [...] we see that when the seruants o [...] the Lord doe proceede vnto suc [...] exercise, first they begin of Me [...] ditation, then they passe vnt [...] Prayer, and from Prayer to Con. templation, and from Contem­plation they make further pro­gresse.

SEeing then that Deuotion i [...] so excellent a good, no ma [...] [Page 11] doubteth but that it is difficult to [...]aine: for there is nothing found [...]his world, but that the diffi­ [...]tie doth equalize the excel­ [...]cy. This is manifestly to bee [...]e in deuotion: for it is no [...]e matter to rayse vp our ima­ [...]ation, then the which there is [...]ing more afflicted & depres­ [...]: which notwithstanding is [...]ired to perfect Prayer and [...]otion. Wherefore Agathon Nothing more diffi­cult then Prayer. [...] wont to say, that in the busi­ [...] and labours of the Religious, [...]ing was more hard and diffi­ [...] then Prayer. For which cause [...]ee that many are exercised & [...]perfeuere in other good acti­ [...] and exercises, as in Fasting, [...]ching, Discipline & Almes­ [...]es: who notwithstanding [...]ot tollerate nor abide the la­ [...]s of continual Prayer: which [...]inely is much to be maruel­led [Page 12] at, seing that in this most hol [...] worke we haue the holy Spirit a [...] helper vnto vs, and the sacre [...] Scriptures, and the Sacrament [...] of the Church incensours an [...] stirrers of vs vp.

This difficulty groweth fro [...] three rootes: The first is the cor [...] ruption of nature, which is so de [...] praued through sinne, that it ha [...] no we lost that Empire and rul [...] which at the beginning it had [...] uer the faculties and powers [...] the soule. And therefore the im [...] gination, which is one of then doth what it listeth, vageth an [...] wandreth whether it will, and o [...] tentimes priuily, as a vagabo [...] seruant, stealeth out of door [...] before we be aware: and this [...] not alwaies the fault of ma [...] but of nature weakened and e [...] feebled through sinne.

The second roote of this dif [...] ­culty, [Page 13] is euill custome, by which [...]any through long vse and too [...]uche license haue accustomed [...]ēselues to run hither & thither, [...]d to wander into all places in [...]eir imaginations, and to floate [...]rough all kinde of cogitations. [...]ence it is that after that euill [...]stome they can scarcely binde [...]eir imaginations to any one [...]atter, since so freely and disso­ [...]tely it hath accustomed to tra­ [...]ell and hunt into all corners of [...]e world. How many men are [...]ere found, who desiring to haue [...]euotion, when they meditate [...]pon the Lords passion, or some [...]ther matter, and nowe scarcely [...]auing begun to meditate, their [...]earts are scattered & disseuered [...]to a thousand parts, so that they [...]annot fixe their eyes vpon Christ [...]rucified, that thither they might [...]end foorth the streames of their [Page 14] loue?

Doe ye know whence this dis [...] commodity commeth vnto you [...] euen because yee haue put on an [...] euill habit, and haue suffered you [...] hearts to vage and wander with, out bridle or restraint whether they lysted, & whither they wold. Wherefore now when ye would bridle and restraine them ye can­not: because they are accustomed vnto licencious liberty. Therfore it is needfull for him that would attend vpon Prayer that hee shut vp the gates of his soule, against all the kindes of vaine and vn­profitable thoughts, and that by little & little he change that euill habit into a good, withdrawing his imaginations from externall things to internal, & from earthly thinges to heauenly. By thys meanes leasurely, although not sudainly our soule is brought hōe [Page 15] [...]est, and peaceably enioyeth [...]quillity.

Notwithstanding wee must [...] therfore dispaire, nor discou­ [...]e our selues: for that is a cer­ [...]e violence, but as the heart [...]h put on that euill in a long [...]e, so againeit must put it off in [...]ng time, and beate backe the [...]se of a long time by contrary [...]. This shalbe done the sooner, [...] more diligent a man shall be [...]editating vppon good mat­ [...]s; and in restraining the senses [...] those meanes, which make [...]y vnto Deuotion.

The third roote is the mallice [...]deuils, who of their inueterate [...]y towardes mankinde, that [...]y may hinder our saluation, do [...]relabor to disturbe men when [...]y pray, then at other, times [...]en they doe not: that at the [...]st they might take from them [Page 16] the inestimable fruite of Praye [...] & that they might depriue the [...] of innumerable blessings spring [...] ing from it. This Origen adm [...] nisheth Origen in his 10. book vpon the Epistle to the Ro­mans. vs of, when he saith: T [...] deuils and contrary powers d [...] by all might & maine disturbe [...] interrupt in prayer: first that h [...] that laboureth and sweateth [...] the agony and feruency of praie [...] may not be found such an one, [...] to lift vp pure handes witho [...] wrath. But if any one can obtai [...] that he may be without wrath, [...] shall hardly auoyde debating [...] disputation: that is, vaine a [...] superfluous cogitations. For tho [...] shalt scarcely finde any one pray [...] ing, to be without some idle an [...] friuolous thought, which decly [...] neth and diuerteth that intentio [...] by which the minde is directed [...] God, and carrieth it whether [...] should not. And therefore th [...] [Page 17] agony and wrastling of Prayer [...]reat & difficult, that the mind [...]y fixedly and stedfastly attend [...]n God, notwithstanding the [...]lting disturbance of enemies, [...]o violently carry the meaning [...]im that is praying into diuers [...]ractions and sundry imagina­ [...]s. This saith Origen, by which [...]rds he manifestly sheweth the [...]at difficulty of this busines.

But the diuine Grace is oppo­ [...] against all these difficulties, [...]ich is mightier and stronger [...]n all thinges: vpon which al­ [...]attend all the documents and [...]structions, which heereafter we shall deliuer.

VVEe haue heeretofo [...] tolde what Deuoti [...] is, that it is not any particuler [...] speciall vertue, but all that whi [...] accompanieth it: Now we w [...] speake of the meanes by which [...] is atchieued.

First therefore that wee m [...] winne and gaine vnto vs a goo [...] so excellent and renowned, is a [...] earnest and a vehement desire t [...] possesse it, according to that [...] the Wise man. The most true desi [...] of discipline is the beginning of Wis [...] dome: and a little before, reaso [...] [Page 19] [...] of the same desire & intent, [...]ith: Wisedome shineth and ne­ [...]adeth away, and is easily seene [...]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 a­ [...]eth vnto her betimes, shall [...]e no great trauaile, for hee shall [...]e her sitting at his doores. To [...]ke vpon her then is perfecte [...]erstanding: and who so watch­ [...]or her, shall bee soone without [...]. For she goeth about, seeking [...] as are meete for her, and shew­ [...]her selfe cheerefully vnto them [...]he waies, and meeteth them in [...]y thought. Hetherto bee the [...]rds of the Wiseman, whereup­ [...] a little after hee concludeth [...]t which we said before, that is: [...]at the beginning of VVisedome [...]e most true desire & longing for [...].

[Page 20] This happened to the W [...] man himselfe: for hee speake [...] not by hearesay of any vaine [...] mour, but taught before, not on [...] ly of the holy Ghost, but also b [...] the experience of the busines [...] selfe. Wherefore in the Chapt [...] following hee saith of him selfe [...] For this haue I desired, and vnde [...] standing Sap. 8. was giuē vnto me, I soug [...] after her, and the spirit of Wisdo [...] came into me. Therfore thou see [...] that desire is the beginning o [...] this good.

The whole sacred Scripture doth manifestly prooue this to be true. For how often I pray the [...] 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 Prouer. 8. for me, shall finde me. And in ano­ther place. If thou seekest for Prouer. 2. [Page 21] wisedome as for siluer, & searchest [...]er as for treasures, then shalt [...] vnderstand the feare of the [...]d, & find the knowledge of God. [...]to what end doe we seek for [...] fetcht authorities? we haue [...]ost sure pledge and testimo­ [...] [...]f this from our Sauiour. Aske, Math. 7. s [...] hee, and it shall be giuen you: [...]e and ye shall finde: knocke and i [...]albe opened vnto you. For who­s [...]er asketh, receiueth: and hee t [...] seeketh, findeth: and to him t [...] knocketh, it shall be opened.

The reason why this desire is s [...]ffectuall to finde God is, be­ [...]se (as the Philosophers say) [...] [...]uery work, especially morral, t [...] loue of the ende is the first c [...]se, that mooueth the worker, so that by howe much the loue [...]d desire of the ende is greater, [...] so much the endeuour and [...]igence is the greater, which is [Page 22] bestowed to obtaine it. Tell [...] I pray thee what cast Alexan [...] the great into so many daunge [...] what made him to vndergoe [...] many labours, to strike so ma [...] battailes? what mooued him passe through so many des [...] places, and barbarous nations, b [...] the insatiable loue, whereby h [...] thirsted after the Empire of t [...] whole world? What made t [...] seruitude of so many yeeres lig [...] and pleasant vnto the Patriar [...] Iacob, but the loue, by which h [...] did affecte beauteous Rachell [...] What doth mittigate the labou [...] & perils of hyrelings▪ Marine [...] Soldiers and such like men, an [...] doth make them easie and toll [...] rable vnto them, but the loue [...] lucre and gaine? If the loue [...] things so base and abiect, can d [...] so much, what shall not the lou [...] of the chiefest good doe, if it b [...] [Page 23] rightly knowen, and truly loued? [...] doe not heere intice & allure [...] (O brother) with the fraile [...]fading beautie of Rachel, nei­ [...] with the vaine glory of the [...]ld, which endeth together [...] thy life: nor with such flee­i [...] actions, which the winde [...]s away: nor with the transi­ [...]e pleasures of hypocrites, [...]ch endure but for a moment: [...]e breefe neither with earthly [...]es, which are deuoured of [...]ths & rust, or are stolne away [...]eeues: but we inuite and al­ [...] thee with the beauty of the [...]ne Wisedome, with the king­ [...]e of Christ: with the treasure [...]harity: with the comfort of t [...] [...]holy Ghost: with the meate [...] Angles: with true peace and [...] true liberty: and to con­ [...]e with the chiefest good. [...]at canst thou desire more rich [Page] and opulent then this treasu [...] Blessed is the man, saith that et [...] nall Prouer. 8. Wisedome: that heareth [...] watching dayly at my gates, and [...] uing attendance at the postes of [...] doores. For he that findeth me, fin [...] eth life, and shall obtaine fauour [...] the Lord.

With these and such like co [...] siderations a desire of that spi [...] tuall couetousnes, & a thirsti [...] for those true riches, is to be ki [...] dled and enflamed in thy hea [...] For it is needfull that such a desi [...] be not luke warme, lingring [...] slow: but liuely, careful, dillige [...] and exact. Behold I pray th [...] with what great care of th [...] world, coueteous men, ambitio [...] 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 [Page 25] dreame not, but of those thinges [...]ich they seek for & loue. After [...] same manner GOD is to be [...]ght for of thee, although wor­ [...]er of greater diligence & at­ [...]dance, as he is more excellent [...]n all creatures. Beholde how [...]cumspectly and aduisedly the A Simily. [...]der of an Army goeth forth to [...]ht, when he begirdeth any de­ [...]ced Castle: how many kind of [...]tagems he deuiseth; how cun­ [...]gly he vndermineth it, how ar­ [...]cially he raiseth fortresses, ma­ [...]h bulwarkes, & how many in­ [...]tions he vseth to assault & bat­ [...] the Castle, that at the length [...]may conquer it: with no lesser [...]e & watchfulnes must thou la­ [...]r & endeuour, that thou maist [...]te vnto thy selfe that chiefest [...]d: for it is written: The king­ [...]e Math 11. of heauen suffreth violence, & [...]violent take it by force. [Page 26] Worthy is he to be called happ [...] & blessed, who seeketh God afte [...] such a manner; for he that so seek­eth him, hath already partly foū [...] him, & hath a pledge & an earne [...] that he shall obtaine the rest. Fo [...] to watch for God, is to seeke hi [...] and he already hath obtained th [...] first fruites of the holy Ghost, wh [...] with such a desire seeketh hi [...] The Hunter when he seeth an [...] A Simily. of his dogges to mend his pa [...] more then his wont, & with gre [...] celerity to folow some direct wa [...] he forthwith vnderstandeth tha [...] he hath found out the footeste [...] of some wilde beast: be reioyce [...] & conceiueth hope of taking [...] praye. After the same maner th [...] oughtest to reioyce, when th [...] seest this; & by how much mo [...] diligēt & more fearful the grea [...] nes of the desire shall make th [...] by so much thou oughtest to [...] [Page 27] more secure & safe: knowing as­ [...]edlye, that after these flowers e [...]cellent fruites will succeed, and t [...]t God hath already one of his f [...]te placed in thy soule, as soone a [...] [...]hou hast giuē vnto thee a liue­l [...] & feeling desire of his presence. This is the meane, & this is the [...]y, which is to be kept of them in [...]eeking for God, who are pre­u [...]ted by the blessing of his s [...]etnes, and haue alreadie seene t [...] beautye of Rachel, for obtai­ [...]g of which, and ioyning her in [...]iage vnto thē, with their ioy [...] presuppose vnto themselues [...]eruitude of seuen yeres. Such [...]est neither day nor night, nei­ [...] do they desist, vntil they haue [...]d that they seeke for, saying [...] the Prophet: I will not suffer [...] eyes to sleep, nor mine eye lids Psal. 132. [...]mber, vntill I finde out a place [...]e Lord, an habitation for the [Page 28] mightie God of Iacob. They th [...] think vpon this, speak this, drea [...] of this, to these no labour, no tr [...] ble, no burthen is grieuous, whe [...] as they solely cōsider of the grea [...] nes of the reward: In figure [...] them Ecclesiasticus saith; He th [...] holdeth the Plough, & he that h [...] Eccle. 38. pleasure in the goade, driueth Ox [...] & is occupyed in their labours, [...] talketh of the breed of Bulloks. H [...] ueth his minde to make furrowes, is diligent to giue the Kine fodd [...] So is it of euery Carpenter & wo [...] master that laboureth night & d [...] & they that cut & graue Seales, [...] make sundry diuersities & giue t [...] selues to counterfeit Imagery, [...] watch to performe the worke. [...] Smith in like manner abideth by [...] Anuil & doth his diligence to l [...] the Iron: the vapour of the fired [...] eth his flesh: and he must fight [...] the heate of the Fornace. &c.

[Page 29] These are the cogitations, these [...] the studies of Ploughmen, of [...]ourers & Smithes, who night [...]day sweate through the labors [...] their hands, that they may ob­t [...]ne the end of their desires. Let [...]e true and sincere louer of God, [...]itate these, let him watch and [...] die day and night, how he may [...]ne vnto him so great a good, [...]till he be weakned & languish [...] this cogitation and diligence: [...]d also let him testifie by the de­ [...]tie of his body, the anxietie & [...]auines of his minde, according [...]hat of the Wise man; Waking Eccle. 31. [...]er honesty pineth away the body, [...]d the care thereof driueth away [...]pe. But perhaps thou wilt say, [...]u prescribest vnto me verye [...]d meanes and conditions for [...] attainment of this good. Tell [...] I praye thee, is it not iust and [...]t that so great a good as God [Page 30] himselfe is, should be sought fo [...] with diligence? Thou wilt aun­swer yea. Thē what lesser thogh [...] can be demaunded, what smalle [...] diligence, or what condition ca [...] be more equall and reasonable [...] then to the atchieuement of th [...] chiefest good to require no mor [...] diligence, then that wherby earth­ly riches may be compassed? Fo [...] so the wordes of the Wiseman d [...] sound: If thou seekest for wisedom [...] P [...]on. 2. as for siluer, thou shalt finde her. [...] Lord let the Angels laud & mag [...] nifie thee: who being the best [...] chiefest of all goods, yet desire [...] not to be sought for with great [...] care, then the basest and vilest [...] things, yea with no greater diligence, then siluer is accustomed to be sought with.

THe desire, of which we haue [...] spokē, ought to haue ioyned [...]o it great diligence and forti­ [...]e, by which all difficulties may [...] ouercome, which doe meete [...]h vs and trouble vs in compas­ [...]g and winning this good. And [...]ough, as we haue said before, [...] desire doth bring with it dili­g [...]ce and fortitude, yet we think it [...]orth the labour to speake of it s [...]rally in this Chapter.

But that wee may vnderstand t [...]se thinges the better, we must k [...]we, that as nature hath besto­ [...]d vpon all liuing creatures two [Page 32] faculties or powers, to the prese [...] uation Two facul­ties of the soule neces­sary vnto vertue. of them selues, one, whi [...] we call Concupiscible, the natu [...] and property of which, is to des [...] whatsoeuer pertaineth to the pr [...] seruation of it selfe or of his kin [...] the other Irascible, whose off [...] and propertie is to resist and fig [...] against all difficulties and contr [...] dictions, which any wayes hind [...] or make resistaunce against th [...] preseruation: so we must know [...] that these vertues and powers [...] so after their manner are requi [...] to the preseruation of a spiritu [...] life: specially to the attaineme [...] of this good which we speake [...]

For first it is needfull to hau [...] desire of that good, as wee ha [...] said, which dooth moue a man [...] seeke for it: then it is meete t [...] there bee a valiant and genero [...] spirit to conquer and ouerco [...] many & great difficulties, wh [...] [Page 33] [...]e meete with them that aspire [...]he atchiuement of Deuotion. [...] there are manye thinges that [...]der deuotion, & many thinges [...]ich are required to the obtay­ [...]g of it, all which are very dif­ [...]lt & hard: therfore they craue [...]ch busines & much fortitude [...] courage, to breake through [...]se difficulties, vntill those desi­ [...] waters flowe out of the Cest­ [...]s of Bethleem, and no enimies 2. Reg. 23. [...]er in the entrance or regresse, [...] hinder those, who come to [...]we water out of them. But to [...]ine a good so hard & difficult, [...]at can a bare and naked desire [...], if it be not armed and fenced [...]h courage and fortitude?

There thou shalt acknowledge [...]fect, which they haue, who [...] with a good desire, notwith­ [...]ding haue not this fortitude, [...]hich we speake: for they be as [Page 34] creatures imperfect & monstro [...] hauing the faculty concupiscib [...] without the irascible, which as is not sufficiēt to the preseruatio [...] of a naturall life, so also it wil n [...] be sufficient for that which is sp [...] rituall. Such are the desires of t [...] negligent and slouthfull, of whi [...] the Wiseman saith: The slugg [...] lusteth prou. 13. and lusteth not: He luste [...] when he beholdeth the beauty vertue: he lusteth not when h [...] vnderstandeth the difficulty [...] which are in it: as those imperfe [...] & monstrous creatures haue o [...] of these naturall faculties & po [...] ers, that is, appetite, or desire: b [...] the other they haue not, which [...] fortitude and courage.

For this cause in the Script [...] fortitude and diligence are so [...] ten cōmended, & slouthfulnes [...] negligence are so oftē disprais [...] as the two rootes of all our go [...] [Page 35] a [...]ill. Certainly it is a thing ex­ [...]ding worthy of admiration, to [...]he great care & watch, which [...]oly Ghost vseth ouer slouth­ [...] and negligent men, as it is [...]ifest in the bookes of Salo - [...], in which there is scarse a [...]pter, which draweth not out [...]rrow against such, and telleth [...] of the perill & danger they [...]in. Although often times it is [...] and the selfe same sentence, [...]ch is repeated, yet it is done [...] other words and figures, & [...]ost the same thing is spoken [...]housand places, that our me­ [...]ies might be stirred vp, that [...] therby might vnderstand, of [...]t great moment and weight [...] which the holy Ghost so of­ [...]and with such importunitie [...] rehcarsed. In one place hee [...]: The thoughts of the diligent Prouer. 2 [...]. [...]rely bring aboundance: but [Page 36] whosoeuer is slouthfull and neglig [...] commeth surely to pouerty. In a [...] other place: A slothfull hand [...] keth Prou. 10. poore: but the hand of the d [...] gent maketh rich. And in anoth [...] place: He that tilleth his land, s [...] Pro. 12. be satisfied with bread: but he th [...] followeth the idle, is destitute of v [...] derstanding. Againe: Feare cast [...] Pro. 18. downe the slouthfull, & the soules [...] the sluggards shall hunger. He t [...] is slouthfull in his worke, is euen [...] brother of him that is a great was [...] And in the Chapter followin [...] Slouthfulnes causeth to fall a sleep [...] Pro. 19. a sluggish person shall be affamish [...] But that especially is to be obs [...] ued, which the same Salom [...] saith in the 24. Chapter of [...] Prouerbes. I passed by the field Pro. 24. the slouthfull, and by the Viney [...] of the man destitute of vndersta [...] ing. And loe, it was all growen o [...] with thornes, & nettles had coue [...] [Page 37] [...] face thereof, and the stone wall [...]reof was broken-downe. Then I [...]eld, and I considered it well: I [...]ked vpon it, and receiued instruc­ [...]. Thou sluggard how long wilt [...]ou sleep? How long will it be ere [...]u rise from thy slumbring? Thou [...]st yet a litle sleep, a little slumber, [...]tle folding of the hands to sleep: So [...] pouerty commet has one that tra­ [...]leth by the way, and thy necessity [...] an armed man. Which is as [...]ch to say, as that slouthfulnes [...]d negligence by little and little [...]all be turned into an habit, and [...]at habit into nature, and by this [...]eanes it shall so raigne and rule [...]thee that thou shalt not finde [...]ither meane nor way how to [...]ue it out of thy doores, albeit [...]ou bee mighty and magnani­ [...]ous.

Now I demaund of thee, why [...]e holy Ghost doth so often re­peate [Page 38] this sentence, and insert in so many places of his writing but that he would signifie that d [...] ligence and fortitude is the key [...] all our profit and commodity, a [...] that slouthfulnes and negligenc [...] is the roote of all our euils an [...] hurtes? Tell me, what vertue is [...] that hath not some difficulty an [...] nexed and ioyned to it? Therfo [...] if a man haue not courage to sub [...] due it, nor a hammer to worke & [...] temper the Iron, on which he [...] worketh, shall he performe any [...] laudable peece of worke? It is ve­ry well said of Prudentius, where he speaketh of Patience.

For if courage and fortitude be wanting vnto Vertue, it is certain, [Page 39] that he shall not be able to ouer­ [...]e the difficulty, which is al­ [...]es ioyned vnto Vertue. Ther­ [...] it is needfull, that we expell [...] driue away all sluggishnes & i [...]nes, arming our selues with [...]rme and solide purpose to [...]er this cōbate, with a resolute [...]de to fight, and not to leaue [...], before we haue ouercome [...]ry difficulty, alwaies implo­ [...]g with great submission of [...]it the diuine grace.

We must not forth with be dis­c [...]raged nor put out of hart, whē a [...] contradiction or repugnancy [...]th meet with vs: but thē more [...]ragiously make resistance, and [...]tate those, who saile against A Similie. [...] streame: for they by the stren­ [...] of their Oares doe striue with [...] violent fury of the streame, & [...]ey be driuen backe by the ve­ [...]ment current of the riuer, they [Page 40] faint not, nor leaue off, but dou [...] their strength and more manfu [...] and stoutly apply their Oares, a [...] force their vessell to the finish [...] of their enterprised voyage. Su [...] ought our purposes to be, that firme & stable, and if at any ti [...] it hapneth that we be ouercom [...] let vs take hart againe and ren [...] our strēgth: for, as it is wont to [...] said, Vntyred labour ouercomm [...] all thinges. So we see many m [...] vnwearied in the businesses this world, who doe not leaue [...] their purposes, albeit fortune ( [...] they commonly say) be not the [...] friend. So Merchants do not pre­sently relinquish their traficke, a [...] though sometimes they recei [...] more losse then lucre: neither [...] husbandmen intermit the tillag [...] of the earth, although their frute often times perish in the fieldes but they returne a fresh vnto the [...] [Page 41] labours, and do vse more diligēce [...]ake tryal, if so a plentiful har­ [...] may recompence their losses. [...] much more earnest ought [...] to be in this holy exercise, in [...]ch both lesser labour is to be [...]ergone, and profite without [...]parison greater may be ex­ [...]ed?

[...]ut We must here note, that, as [...] desire, of which wee haue to­ [...] spoken, ought to haue forti­ [...]e ioyned vnto it, that it be not [...], so to this fortitude, humility [...]st bee added, that it bee not [...]ude. For although in this busi­ [...] we put to our whole strength, [...] labour with might & maine, [...] we must alwaies beleeue, that [...]e haue not gayned so great a [...]od vnto vs by our owne might [...] strength, but that the diuine [...]ce and mercy hath bestowed [...]pon vs. For as the Wise man [Page 42] saith: The race is not to the s [...] nor the battle to the strong, ne [...] Ecles. 9. yet fauor to men of knowledge. If [...] haue place in humane matt [...] how much more shall it h [...] place in diuine, all which dep [...] of grace? And because grac [...] especiallye giuen to the hum [...] as the whole Scripture testifie [...] here no lesse, but much more [...] humility profit, then fortitude the obtaining of Deuotion.

Therefore let man very hum [...] acknowledge & confesse his o [...] vnworthines & weaknes, let h [...] humble himself vnder the mig [...] hād of the Lord, let him come i [...] his sight, as an infan [...], who kno [...] nothing, neither can do any thin [...] and let him beseeeh him by t [...] merits of Christ, that hee wou [...] vouchsafe to looke vpō him w [...] the eyes of his pitye, and wou [...] giue vnto him as to the poore [...] [Page 43] begger, the crūmes falling frōthe [...]of his great mercy. But with [...]are confession & humilitye [...]ought not to be secure, and [...]therto care, & so commit al [...]d: as some doe, but he must [...]s hand to the plough, & doe [...] lyes in him, and then God [...]oe that which belonges to [...] For as the Lord is a friend [...] the humble, so also is he an [...]y vnto the slothful and idle.

[...]Hese two Principles and [...] foundations being layd and [...]lished, that we may come to [...]ore particular handling of [...]matter, I say, that the custody keeping of the heart is the [Page 44] chiefe & principall matter, wh [...] belongs vnto prayer & Deuoti [...] For euen as hee, that would p [...] A Simily. vpon an harpe, or any other [...] strument of musicke ought bes [...] all things to haue his strings [...] tuned, that they may fitly [...] melodiously agree one with [...] other: so it is necessary also t [...] our heart (seeing that it is [...] chiefe instrument of that heau [...] ly musicke) be first well tuned [...] prepared: for there can bee [...] harmonious consort in a iar [...] and vntuned instrument. He [...] is that counsell of Salom [...] Keep thine heart with all dilige [...] for there out commeth life. For s [...] ing Prou. 4. that the heart is the founta [...] and beginning of all our actio [...] it is certaine that as it is, so [...] so are all the actions that p [...] ceede from it. Neyther [...] this cause onely must wee b [...] [Page 45] carefull for the guarding & watch [...]e heart, but also for the lan­ [...]ment and tendernes of the [...]t, which howe easily it is di­ [...]ted and disturbed cannot be [...]ed by any wordes. For it is [...]out doubt one of the chiefe [...] especiall miseries of men, [...]e their hearts so hardly to be [...]llected & gathered to them, [...]so easily to be disseuered & [...]earsed: and yet they must la­ [...]r by so many meanes, before [...]y can obtaine a little Deuoti­ [...] and that whatsoeuer is got­ [...]is so easily lost. Wee see that [...]ke, and many other meates [...] so delicate & dainty, that the [...]y ayre doth taynt them and [...]ke thē vnsauery, & the vntem­ [...]atenes of the ayre, as some af­ [...]me, doth put a Lute or a harpe [...] of tune: much more greater [...]thout doubtis the tendernes & [Page] daintines of mans heart, and [...] troubled for lesser cause. Eu [...] as the sight of the eyes is h [...] with a small thing, & the brigh [...] nes of a glasse is stained and o [...] scured with a little breath: so [...] much lesser chaunce, and a mu [...] lighter hurt is enough to dim [...] the brightnes of our heart, to da [...] ken the eyes of our soule, and [...] disturb together with our Deu [...] tion, all our good affection [...] Therefore wee muste endeuo [...] with great diligence, and with [...] our strength, that wee very car [...] fully and safely keepe a treasu [...] so precious, and which is so easil [...] lost.

But if you shall aske me, fro [...] what thinges the heart is to b [...] kept, I say especially from two [...] that is, from vaine cogitations, & [...] inordinate affections. From thes [...] two, it is meete that the heart be [...] [Page 47] fre [...] and pure, in which the holy [...]st shall dwell. As Paynters [...]wonte first to mundifie and [...]elime the table in which they [...]t, so also the table of our hart [...]st to be wiped and whited, in [...]ch the image of God shall be [...]red and formed. This is that [...]shing of the two tables which [...] Lord commanded Moses to Exod. 34. Deut. 10. [...]e and square, that with his [...]e hand hee might write the [...]ds of the law in them: that [...]ight signifie, that man must [...]difie, polish and square the [...] tables of his soule, which [...]his Vnderstanding and his [...]l, this of affections, the other [...]ogitations, that the Diuine [...]er, which is the holy Spyrit, [...] paint and write in them ce­ [...]all Wisedome. The diffe­rence be­tween good men and euill.

[...]herefore it standeth the ser­ [...]t of God vpon to bee vigilant [Page 48] in this point: for this is one of [...] speciall differēces, which is fo [...] betweene the good and the [...] for the heart of the wicked & [...] is as an open troden publick w [...] which is shut neither night [...] day: but the heart of good m [...] is as a garden well fenced, and [...] well carefullye sealed, of wh [...] none drinketh, besides God hi [...] self. The hart of good mē is li [...] bed of Salomon, which threes [...] Cant. 3. strong men guard, of valiant [...] of Israel, all handling the swor [...] and are expert in warre. Suc [...] one is the heart of good men, [...] with such diligence is safgard [...] and on the contrary side the h [...] of wicked men, is like a ves [...] without a couer, into which [...] leth any vncleannes, wherfor [...] the law such a vessell is repro [...] ted & refused, & iudged vncle [...]

Neither is the heart onely [...] [Page 49] so [...]ly to be kept pure and cleane [...] noysome & hurtfull cogita­ [...]s, but also from inordinate [...]ctions: for there is not any [...]g more forcible to disturbe & [...]uiet it, then naturall passions: [...]re loue, hate, mirth, heauines, [...]e, hope, desire, wrath, & other [...] vnto these.

[...]ese are the winds which tosse [...] turmoile this sea: these be the [...]des which obscure this hea­ [...]: these be the weights which [...]resse our spirit. For it is cer­ [...]e that passions with their co­ [...]tions doe disturbe the heart, [...] their appetites doe disseuer [...] distract it, with their affecti­ [...] doe captiuate it, & with their [...]turbations & inordinate mo­ [...]s doe darken and blinde it. [...]erefore euen as our fleshly [...] cannot be hold the stars, nor [...] beauty of heauen, when it is [Page 50] cloudy and ouercast, so neyth [...] the eyes of our soules can cont [...] plate the eternall light, when [...] they are obscured with the clou [...] and passions of this life. Euen [...] A Simily. in cleere and pure water all o [...] iectes are seene, euen vnto t [...] least sand, which is in the bo [...] tome, which cannot bee seene [...] water troubled & poluted: so o [...] soule doth cleerely know, wh [...] shee hath in her selfe, wh [...] she is quiet and calme: but if t [...] stormes of passions doe obscu [...] and disturbe her, then she neyth [...] seeth her self, nor any other thi [...] Therefore Augustine doth wis [...] admonish, that very circumsp [...] ly we looke to our selues, least [...] winges of our soles (which [...] affections and desires) be dist [...] ned and besmeared with the li [...] of earthly thinges, whereby t [...] may be disabled to fly to heau [...] [Page 51] [...] diuine things. So we read of [...] holy man, that although hee [...]s a Bishop, yet hee would not [...]angle himselfe neither with [...]tters of his Bishoppricke, nor [...] any other secular busines, [...]ies fearing, least by this [...]anes his heart should bee in­ [...]ed and wrapped in the cogi­ [...]ons of visible matters.

[...]r this cause we heere so great­ [...]ommend mortification & the [...]deration and temperance of [...]ions. For there is not any [...]g, which so strongly doth [...]le our heart, and captiuate it, [...]uery one of those appetites, [...] especially that of loue, which [...] the roote of all, and so doth [...]inere and rule ouer all the o­ [...], none otherwise, then the [...]e is wont to rule and raigne [...] the branches. For where [...]e is a superfluous loue of any [Page 52] thing, foorth with it abhorreth [...] contrary, and desireth that it [...] ueth, and feareth least it loose [...] it reioyceth when it is presen [...] greeueth when it is absent, an [...] carefull, that it be not endang [...] red, which is beloued: it is tro [...] bled if it bee ill handled, to b [...] briefe, after this māner, the wh [...] company of other passions [...] march, following whether so [...] this captaine doth lead them. O [...] Sauiour doth signifie so mu [...] whē he saith; Where your treas [...] is, there will your hart be also: [...] timating Math. 6. in what thing soeuer [...] whole treasure of our loue is p [...] vpon that is bestowed also all [...] diligence, all our cogi [...]ions, [...] whatsoeuer proceedeth from [...] hart. Therfore the seruant of [...] must alwaies diligently wa [...] and haue his heart in sure ho [...] that he may not thinke any th [...] [Page 53] [...] of his passions bee lead vnto [...] thing, which is not of God [...] from God. Let him not bee [...] but for that which seperateth [...] from God: Let him not bee [...]d, but for that which leadeth [...] vnto God; let no thought bee [...]e holy vnto him, nor any co­ [...]tion more vsuall, then by [...]t meanes he may satisfie and [...]se God: let him not liue with [...] other feare, loue, desire, or [...]e: then of him, in him & for [...]. This is the crosse, in which [...] Apostle gloried, when he said: [...] world is crucified vnto me, and Gal. 6. [...] to the world, which is done, [...] by the death of the body, but [...]e spirit, that is, by the death [...]e loue of all earthly thinges, [...] whē the spirit feeleth this, it is [...] were dead vnto al creatures, [...]ueth onely to his creator, in [...]me his loue is solely rooted.

[Page 54] Therfore in the law, comma [...] dement was giuen to the hyg [...] Priest, that he should neyther b [...] ry his father nor mother, Least [...] be defiled by them, in touching [...] Leuit. 21. dead. The Lord knew that ne [...] ther the sight, nor the corpor [...] touch did defile men, but the a [...] fection of the heart, which h [...] would haue to bee so pure an [...] cleane in his friends, that he wo [...] not haue it trobled nor disturb [...] neither through the occasion [...] losse of father, or mother. Pera [...] uenture, my brother, it will seen [...] hard & difficult vnto thee, whic [...] we heere commaund thee: but [...] is a shame if that seeme hard vn [...] Christians (who are as trees pla [...] ted by the riuers of grace) whic [...] heathen Philosophers haue con [...] maunded their Schollers, haui [...] none other thing to enlight [...] them, then the light of reason.

[Page 55] There haue beene Philosophers [...]d, who by their precepts haue [...]euoured to make men heroi­ [...] diuine, & free frō all passions [...] affections: and doe wee mar­ [...] if wee bee commaunded to [...]y about with vs a peaceable [...] a quiet heart, that God may [...]ll in it?

[...]lthough it seeme difficult vn­ [...]ee to bring so great a worke [...]o an happy end, yet this doct­ [...] shall be profitable for thee, [...] thou maist knowe the scope [...] end, to which all thy cogita­ [...]s and desires are to be aymed [...] directed. It will also be pro­ [...]le vnto thee, least thou be al­ [...]ether mutable and vnstable, as [...]e, whose heartes are like wea­ [...] cocks, set vpon the toppes of [...]ets & steeples, which are tur­ [...] about with euerye winde.

[...]ese are neuer like vnto them­selues, [Page 56] neither continue in [...] state; for euen now they are [...] and heauye, & presently after [...] ­cond and merrye: now pleas [...] forthwith angrye: now graue, [...] and by light and toyish: now [...] uout, straitway after dissolute. [...] be briefe, inwardly they are ch [...] ged into so manye colours & sh [...] ­pes, as out ward accidents and [...] ­casions offer thēselues vnto the [...] The Camelion is an vnclean c [...] ­ature, and forbidden in the la [...] perhaps because he is chāged i [...] to all coulours, which are laid b [...] ­fore him: no lesse vncleane are [...] they, who are figured by th [...] beast: such are they that are m [...] ­ued with euerye winde, who a [...] cōmonly wont to be men vnst [...] ­ble & vnstayed, without grauit [...] & wisdome, without honor, wit [...] ­out courage, without fortitud [...] light, easily enclined, fainth arte [...] [Page 57] vnconstant, mutable, of whom no [...]t thing is to be expected. [...]uch are vnworthy the names [...]en, for they haue effeminate [...]light mindes: at the least they [...]ot worthy the name of wise [...]. For it is written; A holy man [...]s wisdome is as firm as the Sun: Ecclus 27. [...] foole is changed as the Moone. [...]e that keepeth his heart free [...] these two things; that is, frō [...]e cogitations, and inordinate [...]ons, he shal easily obtaine this [...]e and puritie of heart, which [...]rding to the Philosophers is [...]incipall meanes to get true [...]dome, and according to the [...]ement of the Schoole-men, [...]nd of a spirituall life: as [...] sheweth more at large in [...]rst Collation.

[...] conclude, this is the last dis­ [...]ion, which is required to the [...]emplation of diuine matters, [Page 58] according to that of our SAVIO [...] Blessed are the pure in heart, [...] they shall see God. For euen as in Mat. 5. bright and cleere glasse the S [...] beames do make the greater sp [...] ­dour, so a purified & cleane sou [...] the beames of the diuine truth [...] shine more cleerely.

God would not haue Dau [...] albeit he was a righteous and [...] 2. King 7. holy man, to build the temple, [...] which he would dwell, becau [...] he was a warriour: but he woul [...] haue it builded of Salomon [...] peaceable Sonne, that hee mig [...] signifie, that a peaceable & qui [...] hart is y^e true place, in which Go [...] desireth to dwell. For the sam [...] cause when the Lorde appear [...] 3. King. 19. to Elias in the mount, he was [...] in the mighty stronge winde, [...] in the earthquake, nor in the fi [...] but in the still and soft voyce, th [...] is in a peaceable & quiet heart.

[...]O this keeping of the heart, there is nothing more profi­ [...]e or cōmodious, then alwaies [...]alke in the presence of the [...]d, & to haue him alwayes be­ [...] our eyes, not only in the time [...]ayer, but in all places and at [...]mes: for there be many, that [...]o long modest and quiet, as [...] Master is present, but hee [...]g gone, they disorder them­ [...]es, and doe follow the rage [...] vyolence of theyr owne af­ [...]ons.

[...]he seruant of the Lord must [Page 60] not imitate these, but he must ra­ther labor, that he may keep th [...] heate, which he hath got in prai­er, and to continue those cogita­tions holy, which hee hath: fo [...] these being continued and kep [...] do lift a man to the top & heigh [...] of perfection.

He that doth otherwaies, a [...] his life passeth away in doing & vndoing, in weauing and vn­weauing, neyther shall hee e­uer come to his wished end [...]

This is that happy vnyo [...] of our spirit with God, whic [...] the Saints haue so hyghly estee­med and made so great accoun [...] of: for the attainement of whic [...] they haue taken so great paines [...] and which they haue appointe [...] the last end of all their exercise [...] This is that, that Dauid intimate [...] that he had obtained, when he re­peateth so often in his Psalmes [...] [Page 61] that God was alwaies before his [...]es; that he did cōtinually medi­ [...]te vpon his law: & that his praise [...]as euer in his mouth. So that al­ [...]eit he was a King & very much [...]ployed in manye businesses [...]oth of war and peace, yet in the [...]yddest of so many cogitations [...]d consultations hee was quiet, [...]d albeit so many seruants and [...]ttendors stood about him, yet he [...]ood alone with God.

Wherefore thou shalt doe a [...]hing right worth thy labour, [...]f with all thy strength thou en­deuourest, that thou mayst al­wayes haue with thee this pre­sence and remembrance of the Lord: for it shall much bene­fit and profit thee to consider that God is alwayes and euery where present, not onely by his power and presence, but also by his essence.

[Page 62] A King in all his territories is present by his power, and in his pallace by his presence, but by his essence, he is no where but in that place, which possesseth his body: God after all these waies is pre­sent in euery place. Which besides God is pre­sent euery where. our faith, this reason doth also prooue: It is God that giueth to all creatures to bee and to liue: God is the beginning and cause of all thinges. But seeing that it is necessary that the cause be ioyned with the effect, eyther by it selfe, or by some vertue or influence, it followeth, that sithence God is the cause of all things, that they are, that hee is also ioyned vnto them, giuing them to bee, that they are: and that not by some vertue or influence, but by him­selfe: for in God there is that distinction of things, which is in the creatures.

[Page 63] For whatsoeuer is in God, is of God, and therefore wheresoeuer [...]e willeth, that somthing of him should be, he is all that.

And because the Essence of thinges is the neerest vnto the things, neither is any thing more inward in them, it followeth that God is more in them, then the thinges are in themselues. What great thing is it then, if thou hast God alwaies before thyne eyes, who carrieth thee in hys armes, who supporteth thee with his feete, who gouerneth thee by his prouidence, in whom & by whom thou liuest & hast thy being? Remēber that he alwaies assisteth thy soule as the creature and gouernour, who preserueth thee in thine Essence, neither is he content that he assisteth thee as thy creator and preseruer, but also hee is present with thee as [Page 64] thy iustifier, bestowing vpon thee grace, loue and many holy inspi­rations & desires. Let him be the witnes of thy life, let him be the companion of thy pilgrymage, commit vnto him part of thy bu­sines, commend thy selfe vnto him in all thy perils and dangers, in the night talke with him in thy sleep, and with him awake in the morning.

Sometymes contemplate him as a glorious God among his Angels in heauen: some­times as a mortall man among men, conuersant vpon the earth: now in the bosome of his Father, now in the armes of his mother▪ a little after wayte vpon him fly­ing into Egipt, thence returne a­gain with him out of Egipt: som­times ioyne thy selfe vnto him praying in the Garden, somtimes followe him to the Mount [Page 65] euen of Caluary, neyther for­sake hym hanginge on the Crosse.

When thou sittest downe at the Table, let his Gall and Vi­neger bee the sauce of thy meate, and let the Fountayne of the bloode (flowing from his most Noble and glorious breast) bee the cup out of which thou drynkest. When thou goest to bed, imagine thy bed to bee his Crosse, and thy Pillow his Crowne of Thornes: when thou puttest off or on thy cloathes, meditate with what great igno­minye Chryste in his passion was sometymes arrayed and sometymes spoyled of his gar­mentes.

This is with those holy Vir­gins to followe the Lambe, whether soeuer hee goeth: by thys meanes thou mayest bee [Page 66] be a Disciple of Christ, & alwayes remaine in his companye. In all these thinges alwayes talke with him with hūble speeches & full of loue: so he wil haue him self delt with, who for the greatnes of his Maiesty ought worthily to be fea­red, and for his goodnes, excee­dingly to be loued.

Although thou be busied with some manuall labour, or with any other busines, yet for this thou must not omit nor intermit this holy exercise. For the Lord hath giuen this aptnes and promptnes to our heartes, that in a moment they may be turned vnto him, al­beit the body remain occupyed in an externall worke; none other­waies then an handmayde who A Simily. worketh in y^e presence of a Queen, she standeth before her Lady with great grauitye, with presentnes of minde, and orderly composition [Page 67] of body, making neither losse nor delay in her worke; that one bu­sines hindreth not another, so also our heart with due reuerence and attention, may be lifted vp to that maiestye, which filleth heauen & earth, not omitting norneglecting any of those thinges it doth.

Neither only when a man doth attend vpon any manuall labour, but also when he speaketh, study­eth or is busied, &c. he may som­times haue his heart attentiue to his busines, and yet neuertheles enter into the temple of his heart, to worship the Lord, & withdraw himself from those things, which his busines requires, and speedily returne vnto GOD. Those holy creaturs are a figure of this, which Ezechiel sawe cōming and going in the likenes of bright lightning, wherby we vnderstand the swift­nes & alacrity, by which the righ­teous [Page 68] ought to be turned vnto the Lord, whē as vpon some godly & religious occasion they goe out of the closset of their deuotiō, to suc­cour and releeue their neighbour. But if at any time a man shall lin­ger & loyter & forget to returne vnto God, he must be stirred vp with the spurs of attentiō and dili­gence, by turning the reynes of his heart vnto God, & saying with the Prophet; Returne O my soule into rest, because the Lord hath blessed Psal. 114. thee.

VVIthout doubt that man is exceding happy, that [Page 69] knoweth well to obserue & keep the precedent instruction and do­cument. But that no man may fayle in it, it is most profitable in all places and seasons to vse those short & succinct prayers, of which Augustine speaketh. The brethrē (saith he) are said to haue in Egipt August. to Proba. oftē & frequent prayers, but those very short, & sodenly dartedforth: least that erected and aduaunced vigilancy (which is very necessa­ry for him that prayeth) vanish a­way through long delay, and too much prolixitie. Euen as they that inhabite the North partes of the A Simily. world, where the cold is vehemēt, do keep within doores, and in hot houses to defend themselues from the iniury and vntemperatenes of the weather: but they that cannot do this, come oftē to y^e fire, & be­ing somwhat warmed, do returne againe to their labour: so also the [Page 70] seruant of God, liuing in this cold and miserable regiō of the world, where charity is waxen key colde, and iniquity doth rage & abound, must often repayre to the fire of prayer, that he may grow warme. He is truly happy, to whome it is giuen alwayes to sit in that hot­house, of which the Prophet spea­keth: And he shal be as one, that it is hid from the wind, & couered from Esay. 32. the tempest. But let him that can­not haue this, often come to this Diuine fire, that hee may defend him selfe from windes, and from the intollerable ycenes of the fro­zen region of this world.

Hetherto belong these short & succinct Prayers, which for this cause are called darting, because as it were are the darts of a louing soule, which with great celerity are shot forth, and do wound the heart of God: by force of which, [Page 71] the soule is stirred vp, and is more enflamed with the loue of God. Very many versès of Dauid are profitable & conducent vnto this purpose, which a man ought al­waies to haue in readines, that by them he may be lifted vp vnto God: not alwaies after the same manner, least the assiduity of the same wordes breed wearines, but with all variety of affections, which the holy Ghost doth stirre and rayse vp in his soule: for hee shall finde conuenient and meete verses for all these in this heauen­ly seminary of Psalmes.

Sometimes he may lift vp his heart by the affection of repen­tance, and desire of remission of sinnes, by these wordes: Turne away thy face, O Lord, from my Psal. 51. sinnes, and put away allmine ini­quitities. Erect in me a cleane hart, O God, and renue a right spirit [Page 72] within me. Sometimes he may say with the affection of thankfulnes: My soule, praise thou the Lord, and forget not all his benefites. Some­times Psal. 103. hee may say with the affe­ction of Loue and Charitye; I will loue thee deerely, O Lord my strength. The Lord is my rocke, my Psal. 18. fortresse, & hee that deliuereth me, my God, & my strength, in him will I trust. As the Hart brayeth for the riuers of water, so panteth my soule Psal. 42. after thee O God. My soule thirst­eth for God, euen for the liuing God: when shall I come & appeere before the presence of God? My teares haue beene my meate day & night, while they daylye say vnto me, where is thy God? Afterwards being inflamed with the loue of eternal happines, let him crye: O Lord of hostes, how amiable are thy Tabernacles? My Psal. 84. soule longeth, yea, & fainteth for the courtes of the Lord. Saint Hierome [Page 73] writeth in a certaine Epistle, that the Fathers of Egipt had wont to haue very often in their mouthes, a short verse of the same Prophet, and to say; O that I had wings like Psal. 55. a doue, then wold I fly away & rest. Somtimes with a confession of his owne misery, & a desire of the di­uine grace let him cal; Incline thine Psal. 86. eare, O Lord, & heare me: for I am poore & needy. And to cōclude let this breefe verse be very often in our speeches & conferences: O God, hast thee to deliuer me: make hast to help me, O Lord. In like Psal. 70. manner let the times & places, & businesses, which we attend, and Of al things we must take an oc­casion of Deuotion. whatsoeuer we see or heare mini­ster occasiō by other meanes and affections to lift vp our harts vnto God: for he that loueth God tru­ly be holdeth God in al things, & thinketh that al things doe inuite him vnto his loue. In the morning [Page 74] the chirping & harmony of birds, in the night silence & quiet calm­nes inuite vs to praise the Lord. In our eating, the grace, which is bestowed vpō our meates for our satisfying: when in the morning wee arise, the grace which hath kept vs in our sleep, & that wee are refreshed with it: the beauty of the Sunne and starres, and the decking & embellishment of the fieldes doe intimate & insinuate vnto vs the prouidence & beautie of our Creator, and the misery & calamity of other creatures doth witnes and testifie vnto vs the di­uine grace, which God vseth in freeing and deliuering them.

When the clocke giueth a signe of the passed hower, let vs call to mind the hower of our death; & also that hower, in which God vouchsafed to dye for vs, & let vs read & meditate on those words, [Page 75] which a holy Father teacheth, say­ing: Blessed be the houre in which my Lord Iesus Christ was born & dyed for me. So oftē as any temp­tation doth assaile vs, or any im­pure or hurtfull thought doth en­ter into vs, praier is very necessary to cast it out of our harts. In like manner as often as we enterprize and vndertake to doe any thing, wherein we feare that wee shall find contradictions & hindrances, or dread new occasions of daun­gers, it behooueth vs to defence and arme our selues with the weapons of Prayer: When we at any time goe out of our doores, when we are to haue busines with a wrangling & a contentious mā, or to deale in any matter of great moment & consequence, when wee come to a banket, wherein there is danger of sinning, eyther through gluttony, or too much [Page 76] talke, in these and suth like mat­ters a great preparation of Prayer is to be sent before. By this means all thinges will become motiues vnto vs to haue alwaies somthing to doe with God, & of all things we shall receiue fruite, and at all times haue occasion to pray. This is that continuall exercise, to the which the Apostleinuiteth vs, say­ing: Touching & admonishing your own selues, in Psalmes, & hymmes, Col. 3. & spiritual songs, singing with a grace in your hearts to the Lord. And whatsoeuer ye shal doe, in word or deed, doe all in the name of the Lord Iesus, giuing thankes to God e­uen the Father by him.

This exercise very much help­eth to Deuotion: for it is as the watchman & keeper of the house watching that none beside God enter to take possession of y^e soule. It is profitable also to preserue the [Page 77] heate of Deuotion: hence it is, that they that are freequent in this consideration, doe very easily call vnto them their minds, & gather together their sences and spirits, when they are to pray.

For what other cause, doest thou think there is, that one forth with at the beginning of prayer doth enioy tranquility and peace of minde, an other scarcely afterma­ny houres, & after long praier can quiet his heart & make it peace a­ble? The cause is obuious & com­mon, because the one hath his heart gathered vnto him & war­med with these short & succinct prayers: the other through for­getfulnes of God is waxen key cold, & therefore the one sooner waxeth hot, the other later. Wee A Simily. see this in a fornace, which if it be wel heated in y^e morning, is kept hot all the day after with a little [Page 79] fire: but if it grow stone colde a­gaine, it requires a great deale of fire, before it be thorowly heated again: so it is necessary that they doe, that will be deuout, that this diuine heate may be preserued in their hearts, vnlesse they will vn­dergoe new troubles in heating them so often as they goe to pray. For the Deuoton of our heart is A Simily. as heate in water, or in yron, which naturally is cold, but acci­dentally hot: for when it is taken frō the fire, of which it was made hot, foorth with it returneth to his former and proper estate & con­dition. He therefore that would alwaies keep yron hot, it behoo­ueth him either alwaies to keep it in the fire, or often to put it into y^e fire, that so the external heat may be kept in it: the same diligence is necessary in the nourishing and warming of our hearts.

THe Deuout reading of spiri­tuall bookes is very condu­cent and much auayleth to this keeping & purity of y^e hart: for as Bernard saith: our heart is like a mill, which neuer resteth, but al­waies grindeth that which is cast into it: if it be wheate, it grindeth wheate: if barly, it grindeth bar­ly. Therefore it is profitable to be busied & occupied in the reading of holy and sacred bookes, that when it doth cōsider & meditate vpon any thing, it may meditate vpon things, which it is busied & occupied in. For this cause Saint [Page 80] Hierome in all his Epistles doth so much commend the reading of the holy Scripture, but especially in that, which he writ to the Vir­gin Demetria, in the beginning whereof he saith thus. Hierome in an Epistle to the Vir­gin Deme­tria. Cap. 5.

That thou nourish thy minde and feede thy soule with the holy reading of the sacred Scriptures, and not suffer the seedes of tares and darnell to fall into the good ground of thine heart. In the end of the same Epistle hee doth re­peate In the last Chap. the foresaid counsel, saying: I ioyne the end to the beginning, neyther am I content once to haue admonished thee, loue the holy Scriptures, and Wisedome will loue thee: loue her, and shee will preserue thee: honor her, and she will embrace thee.

THe keeping of the senses shall very much help to the keeping of the heart: for these be as it were the gates of the Citty, by which all things enter in & go out: he therfore that keepeth wel these gates, vnto him all thinges shal be in safety. It is needful ther­fore that one keeper & watchmā be set ouer the eyes, another ouer the eares, & a third ouer y^e mouth: for by these three gates all wares and Marchandize, & whatsoeuer is in the world, is caried into the soule, and exported out of it. So that a deuout man ought to bee deafe, dum and blind, as the holy [Page 82] Fathers in Egipt were wont to say: For the gates of these senses being shut, the soule will alwaies be pure and prepared to the con­templation of heauenly thinges.

For a man must sometimes of necessity heare & see those things which are the causes of distracti­on and perturbation: wherefore let him so heare and see outward things, that they doe not conta­minate his heart. The seruant of God ought to haue his heart as a strong wall, and as a ship well built, soundly ioynted, and surely pitched, which easily repelleth the billowing waues, and albeit couered with them, yet neyther admitteth nor receiueth any into her womb. It may be to figure out this, God commaunded Noah to to make his Arke bowing & vaw­ted, & to pitch it well within and without: for such an one ought to [Page 83] be the arke of our hart, that in the midst of the waters, & in the tem­pestuous deluge of this world it may be secure, & admit no waters of iniquity. They that keep their hearts after this manner, are al­waies peaceable, of a present mind, & deuout: but they that o­pen the gates to al winds, and ad­mit all affections & hurly burlies of this world, in the time of prai­er they are distracted with many contentions, warres & disturbed troublesome cogitations. It hap­neth A Simily. vnto these as to those, who go to parle & confer with a Prince with a stomacke loaden & ouer­charged with grosse and vndige­stible meates, who in the midst of their speech doe filthily vomitte foorth, what they haue greedily deuoured: so these also in the fit­test & most conuenient time of praier talking with God, do belch [Page 84] foorth the garlicke and onions of Egipt, that is, cogitations and bu­sinesses of the world, of which their hearts are ful. Such in vaine doe expect fruite of their paryers: for that curse of the Patriarke is proper vnto them, saying: Thou wast light as water, thou shalt not be Gen. 49. excellent. For they haue a heart so light and powred foorth, & busi­ed with externall matters, that they so much the lesse increase within, as they are powred foorth about outward things. Such are they, that whole daies together walke abroad to see lofty build­ings, sumptuous houses, magnifi­cent temples, & such like thinges: who are desirous to see faire and beautiful sights, & to heare news: for they return to y^e houses of their harts ful of wind, & empty of De­uotiō. These as they are wandring & vnstable in their soules, so also [Page 85] are they in their bodies: for they can scarely abide one moment in one place: but run vp & down frō one place to another: & whē they haue not whether to goe, they fo­low whether y^e winde leads them, seeking if they may find any thing abroad to delight them, because within thē they haue lost true de­light & ioy. It hapneth also often times, that in such like wayes the deuill is their leader & guid, and doth lead them as he in times past led Dinah into vnhonest places, where they do not only lose their deuotion, but also their chastity & innocency. Therfore it is needfull that we eschew all these distracti­ons & perturbatiōs, that all y^e strē ­gth of our souls being gathred to­gether, we may haue greater for­titude to seek for y^e chiefest good: for it is writtē; The lord building vp Psal. 147. Ierusalem, doth gather together the dispersed of Israel.

[Page 86] But amongst all the owtward members, the tongue is especially Ber. in his Sermon of the three­fold keep­ing of the tongue, the hands & the heart. to bee kept: for it is as Bernard saith, a small member, but vnlesse thou take heed vnto it a great euil, little and narrow, saith he it is, but an instrument most fit to euacuate and emptie the heart. It cannot be spoken how soone and easilye the iuyce of deuotion fadeth and vanisheth away, when the mouth is opened to speake superfluous things, albeit they be good. Ther­fore it is very well spoken of a cer­taine D [...]ctor: as sweet water stan­ding A Simily. in an open vessell, hauing no couer, dooth forthwith loose the sweetnes and grace of the sent: so the sweet and precious oyntment of deuotion, dooth loose all the vertue and efficacye, when the mouth is loosed & dissolute, that is, when the tongue doth lauish & superabound in too much talke [Page 87] and prattle. Therfore it is best to be silent [...], and if at anye time it be needful to speake, yet speedily with the Dove returne into the Gen. 8. Arke, least thou perish in the De­luge of wordes.

And although moderation bee necessarye for all, yet it is more to be obserued of women then of men: but especiallye of Virgins, whose chiefest ornament is sham­fastnes, and silence: both beeing the keepers and preseruers of chastitye. Wherefore Saint Am­brose verye well admonisheth a Virgin in these woordes. O Vir­gin bee circumspect and choyce in thy way, least thou offend in thy tongue: for often times good words in Virgins are taken for faultes.

EXteriour solitarines doth also verye much help this keeping of the senses & the heart, as a cer­taine Schoole-man testifieth in these words: Solitarines seemeth much to auaile to the contempla­tion of heauenly thinges: for pra­yer cānot well & decently be per­formed in tumultes & hurly bur­lies, and to heare and see manye things can scarcely be done with­out impuritye and offence. For death entreth by our windowes vnto our soules: & therfore after the example of our Lord goe into the desert, that is, as much as thou canst, seperate thy selfe from the company of others, & be solitary, if thou wilt be ioyned vnto him, & [Page 89] see him by the purity of thy heart: flye also the frequent meetings & talkatiue conferences, especially of worldly persons. Seeke not for newe deuotions & amities: fill not thine eyes & eares with vaine fan­tasies, & eschew all things, which disturbe & trouble y^e quyet of the minde, and the tranquilitye of the soule, as venemous & hurtfull to the soule. For not without cause the holy Fathers desired to liue in woods, and in places farre remote from the company & frequenting of men. This saith the schoolman. But that thou maist be more con­firmed & strengthned in this, hear what Saint Bernard saith: If thou Bern. in his 40. Sermon vpon the Canticles. beest mooued with the prouoca­tion & instigation of the holy spi­rit, & dost by all meanes endeuor to make thy soule the spouse of God, sit by the Prophet solitarily, because thou hast lifted thy selfe [Page 90] aboue thy selfe, longing to be espoused to the Lord of Angels. Lament. 3. Is it not aboue thy selfe to be ioy­ned vnto God, and to be one spi­rit with him? Sit solitarilye as a Tvrtle, haue nothing to doe with thy selfe, nor with the multitude and throng of others, yea forget Psal. 44. thine owne people & thy Fathers house, and the King shal haue ple­sure in thy beautye. O holy soule get thee aparte, that thou maist perform thy seruice to him alone, whome thou hast made choyce of before all others. Flye publicke assemblyes, auoide also those that are domesticall with thee: sepe­rate thy selfe from thy friendes & from them that are the neerest vnto thee, and from him that mi­nistreth vnto thee. Doost thou not knowe that thy bridegroome is shamefast, and will not affoord thee his sweete and pleasant pre­presence, [Page 91] others being present? Therefore seperate thy selfe not in body, but in minde: but in in­tention, but in deuotiō, but in spi­rit. For the spirit before thy face is Christ thy Lord, and the spirit requireth not solitarines of body: albeit somtimes seperate thy selfe in body, when thou maist doe it fitly, especially in the time of pra­yer. And afterwardes: Thou art alone if thou thinkest not vpon common matters, if thou dost not affect thinges present, if thou dis­pisest that which manye loue, if thou cōtemnest that which many desire, if thou eschewest braw­lings, if thou dost not languish for losses, if thou dost not remember iniuryes: otherwayes although thou beest alone in body, yet thou art not alone. Doost thou not see that thou maist bee alone, yea a­mong many? & seeing y^u art alone [Page 92] amonge manye, thou art alone in what assemblye of people soeuer thou art: only beware that thou be not too curious a searcher, or too rash a iudge of other mens conuersations. Hetherto Bernard.

Therfore let a deuout man loue and seeke for solitarines, not only that which is internall, but also that which is externall: for it is certaine that the one is helped by the other. It is reported that Ar­senius heard a voyce saying vnto him: Arsenius flye, be silent & at rest. Let euery one think that the same is also spoken vnto him, and let him fly and auoyd all kinde of commerce, society, conuersation, conference, consolation, visita­tion, yea of friendes and parents, vnlesse eyther charitye require it, or necessitye commaund it. Let a man alwayes desire to be alone, let him meditate with himselfe, [Page 93] let him liue to himselfe, & let him confer with God, who is the lo­uer of solitarines.

And let no man think that such a life is full of melancholye and heauines: it is so much the more delectable and pleasant, by how much the societie and familiaritie with God is sweeter, then that which is with men. For this cause Saint Hierome saith: The towne Hierome in his Epist. is a prison vnto me, but the desert a Paradice. And Bernard saith: With whome God is, he is neuer Bern. in his Epist. lesse alone, then when he is alone: for then he freelye enioyeth his heartes ioy, then hee is his owne man to enioy God in himselfe, & himself in God, &c. what Paradice can be more pleasaunt in this pil­grimage, then that which God promiseth to a soule deuout, and attendinge vppon him, when as hee sayth: Beholde, I will allure Os [...]. 2. [Page 94] her, & bring her into the wildernes, & speake friendly vnto her, & I wil giue her her vineyardes from thence, & the valley of Achor for the doore of hope, & she shall sing there as in the dayes of her youth, & as in the day when she came vp out of the land of Egipt.

These be the songs & himmes of a soule ascēding from y^e earth, and going out of this world, and by little and little, more and more encreasing in the loue and know­ledge of her Creator. These be the dayes of her spirituall youth, when the loue is stronger & more vehement. These songs are sung in the wildernes, and in the valey of Achor, which is of trouble: by which is vnderstood the humility of contrition: for there the way vnto hope is first opened vnto the soule, and there she receiueth re­mission of sinnes: there she pray­seth [Page 95] and lawdeth her Creator, be­cause with so mighty an arme, and with so mercifull an hand, he hath deliuered and freed her from this world. These be the wages, which God giueth vnto his friendes for the troubles and turmoyles of the wildernes.

This solitarines is not onely profitable and conducent vnto deuotion, but also vnto all other vertues: for it cutteth off all the occasions of sin, which are wont to happen in the assemblyes and companies of men: but espe­ciallye the occasions of falling in the tongue, which almost are infi­nite. Therefore Seneca giueth ve­ry good counsaile, that solita­rines is to be sought for of him, that would keep his inno­cencye.

ALl which before hath bene spoken, doth especiallye be­long to the keeping of the heart, which not onely is the mother of pure prayer, but also of all other vertues. But that which hereafter we are to speake, doth chiefly be­long to stirre vp deuotion. And first it is required, that a deuoute Certaine set times of prayer are be appoin­ted. man prescribe vnto himselfe ap­poynted times, and certaine sette howers to praye in, that alone he may speake with God alone. The Prophet Daniel did this, of whom Dan. 6. the Scripture speaketh, that the windowes of his chamber beeing [Page 97] 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, Plyn [...]e thus Pliny in an Epist. to Traian. wryteth to Traian the Empe­rour▪

[Page 98] 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, Psal. 145. 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.

[Page 99] 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 in an Epis. to Celantia. Cap. 6. 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 [Page 100] 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, th [...]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 The two daily Sacri­fices. morning Sacrifice and the eue­ning, [Page 101] 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 [Page 102] 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 Wisedo. 9. downe the minde that is full of cares.

Therefore as they that haue the charge and keeping of a A Simily. Clocke, are wont euerye day twice to winde vp the plum­mets, for they of their owne proper motion doe by little and [Page 103] 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 [Page 140] 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 Those that cannot long pray must haue re­course to those dar­ting pray­ers, spoken of before. 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 [Page 105] 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.

BVt that this exercise may bee profitable, we must note, that in this place duration and long perseuerance is required in it. [Page 106] 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, 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.

[Page 107] 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 [Page 108] 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 [Page 109] 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.

[Page 110] 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 A Simily. 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 Gen. 31, & 33. 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 [Page 111] 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 [Page 112] 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 An exam­ple of excel­lent Deuo­tion. 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, [Page 113] (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 [Page 114] 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, A Simily. 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 a­againe, [Page 115] doe not goe backe to the beginning, for if thou doest, thou shalt disturbe all thy worke & la­bour.

Neyther onely is constancy The exer­cises are not to be changed. needfull in the very exercises thē ­selues: but also in the manner of them. For there be some, that doe not fayle in their dayly taske: but daily change their intent and pur­pose: to day they goe this way, and to morrow that: and thus being vnstable and vnstayed in theyr affections, they remayne constant in nothing.

Sometimes they begin of the Passion: a little after they leaue it and take vnto themselues another Meditation, and another exercise.

Sometimes they clymbe vp in­to heauen, relinquish sacred hu­manytie, and ascend to the high­nes & sublimity of Diuinity. Some leaue all these, and begin of the [Page 116] memory of theyr sinnes: so that they neuer prosecute the thing taken in hand, and neuer come to the end of their dyet, to which without doubte they had sooner come, if they had perseuered in the same way, albeit it was not so direct nor compendious.

It happeneth vnto these as to hunting dogges, who followe A Simily. two Hares, and take neyther: the tree hardlye encreaseth, that is often trans-planted: and the wound is slowlyer healed, when the medicines are often or dayly altered.

Seeing that there are manye and sundrye wayes, by which man goeth vnto GOD, and ma­nye manners of considerations, by which the spirite is lifted vp vnto him: let euerye one pon­der with him selfe, which is the best fitting for his purpose, and [Page 117] let him entertayne and followe that: for that is the best course that he can take.

But let him beware that hee dooth not fall into the errour of manye, who when they haue found God in some one exercise, they deny that there is any other way, but that alone: which is no­thing els, but to denye that there be moe wayes, by which we goe vnto GOD: when as the holye Ghost, who is our leader and Captayne, dooth leade euerye one by his owne way, which hee seeth to be most commo­dious and conueni­ent for him.

MVch doe they auayle, which before wee haue spoken of, as the time, the place, the disposi­tion, and the corporall fashion & forme of him, that prayeth, with other circumstances, euery one of which are as prickes to stirre vp deuotion, especially in nouices & yong beginners: who as they are not altogether spirituall, so haue they greater need of the help and ayde of corporal things, that their heartes may bee lifted vp vnto God.

The fittest and most conueni­ent time of Prayer is mid-night, [Page 119] as Bernarde saith in a certaine Ser­mon: Bern. in his 30. Sermon vpon the Cant. the resting and withdraw­ing time, saith he, is the aptest and fittest, but especially when as the night sleepe doth bring dead and deep silence, then the Prayer is powred foorth more freely and more purely: Arise in the night, saith the Prophet, in the beginning Lament. 2. of the Watches powre out thy heart like water before the face of the lord. How safely thy prayer ascendeth in the night, God alone being thy iudge, & his holy Angell thy wit­nes, who vndertaketh to present [...]t vppon the high altar? How ac­ceptable & welcome is it, hauing the pleasing tincture of ruddye shamefastnes?

How quiet and peaceable be­ing disturbed with no clamour, nor noyse: to be breefe, how pure and sincere, being soyled with no dust of earthly carefulnes: being [Page 120] tempted with no praise or flattery of the beholder? For this cause therfore the spouse no lesse sham­fastly, then warilye sought for the secret couerture both of the bed, & of the night: to pray, that is, de­siring to finde her loue. This saith Saint Bernard.

They that cannot rise at mid­night, let them endeuour to rise a little before the rising of the Sun, as the Wise man admonisheth: We ought, saith hee, to preuent the Wisedo. 16 Sun-rising to giue thanks vnto thee, and to salute thee before the day spring. In the morning the Childrē of Israell gathered that delicate Manna, hauing in it that most ex­ellent taste of sweetnes. Dau [...] saith in many Psalms, that he rose in the morning to praise God. Of the righteous it is said; That be­times in the morning his heart wat­cheth [...]le. 30. for the Lord, who made him [Page 121] & he pomreth foorth his prayers in the sight of the highest. In the mor­ning in the falling of the heauenly dewe, the grace of the holy Ghost descendeth also into their heartes, who meditate on GOD, by the which they may bee defended frō the heat of the Sun, and from the plague that destroyeth at noone day. To be briefe, this time is so conuenient to attend vppon the Lord, that the Wise man beeing delighted with this oportuniye, said: He riseth well in the morning that seeketh for good thinges, or the Prou. 2. chiefest good. For this time of all times in the day, is the conuenien­test and fittest to talke with God, and to deale in the busines of our saluation: for then all the powers & faculties of our foules are more cheerefull & ready, & better pre­pared for this dutye. Our sight is not so wandring, our stomacke [Page 122] empty, our head refreshed with sleepe, the time quiet, and the heart free and fasting from the cogitations and businesse of the daye.

A short supper, and a hard bed are good meanes for early rising: Good meanes for early rising. they make the sleepe shorter, & the time of prayer longer. But a large supper, and a soft bed work the contrary: for when much is to be digested, much sleepe must be had, and the softer the bed is, the more vnwillingly it is left.

But when as eyther for age, or for infirmity, or for presence of friends, or society, a man cannot rise at that houre, yet let him not omit to watch a little, and to me­ditate in his heart of those things that belong vnto God. For it is not absurde in such necessitye to make an oratory of thy bedde, as that holy Prophet did, who said: [Page 123] I cause my bedde euerye night to Psal. 6. swimme, and water my couch with teares. For as it is not inconue­nient to sit praying, when as the weakenesse of the body will not suffer any other way: so neyther is it absurd to lie and pray in bed, when as necessity, or vrgent rea­son doeth constraine it. Let thy soule bee bended and prostrated before the presence of God: and let thy body haue that forme and fashion, it maye haue: for that the best composition of the bo­dy, which doth not hinder deuo­tion. If it may be, let the man that is weake be halfe cloathed, that he may sit in his bed, if so be his weakenesse be so great that hee cannot rise.

It verye much helpeth mor­ning prayer, if a man before hee goe to sleepe doth some­what giue himselfe to prayer: [Page 124] for in the morning hee shall finde in his heart the fruite of that seed, which hee sowed the night be­fore. Therefore that man doth A Simily. very well, that alwaies goeth to bed with some holie Meditation in his minde, as hee that at night couereth the coales in the ashes, that in the morning when he ry­seth, he may the more easily make a fire. And to preserue this fire the better, it is profitable, that as oftē at thou awakest in the night, foorth with to lift vp thine heart to God, saying. Glory bee to the Father, &c. or some such like verse; for this shal very much help not onely to this which we speak of, but also to driue away vayne fansies & wantō thoughts which are sent of the deuill: for at this time he is wont to bee more bu­sie about a man, then at other times.

[Page 125] Wherefore Saint Hierome saith, that euen to the holy and sanctifi­ed bed of Dauid, which euerye night hee had wont to water with his teares, the deuill had accesse with all the pompe of his pleasure's

In the morning, when wee a wake, As soone as we awake we must thinke of God. as soone as wee open our eyes, let our heartes bee powred foorth in the remembraunce of God, before any other cogitation doth possesse them: for then the soule is so tender, and so well dis­posed, that it presently assumeth the first thought, which is offe­red: and apprehendeth it so firm­ly, that it can hardly be remooued from it, or receiue any other.

Therefore it is necessary, that wee haue recourse to the good seede, least the euill seede possesse the ground of our heartes. Of such weight is this counsell, that [Page 126] the busines of the whole day de­pendeth of this moment. For thi [...] being ordered after this manne [...] the morning praier shalbe mor [...] feruent and deuout: and vndoub­tedly as the morning praier i [...] such shalbe the whole course o [...] the day: according to that, which is written in the booke of Iob If thou wilt early seeke vnto God [...] and pray to the Almighty: if tho [...] Iob. 8. be pure and vpright, then surely h [...] will awake vp vnto thee, and he wi [...] make the habitation of thy righte­ousnesse prosperous.

In like maner a place close an [...] solitary, is the fittest for praier: fo [...] A place fit for praier. our lord in the night wēt out int [...] desert places to pray, not that h [...] had anye neede thus to prepar [...] himselfe, or to seeke opportunity but that he might giue vs an exā ­ple what we ought to doe. For [...] closenesse and obscurity had no [Page 127] much profited, that the heart by he eies should not wander, Saint Anthony had not blamed the Sū, when it rose: for by the bright­ [...]es of his beames it hindered the [...]xed attētiuenes of his cōtēplatiō.

The disposition also of the bo­dy doth bring much help, to the A fit dispo­sition of body is to be kept in praier. [...]fting vp of the spirit, and to stir [...]p deuotion. Our Sauiour (albe­ [...]t he needed not) sometime prai­ [...]d vnto his father, lying prostrate [...]pon the earth: sometime his eies [...]ifted vp to heauen. Such a like [...]hing is read of S. Martin, who [...]ying saide: Suffer me to lifte vp [...]ine eies to heauen, that my spi­ [...]it may directly go vnto the lord. Cassianus writeth of the Fathers of Egypt, that oftentimes in the mid of their morning praiers, they [...]rostrated thēselus vpō the erth, with admirable deuotiō worship­ping the Lord: & forthwith with [Page 128] great alacraty they raysed vp thē ­selues, that it seemed not so much the easing and refreshing of their bodies, as the adoration and reue­rence of the diuine Maiestie.

According to these examples, he that prayeth, ought somtimes to vse such like iestures and cere­monies, that his heart with grea­ter facility may bee lifted vp to God: seeing that we see that no meane fruites are deriued from it.

It is good for a man sometimes with lowly humility of spirit to prostrate himself vpon the earth, adoring with all the blessed spi­rits that infinite and incompre­hensible Maiestie, who casting downe their crownes before the throne of God and the Lambe: giue glory vnto God, & acknow­ledge Apoc. 4. that whatsoeuer they haue, they receiued it from him.

[Page 129] When we pray we ought also to Cerimonies in prayer are not to be repre­hended. lift vp our eyes towards heauen, which ceremonies, seeing that our Sauiour himself so oftentimes vsed, they ought not to be repre­hended, but obserued, as exam­ples left vnto vs of our Master & Teacher. For albeit God is pre­sent euery where, yet heauen is his proper place, in which hee doth those works, which he doth not in other places.

Heere the reader is to be admo­nished, that it is not alwaies ne­cessary to pray with bēded knees, seeing that by this meanes our de­uotion is often times hindred, by reason of the griese and weaknes of the body. True it is, y^t it is good to suffer some affliction in praier, seeing that the Lord in his sacri­fice, suffered so great thinges for our sins: yet this is not the chiefest fruite of praier, for in comparison [Page 130] of the light, and sweetnes of ver­tue, which god bestoweth in prai­er, the griefe of the body, and cor­porall exercise seeme very small. Therfore in the time of praier let the composition and ordering of thy body be such, as may be both for thy health, and that thy soule may be quiet, and fixed vpon god alone; especially when the time of thy praier is longer, that is, of two or three houres, (as it is the custome of some) seeing that few are found, who are able to bear so long paine and griefe, without diminishing and abating of deuo­tion, which is especially required in this exercise.

I know & confesse that al these things are not of any such speciall consequēt: yet they are cōducent & auailable to our purposed end. For euen as rhetoritiās, that wold cōpile & frame a perfect oration, [Page 131] are not content with teaching the matters themselues alone, which are the very strength and sinewes of the oration: but also they vse o­ther maner of variations, which are not of the substance of the o­ration: as apt structure & compo­sition, fit concourse and conioy­ning of vowels and consonants, tropes, schemes, figures, &c. For these make the oration perfect & absolute: so also we frame & form here an other oration celestiall & heauenly, which we are to de­claime in the presence of the de­uine maiesty: it is meete therfore, that we should omitte nothing, whether it be much, or litle, which is conducent vnto the essence and perfection of it: especially seeing that there is nothing in this kinde of discipline, which ought to bee called small or little.

BEside al those things, which hetherto we haue spoken of, afflictions and corporall troubles and greeuances are profitable to excite and stirre vp Deuotion: as are fasting, discipline, vnsoft and rowgh apparrel, watching, a hard bed, and sober and slender dyet. Frist because such exercises are fomentations and nourishers of Prayer and Deuotion: Secondly because they are pillers and bases, on which they leane: Thirdly, for the common rule: which is, that A common rule. God doth bestow his grace vpon euery one, as he is fit to receiue it. [Page 133] For none can deny, but that he is more fit and better disposed, who prepareth himselfe together both in spirit & body, then he that one­ly prepareth himselfe in spirit.

We must here know, that there are two wayes of preparing and Two waies of prepa­ring our solues vnto prayer. disposing our selues to receiue grace: one false, the oeher true. The false way is, when as a man onely in word, and with a luke warm desire doth seeke for God, without the true & internal sigh­ing and sobbing of the soule. And this is the reason, why many doe seeke for God, & do not find him: do aske, & not receiue. And in this slender & cold desire they alwaies liue & neuer finde God: because they seeke him not with all their heart, as he ought to be sought of them, who desire to find him, ac­cording to that of the Prophet. Ye Ier. 29. shall seeke me, and finde me, because [Page 134] ye shall seeke me with all your heart. This is the second way of dispo­sing & preparing our selues, which here the Prophet noteth: that is, whē we seek for God, with a true & in ward desire, & with labor & affliction of heart. Of which God speaketh by his Prophet Ioel, say­ing. Turn you vnto me with al your hart, & with fasting, & with weep­ing, Rael. 2. & with mourning: & rent your hart, & not yourclothes, & turn vn­to the lord your god. In which place we are to note, y^t as the euil which outwardly appeareth not, either is not seen, or is not an euill indeed, or very small: so y^e inward afflictiō of the spirit, except it outwardly break forth, & doth also afflict the body, is ether feined, or very smal. But that which doth so mightily afflict y^e spirit, that it doth also affl­ict the body, that istruly & indeed worthy to be called afflictiō, & of this the Prophet speaketh.

[Page 135] He that seeketh god with such an affectiō, let him assure himselfe, y^t God wil not hide himself frō him, but will be found of him. So the Niniuites sought him, when they fasted, mourned, & were cloathed Iomas. 3. with sackcloth: wherefore at the length they foūd him. So the Pro­phet Daniel sought him, as he te­stifieth of himself:

At the same time, saith he, I Dani. 10. Daniell was in heauinesse for three weekes of daies, I eate no plea­sant bread, neither came flesh, in my mouth, neither did I [...] myselfe at al, till three weekes of daies were fulfilled. Which time being finished, hee faith that an Angel appeared vnto him in a ter­rible shape, whome in the same place, he describeth among other things saying: Feare not daniel: for from the first day that thou diddest set thine heart to vnderstand [Page 136] & to humble thyself before thy God, thy woordes were heard, & I am come for thy words. See how plain­ly in this place the Scriture testi­fieth, what deuout prayer can do, when as corporal affliction is ioy­ned vnto it.

We read of that holy Euange­licall sinner, that being drowned Ioh. 20. as it were with teares, she sought the Lord in the Sepulcher: wher­fore she receiued comfort before all others, because before al other, shee sought the Lord with great affection.

But what do I speake of teares so godlye, when as the sackcloth of peruerse and wicked King A­chab, could so moue the diuine eyes & brest, as to reuoke, or at the least to defer the sentence de­nounced against him & his house?

To be briefe, as often as the Scripture remembreth that the [Page 137] children of Israel mourned, fasted, & cryed vnto God, it addeth, that they were heard, & deliuered frō the danger they were in: wherby it most manifestly apeereth, that these are great helps to find God. Wherupon a Schoole man saith, that almost no grace descendeth into the soule of man except it [...]e by prayer, affliction, & corporall tribulation.

There are many kindes of affli­ctions Whence the griefe of the soule in prayer a­ryseth. & austerenes of life, most acceptable vnto God & most cō ­uenient to obtain grace by, which take their original from the great griefe, which the soule cōceiueth, because she hath offended so high & exellēt a goodnes, & also from the impatient longing desire of the soule. These teares & afflicti­ons, which are deriued from cha­rity & humility are very accepta­ble vnto GOD, as testifieth the [Page 138] Prophet, who saith. The dead that [...]ar. 2. are in the graues, & whose soules are out of their bodies, giue vnto the lord neither praise nor righteousnes: but the soule that is vexed for the great­nes of sinne, & he that goeth crook­edly, & weake, & the eyes that faile, and the hungry soule will giue thee praise and righteousnes, O Lord.

The pittifull and fatherly heart of god doth not long suffer the soule afflicted with the loue and long­ing for of her spouse, to be discon­solate, and destitute of comfort: but doth help her, & minister cō ­solation vnto her. When as the mother seeth her child weeping, & desiring gugawes with teares, her hart cannot brooke that the request of her child shuld be long deferred, and that he should be hurt with weeping; but foorth­with she giueth him that hee de­sireth, and for which hee wept. [Page 139] What then will he doe, that offe­red himselfe for Israell with farre greater affection, then that of the mother, who saith: Though the Esay. 49. mother forget her child of her womb yet will I not forget thee. What wil he doe, if hee doth not open the breast of his grace, and the bo­some of his mercy, and fill vs full, who saith: Yee shall sucke at my Esay. 66. breasts, ye shalbe born vpon mysides, and be ioyfull vpon my knees. After this manner they must seeke for the diuine grace: who would find it: and if they thus seeke for it, they shall be sure to finde it. For Salomon doth often promisse this in his Prouerbs: as when he saith, Pro. 8. thr [...] they at the length shall finde Wisedome, who dayly watch at her gates, and giue atten­daunce at the poastes of her doores: insinuating by thys man­ner of speaking, that he that wold [Page 140] finde her, must seek her as she is to be sought: but he seeketh her as she is to be sought, who seeketh her, not onely with the desire of spirit, but also with the labour & affection of the bodye. And here we must be circumspect and wary that all these things be done with wisedome & discretion.

THE woorkes of mercy be­sids their fruite do also bring much ayd & help vnto deuotion. For albeit at a blush they seeme to make the soule lesse feruent, by reason of the sundrye businesses which happē in exercising them▪ [Page 141] yet they bring none other hurt, [...]hen that water is wont to bring, which is sprinckled vp on an hot glowing gad of iron, which altho­ [...]gh A Simily. it seeme to coole the hot bur­ [...]ing iron, yet at the length it cau­ [...]th it to burne the more vehe­ [...]ently. For as God is faithful, & [...] friend of mercy, & gracious to [...]ose that are mercifull: so also is [...]e carefull that his faithful & reli­ [...]ious seruaunt be not hindred in [...]is prayer, who riseth from the ta­ [...]e, that he may minister vnto the [...]eed of his neighbour. Therefore [...]e Angel said to Tobias: Prayer good with fasting & almes: it is Tob. 12. [...]tter to giue almes, then to lay vp [...]lde. For those which exercise alms [...] righteousnes, shall be filled with [...]e. And a little after; When thou [...]dst pray with teares & didst bury [...]e dead, & didst leaue thy dinner to [...]de the dead in thy house in the day [Page 142] time, and to bury them in the nigh [...] I did present thy prayer before th [...] Lord. Neyther oughtest tho [...] onely to preferre the necessity [...] charitye before corporall meat [...] but also (if need be) before spiri­tuall. For as Barnarde saith, h [...] that leaueth spiritual consolatio [...] that he may releeue his neighb [...] so often as he doth this, so ofte [...] spiritually he layeth downe h [...] soule for him. And this is after [...] certaine manner to bee seperat [...] from Christ for the brethren: it Rom. 9. for a time to bee seperated fro [...] the conuersation, and sweete fe [...] ­lowship of Christ, that the br [...] ­thren may be benefitted. Th [...] that are seperated from Christ a [...] ­ter this manner, at the length [...] ­ceiue all blessings, together greater aboundance. For God the length doth measure vn [...] them by theyr owne measure, [...] [Page 143] being mercifull vnto them, who [...]ue shewed mercy to theyr [...]ighbors, and fed their bodyes, [...]cording to that of Salomon. The Pro 11. [...]erall person shall haue plenty: and [...] that watereth, shall also haue [...]ine.

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 gros [...] and heynous, but also that, whic [...] for the most part, men make [...] conscience nor scruple to cōmit [...] as esteeming it small & of no rec­koning.

Of the first we will not speak [...] of in this place, because no ma [...] doubteth, but that it hindreth a [...] good in the soule: but wee w [...] onely intreate of the second, be­cause it is the propertie of thes [...] sinnes also to coole charitye, an [...] therefore to extinguish the he [...] of Deuotion.

[Page 145] 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 [...]e that feareth God, neglecteth [...]ot any thing, although it bee [...]mall.

Furthermore wee muste haue [Page 146] 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 rāging 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 a [...] thinges, that in all thinges h [...] may bee pure from vanity an [...] sinne.

Theyr opinion is diligently to bee eschewed and auoyded who are wont to saye: th [...] sinne is not vnpardonable n [...] [Page 147] 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 [...]he Itche, and Scabbes also [Page 148] 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.

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.

[Page 150] 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, [Page 151] 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 Whence too much re­morse of conscience ariseth. 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 prōpteth the cōtrary: to whom it is no maruel if there be slidings into many defectes; for humility hath alwaies set before her eyes her [Page 152] 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 The first remedy a­gainst too much scru­pulositie. remedye against this euill, to knowe the Lorde, and the price, and vertue of his merits, least we at anytime cast away the hope of the Diuine mercy, whether it be in great sinnes, or in little.

Saint Iohn doth cherish this hope, when he saith: My babes 1. Ioh. 2. these thinges write I vnto you, that ye sinne not: and if any man sinne, wee haue an Aduocate with the Father, Iesus Christe [Page 153] the Iust. And he is the recon­cilation for our sinnes: and not for ours onely, but also for the sinnes of the whole world.

What diffidence and di­strust can then hurte or annoye thee, being shadowed with these winges, and couered with the merites of so greate an inter­cessour? All the sinnes in the worlde, if they bee compared with the merites of Christ, are nothing else, but a little light chaffe cast into the fire.

Why then dooest thou dis­courage thy selfe, seeing that such satisfaction, and so great merits are so liberally and freely offered vnto thee?

Thou wilt saye, because I offende euery day, and euerye [...]ower, neyther doe I at anye time amend my selfe. Tell me, [...]f Christ should dayly suffer for [Page 154] thy sinnes, which thou daylye committest; is there any reason that thou shouldst dispaire? Thou wilt aunsweare, Noe: Therefore assuredly perswade thy selfe, that that death so long agoe per­formed is no lesse profitable, theu if it weredayly offered: for the Apostle sayth, that that high Priest by one oblation, Heb. 10. whych hee offered vppon the Crosse, hath clensed and sanc­tified vs for euer: he hath left that in hys Sacrifice for vs, that it may bee a perpetuall medicine and treasure vnto vs.

Thou wilt obiect againe, and say: I offend and sinne dayly, albeit God dayly powreth and heapeth his blessings and graces vppon mee, therefore I can­not but distrust, and fall from hope.

[Page 155] I tell thee in veritye and truth, that as nothing can bee found that doth more manyfest the mali­tiousnesse of man, then that manner of multiplying sinnes, when as the Diuine benefittes are incessantly powred vpō him: so also there is nothing founde, wherein the greatnesse of the Diuine goodnesse doth more appeare, then in this, that God doth without ceasing showre downe his benefittes vpon him, that blusheth not without cea­sing to offend him.

Our sinnes sayth Paule, doe manyfest the Diuine goodnesse: for neyther in Heauen, nor in Earth, nor among Fowles, nor Fishes, neyther in Hearbes nor Flowers, doth the Noblenesse [...]nd brightnesse of the bowels [...]nd mercy of God more excel­ [...]entlye shyne, then in thys, [Page 156] that hee suffereth and forgiueth By the mul­titude of sinnes the goodnes of God is knowen. sinnes.

For if wisely and prudentlye thou knowest to vse the daunge­rous and pernitious taste of sinne, as some poyson, thou mayest make a medicine of it, by ascen­ding vp from it to that supreme goodnes, which with so great benignity suffereth thy sinnes, al­beit they are so many, and so great, that thou who committest them art not able to beare them, and although thou art wearye in bearing them, yet God is not wearye in pardoninge of them.

Therefore let the bitter pilles bee gilded ouer with the honnye of this consideration, that the too much bitternesse which is in them, may not bee tasted. Which if it be done, thou shalt manytimes tast greater sweetnes [Page 157] by the consideration of this good­nes, then bitternesse by the medi­tation of thine owne wickednes. Wherefore in this case thou must doe that, which a faithfull seruant doth, who albeit he be rude and negligent, yet he hath a good and gratious Lorde, if he commit a fault; on the one side he begin­neth to tremble for his offence, but on the other side he remem­breth that hee hath a Lord full of clemency, who so often hath par­doned his offences, thereupon he hopeth, that with the same cle­mency he was woont to forgiue his former trespasses, he will also now winke at these present. Ther­fore when he doth call to minde these things, he turneth the feare and griefe, which the memorye of his sins brought forth, into ioy, which he feeleth by the conside­ration of the goodnes of his Lord. [Page 158] Thy consideration ought to bee like this, as often as too much sorrow for thy sinnes doth afflict and oppresse thee: for thou do­ing this, of poyson thou shalt make for thy selfe a preseruatiue and a remedy against poyson, and thou shalt pul out the eies of thine enemy, and kill him with his own sword, and thou shalt take occa­sion of greater strength and cou­rage of those same things, which were woont to bee the causes of greater feare and trembling. If thou draw thy water thorow this channell, thou shalt water two excellent vertues, charity and hu­mility: whilest of the sinne, in­to which thou diddest fall, thou takest occasion to humble thy selfe, more manifestly acknow­ledging thine owne misery: and to loue him with a more ardent loue, vpon whose goodnes thou [Page 159] doest so greatly trust, & certainly perswadest thy selfe that he will pardon and forgiue thy sins.

Furthermore we are to know, Two kind [...] of sinnes. that there are two kinde of sins, greatly differing betweene them­selues. For there be some that sin vnwillinglye against their pur­pose and deliberation, of very weakenesse or negligence; or of the inclination, and euill habit, which remaineth in the soule, of­tentimes drawing a man vnto e­uil, before he be aware. Others are of a larger conscience, who if they abstaine from grosse and hainous sinnes, they make no conscience of those that be smaller, neyther haue they any purpose to auoyde thē: but they will eat, drink, walk and talke, that they maye spend and passe away the time, by which things they consume much time vnprofitably, and often fall into [Page 160] many sins, which can very hardly be auoided in so great security & idlenes of minde. These, as long as they continue in this minde, shall neuer attaine remission of sins, for they haue no true pur­pose to leade an vpright life, but rather to continue in dissolute li­uing.

It cannot be denied, but that such like men liue in great daun­ger: for he that hath not a good and true purpose to preuaile, and ouercome all sinnes, he liueth in great daunger of damnation. For euen as he that lieth in the midst of a swift riuer, if he doth not la­bour to take fast footing, and raise vp his body, is in daunger to bee borne downe, and swallowed vp of the water: so in this spirituall life, which is like a deepe & dan­gerous riuer, he liueth in manye ieopardies of falling, who with [Page 161] tooth and naile doeth not labour [...]o profit and goe forwarde in it. They that offende after the first maner, that is (as we haue saide) either of forgetfulnesse, or of lack of good heede taking, these more easily returne vnto themselues, & obtaine pardon: for it is not in [...]he power of man, although hee [...]e perfect, to eschewe and auoid all kinde of sinnes: for as the wise­man saith, the righteous man fal­ [...]eth seuen times in a day, and so of­ [...]en Prou. 24. riseth againe. And Saint Au­gustine saith: Not the holiest man De Dog­mat. Eccl. [...]s without sinne: neyther for this doth he leaue to be a righteous & a holy man, seeing that in his af­fection & purpose he preserueth and retaineth sanctity.

The Apostle willing to signi­fie vnto vs these, and other diffe­rences of sinne, saith, That vpon 1. Cor. 3. the foundation of the Church, which [Page 162] is Christ, some doe builde golde, sil­uer, pretious stones; others tim­ber, haye, and stubble: and that euerie mans woorke shall be made manifest. For the daye of the Lorde, saith he, shall declare it, because it shall bee reuealed by the fire: and the fire shall trie euerye mans worke of what sort it is. They that haue builded gold, siluer, & pretious stones, they haue no cause to feare the fire: but they that haue builded timer, hay & stubble: their workes cannot but burn: yet so, that the timber doth burne longer then hay, and haye then stubble, which is consumed in the twinckling of an eie.

We haue drawen out this dis­course the longer, that we might minister effectuall medicines and remedies vnto those that are faint-hearted, and doe despaire. But because man is a creature [Page 163] so blinde and weake, that often­ [...]mes he maketh of a medicine [...]oyson, and knoweth not so to [...]unne one extreame, that he fall [...]ot into an other; it seemeth [...]ood vnto me here in the ende [...]f this Chapter to admonish, that [...]his plaister is not ordayned nor [...]ade for them, who are too [...]old and confident, but for those [...]hat be faint-harted and distrust­ [...]ull. Therefore if an audatious [...]nd presumptuous man take this, [...]e shall do none other thing, thē [...]f he tooke a confection made for [...]he health of a colde man, and [...]se it for the recouery of a hotte man.

Neyther doe we here teache [...]hat weakelings and those that bee faint-hearted should alwaies abstaine from griefe and remorse of conscience for sinne, which is as a wholesome shamefastnesse [Page 164] and correction, whereby we are held back, that we do not fal into the same againe: but so we teach, that they might not disturbe the peace of their harts, which is the center and place, in which God resteth. Griefe for sinne is good, but it must haue a moderation, least it runne into one of the ex­treames. Therefore the Apostle exhorteth the Corinthians, that they shoulde comforte him that was penitent; not because he e­steemed heauines and sorrow for sin vnprofitable or euill, which in that place hee commendeth by many reasons, but least that peni­tentiary should be swallowed vp with too much heauines, & least he should despaire, who was so afflicted. And this is that, which we teach in this place.

[...]N like manner the scruples, [...] which do arise of sins, are wont [...]ightely to hinder deuotion, by [...]eason of the great vnquietnesse, which they bring with them. For [...]ose that be scrupulous and ten­ [...]er of conscience are alwaies sad [...]nd heauy, they wither & pine a­waye themselues, whether they [...]eeld and agree vnto sinne, or not [...]eelde: or whether they pray or [...]ot pray: and so in other like mat­ [...]ers, which exceedingly hinder & [...]isturbe the peace and tranquilli­ [...]y of the hart, in which god dwel­ [...]eth. For if the bed, in which the [...]eauenly spouse lyeth be greene [Page 166] and fresh flourishing, as it is saide in the Canticles, how can he re [...] Cant. 1. in a hart, that is ouergrowen with scruples and pensiue cares, which are as thornes and nettles? But because it is not sufficient to haue saide that the scruples are to bee taken away, vnlesse a remedy be ministred against them, therfore it is necessary that we speake as▪ well of the one, as of the other, least this doctrine be halting and vnperfect.

The causes of these scruples & Causes of scrupulosi­ty and an­xiety. anxieties are diuers, as the reme­dies of them are sundry. For God sometimes leaueth this passion in his, as he doth other griefes and tribulations, that by them hee might purge and cleanse his chil­dren from their drosse, or that a more excellent crowne might be prepared and prouided for them. And therfore there is no greater [Page 167] consolation, or remedy that can [...]ee giuen to these men, besides [...]hat, which generally is woont to [...]e giuen in all kinde of troubles & afflictions, of which medicines [...]nd remedies the whole Scrip­ [...]ure is full. Sometimes they arise [...]f melancholy, which is a humor [...]ffecting the imaginatiō and the [...]ppetite with diuers passions of [...]eauinesse and superfluous feare, from which proceede diuers and sundry scruples and disquietnesse of conscience. When this scrupu­ [...]osity ariseth from this melancho­ [...]icall humor, then the doctrine of Hyppocrates (as saith S. Hierome) is more profitable for thee, then that, which can be deliuered of vs. Some scruples also take their originall from selfe loue, & from that that men cannot distinguish betweene the thought of the hart, and the consent of the will: and [Page 168] therefore it often happeneth, th [...] they take one for another, & th [...] that they haue grieuously offe [...] ­ded, when they haue not. For t [...] too much loue, by which a m [...] embraceth himself, causeth, tha [...] man mightily feared that, whe [...] he feareth dāger: & this too muc [...] loue being ioyned with y^e foresai [...] ignorance, oftentimes maketh t [...] feare where no feare is, oftētime [...] also by the craft and subtiltye [...] the deuill these scruples and spi­cednes of conscience are stirre [...] vp, who when hee cannot expe [...] the feare of God out of the soul [...] of Christians, he maketh them t [...] abuse it, and to feare not true dan­gers, but false and those that ar [...] so onely in shewe. So that if hee cannot drie vp the vaine of liuing water, which God doth make to flowe and streame in our soules, he diligētly laboureth that it may [Page 169] breake foorth in a wrong place, [...]hat the wholsome plants of ver­ [...]ue may not be watred by it. This was the craft of that cruell tyrant Holofernes, who besiedging y^e ci­ [...]y of Bethulia, when he could not [...]rie vp their fountaines, he caused [...]he conduit pipes to be cut in sun­ [...]er, by which the water was con­ [...]ayed into the city, & so the wa­ [...]er running an other way, was of [...]o vse vnto the inhabitants. Fur­ [...]hermore some become scrupu­ [...]ous, because they know not fully [...]he goodnes of our god, nor that great desire, by which he thirsteth [...]fter the saluation of men, especi­ [...]lly of those, which seeke after it. Wherefore they become very in­ [...]rious to the diuine goodnes: ne­ [...]er do they thinke that of God, which is to be thought: but they [...]eal with God, as with som crafty & malitious Iudge, who seeketh [Page 170] cauils and forgeries, that he may denye iustice vnto the accused, These are ignoraunt with what great desire God wisheth the sal­uation of men, not withstanding they know of the thirst that tor­mented him hanging vppon the Crosse: which thirst more afflict­ed him, then the Crosse it selfe: for he cōplained not of the crosse, but of the thirst. They lesse also vnderstand, what God chiefely desireth of a man for his thankes­giuing; that is, a heart well dis­posed, and ready to beare al kind of tribulations, rather then to of­fend God. For if a man would [...] well vnderstand this, and woul [...] finde such a purpose and resoluti­on in himselfe, as by the grace [...] God they finde, who would no [...] commit one sin for the gaine [...] the whole world, he would not [...] easily admit such scruples & anxi­eties: [Page 171] not being ignorant that he [...]ath in his soule a pledge of ami­ [...]y so rich, and the fauour of God [...]o plentifully.

Among other remedies, which Remedies against scrupulosi­ty. [...]re wont to be giuē against scru­ [...]ulosity, the first & principall is, [...]ūbly to submit himselfe to other [...]ens iudgmēt, & not to refuse to [...]e gouerned by others. For our Lord, who faileth vs not in neces­ [...]ary things, & who denieth to no [...]reature, that which tēdeth to his [...]reseruation, he would haue this [...]emedye most effectuall against [...]his griefe, y^e is, whē as man cānot gouern himselfe by his own reasō, [...]hat he yeeld himselfe to be ruled [...]y anothers wisdome. For in such [...] state a man ought not to beleue [...]imselfe, because he is mistrustful, [...]either ought he to be his owne [...]hisician, albeit he be learned, [...]ecause he is sicke and weake.

[Page 172] It helpeth also to the cure of this griefe, with all might & main to endeuour, that no place bee giuen to scruples and anxieties, neither that we yeelde vnto their suggestions. For as that is the best way to driue danger from cattell, A Simily. to keepe them from feeding in dāgerous places: so also it is need­full that we doe, if we wil driue a­way the daungers of a scrupulous heart: especially seeing that we knowe that scruples are of that quality, that by the same waye, we open the gate to one, we o­pen it also to others, so that a man may continue in this scru­pulositye all the dayes of his life.

It is a cause of scrupulositie, as we saide before, not to know the difference betweene thought and consent, but the one is ta­ken to bee as haynous as the o­ther, [Page 173] which is a notable collusi­ [...]n of the Deuill. A sinful thought [...] not so deadly, as the victorye [...]uer it is profitable, if it be forth­with expelled by the feare of God, or the memory of Christ [...]rucified, because an enemy is [...]uerthrowen and subdued. But [...] the matter proceede so farre, [...]at a man giueth consent to his [...]full thought, and determineth [...]ctually to effect it, if time and [...]lace be giuen, this is haynous [...] deede. And it is requisite to [...]e knowne, for such a consent is Deliber [...] ­tiue con­sent. [...]thing so filthy, frequent, and [...]mmon among all men, that e­ [...]ry man (if so he will) may ea­ [...]y knowe, what is the difference [...]etweene a simple thought, and a [...]eliberatiue consent vnto it: for [...]hat other thing is this, then ig­ [...]miniously to deale with God [...]d to make man being marked [Page 174] with the charecter of God to re­bell against him, and to viola [...] his commandements.

There is an other degree mo [...] Cogitatio morosa. subtill then the sormer, whi [...] the deuines call a peeuish, oue [...] thwarte, and morose thought [...] and it is a deliberatiue consent [...] not in the acte externall, b [...] in the delight of the inward [...] thought: that is, when as a m [...] of sette purpose doeth persi [...] in a cogitation, and doeth d [...] ­light himselfe in it, althoug [...] hee desireth not to effect it [...] externall acte: of which [...] Spanyardes are woont to say [...] albeit he doeth not drinke in [...] Inne, yet he delighteth to b [...] conuersant in it. Here the scup [...] ­lous are wont to stumble, and [...] take occasions of anxietye a [...] scrupulosity.

These differences are exact [...] [Page 175] [...] be knowen, that we maye the [...]etter auoyde scruples and mi­ [...]akings, but especially the latter, [...]eing exceeding daungerous, in [...]ing both a deliberatiue consent [...]ith delight, and a doubling both [...]ith God and man.

But because in this matter ma­ [...]ye nice subtilties were to bee [...]oode vppon, which scholasti­ [...]ll deuines doe copiously han­ [...]e, I will only here speake that, [...]hich one of them remembreth, [...]at this sinne doth not happen, [...]t to a man without a soule, [...]at is, to him that liueth with­ [...]ut the feare of God, who, al­ [...]eit hee outwardlye cease from [...]ne, yet he doeth not that for [...]ods sake, or in respect of con­ [...]ience, but in regarde of ho­ [...]ur, of the woorlde, or his [...]wne proper commodity: For [...]is man seeing hee dare not [Page 176] offend publikely, he doth that he maye, delighting himselfe with filthy and vncleane thoughts, en­ioying a fantasticall delight, and an imaginarie pleasure, that af­ter some maner hee may satisfie himselfe.

By these and such like ende­uours and studies a man may be cured of his scrupulosity: which albeit it seeme incurable in some, yet it may be cured: especially in those, that humbly submit them­selues to others iudgement: such we see often cured, and re­stored to their right wits and former sound­nes.

NOt onely the irkesomenesse & heauines of minde, which ariseth of scruples, but generally euery displeasure and bitternes of hart, which proceedeth of anger, pensiuenesse, or of any such like roote, doth bring great hinde­rance vnto deuotion. For seeing that bitternesse and sweetenesse are contrary, it is certaine that it is most difficult, yea impossible, that the bitternesse of sin, and the sweetenesse of deuotion, (which is sweeter then all other delicates of the soule) can remaine toge­ther in one and the selfe-same heart. Wherfore Saint Augustine [Page 178] saide: Thou seest that thine ha [...] is a vessell full of gall: there­fore if thou desirest to fill it with honny, it is necessary that tho [...] first empty out all the gall. An [...] the holy Apostle admonisheth, that we should purge, and ca [...] out of our heartes all heauinesse and bitternesse: which as they fight with charity, so also they extinguish all the feruour of it, and the ioye of deuotion. Th [...] proper place, which God dwel­leth in, is a milde and peaceable soule: therefore it behooueth v [...] that we cast out al that disturbeth that peace and tranquility: least that heauenly guest depart out of it. Therefore it is meete and re­quisite that we be alwaies arme [...] with a good purpose, that we [...] will not euer hereafter open th [...] gate to anye yrkesome or bitte [...] thought: and if by chance any [...] [Page 179] breake into our house, that wee presently with all speede caste it foorth again: Casting, as the Pro­phet saieth, all our care vpon God, Psal. 54. [...]nd enlarging our hearts, to re­ [...]eaue and beare all kinde of tri­ [...]ulation, with a faith inuincible [...]nd a hope vndaunted.

THE foure former impedi­ments haue a certaine affini­ [...]y between themselues: for either [...]hey are sinnes, or such, as sins are [...]ngendred of.

Nowe also let vs adde other, which although the differ some­what from the former, yet they [...]re as hurtefull to the proc [...] ­dings [Page 180] of deuotion, as the other. Among which, the loue & sweet­nes of comforts reaped by things externall and sensuall, is not the least, which altogether shutteth vppe the gate and entraunce to the loue and sweetenesse of spiri­tuall things. For as no man cal­leth a Chyrurgian to the house A Simily. of a sound man, but to the house of him that is wounded: so God commonly sendeth not his Spi­rit, who is called the comforter, to their houses, that enioy vaine ioy and comfort, but to the hou­ses of them, that be desolate and afflicted for his loue. Giue ye (saieth Salomon) strong drinke The holy spirit is not sent but to those that bee desolate and affli­cted. Prou. 31. 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, [Page 181] 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 A Simily. 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 Exod. 16. 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 [Page 182] 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.

[Page 183] Birdes that doe both swimme [...]nd flye in the holy Scriptures are [...]ounted vncleane. And what [...]oe these birdes signifie vnto [...]s? Surely none other thing, then [...]he soule of a delicate and fleshly [...]an, who will both swimme in [...]he riuer of his owne delightes [...]nd pleasures, and contemplate [...]pon Diuine and high mat­ [...]ers.

Let no man deceiue himselfe: [...]or as light and darkenesse can­ [...]ot bee together, so neyther [...]an humane and Diuine con­ [...]olations agree together.

In like manner the fleshe [...]nd the spirit dooe striue and [...]ght in the selfe same man, and [...]ee that will enioy the good of [...]he one, it is necessary, that hee [...]id warre and defiance vnto the [...]ther.

The Prophet Dauid very well [Page 184] vnderstood this, when hee saith, My soule refused comfort (in earth­ly Psal. 77. 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 Deut. 5. iealous, & with exceeding great feruour doth loue our soules, as he himselfe confesseth: therefore he will not admit other delightes [Page 185] and externall loues, neither will [...]e that they should be mingled with his.

He therefore that would large­ [...]y enioy Diuine and heauenly cō ­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 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 Luke. 8. [Page 186] choke the word of God. Wherfore not without cause it is said of The two rootes of all euill. 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, thē 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.

[Page 187] Who then can sleep, or rest in [...]he middest of so many Flyes, Waspes, and Frogges, as are [...]n the land of Egipt? Heere sure­ [...]y that wish of the Bridegroome [...]n the Canticles was to bee de­sired, that the Spouse may en­ [...]oy this sweete sleepe of life, a­mong so many and so diuers perturbations & disturbances of things.

But thou wilt say; Wilt thou A remedy against su­perfluous cares. 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. [Page 188] 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 [Page 189] dispose all thinges after the best [...]anner, if we commit them vnto [...]im: for hee hath commaunded [...]hat we should referre all our bu­ [...]nes vnto him, and that it should [...]e our onely care, how wee may [...]eep his commaundementes. So [...]id the Spouse in the Canticles; Wherfore she saith, I am my wel­ [...]eloueds, Cant. 6. & my welbeloued is mine: [...]e is mine to procure & prouide [...]r me all necessaries: and I am [...]is to doe whatsoeuer pertaineth [...] his worship and seruice: by [...]hich words is insinuated, that if [...]an will wholy apply himselfe [...]to the worship of his creator, [...]at hee in like manner will bee [...]holy occupied in supplying the [...]ants and needs of his creatures. [...]or the law of God is called in the Why the law of God is called a couenant. [...]criptures a couenant, for no o­ [...]er cause, but because such a cō ­ [...]act is made in it betweene God [Page 190] and man. When I pray thee did God violate this couenant? When did he faile of his promise? With this embassage onely a certayne holy Father was wont to send a­broad his brethren to preach the word, that they might attēd their busines with safety and securitye, saying; Cast thy burden vpon th [...] Psal. 55. Lord, & he shal nourish thee. Wh [...] is he among Christians yea albe [...] it he be of the better sort, that ca [...] doe this from his heart? Man [...] men, saith Salomon, will boast, eue­ry Prou. 20. one of his owne goodnes: but wh [...] can find a faithful man? This is on [...] of the vertues most proper vn [...] a true Christian, this begette [...] most ioyfull peace, in this Go [...] proueth and examineth man; an [...] this is it, which man cannot pro­cure vnto himselfe by his own [...] strength and vertue, but it mu [...] bee obtained of the holy Gho [...] [Page 191] seeing that it is not giuen to any [...]e but by the speciall grace and [...]uour of God. All men cannot [...]ue that steadfast faith of Susan­ [...], who being condemned to [...]ath, in the midst of the stones [...]d the enemies, when the water [...]me euen vp to her lips, and the [...]lter was about her necke, had a [...]aceable and quiet heart, & that [...] the hope, which shee reposed the Lord.

Perhaps thou wilt say; what shal A question. doe, that I may obtaine this ver­ [...]e? Follow after God with that [...]ananitish woman euen to the The answer [...]d: let not thine eye be without [...]teare: labour without inter­ [...]ission, vntill thou findest this [...]ecious pearle. Cōsider also how [...]od God is, and how faithfull to [...]em, that hope in him: as hee [...]as to Dauid, Abraham, lacab, & diuers other.

[Page 192] Our Fathers, saith the Prophet, Psal. 22. trusted in thee: they trusted, and thou didst deliuer them. They cal­led vpon thee, and were deliuered▪ they trusted in thee, and were [...] confounded. O ye sonnes, sayth th [...] Wiseman, Looke vpon the natio [...] Eccl. 3. of the people, and knowe, that no [...] haue beene confounded, that hop [...] in the Lord. For who hath conti­nued in his commaundements, an [...] hath beene forsaken? Wilt tho [...] that I shew thee by an example [...] how great the faithfulnes of Go [...] is towards them, who put they trust in him? See how faithf [...] the seruant of God L [...]t was vn­to those two strangers, whome [...] had receiued into his house, wh [...] he offered to those wicked Sodo­mits his two daughters being vir­gins, that according to their lust [...] they might abuse them: onel [...] that those two strangers might b [...] [Page 193] safe, who had reposed theyr trust [...] him: alleadging no other rea­ [...]n, then; That they are come vn­ [...]er Gen. 18. the shadowe of my roofe, onely [...]elying vpon my words: & that [...]ey may not bee frustrated of [...]eir hope, beholde I haue twoo [...]aughters, which as yet neuer [...]ne we man, I will bring them [...]orth vnto you, that you may [...]o to them as seemeth you good: [...] that yee will doe no harme vn­ [...] these men, who haue commit­ [...]ed themselues to my tuition? What thinkest thou of this faith­ [...]lnes? But how much greater do­ [...]t thou thinke that the faithful­ [...]es of God is? What is in y^e crea­ [...]re, which is not found infinitely [...]ore excellent in the Creator? [...] much greater is the faithfulnes [...]f God then the faithfulnes of mā, [...] his goodnes is more excellent [...]en the goodnes of man.

[Page 194] And if the faithfulnes of man stretch thus farre, how farre I pray thee shall the faithfulnes of God reach? Follow in all things, and in all thy businesses and thoughtes the counsell of Saint Angustine, who saith; Cast thy selfe vpon the Lord, and feare not, that hee will hurt thee, or that hee will permit thee to fall: but hee will nourish thee, heale thee and saue thee.

AS cares and anxieties of Spi­rit doe comber and disturbe deuotion, so also the occupatio [...] [Page 195] and labours of the body, when [...]hey are too much, doe let and [...]inder it: for those doe oppresse [...]he spirit, that it is hardly able to [...]ray: these doe steale away the [...]me, that it hath no space to [...]ray: so that these two impe­ [...]iments doe bring it to passe, [...]hat a man hath neither time, nor [...]pirit to attend vpon this exer­ [...]ise.

And albeit all externall occu­ [...]ations and businesses doe en­ [...]ender and beget this impedi­ [...]ent, yet especially the busines [...]f study and learning doth effect [...] yea although it be of Diuinity, [...]hen it is onely labored in for the Yea the best studies do hinder Deuotion. [...]heory & speculation. For this [...]heory, & speculation of the vn­ [...]erstanding is one of y^e businesses [...]oste contrary vnto deuotion: [...]hich sucketh vp all the vertue [...]d iuyce of the soule; maketh [Page 196] it desolate and leaueth a pleasure so drye and whithered, that it neyther tasteth nor feeleth God. For other occupations and busi­nesses, which are simply corporal, The labors of the hands doe lesse hurt and hinder De­uotion, then the ende­uours of [...]he vnderstan­ding. as are to dig to delue, or to doe any such like thing, doe not hin­der so greatly the handling of those thinges, that belong vnto Deuotion. So the Fathers in the wildernes did exercise tillage and husbandry & made baskets, wa [...] ­ling of houses, & mats of wickers and osiers yea singing and pray­ing. The occupations and busi­nesses of the vnderstanding do ill agree with those of the will: vn­lesse they be so ordred, that they may serue for this exercise, & not hinder it: which hapned to the Saints, when they studyed: who by that study did not loose, but rather stirred vp & increased their Deuotion.

[Page 197] But in both businesses a mea­sure and moderatiō is to be kept, [...]east that whith is lesse, hurt that which is greater: that is, least Martha hurt Mary, who hath [...]hosen the better part. Therefore [...] certaine holy man admonisheth [...]is brethren, that they should so [...]abour that they extinguish not [...]he spirit of Deuotion, to which all thinges should be seruiceable. And the Wiseman sayth: Get the Wisedome in the time of thy leasure; he shall be filled with Wisedome that wholy attendeth on her: All the Heathen Philosophers doe con­firme this sentence, who say that the soule becommeth wise by [...]easure and interiour rest: & not onely by the interiour rest of the Passions, but also by the exte­riour quiet of labors and occupa­tions.

For these two ought alwaies to [Page 198] be ioyned together. For as a still and calme water is fitter & more disposed to represent the images of shapes of things, no otherwise then a glasse: so also in a quiet & calme soule, all things are repre­sented most cleerely and perfect­ly. For this cause the deuill vseth all diligence, that he may comber and disturbe the heartes of men with a thousand kinde of busi­nesses, paynting and imagining in them diuers false necessities of life, that they being busied and drowned in them, may haue neyther time nor minde to call vpon God.

We read that Pharaoh dyd the same thinge tipically to the Exod. 5. Children of Israell, who when they sayd that it was comman­ded vnto them of God, that they should goe into the wildernes, that they might sacryfice vnto [Page 199] him: hee answeared that they were idle, and because they wold [...]ease from their labors, therefore [...]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 [...]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.

[Page 200] 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 Luke. 14. sayd; I haue bought fiue yo [...] of Oxen, and I goe to prooue th [...] 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 [Page 201] greate efficacy, and vehemencie [...]f wordes Saint Bernarde doth In his first booke of considera­tion. [...]estifie that, writing vnto Pope Eugenius: Hence, hence, saith he, [...] alwaies stood in feare of thee, [...]nd still doe feare: least the re­medye being deferred and thou [...]ot able to sustayne the griefe, [...]hou beest irreuocably drowned [...] the gulfe of daunger.

I feare I say least in the midst [...]f thy businesses (because they be many) whylst thou distrustest of [...]n end, thou hardenest the foun­ [...]aine; and so by little and little [...]fter a certaine manner thou de­ [...]riuest thy selfe of the sence of [...]eete & profitable sorrow. Thou [...]halt doe much more wisely, if [...]or a time thou withdrawest thy [...]elfe from them: then suffer thy [...]elfe to be drawen of them: and [...]y little and little to bee lead of [...]em whether thou wouldst not.

[Page 202] 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 Hardnes of hart is de­scribed. Pharaoh. None of a hard hea [...] hath euer attayned saluation: vn­lesse God taking pittye on him according to the Prophet, tooke Ezech. 1 [...]. from him his stony heart, & gaue him a fleshly heart.

What then is a hard heart▪ It is that, which is neyth [...] pearced by compunction: no [...] mollified by loue: nor mooue [...] by Prayers: it yeeldeth not [...] threates: and is hardened wi [...] stripes.

It is vnthankfull for benefi [...] vnfaythfull in Counsell: [...] [Page 203] [...] iudgement: vnshamefast in [...]lthines: fearelesse in daungers: [...]humane in curtesie: rashe in [...]iuinity: forgetting things past: [...]eglecting thinges present: and [...]reles of future haps.

[...]t is that, which respecteth not a­ [...]y thing past besids iniuries one­ [...] regardfull of present pleasure: [...]ut for thinges to come alto­ [...]ether vnprouident, except in [...]euenge.

And that in fewe wordes [...] may comprehend all the euils [...]f this horrible mischiefe: it [...] that, which neyther feareth [...]od, nor reuerenceth man.

Beholde whether these cur­ [...]ed businesses are about to hale [...]ee: if thou proceedest as thou [...]ast begunne, so to giue thy [...]lfe ouer vnto them, thou shalt [...]aue to thy selfe nothing of thy [...]lfe.

[Page 204] 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, bu [...] when they are vndiscreetely tak [...] in hand.

[Page 205] Therefore it is necessary, that a [...]an exactly measure the strength [...]his spirit: that according to the [...]ality of it he may take busines [...]pon him, otherwise if the bur­ [...]n exceede his strength, what [...]her thing is to be expected, but [...]e fall and ruine of the bearer?

That we may accomplish this [...]e better and the easilier, two o­ [...]er famous vertues are necessa­ [...]: Discretion and Fortitude. Dis­ [...]etion is the knowledge of the [...]easure, or of the power of our [...]rength, and daily dispensation [...] our time & exercise, by which [...]e ought so to order our life, that [...] may be orderly disposed in all [...]ings. Which being know newe [...] neede of great constancy & [...]titude, to repell and reiect all [...]xternall businesses, which offer [...]emselues vnto vs: and that we [...]ke no more burden vppon vs [Page 206] (our obedience beeing alwai [...] 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 thēselues by their vndiscreete arrogancy.

To this victory, that supreme vertue is also cōducent, which di­recteth Before all thinges we must obey the calling of God. 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 [Page 207] that saying of Saul to Dauid, whē [...] promised his daughter in ma­ [...]ge vnto him, and Dauid excu­ [...]g himselfe that he was vn wor­ [...]y so royall a mariage, calling [...]mselfe poore and of small repu­ [...]tion: saith he, The King hath no 1. Reg. 18. [...]ede of a dowrie, but of an hun­ [...]eth foreskinnes of the Philistines, [...] bee auenged of the Kinges ene­ [...]ies. If then an earthlye King [...]ath no neede of the riches of an [...]other, howe much lesse shall [...]at heauenly King haue neede, [...]ho with one onely becke can [...]uerthrowe the whole worlde? [...]ut hee will haue none other [...]hing, then that he may bee a­ [...]enged of his enemies, which [...]re sinnes and sinfull affections: [...]ee would haue the foreskinnes [...]f these giuen vnto him, that [...]he strength of them might be [...]ircumcised and mortified.

[Page 208] 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 no [...] bound vnto. And surely it is no [...] the least cause of the disorders & disturbances of the worlde, tha [...] men serue God not as hee hath commaunded them, but as they themselues please.

There are certaine thinges, which in the beginning may easi­ly be repelled: but when a man hath giuen them entertainement, he cannot expell them, when he would: and when he seeth him­selfe entangled and ensnared on euery side, he cannot vnfold no [...] deliuer himselfe, albeit he greatly wish it: therfore it much concer­neth him, that herein he vse great wisedome, and that he foresee the [Page 209] danger comming a farre of, and [...]at he arme himselfe before the [...]anger light vpon him, and that Eccl. 18. [...]e vse Phisicke before the disease be [...] owen, as the Wiseman saith.

This needeth not to be proued [...]ith reasons: for in all places a [...]an shal finde many examples of [...]wise and inconsiderate men, [...]ho in the beginning being care­ [...]s to p [...]yse their burdens, which [...]ey tooke vpon their shoulders: [...]fterwardes haue fainted vnder [...]eir loade, and too late acknow­ [...]dged their vnaduisednesse, too [...]e lamenting and bewayling [...]at, which in the beginning was [...] be auoyded or amended.

They that liue vnder obedi­ [...]nce, in this respect haue no need [...]f long deliberation: for obedi­ [...]nce freeth a mā from this doubt, [...]nd excuseth him in this busines, [...]s well as in many other: & ther­fore [Page 210] it is a great good, althoug [...] not knowen to all men: But he [...] A Caution. we must diligently marke, le [...] at any time vnder colour and p [...] tence of obedience, we satis [...] our own will. For it oftentim [...] commeth to passe, that man [...] excuse themselues from this h [...] exercise, saying, that they are c [...] ­maunded to studye, to prea [...] or to doe some such like thin [...] therefore they say that they [...] no leysure to attend vppon Go [...] Such are not a little deceaued. [...] there cānot be thought of a gre [...] ter burden in the Church of go [...] then the charge of such a gre [...] Bishoprick: yet notwithstandi [...] Saint Barnard writeth those [...] ­mous and learned books of Co [...] ­sideration vnto Pope Eugenius, which he only handleth that, th [...] he might perswade him, that [...] doe not wholy drowne himse [...] [Page 211] [...]xternall businesses: but that [...] daily steal some time from the [...]es and busines of the Church, [...] bestow it vpon this exercise, [...]hout which nothing can bee [...]erly done. Among many other [...]rds he speaketh vnto the Pope In his first booke of Considera­tion. [...]th these; Nowe because the [...]es be euill, let it in the meane [...]e suffice thee to haue been ad­ [...]nished: that thou giue not thy [...]fe wholy & alwaies vnto actiō: [...] sequester somtime to bestow [...]ō the cōsideration of thy self, & [...]hy hart. This I say loking vnto [...] necessity, & not to the equity: A Prelate is to attend vpon con­templation. [...]eit it is not beyonde equity to [...]e place to necessity. For if that [...]lawful, which is meet, irrefraga [...] reason sheweth, y^e that is abso­ [...]ely to be preferred in al things, [...] before al things, & only & es­ [...]cially to be imbraced, which is [...]ducēt, forcibl' & profitabl' vnto [Page 212] all things, that is vnto piety and godlines. Thou askest what is pi­ety? To attend vpon considerati­on. Perharps thou wilt say that i [...] this I dissent from him, who de­fined piety to be the worship of God. It is not so. If thou wel con­siderest it, I haue expressed his sence in my wordes: albeit it b [...] but in part. What is more per [...] ­nent to the worship of God, then that he admonisheth in y^e psalme, Attende and ma [...]ke, because I a [...] God. Which surely in the parts o [...] consideration is an especiall and principall thing. To bee briefe what is so auaileable to al things then by a certaine fauorable pre­sumptiō to make thē ours, whic [...] are the parts of action it selfe: by forecasting after a certaine man­ner, and preordayning, what is to be done? Certainly this is neces­sary: least perchance those things [Page 213] which are profitable vnto vs be­ [...]g foreseene and premeditated [...]pon; proue dangerous and to [...]r annoy being rashly and vnad­ [...]edly taken in hand. Which I [...] not doubt but hath often hap­ [...]ned to thee, in thy weighty bu­ [...]esses, and serious affaires. Ther­ [...]e no duty, nor obedience see­ [...]eth so farre to bind a man, but [...]at it may be lawfull for him, to [...]ke vnto him so much time, as [...]necessary to recollect & gather [...]s spirit vnto him, to attend vp­ [...] God, and to order his life a­ [...]ght: all these we attaine by the [...]eanes of contemplation: as the [...]me holy man sheweth at large, [...]er those wordes, which a little [...]fore we haue alledged, al which [...]ast we be too long, we wil leaue [...]re to relate.

Wherfore albeit this exercise [...]nerally pertaineth to all men, [Page 214] yet more especially it belong [...] vnto those, who by reason of the estate and condition ought to b [...] more perfect then others: as B [...] shoppes and Clergy men: who [...] profession it is to aspire to th [...] ende and perfection. So also o [...] ther obediences are to be perfo [...] med, that they may alwaies hau [...] respecte to that first obedienc [...] which is neuer to be intermitted nor to be set behind: but alwai [...] to be helped by some exercise [...] praier, or contemplation: th [...] man may in due time gather v [...] to him his spirite, examine h [...] conscience, order his life, hea [...] his woundes, arme himsel [...]e [...] gainst daily dangers, and with a [...] dent desire implore the diuines [...] uour No serui­tude so strict and sharpe, which ought to hinder praies. and grace.

There is not anye seruitude i [...] the world so hard and miserable which denyeth to man his [...] [Page 215] necessityes, as to eat, to sleep, [...]o take those things which are [...]essary for the estate of his life. [...]n like manner the soule hath [...] need of sustenance and nou­ [...]ment, and of spiritual sleepe: [...] it enioyeth both of them in [...] silence of prayer.

Therefore all obediences are [...]giously to be gaged with this [...]deration. But this especially [...]eth place in those obediences, [...]ich require no certaine tyme: [...] are finished in successe of [...]e; as are to study, to preach, to [...]erne, &c. and not in those, [...]ich are enioyned at certayne [...]rs. Let not them, that wil not [...]erue this rule, excuse thēselues [...]a pretence of obedience, say­ [...] that for the loue of it they had [...]easure to bestow vpon deuo­ [...]: for none of these obediences [...]e such force & vertue y^e they [Page 216] should depriue a man of those thinges, which bring vs to th [...] last end, which is the perfectio [...] promised of vs in the begin­ning.

What I say of the Clergy, I s [...] How farre children ought to o­bey their parents in this matter. also of sonnes and daughters, w [...] are also vnder the gouernment [...] parents, if perhaps by them the be hardly delt with, that now [...] then they may giue thēselues v [...] to prayer. For although it be n [...] lawfull for them not to obay, [...] to striue against their parents: y [...] it is lawfull sometimes to besto [...] some timevpon this exercise: lea [...] perchance they fal into that da [...] gerous hardnes of heart, of whi [...] we haue spoken before. For th [...] misery of man is so great, th [...] world so peruerse, and dange [...] are so common, that if wee b [...] a little estrange our selues fro [...] God, great perill hangeth ou [...] [Page 217] o [...]r heades. And our heart is so [...]clinable to the flesh, that being [...]erated from God, who is who­ [...] and altogether spirit, it present­ [...] becommeth flesh.

THE vice of curiosity doeth also very much hurt deuoti­ [...], which many waies may bee Curiosity is commit­ted many waies. [...]mmitted: For it is a certaine [...]de of curiosity, which desireth [...]prie into the workes, the life, [...]d conuersation of other men: [...]ich besides that it burdeneth [...]e heart with vaine thoughts & [...]gitations, it also enwrappeth [...]n manifolde imaginations and [Page 218] 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 tru [...] wisedome: but by the same cu­riosity onely seeke for Arte, E [...] loquence, and the pompe & glo­ry [Page 219] 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 Eccl. 21. 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 [...]hem.

Furthermore there is a certaine [...]ther curiosity, which is an in­ [...]rdinate desire of manye, who [...]ould haue all that belongs vnto [...]ē, to be too exquisite, elaborate, [...]o compt and piked, as well [Page 220] 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 thē. Wher­by the peace and quiet of the cō ­science is loste, and the man i [...] wholy drowned in vanity. It [...] not to be doubted, but that th [...] is a very great hinderance vnt [...] deuotion: Fot it requireth [...] Deuotion requireth a quiet minde. minde altogether quiet, and fr [...] from all impediments.

The Deuill knowing this in pediment to bee so great, do [...] bende all his strength, (as a c [...] ­taine [Page 221] 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 vici­ [...]ous nor vncomely to build sump­ [...]uous houses, to erect proude and [...]tately pallaces, that they may [...]dwell in them with mirth and [...]oye. Such men haue eyther not [Page 222] 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 [Page 223] 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.

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 [Page 224] know, that among all the mise­ries Our heart is easily in­clined vnto euill, but hardly vn­to good. 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 Psal. 78. 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, [Page 225] 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 [...]imes past happened to Saint Pe­ [...]er, when he saide: Maister, we [...]aue trauelled all night, and haue Luke 5. [...]aken nothing. The same thing [...]appeneth vnto them, who are [Page 226] negligent in this exercise, as Saint Barnarde saieth very well in these woordes: Howe long In his first booke of Considera­tion to Eu­genius. 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 ass [...]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 [Page 227] for thine abuse of grace recea­ued, thou mayest more wari­lye preserue it being recouered againe. Salomon excellentlye teacheth this by a notable simi­litude: If the iron (saieth he) be blunte, and one hath not whet the Eccl. 10. edge, hee must then put to more strength, and after labour wise­dome will followe. Which words, albeit they haue sundrye mea­nings, and may bee applyed to diuers things: yet most fitly they are vnderstoode of the study of Deuotion and of the holy Scrip­tures: of which Saint Hierome also doeth expound them. For experience it selfe teacheth, that [...] a man hath at any time lost the vse of Deuotion and the feruour of the spirite, what great trou­ [...]le hee hath, before he can a­gaine recouer them: which when [...]ee hath eftesoones receaued, [Page 228] let him be thorowly and for euer admonished, that most diligently he preserue so great benefits and blessings, least vnluckily hee a­gaine relapse into the like mis­fortune.

Furthermore, as the interrup­ting of this exercise doeth very much hinder Deuotion: so on the other side, the continuall vse of it Continuall vse of De­uotiō doth encrease it▪ Similies. is very conducent to the attay­ning of it. The tree that is wate­red in due season, doth encrease, and bringeth forth fruit: The childe that hath milk, and breasts ready to giue it sucke, when it desireth, groweth and waxeth bigger. A student in the libe­rall sciences, if he often repeate his lecture, and diligently fre­quent the schoole of his May­ster, in a shorte time commeth to the perfection of the Artes▪ hee studieth: so on the contra­ [...]y [Page 229] part, hee that often and much intermitteth and breaketh off his study, eyther very late, or ne­uer becometh learned. For when after a certaine time he returneth againe to his study, hee hath for­gotten those thinges, which be­fore he had learned: and so still in beginning hee consumeth his age, and spendeth his time.

It is true, that when the delay and intermission is short, or for some godly & lawfull cause, that God doth sooner restore that was lost. Hence it is that a faithfull and an obedient seruant some­times feeleth his praier doubled, after that he hath performed his obedience. But this is without controuersie, that the perfect in this intermission walk with lesser Intermissiō of Deuoti­on doth lesse hurt the perfect then the vnperfect. daunger, then those that are yong beginners: for these are those that are of the poorer sort, and are [Page 230] more hungry, if they labour not euery day, they haue not to eate: But those that are richer & more perfect, alwaies haue substance in themselues, by which they can for a time continue theyr e­state, albeit they gaine no further matter. Therefore I thinke that this is one of the cheefe differen­ces betweene the perfect and vn­perfect, to wit, that the perfect are as trees planted in a moyst and fruiteful ground, which although they be not watered, by the space of certain daies, yet they preserue their greenenes, and bring foorth fruite: but the vnperfect are like trees standing in a dry and sandy earth, vpon which if water be not dayly powred, all the beauty and strength, which they had, perish­eth: whereby it manifestly appea­reth, that they wanted sap & moi­sture within thē. Of this sort at this [Page 231] day is the greater part of those y^• be Deuout; but the former sort are very few and scarce. Therfore let him that is desirous of Deuoti­tion continue & perseuere in reli­gious & godly exercises, & let him compose his life after the man­ner of a wel ordred clocke, doing all things in due time, and labour­ing as much as lyes in him, that the threed & continuance of de­uotion be not broke off.

FVrthermore another impedi­ment in this way is very noto­ [...]ious, which cōsistethin too much delicacy, & in superfluous meat & drink. [Page 232] Therefore in the Scriptures Fast­ing and Prayer, as two brethren, are alwaies ioyned together; and for the same cause the holy Fa­thers, who hid themselues in the wildernes, that they might giue themselues to contēplation were so austere in theyr fastes and ab­stinence.

For wee see, that as corporall fasting doth lift vp the spirit to God: so on the other side super­fluity of meate & drink doth cast it downe, & hindreth the course. The reason is, because to lift vp the spirit to contemplate that eternal light, and to order and dispose it for the receipt of y^e influences and splendors of that light, is a thing so hard, and so supernaturall, that as Augustine saith, it is necessary that a man bring al his force and strength together, that hee may vse it in this ascending, if he will [Page 233] thither come, whither he ende­ [...]oureth.

For such an high and sublime [...]scention requireth a light and [...]imble slender man, and free frō [...]ll heauines, that may pull him [...]ownwards. Superfluity of meat Too much meate and drink doth many waies hinder the ascending of the soule. [...]nd drinke is contrary to his slen­ [...]ernes and nimblenes, which not [...]y one way, but by diuers doth [...]inder this ascending.

First, because a great part of the 1 [...]owers of the soule are occupyed [...] the worke of digestion, where­ [...] nature her selfe performeth as [...] were her taske, and commaun­ [...]th all the powers and faculties [...] doe their office and duety. [...]ence it is, that men, after they [...]ue well eate and drunke, are [...]auier and more sleepy, & more [...]fit and vnapt for any study of [...]nsideration, or deuotion.

Secondly, because fumes and 2 [Page 234] vapours as out of a seething pot ascend to the braine, wherein is the seate of that faculty, which hath the cheefest part in the acti­ons of contemplation, and obscu­reth all that part, as it were with a darke cloude, and hindreth the operation of that faculty: and cō ­sequently the operation of th [...] vnderstanding. Hence that sen­tence of the Greekes sprung which Saint Hierome citeth in [...] Hierome in an Epist. to Nepoti­anus. certaine Epistle; A full belly be­getteth not a nimble spirit. Th [...] contrary is written of Iulius C [...] ­sar, that he came sober and fas [...] ­ing to the Romane Empire: b [...] which kinde of speaking is sign [...] ­fied, that with great aduisednes [...] wisedom he set his hand to th [...] busines. For this is proper and p [...] ­culiar vnto men that are sober [...] fasting.

Thirdly, because we natura [...] [Page 235] [...]e that the taking of too much [...]eate and drinke doth sollicite [...]e hart of man vnto vain things: [...]at is to prattle, fable, geere, [...]ort, play, and such like. For as [...]e spirit, when it is full of De­ [...]otion, doth inuite the heart to [...]irituall and diuine thinges: so [...]e body being full of meate doth [...]aw and hale the same vnto cor­ [...]rall & vaine matter. Hetherto [...]aketh that of Gregorie: Of the Effects of gourman­dising. [...]turity and fulnes of the body a­ [...]eth vaine ioy, trifling, babling, [...]nality, a grosse and dull vn­ [...]rstanding, and such like. By [...]ich wordes it appeareth, how [...]tfull this vice is vnto him, who [...]steneth to this ende, which [...] propose in this booke, and [...]traryewise howe profitable [...] opposite vertue is: to wit, [...]ting and temperance.

[Page 236] Chrisostome doth also accorde with him; Fasting, sayth he, doth bring foorth light and nimble feathers, that the soule may bee carried a loft, and cōtemplate the highest thinges, and that it may be superiour to all pleasures, and to all thinges, which are counte [...] sweet in this world. As ships o [...] A Simily. lighter burden doe swiftly sayl [...] through the Sea, but those tha [...] are ouerloadē with many burd [...] are drowned: so fasting maketh soule light, y^e it lightly saileth ou [...] y^e sea of this life, that it mountet [...] aloft, & beholdeth Heauen, [...] those things, which are in heau [...] meanely and basely accounti [...] of things present, as of shadow [...] and of those thinges that swif [...] vade and vanish away: On t [...] other side to eate and drinke t [...] much, doth make the spirit sle [...] and the body heauy, & doth c [...] [Page 237] tiuate the soule, & make it subiect to a thousand miseries.

Especially long and large sup­pers Long and large sup­pers hurt­full. 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 [...]ime the soule was to be fed, the [...]ody is stuffed and glutted: and [...]fterwardes when the stomacke [...]s ouer burdened with meate and drinke, man can neither rise at midnight to praise the Lord, nor [...]ray in the morning; both which [...]imes are most profitable for this [...]xercise.

For as Basill sayth; as a Soldier [...]hat is ouer loaden can hardly A Simily. [...]annage his weapon: so that [...]an can hardly watch at his prai­ [...]rs, who is gluttonously filled [...]ith superfluity of meates. Not [...]nely to eate too much, but also [Page 238] to feede too deliciously and deli­cately hindreth deuotiō: certainly magnificent bankets, & sumptu­ou [...] feastes, & such like dainty su­perfluities are exceeding enemies & plagues vnto this exercise. Fo [...] in what thing is there greate [...] losse of time? where becommeth the spirit more inordinate? wher [...] becommeth the wholem an mor [...] dissolute, then among such feast and pleasures: there a man being inflamed with the heate of win [...] & the tast of the daintyes, & wi [...] the mirth of the feasters, shāet [...] not blusheth nor to blab whats [...] euer commeth within his head [...] What time is heer sost▪ into wh [...] great dāgers do men cast the [...] selues? how many vncomely a [...] vnseemly things doe they, who [...] profession it is not once to na [...] thē how many s [...]fts & sleigh [...] do they find out, y^e they may co [...] ­tinually [Page 239] perseuere in these misde­ [...]enors? how oftē hapneth it vnto [...]hē that for these they lose peace, [...]harity & concord? That great Wiseman very well vnderstoode [...]his, whē so often in the Prouerbs [...]e remembreth thē, as he, in very [...]ced had learned, how great euils [...]id follow feastes & bankets. For [...]e saith; Hee that loueth bankets, Prou. 22. [...]all be in need; and hee that loueth [...]ine and feastes shall not bee rich. [...]nd in another place; Keep not Prou. 23. [...]mpanie with drunkords, nor [...]ith gluttons. For the drunkard [...]d the glutton shall be poore, and [...]e sle [...]per shall bee cloathed in [...]gges.

And againe in another place [...]th great earnestnesse hee re­ [...]embreth, what euils and mis­ [...]iefes followe this vice; To In the same place. [...]ome, saith hee, is woe? to whom [...]orrowe? to whome is st [...]ife? [Page 186] 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 vic [...] bring with it.

Wherefore the Wiseman a [...] the length concluding this mat­ter sayth; Wine is a mocker, an [...] stronge drinke is raging: and whoso [...] euer is deceiued thereby, is not wis [...] The reason is in readines; for it i [...] most certaine, that the way t [...] true Wisedome is by teares, an [...] mortification of the affections which in all thinges are hindr [...] and contraried by the delight [...] the body, and by the desires a [...] appetites of pleasures. For [...] (Chrisostome being witnes) fi [...] A Simily. cannot bee kindled nor kept [...] wet & moyst matter: so neyth [...] [Page 241] can compunction in the delights and pleasures of the bodye: for these two are so cōtrary 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 A generall rule. 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 [...]hem with that moderation, that [...]e may be alwaies fit and apt to [...]ift vp his spirit to heauen, and to [...]ate any spirituall meate: so that [...]o burden of body or meat presse [...]r draw him downwardes. Let [...]im remēber that y^e perfection of [...] Christian life is continuall prai­ [...]r, and society with God.

[Page 242] 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 hauk [...] 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 continua [...] harmonye of the inward spirit which is made by praier, it is mee and requisite, that he that will a [...] tend vpon this exercise, that h [...] spirit and body be disposed an [...] apt vnto it.

[Page 243] This is that Saint Hierome per­swadeth In his Epist to Laeta. 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 In his Epist. to Furia. 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 [Page 244] 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 store­houses 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 so in a man­ner [Page 245] they spend all their life time, in vnbuckling theyr girdles, & in prouiding & dressing superfluous meates, and in drawing foorth their houres in sleep. These ther­fore liue like Epicures, & as peo­ple borne to none other end, then to eate and drink, and to engrosse and fat their bellies, intending none other exercise, neither ha­uing regard of any other time, or busines. How then can any one say, that these doe liue a long life, or the life of a man, when as scarcely they bestow one hower vpon any thing, which is worthy the spirit & nobility of man.

AN impediment contrary to the former is (as saith Saint Bernarde) too much abstinence, and weakenes of body, or what­soeuer other euill disposition or debility, whether it be hunger or thirst, or colde, or heate, or what­soeuer other accident. For there is so great society and sympathy between the soule and the body, that when as this is ill disposed, or standeth need of any thing, the other cannot lift it selfe vp free­ly inough to contemplate and meditate on heauēly things with quietnesse and tranquilitye: for [Page 247] the loue of her friend doth call her away and doth disquiet he [...], and calleth her thither, where it is greeued: neyther granteth her leaue to attend any other busines, vnlesse God of his especial grace doth dispence with it: as many times he is wont to doe.

Therefore it is meete that a Deuout man keep that modera­tion and temperaunce in chasti­cing and exercising his body, that it neyther growe grosse nor vn­fit by superfluous delicates; ney­ther that bee weakenes by too much rigour and austerity, that it faint vnder the burden.

For as we are to obserue in a [...]harpe, that the stringes be ney­ther stretched too streight, nor loosened too slacke (for then they are eyther broken, or yeeld an vntuned and an vnpleasant sound) so in this celestiall Mu­sicke, [Page 248] it is meet that the body bee neyther macerated by too much hunger, nor fatted by two much plenty: for both of them bring very much hurt to this exercise. For this cause God commaunded in the old law that salt (by which we vnderstand discretion) should be spinkled vpon al the sacrifices, that he might insinuat, that none of our sacrifices (although they be great) are acceptable vnto him vnlesse they be seasoned with salt, that is, with the sauour of discrea­tion.

But because it is a hard thing to keep a meane, and the fleshe doth alwaies seeke it selfe, there­fore it is necessary, that in these cases a mans own opinion bee al­waies suspected vnto himself: & if we must needs leane to one of y^e extremities, it is alwaies more safe, that we chose that, which is [Page 249] most repugnant to the flesh, then that which fawneth & smileth on [...]t: for albeit wee doe bridle & re­ [...]aine it, yet it will take an occa­ [...]ion sometimes to satisfie the de­ [...]ires: neither is it enough, that now & then it be defrawded of neces­ [...]ities; but we must alwaies watch: [...]or vnlesse thou doest diligentlie watch, it will one time or other [...]reake out, and steale many lustes [...]nd desires, and those very super­ [...]uous.

THe precedent impediments are generall, which com­ [...]only are wont to meet with all [...]rts of people in the way of de­ [...]tion.

[Page 250] There are also other particuler hindrances, according to the na­turall dispositions and affections of euery one. As we see that cer­taine are so vnnaturally studious and diligent in that, which they haue determined to doe, that if they haue the least thing in the world in hand, they cannot rest till it be done: nay they cannot sleepe in the night, before they haue finished, that they purposed: and therefore they neuer haue a­ny leysure to perseuere in Pray­er.

Others as it were lunaticke, to [...] whome oftentimes hapneth suc [...] an earnest longing and feruour o [...] minde, that they cannot contain [...] themselues, vnlesse presently they haue their desires satisfied, albe [...] they vtterly forsake and renounc [...] God.

This is proper vnto those me [...] [Page 251] who are violently drawen and [...]aled of their appetites and affec­ [...]ions, and who are alwaies accu­ [...]omed to haue their wils and de­ [...]res fulfilled; who like women [...]reat with childe are so tickled [...]ith immoderate appetites & af­ [...]ctions, & are so subiect vnto this [...]ce, by reason of the euill habit, [...]hich by long vse they haue put [...]n, that if foorthwith they haue [...]ot their desires satisfied, they ey­ [...]er seeme to dye, or els fal into a [...]sease.

These the deuill draweth [...]sily away from the exercise of [...]ayer, drawing them after theyr [...]petites, as if they were bound [...]th a chayne. There are many [...]d the worlde is euery where [...] full of them, that when [...]ers goe to prayer, they goe to [...]eyr worldly busines, who driue their weekly labors to be done [Page 252] vpon the Saboath day, when they should be at Church to pray and to heare Diuine seruice and Ser­mons.

Let these men knowe, that they are the deuils slaues, and that the Deuill leadeth them bound in chaynes, whither he listeth, e­uen to theyr perdition and de­struction. Therefore let them be­ware, and seriously regard what is the cause of this their deuiation and seduction, for without all doubt (and so let them perswade themselues) it is the worke of the deuill.

But aboue all particuler im­pedymentes, the inordinate lou [...] of any thing doth more especial­ly hurt, which is embraced with the whole minde, and with al th [...] affection.

We must heer know that ther [...] Euery man hath some idoll. is scarce one in the worlde sor [...] [Page 253] ligious, or so free from passions, that hath not some idoll, that he serueth, and adoreth: that is, some thing, vpon which he bestoweth his whole affections, and for the loue of which, he doth all that he can. The minde of some is who­ly swallowed vp in the studye of science and eloquence: and vpon these two studies they bestow all their endeuour and paines: so that they seeke no other thing in the worlde, they respect no other thing, but onely this: supposing that there is nothing greater then this studye, nor any thing more worthy the spirit and nobility of man.

The desire of worldly honour, the fauour of Princes and great personages, and the possessions of temporal goods doe draw others away. Thou shalt see many, who are altogether busied in heaping [Page 254] together great treasuries, that they may enrich their heyres, and be saide to be the authours and founders of some noble house and family. There be also not a fewe, whose mindes are lesse ge­nerous, that then suppose them­selues happy, when they haue scraped together a certaine sum of money, whereby they maye purchase for themselues some in­heritance, or some office. There be others, that thinke of nothing more, then of some famous & no­table mariage, either for thēselues or for some of theirs, whether he be son, daughter, or cosin ger­man: for this being obtained, they suppose that there is nothing, which may further be desired. To be briefe, others are caried awaye and bound with other affections and desires, no otherwise then beasts are bound at a cratch, euery [Page 255] one with their seueral halters. And when they haue once opened a way for these affectiōs vnto their heart, with the same study & loue y^e men embrace the last end, they seeke & follow after meanes, by which they may obtain, that they desire. Therfore some, night and day apply their bookes, that they may come to their wished ende: Others, as long as they liue, doe wholy endeuor thēselues to heap & hoard vp welth. Others giue thē selues to traffike & merchandise, or do some other thing, that they may gaine vnto themselues, that they seeke for. For after that they [...]aue giuen place to the roote, they are also compelled, will they nill [...]hey, to giue place to al the bran­ches that sprout & spring from it. These without doubt are hurtfull plants, these are those thornes in the gospel, which choak the seed of the word of god. For the mā y^e [Page 256] is enwrapped in these businesses with so superfluous a care, hath neyther time, nor minde at liber­ty to attend vpon the seruice of God.

Therefore it happeneth many times, that the deuil doth present­ly disturbe a man in Prayer, with­drawe him from his exercise, and casteth him headlong from hea­uen vpon the earth: and often­times haleth & pulleth him, that he may turne himselfe to effect [...] that, to which the affection and passion of his minde doth allur [...] and inuite him: so that when god calleth him to his table, to his embrace, to the fruition of his ioyes, and participation of his spirit, he will not come, he con­temneth the voyce of the Lorde and with greedines doth follow [...] those vanities, to which his appe­tites doe call him.

[Page 257] Therefore let him be assured, [...]hat seeketh for God thus, that he [...]hall neuer finde him. For no man Math. 6. [...]s our Sauiour saith, can serue two Maisters, for either he shall hate [...]e one, and loue the other, or els he [...]all leane to the one, and despise the [...]her. They that doe the contrary [...]e like vnto the new inhabitants [...] Samaria, which the King of [...]sshur sent thither, of whom the [...]cripture saith, That they [...] 4. Reg. 17. the Lord: and also serued other [...]ods. To these that of the Pro­ [...]et Samuell to the children of [...]aell may be said: If ye be come 1. Reg. 7. [...]aine vnto the Lord, with all your [...]art, put away the strange Gods [...]m among you, and direct your [...]rts vnto the Lord, and serue him [...]ly, and he shall deliuer you out of [...] hand of the Philistines. If men [...]uld diligently consider, how [...]ch that is, which they owe vn­to [Page 258] God, and how little it is, that mans heart can giue: they should manifestlye see, that this wor­shippe and seruice cannot be de▪ ­uided, seeing that so much is due [...] and so little is giuen. The bedd [...] is streight, sayeth Esaye, that [...] Esay 28. cannot suffice, and the eouerin [...] narrow that it cannot couer two.

This is perspicuously & euiden [...] ­ly seene in the streightnes of ma [...] heart, which cannot together c [...] ­taine God and the world.

Who doth deny but that he ill linked in mariage, who caste his eies vppon an other wom [...] beside his owne wife?-so also he ill linked vnto the diuine w [...] ­dome, whose minde is ent [...] gled in forraine loue.

Goe to then my brother, [...] that thou be a chaste louer of t [...] heauenly spouse: beware t [...] thou be not an vnfaithfull bri [...] [Page 259] groome, or an adulterer vnto [...]at holy and deuout Wisedome: [...]ware that thou bring not in­ [...]thine house an harlot. For [...]peake in truth and verity, that [...]ere is not any whore so yonge [...]d beautifull, which doeth so [...]caye and quench wedlocke [...]e, and that doeth so steale [...]ay and consume that a man [...]th, as any one of these affe­ [...]ons, when they are too in­ [...]dinate: for they doe quench & [...]t out the loue of God, and doe [...]sume all the good, that wee [...]ght reape by it.

Therfore it is meet that he that [...]l walke in this way, that he [...]te out of his minde all forraine extrauagant affections, & that A heart free from appetites and concu­piscences is to be offe­red vnto God. offer his hart vnto God, as the [...]t matter, or as cleane paper, [...]e from al staine and pollution, [...]t God himselfe may imprint in [Page 260] it, whatsoeuer he will without a­ny contradiction. This is that re­signation, which is so much com mended of those that write of spirituall life, to which resignati [...] on it pertaineth to offer to God heart pure & free from all earthly affections & worldly desires: tha [...] there may not be any thing in i [...] which may stay the influences, & hinder the operations of the ho [...] Ghost.

Here we are to note, that tw [...] things are required in the perf [...] ction of euery worke, one that the agent, the other that is th [...] patient: one that commandet [...] the other that obeyeth. If th [...] desirest that God should perfe [...] his worke in thee, haue an e [...] how these two are to be dispos [...] of. Because it is vnmeete and v [...] seemely that God should obey [...] and that thou shouldest gouern [...] [Page 261] Giue to Caesar those thinges that [...]e Caesar: & to God those things [...]at are Gods: that is, suffer God [...] rule thee, to direct thee, and to [...]ork in thee what pleaseth him: [...]d let thy hand bee directed by [...]shande, as a penne is in the [...]nd of a writer, which resisteth [...]t. But there is none other resi­ [...]nce or repugnancy besids that, [...]hich is wrought by the affecti­ [...]s and by the will, and by theyr [...]erations and actions.

But because in this life we can­ [...]tbee altogether free from all [...]tward businesses and externall [...]ercises, at y^e least let vs doe that, [...]t our mindes bee not ouer­ [...]elmed and ouerborn of them, [...] let the affection of Diuine [...]sedome haue alwayes the [...]pter in her hand, and alwaies [...]re sway in our endeuours and [...]dies.

[Page 262] Let vs with al our heart alwaie [...] say that of the Wiseman; I ha [...] Sap. 8. loued her, and sought her from [...] youth: I desired to marrye he [...] such loue had I vnto her beauty This is ourlast ende, this is t [...] certaintye of our felicity, for th [...] we were created, and for this [...] things were created.

Let vs thinke that wee l [...] all the time, that wee spen [...] in it, and whatsoeuer time d [...] passe awaye without it (so th [...] a lawefull cause doeth not h [...] der) let vs suppose that it is l [...] of vs.

Let vs handle all our ot [...] businesse rather in bodye, th [...] in spirit, rather with our han [...] then with our heartes, acc [...] ding to the counsell of the postle, saying: This then I [...] Brethren, because the time is sh [...] 1. Cor. 7. hereafter that both they which [...] [Page 263] wiues, bee as though they had [...]one: And they that weepe, as [...]hough they wept not: and they [...]bat reioice, as though they reioy­ [...]ed not: and they that buye, as [...]hough they possessed not: And [...]ey that vse this worlde, as though [...]hey vsed it not: for the fashion of [...]his worlde goeth awaye. Seeing [...]erefore that all these thinges [...]e so short and brickle, they [...]eserue not to be embraced with [...]at loue and affection, which [...]at chiefest good deserueth to [...]e loued.

This is of so great moment, [...]at of it alone dependeth the [...]der of a spirituall life, as ma­ [...]festly is shewen by this Argu­ [...]ent: In morall actions the end [...]he roote and the foundation that, which is to bee done: [...]refore if the endes be orde­ [...] after a due and right maner [Page 264] and by direct meanes, all thinges tending to them shall bee rightly ordered: but if the endes be disor­dered, chaunged and peruerted all things thither tending shall be disordred and preuented.

Therefore imagine, and firmely propound vnto thy selfe, that th [...] cheefe foundation and ground o [...] thy life is to bee conuersant an [...] familiar with God; thinke tha [...] this is thy ioy, that this is thin [...] inheritance, that this is thy trea [...] sure, and that this is thy cheefe [...] good: shut thine eyes at all oth [...] thinges, and trample them vnd [...] thy feete, that thou mayst end [...] uour this one thing to wit, who [...] to deuote thy selfe vnto God. F [...] this study (as we haue sayd) is th [...] end, for which wee were create [...] This is the best worke, that can [...] done of any creature: this is [...] best part that Mary hath chose [...] [Page 265] this is most acceptable vnto God: this is most agreeable vnto his worship: this is the worke & la­bour of a contēplatiue life, which is more excellent and more per­fect then the actiue: to be breefe heere our heart is exercised in the actuall loue of God, which is the best of all our labours. For as Thomas Aquinus saith, the inner­most affection of charitye is the most excellent, and of all those affections that proceed from mā, [...]t is the moste acceptable vnto God.

Therefore to what study more excellent, or to what businesse more noble canst thou apply thy [...]inde? If thou be a friend vnto [...]cience, and desirest to bee taught [...]ue Wisedome, bee secure and [...]ithout dread, God doth heere each his friendes and familiars [...]ch deep misteries and secrets, as [Page 266] doe exceede all Philosophy. Be­sides the wisedome, that God de [...] liuereth here, is so high, and ex­cellent, that it excelleth all gole [...] that is, mans wisedome bein [...] compared with it, is as a corne [...] sande, and all siluer entring com­parison with it, is as clay.

Furthermore as no end is to b [...] preferred before this, so neyth [...] are other businesses and occup [...] tions to be preferred before th [...] exercises and meanes, by whi [...] this end is obtayned. Whatso [...] uer is in the world, is accident [...] and vnstable: onely the loue God mounteth aboue all thing [...] ruleth & preuaileth in all thin [...] and gouerneth all things. Th [...] is not any sinne more grieuo [...] then to place Dagon by the A [...] of the couenaunt, as the P [...] stines did: but the Arke of couenant is to be seated in a m [...] [Page 267] high and eminent place, and [...]agon is to bee cast vppon the [...]arth groueling before the Arke [...]f the Lord.

The loue of the end being thus [...]rdered and disposed, all ourlife [...]all be well ordered, but if the [...]ue of the end be disordered, all [...]r life will be confused and di­ [...]rbed.

THe first temptation, which is incident to very many, i [...] too much griefe, which doeth af­flict them, when they feele not [...] sensible Deuotion, and when sp [...] rituall comforts doe faile the [...] For many when they find neyth [...] these consolations, nor can she [...] teares, are so troubled and mol [...] sted in their exercises, that th [...] fall into temptation of faint-har [...] ednes & distrust: supposing th [...] [Page 269] God is angry with them, & that he doth loue them no more, to whome hee denyeth his wonted [...]oyes, and accustomed consola­tions.

There be others who when di­uine consolations doe fayle them foorthwith, haue recourse vnto humane comforts, and begin to crye at the gate of the flesh, when they perceiue that the other door [...]s shutte against them: so that [...]hese doe no longer continue nor perseuere in the way of the Lord, [...]hen the diuine consolations and [...]eauenly influences are powred [...]owne vpon them: but as soone [...]s these are taken away, presently [...]ey withdraw themselues from [...]eir interprised endeuours, and [...]ll into a forgetfulnesse of them­ [...]lues. No fruit nor commodi­ [...] is to be looked for of these, so [...]ng as they loyter and wauer [Page 270] after this manner. For they are A Simily. as that vnprofitable seede in the Gospell, that fell vppon stonye ground, where it had not much earth, and anon it sprong vp, be­cause it had no depth of earth, & when the Sunne rose vp, it was parched, and for lacke of rooting, withered away. Such neuer haue any stability nor steedfastnesse in their manner of liuing: for euen A Simily. as the Sea swelleth when the Moone encreaseth, and ebbeth, when it decreaseth: so these are gouerned by the fluxe & refluxe of spirituall consolations: nowe they haue their sences and spirits gathered together, presently af­ter dispersed & disseuered: some­times they are deuout, somtimes vndeuout and dissolute: nowe quiet, nowe vnquiet: for whe [...] they haue none other ground no [...] constancye besides diuine con­solations, [Page 271] they cannot be stable nor constant in their maner of li­uing.

In like maner there be many, who when they doe not finde in their prayers those teares, and that compunction, they wishe, they endeuour to wrest it foorth by violence, and to expresse it as it were by the force & strength of their armes: who by howe much more they labour in this kinde, by so much they become harder, and more desolate and destitute of their purpose.

Which the Lorde hath so dis­posed, that they may vnderstand that this water & moysture is not of bloud, but of heauen: and that it is not compassed by mans strength, but is waited for by hu­mility and patience, when and howe the Lorde will giue it: for he it is, as it is written in Iob, [Page 272] Who bindeth the waters in his cloudes, and the cloude is not bro­ken vnder them, who holdeth back the face of his throne, & spradeth his cloud vpon it. Who couereth the light Iob. 36. with the cloudes, and commandeth it to come againe.

But that it may more manifest­ly be declared, which hath been spoken, I will in this place set downe the causes, for which god many times doth withdrawe and deny vnto his, spirituall con­solations, and what at this time is to be done.

FIrst and formost in this place we are to knowe, that God doth not alwaies take comfortes and consolations from his ser­uants, because their sinnes and of­fences haue deserued it: but oftē ­times for other causes: Among which this is first and chiefest, 1 that the health and life of the righteous may be preserued. For nowe and then it commeth to passe, that such is the greatnesse of ioye and comfort, which is felt in praier, and which God be­stoweth of his bounty, wisedome [Page 274] and goodnesse vpon his, that if it should long continue, neyther the feeble bodye could beare it, neyther coulde they remember, what the necessity of their body required: but they would neglect to relieue themselues.

Therefore our gratious Lorde doth sometimes take from them those consolations and that ce­lestiall sweetnesse, that they may recure the weakenesse of their bo­dy, and so their life might be pre­serued without miracle, which being continued, they at the last might enioy a greater and a more royall crowne.

Sometimes hee doeth this 2 that humility may be preserued, that we may know that this goo [...] when we haue it, is not ours, bu [...] his: and therefore that we can­not haue it when wee would but when it pleaseth GOD, t [...] [Page 275] giue it vnto vs.

For this cause, saieth a cer­taine holy man, it is often de­nyed, when it is sought for; and it is graunted, when it is not expe­cted: that thereby it may appeare that it is the worke of the diuine grace.

In like manner God doeth a­way 3 his consolations, that hee may prooue and trie vs: that is, [...]hat he may see whether we will [...]e faithfull friendes vnto him at all times: as well in aduersitye, [...]s in prosperitie: or whether wee serue him for our own com­moditye, or rather for his glo­ [...]y and loue. For a true friend, Prou. 17. [...] Salomon saieth, loueth at all [...]mes: and a brother is borne for [...]duersity.

Sometimes God doth this, that 4 [...]y this meanes hee may take a­ [...]ay the occasion, that man may [Page 276] not alwaies be occupied in the exercise of a contemplatiue life: but that he also may descende to the actiue, in which also it be­hooueth vs to be exercised, that we may be skilfull and expert in all kinde of vertue, that we may saye with the Prophet: My heart is prepared O God, my hart is prepared. He saieth twise pre­pared, that hee might signifie that his heart was prepared for the consolations of a contempla­tiue life, and also for the trou­bles of an actiue, for the sweete­nesse of the diuine loue, and for laboures for the loue of his neigh­bour, for the Crosse, and for the kingdome, to supp with the Lord at his table, and to descende with him to the battaile.

This is that the wiseman ad­monisheth vs of, when he saith: Let not thine hande be stretched [Page 277] out to receiue, and close fisted to giue. For we must not onely bee prepared to receiue diuine graces but also to be sacrificed for him, if need require.

Happy is that soule, whose hart is so disposed, and who remayn­ing in that perfect subiection en­ioyeth perfect liberty, as a perfect [...]handmayde of God, being in deed a Lady ouer all thinges: for she subiecteth all thinges vnder her, neither can any thing disturb her peace. All men cannot aspire [...]o this degree of perfection: for Saint Gregorie saith, that there [...]re but a few, which come to that [...]xterity, which Aoth had, of Iud. 3. whome the Scripture sayth: that [...]ee vsed both hands as his right [...]and: who is a figure of perfect [...]en, who are no lesse dexterous [...]d expert in the workes and la­ [...]ours of the actiue life, then in the [Page 278] sweetnes and delicacies of the contemplatiue, which certainely is graunted but to very few.

It also happeneth that there are certaine religious persons 5 found, which alwaies in a man­ner liue in the continuall drynesse of heart, and that not through their owne sault, but because it so pleaseth the Lord, who wil not alwaies bring his elect by the same way, nor saue them after one manner: but after many and sun­dry waies: that so his Wisedome, and prouidence might more ap­peare through those sundrye meanes, which he vseth in pro­moting and procuring the salua­tion of his elect.

Therefore hee doth not worke alwayes after the same manner, as they that doe all thinges after one example and type: but after many and sun­dry [Page 279] wayes, as hee that is free, & can doe whatsoeuer it pleaseth his diuine Maiestie.

So that as hee himselfe is an infinite vertue: so hath hee dy­uers wayes to worke our salua­tion. I knowe, sayth a certaine Doctor, that this Doctrine wil be very welcome vnto certaine luke warme and idle persons: for they are wont to take this to veyle and cloake theyr negligence, saying: that they feele and taste no Deuo­tion not through their own neg­ligence, but by the diuine dis­pensation, when notwithstand­ [...]ng the cause of this their want [...]s, that they are negligent and slouthfull in theyr Pray­ers, and that they wyth­drawe themselues from all good exercyses: neyther will [...]hey knocke at hys gate, who neuer dispyseth theyre. [Page 280] prayers, that pray feruently: but giueth them that they desire, or at least that which is conuenient & wholesome for them.

Besides the reasons remem­bred, there is another, and that God deny­eth comfort vnto his, that they be more per­fect. not the least, to wit, because God wold lift vp his elect to the high­est degree of perfection. For wee must not be ignorant, that spiritu­all consolations are the foode o [...] infants, and the sweet milke, with which God nourisheth his, and calleth them from the pleasureso [...] the world, that they being ina [...] moured with the sweetnesse o [...] these delights, may dispise al othe [...] allurements, & being wholy pos [...] sessed with the plesantnes of th [...] diuine loue, may cast a way all th [...] loue of this world. For otherwis [...] men (so great is their weakenes [...] could neuer bee brought to r [...] nounce one loue, except the [Page 281] found another more sweet, more pleasant, and more excellent: by which they being allured, might of their own accord forsake their former.

For this cause we see that ma­ny times the comfortes of young [...]eginners are greater and more [...]ensible, then theyrs, who haue [...]eene longer exercised: for God [...]eth that they are most necessa­ [...] for young beginners, & there­ [...]re according to the equality of [...]heir disease, hee prouideth a re­ [...]edy for them.

But after that they bee some­ [...]hat growen, and haue encreased [...]rough the nourishment of this [...]od, God willeth, that they leaue [...] to bee children, that they ab­ [...]aine from milke, and that they [...]e fed with more solide meate. [...]hen I was a child, sayth the A­ [...]stle, 1. Cor. 13. I spake as a childe, I thought [Page 282] as a childe: but when I became [...] man, I put away childish thinges. S [...] we see among birdes, and brut [...] beastes, howe when they hau [...] brought foorth their young, bot [...] the dammes together doe bring foode to the nest, and doe feed [...] them without any trouble or la­bour of theirs: but when they are growen fledge, and haue fea [...] thers and winges, the damme [...] prouoke them to flye abroad to seeke theyr owne liuing, & tha [...] they now leaue that vnperfect [...] and idle life, and begin a bet­ter.

After the same manner o [...] good God dealeth with his spiri [...] ritual children, who as hee is th [...] author both of nature & grace; s [...] in both of them he worketh afte [...] one and the selfe same manner But for this change, the deuotio [...] and loue of good men towarde [...] [Page 283] God muste not bee diminished: but rather increased, and chan­ged for the better: for albeit [...]hat loue is more sweet, yet this [...]s stronger: that more feruent, [...]his more peaceable: that grea­ [...]er in the fleshe, this greater in [...]he spirit; that a man may say with the Apostle: Although we [...]aue knowne Christ after the flesh, 2. Cor. 5. [...]et now hencefoorth know we him [...]o more.

When a man commeth to [...]his estate, now he fainteth no more in tribulations, albeit the consolations themselues do faile: [...]ea hee doth diligently watch, [...]nd is verye carefull ouer him­ [...]elfe; whether the consolations [...]e sent, or no.

To this degree of perfec­ [...]on all the louers of God ought [...]o aspire: which if at length they [...]ttain vnto, let them render to the [Page 284] Lord moste harty thankes, who hath deliuered them out of the swadling bands of infantes, and hath brought them to an estate more safe and secure. The childe grew, saith the Scripture, and was Gen. 21. weaned: and Abraham made a great feast that same day, that Isaac was weaned. We are diligently to note in this place, that the Patri­arke did not make a feaste that day the child was born, when the whole family did reioyce for the birth of Isaac, but that day when he was weaned, when he cried fo [...] his mothers dugge. How much more excellent a banket will tha [...] eternall Father make, when he [...] see his children weaned from al [...] pleasures, not onely carnall an [...] worldly, but also spirituall? Ther [...] shall be great ioy in heauen, sayt [...] Luk. 15. the Lord, in the presence of the An­gels of God, for one sinner that con­uerteth [Page 285] albeit the vine be but yet in the bud, and be easily nipped of a small frost. But when it hath es­caped that danger, and beginneth to bring foorth clusters of grapes, then the Angels do sing Psalmes of degrees: for then the soule is ioyned by a directe orderto the first degree of perfection, euen to the last.

The first degree is to worke, and to perseuere in well doing, vntill comfort be found: and the [...]ast is, to doe the same, whether consolations bee enioyed or not enioyed. For the soule that loueth God truely, can do nothing more acceptable vnto him, then pati­ently to suffer, if God at any time [...]ake away that sweetnes & plea­santnes of his taste. It is manifest, [...]hat Dauid had a great care of [...]his, when hee protested by [...]his Diuine consolation, saying; [Page 286] Lord, if I haue beene high minded, Psal. 131. or exercised my selfe in great mat­ters, that are to high for me, thē let my soule be euen as a weaned child. Which is, as if he should say, if I be not humble, let thy scourge come vpon me, that I may be lef [...] and forsaken of thee, none other [...] wise then a child that is weane [...] and put from his mothers breasts.

How great then shall the per­fection of that soule bee, which comming to the breasts of diuin [...] consolations, findeth them ma­ny times as it thinketh drye an [...] barren, and yet patiently bearet [...] it, and neuerthelesse continuet [...] in innocency?

Therefore it is no maruell, [...] there bee ioy in Heauen in th [...] preasence of Angelles, whe [...] they see the righteous destitu [...] of all comforte vpon the eart [...] for they see Isaac taken out [...] [Page 287] his swadling cloathes, put from [...]is dugge, and by little and lit­tle to growe a perfecte man. God is wont to bestowe vpon men, that are come to this degree, part of his secrets, as vp­ [...]n them, that are perfect: accor­ding to that excellent testimony of Esay;

Whome shall God teach know­ [...]dge? and whome shall hee make Esay. 28. [...]o vnderstand the thinges that hee [...]eareth? them that are weaned [...]om the milke, and drawen from [...]be breastes: that is, them that for [...]e loue of God haue renoun­ [...]ed all pleasures, not onelye [...]emporall, but also spyritu­all.

For these and such like cau­ [...]s God oftentymes wythdraw­ [...]h from his seruantes spiry­ [...]all consolations: by which [...]asons it appeareth that it [Page 288] is often done without the fault o [...] man, as the spouse her selfe test [...] fieth in the Canticles, in thes [...] wordes; I opened to my welbeloued Cant. 5. but my welbeloued was gone, an [...] past: I sought him, but I could n [...] finde him: I called him, but hee a [...] swered me not. She opened to h [...] Vpon the 5. Chap. of the Cant. welbeloued, signifiyng (as Sai [...] Gregory sayth) that she did, wh [...] she could doe, or what she oug [...] to haue done, as far foorth as l [...] in her, to receiue her bridegroo [...] opening her heart, (which befo [...] was hard) for the loue of Christ, [...] making free entraunce for h [...] Bridegroome knocking at t [...] doore, all vaine pleasures bei [...] remoued out of the way. And y [...] she found him not, because G [...] often so disposeth it, for the gr [...] ter good of his elect, as wee ha [...] sayd before.

The starre which led the Wi [...] Math. 2. [Page 289] men out of the East, did not al­waies goe before them: but som­times did hide it selfe, & a little after was seene againe: yet both was for their benefit. Whē it first [...]ppeared, it inuited them to the worship of the newe King; when [...]t appeared not, it made thē more [...]iligēt in searching out the place, where this new King should bee [...]orne: and when it appeared a­ [...]aine, it doubled their ioy, & led [...]em the right way, vntill it stood [...]er the house, in which Christ [...]as.

But what doe I speake of the [...]r hid from the Wisemen, when [...] Christ a child of twelue yeeres [...]d withdrew himself from most [...]ocent Mary? what had she de­ [...]ued that shee should loose her [...]ne? But the mother lost him [...] our comfort: sought him for [...] example, & found him for our [Page 290] health and cure. She sought him with griefe and diligence: found him with ineffable ioy & gladnes, neyther was her loue di­minished in eyther, yea it encrea­sed, although after a differen [...] manner: for in his absence he [...] desire encreased, and in his pre­sence her ioy.

After this manner the true Su [...] of righteousnes doth often arise and come vnto vs: and somtime [...] again he goeth out of our climat [...] yet both is for our good, and fo [...] the repayring and amendment o [...] our life.

Corne cast into the earth, mu [...] haue a time as well to bee kep [...] A Simily. cold, and to be hardned, as to b [...] softened & kept warme, yet ne [...] ther of these hurteth it: for by th [...] cold & hardnes it taketh deep [...] rooting in the earth; & by the so [...] ­nes & heate it encreaseth & spro [...] [Page 291] teth aboue the earth. If all the time the graine had beene kept warm, it would haue had no roo­ting downewards, so that a small winde would haue ouerthrowne it. So that both of these is necessa­ry, one y^e it may sprout aboue the earth, the other y^• it may take deep rooting downwards. Both sea­sons are necessary for our soules, [...]hat they may encrease in cha­ [...]itye, and bee rooted in humi­ [...]ity. As often as they waxe cold [...]nd drye, they knowe theyr [...]ouerty, & are made more hum­ [...]le. But when they are visited [...]f God, they taste of his ineffa­ [...]le sweetnesse, and are fur­ [...]er kindled and inflamed by his [...]ue.

Seeing therfore that it behoo­ [...]th a man both to knowe God [...]d himselfe (for the one know­ [...]dge without y^e other is not suffi­cient) [Page 292] it is needfull that there be two seasons, assigned for these two knowledges: one in which man may know by experience his owne miserie: the other in which by the same experience hee may learne to know the diuine mercy, that by this knowledge hee may be more lifted vp to the loue of God, & by the other that he may more basely account of him­selfe.

By this it is manyfest, how gree­uously they erre, who relinquishe [...] their exercise, and vtterly cast it off, when as by and by they finde not diuine consolations, when they seeke for them, & when they desire them.

It is monstrous and shamefu [...] that any one should wishe tha [...] God should bee pinned to h [...] sleeue, and bound to him wit [...] a chayne, that so often as h [...] [Page 293] list hee may pull him by the sleeue: so that if hee bee not foorthwith present with him, hee will seeke for him no more.

Worthyly did that holy wid­dow Iudith blame them, who had set downe a time, when God should help them, in which time, if he did not succour them, they decreede to looke for his ayde no longer.

Who are you, saith she, that haue tempted God? this manner of dea­ling Iudith. 8. is not the way to procure mer­cy, but rather to prouoke anger, & kindle furie. Doe you appoint a time for the mercy of the Lord? and set downe a day, when he should deliuer you?

They are worthye of the [...]ame reprehention, who present­ [...]y would finde God, as soone as [...]hey seeke for him: and vnlesse [Page 294] foorthwith they finde him, by & by they dispaire, neyther vouch­safe they to seeke for him any fur­ther.

VVHen as thou seest thy selfedestitute of diuine consolations, thou must not in­termit nor breake off thine accu­stomed exercise of prayer, albeit it seeme vnsauery vnto thee. Yea then thou must come before the presence of the Lord, as one guil­ty and culpable, to examine, and with great diligence to search [Page 295] thine owne conscience, and to make inquisition, whether it bee thy fault that thou hast lost the cōforts of the holy Ghost. Which if thou findest to be so, cast thy selfe humbly before his feet with that holy sinner, & feare with the Publican to lift vp thine eyes to heauen: cast thy selfe vpon the bowels of his infinite loue, & be­seech him with great trust & con­fidēce, that he wold pardon thee, & shew thee the riches of his m­estimable patience & mercy: as well in expecting, as in pardoning him, of whome so often hee hath been prouoked to anger. If thou wilt doe this, thou shalt, extract and drawe fruite out of thy dry­nesse, yea out of thine offence; [...]hereby taking occasion to [...]aumble thy selfe, whylst thou [...]eest the greatnesse of thy [...]innes; and further cause of [Page 296] greater loue to God, whilst thou seest how many and howe great sinnes he hath forgiuen thee. And also thou shalt be more wary and circumspect afterwardes, that thou sleep not, or be secure in the fight, when it goweth on: for this is the vsuall and common com­moditity, which the righteous re­ceiue by their fals.

And although in thine exer [...] We must do that in prai­er that we may. cises thou feelest no sweetnes, yet thou must not abstaine from thē: for it is not necessary, that it shuld alwaies be sweet, which is profi­table: for oftentimes the contrary hapneth.

What shall become of the sic [...] and weake, if they wholy abstain [...] from meate, because they find [...] no sauour in it? it is requisite tha [...] somtimes they eat without taste [...] that by little and little togethe [...] with their helth, they may recoue [...] [Page 297] their taste. This experience teach­eth, that a man, as often as he con­tinueth in prayer with some at­tentiuenes and diligence, doing that little he can, that at length he goeth away ioyfull & full of con­solation: seeing that little he did for his part, and vnderstanding that he can doe much before the Lord, who doth all that he can, although it be but little.

That poore Widdowe cast no more into the treasurie but Luke. 21. two mites, and yet by the sen­tence of Christ she is extolled a­boue al the rich, who cast in much more. For the Lord respecteth not the quantity of the gift offer­ed, but especially the ability and [...]vill of the giuer. He giueth much who desireth to giue enough, who giueth that he hath, who keepeth [...]othing to himself, who omitteth [...]othing that lyeth in him.

[Page 298] What great matter is it to pray, when many consolations are present? euery worldly man can doe this.

It is a hard thing when the de­uotion is small, then to powre foorth longer prayers, to haue greater humility patience, & per­seuerance in good workes. The cheefest commendation of a Pi­lot A Simily. of a ship is not in that he know eth well to guide his vessel, when the sea is calme: but when a tem­pest approacheth, then to know how to giue saile, & how to take it in, how to guide the sterne, how to man his ship, howe to con­quer fortune by diligence, an [...] by arte to ouercome the fury o [...] the wind, this is praise worthy i [...] deed. When con­solation; are absent we must watch the more dili­gently.

Secondly, it is necessary th [...] at that time, there bee great [...] feare and diligence in thee, the [Page 299] at other times: for then we must stand vpon our watch, and vpon our court of guarde: our words, workes, thoughts, and whatsoe­uer is ours is then to be examined and searched into. For because spirituall ioy doth then fayle vs, which in this our Nauigation is the chiefest oare, it is to be sup­plyed with diligence and attenti­on; although this also be grace, and that not the least. When thou seest thy selfe in this estate, thou must looke (as Saint Bernarde sayth) whether the sentinelles, which did keepe thee, doe sleep: [...]or whether the wall is fallen [...]downe, which did defend thee, [...]or then all thy hope is to be pla­ [...]ed in thy weapons.

For then the wall will not de­ [...]ende thee, but thy weapons, [...]nd thy skill in fighting.

[Page 300] O how great is the glory of that soule, which defendeth her selfe without a shield, & fighteth without weapons, is strong with­out fortitude, and fighting onely receiueth strength without help.

Among all the valiantes and worthies of Dauid, Benaiah is es­pecially 2. Sam. 23. praysed, who slew a Lion in the time of snow. It is great glory to kill a Lion; but much greater to kil him in winter time, when the handes are benum­med with colde, so that they can scarcely brandish a swoorde. Wherefore when the soule is al­together colde and frozen, ney­ther feeleth any heate of charitye in her: yet if shee at that time fight valiantly with the roaring Lyon, and ouercome him, is she [...] not worthy to be numbred wit [...] the valiants of Dauid, that is, wit [...] the worthies of Iesus Christ? [Page 301] There is no greater praise in this [...]orlde, then to imitate the ver­ [...]es of our Sauiour: but among [...]is vertues it is reckoned a chiefe [...]ne, that he bare those things, [...]hich he suffered, hauing not the [...]ast comfort in the inferiour part [...]f his soule. He therefore that so [...]uffereth, and so fighteth, shal by [...] much be a more perfecter imi­ [...]atour of Christ, as he is further [...]ff from all consolation.

This is to drinke of the pure cup [...]f obedience, which is not mi­ [...]ed with any other liquor, which [...]ight mitigate the bitternesse of [...], but onely with the strength of [...]ertue.

This is that true touchstone, by which is tried who is golde, and who is lead: who is Gods true [...]iend, and who is false.

Tell me, whether shee be the A Simily. [...]ore faithfull wife, and worthier [Page 302] to be esteemed of her husban [...] which doth that she ought and meete, hauing her husbande a [...] waies before her eies, who almo [...] euery houre bestoweth gifts an [...] benefits vpon her: or she, that farre off from her husband, wh [...] among many letters, scarce rece [...] ueth one from him, and yet ne [...] uerthelesse continueth vnto hi [...] firme in her loue, and steedfast i [...] her fidelity? Then much mor [...] glorious shal that soule be whic [...] by manye daies being seperate [...] from her bridegroome, yet sti [...] preserueth her innocency, saying with Iob, Loe, though he slay m [...] Iob. 13. yet will I trust in him.

That is not good ground, whic [...] [...] Simily. bringeth foorth no fruit, nor nou [...] risheth the seede, except it be [...] continually watered: but that i [...] good ground, and deserueth cō ­mendation, which during bot [...] [Page 303] the heate of the Sunne, and the [...]olde of winter, yet preserueth [...]at, which was committed vnto [...], and doth cherish and nourish [...]. That friend is highly to be e­ [...]eemed, who in the time of trou­ [...]le doth not depart from his fi­ [...]elity: but they, that follow Christ [...]long as they maye eate of his [...]read, and afterwards slip away: [...]hey I say are not to be called his true friendes, but louers of themselues, & of their owne commo­dity.

ALL that, which hithert [...] hath beene spoken, is nece [...] ­sary to heale their griefe, wh [...] dispaire, and faint in heart, whe [...] a sensible deuotion (as they ca [...] it) is denyed vnto them, and a sp [...] rituall consolation. But becau [...] our wickednesse and peruersen [...] is so great, that oftentimes o [...] medicine it maketh a poyso [...] whilest that it applyeth that to a [...] other, which was purposed f [...] this disease; we are to admoni [...] in this place, that that which [...] therto hath beene spoken, ha [...] [Page 305] not beene saide, that therby men [...]ould become more colde and [...]egligent: but onely, that cou­ [...]ge and strength may be giuen [...]o those, who are fainthearted & [...]strustfull. For there be some, [...]ho out of this doctrine take an [...]ccasion to contemne, and basely [...]ccount of diuine consolations, [...]d exercises, by which they are [...]btained, saying, that the sancti­ [...] and perfection of a christian [...]e, doth not consist in spirituall [...]nsolations, but in vertue. A Least men should cō ­demne thē ­selues, they contemne diuine con­solations. [...]an doeth hate nothing more, [...]en to bee condemned by his [...]wne sentence: & because proud [...]en, who neuer tasted, what god [...] should be condemned by that [...]hich they are, if it be true, that [...]y sanctity be placed in diuine [...]nsolations: therefore they haue [...]nd a meane to extenuate and [...]ntemne them, least they should [Page 306] haue that in themselues, whic [...] might confound themselues, see­ing themselues naked and so fa [...] off from all these consolation [...] Miserable are ye, because ye ta [...] not, how sweete the Lord is, b [...] much more wretched are yee [...] who that yee may excuse yo [...] negligence, doe so we the poyso [...] of a new errour, darkening th [...] light of trueth, that your own [...] malitiousnesse may not be seen [...] and so you hide the key of wis [...] dome and knowledge, neyth [...] entering your selues into hea­uen, nor suffering others to e [...] ter, for yee shut the way again [...] them with two errours, which y [...] haue learned in the schoole [...] your owne negligence.

Tell me, with what colour [...] yee flourish ouer this your d [...] ctrine, that ye make so small a [...] ­count of spirituall consolation [...] [Page 307] [...]member that this doctrine is [...]or deliuered to the negligent & [...]outhfull (as yee bee) but to [...]ose, that be faint-hearted and [...]eake, who presentlye are dis­ [...]uraged, if they finde not that [...]elpe. If an arrogant and a pre­ [...]mptuous man should feele in [...]mselfe that comfort & strength [...]hich by the vertue of Gods [...]ord is giuen vnto the fearefull, [...]d to them that are of a small [...]th, to what other thing should profit him, but that thereby he [...]ay be made the worser? If a other should laye in a corner A Simily. her house ratesbane or some [...]er poyson to kill mise and [...]s, and it should be founde of [...]r children, and eaten; would [...]t that bee to the destruction [...]druine of her house, which she [...]rposed should haue beene a [...]nefit? After the same manner [Page 308] these wicked men doe peruert al [...] good and wholesome doctrines abusing them for themselues which are deliuered for others alwaies very studiously endeuou [...] ring to defend the loosenesse an [...] dissolutenes of their life.

Ye say that sanctity consistet Diuine cō ­solations for what they are profitable. not in spirituall consolations Surely it is true, that sanctity co [...] sisteth not in them, but yet the [...] bring a great helpe vnto sanctity perfection is not placed in the [...] but yet they are principall instr [...] ­ments for the attaintment of pe [...] ­fection.

Ye say that these consolatio [...] are rather a part of the reward then of the desert. And this is [...] so true: but this reward bei [...] seene, and tasted by experien [...] doth kindle, and stirre vppe [...] heart to laboures, and that the desire to attaine so grea [...] [Page 309] good. For euen as a stone is mo­ [...]ed A Simily. more swiftly, when it appro­ [...]heth nearer his cēter (as the Phi­ [...]sophers say) because it now be­ [...]inneth to tast and feele the ver­ [...]e and conueniency of his natu­all place: so also mans hart crea­ [...]d of God, is more strongly mo­ [...]ed, when it nowe beginneth to [...]ele and tast somewhat of his [...]reator.

Ye say that the perfection of a [...]hristian life is not placed in ma­ [...] consolations, but in bearing [...]tiently, when they are denyed. [...]either can I deny this: but to­ [...]ther with this patience great [...]igence must be ioined: that the [...]ace lost may be recouered, that [...]al times we may bee ready for [...]e diuine worship and ministery. [...]r vnlesse there had beene great [...]ckes and motiues, which stirre a man with great alacritye to [Page 310] runne the way of the Lorde, t [...] Prophet Dauid had not saide; haue runne the way of thy comma [...] ­dements, Psal. 119. because thou hast enl [...] ­ged mine heart: which is done [...] ioy and spirituall gladnesse: a [...] this ioye is one of the especi [...] fruites of the holy Ghost, wh [...] by our heart is enlarged, and st [...] red vp to all good. For as natur [...] pleasure is the principall moti [...] and cause of all the actions of n [...] ture: so spirituall pleasure is t [...] cause of a [...]l the actions of gra [...] Therefore it is saide of the P [...] et; Euery ones pleasure draw [...] him on.

There fore that I may concl [...] and shut vppe this matter, I sa [...] that it behooueth vs so to wa [...] betweene these two extream [...] that when the grace of the di [...] consolations is absent, we [...] not discourage our selues, [Page 311] distrust God: neither that we be together secure and carelesse, [...]hen we haue lost it, but that we [...]e and suffer all things, and doe [...]hat lyeth in vs, that we may [...]couer it againe.

[...]like manner the troubles and [...]arre of importunate and vn­ [...]ly thoughtes is a grieuous [...]ptation, and not much diffe­ [...]g from the former, which [...]ffle in themselues in the time [...]raier, and do cause a man now [Page 312] and then to forsake his exercise and this is that, which the deuil [...] seeketh for in this his tempta [...] ­tion.

Why this punishment is infli [...] ­cted vpon men I know not, vnle [...] perhaps, because they are men [...] for this weakenesse of our natu [...] is bred and borne with the estate [...] which we now liue in. For ma [...] nature through sinne is so diso [...] dered, that the inferiour powe [...] and faculties of our soule doe no [...] perfectly obey the superiour pa [...] where the will and the reaso [...] are.

Hence it is that the sensual ap [...] petite doth oftentimes vexe an [...] trouble the superiour part wi [...] many passions and desires, ney­ther haue we power to curbe an [...] Our imagi­nation of­tentimes slippeth out of doores we being against it. conquer these first motions. O [...] imagination also, which is an [...] ther faculty of our soule, doe [...] [Page 313] sometimes steale away, and pri­uily slippe out of the house with­out leaue or license, wee percea­uing it, and yet not able to hinder [...]t. This is so naturall and famili­ [...]r, that albeit men be growen to some perfection yet they cannot [...]e altogether free from this passi­on. All the plagues of Egipt were eyther taken away, or mi­ [...]igated by the prayer of Moses; [...]et we do not read that the gnats [...]nd flies were taken away: that [...]hereby might be insinuated, that [...]lthough men grow to some per­ [...]ection of life, that they rid them­ [...]elues of foule & enormous sins, [...]etthese gnats & flies, which are [...]ore importunate, then hurtfull, [...]re not altogether taken away.

Sometimes also these vnseaso­ [...]able & vnconuenient thoughts [...]oe happen vnto vs through our [...]wne actuall fault and will, and [Page 314] 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 vehemen [...] then another: for there is no less [...] difference of mindes, then of coū [...] tenances (in which nature shew [...] eth great variety and art) so als [...] this importunity and outragiou [...] nes of thoughts is naturally mor [...] troublesome to one, then to an [...] ther: yet he that is more tro [...] bled and vexed, and weaker [...] make resistance must not dispai [...] but contrarily plucke vp his sp [...] ­rits: for by how much men a [...] the poorer, so much more [...] tle and right haue they, th [...] rich men, to craue ayde and [...] leeue at places of hospitality a [...] [Page 315] 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 Rom. 8. [...]oly Ghost, who very wel know­ [...]th how little wee can doe, doth [...]elpe our infirmity, and that so [...]uch the more, by how much [...]ur necessity craueth it, as a good A Simily. [...]oushoulder doth, who giueth to [...]is sicke seruant more dayntye [...]eates, then hee doth to the [...]st, not because hee is worthy­ [...] then the rest, but because [...]e is weaker, and in greater [...]ed.

For these causes we conclude, at a man ought not too much afflict himselfe with griefe, whē [...]is set vpon by these vagabond [...]d disordred thoughtes, but [...]ke by all meanes by calling [Page 316] 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 Simily. a lunatike and a frantike son doth lament and grieue, when he hea­reth his son to talke wisely wi [...] him, and presently seeth him fal [...] out of his wittes, and run madde [...] so also that our heauenly father doeth grieue and lament (if so i [...] 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, an [...] vage and wander through a thou [...] [Page 317] 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 [...]he mountaine, that he maye [...]alke with God, and the doore of Math 6. [...]is chamber beeing shutte (as our Sauiour sayeth) hee must praye to [...]is father in secret. But if for all [...]his, the gnats and flies, that we [...]aue spoken of, come to annoy hee: doe as in times past Abra­ [...]am Gen. 15. did, who when he offered a [...]acrifice vnto God, and the foules [...]escended vpon the sacrifice, he [...]riue them away, that he might [...]eepe his sacrifice cleane. If thou [...]alt do the same, be assured, that [...]ou shalt exceedingly please god [...]y this sight, and that God will [...]entifully shew the riches of his [...]odnes vnto thee.

[Page 318] 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 wit [...] these cogitations ought not to b [...] done with too much labor, & to [...] much reluctation of spirit, as som [...] vnwisely do, who thinke that the [...] [Page 319] 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 [...]nd vyolence, but rather of hu­ [...]ility and grace: Therefore it is [...]he best remedy for a man in this [...]ase, that he cōfidently turn him­ [...]elf vnto the Lord, & humbly say; [...]rd respect who I am? what dost [...]hou respect of this dung, but a [...]lthy & stinking smel? what dost [Page 320] 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 former exercise, and let him expect with patience the visitation of the lord, who is not wont to be slow.

But that this may be vnderstood the better, wee must obserue in this place, that our heart is like a morish & fenny lake, which doth send foorth many grosse vapours, by which it doeth so darken the ayre, that scarce any thing can be seene cleerely in it: but when the Sun ariseth, by little and little those vapours are dissolued, and vanish away, and the heauen be­commeth faire and cleere. Ou [...] heart is of the same nature, an [...] [Page 321] must haue the same remedy to dissipate and disseuer the cloudes and mists of cogitations, procee­ding from it.

Therefore it is very profitable counsell, that we doe not forth­with discourage our selues, when these grosse fogges and mistes do appeare, but that we be patient and long suffering: for by little & little the heate of Deuotion will [...]arise in our soule, which when it [...]s entred in, it will dissolue the fogges and mistes of cogitations, [...]nd will make the heauen of our [...]eart cleare and faire. Which be­ [...]ng done, tranquillity will ensue, [...]nd quietnes and rest from al for­ [...]er labour. They that dispatch [...]eir busines after this manner, do [...]ot feele in it any plague or pu­ [...]ishment, but rather peace and [...]reat cōsolation: neither do they [...]efuse to returne vnto prayer a­gaine, [Page 322] as the former doe, but scarcely one praier being ended, they forthwith thinke of another: and at the first occasion they re­turne vnto it, as to a thing of great plesure, other busines being either left alone, or speedily dispatched: for it is written, They that eat me, shall haue the more hunger, and they Eccl. 24. that drinke me, shal thirst the more. This then is the reason, why some flie the labors of praier, as a thing trouble some and tedious: and o­thers perseuere in it, as in a thing delightfull and pleasant: which they very well know, who haue learned that by experience, which in this place we haue taught.

THere are also other cogitati­ons more daungerous, and more importunate then the for­mer: which especially are wont [...]o set vpon those, who first enter [...]nto this way: and they be the co­gitations of infidelity, and blas­phemy. For carnalmen, whose co­gitations & desires are wholy car­ [...]al, albeit they be conuerted vnto [...]he Lord, yet by & by they cannot [...]orget the figures and similitudes [...]f those things, which they haue [...]eene in the world. For as Rachell when she went out of her coūtry [Page 324] tooke away with her the idols of her fathers house: so these albe. it they goe out of the world, doe yet carry with them the images & figures of the world: and when they giue themselues to the con­templation of spirituall thinges, foorth with carnall and worldly matters doe represent themselus vnto them.

There be some that are so scan­dalized by this temptation, an [...] do receaue so great hurt by it, tha [...] they suppose thēselues to be cast [...] awayes, and that they are vtterl [...] reprobated of God, seeing them selues to bee impugned and a [...] saulted with so horrible and fea [...] full temptations, and now an [...] then to bee ouer come by them and this is without doubt a v [...] ry great errour. For by ho [...] much a man is further off fro [...] consenting vnto this temptati [...] [Page 325] [...]or taking delight in it, by so much [...]s he further off from the fault: for [...]ll the danger of this temptation [...]s placed in the delight and con­ [...]enting to it.

Therefore it is not a signe of [...]eprobation but these temptati­ [...]ns are naturall causes pursuing [...]hat estate, in which man liueth, [...]nd laying hold of the disposition [...]nd habit of mans heart. We see [...]y dayly experience, that if any [...]oysome or stinking thing hath [...]ong layen in a house or shop, [...]hat the stinke remayneth, albeit [...]he thing that made it be cast out [...]f doores. Neither is it maruell, if [...]man smell of that, hee alwaies [...]ateth, or if he speake that idiome [...]nd dialect of speech which hee [...]ath alwaies vsed: yea we are to [...]inke, that as the habit to thinke [...]lwaies euill things, doth so binde [...]man, that he cannot thinke of [Page 326] good thinges: so on the contra­ry part the vse and custome of good thinges doth so change a man that he thinketh not on euil things. In like māner at y^e very be­ginning many thoughts of faith are wont to impugne and fight We are not toonarrow­ly to prye into those things, which are too high for vs. agaynst a man, especiallye a­gainst the vnderstanding of curi­ous men, not yet mortified: to whom it hapneth, as to a plain and simple country man, who comming into the pallace of a King, where are great store of fayre roomes, and rich furniture, A Simily. he cannot sufficiently wonder at them, hauing neuer seene the like before, and enquireth what is this? and what is that? So a man that bends himself to know al things, and to measure euery thing by the rule of his reason and not by the square of faith; and that accusto­meth not himself to exceed the [Page 327] lymits and capacity of nature; when he is brought on a sodaine [...]o view the pallace of King Salo­ [...]on, the greatnes of his misteries, [...]nd the wonders of his royall [...]ouse, he findeth so many nouels [...]o farre exceeding the capacity of [...]is reason, that he doth not cease [...]o wonder & to demaund of him­ [...]elfe; What is this? and what is [...]hat? what need was it for God [...] make man, & so to suffer him? [...] such like thinges.

These bee the considerations, [...]ese bee the base and ignoble [...]uestions of this rude and rustick [...]ountrey man, accustomed to [...]is sheepe coates, and now en­euouring to measure the great [...]onders and deep misteryes of [...]e Diuine Wisedome, by the [...]easure of those things hee was [...]ed vnto.

Therefore it is necessary, that [Page 328] man being mindefull of his bas [...] and abiect condition, doe alwaies thinke, that it is very great pre­sumption, to go about to measur [...] God by himselfe, and to compar [...] diuine things with humane. Fo [...] the magnitude of the diuin [...] things is so great and so wonder­full, that not onely it exceedet [...] all that which man can doe, b [...] al that he can vnderstand, or com­prehend in his minde. Further more, as there is an infinite d [...] stance betweene to be Diuine, & to be created: so is there an i [...] finite distance betweene the ope­rations of them both: for as th [...] essence is, so is the manner of o­peration.

Salomon was a very wise ma [...] yet he confesseth that man can not giue a sound reason of an [...] thing made of God, although [...] be but small: how then shall h [...] [Page 229] yeeld a reason of the woorkes of [...]ace that cannot render a reason [...]f the workes of nature, when as [...]ese are much more excellent [...]en those?

As thou knowest not, saith hee, [...]hich is the way of the spirit, nor Eccles. 1 [...]. [...]we the bones doe growe in the [...]ombe of her that is with childe, Hierome addeth) nor how of one [...]se element the body of man is [...]gested into diuers shapes & ioynts, [...]d howe of the same seede one part [...]commeth flesh, an other bones, an­ [...]her veynes, and another sinewes: thou knowest not the woorke of [...]d that worketh all.

Therefore man considering is, he ought with all humilitye speake vnto himselfe these [...]ordes of the Wiseman; If wee Wised. 9. [...] hardly discerne the thinges that [...]e vpon the earth, and with great [...]our finde out the thinges which [Page 330] are before vs, who then can seek [...] out the thinges that are in heauen [...] who can know the counsell of God [...] or who can vnderstand what Go [...] will doe?

But what maruell is it that [...] man cannot search out, nor find [...] out the works of the diuine arte [...] when as oftentimes he cannot cō ­prehende the works of other mē [...] who are of the same nature wit [...] him? If one, saith Chrisostome should shew to another a vesse [...] of excellent fine glasse, who ha [...] neuer seene glasse before, & shul [...] say vnto him; This beautifull & cleere vessell was made of a ce [...] taine kinde of straw, and of san [...] & that which is more, onely b [...] the blast of man: the other woul [...] neyther vnderstand him nor be [...] leeue him, how it could possibl [...] be. If then man cānot vnderstan [...] the arte & cunning of other me [...] [Page 331] whythen presumeth he to find out [...]e arte & cunning of that Lord, [...]ho as he is called Wonderfull, [...] also all his works are wonder­ [...]ll?

But what doe I speake of the [...]orkes of other men? Tell mee [...]ow Bees doe build their honny [...]mbes, and temper their honny? [...]owe a spider doth weaue her [...]ebbe? or how a silke worme [...]oth spinne her silke?

Wherefore if thou vnder­andest not the woorkes of [...]ormes, nor canst imytate, [...]hat they doe, why dooest [...]ou in vayne tosse and tur­ [...]oyle thy selfe, to searche [...]t and comprehende in thine [...]derstandinge the Dyuyne [...]orkes.

Therefore we haue heere need [...] great discretion, that man con­ [...]dering on the one part, how [Page 332] base his nature is, and on the [...] ­ther of what excellencie the Di­uine nature is, he may follow the counsell of Ecclesiasticus, saying: Seeke not out the thinges that are Eccle. 3. too hard for thee, neither search the things rashly which are too mighty for thee. But what God hath com­maunded thee, think vpon that with reuerence, and be not curious in ma­ny of his workes: for it is not needful for thee, to see with thine eyes the things that are secret. Be not curios in superfluous things, for many things are shewed vnto thee about the capacity of men.

Therefore he that would en­ter into that sanctuary of the di­uine How the diuine works are to be loo­ked into. workes, he must enter with great humility and reuerence, ha­uing the eyes of a simple doue, & not of a crafty serpent: hauing the heart of a simple disciple, and not of a rash iudge. Be thou a ten­der [Page 333] infant: for to such God is wont to teach his secrets. Do not [...]emaund in euery thing why God [...]hus made this and that. For this word Why is the word of the ser­ [...]ent, and the beginning of our [...]estruction.

Shut thine eyes of reason, and [...]pen thine eyes of faith: for faith [...] the instrument, by which alone [...]iuine things are to be contem­ [...]ated and searched into. For the [...]nsideration of humane works, [...]e eye of reason is profitable: [...]t in diuine matters it is rude [...]d vnprofitable, vnlesse it be ay­ [...]d by heauenly grace.

Although all these things ge­ [...]rally pertaine to all men, yet [...]ore especially they belong vnto [...]ung beginners, who as young [...]ollers & children must before [...] thinges beleeue; afterwardes [...]owing more expert and ripe, [Page 334] then they may more safely d [...] ­mine & iudge. For as a child [...] A Simily. long as hee learneth his first [...] ­ments, ought to beleeue, that [...] master teacheth him, & not a [...] the reason why this letter is cal [...] A, & that B. But afterwards w [...] hee hath learned to know his l [...] ­ters, to spell, & to ioyne toget [...] his sillables he may demaund [...] reason of euery one of thē. So [...] that beginneth to consider of, [...] learne this mistery, first hee m [...] beleeue that which is propou [...] ­ed vnto him, thē he may by li [...] & little proceed to the contēp [...] ­tion of the cohaerence & conue [...] ­ency of euery thing. They that [...] otherwise, shal neuer come to [...] derstanding, according to tha [...] the Prophet: If yee beleeue no [...] surely ye shall not be Esay. 7. established.

[...]Eare also is wont to trouble [...] many, but especially wo­ [...], that they dare not goe from [...]pany to prayer, especially [...]e night. There is not a reme­ [...] [...]ore effectuall and forcible [...]ercome this affection, then a [...]d courage and perseuerance [...]ine exercise: for this kinde of [...]tation is not conquered by [...]g, but by fighting: yea by fly­ [...] Feare is en­creased by flying. [...]eareis encreased, but by figh­ [...] it is diminished, & expelled. [...]ee doe not driue feare from A Simily. [...]rous horses by keeping them [...]e stable, but by leadyng [Page 336] them by force of bit and spur int [...] those places, which they feare: s [...] also a fearefull & timerous mind is to be forced, that at the leng [...] it may put of this vaine feare.

But I demaund of them, w [...] so feare; What doe you feare, a [...] why doe you feare▪ if ye shall s [...] that ye feare those thinges, th [...] are of another life: it is certay [...] that nothing can hurt thee, wit [...] ­out the consent and license of [...] Lord of all thinges. But if he [...] punish ye, hee can doe it eu [...] where, & at al times: i [...] he wil [...] punish ye, neither the oportun [...] of the place, nor the mallice [...] your aduersaries can hurt you [...] without him none hath powe [...] harme you.

If yee shall say that yee are [...] The power of the deuil is curtalled & limitted. [...]raide, because ye feare the de [...] his power is no lesse curtalled [...] y^e force of others: for his stren [...] [Page 337] stretcheth no further, then it see­meth good to the Diuine proui­ēce. The Lion that killed the dis­obedient 3. Reg. 13. Prophet returning frō Bethel, did neither teare his dead [...]arkasse, nor hurt his Asse. When [...]hey came that should haue buri­ [...]d him, they found the carkasse [...]ast in the way, and the Asse, and [...]e Lyon standing by the deade [...]ody: the Lyon did not eate of [...]e carkasse, nor hurt the Asse. In [...]is figure is shadowed, how the [...]ower of that roaring Lyon is [...]strayned, and how it is bound [...]ithin lymits, and how that hee [...]n extend his power no further, [...]en God giueth him leaue.

And what shall I speake of the [...]atch & ward of Angels, who are The watch and ward of Angels, [...]waies begirting & encompas­ [...]g vs for our safety? How can [...] feare being fortified & fensed [...]th such guardantes, & so many [Page 338] watchmen. The seruant of Eliseus 4. Reg. 6. feared, seeing the house of his master begirt of enemies. And the Lord opened his eyes, and he sawe, and behold the mountaine was full of horses, and of fiery Chariots for the safegard and de­fence of Eliseus. Albeit thou be not a Prophet, it is sufficient that thou liuest in the feare of God, that thou mayst be partaker of his safegard and custody, according to that of the Prophet, The An­gell of the Lord pitcheth round a­bout Psal. 34. them, that feare him, and deli­uereth them.

The deuils do very well know the strength of this guard, & ther [...] ­fore one of thē talking with God said: Doth Iob feare god for naught▪ Iob. 1. Hast thou not made an hedge abo [...] him and about his house, and abo [...] all that he hath on euery side? th [...] none can hurt him.

[Page 339] Look how the elder brethren doe carry their younger brethren: A Simily. when they are but little ones, in [...]heir armes, and howe they doe The Angels doe carry vs in their armes. [...]eep them with great care and [...]rouidence: after the same man­ [...]er those happy spirits, which are [...]s our elder brethren, doe keep & [...]end vs, who are as their younger [...]rethren, and little ones, and doe [...]arry vs in their armes, as Dauid [...]yth: He hath giuen his Angels Psal. 91. [...]harge ouer thee to keep thee in all [...]y wayes: They shall beare thee [...] their hands, that thou hurt not [...]y foote against a stone. But it is [...]ut a small thing to haue Angels [...]eare vs in theyr handes, see­ [...]g that the Lord himselfe, our [...]reator doth it, as the Prophet [...]stifieth, saying: I led Ephraim Osee. 11. [...]so, as one should beare them in his [...]mes, but they knew not that I [...]aled them.

[Page 340] This is the same which he spea­keth by his Prophet Zacharte: He that toucheth you, toucheth the ap­ple Zach. 2. of mine eye. And in the same Prophet he saith, that he will bee vnto vs a wall of fire compassing vs in on euery side. What then doest thou feare ô man, being for­tified with such a wall? dost thou thinke it meet that thou shouldst rather credit thy dreames & fan­tasies, then beleeue the diuine works & promisses?

Prayer ought to make thy minde more secure, then any o­ther exercise: for where Prayer is, there (according to the iudg­ment of the best diuines) are the Angels especially present, that they may help vs in our prayer, that they may transport our prai­ers into the presence of the Lord, that they may defende vs from our enemy, and from all others, [Page 341] which might disturbe that holy silence, according to that which the Bridegroome saith in the Canticles; I charge you, O daugh­ [...]ers of Ierusalem, by the roes and by Cant. 2. [...]he hindes of the field, that ye stirre [...]ot vp, nor waken my loue, vntill she [...]lease. In which wordes silence is [...]ot onely imposed vpon the di­ [...]els, but also vpon all other crea­ [...]ures of the world, that they di­ [...]urbe not the spouse of Chryst, [...]nd her sweet sleepe of contem­ [...]lation: and also the authoritye [...]f the holy Angels is inserted, [...]ho are vnderstood by the roes [...]d hindes, as well for their [...]iftnes, as for their quicknes of [...]derstanding, as Saint Bernarde [...]yth.

These and such like things are [...] bee meditated vpon of those [...]at be fearefull, not onely when [...]re doth set vpon them; but also [Page 342] when they are without feare, for seeing that the affectiō procee­deth from errour, & false surmise; if so the knowledge of truth hath taken vp the hauen before, er­rour & lyes shall finde no footing in it.

SLeepe also is wont to be tro [...] blesome to many in the ti [...] Diuers causes of sleep. of praier. Sometimes it proceed [...] of necessity, sometimes of in [...] ­mity, sometimes of slouthfuln [...] and sometimes it is sent of [...] deuill, to whome nothing is mo [...] acceptable, then that this go [...] may be hindred.

[Page 343] When it ariseth of necessity, that is not to be denied to the bo­dy, which is his: least in like manner it hinder that, which is ours. For great is the force of na­ture, and it will not be defrauded of things belonging vnto it. when it is bred of infirmity, let not a man trouble or vexe himselfe, for it is not his fault; neither let him be altogether ouercome of it, but let him for his part doe what hee may, nowe vsing some in­dustry, nowe and then some violence; that his prayer may not altogether slacke, without which nothing in this life can be possessed safely.

But when it proceedeth of idle­ [...]es, or is sent of the deuil, thē an­ [...]ther remedyis to be vsed: to wit, [...]asting, or some other austerity of [...]ife, which doth prick & stir vp the [...]lesh, y^• so sleep may be shakē off.

[Page 344] But especially fasting doth help: for sleepe, and meate are almost alwaies ioyned together, & do go together: so y^• after too much meat followeth too much sleep, and af­ter moderate diet, moderate sleep: so much as is withdrawen from meate, so much in a manner is ta­ken from sleep. It is written of Saint Basill, that oftentimes hee passed ouer whole nights without sleep; for he was very temperate in his dyet. And this was the cause why the Saints could watch so much, and so long, for they were great fasters.

To be breefe it is a very great remedy for this euill, as also for all others, to craue ayde and help of him, who is alwaies ready to giue it vnto them that aske it. For this prouidence is denyed to no creature, whether it bee in the sea, or vpon the earth, much lesse [Page 345] shall it bee denied to man being created after his image & likenes. Therefore let vs bee humble and faithfull, & let vs perseuere in cra­uing mercy, which if we doe, hee will faithfully giue vs, that we de­sire: according to that; A carnall man crediteth the law of God, & the law is faithful vnto him. For the promisses of God do not deceiue him, to whome faith & hope are not wanting. This is that which I thought good to speake of, too much sleep, which is to be auoid­ed not onely for the loue of pray­er, but also for the time, which is vnprofitably spent in it. For if one [...]dle word be a sinne, and such a [...]inne, that an account is to be ren­ [...]red of it at the day of iudgment: [...]ow is it credible, that an ac­ [...]ount of time shal not be exacted, [...]hich any one spendeth so vn­ [...]rofitably in sleeping? in which [Page 346] time many exercises acceptable to God might haue been performed. And also according to the rule of Phisitions, sixe or seuen howers are sufficient to satisfie corporall necessity.

Wherefore then O Christian, dost thou consume whole winter nights in thy bed (euery one of which are as yeeres,) snorting, sleeping, & vnprofitably passing ouer the time? turning & tossing thy self frō one place to an other no otherwise thē a door is turne [...] vpō the hindges, now vpō this sid [...] & now vpon that; whē in y^• mean [...] season in thy mind thou mighte [...] walk throughout heauē, view th [...] Angels, & meditate vpon the glo­ry of God? But this is worser, th [...] nowsuch an euil custome is gro [...] ­en in the world, that no man su [...] poseth it a sinne, nor feeleth in [...] conscience so great losse of tim [...] [Page 347] wherein by sleeping hee looseth so many good thinges, which by watching he might gaine vnto himselfe.

THe former of these tempta­tions is Dispaire, which tel­ [...]eth thee that it is vnpossible, that [...]ou shouldest grow to such per­ [...]ctiō, & ascend to such an height: [...]herefore by discouraging thee, [...] constraineth thee to leaue off [...]ine enterprize. The other temp­ [...]tion i [...] presumption, which is [...]ontrary vnto Dispaire, and it [...]erswadeth thee, that thou hast [Page 348] already finished thy course, and that thou art come to an end, whē as scarcely thou art well entred. By both of them thou art defrau­ded of thy wished end. Therfore it is requisite that thou be armed on the right hand with hope, and on the left with feare: that that as a pricke may stirre thee vp to run thy course, & this as a bridle may temperate and moderate thy pace.

If thou wilt ouercome despe­ration: which ariseth eyther of the infirmity of thine owne strength, or of the difficulty of th [...] worke, consider that this task [...] is bequeathed vnto thee not o [...] thine owne industry, but of th [...] Diuine bounty, and therefor [...] more confidently trust that thou shalt so much the more be streng­thned to walk in it, by how muc [...] thine own strēgth doth faile the [...] [Page 349] Wherfore this impediment shal [...]e of great vse vnto thee: for it is [...]ecessarye that altogether thou [...]istrust in thy selfe, if thou hopest [...] reach vnto this perfection. [...]herefore if this wretch Dispaire [...]oth whisper in thine eare, that [...]ou art vnsufficient, and there­ [...]re that oughtest not to enter in­ [...] the tract of this path, make an­ [...]were that through thine owne [...]sufficiency thou art much more [...] to receiue the diuine helpe and [...]sistance, to which there is no­ [...]ing vnpossible or difficult. If [...]ou hast after this manner long [...]ontinued in praier, and seest thy [...]lfe not any thing to haue profi­ [...]ed, and therfore now beginnest [...] discourage thy selfe, thinke [...]ith thy selfe, that God doth of­ [...]ntimes withhold his grace, that [...] may be better knowne to be his [...], and that he may be more [Page 350] bountifull in giuing. For an ar­gument of which, consider how out of women a long time barren he brought forth most excellent and famous men, as Isaac, Samp­son, Samuel, Iohn Baptist, and ma­ny others. By which example comfort thy selfe, for oftentimes the labour of many yeares is dis­couered in one day.

If thine owne frailtie, the Di­uels force, the iniquitie and ma­lignitie of the present time, and whatsoeuer els may driue thee backwards, do terrifie thee; con­sider that there are many moe, which are on thy side, both in number and valour. So we reade of Eliseus, who when he saw him­selfe compassed about with the host of his enemy, he feared not as his seruant G [...]hazi did, for he saw a stronger army to come for his defence. And surely [...]f thou [Page 351] didst see all the Angels, and God [...]mselfe waiting at the ende of [...]y race, to giue thee a crowne: [...]ou wouldest not esteeme nor [...]eye it, if all hell should rise vp [...]gainst thee, yea thou wouldest [...]ioyce, to be more furiously as­ [...]ulted, that thou mightest shew [...]y selfe more hardie and vali­ [...]t, after the example of Paule, [...]ho prouoking against him­ [...]lfe euery creature, and stan­ [...]ing at defiance with them, [...]yd: Who shall seperate me from Rom. 8. [...]e loue of Christ? as if he should [...]y, I know no force nor vio­ [...]ence either vppon the earth, [...]r in heauen, that can draw me [...]rom him.

It is of no lesse danger to be [...]erswaded, that thou art alrea­ [...]ie come to the ende, then it [...]s to dispaire of it. Therefore [...]yther also I will bryng vnto [Page 352] thee a remedy. First thou mays [...] out of this poyson extract an an­tidote, and make this argument▪ that then thou art the further o [...] from the end, when thou think [...] est, that thou hast already attay [...] ed vnto it.

For they that are almost at th [...] end of their race, doe more swi [...] ­ly hasten to it, lightly weyin [...] what they haue attained in r [...] ­spect of that which remainet [...] So Paul forgot those things th [...] were behinde: and by how mu [...] he stretched out himselfe towar [...] those things that were before, b [...] so much hee was kindled with [...] more feruent desire: as a stone [...] moued the more swiftly, the ne [...] ­rer it approacheth his center. Fu [...] ­thermore if thou thinkest th [...] that obiect to which thou hast [...] be infinite, alwaies thou w [...] deeme thy selfe to be poore, n [...] [Page 353] [...]y, and in want, albeit thou be ad­ [...]rned and inriched with manie [...]iftes and graces. But if thou sup­ [...]ose that thou doest possesse thy [...]lfe wholy, know that thy mind [...]id neuer tast of any thing, but of [...]at which is finit.

I could bring many other do­ [...]mentes and instructions to cast [...]owne our arrogant presumptiō: [...]t now I hasting to an end, this [...]e precept I leaue vnto thee, [...]at if thou wilt see, how far thou [...]t off frō true prayer, view those [...]en, that haue bene famous and [...]cellent contemplators, in com­ [...]rison of whome thou shalt see [...]y selfe to be so far vnder them, [...]a Pigmy is vnder a vast & huge [...]yant.

That I may let passe the exam­ [...]e of Christ, because it dazeleth [...]r eies by reason of the exceding [...]ghtnes. Veiwe but this one ex­ample [Page 354] of the Apostle S. Paule, and consider of it well, and thou shalt easily vnderstand how farre thou commest short of his per­fection. Saint Paule was caryed vp to such an height, that hee himselfe knew not, whether he was in his body, or without his bodie. Surely as he had ascended aboue all creatures, so also he had aspired beyond himselfe, and was wholy swallowed vp in God.

Anthony, when as many time [...] he had passed the whole nigh [...] in diuine contemplation, he com­playned when the day came, an [...] sayd: O Sun, thou returnest to [...] soone vnto vs, and I am mad [...] heauy by thy glimpse, becaus [...] thou hinderest me from the mos [...] sweet contēplatiō of the true So [...]

Hierome seemed in his soul [...] to be caryed out of the world and to enioy the company of An­gels; [Page 355] and comming to himselfe [...]gaine, he sayd, that it could not [...]e expressed with humane toong which he had seene.

Gregory, when he was aduan­ [...]ed to that high place of Bishop, [...]e did none otherwise lamēt, be­ [...]ng taken from the sweete quiet [...]f contemplation, and caried in­ [...]o the turbulent stormes of the world, then if a mariner should be taken out of a quiet and calme [...]auen, and violently be thrust in­to a raging and cruell tempest.

Bernard oftentimes was so in­ward with himselfe, that he mar­ked not where he was: where­fore when on a day he had rid­den ouer a riuer, he neuer remem­bred that he had seene it.

If the Scripture say of the Queene of Saba, that there was no more spirit in her, and that she 3. Reg. 10. was greatly astonied, when she [Page 356] saw the workes of Salomon: what shall be done to that soule, whose eyes the holy Ghost openeth, by that diuine light, to see, not the greatnes of Salomons workes, who was an earthly man, but the great­nes of the works of God, in which so many wonders are to be seene? I say, of workes, as well of nature, as of grace and glory?

By this thou easily perceiuest, how thou errest, in perswading thy self to haue attained that, thou hast not, seeing that thou hast so long a way to goe, & that thou ar [...] so far off from the degree of thi [...] perfection. And so by the one tho [...] shalt be made more humble, se [...] ­ing how thou errest: & by the o­ther more diligent, seeing wha [...] thou wantest if thou desirest to b [...] perfectly vnited to him, who is [...] sea of an infinite magnitude.

AFter all these temptations an other followeth, which is so [...]ch greater then the former, as [...]ath a greater colour & showe [...]ertue, by which many men are [...]eiued, especiallye they, that [...]h an earnest zeale & desire do [...]ke for the common good. Of [...]se we will now speak.

This desire, which doth holde [...]y so earnestly to their studies, [...] this loue of science & know­ [...]ge, vnder pretence to help o­ [...]s, is too much & superfluous. [...]ll it a loue too much, & desire [...]erfluous; for when it is mode­ [...], and according to reason, [...] not a temptation, but a law­dable [Page 358] vertue, & a very profitable exercise, which is commended [...] all kinde of men, but especially [...] yong men, who do exercise the [...] youth in that study, for by it the [...] eschue many vices, and lea [...] that, whereby they may we [...] councell both themselues and o­thers: but vnlesse it be moderate­ly vsed, it much hurteth deuot [...] ­on. Neither is it a matter [...] greatly to be maruelled at, that All immo­derate things are hurtfull. thing so laudable, should beco [...] so hurtful, vnlesse it be modera [...] ­ly vsed: for this is not so new [...] vnheard of, but any one may [...] that the excesse of all things, [...] be it they be profitable and nec [...] ­sary, is hurtfull. What is more [...] ­cessary then meate, drinke, m [...] ­derate exercise, & corporall [...] ­dicines? All these are good a [...] necessarie; but vnlesse they [...] moderately taken, they are hu [...] [Page 359] [...]l, and bring dammage. We say [...] same of too much study and [...]eedines of science and know­ [...]ge, which certainely is an vn­ [...]t stepdame vnto prayer: for [...]s studie taketh vp all the time, [...]d wholy possesseth a man. For [...] a certaine Philosopher sayth) [...]e is wise; for it manifesteth [...]hings, and maketh men wise. [...]ke maner the study of prayer [...] contemplation taketh vp all [...] time, and wholy possesseth a [...], and requireth that he be [...] from all other busines, that [...] may more conueniently at­ [...]d vpon God. Therefore great Great is the emula­tion be­tweene th [...] studie of science & prayer. [...]e emulation betweene these [...] studies, whether ought to [...]e the chiefest part: neither is [...]emulation lesser, then that [...] in times past betweene Leah [...] Rachel, whether of them had [...]e right to their husband.

[Page 360] Furthermore studye (besides that it eyther requireth the whole time or the greater part of it, by reason of very many thinges, which are eyther to be searche [...] into, or to be meditated vpon be­sides also the labour, which is t [...] be spent in it) it is also an exercis [...] which (although it be very spec [...] ­latiue and theoricke) is wont [...] dry vp the remorse full tendern [...] of the heart, and the iuyce of D [...] ­uotion.

For together with business [...] merely corporall, the spirit m [...] also conueniently attend vp [...] God: but when as the spirit b [...] stoweth all his vertue & po [...] vpon the intellectuall part, [...] will altogether remaineth idle, [...] in a manner dead, that scar [...] not a sparke of Deuotion is fo [...] in a man.

For these causes therefore [...] [Page 361] said before, that studie doth very much hurt Deuotion: both be­cause it consumeth very much [...]ime, and also, because it dryeth [...]p the spirit, both which do hin­der this exercise.

There are certaine men, who [...]re most strongly set vpon by this [...]emptation, and that for singular [...]onsiderations, which the Diuell [...]ath in this temptation to annoy [...]an. For the desire of know­ [...]dge (as Aristotle sayth) in all [...]en is very naturall; so that the [...]iuell had not a sweeter baite to [...]snare our first parents, then the [...]sire of knowledge: for he said, [...]t they should be as gods, kno­ [...]ng Gen. 3. good and euill. And per­ [...]ps because with this baite he [...]n fished so fortunately, he pro­ [...]seth to himselfe now a good [...]ught by the sweetnes of the [...]e baite: hoping that it will [Page 362] come to passe, that we being chil­dren very like to our parents, will be taken with the same bait they were, and be deceiued, as they were, albeit we haue learned by a manifest example, & by the very experiēce of the thing it self, how bitter the end of that way was.

The noblenes of the exercise, & the sweetnes which is in it, do [...] ioyne thēselues vnto this natura [...] desire. For it is apparent that the [...] is not any exercises of mā (to w [...] of a reasonable creature) fou [...] more worthy or noble, then tho [...] which make his better part mo [...] perfect, that is, his reason, whi [...] daily becommeth more perfe [...] by the continuall vse of learnin [...] This sweetnes is so great, and [...] perdurant, that a certain Philos [...] ­pher, was not afraid to say; Wi [...] out the study of learning, I kn [...] not whether any thing may [...] [Page 363] found pleasant & sweet in this life. This appetite also increaseth by a [...]esire that our own excellēcy may The study of know­ledge wor­thy the ex­cellencie of man. [...]e aduanced, which affection is [...]ost powerfull. For it is not to be [...]oubted, but that one of the espe­ [...]iall meanes, by which we are lif­ [...]ed vp to honor is wisedome. And [...]ecause this loue is bred within [...]e innermost bowels of man, he [...]together endeuoureth, y^e he may [...]mpas that meane, by which ho­ [...]r is attained, that is, y^e he may [...]tain vnto learning & wisedom. [...]o these the pretence of piety, & [...]le of the cōmon good is added, [...]hich is promoted by this study: [...] that this good is worthily to be [...]sired of all mē; but especially of [...]ose y^e are more perfect, who are [...]nt to desire y^e aboue all things. [...]erfore it hapneth many times, y^e [...]der the shadow & colour of this [...]mon good, a mā doth too much [Page 364] cherish his owne desire and incli­nation; saying and perswading himselfe, that he doth that purely for Gods sake, which he doth for his owne naturall inclination, or for some base commoditie. For many are the ends (as S. Bernard Bernard in his 36. ser. vpon the Cant. Diuers ends of knowledge saith) why a mā desireth to know. For there be some that would know for this end only, that they might know, and it is foolish cu­riosity: there be some that would know, that they might be knowē ▪ and it is foolish vanity: and ther [...] be some that would know, th [...] they might sell their knowledg [...] for money, or for honours, & it [...] filthy lucre. There be also so [...] that desire to know, that th [...] may edify, and it is charity. A [...] there be some that would kno [...] that they may be edified, and i [...] wisedome. All these ends [...] moue the desire, and in choice [...] [Page 365] these a man is often deceiued, when he considereth not which [...]ught especially to moue: and [...]his error is very dangerous.

But that we may returne vnto [...]ur purpose, if there be so many [...]hings, which do allure our heart [...]nto this exercise, who shall be so [...]ortified, or who shall be found [...] cōstant, that can make resistāce [...]gainst so many importunate sol­ [...]citations? If on the one side doe [...]uite thee a naturall desire of [...]owledge, and a naturall delight [...] study, the noblenes also of the [...]ercise, & ambition or desire of [...]nor, which is got by this study: [...]d on the otherside thine owne [...]mmoditie, and the profit of the [...]urch & common wealth do set [...]aire face on it, and do so ouer­ [...]d it, that it seemeth right & re­ [...]isit, who shal be found so strōg [...] discreet, that being boūd with [Page 366] so manifold a chaine, doth not suffer himselfe easily to be led a­way? Therfore I said that this is a great temptatiō, for it hath many hooks & crooks, by which it lay­eth hold on the harts of men, and draweth them after it. O how oft when a man is at prayer vpon his knees, do these images & picture [...] present thēselues before him, sol­liciting him, that spedily he mak [...] an end of his prayer, and that h [...] make hast to the labor of his dai [...] study: that he reade ouer his beg [...] lecture, that he make an end of t [...] booke in his hands; and that [...] doth not let y^e day passe witho [...] some increase of learning, alb [...] out of this study either none, [...] very small profit may be hop [...] Sometimes such is the violence this appetit, y^e the miserable so [...] many times giueth heauē for ea [...] and changeth gold for drosse, [...] leaueth the opē gates of y^e abo [...] ­dant [Page 367] grace of God, to finde out a barren vain of humane wisedom. O that they knew (who do thus) what great things they be, y^e God cā teach, & that in a short time, & how little it is that the wit of man by his own labor can attaine vn­to, & how long a time he is about it. But be it that it is much, which man by his own trauell can gaine vnto himself, yet nothing at all or very litle cā it profit him without [...] diuine wisdome. Though a man [...]aith the Wiseman, be neuer so per­ [...]ct Sap. 9. (that is in learning) among the [...]hildren of men, yet if thy wisedome [...] Lord be not with him, he shall be [...]othing regarded. That of Augu­ [...]ine is not much vnlike to this; Augustine in the fift booke of his Con­fessions. [...]happy is that mā, who knoweth [...] things, but knoweth not thee, ô [...]rd: happy is he y^e knoweth thee, [...]ough he know nothing els: but [...] y^e knoweth thee & al thing els, [Page 368] he is not the happier for them, but is only happy for thee. Who kno­weth not, that one sentēce taught by the Almighty, is more excel­lent, and of greater consequence then all bookes, then all the wise­dome of this world, and whatso­euer Philosophers haue taught? The knowledge of the world, saith Augustine, doth swell and puff vp: but the wisedome of God puffeth not vp, but breedeth loue [...] it doth not make a man proud & arrogant, but humble and lowly▪ If in that houre, whē God actually teacheth me, I shal turne my bac [...] vpō him, and if I shal forsake hi [...] he yet hauing words in his mou [...] & seeke for earthly maisters, sha [...] I not offer great iniury vnto th [...] heauenly teacher? doe I not d [...] ­spise his doctrine? do I not pr [...] ­ferre humane wisedome befo [...] diuine? O how hardly shall t [...] [Page 369] holy Ghost come vnto him, who maketh so little account of him. But if there were but a few, who do erre in this, my cōplaint should be lesse. But what shal I say when in a maner the whole world lieth buried in this errour? One repor­ [...]eth of the streight of Megallan, [...]hat of three ships scarcely one [...]erisheth in it: but in this sea, of [...] hundred ships scarcely one is [...]aued. O how many auditours & [...]isciples hath the world at this [...]ay, and how few hath Christ? [...]nd that which is lamentable to [...]e hearde, they that should be He repre­hendeth them, who bestow that time vpon hu­mane stu­dies which they should bestow vpon di­uine. [...]ought vp in Christianity, and in [...]hristes schoole, and they that [...]tely are become conuerts, and [...]ue receiued inauguration into [...]e faith, that time they should [...]end vpon this holy exercise, [...]hereby the old man with all his [...]ts and desires might be shaken [Page 370] off, and the new man put on, as though this world was a labour but of few dayes, and of a short time, whē they haue scarcely ope­ned their eyes, and new begun to make an acknowledgmēt of God, presently they bestow themselues vpon the reading of heathen Phi­losophers, and vpon humane stu­dies, in which they spend many yeares, where they do not heare the name of Christ once mentio­ned. Which studies, albeit they b [...] after a certaine maner necessary [...] by reason of y^e change of times, & importunity of hereticks; yet th [...] are to be esteemed as punishmē [...] of our life: seeing that they stea [...] away so great a part of our tim [...] & do banish vs for so many ye [...] from the most sweet embraces [...] Christ. Especially if we cōsider, [...] all the writings, & al the learni [...] of the Heathen, as Nazianz [...] [Page 371] saith, are as the scourges & plages Heathen studies the plagues of Egypt. of Egypt, which are entred into [...]he Church by reason of our sins. But now, because the miserable estate of our life hath brought vs [...]nto this streight, we must looke [...]ut a conuenient time to bestow [...]pō this study: that is, we must la­ [...]our aboue all things, that our works be first well grounded, and [...]hat the building of vertue haue a [...]ure & firme foundatiō, especially [...] nouices and yong beginners, y^e without losse and dammage they [...]ay be able to beare the weight [...]f this study. But it is lamentable, [...] those, who are yong and tender [...] only feede on y^e milk of Christ, [...]hould be called frō his breasts to [...]e huskes of heathen Philoso­ [...]hers, where nothing is found [...]ut subtilties and sophistications. [...]or tell mee I pray thee, if wee [...]ell consider of it, what other [Page 372] other thing is this, thē that which Pharao did in times past, that he might destroy the people of God, when he commaunded that the male children should as soone as they were borne be cast into the waters of Egypt, and drowned: and what other thing do we hea [...] in these our times, then that h [...] that is borne againe and renued [...] Christ, before he begin to i [...] ­crease, and receiue the regen [...] ­rate strength of a new man, th [...] he is headlong cast into thes [...] waters, that he may be choake [...] and lose that earnest of the spiri [...] he hath receiued?

To all things there is an appoi [...] ­ted. Eccles. 3. time, sayth the Wiseman, [...] time to embrace, and a time to [...] far from embracing. Certainly th [...] is the time to embrace God, a [...] by this embrace to lay such ste [...] fast hold on his loue, that mu [...] [Page 373] water shal not be able to quench it. Afterwards the time wil come, to bee farre off from imbracing, that we may promote the profit of our neighbor.

What other thing would God Deut. 24. signifie, when he commaundeth [...]hat the man that hath taken a [...]ew wife should not goe a war­ [...]re, neyther that he should bee [...]harged with any publike busi­ [...]es? What meaneth he, when hee [...]rbiddeth that no worke should Deut. 15. [...]e done with the first borne bul­ [...]cke, nor that the first born sheep [...]ould bee sheared; vnlesse this [...]de of first borne, of which we [...]w speake, which ought to bee [...]e from all bonde and burthen, [...]t hee may bestowe all his [...]ngth, and whatsoeuer he hath [...]n his owne proper benefit? [...]ey goe against all these com­ [...]undements, who pu [...]loyne a­way [Page 374] the time from the studye of true wisedome, and bestow it vp­on humane.

THe first remedy against this temptation is diligently to consider, how farre vertue excee­deth wisedome, and how much diuine wisedome surpasseth hu­mane knowledge; that heereby man may see, how agreeable it i [...] to reason, that he should bestow [...] more labor & time vpon the on [...] thē vpō the other. Wilt thou th [...] I speak in one word? Heare wh [...] the Wiseman saith; Oh, how gre [...] is hee that findeth wisedome? y [...] Ecclesia. 25. there is none aboue him that feare [...] [Page 375] the Lord: The feare of the Lord [...]asseth all things in cleerenes. Heare [...]lso that of Augustine: Mankind [...]s wont greatly to esteeme the In the pro­eme of his 4. Booke of the Trinity [...]nowledge of terrestiall and ce­ [...]estiall things, but hee is much [...]ore better, that preferreth the [...]nowldge of himselfe before this [...]cience: & that minde is worthier [...]f greater prayse, which knoweth [...]er own infirmity, thē that which [...]ot respecting it, searcheth to [...]owe the course of the starres, [...] hee that alreadye knoweth [...]em, not knowing what way [...] take for the attainement of his [...]fety and saluation.

Let the wisedome of the world [...]ue al the excellency it desireth: [...]tit cannot escape this one mi­ [...]y, that all the profit, which is [...]ped by it be not ouer throwne [...]th the life.

[Page 376] What is more miserable then to seeke a thing with so greate cost and labour, which so soone perisheth? This is the cause, why a certaine Philosopher wept, a [...] Hierome saith: for now when he was at deathes doore, hee was a­gast and vtterly abashed, and vn­willingly ended his life at tha [...] very same time, at which before he began to apply his minde vnto wisedome and knowledge. Fo [...] if there be any losse or [...] to be deplored and lamented i [...] this world, certainely it is th [...] death of a Wise man: for then [...] vessell is cast into the earth fu [...] of all kinde of admirable secret [...] Which seeing it is so, it shall be [...] point of great wisedome, to fo [...] ­low the counsell of our Sauiou [...] saying; Lay not vp treasures f [...] Math. 6. your selues vpon the earth, where [...] moth and canker corrupt, & whe [...] [Page 377] theeues dig through and steale. But [...]y vp treasures for your selues in [...]auen, where neither the moth nor [...]anker corrupteth, and where [...]eeues neither dig through, nor [...]eale.

These things being so, it shall [...]e much more profitable, to at­ [...]nd vpon the workes of charity, [...]en vpon the speculation of the [...]derstanding: for the fruite of [...]e endureth for euer, but the o­ [...]er is ended with the life.

Furthermore remember that the day of iudgement, as a cer­ [...]ne holy man saith, thou shalt [...]t be asked what thou hast read: [...]t what thou hast done: & not [...]w eloquently thou hast spoken, [...]thow wel thou hast liued. This [...]he consideration, which being [...]ll examined, is sufficient to [...]uince their foolishnes, who [...] too much sweate at the study [Page 378] of humane science. For tell mee pray thee, what in the world [...] more certaine vnto vs, and whic [...] doth neuer faile vs, then to [...] well, and circumspectly to wal [...] with God? what is more accept [...] ­ble vnto him then charity? This that which onely pleaseth him, for which all other thinges d [...] please him. According to this [...] we shal be examined, and iudg [...] and according to the measure this we shall be rewarded. T [...] An vnlearn­ed mā with charity is better be­fore God, then a lear­ed man without charity. is so true, that if any man, I [...] not say had deuoured all [...] sciences of the world; but [...] conuerted to the faith all the [...] ­tions of the world; if God s [...] finde more loue and charity [...] an abiect olde woman, ( [...] hath performed none of t [...] great matters) then in him, [...] not to be doubted, but that [...] will preferre her before him [...] [Page 379] [...]at her portion shall be greater heauen then his.

According to this rule no man [...] doubt, but that that life [...]all bee better, and that exercise [...]ore acceptable vnto God, which [...]th moste vertue and efficacie, [...] attaine to this loue of chari­ [...]

And seeing that it is without [...]ntrouersie, that the exercises [...] a contemplatiue life are more [...]nducent to the atchyuement [...] this vertue, then any other, [...]olloweth by a very good con­ [...]quent, that they are more [...]cellent and more assured then [...] other.

O howe many men are there [...]nd in these daies, who ne­ [...] learned, what a sillogisme [...]s, neyther euer conuerted [...] soule; who yet notwith­ [...]ding are more precious in the [Page 380] fight of God, then many preach­ers of the word, and many which seeme more wise?

Wherefore, my brother, if tho [...] wouldst be sure of thy saluation, walk in this assured and safe way. I doe not say this, that altogether thou shouldest forsake thy study, but that thou shouldst vse it mo­derately: which in one worde Saint Augustine admonisheth [...] Let vs not be, saith he, prompt [...] August. in his book of the good of perseue­rance. quick in disputations, & slow an [...] dull in prayers.

Moreouer all law and all nat [...] ­ral reason teacheth, that we ough [...] so to order our studies and ende­uours in learning (as also all oth [...] things) that we do not too mu [...] ouer burdē and binde our selue [...] and that for this wee doe not l [...] passe better thinges. For Chris [...] ­stome saith, that it is a great da [...] ­nation of man, to beautifie a [...] [Page 381] polish the tongue, & to leaue the [...]e without order and culture: for [...] little skilleth howe the tongue [...]e adorned, but it is of very great [...]onsequence that the life be well [...]dered.

Therefore what greater mad­ [...]s can be thought on, then to be­ [...]ow so much labour vpon a thing [...] no worth; and altogether to [...]glect a matter of so great mo­ [...]ent.

This is that Saint Bernarde so [...]iously admonisheth, wryting Bernarde in his 2. Book of conside­ration. [...]to Pope Eugenius; Let thy con­ [...]eration, saith he, begin of thy [...]fe; least neglecting thy selfe [...]ou stretch it further in vaine. [...]hat shall it profit thee, if thou [...]ynest the whole world, & losest [...]y selfe? Albeit thou be wise, [...]t thou wantest wisedom▪ if thou [...] not wise vnto thy selfe? But [...]w wise vnto thy selfe? truely as [Page 382] I thinke, altogether. Although thou canst discerne all misteries, and knowest the breadth of the earth, the height of heauen, & the deapth of the sea, yet if th [...] knowest not thy selfe, thou a [...] like vnto one that buildeth with­out a foundation, making a ruin [...] and not a building. Whatsoeu [...] thou buildest without thy self [...] shall be like a heape of dust e [...] ­dangered with euery winde.

Therefore he is no wise ma [...] that is not wise vnto himselfe. [...] wise man will be wise vnto hi [...] selfe, and will first drinke of t [...] fountaine of his owne Wel. The [...] ­fore let thy consideration begin [...] thy self, & not onely begin of t [...] selfe, but let it ende in thy sel [...] Whithersoeuer it trauelled for [...] call it againe vnto thy selfe w [...] the fruite of saluation. Be the [...] vnto thy selfe, & the last vnto [...] [Page 383] se [...]fe. Take example of the father [...] all things, who both sendeth [...]orth, and retaineth his word. [...]y word is thy consideration. [...]hich if it goe forth, let it not go [...]m thee. Let it so goe out, that [...] may not altogether goe out. [...]t it go so from thee, that it may [...]t forsake thee. Thinke of no­ [...]ng against thine owne salua­ [...]n.

This word Against I haue [...]t vsed well, I ought to haue [...]d Besides. Whatsoeuer doth [...]er it selfe vnto consideration, [...]ich doth not by some meane [...]other pertaine vnto saluation, [...]se and renounce it.

This also ought to moue them [...]t be studious, that so they giue [...]selues to promote the profit of [...]ir neighbor, that they doe not [...]t nor hinder their own saluati­ [...] & y^e they diligently take heed, [Page 384] that whilst they desire to profit o­thers, they deceiue not thēselues, albeit the profit of our neighbour, ought to bee lesse in this respecte: for the law of charitye doth not commaund vs to benefit others with our apparant hurt and ma­nifest dammage. But what and if I shall prooue, that not onelye the profit of our neighbour is not diminished, but wonderfully en­creased, and that it is the onely & best way to helpe our neygh­bour, by first helping of our selues.

Beleeue me, my brother, if in deed thou studiest to profit thy A good life is the best instruction of our neighbour. neyghbour, there is none other way more conuenient to doe it, then a good life, and the exercise of prayer & meditation, by which this good life is gained vnto vs. Which doctrine I could approue by many reasons, but by reason of [Page 385] the smalnes of this volume, it shal be sufficient heere to haue set downe a few of them.

The first is, that it is manyfest to all men, that the true and pro­per 1 instrument, by which wee may help our neighbour, is true wisedome. But to obtaine this, what is more profitable then the feare of God? then an approoued life? then the dayly vse and expe­rience of vertues? or the prayer and the continuall meditation of the diuine law? What is so fre­quent and common in the holy Scripture, as that; The feare of the Lord is the beginning of wisedome. and: The fulnes of Wisedome is the feare of the Lord.

Yea without this meane it is vnpossible to obtaine this vertue: which Saint Augustine plaine­ly testifieth in these words: We Augus. in [...] Sermon. finde many moste negligent [Page 387] and careles of righteousnes, but most greedy and desirous of wise­dome: the diuine Scripture doth teach these, that they cannot at­taine that they desire, but by kee­ping and preseruing that they neglect. O my Sonne, saith the di­uine writ, if thou desirest Wisdome, preserue righteousnes, and the Lord will shew her vnto thee. Wisedome is a grace of God, and a princi­pall gift of the holy Ghost; there­fore it is sooner and more easily got by teares, then by disputati­ons: by prayers, then by alterati­ons.

Rightly therefore saith Au­gustine; They that haue learned Augu of the words of the Apostle of the Lord Iesus Christ to bee meeke, and humble in heart, doe profit more by meditating and praying, then by reading & hear­ing. But if wisdome be a principal instrument to help others, why [Page 387] shall not also the meanes, by which it is obtained, bee of the same kinde, of which wee haue now spoken?

The second reason is: To con­uert soules vnto God, is a worke 2 maruellous excellent and super­naturall: for by this, theyr cor­rupt nature, that liue wickedly, is subdued: and their euill custome, which is little weaker then na­ture, and that which is more, the power of the deuill, who possess­eth, and most strongly holdeth captiue their harts, are ouercom'd and conquered. That such powers shuld be oppressed & ouerthrow­en, it is necessary that greater po­wer & strēgth should be present, which is not found vpō the earth, but in heauen: which is not so wel got by study, labor & speculation, as by teares, sighings, & the course of a good life.

[Page 388] Hence it is, that they that are conuerted vnto God, are no lesse the sonnes of teares, then of words: so that prayer hath no lesser part in the conuersion, then the finest oration of a most elo­quent orator.

Wherefore, as the prayer of Moses rather procured the victo­ry against Amalech, then all the Exod. 17. swordes, that were drawen: so also wee muste suppose and be­leeue, that in this victory the prai­ers, sighes, and grones of a true preacher haue no lesser part, then all the other voices and words, al­beit they be ingenious, acute, and eloquent.

The third reason is, because (as experience witnesseth) mē do 3 offend more grossely and foulely by the corruption of their owne affections and passions, then by the ignorance of the truth. There­fore [Page 389] whosoeuer applyeth himself to bridle and restraine others, and to reforme their affections, hee must rather mooue their will, thē instruct their vnderstanding: and therefore all the masters of elo­quence do teach, that there is not That thou maist moue another, it is necessary that thou be fir [...]t mo­ued thy self a more present remedye for this malady, then that first thou bee mooued vnto that, to which thou desirest to mooue another. This is that which Quintilian saith; The sum & chiefe of this matter, saith he, as far as I can gather, cōsisteth in this, that if we would mooue o­thers, that we be first mooued our selues. And a little after; The ora­tion ought to be pronounced frō such a minde, which may mooue. For how can it bee, that another should grieue, that heareth, vnles I first greeue, that speak? how shal I incense another to anger, if I my selfe be not angry? how shal ano­ther [Page 390] weep, if he see mee speaking with dry eyes? It cannot be. F [...] nothing setteth on fire, or ma­keth to burne but fire: nothing maketh another thing moyste but water: neyther can any man impart heate to another, if hee hath it not himselfe.

Therefore according to that of Quintilian, who doubteth but that a Deuout man, who night & day doth nothing els, but be­wayle and meditate in the law of the Lord, is better, and fitter to teach, then any othe [...] although he be wise, who hath neuer tryed, what it is to shed one teare for the loue o [...] God?

Moreouer that eloquence, a [...] Cicero sayth, which breedeth no [...] 4 admiration, is of no price. An [...] if such eloquence bee require [...] to handle humane matters, wha [...] [Page 391] eloquence thinkest thou will be [...]equired to handle diuine mat­ [...]ers, to drawe men out of theyr [...]nnes, and to repell the forces [...]f enemies? which things as they [...]e supernaturall, so they require [...] spirit and eloquence superna­ [...]urall. To obtaine this kinde of [...]loquence, it is certaine, that no­ [...]hing is more profitable then the [...]oly Ghost, and so tō speake, [...]hat the sparkles of this Spyrit [...]ay shine in the Sermons wee [...]reach. For seeing that this spi­ [...]it doth exceed all the power of [...]ature, there is nothing that doth more allure, suspend and carry [...]nto admiration the harts of men, [...]hen one of his sparckles: for by it [...]he strength & power of the holy Spirit is foorth with knowen, & so men are humbled, saying with the Magitians of Phara [...]; This is Exod. 8. [...]he finger of God.

[Page 392] To all these another help is ioyned 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, [Page 393] 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, [...]or mastership, nor any authori­ [...]y but onely the edifiyng of their [...]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, 1. Tim. 4. [...]nd vnto learning: continue there­ [...]: for in doing this thou shalt both [...]aue thy selfe, and them that heare [...]hee.

[Page 394] The first care ought to b [...] ouer thy selfe, the second ouer th [...] study and doctrine, and so it [...] promissed, that thy wisedom [...] shall be auaileable to help othe [...] This is so true, that as trees, whi [...] A Simily. make large encrease for the [...] salues before they beare, becom [...] much more fruitefull afterward [...] vnto their owners: so Preache [...] the more learned they are, a [...] more religious in themselues, t [...] more profitable they are vnto [...] ­thers: and according to the qu [...] ­lity of their fruites, such shal [...] be the profit of their auditors.

[...]He indiscreete desire of cer­taine, by which they too fer­ [...]tly endeuour to help theyr [...]ghbor, with hindrance of their [...]ne saluation, doth not much [...]fer from the precedent temp­ [...]ion. This is one of the moste [...]gerous temptations, which [...] to vs in this life. For [...] other are manifest, and may be [...]ne of all men, what they are. But this dooth offer it selfe [Page 396] 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.

[Page 397] 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 Ios. 3. the Angell of God in the ar­my, did not credit him before he had asked, Art thou ours? or our [Page 398] 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 [Page 399] 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 Eccles. 29. 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 Bernard in his fyrst booke of considera­tion. this matter vnto Pope Eugenius, and amōgst other things he saith: Heare then what I reprehend, & what I perswade. If thou bestow­est all thy life and wisedome vpon [Page 400] 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 Eccles. 38. 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 wh [...]t shall it profit thee according to the word of the Lord, if thou [Page 401] 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 doe drinke of the common fountaine of thy breast: and wilt thou stand apart thirsty? If he be accursed that ma­keth his owne part the worst: what shall he be that vtterly ma­keth himselfe without part. Thy [Page 402] waters are deriued into currents through the streetes: men and cattell do drinke of them: thou giuest drinke also to the Camels of Abrahams seruant: but a­mong the rest drinke thou also of the fountaine of thine owne well. Let not a stranger, saith he, drinke of it. What? art thou a stranger? To whom art thou not strange, if thou beest strange to thy selfe? To be briefe, he that is rechlesse and barren to himselfe, to whom is he good? Hetherto be the words of Bernard, which may suffice to conuince that we say; and that by them we may vnderstād, that the great promo­ters and procurers of other mens safeties, ought not to be vnmind­full of their owne: but with great diligēce to regard their owne sal­uation. And also what great wis­dome we haue neede of, to order [Page 403] this busines aright, least we be de­ceiued by an vndiscreet feruour of charity, and by too great a de­sire of spirituall gaine. In which matter we are to imitate the wise Virgins in the Gospell, who when the foolish Virgins desi­ [...]ed them to impart some of their [...]yle vnto them, sayde; we feare Math. 25. [...]ast there will not be inough for [...]s and you: goe yee rather to them [...]hat sell, and buy for your selues. Wherefore if thou hast a minde [...]o immitate the wisedome of [...]hese Virgins, so looke to o­ [...]hers, that thou doest not neg­ [...]ect thy selfe: but so bestow thy [...]ime, that thou mayst haue time [...]or thy selfe. If thou shalt de­ [...]aund of me, how much time [...]s requisite for this studie? I [...]unswere so much, as is suffi­ [...]ient to kindle the feruent af­ [...]ection of deuotion, which is, [Page 404] to walke in the spirit, according to the councell of Paule: But that Galat. 5. ye may know what it is to walke in the spirit, and what profit doth follow of it, I will say none other thing, then that a man doth then walke in the spirit, when he com­meth more and more vnto God, and doth walke rather towards God, then towards himselfe: so that his heate is not now distur­bed and misled by the disposition and affections of nature, which are of himselfe, but is lifted vp o [...] those things, which proceede from that actuall deuotion, in which he walketh: for this kinde of disposition, is not of flesh o [...] bloud, but of the vertue of the holy Ghost, and of the continua [...] affection of the loue and feare o [...] God. Hence it is, that as the hear [...] is the beginning of all our works A Simily. so according to the qualitie and [Page 405] affection of our workes procee­ding of it: which thing also we see in water flowing from a foun­ [...]aine: If the fountaine be mud­die and troubled, the water will also be muddie and troubled: but [...]f the fountaine be cleare and [...]right, the water will be so too. So we dayly see by experience, [...]hat of a well ordered heart, or­dered actions do proceede, and of a disordered heart, disordered [...]ctions, according to that of our Sauiour: A good man out of the Luke. 6. [...]ood treasure of his heart bringeth [...]orth good, and an euill man out of [...]e euill treasure of his heart brin­ [...]eth forth euill.

Seeing therefore that our heart [...]s the roote and the beginning of [...]ll our good, all our labour ought [...]o be bestowed vpon it, that so [...]ong we may continue in deepe [...]nd profound prayer, til our heart [Page 406] be so affected, that it being ga­thered vnto it selfe, it may alwaie [...] abide in deuotion. To the attain­ment of which, euery prayer i [...] not sufficient; but it must be se­riously continued: That as groū [...] well watered in the morning, b [...] A Simily. the coolenes and sweete tempe [...] doth all that day defend the herb [...] planted in it from the heate o [...] the Sun: so let the soule of y^e righ­teous be watered in due season & by prayer be well moysten [...] in God, that it may alwayes hau [...] in it selfe the continuall coole o [...] deuotion, by which it may be d [...] fended frō the loue of the worl [...] Therefore our deuotion ought t [...] be like that riuer, which the scrip [...] ture speaketh of, which went o [...] of the garden of Eden, and wat [...] red Gen. 2. the earth: for out of our hea [...] which is the place of Gods dai [...] ties, ought to flow a riuer of d [...] [Page 407] uotion so aboundant, that it may [...]e sufficiēt to water al our works.

This is that kinde of life, which [...]ll the Saincts haue vsed: this is [...]e top and crest of a spirituall [...]fe: this is the manner of liuing, [...]hich maketh men spirituall and [...]iuine: this is that, which orde­ [...]eth & disposeth all the works of [...]an, in measure, weight, & num­ [...]er. To be brief, this is that, which [...]aketh vs walke on a sure groūd, [...] on euery side to be watchfull, y^e [...]e may be wary in all things, and [...]efenced in each respect. There­ [...]re let vs thorowly perswade our [...]lues, that it is neuer acceptable [...] God, if we wholy drowne our [...]lues in other mens businesses, [...]eit they be of great cōsequēce, [...]d lose our own time, which we [...]ould bestow vpō the procuring [...]rown saluation & on y^e exercise [...] prayer. For albeit that other [Page 408] mens businesses ought to be or­dered, and to haue their houres and appointed times (as we haue heard out of Bernard) yet they do not require that measure of time, which this continuall diligence doth, by which is effected, that the spirit is alwayes vnited to God, and alwayes caried towards him. To conclude, let vs also adde this (which in my iudge­ment Prayer is to be ioy­ned vnto preaching. is very pertinent to our pur­pose) if thou desirest nothing more, then to help thy neighbor and if thou doest looke into th [...] state, wherein mens affaires now stand, and doest consider of th [...] misery & calamity of the Church ioyne prayer to thy preaching For the world is not only helpe [...] by admonition, but also by pray­er: for by preaching the peopl [...] are admonished to flye frō sinne [...] but by prayer grace is obtaine [...] [Page 409] of God, by which the life is a­mended.

Therefore let this rule be ob­serued, if thou wouldest not erre in this busines, if the ministra­tion of the diuine word be com­mitted vnto thee, beware that thou no further entangle thy selfe in worldly and temporall matters, then thy strength is able to beare, although it cary neuer so fayre a shew of charitie. For although the Apostles were full of the holy Ghost, yet they put from them all such kinde of bur­dens, so that they woulde not make prouision for the mainte­nance of the poore. Wherefore in the fourth Councell of Car­thage In the 4. Councel of Carthage, can. 17. and 18. it is commaunded, that a Bishop by himselfe should not take vpon him the gouernment and ouerseeing of widowes, or­phanes, and strangers, but that he [Page 410] should do it by his Archdeacon. In like maner that he should not take vpon him the ouersight of wills & testaments, that he might the better attend vpon reading, prayer and preaching. We haue also an example of this thing in our Sauiour, who whē he was re­quested of one, to commaund his brother to diuide his inheritance with him, he answered: Man, Luke. 12. who made me a iudge, or a deuider ouer you? For this cause the Pri­matiue Church did not permit, that any Clergyman or Minister of God should be ordayned a [...] ouerseer, or an executour of any mans will. Wherefore when an [...] one dyed, leauing a minister a [...] ouerseer of his will, he was depri­ued of it by all the suffrages of th [...] Church, as it appeareth in a cer­taine epistle written by Saint Cy­prian. Cyp. lib. 1. epist. [...]. [...]

HEtherto we haue spoken of certaine common tempta­tions, which are wont to molest and annoy them that are at pray­er; now we will deliuer certaine admonitions & instructiōs, which are to be obserued in this course. And although we haue set downe certain in the end of the first part of this booke; yet, because they are only put in the end, that they may teach vs to pray, I will set downe others heere, which may [Page 412] lay open the deceipts and fraudes of our enemy the Deuill, who many wayes is wont to deceiue those, that walke in this way, tur­ning good medicines into pre­sent poysons, and to shipwracke them in the very hauen.

Therefore first of all let vs pre­suppose, that nothing can bee There is nothing so good, but it may be abused by the malice of man. found in this world so good and profitable, but that by mans ma­litiousnes it may be abused vnto euill. Wherefore euill men take occasions to perseuere in their wickednes of the very goodnes and mercy of God, and of the passion of Christ. Neyther onely do they take occasions of these things, but also of vertue hir selfe, which no man can abuse, follo­wing their own affections, wher­by oftentimes they take oppor­tunity to offend. For we see ma­ny men that of fasting, abstinēce, [Page 413] knowledge, chastitie, and such like vertues, do take an occasion to be prowde, and to presume great things of themselues: ma­king that a matter and an occa­sion of mischiefe and euill, which of it selfe is an excellent and an honorable good. Wherefore S. Ambrose sayth: As I very well vnderstand that chastity is an ex­cellent good, so I feare the theefe of pride, least he steale away that which is good.

Therefore I do not so greatly maruell, if the vertue of Medita­tion be sometimes vnprofitable to some man, or if it doth bring dammage vnto him, that know­eth not how to vse it conueni­ently. But as it is an intollerable madnes to leaue the vertue of Chastity, or any other vertue or science, for none other cause, but because certaine abuse it, and by [Page 414] it are proudely puffed vp; so also is it a foolish thing to relinquish meditatiōs for the abuse of some. For there is nothing vnder hea­uen, which we may not abuse.

That we may vnderstand this the better, we must know that there is not any vertue, which hath not by it some vice, carying Euery ver­tue hath some vice annexed vnto it, which hath a resem­blance of vertue. a show & a resemblāce of vertue. For wisedome hath vaine science bearing a show of true wisedome: Iustice hath crueltie; Fortitude rashnes; Liberality prodigality; Humilitie cowardice; Affability lightnes; hope presumption; zeale vnaduisednes; feare distrust; & so in the rest; so that as in all things as well artificiall as naturall there are found some true, and some seeming so, but are not so in­deede: for there is both true gold and that which is false; lawfull money, and counterfet coyne; [Page 415] true gemmes, and false gemmes: so also among vertues, some are true, and some that appeare to be so, but are not so in truth.

This therefore is the greatest difficultie, which is found in the way of vertue, which is wont to minister matter of errour vnto yong beginners, and to those that are not well exercised: for many embrace vice for vertue, as we dayly see that men are deceiued, receiuing counterfet coyne for that which is true, by reason of the likenes it hath with it. This is that which the Apostle sayth; That the Angell of Sathan doth many times transforme himselfe in­to an Angell of light: for so doth he oftentimes deceiue vs, obtru­ding vice vnto vs. being coloured with a semblance of vertue. But as we sayd before, that as it is an euill thing for a man to withdraw [Page 416] himselfe from the exercise of ver­tue, because he is fearefull to fall into vice: so also is it dangerous to desist from the duty of medi­tation: but the vices and dangers are rather to be feared, which may arise from this abstaining. For it is manifest, that there is not any state, nor any maner of liuing found in the world, which hath not some danger annexed vnto it: wherefore all our life may not vnfitly be called one danger and one continuall temptation Therefore least any man be blin­ded or deceiued of himselfe, it shall be profitable to shew as it were with a finger all kinde of dangers, deceipts, and impo­stures, and to admonish what is to be done in each of them

LEt this then be the first ad­monition: they that haue mentall prayer in estimation, let them take heed that they do not contemne vocall prayer, or reiect it as vnprofitable: because it is Whether vocall prayer differeth from men­tall prayer. manifest, that for the very sub­stance of the vertue, there is no difference betweene this and that prayer. For to call vpō God with the heart only, or with the heart and the mouth together, doth make nothing for the efficacie of prayer. For to adde to the voyce of the heart the voice of y^e mouth, which God hath created, that he [Page 418] may be praysed and glorified by it, how can it be, that it should de­rogate any thing from the digni­tie of the work, or should import any essentiall difference? Euen as there is no essentiall difference betweene the confessions of him that speaketh, and him that wri­teth the same thing; so also prayer, which is a confession of the diuine praises, or (that I may speake more properly) a certaine petition of God for some neces­sary thing: whether this petition be made with inward words, or with outward, which are the ima­ges of internall things, there can be found no essentiall difference betweene this and that. This ma­ner of praying is profitable to stir vp deuotion, and to inflame the heart, especially when it is luke­warme, & dispersed, and therfore vnfit by his own strength to fly or [Page 419] to swim: for the sweet & deuout words, and the graue sentences, which are found in it, are very ef­fectuall to do this, if they be re­peated with humilitie and atten­tion. For this cause the words of God are called fyre in the Scrip­tures; Why the words of God are called fire. for they haue vertue to warme our hearts, and to kindle in them the fyre of diuine loue. Furthermore, voyces haue (espe­cially when diuine Psalmes are sung) a certaine naturall force to beget deuotion, as Saint Augu­stine testifieth, who hearing the melodious Psalmodye of the Church, sayth, that he was won­derfully inflamed within. Besides there are many men of that spirit 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 [Page 420] 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 Bernard in certaine [...]entences. 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 [Page 421] 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; Pro. 18. 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, [Page 422] 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 [...]ernard in [...]ertaine [...]ntences. when he saith: This I say briefely, that certain, as I suppose, do som­times [Page 423] 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 Bernard in his epistles. 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 In his 4 sermo [...] of Lent. 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.

[Page 424] 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 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, Ceremonies & externall reuerence are to be made ac­count of. [...]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 [Page 426] 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 Why christ did insti­tute his Sa­craments in visible things. 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 [Page 427] 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 [Page 428] 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 of God.

We are bound to serue God with all that is within vs: there­fore it is no reason, that the bo­dy with the members and sen­ces should withdrawe them­selues from this obedience: ye [...] [Page 429] the Apostle himselfe comaund­ [...]th, that as in the time of our [...]lindnes. We gaue our members as Rom. 6. [...]eapons of vnrighteousnes vnto sin: [...]o now that we giue our members as weapons of righteousnes vnto God. Hence it appeareth, that as An­gels In Angels seruices me­rely spriitu­all are re­quired; in mē seruic [...] mixt. are pure spirits, so also pure worship and spirituall seruice is [...]equired of them: but of men, [...]ecause they are spirits includ­ [...]d in bodyes, together with their spirituall workes, which are principall, corporall workes and serui­ces are also re­quired.

LEt the third admonition b [...] that although spirituall me [...] do familiarly conuerse with Go [...] and haue him their maister to ex­pell their ignorance, accordin [...] to that of the Prophet, who sait [...] They that are humbled at his feet [...] Deut. 33. receiue his words and doctrine: y [...] let them not lightly regard, b [...] haue in great reuerence the min [...] ­sters and preachers of the wo [...] of God: for they be instrumen [...] of the holy Ghost, and also riue [...] [Page 431] and conduit pipes, by which the water of wisedome is conueyed [...]nto the garden of the Church, of whome it is written: The Priests Mal. 2. [...]ps shall preserue knowledge; and [...]hey shall seeke the law at his mouth. [...]f Mos [...]s, who spake face to face Exod. 18. [...]ith God, did not despise the [...]ounsell of Iethro his father in [...]aw, who was an Heathen man, who wil be so arrogant, that rely­ [...]ng vpon that familiaritie which [...]e hath with God, will contemne [...] doctrine of his ministers, & the dispencers of his misteries? What greater pride can be thought of? [...]r what greater cause, for which [...] man should be forsaken of God, deceiued of the Deuill, and left [...]nto himselfe? If the Apostle Paule went vp to Ierusalem, that [...] might communicate with the Galat. 2. [...]ther Apostles of the Gospell, which he had learned in the third [Page 432] heauen who will be so confide [...] so to trust his owne spirit, as no [...] to conferre with the ministers [...] the Church of Christ? The orde [...] which the Diuine Wisedome v [...] ­seth in the administration of th [...] world, is, to gouerne inferio [...] things by superiour, and to ho [...] ­nor his ministers, whom he hat [...] ordained to that worke, and he [...] willeth that we alwaies haue r [...] course vnto them, and that w [...] should receiue grace by they [...] hands.

It is written, that while Pet [...] was speaking, the holy Ghost fell o [...] Act. 10. all them which heard the word. A [...] ­ter the same manner thē sam [...] Spirit dayly descendeth inuisibl [...] vpon all them, that humbly hear [...] the worde of God out of th [...] mouth of his ministers.

Neyther must we heere look [...] whether the Ministers bee goo [...] [Page 433] men or euill; but onely whether they be the instruments and or­ganes of God. For that gold is A Simily. not baser, which is found among coles, then that which is found a­mong precious stones: neither is the medicine of lesser vertue, which is drunke out of a vessell of clay, then that which is drunke out of alabaster. Therefore the seruant of God ought not to de­spise the preacher, albeit he be a wicked man in his life, so long as he teacheth the word aright, for oftentimes God, who is the mai­ster of them that be humble, doth bestow by their ministery gifts and graces vpon those that be [...]is. For the Church hath her mi­nisters, who do teach [...]he people, whome besides the knowledge that they haue got by their owne study, the holy Ghost doth many times illuminate, and doth moue [Page 434] them to speake those things, they vnderstand not: which happened vnto Caiphas, who was the hye Priest that yere. And surely we do tempt God, when we presume to get that by prayer only, which we may haue by y^e ordinary way.

It is true that for the determi­nation of spirituall matters more time is required: for besides doc­trine; charity, and the feare of God are necessary. For Science doth much illuminate, but much more charity, especially in spirituall matters, which together with the theory doe require a practise o [...] those things.

Therfore no mā perfectly kno­weth the gifts and particular gra­ces of God, and the sweetnes o [...] that hidden Manna, vnlesse h [...] himselfe hath tasted of it. There­fore the Psalmist saith, The mout [...] of the righteous will speake of wise­dome, Psal. 37. [Page 435] and his tongue will talke of iudgement: for the law of his God is in his heart. And Ecclesiasticus sayth: The minde of a godly man Eccles. 37. doth sometimes shewe more truth, then seuen watchmen that sit aboue in an high towre. This hath place chiefely in spirituall matters, and particular causes. But for deci­ding of controuersies in matters of faith, for humane contracts, decrees, Ecclesiasticall comman­dements, and such like things, the doctors of y^e Church, and maisters of those faculties do best know: and these spiritual matters are di­ligently to be examined, y^e it may be seene, whether they agree with the rule of the diuine Scripture. To know other matters, let de­uout men (as much as lyes in thē) seeke for learned men, and those of a good cōscience. For nothing in the world is more dangerous, [Page 436] nor bringeth more harme, then knowledge without the feare of God: for where there is doctrine without this correction, there is pride and elation of spirit: but where there is pride, there is darkenes, ignorance, and diuine reprobation. From this fountaine all heresies present and past are bred, with infinite other euils and enormities of life. Wherefore the Wiseman sayth: Let them that bring peace be welcome vnto thee, but of a thousand haue but one counseller. When thou hast found such an one conferre with him of all thy matters, with humilitie and confidence: and do not eue­ry day s [...]eke for new maisters: for this oftentimes bringeth con­fusion, and it is a propertie of vn­constant men, and of those, that go about, seeking for fansies and opinions like their owne, neither [Page 437] do they rest, till they haue found them; which being found, they say, that they are ruled by others aduice, when indeede they are ruled by their owne. By which it is manifest that it is no smal thing to know how to choose good councell, and perhaps of no lesser import and consequence, then to giue good councell.

THe fourth admonition not much differing frō the for­mer, is; That although deuout [Page 438] prayer is the fountaine of good desires: for there by reason of the consideration of the perfections and blessings of God, the fyre of charity burneth, from which the sparks of good desires arise: yet a man must not too much trust these desires, running headlong after all those things he desireth, not doing that before, which Iohn admonisheth, Beleeue not e­uery spirit, but try the spirits whe­ther 1. Iohn. 4. they are of God: for often­times vice is couered vnder ver­tue; 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 preseruatiō ofhis naturall life, hath also giuen him reason, that he may rule & moderate them (o­therwise [Page 439] 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 mē do not this, oftentimes they take matters in hand which haue no good suc­cesse, whereby it is apparent, th [...]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 mā 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 [Page 440] 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 1. Esd. 7. in weight and measure, which pertained vnto the buil­ding & furn [...]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 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 [Page 442] 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 notwithstāding 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 mā 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, [Page 443] but also that by the customary vse of vertue, passiōs 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 A Simily. loathing and abhorring, then it doth the sound to feede with [Page 444] 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 [Page 445] happen in this busines, as idle [...]ords, &c. from which he thin­ [...]eth himselfe free, that abstaineth [...]om these exercises: for as it is A Simily. [...]o maruell, if he be neuer woun­ [...]ed, that neuer commeth into the [...]attaile; so also it is no maruell, [...] he now and then be lightly [...]ounded, that fighteth in the [...]auntgard. Our Lord very well [...]oweth all our infirmities, ther­ [...]re he willeth that we should be [...]xercised in euery good worke: [...]eyther let him maruell that wal­ [...]eth vpon the water, if he haue [...]e soles of his feete wet; or that [...]s hands be a little blacke, that [...]ucheth pitch: that is, if he sa­ [...]our of a little humane frailtie, [...]hat conuerseth with men for the good of them: for this is spiritually to become What it is to become accursed for our brethren. accursed for them.

SIxtly godly men are to be a [...] monished, who are frequent i [...] the exercise of praier, & in it afte [...] a singular manner are visited [...] God, & do receiue many cōfor [...] by it, that they doe not iudge, n [...] contemne those, that are mo [...] negligent or more cold in it. F [...] there are some (I would to Go [...] that there were not many) wh [...] because they shed many teares, [...] do feele some comfort, which a [...] cording to their iudgemēt, othe [...] [Page 447] seele not, they thinke themselues [...]etter, and more spirituall then o­ [...]ers are: yea many times they [...]ontemne them, as carnall & sen­ [...]all men, who doe neither feele [...]or taste of God. And whilst they [...]ppose that this remorsefull ten­ [...]ernes The cōforts of God are the cause of hurt to many. of heart, which they haue, [...] a certaine signe of the Diuine [...]race, they liue securely, they [...]row stately, & wax lofty in their [...]wn conceiptes; saying the same, [...]at the mother of Sampson in [...]mes past said to her husband, [...]at she might take away y^e feare [...]ee had conceiued by seeing an [...]ngell; for he feared that he shuld [...]ye, to whome she sayd; If [...]e Lorde woulde kill vs, hee Iud. 13. [...]oulde not haue receyued a [...]urnt offeringe, and a meate of­ [...]ering of our handes, neyther [...]ould hee haue shewed vs all [...]hese thynges, neyther haue [Page 448] 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 wi [...] not open it? and what doth a [...] laxatiue medicine help or further him, who being purged yet doth not recouer his wished health? [Page 449] 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 [...]o know God onely, and not to do good, be a circumstāce, 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 [...]oly Ghost do, which are of po­wer to make Angels of men? If [...]e that receiued one talent to A Simily. [...]ade and gaine with it, for hiding [...] in the earth, be grieuously pu­ [...]ished for it, what shall be done [...]o him that hath fiue talents deli­ [...]ered him, and doth also hide [...]em in the earth? If an husband­ [...]an should hyre a company of [...]ruants to labour in his vyne­ [...]ard, with this condition, that in [Page 450] 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 be [...] more cheerefull & couragious t [...] labor in his Vineyard? If therefor [...] after this breakfast, I do not labor [...] & that vpō this opinion, that Go [...] ought that vnto me, which I hau [...] eaten (when as in the meane sea­son I owe vnto him the labors [...] the Vineyard) how shall not I b [...] [Page 451] found a derider and a deluder of [...]is Maiestie? For if he sinne lesse, [...]at acknowledgeth his theft, and [...]r this more humbleth himse [...]e; [...]ē he that besides his theft, doth [...]so suppose himself to be better [...]en others, when he is a greater [...]eefe, hee sinneth a great deale [...]ore, and becommeth vntollera­ [...]le. Hence also springeth an other [...]ill, that they, who are come to [...]is point, grow incorrigible, and [...]e dispise other mens aduices [...]d counsels. For no man dareth [...]rrect them, because outwardly [...]ey pretend so great sanctimo­ [...], neither wil they suffer any one [...] correct thē; for they thinke that [...]ey go before euery one in vertue [...]thinketh not as they do: Wher­ [...] it manifestly appeareth, how [...]al reason mē vse in estimating [...]e dignity of things, while they [...]ake boast of that, of which they [Page 452] should take greater cause to feare.

That this may be vnderstood the better, we must note, that Frō whēce the conso­lations of the Spirit arise. 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, whē they meditated vpon the variety, might, and arte of things created, and from hence ascended to th [...] contemplation of God, and o [...] seperated substances, in which (as Aristotle saith) are found ex­ceeding delights, and that by [Page 453] 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 [...]hat they reade and meditate vpon, are most high and noble, so also are they most pleasant and sweete, and very powerfull to [...]eget delight. But if there bee [...]one other thing that delighteth (as oftentimes it commeth to [...]asse) all that is meere naturall, [...]either is it any signe of any sanc­ [...]ified celestiall grace. In like [...]anner there are some (as a cer­ [...]aine Doctour saith) who of their [...]wne nature haue a certayne [...]weete and delightfull affection [...] the chiefest good, which is [Page 454] God. But let such, saith hee, take [...] heede vnto themselues, that they be not deceiued, thinking tha [...] they haue so much charity, as they haue delight: for euery one hat [...] so much of this vertue, as hee la­boreth, & as hee denieth himself [...] for the loue of God. For chariti [...] (as saith S. Gregory) is not idle Charity is not idle. but worketh great matters, if i [...] be true: but if it worke not, it i [...] not true charity.

These consolations may also b [...] many times sent of the deuil, tha [...] by thē he may deceiue and mak [...] mē proude: whilst they perswad [...] thēselues, that they are some bo­dy: or that he may detain them i [...] some error, or sin: as he dealet [...] with heritickes, whom he causet [...] to take great delight in reading [...] Scriptures, that by this mean [...] he may more surely binde them i [...] their errour. He dealeth after t [...] [Page 455] 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 [...]o be prowde of thē, or too much [...]o glory in them.

For if they be of the holy Ghost, [...]here is no cause why a man [...]hould extoll and lift vp himselfe: [...]ut that he should rather feare, [...]onsidering of the accoūt, which [...]sto be rendred for thē, as we said [...]efore. If they doe arise onely frō [...]aturall thinges, and bee meerely [...]aturall (as those were of the [...]hilosophers) wee haue grea­ [...]er cause of feare and greefe, [...]en of ioye and delight, consi­dering [Page 456] the deceiueablenesse, cor­ruption, and vanitie of our na­ture. But if they spring from tha [...] wicked and malignant spirit, ma [...] hath farre greater cause of dread [...] as he hath who hangeth betwen [...] the hornes of a bull. For ho [...] shall not that bird feare, whic [...] A Simily. stādeth in a place, when she see [...] the baite of the fowler layd, b [...] seeth not where the snare is s [...] for her? So that in the one the [...] is no cause to be prowde, and [...] the other there is great reaso [...] to feare.

Yet let it be, that all the [...] consolations are of God: yet [...] must consider that these fau [...] and graces are not giuen vnto [...] that we should be puffed vp, a [...] despise our neighbour, but [...] the [...], that wee should more se [...] ­uently loue God, and that w [...] should be humbled before othe [...]

[Page 457] 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 All men are one bo­dy. 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 [...]tates and offices, that there may [...]e no defect in the office and mi­ [...]istery, but that the Church may [...]e altogether beautifull. For the [...]oate of Ioseph was also party co­ [...]ured; y^t the variety of ministers [...]spiritsmight be signified which [...]e in the church; all which make [...]ast vnto a happy life, but euery [Page 458] one by his seuerall way. For euen A Simily. as from the circumferēce 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 thē 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 ballāce into thy [Page 459] hands, to weigh thē, 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: [Page 460] 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 frō 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 cōsisteth 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; [Page 461] 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 professiō of vertues. For the contēpt of thē doth engender in the soule a worme so hurtful & dangerous, that it doth not onely gnaw their persons, but also their [Page 462] office & ministery, which is y^e soū ­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 thē, 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, An excellēt saying of Cōstantine 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 [Page 463] 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 A Simily. 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 [Page 464] 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 seuenth admonitiō 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 [Page 465] 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, A secret place to pray in is to be cho­sen. Math. 6. 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, [...]beit there bee many that very appily do pray in the church, & [...]e much helped by the receiuing [...]f the holy sacrament of the Lords [...]pper (which without doubt [...]ingeth great help to thē y^t pray) [Page 466] yet there are some, for whome a secret place is more fit to pray in thē a publicke place: by reason of the danger of vain glory, & singu­larity. A secret place remoued frō the eies of the world is a safe hauē for yong men & yong maides. Let deuout mē 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, whe [...] he said: My soule thirsteth fo [...] thee, my flesh greatly longeth fo [...] Psal. 63. thee in the barren and d [...]ye land without water. Thus I behold thee as in the Sanctuary, whe [...] I beholde thy power and th [...] glory.

The vices which accordin [...] The vices of women. to Salomon, and the Apostle Pa [...] [Page 467] 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 trāsgresse 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 thēselues, that they do not giue occasiō to any one to slander [...]ertue, seeing y^t the Apostle doth so oftē admonish, we y^t do nothing [...]y which the doctrine of Christ [...]aybe blasphemedin any respect. [...] would not haue any one here to [...]ake any occasion to defend wo­ [...]en, that come not to church, to [...]ray, to heare seruice & Sermons, & to receiue the holy Cōmunion [...]n those daies, that are appoin­ [...]ed: for it is one thing to take [Page 468] 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 When and how often we are to cōmunicate 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: [Page 469] 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 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. [Page 471] S. Augustine sayth: I dare boldly say, that he that will not Aug de co­habitatio­ne clerico­rum & mu­lierum, sets de singula­ri. clerico­rum. 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 pre­ [...]ence of piety lurketh the lime of [...]ust: credit me assuredly, I speake [...]y experience, before God I lye [...]ot: I remember that the cedars of Lybanus, that the captaines [...]nd guides of the flockes haue [...]allen by this plague; whose [...]all I did no more thinke of, [...]hen of the rebuke of Ambrose [Page 472] 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 Hierome in an Epist. to Nepot. 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 [Page 473] a woman cast the tiller of Para­dice out of his possession.

And S. Isido [...]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 Bernard vpon the Canticles. 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 [...]he dead? that which is lesse thou canst not do, and shall I beleeue [...]hee in that which is greater? Bernard sayth this, either that he [...]ight terrifie vs, or that it is so in [...]he truth of the matter. Be as it [...]ill, that is at the least greatly to [...]e feared, which so great a man [...] seriously vrgeth.

For these reasons, and coun­ [...]iles of the Saincts, the seruant [Page 474] 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, a [...] too much confidence.

Neither only must we fly to [...] much familiarity: but also a [...] occasions, that dispose vnto it for he that would take away th [...] ende, must also take away th [...] meanes, which dispose to tha [...] end. For oftentimes there lurket [...] a serpent in the grasse, and tha [...] friendship, which begun in th [...] spirit, many times endeth in th [...] flesh: and the gold in continu­ance [Page 475] 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 [...]e intermingleth most honny.

THe ninth admonition is, that a deuout man haue for a prin­ [...]pall foundation of his life, that [Page 476] before all things he satisfie those things, to which he is bound by the reason and condition of h [...] estate: which being done, let him bestow, as pleaseth him, all the o­ther time vpon the diuine wor­ship. For we must knowe, that prayer, speaking properly, is none other thing, then a petition, by which we desire grace of God, that we may walke in his com­maundements, and fulfill his wil [...] as knowing our owne infirmiti [...] and vnsufficiencie to walke s [...] without his especiall grace. Th [...] Prophet signifieth this, when h [...] sayth, I opened my mouth and pa [...] ted, because I loued thy commau [...] Psal. 119. dements: as if he should say, Be­cause I haue desired to keepe th [...] commaundements, and cann [...] do it without the helpe of t [...] grace & spirit, which thou giu [...] to them that humbly aske it [...] [Page 477] thee, for this I open my mouth in [...]rayer, and desire of thee, that [...]hou wouldest giue me the grace [...]f thy spirit, that being supported [...]y his helpe, I may keepe thy [...]ommaundements, which I haue [...]nely and earnestly desired.

Which seeing it is so, it is ma­ [...]ifest that the keeping of the di­ [...]ine commandements ought to [...]e the beginning of our cogita­ [...]ons: and all our prayer, and [...]hatsoeuer dependeth of it, is to [...]e directed to that end. Vnder [...]is first bond is contained, what­ [...]euer pertayneth to the estate [...]d condition of euery one: as [...]ose things are which belong [...]to the ministery, to man and [...]ife, to a Bishop, to a Iudge, to a [...]aister, to a clyent, and to be [...]iefe, to euery man in his seueral [...]lling and place. For euen as [...]ese estates are instituted of God, [Page 478] so also their lawes, statutes, an [...] ordinances are ordained of hi [...] Therfore he that doth violate th [...] lawes, doth resist the diuine ord [...] nance. Therefore that vessell [...] election, and that sanctified ma [...] sion of the holy Ghost, doth s [...] often at the end almost of all h [...] epistles, admonish euery one what his estate and condition r [...] quireth, that is, what the son [...] oweth to his father, and what t [...] father to his sonne: in like man [...] what the husband oweth to [...] wife, and what the wife to h [...] husband: what the seruant owe [...] to his maister, & what [...]he mais [...] to his seruant. Go to then, if the lawes and ordinauces be of Go [...] Prayer is ordayned, that obe­dience may be preser­ued. what greater confusion can the be, then so to attend vpon pray (by which we craue ayd to kee [...] the law of God) that in y^t mea [...] time we neglect the keeping [Page 479] [...]e law? What other thing is this, [...]en to leaue the ende for the [...]eanes destinated to it? to for­ [...]ke the hauen for sayling? and to [...]st away health for the medi­ [...]ne, by which we obtain health? what other thing is this, then [...]at a mā in prayer seeketh more [...]r himselfe, then he doth for God? [...]d had rather satisfie himselfe, [...]en satisfie God? for he leaueth [...]od for the loue of himselfe: [...]at is, he leaueth that which God [...]mmandeth, that he may do [...]at, which pleaseth himselfe.

To be briefe, this is none other [...]ng, then not to vnderstand at what prayer is: neither for [...]at it is ordained, when for it [...]t is relinquished, which was [...]e sought. For if all the force [...] efficacie of prayer consisteth [...]ein, that we compasse vnto spirit and courage to keepe the [Page 480] commaundements of God: wha [...] ignorance then is it, to forsak [...] the obseruance of the diuine la [...] and to runne vnto prayer? As th [...] Smith knoweth that his iron [...] A Simily. first to be heated, and to be mad [...] soft, before he labour to make stamp in it: so prayer is to be [...] sed to the softening of the hear [...] that thereby it may be made re [...] die for the keeping of the diuin [...] law. This then is the first an [...] chiefest ende. to the which tr [...] and perfect prayer is to be d [...] rected. To declare and manife [...] this, we haue most euident a [...] apparent examples and argumē [...] in the Scriptures: but I haue fou [...] none more excellent or more [...] for this purpose, then that Psal [...] whose beginning is; Blessed [...] those that are vpright in their w [...] and walke in the law of the Lor [...] Psal. 119. Which Psalme is so great, th [...] [Page 481] the Church hath diuided it into two and twenty parts; for there are in it a hundred seuenty and sixe verses; among which scarce­ly there is one, in which mention is not made of the law, or of the commandements, or of the testi­monies, or of the wayes of God, or of his words: all which signifie [...]he same thing. Sometimes vn­ [...]erstanding is desired to compre­ [...]end the meaning of the law of [...]he Lord: sometimes grace is im­ [...]lored, to the keeping of it: some­ [...]mes great fruites and commo­ [...]ties are reckned vp, which come [...]to them that obserue it, and a­ [...]aine great plagues and punish­ [...]ēts are denounced against them [...]at violate it: sometimes also the [...]ophet declareth, how all his [...]easure, all his loue, all his de­ [...]ght, and all his cogitations were [...]stowed vpon it.

[Page 482] The whole Psalme then, and all the words and meditations of it, are directed to this end, that ther­by the seruant of God may vnder­stand, that he ought to haue none other aime in this world, none o­ther inheritāce, none other glory, nor treasure, then the keeping of the diuine law: and to this end the whole station and course of our life, all our considerations, and so all the exercises of our prayers are to be directed. If this then ought to be our intent, is there any thing more contrary vnto it, then for prayer to forsake y^e very end of prayer? Saint Bernard di [...] Prayer is to be set after pub, like good. not so, who many times willingl [...] and of set purpose did leaue o [...] not only prayers, but also mo [...] deepe and profound contempla­tions, that he might execute h [...] function of preaching and te [...] ching (for it was his vocation) [...] [Page 483] he testifieth in a certaine sermon in these words: If I haue found at Bern. in his 51. ser. vpō the Cant. any time that any of you haue profited by mine admonitions, then I confesse that it doth not any wayes grieue me, that I pre­ferred the care and cure of prea­ching before mine owne ease and quiet. I am with patience pul­led from the embraces of vn­fruitefull Rachel, that by Leah there might abound vnto mee fruites of your proceedings and profiting. Surely it shall not [...]rke me at all of mine intermit­ [...]ed quiet, and imployment in [...]reaching, if I shall see my seede [...]ructifie in you, and that by it the fruites of your righteousnes are [...]ncreased. For Charity, which [...]eeketh not those things that are [...]er owne, hath long ago very ea­ [...]ly perswaded me, to prefer none [...]f mine owne desires before your [Page 484] profits. To pray, to reade, to write, to meditate: and if there be any other gaines of spirituall studie, all these haue I accounted as hinderāces for your sakes. This sayth he. And in another sermon; Do not thinke, my brother, that In his 46. sermon vpō the Cant. by this, any preiudice is done to the loue of thy quiet, to the actes of holy obedience, or to the tra­ditions of thy elders. Otherwise the Bridegrome will not sleepe with thee in one bed, especially in that, which for the flowers of o­bedience thou bestrawest with hemlock & brambles. For which he wil not heare thy prayers; nei­ther will he come when thou cal­lest him. For such a great louer of obedience, that had rather dye, then not obey, will not giue any part of himselfe to him that is dis­obedient. Neither will he allow of the vaine leisure of thy con­templation, [Page 485] &c. Furthermore, as we are to direct our prayers ac­cording The fruite of prayer is the kee­ping of the law. to this aime and leuel, so also we must examine the fruite of our prayers. For without contro­uersy, the fruite of prayer is the obseruance of the diuine law: which y^e Prophet signifieth plain­ly, who when he had said, that the [...]ighteous man meditated day and [...]ight in the law of the Lord, pre­sently Psal. 1. he addeth, And he shall be [...]ike a tree planted by the riuers of waters, that wil bring forth her fruit [...]n due season: which fruit of a cer­ [...]aintie is none other, then the keeping of the diuine comman­dements: so that from the conti­ [...]uall meditation of the law, doth [...]pring the keeping of the law. [...]herfore, my brother, whose duty [...] is to meditate vpon this holy [...]aw, if at any time occasion be of­ [...]ered thee, to do that which the [Page 486] law commaundeth, be ready to performe it: and hereby thou shalt know, whether thou hast meditated on the law of the Lord with fruit. Let the Iudge do his duty, and the Prince his: let the Bishop, the Minister, the husband, the wife, the seruant, the maister, the sonne, the father, do their du­ties also: and let euery one faith­fully execute that, which is com­mitted vnto him, and belonget [...] vnto his place and calling. And i [...] he seeth that it goeth not we [...] with him, and that he goeth no [...] the right way, let him thinke tha [...] he abuseth this exercise, and tha [...] this medicine will not be profi­table vnto him, because it attai [...] neth not the end, for which it wa [...] ordained. For if the end was by [...] to get a chearefull spirit, & a fres [...] feruour to walke in the comma [...] dements of the Lord: how sha [...] [Page 487] he be sayd to haue obtained this spirit, or this deuotion, who so vn­willingly, and so lazily goeth a­bout the keeping of the law? for deuotion is none other thing, then a promptnes and readines of mind, to do all those things, that God hath commaunded.

The greater part of the world at this day is plunged in this er­rour: For we see very many, who, that they may not vndergoe the [...]east crosse or trouble, do altoge­ther neglect that which belongs vnto their duty, to the scandale of many, and to the wronging of themselues. Let vs graunt that they doe not belong vnto the number of these, who are truly deuout, and haue so endeuou­red themselues for the loue of God onely; yet they are to be [...]eferred to this number, who haue [...]aken this exercise vpon them [Page 488] for delight, or for honour, or re­creation, or for to get greater au­thoritie, or for any such ende. These are they, for whome vertue heareth euill, and the exercise of prayer is defamed: whilest men do iudge not by the nature of the thing, but by the persons; neither do respect the vse, but the abuse.