GRANADOS DEVOTION. EXACTLY TEACHING HOW A MAN MAY TRVELY DEDICATE and devote himself unto God: and so become his acceptable Votary. WRITTEN IN SPAnish, by the learned and reverend Divine F. Lewes of Granada. Since translated into Latin, Italian and French.  
And now perused, and englished, by Francis Meres, Master of Arts, & student in Divinity.  
LONDON, Printed by E. Allde. for Cuthbert Burby, and are to be sold at his shop at the Royal Exchange. 1598.   

TO THE WORSHIPFUL AND VIRTUOUS GENTLEMAN M. William Sammes of the Middle Temple Esquire, all earthly happiness, and heavenly felicity entirely wished.  
Vlde, ne mittas munera superuacua, ut Faeminae arma: rustico libros: et studiis dedi●…, ret●…a: saith that Gentile Sa●…mon Seneca in his first Book 〈◊〉 Beneficiis. The wittiest Em●…ematists will that in presenta●…on of gifts we should fit ●…e humour of the party, to ●…home they are presented, as 〈◊〉 send Black to mourners, ●…hite to religious people, Green 〈◊〉 youth, and them that live 〈◊〉 hope, Yellow to the covetous and jealous, Tawny, to the man refused, Red to Martial Captains Blew to Mariners, Violet to Pro phets & Diviners, Medley, Grace & Russet to the poor & meaner sort▪ 
And little Boys, whom shamefastness did gra●…  
The Romans' decked in Scarlet like their fac●…   
Give Palinure his Compass & his Card, let Mars have arms give Pan the Pipe, and Corido●… the plough. Quod medicorum est promit●…unt medici, tractant fabrilia●… fabri. The people's presents unto Pallas were Books and Lances. Such as coveted to deck●… the Temple of Delphos, adorne●… the shrine either with greene●… bays, or melodious instruments▪ because Apollo did as well patronize Music as Poetry.  
To whom then should I rather dedicate this learned and religious book of Devotion, writt●… by that rare and matchless Di●…ine F: Ludovicus Granatensis, ●…en to one devout in religion, ●…d learned in knowledge? Rare ●…call him; because as jacob (that ●…ue pattern of simplicity and painful labour) who lived more than 2000 years after the ●…eation of the world, was the ●…rst that made a vow unto ●…e Lord, vowing was then so ●…re: so this Author almost ●…000. years after the re-creation ●…f the world, is the first that 
Nec habuit ante eum, quem imitaretur, nec post eum multi erunt, qui eum imitari velint.  ●…rit a particular Tractate of ●…euotion. Matchless I call ●…im, for as jacob was the first ●…at vowed, so we do not ●…ad in the Scriptures above ●…o (so seldom were vows ●…ade) that followed him in ●…owing; jephte & Anna: so I do ●…ot think, that we in this dearth ●…f Devotion, and famine of Devout men, shall have many imitaters of him in the like Argument. But that it may be say●… of him for his Devotion, as i●… was said of Demosthenes fo●… his eloquence, cui adhuc pa●… nemo fuit, sed ne futurum quide●… aliquando quenquam arbitror.  
Heavenly and exact I also term this work, both for the matter, and the manner of handling it. The matter teaching how a soul may soar up to heaven, & there be united to God, and for ever live in his presence, where is fullness of joy, and plenty for evermore: And the manner so exactly and methodically discoursing and discovering the whole matter, that unless a man will be wilfully negligent and idle, and sit as a●… stone upon a stone, he canno●… but enter into the Theatre o●… God's house, and there medi●…te on the wonders of the Lord 〈◊〉 his life long.  
josua the Captain of the ●…ordes host had four excell●…nt qualities in him: Religion, W●…sedome, Valour and Industry. Which qualities in a Captain, Uatablus, a man very learned 〈◊〉 the antiquities of the He●…wes, do●…h decipher by four ●…eroglyphickes. The Hebrewes ●…re brought (saith he) into Ca●…an under four standards or en●…es, under every standard were ●…ee battalians, according to the ●…elue tribes. The first standard ●…s Rubens he carried in his en●…e the picture of an Angel, ●…ich signified Wisdom. Iuda ●…ied in his ensign a Lion, which ●…ified Valour and Fortitude. E●…aim carried a Bull, signifying ●…ustry. And Dan carried an Eagle signifying Religion, because th●… Eagle mounteth up to heaven, 〈◊〉 flieth looking against the Sunn●… So this our spiritual Captain●… conducting men to the Celesti●… Canaan, teacheth, that they th●… will devote themselves unto Go●… and become devout men, must al●… have these four qualities in th●… They must have Religion, becau●… they must consecrate their hea●… unto God. And Wisdom, becau●… they must be as wise as Serpentes●… keep their chiefest part from h●… that is, their heart from vain c●… gitations, & inordinate affectio●… They must have Valour and F●… titude to proceed and perseue●… in their Devotion, and to wit●… stand impediments and temptations. And it is also necessarily r●… quired, that they be Industrio●… because without pains Deuoti●… is not attained, for among all t●… ●…ours of the religious (as Aga●…n was wont to say) there is no●…ng more difficult than Deuo●….  
To you I say (the kind enter●…er of virtue, the mirror of a ●…od mind) do I dedicate this ●…oke, unto whom I attribute 〈◊〉 acknowledgements, of aboun●…t Scholarship in the liberal ●…ences, courteous well gouern●… behaviour in Gentleman like ●…yage, and ripe experienced ●…gement in the Laws of our ●…d. It very well appeareth, that 〈◊〉 counsel of that witty Roman, 〈◊〉 taken place in you, who thus ●…nselled the Roman youth. 
●…e bonas arts, moneo, Romana inventus,  
●…antum trepidos, ut tueare reos.   
And yet what is more com●…dable among men, or more ●…eptable with God, than that ●…ry man should seek another's wealth? In this declining a●… tottering state of the world 〈◊〉 thinks I see again reviv'd in yo●… the integrity of Papinianus, t●… sincerity of 〈◊〉, and the v●… right & just dealing of Phocio●… Aristides. Of you I may say, Polidore Virgil said of Ioan●… Batmansonus, juvenis es in hones●… te natus: ac ad humanitatem pa●… ter educatus, ut ad religionem ac●… modatus. Who with Mary h●… chosen the better part, & that o●… thing that is necessary. W●… with Great Constantine coun●… the chiefest ensign of thy Gl●… the glorious Gospel of Christ Ie●… So that religion being ioy●… with your knowledge, y●… Hopes do promise to fals●… that conceit, which the A●… cient world had conceived the Empire of gold over La●… and Lawyers. 
〈◊〉 pulsa fides, auro 〈◊〉 iura,  
●…rum lex sequitur, mox sine lege pudor.   
●…d that proverb, which saith: 〈◊〉 Lawyers, Logicians and Swit●… fight for every body.  
●…nd surely thus it cometh to ●…e, when as every Lawyer en●…ureth to be as Abraham was ●…ied unto Sarah, that is, unto ●…nity and when as Hagar, that ●…hilosophy, and her young son ●…el the Arts are her hand●…es: 
Humanae Scientiae pedisi●…quae 〈◊〉 ●…eologiae.  when as all human laws, ●…tutions and ordinances, and ●…soeuer else in the world are ●…e subordinate to holy Religi●… ●…hen as Lawyers are such ma●…f men, as jethroes' Offiicers & ●…es men of courage, fearing God, ●…dealing truly, and hating coue●…s. 
Exod. 18, 2●…  Qui pecunia non movetur, 〈◊〉 dignum spectatu arbitramur. ●…w your love to the Laws, ●…our study in them, and as ●…ay, that Lex plus laudatur, quando ratione probatur, so you a●… suredly hold, that Summa relig●… is summa ratio, & that all huma●… Sciences are but husks of corn, they be compared to the fine flow●… of the holy Scriptures. Quod p●… pilla est in oculo, quod Athenae er●… in Graecia, hoc est Religio in ani●… And therefore with Levinus T●… rentius you rightly estimate om●… placita quorumcunque hominu●… comparata ad Christi doctrin●… meram ostentationem, & fallax s●… dium aurae popularis. But se●… that your virtues are like Ar●… das dove, whom each Artist 〈◊〉 held flying, but could not m●… fly. And seeing the days wh●… in we live are so envious, and full of iniquity, that they will 〈◊〉 abide that the virtues of the●…uing should be published. Et 〈◊〉 uberior pars messis tuae adhu●… herba, hoc est, in spe & expectati●… nunc nominatim & seorsim ●…qui reliqua ornamenta, quae in ●…nt: malui iudiciorum illam for●…am, Non Liquet, usurpare, 〈◊〉 temere re non intellecta vlte●…progredi. Valde mihi probatur 
10. Bodinus cap. 7. Method. Hist.  ●…ini non minus urbana quam ●…ens oratio; qui de libro. Apo●…seos sententiam rogatus, in●…e respondit, se penitus ignora●…id velit tam obscurus scrip●… qui qualisque fuerit nondum ●…at inter eruditos: sic cum ●…um patet qui qualisque eris, ●…m & praeposterum erit, di●… qui aut qualis ●…es aut eris, 〈◊〉 enim quid serus vesper ve●…vt est apud Gellium. And fore as Sallust said of Car●…, that he had rather say ●…ng, then unperfectly: so 〈◊〉 rather with Timanthes, 〈◊〉 the rest of your pregnant 〈◊〉 under the vail of deserved Expectation, then blindfold w●… Cherillus to run upon the●… If your courteous acceptati●… shall encourage, favour and co●… tenance me in this, some thing 〈◊〉 long I will aspire to, which I 〈◊〉 consecrate to the immortalizi●… of your Religion, Learning, Bou●… and Cou●…tesy. And here lea●… grow too tedious I make an e●… humbly desiring God, thro●… the merits of Christ jesus, to g●… unto your worship long life 〈◊〉 health of body, dignity with 〈◊〉 bility of virtue, prosperity 〈◊〉 affluence of the best things, at the last a most happy e●… with the salvation of your sou●…e. London the XI. of May. 1598.  
Your Worship's most deuote●… FRANCIS MER●…   

MOST EXCELLENT AND PROFIBLE BOOK OF DEVO●…on, written by the Reverend Divine: Fr. Lewes of Granada.  
WHAT DEVOtion is. CHAP. I.  
●…Euotion is a far other thing than many think: for many ●…ose that it is a certain ten●…es & remorseful compassion ●…ule & heart, which sometimes ●…feele that pray: or a conso●… & taste of spiritual things: but Devotion which now we●… speak of, is (if we speak properly) neither of these. For carnalmen, and such as are enthralle●… under sin, do often feel this ten dernes & sensible comfort: an●… on the contrary part, holy an●… righteous men in their prayers, d●… many timestaste of none of thes●… yet we must not say that the●… then have no devotion, nor th●… the other have it, albeit they ha●… some smack of it.  
For this cause Thomas Aqui●… 
Secunda secundae q. 82. a. 2.  saith, that Devotion is not prope●… lie a tenderness of heart, nor a spi●… tuall consolation: but he sait●… that Devotion seemeth to be 〈◊〉 other thing, than a certain w●… lingnes and readiness in yeeldi●… to those things, that apperta●… to the service of God. For D●… votion is derived of vowin●… whereupon they are called 〈◊〉 ●…ut, who after a certain man●…r, do devote and vow them●…ues unto God, that they may ●…oly subject themselves under 〈◊〉. This saith he: therefore by 
Who is a devout man  ●…e virtue of the words Etymo●…gy, he is to be called a devout ●…n, who doth solemnly dedi●…e and bequeath himself to ●…e the Lord his God. Deuoti●… certainly is that readiness, ●…erby a man doth offer up him●…e to God, and prepareth him●…e to do his most holy will.  
Therefore we call deuoti●…●…hat good, which always at●…deth upon good and holy ●…yer: and that which always ●…tethon it, is a cheerfulness, ●…dines and courage to all good, ●…ch often times is found withcomfort, and tenderness of ●…t. Wherefore even as a tra●…er, 
A Similitude.  after he hath rested himself and taken meat, beginneth to feel ease, is refreshed, and recovereth strength to walk and travel further, although he hath no delight in his meat, nor contenteth his taste: so also praye●… which is the spiritual meat o●… 
Prayer is cause of Devotion.  the soul, is the cause of a ne●… fortitude and a new spirit to wall in the way of the Lord, albeit of ten-times it yieldeth no spiritual taste.  
Our Saviour showeth this effect of Prayer, praying in the garden, where rising from the ear●… now the third time with gre●… courage & invincible spirit, buckling with his enemies, whom one word he beat to the groun●… albeit in that his Prayer he h●… neither sweetness nor spiritu●… joy: but contrarily so great an gony and contrition of spirit, th●… he sweat blood in such abou●… daunt manner, that it trickled ●…wne by drops upon the earth. ●…e would have this so come to ●…sse, not because his grace and ●…rtitude either increased or de●…eased by prayer, (for he was full 〈◊〉 all grace) but that in his own ●…oper person he might show the ●…tue and efficacy of Prayer: ●…ich although it hath not al●…ies that tenderness of heart, & ●…mfort of spirit joined unto it: 〈◊〉 it bringeth with it that cheer●… readiness, & resolute courage abide whatsoever adversity: ●…d although it doth not always ●…e away the burdenous weight ●…tribulation, yet nevertheless ●…btaineth that strength and for●…de, by which it ouercom●…th.  
Notwithstanding here is to be ●…ed, that from this devotion & ●…dines to this good, oftentimes that spiritual consolation do●… spring, which the ignorant & vn●… learned do call Devotion: an●… the course being altered, the sam●… consolation doth increase tru●… devotion, which is that alacriti●… and cheerfulness of spirit, as we●… have said, to do well, as a goo●… Daughter serving her Mother, making a man so much the mo●… ready in divine matters, as it m●… k him the more cheerful, more comforteth him in his sou●… so that these two do patroni●… the one the other, none othe●… wise than a faithful mother do●… her daughter, and a godly daughter her mother. Which thing n●… only happeneth in these, but very often also in other spiritu●… matters, especially in these t●… virtues, Faith and Charity: 〈◊〉 
Faith and Charity do mutually help one another.  Faith is the foundation and ro●… of Charity, and Charity is t●… form and life of Faith. So also ●…s consolation doth increase ●…euotion, and prepareth it to c●…y good work, as very plain- ●…he Prophet David testifieth, ●…en he saith: I will run the way 
Psal. 119.  ●…hy commandments, when thou ●…st set my heart at liberty. This ●…erty and enlargement doth a●… from spiritual joy (for it is 〈◊〉 properry of joy 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 me to ●…lke in the way of the Lord, & ●…te by foot to tread this path, 〈◊〉 with exceeding great alacry●…o run it, which is proper unto ●…uotion.  
This is the reason, why the ser●…ts 
Why Devotion is to be desired.  of the Lord ought seriously ●…esire of God this readiness & ●…ituall consolation, as we will show afterwards: not for the delight, which is in it (for thi●… should be rather our own loue●… then the love of God) but for th●… fruit: because it inciteth & stirreth us up to do well, for it is 〈◊〉 mosttruesaying, that pleasure perfecteth the work.   

HOW PROFITABL●… and precious a thing Devotion is. CHAP. II.  
IF we diligently and studiousl●… consider, what hath been delivered in the precedent Chapte●… we shall confess, that Deuotio●… is some especial chief good: fo●… it is a virtue exciting and stirrin●… up all other virtues: and making a man ready and fit for all kin●… of good actions. Furthermo●… this virtue is very laudable; f●… ●…s always found in the compa●… of the most excellent virtues ●…ith the which it hath very near ●…iance and affinity, for they all ●…nd to the same end: that is, De●…tion, Prayer, Contemplation, 
Virtues allied unto Devotion.  ●…e Exercise of divine Love, spi●…uall Consolation, and the stu●… of heavenly Wisdom; which ●…as it were a certain delights●…me and sweet knowledge of God, of the which in the sacred, S●…riptures there are so many fa●…ous praises & commendations. ●…ll these virtues albeit they be ●…stinguished and separated in ●…ooles, yet they are always ●…und together in the same flock society: for mostcommonly where ●…ere is perfect Prayer, there al●… is Devotion, Contemplation, ●…rituall Consolation, and actu●… love of God, with all other ●…rtues that to them have any reference or reciprocation. For there is so great likeness and similitude between these virtues, that the passage from one to another i●… most easy: and although they be distinguished between themselves, yet in the very exercise●… as I said, they work together. Fo●… we see that when the servants o●… the Lord do proceed unto suc●… exercise, first they begin of Me●… ditation, than they pass vnt●… Prayer, and from Prayer to Con. templation, and from Contemplation they make further progress.   

HOW DIFFICULT the atchivement of true Devotion is. CHAP. III.  
SEeing then that Devotion i●… so excellent a good, no ma●… 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 be ●…e in devotion: for it is no ●…e matter to raise up our ima●…ation, than the which there is ●…ing more afflicted & depres●…: which notwithstanding is ●…ired to perfect Prayer and ●…otion. Wherefore Agathon 
Nothing more difficult than Prayer.  〈◊〉 wont to say, that in the busi●… and labours of the Religious, ●…ing was more hard and diffi●… than 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 tolerate nor abide the la●…s of continual Prayer: which ●…inely is much to be marveled at, seeing that in this most hol●… work we have the holy Spirit a●… helper unto us, and the sacre●… Scriptures, and the Sacrament●… of the Church incensours' an●… stirrers of us up.  
This difficulty groweth fro●… three roots: The first is the cor●… ruption of nature, which is so de●… praved through sin, that it ha●… no we lost that Empire and rul●… which at the beginning it had 〈◊〉 for the faculties and powers 〈◊〉 the soul. And therefore the im●… gination, which is one of then doth what it listeth, vageth an●… wandereth whether it will, and o●… ten-times privily, as a vagabo●… servant, stealeth out of door●… before we be aware: and this 〈◊〉 not always the fault of ma●… but of nature weakened and e●… feebled through sin.  
The second root of this dif●…culty, is evil custom, by which ●…any through long use and too ●…uche licence have accustomed ●…ēselues to run hither & thither, ●…d to wander into all places in ●…eir imaginations, and to float ●…rough all kind of cogitations. ●…ence it is that after that evil ●…stome they can scarcely bind ●…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 have ●…euotion, when they meditate ●…pon the Lords passion, or some ●…ther matter, and now scarcely ●…auing begun to meditate, their ●…earts are scattered & dissevered ●…to a thousand parts, so that they ●…annot fix their eyes upon Christ ●…rucified, that thither they might ●…end forth the streams of their love?  
Do ye know whence this dis●… commodity cometh unto you●… even because ye have put on an●… evil habit, and have suffered you●… hearts to vage and wander with, out bridle or restraint whether they listed, & whither they would. Wherefore now when ye would bridle and restrain them ye cannot: because they are accustomed unto licentious liberty. Therefore it is needful for him that would attend upon Prayer that he shut up the gates of his soul, against all the kinds of vain and unprofitable thoughts, and that by little & little he change that evil habit into a good, withdrawing his imaginations from external things to internal, & from earthly things to heavenly. By this means leisurely, although not suddenly our soul is brought home ●…est, and peaceably enjoyeth ●…quillity.  
Notwithstanding we must 〈◊〉 therefore despair, nor discou●…e ourselves: for that is a cer●…e violence, but as the heart ●…h put on that evil in a long ●…e, so againeit must put it off in ●…ng time, and beat back the ●…se of a long time by contrary 〈◊〉. This shallbe done the sooner, 〈◊〉 more diligent a man shall be ●…editating upon good mat●…s; and in restraining the senses 〈◊〉 those means, which make ●…y unto Devotion.  
The third root is the malice ●…deuils, who of their inveterate ●…y towards mankind, that ●…y may hinder our salvation, do ●…relabor to disturb men when ●…y pray, then at other, times ●…en they do not: that at the ●…st they might take from them the inestimable fruit of Praye●… & that they might deprive the●… of innumerable blessings springing from it. This Origen adm●… nisheth 
Origen in his 10. book upon the Epistle to the Romans.  us of, when he saith: T●… devils and contrary powers d●… by all might & main disturb 〈◊〉 interrupt in prayer: first that h●… that laboureth and sweateth 〈◊〉 the agony and fervency of praie●… may not be found such an one, 〈◊〉 to lift up pure hands witho●… wrath. But if any one can obtai●… that he may be without wrath, 〈◊〉 shall hardly avoid debating 〈◊〉 disputation: that is, vain a●… superfluous cogitations. For tho●… shalt scarcely find any one praising, to be without some idle an●… frivolous thought, which decly●…neth and diverteth that intentio●… by which the mind is directed 〈◊〉 God, and carrieth it whether 〈◊〉 should not. And therefore th●… agony and wrestling of Prayer ●…reat & difficult, that the mind ●…y fixedly and steadfastly attend ●…n God, notwithstanding the ●…lting disturbance of enemies, ●…o violently carry the meaning ●…im that is praying into divers ●…ractions and sundry imagina●…s. This saith Origen, by which ●…rds he manifestly showeth the ●…at difficulty of this business.  
But the divine Grace is oppo●… against all these difficulties, ●…ich is mightier and stronger ●…n all things: upon which al●…attend all the documents and ●…structions, which hereafter we shall deliver.   

OF THOSE THING●… that are conducent unto the 〈◊〉 chivement of true Devotion, & first of the great longing desire to obtain it. CHAP. FOUR  
We have heeretofo●… told what Deuoti●… is, that it is not any particular 〈◊〉 special virtue, but all that whi●… accompanieth it: Now we w●… speak of the means by which 〈◊〉 is achieved.  
First therefore that we m●… win and gain unto us a goo●… so excellent and renowned, is a●… earnest and a vehement desire t●… possess it, according to that 〈◊〉 the Wise man. The most true desi●… of discipline is the beginning of Wis●… doom: and a little before, reaso●… 〈◊〉 of the same desire & intent, ●…ith: Wisdom shineth and ne●…adeth away, and is easily seen ●…em, that love her, and found of 〈◊〉 as seek her, she preventeth them 〈◊〉 desire her, that she may first 〈◊〉 herself unto them. Who so a●…eth unto her betimes, shall ●…e no great travail, for he shall ●…e her sitting at his doors. To ●…ke upon her than is perfect ●…erstanding: and who so watch●…or her, shall be soon without 〈◊〉. For she goeth about, seeking 〈◊〉 as are meet for her, and shew●…her self cheerfully unto them ●…he ways, and meeteth them in ●…y thought. Hitherto be the ●…rds of the Wiseman, whereup●… a little after he concludeth ●…t which we said before, that is: ●…at the beginning of Wisdom ●…e most true desire & longing for 〈◊〉.  
This happened to the W●… man himself: for he speake●… not by hearsay of any vain 〈◊〉 mour, but taught before, not on●… lie of the holy Ghost, but also b●… the experience of the business 〈◊〉 self. Wherefore in the Chapt●… following he saith of himself ●… For this have I desired, and vnde●… standing 
Sap. 8.  was given unto me, I soug●… after her, and the spirit of Wisdo●… came into me. Therefore thou see●… that desire is the beginning o●… this good.  
The whole sacred Scripture doth manifestly prove this to be true. For how often I pray the●… do we read in the law, and in the Prophets, that we shall find God if we seek him with all our hearts? So we read in the book of the Proverbs: They that betimes watch 
Prover. 8.  for me, shall find me. And in another place. If thou seekest for 
Prover. 2.  wisdom as for silver, & searchest ●…er as for treasures, then shalt 〈◊〉 understand the fear of the ●…d, & find the knowledge of God. ●…to what end do we seek for 〈◊〉 fetched authorities? we have ●…ost sure pledge and testimo●…●…f this from our Saviour. Ask, 
Math. 7.  s●… he, and it shall be given you: ●…e and ye shall find: knock and i●…albe opened unto you. For whos●…er asketh, receiveth: and he t●… seeketh, findeth: and to him t●… knocketh, it shall be opened.  
The reason why this desire is s●…ffectuall to find God is, be●…se (as the Philosophers say) 〈◊〉 ●…uery work, especially moral, t●… love of the end is the first c●…se, that moveth the worker, so that by how much the love ●…d desire of the end is greater, 〈◊〉 so much the endeavour and ●…igence is the greater, which is bestowed to obtain 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●… battles? what moved him pass through so many des●… places, and barbarous nations, b●… the insatiable love, whereby h●… thirsted after the Empire of t●… whole world? What made t●… servitude of so many years lig●… and pleasant unto the Patriar●… jacob, but the love, by which h●… did affect beauteous Rachell●… What doth mitigate the labou●… & perils of hirelings▪ Marine●… Soldiers and such like men, an●… doth make them easy and toll●… rabble unto them, but the love 〈◊〉 lucre and gain? If the love 〈◊〉 things so base and abject, can d●… so much, what shall not the lou●… of the chiefest good do, if it b●… rightly known, and truly loved? 〈◊〉 do not here entice & allure 〈◊〉 (O brother) with the frail ●…fading beauty of Rachel, nei●… with the vain glory of the ●…ld, which endeth together 〈◊〉 thy life: nor with such fleei●… actions, which the wind ●…s away: nor with the transi●…e pleasures of hypocrites, ●…ch endure but for a moment: ●…e brief neither with earthly ●…es, which are devoured of ●…ths & rust, or are stolen away ●…eeues: but we invite and al●… thee with the beauty of the ●…ne Wisdom, with the king●…e of Christ: with the treasure ●…harity: with the comfort of t●…●…holy Ghost: with the meat 〈◊〉 Angles: with true peace and 〈◊〉 true liberty: and to con●…e with the chiefest good. ●…at canst thou desire more rich and opulent than this treasu●… Blessed is the man, saith that eternal 
Prover. 8.  Wisdom: that heareth 〈◊〉 watching daily at my gates, and 〈◊〉 ve attendance at the posts of 〈◊〉 doors. For he that findeth me, findeth life, and shall obtain favour 〈◊〉 the Lord.  
With these and such like co●… siderations a desire of that spi●… tuall covetousness, & a thirsti●… for those true riches, is to be ki●… dled and inflamed in thy hea●… For it is needful that such a desi●… be not lukewarm, lingring●… slow: but lively, careful, dillige●… and exact. Behold I pray th●… with what great care of th●… world, covetous men, ambitio●… men, and the lovers of the beauty of some creature do seek after that they love: they do no cease by day, nor rest by night they speak not, think not, no dream not, but of those things ●…ich they seek for & love. 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. Behold how ●…cumspectly and advisedly the 
A Simile.  ●…der of an Army goeth forth to ●…ht, when he begirdeth any de●…ced Castle: how many kind of ●…tagems he deviseth; how cun●…gly he undermineth it, how ar●…cially he raiseth fortresses, ma●…h bulwarks, & how many in●…tions he useth to assault & bat●… the Castle, that at the length ●…may conquer it: with no lesser ●…e & watchfulness must thou la●…r & endeavour, that thou mayst ●…te unto thyself that chiefest ●…d: for it is written: The king●…e 
Math 11.  of heaven suffereth violence, & ●…violent take it by force. 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 obtain the rest. Fo●… to watch for God, is to seek hi●… and he already hath obtained th●… first fruits of the holy Ghost, wh●… with such a desire seeketh hi●… The Hunter when he seethe an●… 
A Simile.  of his dogs to mend his pa●… more than his wont, & with gre●… celerity to follow some direct wa●… he forthwith understandeth tha●… he hath found out the footeste●… of some wild beast: be reioyce●… & conceiveth hope of taking 〈◊〉 pray. After the same manner th●… oughtest to rejoice, when th●… seest this; & by how much mo●… diligent & more fearful the greatness of the desire shall make th●… by so much thou oughtest to 〈◊〉 more secure & safe: knowing as●…edlye, that after these flowers e●…cellent fruits will succeed, and t●…t God hath already one of his f●…te placed in thy soul, as soon a●…●…hou hast given unto thee a liuel●… & feeling desire of his presence. This is the mean, & 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 have already seen t●… beauty of Rachel, for obtai●…g of which, and joining her in ●…iage unto them, with their joy 〈◊〉 presuppose unto themselves ●…eruitude of seven years. Such ●…est neither day nor night, nei●… do they desist, until they have ●…d that they seek for, saying 〈◊〉 the Prophet: I will not suffer 〈◊〉 eyes to sleep, nor mine eye lids 
Psal. 132.  ●…mber, until I find out a place ●…e Lord, an habitation for the mighty God of jacob. They th●… think upon this, speak this, drea●… of this, to these no labour, no trouble, no burden is grievous, whe●… as they solely consider of the greatness of the reward: In figure 〈◊〉 them Ecclesiasticus saith; He th●… holdeth the Plough, & he that h●… 
Eccle. 38.  pleasure in the goad, driveth Ox●… & is occupied in their labours, 〈◊〉 talketh of the breed of Bulloks. H●… veth his mind to make furrows, is diligent to give the Kine fodd●… So is it of every Carpenter & wo●… master that laboureth night & d●… & they that cut & grave Seals, 〈◊〉 make sundry diversities & give t●… selves to counterfeit Imagery, 〈◊〉 watch to perform the work. 〈◊〉 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 heat of the Furnace. etc.  
These are the cogitations, these 〈◊〉 the studies of Ploughman, of ●…ourers & Smiths, who night ●…day sweat through the labours 〈◊〉 their hands, that they may obt●…ne the end of their desires. Let ●…e true and sincere lover of God, ●…itate these, let him watch and 〈◊〉 die day and night, how he may ●…ne unto him so great a good, ●…till he be weakened & languish 〈◊〉 this cogitation and diligence: ●…d also let him testify by the de●…tie of his body, the anxiety & ●…auines of his mind, according ●…hat of the Wise man; Waking 
Eccle. 31.  ●…er honesty pineth away the body, ●…d the care thereof driveth away ●…pe. But perhaps thou wilt say, ●…u prescribest unto me very ●…d means and conditions for 〈◊〉 attainment of this good. Tell 〈◊〉 I pray thee, is it not just and ●…t that so great a good as God himself is, should be sought fo●… with diligence? Thou wilt answer yea. Then what lesser thogh●… can be demanded, what smalle●… diligence, or what condition ca●… be more equal and reasonable 〈◊〉 then to the achievement of th●… chiefest good to require no mor●… diligence, then that whereby earthly riches may be compassed? Fo●… so the words of the Wiseman d●… sound: If thou seekest for wisedom●… 
P●…on. 2.  as for silver, thou shalt find her. 〈◊〉 Lord let the Angel's laud & mag●… nifie thee: who being the best 〈◊〉 chiefest of all goods, yet desire●… not to be sought for with great●… care, than the basest and vilest●… things, yea with no greater diligence, than silver is accustomed to be sought with.   

THE SECOND thing that begetteth Devotion, is Fortitude & diligence. CHAP. V.  
THe desire, of which we have 〈◊〉 spoken, aught to have joined ●…o it great diligence and forti●…e, by which all difficulties may 〈◊〉 overcome, which do meet ●…h us and trouble us in compas●…g and winning this good. And ●…ough, as we have said before, 〈◊〉 desire doth bring with it dilig●…ce and fortitude, yet we think it ●…orth the labour to speak of it s●…rally in this Chapter.  
But that we may understand t●…se things the better, we must k●…we, that as nature hath besto●…d upon all living creatures two faculties or powers, to the prese●… vation 
Two faculties of the soul necessary unto virtue.  of themselves, one, whi●… we call Concupiscible, the natu●… and property of which, is to des●… whatsoever pertaineth to the pr●… seruation of itself or of his kin●… the other Irascible, whose off●… and property is to resist and fig●… against all difficulties and contr●… dictions, which any ways hind●… or make resistance against th●… preservation: so we must know●… that these virtues and powers 〈◊〉 so after their manner are requi●… to the preservation of a spiritu●… life: specially to the attaineme●… of this good which we speake●…  
For first it is needful to hau●… desire of that good, as we ha●… said, which doth move a man●… seek for it: than it is meet t●… there be a valiant and genero●… spirit to conquer and ouerco●… many & great difficulties, wh●… ●…e meet with them that aspire ●…he atchivement of Devotion. 〈◊〉 there are many things that ●…der devotion, & many things ●…ich are required to the obtay●…g of it, all which are very dif●…lt & hard: therefore they crave ●…ch business & much fortitude 〈◊〉 courage, to break through ●…se difficulties, until those desi●… waters flow out of the Cest●…s of Bethleem, and no enemies 
2. Reg. 23.  ●…er in the entrance or regress, 〈◊〉 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 have, who 〈◊〉 with a good desire, notwith●…ding have not this fortitude, ●…hich we speak: for they be as creatures imperfect & monstro●… having the faculty concupiscib●… without the irascible, which as is not sufficient to the preseruatio●… of a natural life, so also it will n●… be sufficient for that which is sp●… ritual. Such are the desires of t●… negligent and slothful, of whi●… the Wiseman saith: The slugg●… lusteth 
prou. 13.  and lusteth not: He luste●… when he beholdeth the beauty virtue: he lusteth not when h●… understandeth the difficulty●… which are in it: as those imperfe●… & monstrous creatures have o●… of these natural faculties & po●… ers, that is, appetite, or desire: b●… the other they have not, which 〈◊〉 fortitude and courage.  
For this cause in the Script●… fortitude and diligence are so 〈◊〉 ten commended, & slouthfulnes●… negligence are so often disprais●… as the two roots of all our go●… a●…ill. Certainly it is a thing ex●…ding worthy of admiration, to ●…he great care & watch, which ●…oly Ghost useth over slouth●… and negligent men, as it is ●…ifest in the books of Salo- 〈◊〉, in which there is scarce a ●…pter, which draweth not out ●…rrow against such, and telleth 〈◊〉 of the peril & danger they ●…in. Although often times it is 〈◊〉 and the self 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 up, that 〈◊〉 thereby might understand, of ●…t great moment and weight 〈◊〉 which the holy Ghost so of●…and with such importunity 〈◊〉 rehcarsed. In one place he 〈◊〉: The thoughts of the diligent 
Prover. 2●….  ●…rely bring abundance: but whosoever is slothful and neglig●… cometh surely to poverty. In a●… other place: A slothful hand 〈◊〉keth 
Prou. 10.  poor: 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. Again: Fear cast●… 
Pro. 18.  down the slothful, & the soules●… the sluggards shall hunger. He t●… is slothful in his work, is even 〈◊〉 brother of him that is a great was●… And in the Chapter followin●… Slothfulness 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 〈◊〉 proverbs. I passed by the field 
Pro. 24.  the slothful, and by the Viney●… of the man destitute of understanding. And lo, it was all grown o●… with thorns, & nettles had coue●… 〈◊〉 face thereof, and the stone wall ●…reof was broken-downe. Then I ●…eld, and I considered it well: I ●…ked upon it, and received instruc●…. Thou sluggard how long wilt ●…ou sleep? How long will it be ere ●…u rise from thy slumbering? Thou ●…st yet a little sleep, a little slumber, ●…tle folding of the hands to sleep: So 〈◊〉 poverty comet has one that tra●…leth by the way, and thy necessity 〈◊〉 an armed man. Which is as ●…ch to say, as that slothfulness ●…d negligence by little and little ●…all be turned into an habit, and ●…at habit into nature, and by this ●…eanes it shall so reign and rule ●…thee that thou shalt not find ●…ither mean nor way how to ●…ue it out of thy doors, albeit ●…ou be mighty and magnani●…ous.  
Now I demand of thee, why ●…e holy Ghost doth so often repeat this sentence, and insert in so many places of his writing but that he would signify that d●… ligence and fortitude is the key●… all our profit and commodity, a●… that slothfulness and negligenc●… is the root of all our evils an●… hurts? Tell me, what virtue is 〈◊〉 that hath not some difficulty an●… nexed and joined to it? Therfo●… if a man have not courage to sub●… due it, nor a hammer to work & ●… temper the Iron, on which he●… worketh, shall he perform any●… laudable piece of work? It is very well said of Prudentius, where he speaketh of Patience. 
Valorous Patience virtues copesmate, 
Prudent. in Psychomachia.   
Of every Virtue is strong anchorage:  
Victorious becomes virtues combat,  
When Patience passions doth assuage.  
Naked lies Virtue Patience wanting,  
Disrobed, disarmed and feebly panting.   
For if courage and fortitude be wanting unto Virtue, it is certain, that he shall not be able to ouer●…e the difficulty, which is al●…es joined unto Virtue. Ther●… it is needful, that we expel 〈◊〉 drive away all sluggishness & i●…nes, arming ourselves with ●…rme and solid purpose to ●…er this combat, with a resolute ●…de to fight, and not to leave 〈◊〉, before we have overcome ●…ry difficulty, always implo●…g with great submission of ●…it the divine grace.  
We must not forth with be disc●…raged nor put out of heart, when a●… contradiction or repugnancy ●…th meet with us: but then more ●…ragiously make resistance, and ●…tate those, who sail against 
A Simile.  〈◊〉 stream: for they by the stren●… of their Oars do strive with 〈◊〉 violent fury of the stream, & ●…ey be driven back by the ve●…ment current of the river, they faint not, nor leave off, but dou●… their strength and more manfu●… and stoutly apply their Oars, a●… force their vessel to the finish●… of their enterprised voyage. Su●… ought our purposes to be, that firm & stable, and if at any ti●… it happeneth that we be ouercom●… let us take heart again and ren●… our strength: for, as it is wont to 〈◊〉 said, Untired labour ouercomm●… all things. So we see many m●… unwearied in the businesses this world, who do not leave 〈◊〉 their purposes, albeit fortune (〈◊〉 they commonly say) be not the●… friend. So Merchants do not presently relinquish their traffic, a●… though sometimes they recei●… more loss than lucre: neither 〈◊〉 husbandmen intermit the tillag●… of the earth, although their fruit often times perish in the fields but they return a fresh unto the●… labours, and do use more diligence ●…ake trial, if so a plentiful har●… may recompense their losses. 〈◊〉 much more earnest aught 〈◊〉 to be in this holy exercise, in ●…ch both lesser labour is to be ●…ergone, and profit without ●…parison greater may be ex●…ed?  
●…ut We must here note, that, as 〈◊〉 desire, of which we have to●… spoken, aught to have forti●…e joined unto it, that it be not 〈◊〉, so to this fortitude, humility ●…st be added, that it be not ●…ude. For although in this busi●… we put to our whole strength, 〈◊〉 labour with might & main, 〈◊〉 we must always believe, that ●…e have not gained so great a ●…od unto us by our own might 〈◊〉 strength, but that the divine ●…ce and mercy hath bestowed ●…pon us. For as the Wise man saith: The race is not to the s●… nor the battle to the strong, ne●… 
Ecles. 9  yet favour to men of knowledge. If●… have place in human matt●… how much more shall it h●… place in divine, all which dep●… of grace? And because grac●… especially given to the hum●… as the whole Scripture testifie●… here no less, but much more 〈◊〉 humility profit, than fortitude the obtaining of Devotion.  
Therefore let man very hum●… acknowledge & confess his o●… unworthiness & weakness, let h●… humble himself under the mig●… hand 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 he wou●… vouchsafe to look upon him w●… the eyes of his pity, and wou●… give unto him as to the poore●… beggar, the crumbs falling fronthe ●…of his great mercy. But with ●…are confession & humility ●…ought not to be secure, and ●…therto care, & so commit all ●…d: as some do, but he must ●…s hand to the plough, & do 〈◊〉 lies in him, and then God ●…oe that which belongs to 〈◊〉 For as the Lord is a friend 〈◊〉 the humble, so also is he an ●…y unto the slothful and idle.   

●…E THIRD THING ●…t begetteth Devotion, is the watch and keeping of the heart. CHAP. VI  
●…Hese two Principles and 〈◊〉 foundations being laid and ●…lished, that we may come to ●…ore particular handling of ●…matter, I say, that the custody keeping of the heart is the chief & principal matter, wh●… belongs unto prayer & Deuoti●… For even as he, that would p●… 
A Simile.  upon an harp, or any other 〈◊〉 strument of music ought bes●… all things to have his strings 〈◊〉 tuned, that they may fitly 〈◊〉 melodiously agree one with 〈◊〉 other: so it is necessary also t●… our heart (seeing that it is 〈◊〉 chief instrument of that heau●… lie music) be first well tuned●… prepared: for there can bee●… harmonious consort in a iar●… and vntuned instrument. He●… is that counsel of Salom●… Keep thine heart with all dilige●… for there out cometh life. For seeing 
Prou. 4.  that the heart is the founta●… and beginning of all our actio●… it is certain that as it is, so 〈◊〉 so are all the actions that p●… ceede from it. Neither 〈◊〉 this cause only must we b●… careful for the guarding & watch ●…e heart, but also for the lan●…ment and tenderness of the ●…t, which how easily it is di●…ted and disturbed cannot be ●…ed by any words. For it is ●…out doubt one of the chief 〈◊〉 especial miseries of men, ●…e their hearts so hardly to be ●…llected & gathered to them, ●…so easily to be dissevered & ●…earsed: and yet they must la●…r by so many means, before ●…y can obtain a little Deuoti●… and that whatsoever is got●…is so easily lost. We see that ●…ke, and many other meats 〈◊〉 so delicate & dainty, that the ●…y air doth taint them and ●…ke them unsavoury, & the vntem●…atenes of the air, as some af●…me, doth put a Lute or a harp 〈◊〉 of tune: much more greater ●…thout doubtis the tenderness & daintiness of man's heart, and 〈◊〉 troubled for lesser cause. Eu●… as the sight of the eyes is h●… with a small thing, & the brigh●…nes of a glass is stained and o●… scured with a little breath: so●… much lesser chance, and a mu●… lighter hurt is enough to dim●… the brightness of our heart, to da●… ken the eyes of our soul, and 〈◊〉 disturb together with our devotion, all our good affection●… Therefore we must endeuo●… with great diligence, and with 〈◊〉 our strength, that we very car●… fully and safely keep a treasu●… so precious, and which is so easil●… lost.  
But if you shall ask me, fro●… what things the heart is to b●… kept, I say especially from two 〈◊〉 that is, from vain cogitations, & 〈◊〉 inordinate affections. From thes●… two, it is meet that the heart be●… fre●… and pure, in which the holy ●…st shall dwell. As Painters ●…wonte first to mundify and ●…elime the table in which they ●…t, so also the table of our heart ●…st to be wiped and whited, in ●…ch the image of God shall be ●…red and form. 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 he might write the ●…ds of the law in them: that ●…ight signify, that man must ●…difie, polish and square the 〈◊〉 tables of his soul, which ●…his Understanding and his ●…l, this of affections, the other ●…ogitations, that the Divine ●…er, which is the holy Spirit, 〈◊〉 paint and write in them ce●…all Wisdom. 
The difference between good men and evil.   
●…herefore it standeth the ser●…t of God upon to be vigilant in this point: for this is one of 〈◊〉 special differences, which is fo●… between the good and the 〈◊〉 for the heart of the wicked & 〈◊〉 is as an open trodden public w●… which is shut neither night 〈◊〉 day: but the heart of good m●… is as a garden well fenced, and 〈◊〉 well carefully sealed, of wh●… none drinketh, besides God hi●… self. The heart of good men is li●… bed of Solomon, which threes●… 
Cant. 3.  strong men guard, of valiant 〈◊〉 of Israel, all handling the swor●… and are expert in war. 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 cover, into which 〈◊〉leth any uncleanness, wherfor●… the law such a vessel is reprobated & refused, & judged vncle●…  
Neither is the heart only 〈◊〉 so●…ly to be kept pure and clean 〈◊〉 noisome & hurtful cogita●…s, but also from inordinate ●…ctions: for there is not any ●…g more forcible to disturb & ●…uiet it, then natural passions: ●…re love, hate, mirth, heaviness, ●…e, hope, desire, wrath, & other 〈◊〉 unto these.  
●…ese are the winds which toss 〈◊〉 turmoil 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 do disturb the heart, 〈◊〉 their appetites do dissever 〈◊〉 distract it, with their affecti●… do captivate it, & with their ●…turbations & inordinate mo●…s do darken and blind it. ●…erefore even as our fleshly 〈◊〉 cannot be hold the stars, nor 〈◊〉 beauty of heaven, when it is cloudy and overcast, so neyth●… the eyes of our souls can cont●… plate the eternal light, when 〈◊〉 they are obscured with the clou●… and passions of this life. Even 〈◊〉 
A Simile.  in clear and pure water all o●… iectes are seen, even unto t●… lest sand, which is in the bo●… tome, which cannot be seen 〈◊〉 water troubled & polluted: so o●… soul doth clearly know, wh●… she hath in herself, wh●… she is quiet and calm: but if t●… storms of passions do obscu●… and disturb her, than she neyth●… seethe herself, nor any other thi●… Therefore Augustine doth wis●… admonish, that very circumsp●… lie we look to ourselves, lest 〈◊〉 wings of our soles (which 〈◊〉 affections and desires) be dist●… ned and besmeared with the li●… of earthly things, whereby t●… may be disabled to fly to heau●… 〈◊〉 divine things. So we read of 〈◊〉 holy man, that although he ●…s a Bishop, yet he would not ●…angle himself neither with ●…tters of his Bishopric, nor 〈◊〉 any other secular business, ●…ies fearing, lest by this ●…anes his heart should be in●…ed and wrapped in the cogi●…ons of visible matters.  
●…r this cause we here so great●…ommend mortification & the ●…deration and temperance of ●…ions. For there is not any ●…g, which so strongly doth ●…le our heart, and captivate it, ●…uery one of those appetites, 〈◊〉 especially that of love, which 〈◊〉 the root of all, and so doth ●…inere and rule over all the o●…, none otherwise, than the ●…e is wont to rule and reign 〈◊〉 the branches. For where ●…e is a superfluous love of any thing, forth with it abhorreth 〈◊〉 contrary, and desireth that it 〈◊〉 veth, and feareth least it loose●… it rejoiceth when it is presen●… grieveth when it is absent, an●… careful, that it be not endang●… red, which is beloved: it is tro●… bled if it be ill handled, to b●… brief, after this manner, the wh●… company of other passions 〈◊〉 march, following whether so●… this captain doth lead them. O●… Saviour doth signify so mu●… when he saith; Where your treas●… is, there will your heart be also: 〈◊〉 timating 
Math. 6.  in what thing soever 〈◊〉 whole treasure of our love is p●… upon that is bestowed also all●… diligence, all our cogi●…ions, 〈◊〉 whatsoever proceedeth from 〈◊〉 heart. Therefore the servant of 〈◊〉 must always diligently wa●… and have his heart in sure ho●… that he may not think any th●… 〈◊〉 of his passions be lead unto 〈◊〉 thing, which is not of God 〈◊〉 from God. Let him not be 〈◊〉 but for that which separateth 〈◊〉 from God: Let him not be ●…d, but for that which leadeth 〈◊〉 unto God; let no thought be ●…e holy unto him, nor any co●…tion more usual, then by ●…t means he may satisfy and ●…se God: let him not live with 〈◊〉 other fear, love, desire, or ●…e: then of him, in him & for 〈◊〉. This is the cross, in which 〈◊〉 Apostle gloried, when he said: 〈◊〉 world is crucified unto 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 love of all earthly things, 〈◊〉 when the spirit feeleth this, it is 〈◊〉 were dead unto all creatures, ●…ueth only to his creator, in ●…me his love is solely rooted.  
Therefore in the law, comma●… dement was given to the hyg●… Priest, that he should neither betray his father nor mother, Lest 〈◊〉 be defiled by them, in touching 〈◊〉 
Levit. 21.  dead. The Lord knew that ne●… there the sight, nor the corpor●… touch did defile men, but the a●… fection of the heart, which h●… would have to be so pure an●… clean in his friends, that he wo●… not have it troubled nor disturb●… neither through the occasion 〈◊〉 loss of father, or mother. Pera●… venture, my brother, it will seen●… hard & difficult unto thee, whic●… we here command thee: but 〈◊〉 is a shame if that seem hard vn●… christian's (who are as trees pla●…ted by the rivers of grace) whic●… heathen Philosophers have con●… maunded their Scholars, haui●… none other thing to enlight●… them, than the light of reason.  
There have been Philosophers ●…d, who by their precepts have ●…euoured to make men heroi●… divine, & free from all passions 〈◊〉 affections: and do we mar●… if we be commanded to ●…y about with us a peaceable 〈◊〉 a quiet heart, that God may ●…ll in it?  
●…lthough it seem difficult vn●…ee to bring so great a work ●…o an happy end, yet this doct●… shall be profitable for thee, 〈◊〉 thou mayst know the scope 〈◊〉 end, to which all thy cogita●…s and desires are to be aimed 〈◊〉 directed. It will also be pro●…le unto thee, lest thou be al●…ether mutable and unstable, as ●…e, whose hearts are like wea●… cocks, set upon the tops of ●…ets & steeples, which are tur●… about with every wind.  
●…ese are never like unto themselves, neither continue in 〈◊〉 state; for even now they are 〈◊〉 and heavy, & presently after ●…cond and merry: now pleas●… forthwith angry: now grave, 〈◊〉 and by light and toyish: now 〈◊〉 vout, straightway after dissolute. 〈◊〉 be brief, inwardly they are ch●…ged into so many colours & sh●…pes, as out ward accidents and ●…casions offer themselves unto the●… The Chameleon is an unclean c●…ature, and forbidden in the la●… perhaps because he is changed i●… to all colours, which are laid b●…fore him: no less unclean are 〈◊〉 they, who are figured by th●… beast: such are they that are m●…ued with every wind, who a●… commonly wont to be men vnst●…ble & unstaid, without grauit●… & wisdom, without honour, wit●…out courage, without fortitud●… light, easily inclined, fainth arte●… unconstant, mutable, of whom no ●…t thing is to be expected. ●…uch are unworthy the names ●…en, for they have effeminate ●…light minds: at the least they ●…ot worthy the name of wise 〈◊〉. For it is written; A holy man ●…s wisdom is as firm as the Sun: 
Ecclus 27.  〈◊〉 fool is changed as the Moon. ●…e that keepeth his heart free 〈◊〉 these two things; that is, frō●…e cogitations, and inordinate ●…ons, he shall easily obtain this ●…e and purity of heart, which ●…rding to the Philosophers is ●…incipall means to get true ●…dome, and according to the ●…ement of the Schoolmen, ●…nd of a spiritual life: as 〈◊〉 showeth more at large in ●…rst Collation.  
〈◊〉 conclude, this is the last dis●…ion, which is required to the ●…emplation of divine matters, according to that of our SAVIO●… Blessed are the pure in heart, 〈◊〉 they shall see God. For even as in 
Mat. 5.  bright and clear glass the S●… beams do make the greater sp●…dour, so a purified & clean sou●… the beams of the divine truth●… shine more clearly.  
God would not have Dau●… albeit he was a righteous and 〈◊〉 
2. King 7.  holy man, to build the temple, 〈◊〉 which he would dwell, becau●… he was a warrior: but he woul●… have it builded of Solomon 〈◊〉 peaceable Son, that he mig●… signify, that a peaceable & qui●… heart is the true place, in which Go●… desireth to dwell. For the sam●… cause when the Lord appear●… 
3. King. 19  to Elias in the mount, he was 〈◊〉 in the mighty strong wind, 〈◊〉 in the earthquake, nor in the fi●… but in the still and soft voice, th●… is in a peaceable & quiet heart.   

OF THE FOURTH cause of Devotion, which is a continual remembrance of God. CHAP. VII.  
●…O this keeping of the heart, there is nothing more profi●…e or commodious, then always ●…alke in the presence of the ●…d, & to have him always 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 he ●…g gone, they disorder them●…es, and do follow the rage 〈◊〉 violence of their own af●…ons.  
●…he servant of the Lord must not imitate these, but he must rather labour, that he may keep th●… heat, which he hath got in prayer, and to continue those cogitations holy, which he hath: fo●… these being continued and kep●… do lift a man to the top & heigh●… of perfection.  
He that doth otherways, a●… his life passeth away in doing & undoing, in weaving and unweaving, neither shall he ever come to his wished end●…  
This is that happy vnyo●… of our spirit with God, whic●… the Saints have so highly esteemed and made so great accoun●… of: for the attainment of whic●… they have taken so great paines●… and which they have appointe●… the last end of all their exercise●… This is that, that David intimate●… that he had obtained, when he repeateth so often in his Psalmes●… that God was always before his ●…es; that he did continually medi●…te upon his law: & that his praise ●…as ever in his mouth. So that al●…eit he was a King & very much ●…ployed in many businesses ●…oth of war and peace, yet in the ●…yddest of so many cogitations ●…d consultations he was quiet, ●…d albeit so many servants and ●…ttendors stood about him, yet he ●…ood alone with God.  
Wherefore thou shalt do a ●…hing right worth thy labour, ●…f with all thy strength thou endevourest, that thou mayst always have with thee this presence and remembrance of the Lord: for it shall much benefit and profit thee to consider that God is always and every where present, not only by his power and presence, but also by his essence.  
A King in all his territories is present by his power, and in his palace by his presence, but by his essence, he is no where but in that place, which possesseth his body: God after all these ways is present in every place. Which besides 
God is present every where.  our faith, this reason doth also prove: It is God that giveth to all creatures to be and to live: God is the beginning and cause of all things. But seeing that it is necessary that the cause be joined with the effect, either by itself, or by some virtue or influence, it followeth, that since God is the cause of all things, that they are, that he is also joined unto them, giving them to be, that they are: and that not by some virtue or influence, but by himself: for in God there is that distinction of things, which is in the creatures.  
For whatsoever is in God, is of God, and therefore wheresoever ●…e willeth, that something of him should be, he is all that.  
And because the Essence of things is the nearest unto the things, neither is any thing more inward in them, it followeth that God is more in them, than the things are in themselves. What great thing is it then, if thou hast God always before thine eyes, who carrieth thee in his arms, who supporteth thee with his feet, who governeth thee by his providence, in whom & by whom thou livest & hast thy being? Remember that he always assisteth thy soul as the creature and governor, who preserveth thee in thine Essence, neither is he content that he assisteth thee as thy creator and preserver, but also he is present with thee as thy justifier, bestowing upon thee grace, love and many holy inspirations & desires. Let him be the witness of thy life, let him be the companion of thy pilgrimage, commit unto him part of thy business, commend thyself unto him in all thy perils and dangers, in the night talk with him in thy sleep, and with him awake in the morning.  
Sometimes contemplate him as a glorious God among his Angels in heaven: sometimes as a mortal man among men, conversant upon the earth: now in the bosom of his Father, now in the arms of his mother▪ a little after wait upon him flying into Egypt, thence return again with him out of Egypt: sometimes join thyself unto him praying in the Garden, sometimes follow him to the Mount even of Calvary, neither forsake him hanging on the Crosse.  
When thou sittest down at the Table, let his Gall and Vinegar be the sauce of thy meat, and let the Fountain of the blood (flowing from his most Noble and glorious breast) be the cup out of which thou drinkest. When thou goest to bed, imagine thy bed to be his Cross, and thy Pillow his Crown of Thorns: when thou puttest off or on thy clothes, meditate with what great ignominy christ in his passion was sometimes arrayed and sometimes spoiled of his garments.  
This is with those holy Virgins to follow the Lamb, whether soever he goeth: by this means thou mayest be be a Disciple of Christ, & always remain in his company. In all these things always talk with him with humble speeches & full of love: so he will have himself dealt with, who for the greatness of his Majesty ought worthily to be feared, and for his goodness, exceedingly to be loved.  
Although thou be busied with some manual labour, or with any other business, yet for this thou must not omit nor intermit this holy exercise. For the Lord hath given this aptness and promptness to our hearts, that in a moment they may be turned unto him, albeit the body remain occupied in an external work; none otherways than an handmaid who 
A Simile.  worketh in the presence of a Queen, she standeth before her Lady with great gravity, with presentness of mind, and orderly composition of body, making neither loss nor delay in her work; that one business hindereth not another, so also our heart with due reverence and attention, may be lifted up to that majesty, which filleth heaven & earth, not omitting norneglecting any of those things it doth.  
Neither only when a man doth attend upon any manual labour, but also when he speaketh, studieth or is busied, etc. he may sometimes have his heart attentive to his business, and yet nevertheless enter into the temple of his heart, to worship the Lord, & withdraw himself from those things, which his business requires, and speedily return unto God. Those holy creatures are a figure of this, which Ezechiel saw coming and going in the likeness of bright lightning, whereby we understand the swiftness & alacrity, by which the righteous aught to be turned unto the Lord, when as upon some godly & religious occasion they go out of the closet of their devotion, to secure and relieve their neighbour. But if at any time a man shall linger & loiter & forget to return unto God, he must be stirred up with the spurs of attention and diligence, by turning the reins of his heart unto God, & saying with the Prophet; Return O my soul into rest, because the Lord hath blessed 
Psal. 114.  thee.   

THE FIFT THING that stirreth up Devotion, is the use of short Prayers, which in all places & seasons, are as darts, to be sent unto God. CHAP. VIII.  
WIthout doubt that man is exceeding happy, that knoweth well to observe & keep the precedent instruction and document. But that no man may fail in it, it is most profitable in all places and seasons to use those short & succinct prayers, of which Augustine speaketh. The brethren (saith he) are said to have in Egypt 
August. to Proba.  often & frequent prayers, but those very short, & suddenly dartedforth: lest that erected and advanced vigilancy (which is very necessary for him that prayeth) vanish away through long delay, and too much prolixity. Even as they that inhabit the North parts of the 
A Simile.  world, where the cold is vehement, do keep within doors, and in hot houses to defend themselves from the injury and untemperatenes of the weather: but they that cannot do this, come often to the fire, & being somewhat warmed, do return again to their labour: so also the servant of God, living in this cold and miserable region of the world, where charity is waxed key cold, and iniquity doth rage & abound, must often repair to the fire of prayer, that he may grow warm. He is truly happy, to whom it is given always to sit in that hothouse, of which the Prophet speaketh: And he shall be as one, that it is hid from the wind, & covered from 
Esay. 32.  the tempest. But let him that cannot have this, often come to this Divine fire, that he may defend himself from winds, and from the intolerable ycenes of the frozen region of this world.  
Hitherto belong these short & succinct Prayers, which for this cause are called darting, because as it were are the darts of a loving soul, which with great celerity are shot forth, and do wound the heart of God: by force of which, the soul is stirred up, and is more inflamed with the love of God. Very many versès of David are profitable & conducent unto this purpose, which a man ought always to have in readiness, that by them he may be lifted up unto God: not always after the same manner, lest the assiduity of the same words breed weariness, but with all variety of affections, which the holy Ghost doth stir and raise up in his soul: for he shall find convenient and meet verses for all these in this heavenly seminary of Psalms.  
Sometimes he may lift up his heart by the affection of repentance, and desire of remission of sins, by these words: Turn away thy face, O Lord, from my 
Psal. 51.  sins, and put away allmine iniquitities. Erect in me a clean heart, O God, and renew a right spirit within me. Sometimes he may say with the affection of thankfulness: My soul, praise thou the Lord, and forget not all his benefits. Sometimes 
Psal. 103.  he may say with the affection of Love and charity; I will love thee dearly, O Lord my strength. The Lord is my rock, my 
Psal. 18.  fortress, & he that delivereth me, my God, & my strength, in him will I trust. As the Hart brayeth for the rivers of water, so panteth my soul 
Psal. 42.  after thee O God. My soul thirsteth for God, even for the living God: when shall I come & appear before the presence of God? My tears have been my meat day & night, while they daily say unto me, where is thy God? Afterwards being inflamed with the love of eternal happiness, let him cry: O Lord of hosts, how amiable are thy Tabernacles? My 
Psal. 84.  soul longeth, yea, & fainteth for the courts of the Lord. Saint Hierome writeth in a certain Epistle, that the Fathers of Egypt had wont to have very often in their mouths, a short verse of the same Prophet, and to say; O that I had wings like 
Psal. 55.  a dove, then would I fly away & rest. Sometimes with a confession of his own misery, & a desire of the divine grace let him call; Incline thine 
Psal. 86.  ear, O Lord, & hear me: for I am poor & needy. And to conclude let this brief verse be very often in our speeches & conferences: O God, hast thee to deliver me: make haste to help me, O Lord. In like 
Psal. 70.  manner let the times & places, & businesses, which we attend, and 
Of all things we must take an occasion of Devotion.  whatsoever we see or hear minister occasion by other means and affections to lift up our hearts unto God: for he that loveth God truly be holdeth God in all things, & thinketh that all things do invite him unto his love. In the morning the chirping & harmony of birds, in the night silence & quiet calmness invite us to praise the Lord. In our eating, the grace, which is bestowed upon our meats for our satisfying: when in the morning we arise, the grace which hath kept us in our sleep, & that we are refreshed with it: the beauty of the Sun and stars, and the decking & embellishment of the fields do intimate & insinuate unto us the providence & beauty of our Creator, and the misery & calamity of other creatures doth witness and testify unto us the divine grace, which God useth in freeing and delivering them.  
When the clock giveth a sign of the passed hour, let us call to mind the hour of our death; & also that hour, in which God vouchsafed to die for us, & let us read & meditate on those words, which a holy Father teacheth, saying: Blessed be the hour in which my Lord jesus Christ was born & died for me. So often as any temptation doth assail us, or any impure or hurtful thought doth enter into us, prayer is very necessary to cast it out of our hearts. In like manner as often as we enterprise and undertake to do any thing, wherein we fear that we shall find contradictions & hindrances, or dread new occasions of dangers, it behoveth us to defence and arm ourselves with the weapons of Prayer: When we at any time go out of our doors, when we are to have business with a wrangling & a contentious man, or to deal in any matter of great moment & consequence, when we come to a banquet, wherein there is danger of sinning, either through gluttony, or too much talk, in these and such like matters a great preparation of Prayer is to be sent before. By this means all things will become motives unto us to have always something to do with God, & of all things we shall receive fruit, and at all times have occasion to pray. This is that continual exercise, to the which the Apostleinuiteth us, saying: Touching & admonishing your own selves, in Psalms, & hymns, 
Col. 3.  & spiritual songs, singing with a grace in your hearts to the Lord. And whatsoever ye shall do, in word or deed, do all in the name of the Lord jesus, giving thanks to God even the Father by him.  
This exercise very much helpeth to Devotion: for it is as the watchman & keeper of the house watching that none beside God enter to take possession of the soul. It is profitable also to preserve the heat of Devotion: hence it is, that they that are frequent in this consideration, do very easily call unto them their minds, & gather together their senses and spirits, when they are to pray.  
For what other cause, dost thou think there is, that one forth with at the beginning of prayer doth enjoy tranquillity and peace of mind, an other scarcely aftermany hours, & after long prayer can quiet his heart & make it peace able? The cause is obvious & common, because the one hath his heart gathered unto him & warmed with these short & succinct prayers: the other through forgetfulness of God is waxed key cold, & therefore the one sooner waxeth hot, the other later. We 
A Simile.  see this in a furnace, which if it be well heated in the morning, is kept hot all the day after with a little fire: but if it grow stone cold again, it requires a great deal of fire, before it be thoroughly heated again: so it is necessary that they do, that will be devout, that this divine heat may be preserved in their hearts, unless they will undergo new troubles in heating them so often as they go to pray. For the Devoton of our heart is 
A Simile.  as heat in water, or in iron, which naturally is cold, but accidentally hot: for when it is taken from the fire, of which it was made hot, forth with it returneth to his former and proper estate & condition. He therefore that would always keep iron hot, it behoveth him either always to keep it in the fire, or often to put it into the 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 sixth THING that increaseth devotion, is the reading of devout & profitable books. CHAP. IX.  
THe Devout reading of spiritual books is very conducent and much availeth to this keeping & purity of the heart: for as Bernard saith: our heart is like a mill, which never resteth, but always grindeth that which is cast into it: if it be wheat, it grindeth wheat: if barley, it grindeth barley. Therefore it is profitable to be busied & occupied in the reading of holy and sacred books, that when it doth consider & meditate upon any thing, it may meditate upon things, which it is busied & occupied in. For this cause Saint 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.  
Thou sacred Virgin always have this care  
And let it daily be thy food and fare:   
That thou nourish thy mind and feed thy soul with the holy reading of the sacred Scriptures, and not suffer the seeds of tars and darnel to fall into the good ground of thine heart. In the end of the same Epistle he doth repeat 
In the last Chap.  the foresaid counsel, saying: I join the end to the beginning, neither am I content once to have admonished thee, love the holy Scriptures, and Wisdom will love thee: love her, and she will preserve thee: honour her, and she will embrace thee.   

THE seventh thing that begetteh Devotion, is the keeping of the senses. CHAP. X.  
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 City, by which all things enter in & go out: he therefore that keepeth well these gates, unto him all things shall be in safety. It is needful therefore that one keeper & watchman be set over the eyes, another over the ears, & a third over the mouth: for by these three gates all wares and Merchandise, & whatsoever is in the world, is carried into the soul, and exported out of it. So that a devout man ought to be deaf, dumb and blind, as the holy Fathers in Egypt were wont to say: For the gates of these senses being shut, the soul will always be pure and prepared to the contemplation of heavenly things.  
For a man must sometimes of necessity hear & see those things which are the causes of distraction and perturbation: wherefore let him so hear and see outward things, that they do not contaminate his heart. The servant of God ought to have his heart as a strong wall, and as a ship well built, sound jointed, and surely pitched, which easily repelleth the billowing waves, and albeit covered with them, yet neither admitteth nor receiveth any into her womb. It may be to figure out this, God commanded Noah to to make his Ark bowing & vaulted, & to pitch it well within and without: for such an one ought to be the ark of our heart, 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 always peaceable, of a present mind, & devout: but they that open the gates to all winds, and admit all affections & hurly-burlies of this world, in the time of prayer they are distracted with many contentions, wars & disturbed troublesome cogitations. It happeneth 
A Simile.  unto these as to those, who go to parley & confer with a Prince with a stomach loaden & overcharged with gross and undigestible meats, who in the midst of their speech do filthily vomit forth, what they have greedily devoured: so these also in the fittest & most convenient time of prayer talking with God, do belch forth the garlic and onions of Egypt, that is, cogitations and businesses of the world, of which their hearts are full. Such in vain do expect fruit of their paryers: for that curse of the Patriarch is proper unto them, saying: Thou wast light as water, thou shalt not be 
Gen. 49.  excellent. For they have a heart so light and powered forth, & busied with external matters, that they so much the less increase within, as they are powered forth about outward things. Such are they, that whole days together walk abroad to see lofty buildings, sumptuous houses, magnificent temples, & such like things: who are desirous to see fair and beautiful sights, & to hear news: for they return to the houses of their hearts full of wind, & empty of Devotion. These as they are wandering & unstable in their souls, so also are they in their bodies: for they can scarely abide one moment in one place: but run up & down from one place to another: & when they have not whether to go, they follow whether the wind leads them, seeking if they may find any thing abroad to delight them, because within them they have lost true delight & joy. It happeneth also often times, that in such like ways the devil is their leader & guide, and doth lead them as he in times past led Dinah into unhonest places, where they do not only lose their devotion, but also their chastity & innocency. Therefore it is needful that we eschew all these distractions & perturbations, that all the strength of our souls being gathered together, we may have greater fortitude to seek for the chiefest good: for it is written; The lord building up 
Psal. 147.  jerusalem, doth gather together the dispersed of Israel.  
But amongst all the outward members, the tongue is especially 
Ber. in his Sermon of the threefold keeping of the tongue, the hands & the heart.  to be kept: for it is as Bernard saith, a small member, but unless thou take heed unto it a great evil, little and narrow, saith he it is, but an instrument most fit to evacuate and empty the heart. It cannot be spoken how soon and easily the juice of devotion fadeth and vanisheth away, when the mouth is opened to speak superfluous things, albeit they be good. Therefore it is very well spoken of a certain D●…ctor: as sweet water standing 
A Simile.  in an open vessel, having no cover, doth forthwith lose the sweetness and grace of the sent: so the sweet and precious ointment of devotion, doth lose all the virtue and efficacy, when the mouth is loosed & dissolute, that is, when the tongue doth lavish & superabound in too much talk and prattle. Therefore it is best to be silent●…, and if at any time it be needful to speak, yet speedily with the Dove return into the 
Gen. 8.  Ark, lest thou perish in the Deluge of words.  
And although moderation be necessary for all, yet it is more to be observed of women then of men: but especially of Virgins, whose chiefest ornament is shamefastness, and silence: both being the keepers and preservers of chastity. Wherefore Saint Ambrose very well admonisheth a Virgin in these words. O Virgin be circumspect and choice in thy way, lest thou offend in thy tongue: for often times good words in Virgins are taken for faults.   

THE EIGHT THING that increaseth Devotion, is solitariness. CHAP. XI.  
Exterior solitariness doth also very much help this keeping of the senses & the heart, as a certain Schoolman testifieth in these words: Solitariness seemeth much to avail to the contemplation of heavenly things: for prayer cannot well & decently be performed in tumults & hurly-burlies, and to hear and see many things can scarcely be done without impurity and offence. For death entereth by our windows unto our souls: & therefore after the example of our Lord go into the desert, that is, as much as thou canst, separate thyself from the company of others, & be solitary, if thou wilt be joined unto him, & see him by the purity of thy heart: fly also the frequent meetings & talkative conferences, especially of worldly persons. Seek not for new devotions & amities: fill not thine eyes & ears with vain fantasies, & eschew all things, which disturb & trouble the quiet of the mind, and the tranquility of the soul, as venomous & hurtful to the soul. For not without cause the holy Fathers desired to live in woods, and in places far remote from the company & frequenting of men. This saith the schoolman. But that thou mayst be more confirmed & strengthened in this, hear what Saint Bernard saith: If thou 
Bern. in his 40. Sermon upon the Canticles.  be'st moved with the provocation & instigation of the holy spirit, & dost by all means endeavour to make thy soul the spouse of God, sit by the Prophet solitarily, because thou hast lifted thyself above thyself, longing to be espoused to the Lord of Angels. 
Lament. 3.  Is it not above thyself to be joined unto God, and to be one spirit with him? Sat solitarily as a Turtle, have nothing to do with thyself, nor with the multitude and throng of others, yea forget 
Psal. 44.  thine own people & thy Father's house, and the King shall have pleasure in thy beauty. O holy soul get thee apart, that thou mayst perform thy service to him alone, whom thou hast made choice of before all others. Fly public assemblies, avoid also those that are domestical with thee: separate thyself from thy friends & from them that are the nearest unto thee, and from him that ministereth unto thee. Dost thou not know that thy bridegroom is shamefast, and will not afford thee his sweet and pleasant pre-presence, others being present? Therefore separate thyself not in body, but in mind: but in intention, but in devotion, but in spirit. For the spirit before thy face is Christ thy Lord, and the spirit requireth not solitariness of body: albeit sometimes separate thyself in body, when thou mayst do it fitly, especially in the time of prayer. And afterwards: Thou art alone if thou thinkest not upon common matters, if thou dost not affect things present, if thou dispisest that which many love, if thou contemnest that which many desire, if thou eschewest brawlings, if thou dost not languish for losses, if thou dost not remember injuries: otherways although thou be'st alone in body, yet thou art not alone. Dost thou not see that thou mayst be alone, yea among many? & seeing thou art alone among many, thou art alone in what assembly of people soever thou art: only beware that thou be not too curious a searcher, or too rash a judge of other men's conversations. Hitherto Bernard.  
Therefore let a devout man love and seek for solitariness, not only that which is internal, but also that which is external: for it is certain that the one is helped by the other. It is reported that Arsenius heard a voice saying unto him: Arsenius fly, be silent & at rest. Let every one think that the same is also spoken unto him, and let him fly and avoid all kind of commerce, society, conversation, conference, consolation, visitation, yea of friends and parents, unless either charity require it, or necessity command it. Let a man always desire to be alone, let him meditate with himself, let him live to himself, & let him confer with God, who is the lover of solitariness.  
And let no man think that such a life is full of melancholy and heaviness: it is so much the more delectable and pleasant, by how much the society and familiarity with God is sweeter, then that which is with men. For this cause Saint Hierome saith: The town 
Hierome in his Epist.  is a prison unto me, but the desert a Paradise. And Bernard saith: With whom God is, he is never 
Bern. in his Epist.  less alone, then when he is alone: for than he freely enjoyeth his hearts joy, than he is his own man to enjoy God in himself, & himself in God, etc. what Paradise can be more pleasant in this pilgrimage, then that which God promiseth to a soul devout, and attending upon him, when as he saith: Behold, I will allure 
Os●…. 2.  her, & bring her into the wilderness, & speak friendly unto her, & I will give her her vineyards from thence, & the valley of Anchor for the door of hope, & she shall sing there as in the days of her youth, & as in the day when she came up out of the land of Egypt.  
These be the songs & hymns of a soul ascending from the earth, and going out of this world, and by little and little, more and more increasing in the love and knowledge of her Creator. These be the days of her spiritual youth, when the love is stronger & more vehement. These songs are sung in the wilderness, and in the valley of Anchor, which is of trouble: by which is understood the humility of contrition: for there the way unto hope is first opened unto the soul, and there she receiveth remission of sins: there she praiseth and lawdeth her Creator, because with so mighty an arm, and with so merciful an hand, he hath delivered and freed her from this world. These be the wages, which God giveth unto his friends for the troubles and turmoils of the wilderness.  
This solitariness is not only profitable and conducent unto devotion, but also unto all other virtues: for it cutteth off all the occasions of sin, which are wont to happen in the assemblies and companies of men: but especially the occasions of falling in the tongue, which almost are infinite. Therefore Seneca giveth very good counsel, that solitariness is to be sought for of him, that would keep his innocency.   

NINTHLY, APPOINted times, & certain set hours, do very much make to the increasing of Devotion. CHAP. XII.  
ALl which before hath been spoken, doth especially belong to the keeping of the heart, which not only is the mother of pure prayer, but also of all other virtues. But that which hereafter we are to speak, doth chief belong to stir up devotion. And first it is required, that a devout 
Certain set times of prayer are be appointed.  man prescribe unto himself appointed times, and certain set hours to pray in, that alone he may speak with God alone. The Prophet Daniel did this, of whom 
Dan. 6.  the Scripture speaketh, that the windows of his chamber being opened towards jerusalem, three times a day he bended his knees, & worshipped before his God. The same did David, who in the night's lifted up his hands, and in the mornings did meditate of the Lord, as he testifieth of himself in many places of his Psalms: in one of which he saith, that seven times a day he did praise the Lord.  
Luke writeth of the faithful in the primative Church, that daily with one accord they continued in the Temple in prayer, and at night returned home, where they received the holy communion together, with gladness and simplycity of heart, being full of the comfort of the holy Ghost. Of those, who succeeded these, Plyn●…e thus 
Pliny in an Epist. to trajan.  writeth to trajan the Emperor▪  
The Christians are a people innocent, void of vice and offence, neither have they any other fault then that they gather themselves together in assemblies before day, where they sing praises & hymns, in the honour of a certain 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 spiritual exercises, prayers, contemplations and readings, fulfilling that of David: In the night lift up your hands to the Sanctuary, 
Psal. 145.  and praise the Lord. But far above all these is that example of our Saviour, of whom the Evangelists writ, that in the day time he was busied in working miracles, & in preaching the kingdom of God: but in the night persevered in watching & prayer.  
This belongeth not only and solely to the clergy, as some vainly babble: but to all them, that desire to enjoy God, and to come to the perfection of life. Saint 
Hierome in an Epis. to Celantia. Cap. 6.  Hierome exhorteth a certain noble Woman called Celantia to do thus, in these words: So take care for thy house and family, that thou mayst bestow some time and leisure upon thy soul. Choose for thyself some fit place, somewhat removed from the noise of thy family, into which, as into a haven thou mayst betake thyself out of the great storm and tempest of thy cares, and there appease and assuage by the tranquillity of thy secret closet, the waves and billows of cogitations raised by outward troubles.  
Let there be so much study of Divine reading, so many intercourses of prayers, so firm and solid cogitation of future things, that by this leisure thou mayst recompense all the businesses of the other time.  
Neither do we say this to that end, that we may withdraw thee from thine affairs, but we do it, th●…t there thou mayst learn, and there meditate, what an one thou oughtest to show thyself in thine affairs. This saith he.  
But if thou shalt ask me, how often in a day thou shalt turn thee unto this study, and take this task in hand; I cannot prescribe a certain rule unto thee: for all men have not the same occasions of leisure and readiness.  
Yet remember that in the law the two daily Sacrifices, the 
The two daily Sacrifices.  morning Sacrifice and the evening, are very often commended, which every Christian ought spiritually to offer, withdrawing himself at those times from external things, that he may attend upon Celestial matters.  
That as twice in a day we refresh our bodies, that is, at dinner, and at supper: so also twice a day we give the due nourishment unto our souls: seeing that it is of no lesser dignity, than the body: neither is the meat less necessary for the soul, then for the body, yea it is much more necessary.  
The ordinary nourishment is necessary for the body, because the natural heat doth always consume and waste the substance of man: and therefore it is necessary, that it be repaired on the one side, as it is decayed on the other: so the soul hath in it a pestilent heat (which is the concupiscence, and evil inclination of our appetites) consuming and wasting all good: therefore it is needful that that be daily repaired by Devotion, which is wasted and decayed by that hurtful and pestilential heat.  
We must also know, that man's nature by sin is corrupt, inclynable to all earthly things, which by the weight doth draw man unto it, as the Wiseman saith: A corruptible body is heavy unto the soul, and the earthly mansion keepeth 
Wisedo. 9  down the mind that is full of cares.  
Therefore as they that have the charge and keeping of a 
A Simile.  Clock, are wont every day twice to wind up the plummets, for they of their own proper motion do by little and little descend, and draw towards the ground: so they that desire to keep their souls upright, and well ordered, aught at the least twice a day to erect and lift up her weights: seeing that our wretched nature is so inclynable to things below, that it always endeavoureth to sink downwards.  
Ah how evidently do they daily feel this that pray. How often doth a man (his morning prayer being ended) think that the weight and poised of his clock is lifted up into heaven, and that he hath all his intention and will fixed above: so that he seemeth not to vouchsafe to behold these earthly things: and a little after, when he shall turn himself to his daily affairs, and beginneth to traffic with men, when as the evening cometh, he shall perceive the plummet even to have fallen and lie upon the earth: that is, he shall find his spirit so sunk down into the earth, & inclined to earthly things, as though it had never been lifted nor wound up. He therefore that would always have the clock of his life well ordered & governed, he must always have a special regard to wind up the plummets and wights of it. Yet notwithstanding so, that no violence be offered.  
They that have not conveniency nor leisure to pray twice in a day, let them endeavour themselves 
Those that cannot long pray must have recourse to those darting prayers, spoken of before.  to pray once. But if they cannot do this, I know not what counsel to give them else, then that they have recourse to those short prayers, which wehave spoken of before, which may be intermingled with all kind of our occupations and businesses. For I remember that I have seen good and godly spirits supported by the use and help of these, whose condition, manner of living, and infirmity did not permit them to have any longer prayers: albeit these kind of prayers cannot long hold out, if the foundation of other profounder and longer prayers be wanting.   

THE TENTH THING that doth kindle Devotion, is the continuing and persevering in good exercises. CHAP. XIII.  
But that this exercise may be profitable, we must note, that in this place duration and long perseverance is required in it. For there are many found, that never make an end of that they once began, but always weave & unweave (as they say) the web of Penelope.  
These propounding this way unto themselves, do stick to it two or three days, and forthwith are tired and do forget it, so that when they return to that they began, they are so cold, and so far removed from themselves, as if they had never begun, or as if they had never heard, no not by a dream, what prayer is. Therefore they betake themselves to new purposes, and they choose again unto themselves a new exercise, and when they have somewhat proceeded, either through weariness, or because they think they have taken pains enough, they return unto rest, & forget their labour.  
And so they spend their whole life in building & pulling down, and in rolling (as it is said) the stone of Sisyphus, which when they have rolled to the midst of the mountain, suddenly it falleth down, and so in beginning and in rolling they consume their whole age.  
Such are they that upon every small and light occasion do forsake their prayers and laudable exercises: to whom it often happeneth (as I have tried by experience) that whilst they purpose to intermit their prayers only for two or three days, they intermit it all their life long.  
For when they would return unto it, they find no gate nor entrance unto it: and the way unto it becomes daily more difficult unto them: therefore they stay without, and return to the custom of their ancient life. For a man without prayer, and without spiritual exercise, is as Samson without his hair: who forth with loseth his strength, and remaineth feeble and weak, like other men, and is greatly endangered, lest he fall into the hands of his enemies.  
Therefore it behoveth us to be firm and stable in this exercise: for it is certain, that of the constancy and ordering of it, dependeth all our life.  
Contemplate in the celestial bodies, how great a constancy and firmness they keep in their course & motion, which they never changed since the time, wherein they were created. For seeing that they weretobe the causes on which the administration of the whole world was to depend, it was needful that in them there should be great constancy, that the world might be always well ordered and disposed. So seeing that of this spiritual exercise, the whole order and process of a spiritual life dependeth, as experience teacheth, it is meet and requisite, that he that would have his life well ordered and disposed, that he have the causes well ordered and disposed, on which the ordering of it dependeth.  
See with what constancy the Prophet Daniel did observe these three times of prayer, when neither by the fear of death, nor by the gaynsayinge of his enemies, he could be brought from his accustomed order: so that he chose rather to endanger his life, then to break off his set course of prayer.  
So also a devout man ought so firmly to purpose with himself, and inviolably decree, to attend and wait upon God at his accustomed hours, that he would rather fail in all other his businesses, which concern not God, then in this one so greatly commended of God. Imitate the natural prudency of Serpents, who hiding 
A Simile.  their heads, do yield their whole bodies to the smiter, that that being lost, which is of less weight, they may preserve that which is of greater value. Imitate the 
Gen. 31, & 33.  wisdom of the most holy Patriarch jacob, who returning out of Mesopotamia, and being to receive & entertain his brother, whom he greatly feared, sent before his sheep, oxen, and camels, with all his substance: after them he placed both his maids & their children: after them Leah & her children: but Rachel & joseph, as most precious & estimable treasures he ordered in the last & safest place: signifying that he had rather hazard all the rest, than those two, whom he so much esteemed. Tell me O thou servant of God, what hast thou in the world, which thou art so much to regard, as this Rachel & joseph? What is Rachel, but a contemplative life? what is joseph, but the spiritual son, which is borne of her, which is innocency & purity of life? wherefore that treasure is more to be esteemed, than the loss of any temporal thing: so that thou must make account rather to lose these, then fail in the other. Therefore my brother, hap what will, always keep with thee thy Rachel & thy joseph. Do not imitate them, who have prayers, exercises, & spiritual things for a cloak & colour of their negligence, who when they are to do, or lose any thing, they always expose the spiritual thing to the danger, that they may keep and defend the temporal.  
I knew a godly religious woman, who as often as she heard the sound of the hour, in which she was wont to pray, at that very same time (as it is also reported of those holy Fathers of Egypt) all 
An example of excellent Devotion.  other things being set apart without delay she betook her to her exercise. When she conferred with an other godly woman, with whose conversation she was greatly delighted forthwith after she heard the stroke of the passed hour, she departed from her, abruptly breaking off her speech, saying: If to day I shall omit mine ordinary task for this cause, to morrow I shall omit it for an other, (for every day bringeth his hindrance) and still so proceeding, I shall commit a thousand errors. At another time the same devout woman being with me, the like circumstances fell out, where at her departure from me she showed no token of vanity, but of great edifying: so that scarcely three times in a year she faileth in this her most holy exercise. I have brought this example for the benefit of those that be negligent, but I dare not remember the fruit, that she obtained by this perseverance. For these times and days wherein we live, are so envious, and so full of iniquity, that they will not abide that the virtues of the living should be published: as the examples of many Saints do testify.  
There is not any thing in the world, the more speedily bringeth a man to the height and top of perfection, than this continuance and perseverance, as well in the exercises of Prayer, as in the diligence and order of his life: for a traveler that every day goeth forward a little, 
A Simile.  if he persever and continue in his progress, soon cometh to the end of his journey. but if he fail and faint in it, and a little after begin his voyage a new, consumeth all his life in it neither ever cometh to the end of his journey.  
But if at any time a casualty happen, which cannot be refused in this life, so that thou dost stumble and fall, and through weakness dost faint, do not discourage thyself, nor cast away thy hope: but albeit thou fall a thousand times in a day, rise again and be converted a thousand times in a day: & in what place thy thread was broken, knit it together a-againe, do not go back to the beginning, for if thou dost, thou shalt disturb all thy work & labour.  
Neither only is constancy 
The exercises are not to be changed.  needful in the very exercises themselves: but also in the manner of them. For there be some, that do not fail in their daily task: but daily change their intent and purpose: to day they go this way, and to morrow that: and thus being unstable and unstaid in their affections, they remain constant in nothing.  
Sometimes they begin of the Passion: a little after they leave it and take unto themselves another Meditation, and another exercise.  
Sometimes they climb up into heaven, relinquish sacred humanity, and ascend to the highness & sublimity of Divinity. Some leave all these, and begin of the memory of their sins: so that they never prosecute the thing taken in hand, and never come to the end of their diet, to which without doubt they had sooner come, if they had persevered in the same way, albeit it was not so direct nor compendious.  
It happeneth unto these as to hunting dogs, who follow 
A Simile.  two Hares, and take neither: the tree hardly increaseth, that is often trans-planted: and the wound is slowlyer healed, when the medicines are often or daily altered.  
Seeing that there are many and sundry ways, by which man goeth unto GOD, and many manners of considerations, by which the spirit is lifted up unto him: let every one ponder with himself, which is the best fitting for his purpose, and let him entertain and follow that: for that is the best course that he can take.  
But let him beware that he doth not fall into the error of many, who when they have found God in some one exercise, they deny that there is any other way, but that alone: which is nothing else, but to deny that there be more ways, by which we go unto GOD: when as the holy Ghost, who is our leader and Captain, doth lead every one by his own way, which he seethe to be most commodious and convenient for him.   

THE ELEVENTH thing that increaseth Devotion, is the time, and such like circumstances. CHAP. XIIII.  
Much do they avail, which before we have spoken of, as the time, the place, the disposition, and the corporal fashion & form of him, that prayeth, with other circumstances, every one of which are as pricks to stir up devotion, especially in novices & young beginners: who as they are not altogether spiritual, so have they greater need of the help and aid of corporal things, that their hearts may be lifted up unto God.  
The fittest and most convenient time of Prayer is midnight, as Bernarde saith in a certain Sermon: 
Bern. in his 30. Sermon upon the Cant.  the resting and withdrawing time, saith he, is the aptest and fittest, but especially when as the night sleep doth bring dead and deep silence, than the Prayer is powered forth more freely and more purely: Arise in the night, saith the Prophet, in the beginning 
Lament. 2.  of the Watches power out thy heart like water before the face of the lord. How safely thy prayer ascendeth in the night, God alone being thy judge, & his holy Angel thy witness, who undertaketh to present ●…t upon the high altar? How acceptable & welcome is it, having the pleasing tincture of ruddy shamefastness?  
How quiet and peaceable being disturbed with no clamour, nor noise: to be brief, how pure and sincere, being soiled with no dust of earthly carefulness: being tempted with no praise or flattery of the beholder? For this cause therefore the spouse no less shamfastly, then warily sought for the secret coverture both of the bed, & of the night: to pray, that is, desiring to find her love. This saith Saint Bernard.  
They that cannot rise at midnight, let them endeavour to rise a little before the rising of the Sun, as the Wise man admonisheth: We ought, saith he, to prevent the 
Wisedo. 16  Sunrising to give thanks unto thee, and to salute thee before the day spring. In the morning the Children of Israel gathered that delicate Manna, having in it that most excellent taste of sweetness. 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 & he pomreth forth his prayers in the sight of the highest. In the morning in the falling of the heavenly dew, the grace of the holy Ghost descendeth also into their hearts, who meditate on GOD, by the which they may be defended from the heat of the Sun, and from the plague that destroyeth at noon day. To be brief, this time is so convenient to attend upon the Lord, that the Wise man being delighted with this oportuniye, said: He riseth well in the morning that seeketh for good things, or the 
Prou. 2.  chiefest good. For this time of all times in the day, is the convenientest and fittest to talk with God, and to deal in the business of our salvation: for then all the powers & faculties of our fowls are more cheerful & ready, & better prepared for this duty. Our sight is not so wandering, our stomach empty, our head refreshed with sleep, the time quiet, and the heart free and fasting from the cogitations and business of the day.  
A short supper, and a hard bed are good means for early rising: 
Good means for early rising.  they make the sleep 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 sleep must be had, and the softer the bed is, the more unwillingly it is left.  
But when as either for age, or for infirmity, or for presence of friends, or society, a man cannot rise at that hour, yet let him not omit to watch a little, and to meditate in his heart of those things that belong unto God. For it is not absurd in such necessity to make an oratory of thy bed, as that holy Prophet did, who said: I cause my bed every night to 
Psal. 6.  swim, and water my couch with tears. For as it is not inconvenient to sit praying, when as the weakness of the body will not suffer any other way: so neither is it absurd to lie and pray in bed, when as necessity, or urgent reason doth constrain it. Let thy soul be bended and prostrated before the presence of God: and let thy body have that form and fashion, it may have: for that the best composition of the body, which doth not hinder devotion. If it may be, let the man that is weak be half clothed, that he may sit in his bed, if so be his weakness be so great that he cannot rise.  
It very much helpeth morning prayer, if a man before he go to sleep doth somewhat give himself to prayer: for in the morning he shall find in his heart the fruit of that seed, which he sowed the night before. Therefore that man doth 
A Simile.  very well, that always goeth to bed with some holy Meditation in his mind, as he that at night covereth the coals in the ashes, that in the morning when he riseth, he may the more easily make a fire. And to preserve this fire the better, it is profitable, that as often at thou awakest in the night, forth with to lift up thine heart to God, saying. Glory be to the Father, etc. or some such like verse; for this shall very much help not only to this which we speak of, but also to drive away vain fancies & wanton thoughts which are sent of the devil: for at this time he is wont to be more busy about a man, then at other times.  
Wherefore Saint Hierome saith, that even to the holy and sanctified bed of David, which every night he had wont to water with his tears, the devil had access with all the pomp of his pleasure's  
In the morning, when we a wake, 
As soon as we awake we must think of God.  as soon as we open our eyes, let our hearts be powered forth in the remembrance of God, before any other cogitation doth possess them: for then the soul 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 removed from it, or receive any other.  
Therefore it is necessary, that we have recourse to the good seed, lest the evil seed possess the ground of our hearts. Of such weight is this counsel, that the business of the whole day dependeth of this moment. For thi●… being ordered after this manne●… the morning prayer shallbe mor●… fervent and devout: and undoubtedly as the morning prayer i●… such shallbe the whole course o●… the day: according to that, which is written in the book of job If thou wilt early seek unto God●… and pray to the Almighty: if tho●… 
job. 8.  be pure and upright, then surely h●… will awake up unto thee, and he wi●… make the habitation of thy righteousness prosperous.  
In like manner a place close an●… solitary, is the fittest for prayer: fo●… 
A place fit for prayer.  our lord in the night went out int●… desert places to pray, not that h●… had any need thus to prepar●… himself, or to seek opportunity but that he might give us an example what we ought to do. For 〈◊〉 closeness and obscurity had no much profited, that the heart by he eyes should not wander, Saint Anthony had not blamed the Sun, when it rose: for by the bright●…es of his beams it hindered the ●…xed attentivenes of his contemplation.  
The disposition also of the body doth bring much help, to the 
A fit disposition of body is to be kept in prayer.  ●…fting up of the spirit, and to stir ●…p devotion. Our Saviour (albe●…t he needed not) sometime prai●…d unto his father, lying prostrate ●…pon the earth: sometime his eyes ●…ifted up to heaven. Such a like ●…hing is read of S. Martin, who ●…ying said: Suffer me to lift up ●…ine eyes to heaven, that my spi●…it may directly go unto the lord. Cassianus writeth of the Fathers of Egypt, that oftentimes in the mid of their morning prayers, they ●…rostrated themselves upon the earth, with admirable devotion worshipping the Lord: & forthwith with great alacraty they raised up themselves, that it seemed not so much the easing and refreshing of their bodies, as the adoration and reverence of the divine Majesty.  
According to these examples, he that prayeth, ought sometimes to use such like gestures and ceremonies, that his heart with greater facility may be lifted up to God: seeing that we see that no mean fruits are derived from it.  
It is good for a man sometimes with lowly humility of spirit to prostrate himself upon the earth, adoring with all the blessed spirits that infinite and incomprehensible Majesty, who casting down their crowns before the throne of God and the Lamb: give glory unto God, & acknowledge 
Apoc. 4.  that whatsoever they have, they received it from him.  
When we pray we ought also to 
Ceremonies in prayer are not to be reprehended.  lift up our eyes towards heaven, which ceremonies, seeing that our Saviour himself so oftentimes used, they ought not to be reprehended, but observed, as examples left unto us of our Master & Teacher. For albeit God is present every where, yet heaven is his proper place, in which he doth those works, which he doth not in other places.  
Hear the reader is to be admonished, that it is not always necessary to pray with bended knees, seeing that by this means our devotion is often times hindered, by reason of the grief and weakness of the body. True it is, that it is good to suffer some affliction in prayer, seeing that the Lord in his sacrifice, suffered so great things for our sins: yet this is not the chiefest fruit of prayer, for in comparison of the light, and sweetness of virtue, which god bestoweth in prayer, the grief of the body, and corporal exercise seem very small. Therefore in the time of prayer let the composition and ordering of thy body be such, as may be both for thy health, and that thy soul may be quiet, and fixed upon god alone; especially when the time of thy prayer is longer, that is, of two or three hours, (as it is the custom of some) seeing that few are found, who are able to bear so long pain and grief, without diminishing and abating of devotion, which is especially required in this exercise.  
I know & confess that all these things are not of any such special consequent: yet they are conducent & available to our purposed end. For even as rhetoricians, that would compile & frame a perfect oration, are not content with teaching the matters themselves alone, which are the very strength and sinews of the oration: but also they use other manner of variations, which are not of the substance of the oration: as apt structure & composition, fit concourse and conjoining of vowels and consonants, tropes, schemes, figures, etc. For these make the oration perfect & absolute: so also we frame & form here an other oration celestial & heavenly, which we are to declaim in the presence of the divine majesty: it is meet therefore, that we should omit nothing, whether it be much, or little, which is conducent unto the essence and perfection of it: especially seeing that there is nothing in this kind of discipline, which ought to be called small or little.   

THE TWELVETH thing, which stirreth up Devotion, is corporal austerity, or exercise. CHAP. XV.  
BEside all those things, which hitherto we have spoken of, afflictions and corporal troubles and grievances are profitable to excite and stir up Devotion: as are fasting, discipline, unsoft and rough apparel, watching, a hard bed, and sober and slender diet. Frist because such exercises are fomentations and nourishers of Prayer and Devotion: Secondly because they are pillars and bases, on which they lean: Thirdly, for the common rule: which is, that 
A common rule.  God doth bestow his grace upon every one, as he is fit to receive it. For none can deny, but that he is more fit and better disposed, who prepareth himself together both in spirit & body, than he that only prepareth himself in spirit.  
We must here know, that there are two ways of preparing and 
Two ways of preparing ourselves unto prayer.  disposing ourselves to receive grace: one false, the oeher true. The false way is, when as a man only in word, and with a lukewarm desire doth seek for God, without the true & internal sighing and sobbing of the soul. And this is the reason, why many do seek for God, & do not find him: do ask, & not receive. And in this slender & cold desire they always live & never find God: because they seek 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 
jer. 29.  shall seek me, and find me, because ye shall seek me with all your heart. This is the second way of disposing & preparing ourselves, which here the Prophet noteth: that is, when we seek for God, with a true & in ward desire, & with labour & affliction of heart. Of which God speaketh by his Prophet joel, saying. Turn you unto me with all your heart, & with fasting, & with weeping, 
Rael. 2.  & with mourning: & rend your heart, & not yourclothes, & turn unto the lord your god. In which place we are to note, that as the evil which outwardly appeareth not, either is not seen, or is not an evil indeed, or very small: so the inward affliction of the spirit, except it outwardly break forth, & doth also afflict the body, is either feigned, or very small. But that which doth so mightily afflict the spirit, that it doth also afflict the body, that istruly & indeed worthy to be called affliction, & of this the Prophet speaketh.  
He that seeketh god with such an affection, let him assure himself, that God will not hide himself from him, but will be found of him. So the Ninivites sought him, when they fasted, mourned, & were clothed 
jomas. 3.  with sackcloth: wherefore at the length they found him. So the Prophet Daniel sought him, as he testifieth of himself:  
At the same time, saith he, I 
Dani. 10.  Daniel was in heaviness for three weeks of days, I eat no pleasant bread, neither came flesh, in my mouth, neither did I 〈◊〉 myself at all, till three weeks of days were fulfilled. Which time being finished, he faith that an Angel appeared unto him in a terrible shape, whom in the same place, he describeth among other things saying: Fear not daniel: for from the first day that thou didst set thine heart to understand & to humble thyself before thy God, thy words were heard, & I am come for thy words. See how plainly in this place the scripture testifieth, what devout prayer can do, when as corporal affliction is joined unto it.  
We read of that holy evangelical sinner, that being drowned 
joh. 20.  as it were with tears, she sought the Lord in the Sepulchre: wherefore she received comfort before all others, because before all other, she sought the Lord with great affection.  
But what do I speak of tears so godly, when as the sackcloth of perverse and wicked King Achab, could so move the divine eyes & breast, as to revoke, or at the least to defer the sentence denounced against him & his house?  
To be brief, as often as the Scripture remembreth that the children of Israel mourned, fasted, & cried unto God, it addeth, that they were heard, & delivered from the danger they were in: whereby it most manifestly apeereth, that these are great helps to find God. Whereupon a School man saith, that almost no grace descendeth into the soul of man except it ●…e by prayer, affliction, & corporal tribulation.  
There are many kinds of afflictions 
Whence the grief of the soul in prayer ariseth.  & austerenes of life, most acceptable unto God & most convenient to obtain grace by, which take their original from the great grief, which the soul conceiveth, because she hath offended so high & excellent a goodness, & also from the impatient longing desire of the soul. These tears & afflictions, which are derived from charity & humility are very acceptable unto GOD, as testifieth the Prophet, who saith. The dead that 
●…ar. 2.  are in the graves, & whose souls are out of their bodies, give unto the lord neither praise nor righteousness: but the soul that is vexed for the greatness of sin, & he that goeth crookedly, & weak, & the eyes that fail, and the hungry soul will give thee praise and righteousness, O Lord.  
The pitiful and fatherly heart of god doth not long suffer the soul afflicted with the love and longing for of her spouse, to be disconsolate, and destitute of comfort: but doth help her, & minister consolation unto her. When as the mother seethe her child weeping, & desiring gugawes with tears, her heart cannot brook that the request of her child should be long deferred, and that he should be hurt with weeping; but forthwith she giveth him that he desireth, and for which he wept. What then will he do, that offered himself for Israel with far 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 will he do, if he doth not open the breast of his grace, and the bosom of his mercy, and fill us full, who saith: Ye shall suck at my 
Esay. 66.  breasts, ye shallbe born upon mysides, and be joyful upon my knees. After this manner they must seek for the divine grace: who would find it: and if they thus seek for it, they shall be sure to find it. For Solomon doth often promiss this in his Proverbs: as when he saith, 
Pro. 8.  thr●… they at the length shall find Wisdom, who daily watch at her gates, and give attendance at the posts of her doors: insinuating by this manner of speaking, that he that would find her, must seek her as she is to be sought: but he seeketh her as she is to be sought, who seeketh her, not only with the desire of spirit, but also with the labour & affection of the body. And here we must be circumspect and wary that all these things be done with wisdom & discretion.   

THE WORKS OF mercy are the thirteenth & last thing that increase Devotion. CHAP. XVI.  
THE works of mercy besides their fruit do also bring much aid & help unto devotion. For albeit at a blush they seem to make the soul less fervent, by reason of the sundry businesses which hap in exercising them▪ yet they bring none other hurt, ●…hen that water is wont to bring, which is sprinkled up on an hot glowing gad of iron, which altho●…gh 
A Simile.  it seem to cool the hot bur●…ing iron, yet at the length it cau●…th it to burn the more vehe●…ently. For as God is faithful, & 〈◊〉 friend of mercy, & gracious to ●…ose that are merciful: so also is ●…e careful that his faithful & reli●…ious servant be not hindered in ●…is prayer, who riseth from the ta●…e, that he may minister unto the ●…eed of his neighbour. Therefore ●…e Angel said to Tobias: Prayer good with fasting & alms: it is 
Tob. 12.  ●…tter to give alms, then to lay up ●…lde. For those which exercise alms 〈◊〉 righteousness, shall be filled with ●…e. And a little after; When thou ●…dst pray with tears & didst bury ●…e dead, & didst leave thy dinner to ●…de the dead in thy house in the day time, and to bury them in the nigh●… I did present thy prayer before th●… Lord. Neither oughtest tho●… only to prefer the necessity 〈◊〉 charity before corporal meat●… but also (if need be) before spiritual. For as Barnarde saith, h●… that leaveth spiritual consolatio●… that he may relieve his neighb●… so often as he doth this, so ofte●… spiritually he layeth down h●… soul for him. And this is after 〈◊〉 certain manner to be seperat●… from Christ for the brethren: it 
Rom. 9  for a time to be separated fro●… the conversation, and sweet fe●…lowship of Christ, that the br●…thren may be benefited. Th●… that are separated from Christ a●…ter this manner, at the length ●…ceiue all blessings, together greater abundance. For God the length doth measure vn●… them by their own measure, 〈◊〉 being merciful unto them, who ●…ue showed mercy to their ●…ighbors, and fed their bodies, ●…cording to that of Solomon. The 
Pro 11.  ●…erall person shall have plenty: and 〈◊〉 that watereth, shall also have ●…ine.   

●…F THOSE THINGS that hinder Devotion. CHAP. XVII.  
●…Eeing that we have plentifully spoken of those things, which stir 〈◊〉 and increase Devotion: order re●…ireth, that we also speak of those ●…ngs, which are wont to hinder it: ●…t every way, and on every side we ●…y secure and help the studies, & ●…ercises of Godly and well disposed ●…n.  
OF THE FIRST IMpediment & hindrance of Devotion, which is sin.  
THe chief & principal impediment, which now we will speak of, is sin: neither only that which the world is commonly ashamed of, as being gros●… and heinous, but also that, whic●… for the most part, men make 〈◊〉 conscience nor scruple to commit●… 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 hindereth a●… good in the soul: but we w●… only entreat of the second, because it is the property of thes●… sins also to cool charity, an●… therefore to extinguish the he●… of Devotion.  
Therefore it is requisite and behooveful that a devout man make continual war with this kind of sins, which albeit they seem small, yet they are not to be accounted so, seeing that God hath forbidden them.  
For as it is very well said of Saint Hierome, we must not only look what is commanded, but also who it is, that commandeth, that is, God; who as undoubtedly he is not small, so hath he given no small commandment, albeit there is a difference between the commandments: seeing also we are not ignorant, that in the day of judgement we must render 〈◊〉 reason of every idle word. For ●…e that feareth God, neglecteth ●…ot any thing, although it be ●…mall.  
Furthermore we must have a regard, that there ought be great purity in the soul, into which God poureth the most precious ointment of Devotion: for a precious stone is not enclosed or set in earth, but in gold: neither doth God put his sovereign balm, but into a pure soul, clean and free from filthy and enormous corruption. Therefore it is necessary that a man have always in his hand a ranging siffe, or a fine boulter, that he may well sift and boult over all his actions, and diligently view, with what intent, and how he doth a●… things, that in all things h●… may be pure from vanity an●… sin.  
Their opinion is diligently to be eschewed and avoided who are wont to say: th●… sin is not unpardonable n●… heinous, therefore it is of no great moment, if it be committed.  
What woman will say to her husband; I will not be an evil wife unto thee, neither will I pollute thy marriage bed: yet in other things I will do, as pleaseth me, although I shall know that I shall displease thee?  
Who would or could dwell with such a woman? Such surely are they, that of great and vast sins make a conscience, but of little make no reckoning Ecclesiasticus saith, that he that maketh small account of little things, shall fall by little and little.  
As a living body, not only feareth death, but also Fevers, Wounds, yea and ●…he Itch, and Scabs also albeit they be small: so a soul, that liveth in grace, not only feareth and abhorreth gross and heinous sins, but also those, that seem of lesser moment & do make way and entrance to those that be grosser.  
Therefore he that seriously studieth and endeavoureth to attain devotion, he must avoid & eschew all sin, as well that which seemeth less, as that which is greater, that he may lift up pure hands in prayer, and that the fervour of Charity may always live in him.   

THE SECOND IMPEdiment is the remorse of conscience. CHAP. XVIII.  
AN impediment contrary to the former is too much scrupulosity and too much grief, & anxiety of heart, which some do conceive by reason of the sin, they have fallen into. For this oftentimes doth bring more harm than the sin itself. For seeing that it is the property of sin to bring remorse and sting of conscience, there are some so subject to this evil, that their hearts are filled with exceeding bitterness, heaviness and grief; neither can they now enjoy that Divine sweetness and quiet, which Prayer requireth.  
Furthermore seeing that sin is like unto deadly poison, which speedily pierceth the heart, killeth the spirits, and bringeth death, there be some, that falling into a sin, are forthwith so vanquished in mind that they lose all their inward strength, which before they had attained to work well.  
For as there is nothing, which doth more stir us up unto good, than the vigour and strength of the heart, so there is nothing, which doth more extinguish heat and fervour in us, than the weakness and fainting of the same.  
For this cause the Holy Fathers in the wilderness were wont in times past to admonish their Disciples, that they should always stand armed with this courage and fortitude of mind, for by this means a man as it were leaning on a strong staff, is prepared and ready to all things which are to be done: but to him that fainteth or casteth down his courage, the contrary happeneth.  
Wherefore it is the common opinion of many, that more, receive greater harm of an indiscreet estimation of sin, then of the sin itself.  
This indiscreet remorse of 
Whence too much remorse of conscience ariseth.  conscience doth sometimes spring and arise from faintheartedness: & sometimes from a certain secret pride, which closely persuadeth a man that he is some body, and therefore the he ought not to fall into such a defect: to whom humility prompteth the contrary: to whom it is no marvel if there be slidings into many defects; for humility hath always set before her eyes her own weakness, and doth meditate on it.  
This faintheartedness also is sometimes derived from hence, that a man doth not know the grace and efficacy of the redemption of Christ, nor the virtue of the medicine, which he hath left unto us in his death and passion for the healing of this defect, and remedying of this fear.  
Therefore let this be the first 
The first remedy against too much scrupulosity.  remedy against this evil, to know the Lord, and the price, and virtue of his merits, lest we at anytime cast away the hope of the Divine mercy, whether it be in great sins, or in little.  
Saint john doth cherish this hope, when he saith: My babes 
1. joh. 2.  these things writ I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, jesus Christ the just. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world.  
What diffidence and distrust can then hurt or annoy thee, being shadowed with these wings, and covered with the merits of so great an intercessor? All the sins in the world, if they be compared with the merits of Christ, are nothing else, but a little light chaff cast into the fire.  
Why then doest thou discourage thyself, seeing that such satisfaction, and so great merits are so liberally and freely offered unto thee?  
Thou wilt say, because I offend every day, and every ●…ower, neither do I at any time amend myself. Tell me, ●…f Christ should daily suffer for thy sins, which thou daily committest; is there any reason that thou shouldst despair? Thou wilt answer, No: Therefore assuredly persuade thyself, that that death so long ago performed is no less profitable, then if it weredayly offered: for the Apostle saith, that that high Priest by one oblation, 
Heb. 10.  which he offered upon the Cross, hath cleansed and sanctified us for ever: he hath left that in his Sacrifice for us, that it may be a perpetual medicine and treasure unto us.  
Thou wilt object again, and say: I offend and sin daily, albeit God daily poureth and heapeth his blessings and graces upon me, therefore I cannot but distrust, and fall from hope.  
I tell thee in verity and truth, that as nothing can be found that doth more manifest the maliciousness of man, than that manner of multiplying sins, when as the Divine benefits are incessantly powered upon him: so also there is nothing found, wherein the greatness of the Divine goodness doth more appear, then in this, that God doth without ceasing shower down his benefits upon him, that blusheth not without ceasing to offend him.  
Our sins saith Paul, do manifest the Divine goodness: for neither in Heaven, nor in Earth, nor among Fowls, nor Fishes, neither in Herbs nor Flowers, doth the Nobleness ●…nd brightness of the bowels ●…nd mercy of God more excel●…entlye shine, then in this, that he suffereth and forgiveth 
By the multitude of sins the goodness of God is known.  sins.  
For if wisely and prudently thou knowest to use the dangerous and pernicious taste of sin, as some poison, thou mayest make a medicine of it, by ascending up from it to that supreme goodness, which with so great benignity suffereth thy sins, albeit they are so many, and so great, that thou who committest them art not able to bear them, and although thou art weary in bearing them, yet God is not weary in pardoning of them.  
Therefore let the bitter pills be gilded over with the honey of this consideration, that the too much bitterness which is in them, may not be tasted. Which if it be done, thou shalt manytimes taste greater sweetness by the consideration of this goodness, than bitterness by the meditation of thine own wickedness. Wherefore in this case thou must do that, which a faithful servant doth, who albeit he be rude and negligent, yet he hath a good and gracious Lord, if he commit a fault; on the one side he beginneth to tremble for his offence, but on the other side he remembreth that he hath a Lord full of clemency, who so often hath pardoned his offences, thereupon he hopeth, that with the same clemency he was wont to forgive his former trespasses, he will also now wink at these present. Therefore when he doth call to mind these things, he turneth the fear and grief, which the memory of his sins brought forth, into joy, which he feeleth by the consideration of the goodness of his lord Thy consideration ought to be like this, as often as too much sorrow for thy sins doth afflict and oppress thee: for thou doing this, of poison thou shalt make for thyself a preservative and a remedy against poison, and thou shalt pull out the eyes 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 wont to be the causes of greater fear and trembling. If thou draw thy water thorough this channel, thou shalt water two excellent virtues, charity and humility: whilst of the sin, into which thou didst fall, thou takest occasion to humble thyself, more manifestly acknowledging thine own misery: and to love him with a more ardent love, upon whose goodness thou dost so greatly trust, & certainly persuadest thyself that he will pardon and forgive thy sins.  
Furthermore we are to know, 
Two kind●… of sins.  that there are two kind of sins, greatly differing between themselves. For there be some that sin unwillinglye against their purpose and deliberation, of very weakness or negligence; or of the inclination, and evil habit, which remaineth in the soul, oftentimes drawing a man unto evil, before he be aware. Others are of a larger conscience, who if they abstain from gross and heinous sins, they make no conscience of those that be smaller, neither have they any purpose to avoid them: but they will eat, drink, walk and talk, that they may spend and pass away the time, by which things they consume much time unprofitably, and often fall into many sins, which can very hardly be avoided in so great security & idleness of mind. These, as long as they continue in this mind, shall never attain remission of sins, for they have no true purpose to lead an upright life, but rather to continue in dissolute living.  
It cannot be denied, but that such like men live in great danger: for he that hath not a good and true purpose to prevail, and overcome all sins, he liveth in great danger of damnation. For even as he that lieth in the midst of a swift river, if he doth not labour to take fast footing, and raise up his body, is in danger to be borne down, and swallowed up of the water: so in this spiritual life, which is like a deep & dangerous river, he liveth in many jeopardies of falling, who with tooth and nail doth not labour ●…o profit and go forward in it. They that offend after the first manner, that is (as we have said) either of forgetfulness, or of lack of good heed taking, these more easily return unto themselves, & obtain pardon: for it is not in ●…he power of man, although he ●…e perfect, to eschew and avoid all kind of sins: for as the wiseman saith, the righteous man fal●…eth seven times in a day, and so of●…en 
Prou. 24.  riseth again. And Saint Augustine saith: Not the holiest man 
De Dogmat. Eccl.  ●…s without sin: neither for this doth he leave to be a righteous & a holy man, seeing that in his affection & purpose he preserveth and retaineth sanctity.  
The Apostle willing to signify unto us these, and other differences of sin, saith, That upon 
1. Cor. 3.  the foundation of the Church, which is Christ, some do build gold, silver, precious stones; others timber, hay, and stubble: and that every man's work shall be made manifest. For the day of the Lord, saith he, shall declare it, because it shall be revealed by the fire: and the fire shall try every man's work of what sort it is. They that have builded gold, silver, & precious stones, they have no cause to fear the fire: but they that have builded timer, hay & stubble: their works cannot but burn: yet so, that the timber doth burn longer than hay, and haye then stubble, which is consumed in the twinkling of an eye.  
We have drawn out this discourse the longer, that we might minister effectual medicines and remedies unto those that are fainthearted, and do despair. But because man is a creature so blind and weak, that often●…mes he maketh of a medicine ●…oyson, and knoweth not so to ●…unne one extreme, that he fall ●…ot into an other; it seemeth ●…ood unto me here in the end ●…f this Chapter to admonish, that ●…his plaster is not ordained nor ●…ade for them, who are too ●…old and confident, but for those ●…hat be faint-hearted and distrust●…ull. Therefore if an audacious ●…nd presumptuous man take this, ●…e shall do none other thing, thē●…f he took a confection made for ●…he health of a cold man, and ●…se it for the recovery of a hot man.  
Neither do we here teach ●…hat weaklings and those that be fainthearted should always abstain from grief and remorse of conscience for sin, which is as a wholesome shamefastness and correction, whereby we are held back, that we do not fall into the same again: but so we teach, that they might not disturb the peace of their hearts, which is the centre and place, in which God resteth. Grief for sin is good, but it must have a moderation, lest it run into one of the extremes. Therefore the Apostle exhorteth the Corinthians, that they should comfort him that was penitent; not because he esteemed heaviness and sorrow for sin unprofitable or evil, which in that place he commendeth by many reasons, but least that penitentiary should be swallowed up with too much heaviness, & lest he should despair, who was so afflicted. And this is that, which we teach in this place.   

HE THIRD IMPEdiment is too much scrupulosity or anxiety. CHAP. XIX.  
●…N like manner the scruples, 〈◊〉 which do arise of sins, are wont ●…ightely to hinder devotion, by ●…eason of the great unquietness, which they bring with them. For ●…ose that be scrupulous and ten●…er of conscience are always sad ●…nd heavy, they whither & pine away themselves, whether they ●…eeld and agree unto sin, 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 heart, in which god dwel●…eth. For if the bed, in which the ●…eauenly spouse lieth be green and fresh flourishing, as it is said in the Canticles, how can he re●… 
Cant. 1.  in a heart, that is overgrown with scruples and pensive cares, which are as thorns and nettles? But because it is not sufficient to have said that the scruples are to be taken away, unless a remedy be ministered against them, therefore it is necessary that we speak as▪ well of the one, as of the other, lest this doctrine be halting and unperfect.  
The causes of these scruples & 
Causes of scrupulosity and anxiety.  anxieties are divers, as the remedies of them are sundry. For God sometimes leaveth this passion in his, as he doth other griefs and tribulations, that by them he might purge and cleanse his children from their dross, or that a more excellent crown might be prepared and provided for them. And therefore there is no greater consolation, or remedy that can ●…ee given to these men, besides ●…hat, which generally is wont to ●…e given in all kind of troubles & afflictions, of which medicines ●…nd remedies the whole Scrip●…ure is full. Sometimes they arise ●…f melancholy, which is a humour ●…ffecting the imagination and the ●…ppetite with divers passions of ●…eauinesse and superfluous fear, from which proceed divers and sundry scruples and disquietness of conscience. When this scrupu●…osity ariseth from this melancholical humour, than the doctrine of Hippocrates (as saith S. Hierome) is more profitable for thee, then that, which can be delivered of us. Some scruples also take their original from self love, & from that that men cannot distinguish between the thought of the heart, and the consent of the will: and therefore it often happeneth, th●… they take one for another, & th●… that they have grievously offe●…ded, when they have not. For t●… too much love, by which a m●… embraceth himself, causeth, tha●… man mightily feared that, whe●… he feareth danger: & this too muc●… love being joined with the foresai●… ignorance, oftentimes maketh t●… fear where no fear is, oftentime●… also by the craft and subtlety 〈◊〉 the devil these scruples and spicednes of conscience are stirre●… up, who when he cannot expe●… the fear of God out of the soul●… of Christians, he maketh them t●… abuse it, and to fear not true dangers, but false and those that ar●… so only in show. So that if he cannot dry up the vain of living water, which God doth make to flow and stream in our souls, he diligently laboureth that it may break forth in a wrong place, ●…hat the wholesome plants of ver●…ue may not be watered by it. This was the craft of that cruel tyrant Holofernes, who besieging the ci●…y of Bethulia, when he could not ●…rie up their fountains, 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 use unto the inhabitants. Fur●…hermore some become scrupu●…ous, because they know not fully ●…he goodness of our god, nor that great desire, by which he thirsteth ●…fter the salvation of men, especi●…lly of those, which seek after it. Wherefore they become very in●…rious to the divine goodness: ne●…er do they think that of God, which is to be thought: but they ●…eal with God, as with some crafty & malicious judge, who seeketh cavils and forgeries, that he may deny justice unto the accused, These are ignorant with what great desire God wisheth the salvation of men, not withstanding they know of the thirst that tormented him hanging upon the Cross: which thirst more afflicted him, than the Cross itself: for he complained not of the cross, but of the thirst. They less also understand, what God chiefly desireth of a man for his thanksgiving; that is, a heart well disposed, and ready to bear all kind of tribulations, rather than to offend God. For if a man would●… well understand this, and woul●… find such a purpose and resolution in himself, as by the grace 〈◊〉 God they find, who would no●… commit one sin for the gain 〈◊〉 the whole world, he would not 〈◊〉 easily admit such scruples & anxieties: not being ignorant that he ●…ath in his soul a pledge of ami●…y so rich, and the favour of God ●…o plentifully.  
Among other remedies, which 
Remedies against scrupulosity.  ●…re wont to be given against scru●…ulosity, the first & principal is, ●…ūbly to submit himself to other ●…ens judgement, & not to refuse to ●…e governed by others. For our Lord, who faileth us not in neces●…ary things, & who denieth to no ●…reature, that which tendeth to his ●…reseruation, he would have this ●…emedye most effectual against ●…his grief, the is, when as man cannot govern himself by his own reason, ●…hat he yield himself to be ruled ●…y another's wisdom. For in such 〈◊〉 state a man ought not to believe ●…imselfe, because he is mistrustful, ●…either ought he to be his own ●…hisician, albeit he be learned, ●…ecause he is sick and weak.  
It helpeth also to the cure of this grief, with all might & main to endeavour, that no place be given to scruples and anxieties, neither that we yield unto their suggestions. For as that is the best way to drive danger from cattle, 
A Simile.  to keep them from feeding in dangerous places: so also it is needful that we do, if we will drive away the dangers of a scrupulous heart: especially seeing that we know that scruples are of that quality, that by the same way, we open the gate to one, we open it also to others, so that a man may continue in this scrupulosity all the days of his life.  
It is a cause of scrupulosity, as we said before, not to know the difference between thought and consent, but the one is taken to be as heinous as the other, which is a notable collusi●…n of the Devil. A sinful thought 〈◊〉 not so deadly, as the victory ●…uer it is profitable, if it be forthwith expelled by the fear of God, or the memory of Christ ●…rucified, because an enemy is ●…uerthrowen and subdued. But 〈◊〉 the matter proceed so far, ●…at a man giveth consent to his ●…full thought, and determineth ●…ctually to effect it, if time and ●…lace be given, this is heinous 〈◊〉 deed. And it is requisite to ●…e known, 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 know, what is the difference ●…etweene a simple thought, and a ●…eliberatiue consent unto it: for ●…hat other thing is this, then ig●…miniously to deal with God ●…d to make man being marked with the character of God to rebel against him, and to viola●… his commandments.  
There is an other degree mo●… 
Cogitatio morosa.  subtle than the former, whi●… the divines call a peevish, oue●… thwart, and morose thought●… and it is a deliberative consent●… not in the act external, b●… in the delight of the inward●… thought: that is, when as a m●… of set purpose doth persi●… in a cogitation, and doth d●…light himself in it, althoug●… he desireth not to effect it 〈◊〉 external act: of which 〈◊〉 spaniards are wont to say●… albeit he doth not drink in 〈◊〉 Inn, yet he delighteth to b●… conversant in it. Here the scup●…lous are wont to stumble, and 〈◊〉 take occasions of anxiety a●… scrupulosity.  
These differences are exact●… 〈◊〉 be known, that we may the ●…etter avoid scruples and mi●…akings, but especially the latter, ●…eing exceeding dangerous, in ●…ing both a deliberative consent ●…ith delight, and a doubling both ●…ith God and man.  
But because in this matter ma●…ye nice subtleties were to be ●…oode upon, which scholasti●…ll divines do copiously han●…e, I will only here speak that, ●…hich one of them remembreth, ●…at this sin doth not happen, ●…t to a man without a soul, ●…at is, to him that liveth with●…ut the fear of God, who, al●…eit he outwardly cease from ●…ne, yet he doth not that for ●…ods sake, or in respect of con●…ience, but in regard of ho●…ur, of the world, or his ●…wne proper commodity: For ●…is man seeing he dare not offend publicly, he doth that he may, delighting himself with filthy and unclean thoughts, enjoying a fantastical delight, and an imaginary pleasure, that after some manner he may satisfy himself.  
By these and such like endeavours and studies a man may be cured of his scrupulosity: which albeit it seem incurable in some, yet it may be cured: especially in those, that humbly submit themselves to others judgement: such we see often cured, and restored to their right wits and former soundness.   

THE FOURTH IMPEdiment is any other bitterness or heaviness of heart. CHAP. XX.  
NOt only the irksomeness & heaviness of mind, which ariseth of scruples, but generally every displeasure and bitterness of heart, which proceedeth of anger, pensiveness, or of any such like root, doth bring great hindrance unto devotion. For seeing that bitterness and sweetness are contrary, it is certain that it is most difficult, yea impossible, that the bitterness of sin, and the sweetness of devotion, (which is sweeter than all other delicates of the soul) can remain together in one and the self-same heart. Wherefore Saint Augustine said: Thou seest that thine ha●… is a vessel full of gall: therefore if thou desirest to fill it with honey, 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 hearts all heaviness and bitterness: which as they fight with charity, so also they extinguish all the fervour of it, and the joy of devotion. Th●… proper place, which God dwelleth in, is a mild and peaceable soul: therefore it behoveth v●… that we cast out all that disturbeth that peace and tranquillity: lest that heavenly guest departed out of it. Therefore it is meet and requisite that we be always arme●… with a good purpose, that we●… will not ever hereafter open th●… gate to any irksome or bitte●… thought: and if by chance any●… break into our house, that we presently with all speed cast it forth again: Casting, as the Prophet saith, all our care upon God, 
Psal. 54.  ●…nd enlarging our hearts, to re●…eaue and bear all kind of tri●…ulation, with a faith invincible ●…nd a hope undaunted.   

THE FIFT IMPEDIment is external comfort and sensual delight. CHAP. XXI.  
THE four former impediments have a certain affini●…y between themselves: for either ●…hey are sins, or such, as sins are ●…ngendred of.  
Now also let us add other, which although the differ somewhat from the former, yet they ●…re as hurtful to the proc●…dings of devotion, as the other. Among which, the love & sweetness of comforts reaped by things external and sensual, is not the least, which altogether shutteth up the gate and entrance to the love and sweetness of spiritual things. For as no man calleth a Chirurgeon to the house 
A Simile.  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 enjoy vain joy and comfort, but to the houses of them, that be desolate and afflicted for his love. Give ye (saith Solomon) strong drink 
The holy spirit is not sent but to those that be desolate and afflicted. Prou. 31.  unto him that is ready to perish, and wine unto them that have grief of heart. Let him drink, that he may forget his poverty, and remember his misery no more. Therefore to cure this grief, God ordained this medicine, which he sendeth not to the house of the whole, but of the sick. Consolation, saith Barnarde, is a delicate and dainty thing; neither is it given to him, that seeketh it without God.  
A wife, chaste and lawful, who 
A Simile.  deserveth and is worthy to be loved alone, thinketh an injury to be done unto her, if she be loved together with others. So also doth God: A figure of this we have in Exodus: for Manna, which had so great sweetness in it, was 
Exod. 16.  not given to the Israelits in the wilderness, before the meal was spent, which was brought out of Egypt: so neither shall that bread of Angels be given unto man in this exile and banishment, until he hath renounced all the delights and comfort of this world.  
human comfort is a very injurious stepdame, if any man take it in steed of Divine consolation: therefore it is necessary that it be cast out of doors, lest perhaps it be an hindrance unto the other.  
They do the contrary, who on the one side will partake of the divine consolation and sweetness in Prayer: and afterwards this exercise being ended will enjoy worldly delights and pleasures: will eat and drink daintily, be clothed sumptuously, and live in all wantonness and delicacy▪ to be brief who will so enjoy God, that they will not lose nor forego the vanity and do lights of the world. But let them certainly persuade themselves, that they shall never profit in the way of the Lord, so long as they walk thus lamely and haltingly.  
Birds that do both swim ●…nd fly in the holy Scriptures are ●…ounted unclean. And what ●…oe these birds signify unto ●…s? Surely none other thing, then ●…he soul of a delicate and fleshly ●…an, who will both swim in ●…he river of his own delights ●…nd pleasures, and contemplate ●…pon Divine and high mat●…ers.  
Let no man deceive himself: ●…or as light and darkness can●…ot be together, so neither ●…an human and Divine con●…olations agree together.  
In like manner the flesh ●…nd the spirit do strive and ●…ght in the self same man, and ●…ee that will enjoy the good of ●…he one, it is necessary, that he ●…id war and defiance unto the ●…ther.  
The Prophet David very well understood this, when he saith, My soul refused comfort (in earthly 
Psal. 77.  matters) I did think upon 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 herein deceived, when as he received for so small and ridiculous comforts, so ample and large consolations, with which his heart was so filled, that he could not bear the greatness of them?  
This is the cause, why many come and sit by the fountain of these delights, without any other delight in the world: for their souls are filled up to the brink with inward delights. God is 
Deut. 5.  jealous, & with exceeding great fervour doth love our souls, as he himself confesseth: therefore he will not admit other delights and external loves, neither will ●…e that they should be mingled with his.  
He therefore that would large●…y enjoy Divine and heavenly consolations; Let him follow the counsel of Augustine; Let a man leave all things, that he may receive all things: for he shall find all things in God: who leaveth all things for God.   

THE sixth IMPEDIment is too much cark and care. CHAP. XXII.  
THe contrary unto the impediment of delight and pleasure is this of too much cark and care: yet no less hurtful than that: for cares and pleasures (as Christ saith) are thorns, which 
Luke. 8.  choke the word of God. Wherefore not without cause it is said of 
The two roots of all evil.  Saint Barnarde, that necessity and desire are the two principal roots of all the evils that be in the world.  
For all evils, that are committed in the world are done, either that necessity may be avoided, which bringeth punishment, or that some delight may be obtained, which procureth joy. Therefore the cares of this necessity hindereth as well the taste of Devotion, as the quiet of Prayer: for they do so prick & pierce the heart that they do not permit a man to think upon any other thing, than of the cause from whence they spring: which always presseth and pricketh the heart, and knocketh at the gate, neither desisteth, until it obtain that it sought.  
Who then can sleep, or rest in ●…he midst of so many Flies, Wasps, and Frogs, as are ●…n the land of Egypt? Hear sure●…y that wish of the Bridegroom ●…n the Canticles was to be desired, that the Spouse may en●…oy this sweet sleep of life, among so many and so divers perturbations & disturbances of things.  
But thou wilt say; Wilt thou 
A remedy against superfluous cares.  give me any remedy, whereby I may either root out, or choked these increasing cares, which so greatly do toss and turmoil my heart? The presentest remedy is, if with all endeavour thou studiest (as much as is possible) to with draw thy mind from all sensual love of things created, for from this love all cares do proceed, as we have showed before. Therefore if thou wilt cease, or rather banish all afflicted thoughts, and careful pensiveness, labour to mortify and kill in thee all external and foreign loves. And although many things are required that thou mayst live in this life without carking and caring, yet they may all be contained in this short sentence. Do not love, and thou shalt not be afflicted: neither be delighted in the creatures, but as God hath willed. Believe me where this hath place, there true delight hath place: a grievous tax is set upon them, that have their love and delight set upon the creatures, and much greater are the sorrows of the bringing forth, then of the conception.  
another remedy is: if we cast all our cares upon God: hoping most assuredly, that God will dispose all things after the best ●…anner, if we commit them unto ●…im: for he hath commanded ●…hat we should refer all our bu●…nes unto him, and that it should ●…e our only care, how we may ●…eep his commandments. So ●…id the Spouse in the Canticles; Wherefore she saith, I am my wel●…eloueds, 
Cant. 6.  & my well-beloved is mine: ●…e is mine to procure & provide ●…r me all necessaries: and I am ●…is to do whatsoever pertaineth 〈◊〉 his worship and service: by ●…hich words is insinuated, that if ●…an will wholly apply himself ●…to the worship of his creator, ●…at he in like manner will be ●…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 covenant.  ●…criptures a covenant, for no o●…er cause, but because such a cō●…act is made in it between God and man. When I pray thee did God violate this covenant? When did he fail of his promise? With this embassage only a certain holy Father was wont to send abroad his brethren to preach the word, that they might attend their business with safety and security, saying; Cast thy burden upon th●… 
Psal. 55.  Lord, & he shall nourish thee. Wh●… is he among Christians yea albe●… it he be of the better sort, that ca●… do this from his heart? Man●… men, saith Solomon, will boast, every 
Prou. 20.  one of his own goodness: but wh●… can find a faithful man? This is on●… of the virtues most proper vn●… a true Christian, this begette●… most joyful peace, in this Go●… proveth and examineth man; an●… this is it, which man cannot procure unto himself by his own●… strength and virtue, but it mu●… be obtained of the holy Gho●… seeing that it is not given to any ●…e but by the special 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 even up to her lips, and the ●…lter was about her neck, had a ●…aceable and quiet heart, & that 〈◊〉 the hope, which she reposed the Lord.  
Perhaps thou wilt say; what shall 
A question.  do, that I may obtain this ver●…e? Fellow after God with that ●…ananitish woman even to the 
The answer  ●…d: let not thine eye be without ●…teare: labour without inter●…ission, until thou findest this ●…ecious pearl. Consider also how ●…od God is, and how faithful to ●…em, that hope in him: as he ●…as to David, Abraham, lacab, & divers other.  
Our Fathers, saith the Prophet, 
Psal. 22.  trusted in thee: they trusted, and thou didst deliver them. They called upon thee, and were delivered▪ they trusted in thee, and were 〈◊〉 confounded. O ye sons, saith th●… Wiseman, Look upon the natio●… 
Eccl. 3.  of the people, and know, that no●… have been confounded, that hop●… in the Lord. For who hath continued in his commandments, an●… hath been forsaken? Will't tho●… that I show thee by an example●… how great the faithfulness of Go●… is towards them, who put they trust in him? See how faithf●… the servant of God L●…t was unto those two strangers, whom 〈◊〉 had received into his house, wh●… he offered to those wicked Sodomites his two daughters being virgins, that according to their lust●… they might abuse them: onel●… that those two strangers might b●… safe, who had reposed their trust 〈◊〉 him: alleging no other rea●…n, then; That they are come vn●…er 
Gen. 18.  the shadow of my roof, only ●…elying upon my words: & that ●…ey may not be frustrated of ●…eir hope, behold I have two ●…aughters, which as yet never ●…ne we man, I will bring them ●…orth unto you, that you may ●…o to them as seemeth you good: 〈◊〉 that ye will do no harm vn●… these men, who have commit●…ed themselves to my tuition? What thinkest thou of this faith●…lnes? But how much greater do●…t thou think that the faithful●…es of God is? What is in the crea●…re, which is not found infinitely ●…ore excellent in the Creator? 〈◊〉 much greater is the faithfulness ●…f God than the faithfulness of man, 〈◊〉 his goodness is more excellent ●…en the goodness of man.  
And if the faithfulness of man stretch thus far, how far I pray thee shall the faithfulness of God reach? Fellow in all things, and in all thy businesses and thoughts the counsel of Saint Angustine, who saith; Cast thyself upon the Lord, and fear not, that he will hurt thee, or that he will permit thee to fall: but he will nourish thee, heal thee and save thee.   

THE SEVENTH Mpediment is the multitude of businesses, especially of studies and contemplative speculations. CHAP. XXIII.  
AS cares and anxieties of Spirit do cumber and disturb devotion, so also the occupatio●… and labours of the body, when ●…hey are too much, do let and ●…inder it: for those do oppress ●…he spirit, that it is hardly able to ●…ray: these do steal away the ●…me, that it hath no space to ●…ray: so that these two impe●…iments do bring it to pass, ●…hat a man hath neither time, nor ●…pirit to attend upon this exer●…ise.  
And albeit all external occu●…ations and businesses do en●…ender and beget this impedi●…ent, yet especially the business ●…f study and learning doth effect 〈◊〉 yea although it be of Divinity, ●…hen it is only laboured in for the 
Yea the best studies do hinder Devotion.  ●…heory & speculation. For this ●…heory, & speculation of the vn●…erstanding is one of the businesses ●…oste contrary unto devotion: ●…hich sucketh up all the virtue ●…d juice of the soul; maketh it desolate and leaveth a pleasure so dry and withered, that it neither tasteth nor feeleth God. For other occupations and businesses, which are simply corporal, 
The labours of the hands do less hurt and hinder Devotion, than the endeavours of ●…he understanding.  as are to dig to delve, or to do any such like thing, do not hinder so greatly the handling of those things, that belong unto Devotion. So the Fathers in the wilderness 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 understanding do ill agree with those of the will: unless they be so ordered, that they may serve for this exercise, & not hinder it: which happened to the Saints, when they studied: who by that study did not lose, but rather stirred up & increased their Devotion.  
But in both businesses a measure and moderation is to be kept, ●…east that which is less, hurt that which is greater: that is, lest Martha hurt Mary, who hath ●…hosen the better part. Therefore 〈◊〉 certain holy man admonisheth ●…is brethren, that they should so ●…abour that they extinguish not ●…he spirit of Devotion, to which all things should be serviceable. And the Wiseman saith: Get the Wisdom in the time of thy leisure; he shall be filled with Wisdom that wholly attendeth on her: All the Heathen Philosophers do confirm this sentence, who say that the soul becometh wise by ●…easure and interior rest: & not only by the interior rest of the Passions, but also by the exterior quiet of labours and occupations.  
For these two ought always to be joined together. For as a still and calm water is fit & more disposed to represent the images of shapes of things, no otherwise then a glass: so also in a quiet & calm soul, all things are represented most clearly and perfectly. For this cause the devil useth all diligence, that he may cumber and disturb the hearts of men with a thousand kind of businesses, painting and imagining in them divers false necessities of life, that they being busied and drowned in them, may have neither time nor mind to call upon God.  
We read that Pharaoh did the same thing tipically to the 
Exod. 5.  Children of Israel, who when they said that it was commanded unto them of God, that they should go into the wilderness, that they might sacrifice unto him: he answered that they were idle, and because they would ●…ease from their labours, therefore ●…hey devised this new Devotion and sanctity: and he commanded that they should be oppressed with labours, & that they should do them, that they might not remember their Lord God. O how many hath the prince of this world drowned in the labours and works of vanity, whom he compelleth to seek and search for stubble throughout all the Land, and night and day to build Turrets and Towers in the mud and ●…lay? who have not the least leisure or opportunity, to attend upon God, that they might sacrifice unto him the sacrifice of prayer: for they spend the whole time of their life in the labours and works of Pharaoh.  
What did exclude those three invited from that evangelical feast, but too much business, and superfluous cares? The first said▪ I have bought a farm, and I must needs go out to see it: And another 
Luke. 14.  said; I have bought five yo●… of Oxen, and I go to prove th●… The third said; I have married 〈◊〉 wife: and the providing 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 always occupied in earthly labours and businesses, and secluded from the company and conversation of God, by little and little become wholly carnal, and senseless in matters belonging to their own salvation.  
That thou mayst acknowledge this to be true, hear with how great efficacy, and vehemency ●…f words Saint Bernarde doth 
In his first book of consideration.  ●…estifie that, writing unto Pope Eugenius: Hence, hence, saith he, 〈◊〉 always stood in fear of thee, ●…nd still do fear: lest the remedy being deferred and thou ●…ot able to sustain the grief, ●…hou be'st irrevocably drowned 〈◊〉 the gulf of danger.  
I fear I say least in the midst ●…f thy businesses (because they be many) whilst thou distrustest of ●…n end, thou hardenest the foun●…aine; and so by little and little ●…fter a certain manner thou de●…riuest thyself of the sense of ●…eete & profitable sorrow. Thou ●…halt do much more wisely, if ●…or a time thou withdrawest thy ●…elfe from them: then suffer thy ●…elfe to be drawn of them: and ●…y little and little to be lead of ●…em whether thou wouldst not.  
Dost thou ask whether? To a hard heart. Neither proceed to demand what that is: if thou hast not feared it, thou hast it. It is only a hard heart, which doth not dread itself: because it feeleth not itself.  
Why dost thou demand of me what it is? Demand of 
Hardness of heart is described.  Pharaoh. None of a hard hea●… hath ever attained salvation: unless God taking pity on him according to the Prophet, took 
Ezech. 1●….  from him his stony heart, & gave him a fleshly heart.  
What then is a hard heart▪ It is that, which is neyth●… pierced by compunction: no●… mollified by love: nor mooue●… by Prayers: it yieldeth not 〈◊〉 threats: and is hardened wi●… stripes.  
It is unthankful for benefi●… unfaithful in Counsel: 〈◊〉 〈◊〉 judgement: unshamefast in ●…lthines: fearless in dangers: ●…humane in courtesy: rash in ●…iuinity: forgetting things past: ●…eglecting things present: and ●…reles of future haps.  
●…t is that, which respecteth not a●…y thing passed besides injuries one●… regardful of present pleasure: ●…ut for things to come alto●…ether unprovident, except in ●…euenge.  
And that in few words 〈◊〉 may comprehend all the evils ●…f this horrible mischief: it 〈◊〉 that, which neither feareth ●…od, nor reverenceth man.  
Behold whether these cur●…ed businesses are about to hale ●…ee: if thou proceedest as thou ●…ast begun, so to give thy ●…lfe over unto them, thou shalt ●…aue to thyself nothing of thy ●…lfe.  
Thou losest thy time: and if I may now be an other jethro unto thee, thou foolishly consumest thyself in those things, which are nothing else but affliction of spirit, exulceration of mind, and evacuation of grace.  
By which it is manifest, how great danger too much business doth beget, and in like manner, with what discretion and moderation, all businesses are to be taken in hand, yea albeit they be holy: when as we see the businesses annexed to so great a Bishopric, (which may seem requisite and necessary) are called cursed of this holy man who termeth them also foolish labours, and loss of time, and yet not always, bu●… when they are undiscreetely tak●… in hand.  
Therefore it is necessary, that a ●…an exactly measure the strength ●…his spirit: that according to the ●…ality of it he may take business ●…pon him, otherwise if the bur●…n exceed his strength, what ●…her thing is to be expected, but ●…e fall and ruin of the bearer?  
That we may accomplish this ●…e better and the easilier, two o●…er famous virtues 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 new 〈◊〉 need of great constancy & ●…titude, to repel and reject all ●…xternall businesses, which offer ●…emselues unto us: and that we ●…ke no more burden upon us (our obedience being alwai●… preserved) than we are able to undergo. For they that overload themselves with businesses at the requests and importunities of other, afterwards they faint under their burden, so that they cannot satisfy either one or other: and at length they understand & perceive, into what great dangers they have cast themselves by their undiscreet arrogancy.  
To this victory, that supreme virtue is also conducent, which directeth 
Before all things we must obey the calling of God.  us to follow in all things, the good pleasure and calling of God: who always calleth us to mortification of our affections, and to those exercises, by which it is attained: neither accepteth he any external obedience, unless first we satisfy his calling. Therefore the servat of the Lord ought always to have before his eyes that saying of Saul to David, when 〈◊〉 promised his daughter in ma●…ge unto him, and David excu●…g himself that he was unworthy so royal a marriage, calling ●…mselfe poor and of small repu●…tion: saith he, The King hath no 
1. Reg. 18.  ●…ede of a dowry, but of an hun●…eth foreskins of the Philistines, 〈◊〉 be avenged of the kings ene●…ies. If then an earthly King ●…ath no need of the riches of an ●…other, how much less shall ●…at heavenly King have need, ●…ho with one only beck can ●…uerthrowe the whole world? ●…ut he will have none other ●…hing, then that he may be a●…enged of his enemies, which ●…re sins and sinful affections: ●…ee would have the foreskins ●…f these given unto him, that ●…he strength of them might be ●…ircumcised and mortified.  
And because this can hardly be brought to pass without the exercise of prayer and meditation, God especially requireth this obedience to be yielded unto him before all other, which we are no●… bound unto. And surely it is no●… the least cause of the disorders & disturbances of the world, tha●… men serve God not as he hath commanded them, but as they themselves please.  
There are certain things, which in the beginning may easily be repelled: but when a man hath given them entertainment, he cannot expel them, when he would: and when he seethe himself entangled and ensnared on every side, he cannot unfold no●… deliver himself, albeit he greatly wish it: therefore it much concerneth him, that herein he use great wisdom, and that he foresee the danger coming a far of, and ●…at he arm himself before the ●…anger light upon him, and that 
Eccl. 18.  ●…e use Physic before the disease be 〈◊〉 owen, as the Wiseman saith.  
This needeth not to be proved ●…ith reasons: for in all places a ●…an shall find many examples of ●…wise and inconsiderate men, ●…ho in the beginning being care●…s to p●…yse their burdens, which ●…ey took upon their shoulders: ●…fterwardes have fainted under ●…eir load, and too late acknow●…dged their unadvisedness, too ●…e lamenting and bewailing ●…at, which in the beginning was 〈◊〉 be avoided or amended.  
They that live under obedi●…nce, in this respect have no need ●…f long deliberation: for obedi●…nce freeth a man from this doubt, ●…nd excuseth him in this business, ●…s well as in many other: & therefore it is a great good, althoug●… not known to all men: But he●… 
A Caution.  we must diligently mark, le●… at any time under colour and p●… tense of obedience, we satis●… our own will. For it oftentim●… cometh to pass, that man●… excuse themselves from this h●… exercise, saying, that they are c●…maunded to study, to prea●… or to do some such like thin●… therefore they say that they 〈◊〉 no leisure to attend upon Go●… Such are not a little deceived. 〈◊〉 there cannot be thought of a greater burden in the Church of go●… than the charge of such a gre●… Bishopric: yet notwithstandi●… Saint Barnard writeth those ●…mous and learned books of Co●…sideration unto Pope Eugenius, which he only handleth that, th●… he might persuade him, that 〈◊〉 do not wholly drown himse●… ●…xternall businesses: but that 〈◊〉 daily steal some time from the ●…es and business of the Church, 〈◊〉 bestow it upon this exercise, ●…hout which nothing can be ●…erly done. Among many other ●…rds he speaketh unto the Pope 
In his first book of Consideration.  ●…th these; Now because the ●…es be evil, let it in the mean ●…e suffice thee to have been ad●…nished: that thou give not thy ●…fe wholly & always unto action: 〈◊〉 sequester sometime to bestow ●…ō the consideration of thyself, & ●…hy heart. This I say looking unto 〈◊〉 necessity, & not to the equity: 
A Prelate is to attend upon contemplation.  ●…eit it is not beyond equity to ●…e place to necessity. For if that ●…lawful, which is meet, irrefraga 〈◊〉 reason showeth, the that is abso●…ely to be preferred in all things, 〈◊〉 before all things, & only & es●…cially to be embraced, which is ●…ducēt, forcibl' & profitabl' unto all things, that is unto piety and godliness. Thou askest what is piety? To attend upon consideration. Perharps thou wilt say that i●… this I descent from him, who defined piety to be the worship of God. It is not so. If thou well considerest it, I have expressed his sense in my words: albeit it b●… but in part. What is more per●…nent to the worship of God, then that he admonisheth in the psalm, Attend and ma●…ke, because I a●… God. Which surely in the parts o●… consideration is an especial and principal thing. To be brief what is so available to all things then by a certain favourable presumption to make them ours, whic●… are the parts of action itself: by forecasting after a certain manner, and preordayning, what is to be done? Certainly this is necessary: lest perchance those things which are profitable unto us be●…g foreseen and premeditated ●…pon; prove 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 affairs. Ther●…e no duty, nor obedience see●…eth so far to bind a man, but ●…at it may be lawful for him, to ●…ke unto him so much time, as ●…necessary to recollect & gather ●…s spirit unto him, to attend vp●… God, and to order his life a●…ght: all these we attain by the ●…eanes of contemplation: as the ●…me holy man showeth at large, ●…er those words, which a little ●…fore we have alleged, all which ●…ast we be too long, we will leave ●…re to relate.  
Wherefore albeit this exercise ●…nerally pertaineth to all men, yet more especially it belong●… unto those, who by reason of the estate and condition ought to b●… more perfect than others: as B●… shops and Clergy men: who●… profession it is to aspire to th●… end and perfection. So also o●… their obediences are to be performed, that they may always hau●… respect to that first obedienc●… which is never to be intermitted nor to be set behind: but alwai●… to be helped by some exercise●… prayer, or contemplation: th●… man may in due time gather v●… to him his spirit, examine h●… conscience, order his life, hea●… his wounds, arm himsel●…e 〈◊〉 'gainst daily dangers, and with a●… dent desire implore the diuines●… vour 
No servitude so strict and sharp, which ought to hinder praies.  and grace.  
There is not any servitude i●… the world so hard and miserable which denieth to man his 〈◊〉 necessities, as to eat, to sleep, ●…o take those things which are ●…essary for the estate of his life. ●…n like manner the soul hath 〈◊〉 need of sustenance and nou●…ment, and of spiritual sleep: 〈◊〉 it enjoyeth both of them in 〈◊〉 silence of prayer.  
Therefore all obediences are ●…giously to be gauged with this ●…deration. But this especially ●…eth place in those obediences, ●…ich require no certain time: 〈◊〉 are finished in success of ●…e; as are to study, to preach, to ●…erne, etc. and not in those, ●…ich are enjoined at certain ●…rs. Let not them, that will not ●…erue this rule, excuse themselves ●…a pretence of obedience, say●… that for the love of it they had ●…easure to bestow upon deuo●…: for none of these obediences ●…e such force & virtue the they should deprive a man of those things, which bring us to th●… last end, which is the perfectio●… promised of us in the beginning.  
What I say of the Clergy, I s●… 
How far children ought to obey their parents in this matter.  also of sons and daughters, w●… are also under the gouernment●… parents, if perhaps by them the be hardly dealt with, that now 〈◊〉 than they may give themselves v●… to prayer. For although it be n●… lawful for them not to obey, 〈◊〉 to strive against their parents: y●… it is lawful sometimes to besto●… some timeupon this exercise: lea●… perchance they fall into that da●… gerous hardness of heart, of whi●… we have spoken before. For th●… misery of man is so great, th●… world so perverse, and dange●… are so common, that if we b●… a little estrange ourselves fro●… God, great peril hangeth ou●… o●…r heads. And our heart is so ●…clinable to the flesh, that being ●…erated from God, who is who●… and altogether spirit, it present●… becometh flesh.   

●…HE EIGHT IMPEDIment is the vice of Curiosity. CHAP. XXIIII.  
THE vice of curiosity doth also very much hurt deuoti●…, which many ways may be 
Curiosity is committed many ways.  ●…mmitted: For it is a certain ●…de of curiosity, which desireth ●…prie into the works, the life, ●…d conversation of other men: ●…ich beside that it burdeneth ●…e heart with vain thoughts & ●…gitations, it also enwrappeth ●…n manifold imaginations and desires, & taketh away the peace and quietness of the conscience. This vice is wont to be proper unto idle men, who when they have no business of their own, they busy themselves with the sayings and doings of others.  
There is an other kind of curiosity proper unto the understanding, and peculiarly belongeth unto them, who of an only and sole desire to know, do read profane Histories, and heathen books, and unprofitable Antiquities etc. In like sort they also may be called curious after the same manner, who apply their minds to read grave and learned Authors, and yet not with this intent, that by them they may gain unto themselves tru●… wisdom: but by the same curiosity only seek for Art, E●… loquence, and the pomp & glory of words, or some elegant or curious sentence, which they may boast of, and vainly recite before others; reserving by them no manner of profit unto themselves. Of these saith the Wiseman: The heart of a fool is like a broken vessel, he can keep 
Eccl. 21.  no knowledge whiles he liveth. Surely this is a most manifest sign and token of a disordered wit, and of an inordinate soul. For as Saint Augustine saith, It is an argument of a good wit, and of a noble and generous spirit, not to love words in words, but the truth, that is couched in ●…hem.  
Furthermore there is a certain ●…ther curiosity, which is an in●…rdinate desire of many, who ●…ould have all that belongs unto ●…ē, to be too exquisite, elaborate, ●…o count and piked, as well in their houses, as in their apparel, household stuff, books, pictures, and such like ornaments, which cannot be desired nor preserved without great diligence. And when they are done otherways, than we would, it cannot be, but that they displease us, and vex our minds, and bring us to that point, that we strait think either of their making away, or of new repairing & embellishing them. Whereby the peace and quiet of the conscience is lost, and the man i●… wholly drowned in vanity. It 〈◊〉 not to be doubted, but that th●… is a very great hindrance vnt●… devotion: For it requireth 〈◊〉 
Devotion requireth a quiet mind.  mind altogether quiet, and fr●… from all impediments.  
The Devil knowing this in pediment to be so great, do●… bend all his strength, (as a c●…taine Doctor saith) to ensnare all men of whatsoever age and estate in this vice: the laity by soliciting and provoking them to settle their chiefest care upon the finding out & bringing in of new and outlandish kinds of apparel, household stuff, and such like things: The clergy and learned, that they endeavour themselves, to have their temples, churches, colleges, houses, and other ornaments curious and precious; and this he doth under a show of godliness, whilst he persuadeth them, that the servants of God do deserve all things, and that they are worthy of all honour: and therefore that it is not vici●…ous nor uncomely to build sump●…uous houses, to erect proud and ●…tately palaces, that they may ●…dwell in them with mirth and ●…oye. Such men have either not read, or have ill observed the whole some doctrines of holy, & spiritual men: for the true servants of God do little esteem these things, yea they do despise them, and fly from them, as from things, which neither can be gotten, nor preserved, without distraction of heart, and loss of time: which two are most contrary unto the exercise of Devotion. For as Devotion is a very delicate thing: so it is obscured and lost by a light and little matter. For if the morning Sun beams did hinder the contemplation of Saint Anthony: how much more shall the unquiet cogitations of seeking and keeping earthly goods hurt, which have well feathered wings swiftly to fly out of our sight?  
For this cause evangelical poverty is much to be commended. which at one blow cutteth off all this vain curiosity, after his example, who when he was Lord of all creatures, had none other bed when he was borne, but a hard cratch, nor none other house, but the common stable.   

THE NINTH IMPEdiment is, if good exercises be interrupted and broken off. CHAP. XXV.  
IN like manner it is a great, and a very usual impediment unto Devotion, oftentimes to interrupt and break off the thread of good exercises without a lawful cause. For we must know, that among all the miseries 
Our heart is easily inclined unto evil, but hardly unto good.  of man's heart, one of the chiefest is, that as it is prompt and inclined to all evil, so it is remiss and slow unto any good. For in evil no other thing is required to inflame our heart, yea and our body too, but a light and small thought, which by and by vanisheth away: but for a good affection, as Devotion is, we must search heaven and earth, and desire aid of all things, which are given unto us of God. Of man it is said, That he is a wind that passeth and cometh not again: For with 
Psal. 78.  great facility he goeth after vanities, and corruptible things; but he returneth not again from them, without great difficulty. Certainly, if men would ponder with reason all their miseries, they should feel none greater, nor admire any more. Therefore we must labour with all our strength, that Devotion may be preserved: for as it is a very easy matter to lose it, so it is a most difficult thing to recover it being lost.  
Wherefore not without cause we say, that it is a great impediment in this business, if the thread of good exercises be broke of. For when as man would afterwards return unto himself, he findeth himself so unapt, and so unfit for Devotion, as if he had never had it, or that he had only saluted it at the door, and very entrance. For that happeneth unto him, which we read in ●…imes past happened to Saint Pe●…er, when he said: Master, we ●…aue traveled all night, and have 
Luke 5.  ●…aken nothing. The same thing ●…appeneth unto them, who are negligent in this exercise, as Saint Barnarde saith very well in these words: How long 
In his first book of Consideration to Eugenius.  wilt thou lift up thine heart in prayer, and lift it up in vain? How long wilt thou move thyself, but not any whit the forwarder? How long wilt thou endeavour thyself, but to no purpose? Dost thou labour, and not bring forth? Dost thou make trial, and never a whit the better? And wheresoever thou beginnest, dost thou there leave off? And in thine ass●…ye, dost thou faint? All this difficulty hence ariseth, because the exercise of Devotion is intermitted▪ therefore thy heart is waxed cold, and therefore by the just judgement of God this punishment is inflicted upon thee: that thou being admonished by this punishment for thine abuse of grace received, thou mayest more warily preserve it being recovered again. Solomon excellently teacheth this by a notable similitude: If the iron (saith he) be blunt, and one hath not whet the 
Eccl. 10.  edge, he must then put to more strength, and after labour wisdom will follow. Which words, albeit they have sundry meanings, and may be applied to divers things: yet most fitly they are understood of the study of Devotion and of the holy Scriptures: of which Saint Hierome also doth expound them. For experience itself teacheth, that 〈◊〉 a man hath at any time lost the use of Devotion and the fervour of the spirit, what great trou●…le he hath, before he can again recover them: which when ●…ee hath eftsoons received, let him be thoroughly and for ever admonished, that most diligently he preserve so great benefits and blessings, least unluckily he again relapse into the like misfortune.  
Furthermore, as the interrupting of this exercise doth very much hinder Devotion: so on the other side, the continual use of it 
Continual use of Devotion doth increase it▪ Similes.  is very conducent to the attaining of it. The tree that is watered in due season, doth increase, and bringeth forth fruit: The child that hath milk, and breasts ready to give it suck, when it desireth, groweth and waxeth bigger. A student in the liberal sciences, if he often repeat his lecture, and diligently frequent the school of his Master, in a short time cometh to the perfection of the Arts▪ he studieth: so on the contra●…y part, he that often and much intermitteth and breaketh off his study, either very late, or never becometh learned. For when after a certain time he returneth again to his study, he hath forgotten those things, which before he had learned: and so still in beginning he consumeth his age, and spendeth his time.  
It is true, that when the delay and intermission is short, or for some godly & lawful cause, that God doth sooner restore that was lost. Hence it is that a faithful and an obedient servant sometimes feeleth his prayer doubled, after that he hath performed his obedience. But this is without controversy, that the perfect in this intermission walk with lesser 
Intermission of Devotion doth less hurt the perfect then the unperfect.  danger, than those that are young beginners: for these are those that are of the poorer sort, and are more hungry, if they labour not every day, they have not to eat: But those that are richer & more perfect, always have substance in themselves, by which they can for a time continue their estate, albeit they gain no further matter. Therefore I think that this is one of the chief differences between the perfect and unperfect, to wit, that the perfect are as trees planted in a moist and fruitful ground, which although they be not watered, by the space of certain days, yet they preserve their greenness, and bring forth fruit: but the unperfect are like trees standing in a dry and sandy earth, upon which if water be not daily powered, all the beauty and strength, which they had, perisheth: whereby it manifestly appeareth, that they wanted sap & moisture within them. Of this sort at this day is the greater part of those y● be Devout; but the former sort are very few and scarce. Therefore let him that is desirous of Devotition continue & persevere in religious & godly exercises, & let him compose his life after the manner of a well ordered clock, doing all things in due time, and labouring as much as lies in him, that the thread & continuance of devotion be not broke off.   

THE TENTH IMPEdiment consisteth in delicates, and in too much meat and drink. CHAP. XXVI.  
furthermore another impediment in this way is very noto●…ious, which consistethin too much delicacy, & in superfluous meat & drink. Therefore in the Scriptures Fasting and Prayer, as two brethren, are always joined together; and for the same cause the holy Fathers, who hide themselves in the wilderness, that they might give themselves to contemplation were so austere in their fasts and abstinence.  
For we see, that as corporal fasting doth lift up the spirit to God: so on the other side superfluity of meat & drink doth cast it down, & hindereth the course. The reason is, because to lift up the spirit to contemplate that eternal light, and to order and dispose it for the receipt of the influences and splendours of that light, is a thing so hard, and so supernatural, that as Augustine saith, it is necessary that a man bring all his force and strength together, that he may use it in this ascending, if he will thither come, whither he ende●…oureth.  
For such an high and sublime ●…scention requireth a light and ●…imble slender man, and free frō●…ll heaviness, that may pull him ●…ownwards. Superfluity of meat 
Too much meat and drink doth many ways hinder the ascending of the soul.  ●…nd drink is contrary to his slen●…ernes and nimbleness, which not ●…y one way, but by divers doth ●…inder this ascending.  
First, because a great part of the 
1  ●…owers of the soul are occupied 〈◊〉 the work of digestion, where●… nature herself performeth as 〈◊〉 were her task, and commaun●…th all the powers and faculties 〈◊〉 do their office and duty. ●…ence it is, that men, after they ●…ue well eat and drunk, are ●…auier and more sleepy, & more ●…fit and unapt for any study of ●…nsideration, or devotion.  
Secondly, because fumes and 
2  vapours as out of a seething pot ascend to the brain, wherein is the seat of that faculty, which hath the chiefest part in the actions of contemplation, and obscureth all that part, as it were with a dark cloud, and hindereth the operation of that faculty: and consequently the operation of th●… understanding. Hence that sentence of the Greeks' sprung which Saint Hierome citeth in 〈◊〉 
Hierome in an Epist. to Nepotianus.  certain Epistle; A full belly begetteth not a nimble spirit. Th●… contrary is written of julius C●…sar, that he came sober and fas●…ing to the Roman Empire: b●… which kind of speaking is sign●…fied, that with great advisedness 〈◊〉 wisdom he set his hand to th●… business. For this is proper and p●…culiar unto men that are sober 〈◊〉 fasting.  
Thirdly, because we natura●… ●…e that the taking of too much ●…eate and drink doth solicit ●…e heart of man unto vain things: ●…at is to prattle, fable, gear, ●…ort, play, and such like. For as ●…e spirit, when it is full of De●…otion, doth invite the heart to ●…irituall and divine things: so ●…e body being full of meat doth ●…aw and hale the same unto cor●…rall & vain matter. Hitherto ●…aketh that of Gregory: Of the 
Effects of gourmandising.  ●…turity and fullness of the body a●…eth vain joy, trifling, babbling, ●…nality, a gross and dull vn●…rstanding, and such like. By ●…ich words it appeareth, how ●…tfull this vice is unto him, who ●…steneth to this end, which 〈◊〉 propose in this book, and ●…traryewise how profitable 〈◊〉 opposite virtue is: to wit, ●…ting and temperance.  
Chrisostome doth also accord with him; Fasting, saith he, doth bring forth light and nimble feathers, that the soul may be carried a fit, and contemplate the highest things, and that it may be superior to all pleasures, and to all things, which are counte●… sweet in this world. As ships o●… 
A Simile.  lighter burden do swiftly sayl●… through the Sea, but those tha●… are overloaden with many burd●… are drowned: so fasting maketh soul light, the it lightly saileth ou●… the sea of this life, that it mountet●… aloft, & beholdeth Heaven, 〈◊〉 those things, which are in heau●… meanly and basely accounti●… of things present, as of shadow●… and of those things that swif●… vade and vanish away: On t●… other side to eat and drink t●… much, doth make the spirit sle●… and the body heavy, & doth c●… tivate the soul, & make it subject to a thousand miseries.  
Especially long and large suppers 
Long and large suppers hurtful.  do bring much hurt and damage unto this exercise: first, because they do spend and consume that time, which is consecrated to holy watching, and at what ●…ime the soul was to be fed, the ●…ody is stuffed and glutted: and ●…fterwardes when the stomach ●…s over burdened with meat and drink, 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 saith; as a Soldier ●…hat is over loaden can hardly 
A Simile.  ●…annage his weapon: so that ●…an can hardly watch at his prai●…rs, who is gluttonously filled ●…ith superfluity of meats. Not ●…nely to eat too much, but also to feed too deliciously and delicately hindereth devotion: certainly magnificent banquets, & sumptuou●… feasts, & such like dainty superfluities are exceeding enemies & plagues unto this exercise. Fo●… in what thing is there greate●… loss of time? where becometh the spirit more inordinate? wher●… becometh the wholem an mor●… dissolute, then among such feast and pleasures: there a man being inflamed with the heat of win●… & the taste of the daintyes, & wi●… the mirth of the feasters, shāet●… not blusheth nor to blab whats●… ever cometh within his head●… What time is here soft▪ into wh●… great dangers do men cast the●… selves? how many uncomely a●… unseemly things do they, who●… profession it is not once to na●… them how many s●…fts & sleigh●… do they find out, the they may co●…tinually persevere in these misde●…enors? how often happeneth it unto them that for these they lose peace, ●…harity & concord? That great Wiseman very well understood ●…his, when so often in the Proverbs ●…e remembreth them, as he, in very ●…ced had learned, how great evils ●…id follow feasts & banquets. For ●…e saith; He that loveth banquets, 
Prou. 22.  ●…all be in need; and he that loveth ●…ine and feasts shall not be rich. ●…nd in another place; Keep not 
Prou. 23.  ●…mpanie with drunkords, nor ●…ith gluttons. For the drunkard ●…d the glutton shall be poor, and ●…e sle●…per shall be clothed in ●…gges.  
And again in another place ●…th great earnestness he re●…embreth, what evils and mis●…iefes follow this vice; To 
In the same place.  ●…ome, saith he, is woe? to whom ●…orrowe? to whom is st●…ife? To whom is murmuring? to whom are wounds without cause? and to whom is the readiness of the eyes? Even to them that tarry long at the wine, to them that go, and seek mixed wine. All these and many more mischeeses doth this vic●… bring with it.  
Wherefore the Wiseman a●… the length concluding this matter saith; Wine is a mocker, an●… strong drink is raging: and whoso●… ever is deceived thereby, is not wis●… The reason is in readiness; for it i●… most certain, that the way t●… true Wisdom is by tears, an●… mortification of the affections which in all things are hindr●… and contraried by the delight 〈◊〉 the body, and by the desires a●… appetites of pleasures. For 〈◊〉 (Chrisostome being witness) fi●… 
A Simile.  cannot be kindled nor kept 〈◊〉 wet & moist matter: so neyth●… can compunction in the delights and pleasures of the body: for these two are so contrary between themselves, that one killeth another: for the one is the mother of mourning, the other of laughter; the one doth bind the heart the other doth lose it.  
Therefore let this be a general rule; Let the servant of God be 
A general rule.  always mindful of that most bitter gall and vinegar, which the Son of God tasted of for the love of us, let him be content with common meats, and let him take ●…hem with that moderation, that ●…e may be always fit and apt to ●…ift up his spirit to heaven, and to ●…ate any spiritual meat: so that ●…o burden of body or meat press ●…r draw him downwardly. Let ●…im remember that the perfection of 〈◊〉 Christian life is continual prai●…r, and society with God.  
Therefore whose duty it is to have his spirit lifted up unto God, his it is also to have his spirit and body disposed and prepared unto it.  
If a harper intent to play upon his harp all the day, ought he not to have his strings all the time well tuned and fitly agreeing? And if a hunter or a Falconer be disposed to hunt and hauk●… all the day, ought he not all the time to have his hawks and hounds at his hand? Go 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●… harmony of the inward spirit which is made by prayer, it is me and requisite, that he that will a●… tend upon this exercise, that h●… spirit and body be disposed an●… apt unto it.  
This is that Saint Hierome persuadeth 
In his Epist to Laeta.  unto a certain Virgin, saying; Let the fare of a Virgin be a few herbs, and sometimes a few small fishes. Let her so eat, that she may always be hungry, that forthwith after meat she may be able to read, and pray. The same man also admonisheth that it is better always to keep 
In his Epist. to Furia.  this rule in eating and drinking, then sometimes too wide to open the sails of fasting, so that the body is enfeebled thereby; & by & by after to lose the rains unto the gullet, that man thereby is in danger of bursting. The same man also in another place, & in other words, saith: A spare diet, & a belly always hungry is preferred before a fast of three days, & it is better every day to take a little, then once to take enough.  
That is the best rain, which leisurely descendeth upon the earth. A sudden and dashing shower headlong beateth down the corn and grass. Therefore when thou eatest think that presently after thou art to read and pray. Hitherto Hierome.  
They that live with such moderation and temperance, shall have great treasuries and storehouses of time, and in few days shall live a long life: for all the time of their life is profitable, and not any part of it vainly passeth away. Therefore albeit a righteous man die quickly, yet he hath a long life: for he profitteth every hour, and maketh gain of every moment of his life. But the wicked & ungodly, whose belly is their God, they always carry about a soul dead in life, & buried in the dunghill of too much meat & drink: and so in a manner they spend all their life time, in unbuckling their girdles, & in providing & dressing superfluous meats, and in drawing forth their hours in sleep. These therefore live like Epicures, & as people borne to none other end, then to eat and drink, and to engross and fat their bellies, intending none other exercise, neither having regard of any other time, or business. How then can any one say, that these do live a long life, or the life of a man, when as scarcely they bestow one hour upon any thing, which is worthy the spirit & nobility of man.   

THE ELEVENTH IMpediment is the evil disposition and weakness of the body. CHAP. XXVII.  
AN impediment contrary to the former is (as saith Saint Bernarde) too much abstinence, and weakness of body, or whatsoever other evil disposition or debility, whether it be hunger or thirst, or cold, or heat, or whatsoever other accident. For there is so great society and sympathy between the soul and the body, that when as this is ill disposed, or standeth need of any thing, the other cannot lift itself up freely enough to contemplate and meditate on heavenvly things with quietness and tranquility: for the love of her friend doth call her away and doth disquiet he●…, and calleth her thither, where it is grieved: neither granteth her leave to attend any other business, unless God of his especial grace doth dispense with it: as many times he is wont to do.  
Therefore it is meet that a Devout man keep that moderation and temperance in chasticing and exercising his body, that it neither grow gross nor unfit by superfluous delicates; neither that be weakness by too much rigour and austerity, that it faint under the burden.  
For as we are to observe in a ●…harpe, that the strings be neither stretched too straight, nor loosened too slack (for then they are either broken, or yield an vntuned and an unpleasant sound) so in this celestial Music, it is meet that the body be neither 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 commanded in the old law that salt (by which we understand discretion) should be spinkled upon all the sacrifices, that he might insinuat, that none of our sacrifices (although they be great) are acceptable unto him unless they be seasoned with salt, that is, with the savour of discretion.  
But because it is a hard thing to keep a mean, and the flesh doth always seek itself, therefore it is necessary, that in these cases a man's own opinion be always suspected unto himself: & if we must needs lean to one of the extremities, it is always more safe, that we chose that, which is most repugnant to the flesh, then that which fawneth & smileth on ●…t: for albeit we do bridle & re●…aine it, yet it will take an occa●…ion sometimes to satisfy the de●…ires: neither is it enough, that now & then it be defrauded of neces●…ities; but we must always watch: ●…or unless thou dost diligently watch, it will one time or other ●…reake out, and steal many lusts ●…nd desires, and those very super●…uous.   

●…FCERT AIN OTHER particular impediments. CHAP. XXVIII.  
THe precedent impediments are general, which com●…only are wont to meet with all ●…rts of people in the way of de●…tion.  
There are also other particular hindrances, according to the natural dispositions and affections of every one. As we see that certain are so unnaturally studious and diligent in that, which they have determined to do, that if they have the least thing in the world in hand, they cannot rest till it be done: nay they cannot sleep in the night, before they have finished, that they purposed: and therefore they never have any leisure to persevere in Prayer.  
Others as it were lunatic, to●… whom oftentimes happeneth suc●… an earnest longing and fervour o●… mind, that they cannot contain●… themselves, unless presently they have their desires satisfied, albe●… they utterly forsake and renounc●… God.  
This is proper unto those me●… who are violently drawn and ●…aled of their appetites and affec●…ions, and who are always accu●…omed to have their wills and de●…res fulfilled; who like women ●…reat with child are so tickled ●…ith immoderate appetites & af●…ctions, & are so subject unto this ●…ce, by reason of the evil habit, ●…hich by long use they have put ●…n, that if forthwith they have ●…ot their desires satisfied, they ey●…er seem to die, or else fall into a ●…sease.  
These the devil draweth ●…sily away from the exercise of ●…ayer, drawing them after their ●…petites, as if they were bound ●…th a chain. There are many ●…d the world is every where 〈◊〉 full of them, that when ●…ers go to prayer, they go to ●…eyr worldly business, who drive their weekly labours to be done upon the Sabbath day, when they should be at Church to pray and to hear Divine service and Sermons.  
Let these men know, that they are the devils slaves, and that the Devil leadeth them bound in chains, whither he listeth, even to their perdition and destruction. Therefore let them beware, and seriously regard what is the cause of this their deviation and seduction, for without all doubt (and so let them persuade themselves) it is the work of the devil.  
But above all particular impediments, the inordinate lou●… of any thing doth more especially hurt, which is embraced with the whole mind, and with all th●… affection.  
We must here know that ther●… 
Every man hath some idol.  is scarce one in the world sor●… ligious, or so free from passions, that hath not some idol, that he serveth, and adoreth: that is, some thing, upon which he bestoweth his whole affections, and for the love of which, he doth all that he can. The mind of some is wholly swallowed up in the study of science and eloquence: and upon these two studies they bestow all their endeavour and pains: so that they seek no other thing in the world, they respect no other thing, but only this: supposing that there is nothing greater than this study, nor any thing more worthy the spirit and nobility of man.  
The desire of worldly honour, the favour of Princes and great personages, and the possessions of temporal goods do draw others away. Thou shalt see many, who are altogether busied in heaping together great treasuries, that they may enrich their heirs, and be said to be the authors and founders of some noble house and family. There be also not a few, whose minds are less generous, that then suppose themselves happy, when they have scraped together a certain sum of money, whereby they may purchase for themselves some inheritance, or some office. There be others, that think of nothing more, then of some famous & notable marriage, either for themselves or for some of theirs, whether he be son, daughter, or cousin german: for this being obtained, they suppose that there is nothing, which may further be desired. To be brief, others are carried away and bound with other affections and desires, no otherwise then beasts are bound at a cratch, every one with their several halters. And when they have once opened a way for these affections unto their heart, with the same study & love the men embrace the last end, they seek & follow after means, by which they may obtain, that they desire. Therefore some, night and day apply their books, that they may come to their wished end: Others, as long as they live, do wholly endeavour themselves to heap & hoard up wealth. Others give themselves to traffic & merchandise, or do some other thing, that they may gain unto themselves, that they seek for. For after that they ●…aue given place to the root, they are also compelled, will they nill ●…hey, to give place to all the branches that sprout & spring from it. These without doubt are hurtful plants, these are those thorns in the gospel, which choke the seed of the word of god. For the man the is enwrapped in these businesses with so superfluous a care, hath neither time, nor mind at liberty to attend upon the service of God.  
Therefore it happeneth many times, that the devil doth presently disturb a man in Prayer, withdraw him from his exercise, and casteth him headlong from heaven upon the earth: and oftentimes haileth & pulleth him, that he may turn himself to effect●… that, to which the affection and passion of his mind doth allur●… and invite him: so that when god calleth him to his table, to his embrace, to the fruition of his joys, and participation of his spirit, he will not come, he contemneth the voice of the Lord and with greediness doth follow●… those vanities, to which his appetites do call him.  
Therefore let him be assured, ●…hat seeketh for God thus, that he ●…hall never find him. For no man 
Math. 6.  ●…s our Saviour saith, can serve two Masters, for either he shall hate ●…e one, and love the other, or else he ●…all lean to the one, and despise the ●…her. They that do the contrary ●…e like unto 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 served other ●…ods. To these that of the Pro●…et Samuel to the children of ●…aell may be said: If ye be come 
1. Reg. 7.  ●…aine unto the Lord, with all your ●…art, put away the strange God's ●…m among you, and direct your ●…rts unto the Lord, and serve him ●…ly, and he shall deliver you out of 〈◊〉 hand of the Philistines. If men ●…uld diligently consider, how ●…ch that is, which they own unto God, and how little it is, that man's heart can give: they should manifestly see, that this worship and service cannot be divided vided, seeing that so much is due●… and so little is given. The bedd●… is straight, sayeth Esaye, that 〈◊〉 
Esay 28.  cannot suffice, and the eouerin●… narrow that it cannot cover two.  
This is perspicuously & euiden●…ly seen in the straightness of ma●… heart, which cannot together c●…taine God and the world.  
Who doth deny but that he ill linked in marriage, who cast his eyes upon an other wom●… beside his own wife?-so also he ill linked unto the divine w●…dome, whose mind is ent●… gled in foreign love.  
Go to then my brother, 〈◊〉 that thou be a chaste lover of t●… heavenly spouse: beware t●… thou be not an unfaithful bri●… groom, or an adulterer unto ●…at holy and devout Wisdom: ●…ware that thou bring not in●…thine house an harlot. For ●…peake in truth and verity, that ●…ere is not any whore so young ●…d beautiful, which doth so ●…caye and quench wedlock ●…e, and that doth so steal ●…ay and consume that a man ●…th, as any one of these affe●…ons, when they are too in●…dinate: for they do quench & ●…t out the love of God, and do ●…sume all the good, that we ●…ght reap by it.  
Therefore it is meet that he that ●…l walk in this way, that he ●…te out of his mind all foreign extravagant affections, & that 
A heart free from appetites and concupiscences is to be offered unto God.  offer his heart unto God, as the ●…t matter, or as clean paper, ●…e from all stain and pollution, ●…t God himself may imprint in it, whatsoever he will without any contradiction. This is that resignation, which is so much come mended of those that writ of spiritual 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 every work, one that the agent, the other that is th●… patiented: one that commandet●… the other that obeyeth. If th●… desirest that God should perfe●… his work in thee, have an e●… how these two are to be dispos●… of. Because it is unmeet and v●… seemly that God should obey●… and that thou shouldest gouern●… Give to Caesar those things 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 be directed by ●…shande, as a pen is in the ●…nd of a writer, which resisteth ●…t. But there is none other resi●…nce or repugnancy besides that, ●…hich is wrought by the affecti●…s and by the will, and by their ●…erations and actions.  
But because in this life we can●…tbee altogether free from all ●…tward businesses and external ●…ercises, at the least let us do that, ●…t our minds be not ouer●…elmed and overborne of them, 〈◊〉 let the affection of Divine ●…sedome have always the ●…pter in her hand, and always ●…re sway in our endeavours and ●…dies.  
Let us with all our heart alwaie●… say that of the Wiseman; I ha●… 
Sap. 8.  loved her, and sought her from 〈◊〉 youth: I desired to marry he●… such love had I unto her beauty This is ourlast end, this is t●… certainty of our felicity, for th●… we were created, and for this 〈◊〉 things were created.  
Let us think that we l●… all the time, that we spen●… in it, and whatsoever time d●… pass away without it (so th●… a lawful cause doth not h●…der) let us suppose that it is l●… of us.  
Let us handle all our ot●… business rather in body, th●… in spirit, rather with our han●… then with our hearts, acc●…ding to the counsel of the postle, saying: This than I 〈◊〉 Brethren, because the time is sh●… 
1. Cor. 7.  hereafter that both they which 〈◊〉 wives, be as though they had ●…one: And they that weep, as ●…hough they wept not: and they ●…bat rejoice, as though they reioy●…ed not: and they that buy, as ●…hough they possessed not: And ●…ey that use this world, as though ●…hey used it not: for the fashion of ●…his world goeth away. Seeing ●…erefore that all these things ●…e so short and brickle, they ●…eserue not to be embraced with ●…at love and affection, which ●…at chiefest good deserveth to ●…e loved.  
This is of so great moment, ●…at of it alone dependeth the ●…der of a spiritual life, as ma●…festly is shown by this Argu●…ent: In moral actions the end ●…he root and the foundation that, which is to be done: ●…refore if the ends be orde●… after a due and right manner and by direct means, all things tending to them shall be rightly ordered: but if the ends be disordered, changed and perverted all things thither tending shall be disordered and prevented.  
Therefore imagine, and firmly propound unto thyself, that th●… chief foundation and ground o●… thy life is to be conversant an●… familiar with God; think tha●… this is thy joy, that this is thin●… inheritance, that this is thy trea●… sure, and that this is thy cheefe●… good: shut thine eyes at all oth●… things, and trample them vnd●… thy feet, that thou mayst end●… vour this one thing to wit, who●… to devote thyself unto God. F●… this study (as we have said) is th●… end, for which we were create●… This is the best work, that can●… done of any creature: this is 〈◊〉 best part that Mary hath chose●… this is most acceptable unto God: this is most agreeable unto his worship: this is the work & labour of a contemplative life, which is more excellent and more perfect than the active: to be brief here our heart is exercised in the actual love of God, which is the best of all our labours. For as Thomas Aquinus saith, the innermost affection of charity is the most excellent, and of all those affections that proceed from man, ●…t is the most acceptable unto God.  
Therefore to what study more excellent, or to what business more noble canst thou apply thy ●…inde? If thou be a friend unto ●…cience, and desirest to be taught ●…ue Wisdom, be secure and ●…ithout dread, God doth here each his friends and familiars ●…ch deep mysteries and secrets, as do exceed all Philosophy. Besides the wisdom, that God delivereth here, is so high, and excellent, that it excelleth all gole●… that is, man's wisdom bein●… compared with it, is as a corne●… sand, and all silver entering comparison with it, is as clay.  
Furthermore as no end is to b●… preferred before this, so neyth●… are other businesses and occupations to be preferred before th●… exercises and means, by whi●… this end is obtained. Whatso●… ver is in the world, is accident●… and unstable: only the love God mounteth above all thing●… ruleth & prevaileth in all thin●… and governeth all things. Th●… is not any sin more grieuo●… then to place Dagon by the A●… of the covenant, as the P●… stines did: but the Ark of covenant is to be seated in a m●… high and eminent place, and ●…agon is to be cast upon the ●…arth groveling before the Ark ●…f the Lord.  
The love 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.   

●…F CERTAIN COM●…on temptations, which are wont very much to molest and trouble those that are devout and given to Prayer. CHAP. XXIX.  
●…IME and place now requireth, that we speak of the more common and usual temptations, which are wont very much to annoy and disquiet devout men, and also that we entreat of the remedies against them.  
OF THE FIRST AND most usual temptations, which is the want of spiritual consolations.  
THe first temptation, which is incident to very many, i●… too much grief, which doth afflict them, when they feel not 〈◊〉 sensible Devotion, and when sp●… ritual comforts do fail the●… For many when they find neyth●… these consolations, nor can she●… tears, are so troubled and mol●… stead in their exercises, that th●… fall into temptation of faint-har●… ednes & distrust: supposing th●… God is angry with them, & that he doth love them no more, to whom he denieth his wont ●…oyes, and accustomed consolations.  
There be others who when divine consolations do fail them forthwith, have recourse unto human comforts, and begin to cry at the gate of the flesh, when they perceive that the other door ●…s shut against them: so that ●…hese do no longer continue nor persevere in the way of the Lord, ●…hen the divine consolations and ●…eauenly influences are powered ●…owne upon them: but as soon ●…s these are taken away, presently ●…ey withdraw themselves from ●…eir enterprised endeavours, and ●…ll into a forgetfulness of them●…lues. No fruit nor commodi●… is to be looked for of these, so ●…ng as they loiter and waver after this manner. For they are 
A Simile.  as that unprofitable seed in the Gospel, that fell upon stony ground, where it had not much earth, and anon it sprung up, because it had no depth of earth, & when the Sun rose up, it was parched, and for lack of rooting, withered away. Such never have any stability nor steedfastnesse in their manner of living: for even 
A Simile.  as the Sea swelleth when the Moon increaseth, and ebbeth, when it decreaseth: so these are governed by the flux & reflux of spiritual consolations: now they have their senses and spirits gathered together, presently after dispersed & dissevered: sometimes they are devout, sometimes undevout and dissolute: now quiet, now unquiet: for whe●… they have none other ground no●… constancy besides divine consolations, they cannot be stable nor constant in their manner of living.  
In like manner there be many, who when they do not find in their prayers those tears, and that compunction, they wish, they endeavour to wrest it forth by violence, and to express it as it were by the force & strength of their arms: who by how much more they labour in this kind, by so much they become harder, and more desolate and destitute of their purpose.  
Which the Lord hath so disposed, that they may understand that this water & moisture is not of blood, but of heaven: and that it is not compassed by man's strength, but is waited for by humility and patience, when and how the Lord will give it: for he it is, as it is written in job, Who bindeth the waters in his clouds, and the cloud is not broken under them, who holdeth back the face of his throne, & spradeth his cloud upon it. Who covereth the light 
job. 36.  with the clouds, and commandeth it to come again.  
But that it may more manifestly be declared, which hath been spoken, I will in this place set down the causes, for which god many times doth withdraw and deny unto his, spiritual consolations, and what at this time is to be done.   

REASONS OR CAUSES, for which God now and then denieth to his friends spiritual consolations. CHAP. XXX.  
FIrst and foremost in this place we are to know, that God doth not always take comforts and consolations from his servants, because their sins and offences have deserved it: but oftentimes for other causes: Among which this is first and chiefest, 
1  that the health and life of the righteous may be preserved. For now and then it cometh to pass, that such is the greatness of joy and comfort, which is felt in prayer, and which God bestoweth of his bounty, wisdom and goodness upon his, that if it should long continue, neither the feeble body could bear it, neither could they remember, what the necessity of their body required: but they would neglect to relieve themselves.  
Therefore our gracious Lord doth sometimes take from them those consolations and that celestial sweetness, that they may recure the weakness of their body, and so their life might be preserved without miracle, which being continued, they at the last might enjoy a greater and a more royal crown.  
Sometimes he doth this 
2  that humility may be preserved, that we may know that this goo●… when we have it, is not ours, bu●… his: and therefore that we cannot have it when we would but when it pleaseth GOD, t●… give it unto us.  
For this cause, saith a certain holy man, it is often denied, when it is sought for; and it is granted, when it is not expected: that thereby it may appear that it is the work of the divine grace.  
In like manner God doth away 
3  his consolations, that he may prove and try us: that is, ●…hat he may see whether we will ●…e faithful friends unto him at all times: as well in adversity, ●…s in prosperity: or whether we serve him for our own commodity, or rather for his glo●…y and love. For a true friend, 
Prou. 17.  〈◊〉 Solomon saith, loveth at all ●…mes: and a brother is borne for ●…duersity.  
Sometimes God doth this, that 
4  ●…y this means he may take a●…ay the occasion, that man may not always be occupied in the exercise of a contemplative life: but that he also may descend to the active, in which also it behoveth us to be exercised, that we may be skilful and expert in all kind of virtue, that we may say with the Prophet: My heart is prepared O God, my heart is prepared. He saith twice prepared, that he might signify that his heart was prepared for the consolations of a contemplative life, and also for the troubles of an active, for the sweetness of the divine love, and for labours for the love of his neighbour, for the Cross, and for the kingdom, to sup with the Lord at his table, and to descend with him to the battle.  
This is that the wiseman admonisheth us of, when he saith: Let not thine hand be stretched out to receive, and close fisted to give. For we must not only be prepared to receive divine graces but also to be sacrificed for him, if need require.  
Happy is that soul, whose heart is so disposed, and who remaining in that perfect subjection enjoyeth perfect liberty, as a perfect ●…handmayde of God, being in deed a Lady over all things: for she subjecteth all things under her, neither can any thing disturb her peace. All men cannot aspire ●…o this degree of perfection: for Saint Gregory saith, that there ●…re but a few, which come to that ●…xterity, which Aoth had, of 
jud. 3.  whom the Scripture saith: that ●…ee used both hands as his right ●…and: who is a figure of perfect ●…en, who are no less dexterous ●…d expert in the works and la●…ours of the active life, then in the sweetness and delicacies of the contemplative, which certainly is granted but to very few.  
It also happeneth that there are certain religious persons 
5  found, which always in a manner live in the continual dryness of heart, and that not through their own salt, but because it so pleaseth the Lord, who will not always bring his elect by the same way, nor save them after one manner: but after many and sundry ways: that so his Wisdom, and providence might more appear through those sundry means, which he useth in promoting and procuring the salvation of his elect.  
Therefore he doth not work always after the same manner, as they that do all things after one example and type: but after many and sundry ways, as he that is free, & can do whatsoever it pleaseth his divine Majesty.  
So that as he himself is an infinite virtue: so hath he divers ways to work our salvation. I know, saith a certain Doctor, that this Doctrine will be very welcome unto certain lukewarm and idle persons: for they are wont to take this to veil and cloak their negligence, saying: that they feel and taste no Devotion not through their own negligence, but by the divine dispensation, when notwithstand●…ng the cause of this their want ●…s, that they are negligent and slothful in their Prayers, and that they withdraw themselves from all good exercises: neither will ●…hey knock at his gate, who never despiseth their. prayers, that pray fervently: but giveth them that they desire, or at least that which is convenient & wholesome for them.  
Besides the reasons remembered, there is another, and that 
God denieth comfort unto his, that they be more perfect.  not the least, to wit, because God would lift up his elect to the highest degree of perfection. For we must not be ignorant, that spiritual consolations are the food o●… infants, and the sweet milk, with which God nourisheth his, and calleth them from the pleasureso●… the world, that they being ina●… moured with the sweetness o●… these delights, may despise all othe●… allurements, & being wholly pos●… sessed with the plesantness of th●… divine love, may cast a way all th●… love of this world. For otherwis●… men (so great is their weakenes●… could never be brought to r●… nounce one love, except the found another more sweet, more pleasant, and more excellent: by which they being alured, might of their own accord forsake their former.  
For this cause we see that many times the comforts of young ●…eginners are greater and more ●…ensible, then theirs, who have ●…eene longer exercised: for God ●…eth that they are most necessa●… for young beginners, & there●…re according to the equality of ●…heir disease, he provideth a re●…edy for them.  
But after that they be some●…hat grown, and have increased ●…rough the nourishment of this ●…od, God willeth, that they leave ●… to be children, that they ab●…aine from milk, and that they ●…e fed with more solid meat. ●…hen I was a child, saith the A●…stle, 
1. Cor. 13.  I spoke as a child, I thought as a child: but when I became 〈◊〉 man, I put away childish things. S●… we see among birds, and brut●… beasts, how when they hau●… brought forth their young, bot●… the dams together do bring food to the nest, and do feed●… them without any trouble or labour of theirs: but when they are grown fledge, and have feathers and wings, the damme●… provoke them to fly abroad to seek their own living, & tha●… they now leave that vnperfect●… and idle life, and begin a better.  
After the same manner o●… good God dealeth with his spiri●… ritual children, who as he is th●… author both of nature & grace; s●… in both of them he worketh afte●… one and the self same manner But for this change, the deuotio●… and love of good men towarde●… God must not be diminished: but rather increased, and changed for the better: for albeit ●…hat love is more sweet, yet this ●…s stronger: that more fervent, ●…his more peaceable: that grea●…er in the flesh, this greater in ●…he spirit; that a man may say with the Apostle: Although we ●…aue known Christ after the flesh, 
2. Cor. 5.  ●…et now henceforth know we him ●…o more.  
When a man cometh to ●…his estate, now he fainteth no more in tribulations, albeit the consolations themselves do fail: ●…ea he doth diligently watch, ●…nd is very careful over him●…elfe; whether the consolations ●…e sent, or no.  
To this degree of perfec●…on all the lovers of God ought ●…o aspire: which if at length they ●…ttain unto, let them render to the Lord most hearty thanks, who hath delivered them out of the swaddling bands of infants, and hath brought them to an estate more safe and secure. The child 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 Patriarch did not make a feast that day the child was born, when the whole family did rejoice for the birth of Isaac, but that day when he was weaned, when he cried fo●… his mother's dug. How much more excellent a banquet will tha●… eternal Father make, when he●… see his children weaned from al●… pleasures, not only carnal an●… worldly, but also spiritual? Ther●… shall be great joy in heaven, sayt●… 
Luk. 15.  the Lord, in the presence of the Angels of God, for one sinner that converteth 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 forth clusters of grapes, than the Angels do sing Psalms of degrees: for then the soul is joined by a direct orderto the first degree of perfection, even to the last.  
The first degree is to work, and to persevere in well doing, until comfort be found: and the ●…ast is, to do the same, whether consolations be enjoyed or not enjoyed. For the soul that loveth God truly, can do nothing more acceptable unto him, then patiently to suffer, if God at any time ●…ake away that sweetness & pleasantness of his taste. It is manifest, ●…hat David had a great care of ●…his, when he protested by ●…his Divine consolation, saying; Lord, if I have been high minded, 
Psal. 131.  or exercised myself in great matters, that are to high for me, them let my soul be even as a weaned child. Which is, as if he should say, if I be not humble, let thy scourge come upon me, that I may be lef●… and forsaken of thee, none other●… wise than a child that is weane●… and put from his mother's breasts.  
How great then shall the perfection of that soul be, which coming to the breasts of diuin●… consolations, findeth them many times as it thinketh dry an●… barren, and yet patiently bearet●… it, and nevertheless continuet●… in innocency?  
Therefore it is no marvel, 〈◊〉 there be joy in Heaven in th●… preasence of Angels, whe●… they see the righteous destitu●… of all comfort upon the eart●… for they see Isaac taken out 〈◊〉 his swaddling clothes, put from ●…is dug, and by little and little to grow a perfect man. God is wont to bestow upon 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;  
Whom shall God teach know●…dge? and whom shall he make 
Esay. 28.  ●…o understand the things that he ●…eareth? them that are weaned ●…om the milk, and drawn from ●…be breasts: that is, them that for ●…e love of God have renoun●…ed all pleasures, not only ●…emporall, but also spiritual.  
For these and such like cau●…s God oftentimes wythdraw●…h from his servants spiry●…all consolations: by which ●…asons it appeareth that it is often done without the fault o●… man, as the spouse herself test●… fi in the Canticles, in thes●… words; I opened to my well-beloved 
Cant. 5.  but my well-beloved was gone, an●… past: I sought him, but I could n●… find him: I called him, but he a●… sweared me not. She opened to h●… 
Upon the 5. Chap. of the Cant.  well-beloved, signifying (as Sai●… Gregory saith) that she did, wh●… she could do, or what she oug●… to have done, as far forth as l●… in her, to receive her bridegroo●… opening her heart, (which befo●… was hard) for the love of Christ, 〈◊〉 making free entrance for h●… Bridegroom knocking at t●… door, all vain pleasures bei●… removed out of the way. And y●… she found him not, because G●… often so disposeth it, for the greater good of his elect, as we ha●… said before.  
The star which led the Wi●… 
Math. 2.  men out of the East, did not always go before them: but sometimes did hide itself, & a little after was seen again: yet both was for their benefit. When it first ●…ppeared, it invited them to the worship of the new King; when ●…t appeared not, it made them more ●…iligent in searching out the place, where this new King should be ●…orne: and when it appeared a●…aine, it doubled their joy, & led ●…em the right way, until it stood ●…er the house, in which Christ ●…as.  
But what do I speak of the ●…r hid from the Wisemen, when 〈◊〉 Christ a child of twelve years ●…d withdrew himself from most ●…ocent Mary? what had she de●…ued that she should lose her ●…ne? But the mother lost him 〈◊〉 our comfort: sought him for 〈◊〉 example, & found him for our health and cure. She sought him with grief and diligence: found him with ineffable joy & gladness, neither was her love diminished in either, yea it increased, although after a differen●… manner: for in his absence he●… desire increased, and in his presence her joy.  
After this manner the true Su●… of righteousness doth often arise and come unto us: and somtime●… again he goeth out of our climat●… yet both is for our good, and fo●… the repairing and amendment o●… our life.  
Corn cast into the earth, mu●… have a time as well to be kep●… 
A Simile.  cold, and to be hardened, as to b●… softened & kept warm, yet ne●… there of these hurteth it: for by th●… cold & hardness it taketh deep●… rooting in the earth; & by the so●…nes & heat it increaseth & sprouteth above the earth. If all the time the grain had been kept warm, it would have had no rooting downwards, so that a small wind would have overthrown it. So that both of these is necessary, one the it may sprout above the earth, the other y● it may take deep rooting downwards. Both seasons are necessary for our souls, ●…hat they may increase in cha●…itye, and be rooted in humi●…ity. As often as they wax cold ●…nd dry, they know their ●…ouerty, & are made more hum●…le. But when they are visited ●…f God, they taste of his ineffa●…le sweetness, and are fur●…er kindled and inflamed by his ●…ue.  
Seeing therefore that it behoo●…th a man both to know God ●…d himself (for the one know●…dge without the other is not sufficient) it is needful that there be two seasons, assigned for these two knowledges: one in which man may know by experience his own misery: the other in which by the same experience he may learn to know the divine mercy, that by this knowledge he may be more lifted up to the love of God, & by the other that he may more basely account of himself.  
By this it is manifest, how grievously they err, who relinquishe●… their exercise, and utterly cast it off, when as by and by they find not divine consolations, when they seek for them, & when they desire them.  
It is monstrous and shamefu●… that any one should wish tha●… God should be pinned to h●… sleeve, and bound to him wit●… a chain, that so often as h●… list he may pull him by the sleeve: so that if he be not forthwith present with him, he will seek for him no more.  
Worthily did that holy widow judith blame them, who had set down a time, when God should help them, in which time, if he did not secure them, they decreed to look for his aid no longer.  
Who are you, saith she, that have tempted God? this manner of dealing 
judith. 8.  is not the way to procure mercy, but rather to provoke anger, & kindle fury. Do you appoint a time for the mercy of the Lord? and set down a day, when he should deliver you?  
They are worthy of the ●…ame reprehension, who present●…y would find God, as soon as ●…hey seek for him: and unless forthwith they find him, by & by they despair, neither vouchsafe they to seek for him any further.   

WHAT A MAN ought to do, when as the current of the divine consolations is stayed. CHAP. XXXI.  
WHen as thou seest thyself destitute of divine consolations, thou must not intermit nor break off thine accustomed exercise of prayer, albeit it seem unsavoury unto thee. Yea than thou must come before the presence of the Lord, as one guilty and culpable, to examine, and with great diligence to search thine own conscience, and to make inquisition, whether it be thy fault that thou hast lost the comforts of the holy Ghost. Which if thou findest to be so, cast thyself humbly before his feet with that holy sinner, & fear with the Publican to lift up thine eyes to heaven: cast thyself upon the bowels of his infinite love, & beseech him with great trust & confidence, that he would pardon thee, & show thee the riches of his mestimable patience & mercy: as well in expecting, as in pardoning him, of whom so often he hath been provoked to anger. If thou wilt do this, thou shalt, extract and draw fruit out of thy dryness, yea out of thine offence; ●…hereby taking occasion to ●…aumble thyself, whilst thou ●…eest the greatness of thy ●…innes; and further cause of greater love to God, whilst thou seest how many and how great sins he hath forgiven thee. And also thou shalt be more wary and circumspect afterwards, that thou sleep not, or be secure in the fight, when it goweth on: for this is the usual and common commoditity, which the righteous receive by their falls.  
And although in thine exer●… 
We must do that in prayer that we may.  cises thou feelest no sweetness, yet thou must not abstain from them: for it is not necessary, that it should always be sweet, which is profitable: for oftentimes the contrary happeneth.  
What shall become of the sic●… and weak, if they wholly abstain●… from meat, because they find●… no savour in it? it is requisite tha●… sometimes they eat without taste●… that by little and little togethe●… with their health, they may recoue●… their taste. This experience teacheth, that a man, as often as he continueth in prayer with some attentiveness and diligence, doing that little he can, that at length he goeth away joyful & full of consolation: seeing that little he did for his part, and understanding that he can do much before the Lord, who doth all that he can, although it be but little.  
That poor Widow cast no more into the treasury but 
Luke. 21.  two mites, and yet by the sentence of Christ she is extolled above all 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 giver. He giveth much who desireth to give enough, who giveth that he hath, who keepeth ●…othing to himself, who omitteth ●…othing that lieth in him.  
What great matter is it to pray, when many consolations are present? every worldly man can do this.  
It is a hard thing when the devotion is small, then to power forth longer prayers, to have greater humility patience, & perseverance in good works. The chiefest commendation of a Pilot 
A Simile.  of a ship is not in that he knoweth well to guide his vessel, when the sea is calm: but when a tempest approacheth, then to know how to give sail, & how to take it in, how to guide the stern, how to man his ship, how to conquer fortune by diligence, an●… by art to overcome 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 be great●… fear and diligence in thee, the at other times: for than we must stand upon our watch, and upon our court of guard: our words, works, thoughts, and whatsoever is ours is then to be examined and searched into. For because spiritual joy doth then fail us, which in this our Navigation is the chiefest oar, it is to be supplied with diligence and attention; although this also be grace, and that not the least. When thou seest thyself in this estate, thou must look (as Saint Bernarde saith) whether the sentinelles, which did keep thee, do 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 fight.  
O how great is the glory of that soul, which defendeth herself without a shield, & fighteth without weapons, is strong without fortitude, and fight only receiveth strength without help.  
Among all the valiants and worthies of David, Benaiah is especially 
2. Sam. 23.  praised, who slew a Lion in the time of snow. It is great glory to kill a Lion; but much greater to kill him in winter time, when the hands are benumbed with cold, so that they can scarcely brandish a sword. Wherefore when the soul is altogether cold and frozen, neither feeleth any heat of charity in her: yet if she at that time fight valiantly with the roaring Lion, and overcome him, is she●… not worthy to be numbered wit●… the valiants of David, that is, wit●… the worthies of jesus Christ? There is no greater praise in this ●…orlde, then to imitate the ver●…es of our Saviour: but among ●…is virtues it is reckoned a chief ●…ne, that he bore those things, ●…hich he suffered, having not the ●…ast comfort in the inferior part ●…f his soul. He therefore that so ●…uffereth, and so fighteth, shall by 〈◊〉 much be a more perfecter imi●…atour of Christ, as he is further ●…ff from all consolation.  
This is to drink of the pure cup ●…f obedience, which is not mi●…ed with any other liquor, which ●…ight mitigate the bitterness of 〈◊〉, but only with the strength of ●…ertue.  
This is that true touchstone, by which is tried who is gold, and who is lead: who is God's true ●…iend, and who is false.  
Tell me, whether she be the 
A Simile.  ●…ore faithful wife, and worthier to be esteemed of her husban●… which doth that she ought and meet, having her husband a●… ways before her eyes, who almo●… every hour bestoweth gifts an●… benefits upon her: or she, that far off from her husband, wh●… among many letters, scarce rece●… veth one from him, and yet ne●… verthelesse continueth unto hi●… firm in her love, and steedfast i●… her fidelity? Then much mor●… glorious shall that soul be whic●… by many days being seperate●… from her bridegroom, yet sti●… preserveth her innocency, saying with job, Lo, though he slay m●… 
job. 13.  yet will I trust in him.  
That is not good ground, whic●… 
〈◊〉 Simile.  bringeth forth no fruit, nor nou●… risheth the seed, except it be●… continually watered: but that i●… good ground, and deserveth commendation, which during bot●… the heat of the Sun, and the ●…olde of winter, yet preserveth ●…at, which was committed unto 〈◊〉, and doth cherish and nourish 〈◊〉. That friend is highly to be e●…eemed, who in the time of trou●…le doth not departed from his fi●…elity: but they, that follow Christ ●…long as they may eat of his ●…read, and afterwards slip away: ●…hey I say are not to be called his true friends, but lovers of themselves, & of their own commodity.   

AGAINST THEM●… that contemn and deride divine consolations. CHAP. XXXII.  
ALL that, which hithert●… hath been spoken, is nece●…sary to heal their grief, wh●… despair, and faint in heart, whe●… a sensible devotion (as they ca●… it) is denied unto them, and a sp●… ritual consolation. But becau●… our wickedness and peruersen●… is so great, that oftentimes o●… medicine it maketh a poyso●… whilst that it applieth that to a●… other, which was purposed f●… this disease; we are to admoni●… in this place, that that which 〈◊〉 thereto hath been spoken, ha●… not been said, that thereby men ●…ould become more cold and ●…egligent: but only, that cou●…ge and strength may be given ●…o those, who are faint-hearted & ●…strustfull. For there be some, ●…ho out of this doctrine take an ●…ccasion to contemn, and basely ●…ccount of divine consolations, ●…d exercises, by which they are ●…btained, saying, that the sancti●… and perfection of a christian ●…e, doth not consist in spiritual ●…nsolations, but in virtue. A 
Lest men should condemn themselves, they contemn divine consolations.  ●…an doth hate nothing more, ●…en to be condemned by his ●…wne sentence: & because proud ●…en, who never tasted, what god 〈◊〉 should be condemned by that ●…hich they are, if it be true, that ●…y sanctity be placed in divine ●…nsolations: therefore they have ●…nd a mean to extenuate and ●…ntemne them, lest they should have that in themselves, whic●… might confound themselves, seeing themselves naked and so fa●… off from all these consolation●… Miserable are ye, because ye ta●… not, how sweet the Lord is, b●… much more wretched are yee●… who that ye may excuse yo●… negligence, do so we the poyso●… of a new error, darkening th●… light of truth, that your own●… maliciousness may not be seen●… and so you hide the key of wis●… doom and knowledge, neyth●… entering yourselves into heaven, nor suffering others to enter, for ye shut the way again●… them with two errors, which y●… have learned in the school 〈◊〉 your own negligence.  
Tell me, with what colour●… ye flourish over this your d●… ctrine, that ye make so small a●…count of spiritual consolation●… ●…member that this doctrine is ●…or delivered to the negligent & ●…outhfull (as ye be) but to ●…ose, that be fainthearted and ●…eake, who presently are dis●…uraged, if they find not that ●…elpe. If an arrogant and a pre●…mptuous man should feel in ●…mselfe that comfort & strength ●…hich by the virtue of God's ●…ord is given unto the fearful, ●…d to them that are of a small ●…th, to what other thing should profit him, but that thereby he ●…ay be made the worse? If a other should lay in a corner 
A Simile.  her house ratesbane or some ●…er poison to kill mice and ●…s, and it should be found of ●…r children, and eaten; would ●…t that be to the destruction ●…druine of her house, which she ●…rposed should have been a ●…nefit? After the same manner these wicked men do pervert al●… good and wholesome doctrines abusing them for themselves which are delivered for others always very studiously endeuou●… ring to defend the looseness an●… dissoluteness of their life.  
Ye say that sanctity consistet 
Divine consolations for what they are profitable.  not in spiritual consolations Surely it is true, that sanctity consisteth not in them, but yet the●… bring a great help unto sanctity perfection is not placed in the●… but yet they are principal 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●… seen, and tasted by experien●… doth kindle, and stir up 〈◊〉 heart to labours, and that the desire to attain so grea●… good. For even as a stone is mo●…ed 
A Simile.  more swiftly, when it appro●…heth nearer his centre (as the Phi●…sophers say) because it now be●…inneth to taste and feel the ver●…e and conveniency of his natual place: so also man's heart crea●…d of God, is more strongly mo●…ed, when it now beginneth to ●…ele and taste 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 denied. ●…either can I deny this: but to●…ther with this patience great ●…igence must be joined: that the ●…ace lost may be recovered, that ●…al times we may be ready for ●…e divine worship and ministry. ●…r unless there had been great ●…ckes and motives, which stir a man with great alacritye to run the way of the Lord, t●… Prophet David had not said; have run the way of thy comma●…dements, 
Psal. 119.  because thou hast enl●…ged mine heart: which is done 〈◊〉 joy and spiritual gladness: a●… this joy is one of the especi●… fruits of the holy Ghost, wh●… by our heart is enlarged, and st●… read up to all good. For as natur●… pleasure is the principal moti●… and cause of all the actions of n●…ture: so spiritual pleasure is t●… cause of a●…l the actions of gra●… Therefore it is said of the P●… et; Every one's pleasure draw●… him on.  
There fore that I may concl●… and shut up this matter, I sa●… that it behoveth us so to wa●… between these two extream●… that when the grace of the di●… consolations is absent, we 〈◊〉 not discourage ourselves, distrust God: neither that we be together secure and careless, ●…hen we have lost it, but that we ●…e and suffer all things, and do ●…hat lieth in us, that we may ●…couer it again.   

●…F THE second ●…emptation, that is, of the war of importunate and outrageous thoughts. CHAP. XXXIII.  
●…like manner the troubles and ●…arre of importunate and vn●…ly thoughts is a grievous ●…ptation, and not much diffe●…g from the former, which ●…ffle in themselves in the time ●…raier, and do cause a man now 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 upon men I know not, vnle●… perhaps, because they are men●… for this weakness of our natu●… is bred and borne with the estate●… which we now live in. For ma●… nature through sin is so diso●… dere, that the inferior powe●… and faculties of our soul do no●… perfectly obey the superior pa●… where the will and the reaso●… are.  
Hence it is that the sensual ap●… petite doth oftentimes vex an●… trouble the superior part wi●… many passions and desires, neither have we power to curb an●… 
Our imagination oftentimes slippeth out of doors we being against it.  conquer these first motions. O●… imagination also, which is an●… their faculty of our soul, doe●… sometimes steal away, and privily slip out of the house without leave or licence, we perceiving it, and yet not able to hinder ●…t. This is so natural and famili●…r, that albeit men be grown to some perfection yet they cannot ●…e altogether free from this passion. All the plagues of Egypt were either 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 foul & enormous sins, ●…etthese gnats & flies, which are ●…ore importunate, then hurtful, ●…re not altogether taken away.  
Sometimes also these vnseaso●…able & unconvenient thoughts ●…oe happen unto us through our ●…wne actual fault and will, and then also are we worthily punished, for there is never fit 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●… than another: for there is no less●… difference of minds, then of coū●… tenances (in which nature showeth great variety and art) so als●… this importunity and outragiousnes of thoughts is naturally mor●… troublesome to one, then to an●… there: yet he that is more tro●… bled and vexed, and weaker 〈◊〉 make resistance must not dispai●… but contrarily pluck up his sp●…rits: for by how much men a●… the poorer, so much more 〈◊〉 tle and right have they, th●… rich men, to crave aid and 〈◊〉 leeve at places of hospitality a●… succour: so he that is more afflicted and troubled, hath juster cause to desire aid and help at the bounty of the Divine mercy.  
For the Apostle saith, that the 
Rom. 8.  ●…oly Ghost, who very well know●…th how little we can do, doth ●…elpe our infirmity, and that so ●…uch the more, by how much ●…ur necessity craveth it, as a good 
A Simile.  ●…oushoulder doth, who giveth to ●…is sick servant more dainty ●…eates, than he doth to the ●…st, not because he is worthy●… than the rest, but because ●…e is weaker, and in greater ●…ed.  
For these causes we conclude, at a man ought not too much afflict himself with grief, whē●…is set upon by these vagabond ●…d disordered thoughts, but ●…ke by all means by calling upon God to expel them, which if he doth, they shall not so much offend God, as move him unto mercy and compassion, whilst he seethe how foully our nature is corrupted by sin, that scarcely we can lift up our hearts to heaven, but presently unclean thoughts do depress it, and draw it downwards. For which cause we must think, that as a father, who hath 
A Simile.  a lunatic and a frantic son doth lament and grieve, when he heareth his son to talk wisely wi●… him, and presently seethe him fal●… out of his wits, and run madde●… so also that our heavenly father doth grieve and lament (if so i●… could be) when he seethe the corruption of our nature to be so great, that in that very time, we are talking wisely with him, forthwith we run here and there, an●… vage and wander through a thou●… sand cogitations. He therefore that will go to prayer, aught before all things to cast away all wandering thoughts, and vain cares, and alone without a companion ascend with Moses into ●…he mountain, that he may ●…alke with God, and the door of 
Math 6.  ●…is chamber being shut (as our Saviour sayeth) he must pray to ●…is father in secret. But if for all ●…his, the gnats and flies, that we ●…aue spoken of, come to annoy he: do as in times past Abra●…am 
Gen. 15.  did, who when he offered a ●…acrifice unto God, and the fowls ●…escended upon the sacrifice, he ●…riue them away, that he might ●…eepe his sacrifice clean. If thou ●…alt do the same, be assured, that ●…ou shalt exceedingly please god ●…y this sight, and that God will ●…entifully show the riches of his ●…odnes unto thee.  
And the Devil, who came merry to this combat, shall return, from whence he came sorrowful and confounded: and he that would have destroyed thee, shall give thee an occasion of greater glory.  
Wherefore if thy mind be chaste and pure, if thou comest not to God, to satisfy thine own will, but for love of him, neither respectest the house of thy beloved, but the beloved himself, there is no cause, why thou shouldest be sad and sorrowful; for he will give thee what thou desirest, and that which best pleaseth him, although it be not altogether so delectable. We must here note that this combat and strife wit●… these cogitations ought not to b●… done with too much labour, & to●… much reluctation of spirit, as som●… unwisely do, who think that the●… can cure this inconvenience with great and vehement endeavours and strive: and they do so plunge and turmoil themselves in this combat, that at the length they weary and hurt both heart and head.  
Whence it cometh, that they cannot long continue in prayer: and when they have once forsaken it, they naturally abhor it, and are afraid to return unto it, as to a thing full of grief & labour.  
This is a very great error: for it is not a business of force ●…nd violence, but rather of hu●…ility and grace: Therefore it is ●…he best remedy for a man in this ●…ase, that he confidently turn him●…elf unto the Lord, & humbly say; ●…rd respect who I am? what dost ●…hou respect of this dung, but a ●…lthy & stinking smell? what dost thou look for of this earth, cursed of thy mouth, and excommunicated of thee, but thorns and briars? For this is the fruit, which it is wont to bring forth, unless thou O Lord otherwise commandest. After that he hath thus spoken let him return 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 understood the better, we must observe in this place, that our heart is like a morish & fenny lake, which doth send forth many gross vapours, by which it doth so darken the air, that scarce any thing can be seen clearly in it: but when the Sun ariseth, by little and little those vapours are dissolved, and vanish away, and the heaven becometh fair and clear. Ou●… heart is of the same nature, an●… must have the same remedy to dissipate and dissever the clouds and mists of cogitations, proceeding from it.  
Therefore it is very profitable counsel, that we do not forthwith discourage ourselves, when these gross fogs and mists do appear, but that we be patiented and long suffering: for by little & little the heat of Devotion will ●…arise in our soul, which when it ●…s entered in, it will dissolve the fogs and mists of cogitations, ●…nd will make the heaven of our ●…eart clear and fair. Which be●…ng done, tranquillity will ensue, ●…nd quietness and rest from all for●…er labour. They that dispatch ●…eir business after this manner, do ●…ot feel in it any plague or pu●…ishment, but rather peace and ●…reat consolation: neither do they ●…efuse to return unto prayer again, as the former do, but scarcely one prayer being ended, they forthwith think of another: and at the first occasion they return unto it, as to a thing of great pleasure, other business being either left alone, or speedily dispatched: for it is written, They that eat me, shall have the more hunger, and they 
Eccl. 24.  that drink me, shall thirst the more. This then is the reason, why some fly the labours of prayer, as a thing trouble some and tedious: and others persevere in it, as in a thing delightful and pleasant: which they very well know, who have learned that by experience, which in this place we have taught.   

OF THE THIRD TEMPtation, to wit, of the cogitations of blasphemy, and infidelity. CHAP. XXXIIII.  
THere are also other cogitations more dangerous, and more importunate than the former: which especially are wont ●…o set upon those, who first enter ●…nto this way: and they be the cogitations of infidelity, and blasphemy. For carnalmen, whose cogitations & desires are wholly car●…al, albeit they be converted unto ●…he Lord, yet by & by they cannot ●…orget the figures and similitudes ●…f those things, which they have ●…eene in the world. For as Rachel when she went out of her country took away with her the idols of her father's house: so these albe. it they go out of the world, do yet carry with them the images & figures of the world: and when they give themselves to the contemplation of spiritual things, forth with carnal and worldly matters do represent themselves unto them.  
There be some that are so scandalised by this temptation, an●… do receive so great hurt by it, tha●… they suppose themselves to be cast●… aways, and that they are vtterl●… reprobated of God, seeing themselves to be impugned and a●… saulted with so horrible and fea●… full temptations, and now an●… then to be over come by them and this is without doubt a very great error. For by ho●… much a man is further off fro●… consenting unto this temptati●… ●…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 sign of ●…eprobation but these temptati●…ns are natural causes pursuing ●…hat estate, in which man liveth, ●…nd laying hold of the disposition ●…nd habit of man's heart. We see ●…y daily experience, that if any ●…oysome or stinking thing hath ●…ong lain in a house or shop, ●…hat the stink remaineth, albeit ●…he thing that made it be cast out ●…f doors. Neither is it marvel, if ●…man smell of that, he always ●…ateth, or if he speak that idiom ●…nd dialect of speech which he ●…ath always used: yea we are to ●…inke, that as the habit to think ●…lwaies evil things, doth so bind ●…man, that he cannot think of good things: so on the contrary part the use and custom of good things doth so change a man that he thinketh not on evil things. In like manner at the very beginning many thoughts of faith are wont to impugn and fight 
We are not toonarrowly to pry into those things, which are too high for us.  against a man, especially against the understanding of curious men, not yet mortified: to whom it happeneth, as to a plain and simple country man, who coming into the palace of a King, where are great store of fair rooms, and rich furniture, 
A Simile.  he cannot sufficiently wonder at them, having never seen the like before, and inquireth what is this? and what is that? So a man that bends himself to know all things, and to measure every thing by the rule of his reason and not by the square of faith; and that accustometh not himself to exceed the limits and capacity of nature; when he is brought on a sudden ●…o view the palace of King Salo●…on, the greatness of his mysteries, ●…nd the wonders of his royal ●…ouse, he findeth so many novels ●…o far exceeding the capacity of ●…is reason, that he doth not cease ●…o wonder & to demand of him●…elfe; What is this? and what is ●…hat? what need was it for God 〈◊〉 make man, & so to suffer him? 〈◊〉 such like things.  
These be the considerations, ●…ese be the base and ignoble ●…uestions of this rude and rustic ●…ountrey man, accustomed to ●…is sheep coats, and now enevouring to measure the great ●…onders and deep mysteries of ●…e Divine Wisdom, by the ●…easure of those things he was ●…ed unto.  
Therefore it is necessary, that man being mindful of his bas●… and abject condition, do always think, that it is very great presumption, to go about to measur●… God by himself, and to compar●… divine things with human. Fo●… the magnitude of the diuin●… things is so great and so wonderful, that not only it exceedet●… all that which man can do, b●… all that he can understand, or comprehend in his mind. Further more, as there is an infinite d●… stance between to be Divine, & to be created: so is there an i●… finite distance between the operations of them both: for as th●… essence is, so is the manner of operation.  
Solomon was a very wise ma●… yet he confesseth that man can not give a sound reason of an●… thing made of God, although 〈◊〉 be but small: how then shall h●… yield a reason of the works of ●…ace that cannot render a reason ●…f the works of nature, when as ●…ese are much more excellent ●…en those?  
As thou knowest not, saith he, ●…hich is the way of the spirit, nor 
Eccles. 1●….  ●…we the bones do grow in the ●…ombe of her that is with child, Hierome addeth) nor how of one ●…se element the body of man is ●…gested into divers shapes & joints, ●…d how of the same seed one part ●…commeth flesh, an other bones, an●…her veins, and another sinews: thou knowest not the work of ●…d that worketh all.  
Therefore man considering is, he ought with all humility speak unto himself these ●…ordes of the Wiseman; If we 
Wised. 9  〈◊〉 hardly discern the things that ●…e upon the earth, and with great ●…our find out the things which are before us, who then can seek●… out the things that are in heaven 〈◊〉 who can know the counsel of God 〈◊〉 or who can understand what Go●… will do?  
But what marvel is it that 〈◊〉 man cannot search out, nor find●… out the works of the divine arte●… when as oftentimes he cannot comprehend the works of other mē●… who are of the same nature wit●… him? If one, saith Chrisostome should show to another a vesse●… of excellent fine glass, who ha●… never seen glass before, & shul●… say unto him; This beautiful & clear vessel was made of a ce●… ta'en kind of straw, and of san●… & that which is more, only b●… the blast of man: the other woul●… neither understand him nor be●… leeve him, how it could possibl●… be. If then man cannot vnderstan●… the art & cunning of other me●… whythen presumeth he to find out ●…e art & cunning of that Lord, ●…ho as he is called Wonderful, 〈◊〉 also all his works are wonder●…ll?  
But what do I speak of the ●…orkes of other men? Tell me ●…ow Bees do build their honey ●…mbes, and temper their honey? ●…owe a spider doth weave her ●…ebbe? or how a silk worm ●…oth spin her silk?  
Wherefore if thou underandest not the works of ●…ormes, nor canst imytate, ●…hat they do, why doest ●…ou in vain toss and tur●…oyle thyself, to search ●…t and comprehend in thine ●…derstandinge the divine ●…orkes.  
Therefore we have here need 〈◊〉 great discretion, that man con●…dering on the one part, how base his nature is, and on the ●…ther of what excellency the Divine nature is, he may follow the counsel of Ecclesiasticus, saying: Seek not out the things that are 
Eccle. 3.  too hard for thee, neither search the things rashly which are too mighty for thee. But what God hath commanded thee, think upon that with reverence, and be not curious in many of his works: 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 showed unto thee about the capacity of men.  
Therefore he that would enter into that sanctuary of the divine 
How the divine works are to be looked into.  works, he must enter with great humility and reverence, having the eyes of a simple dove, & not of a crafty serpent: having the heart of a simple disciple, and not of a rash judge. Be thou a tender infant: for to such God is wont to teach his secrets. Do not ●…emaund in every 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 human works, ●…e eye of reason is profitable: ●…t in divine matters it is rude ●…d unprofitable, unless it be ay●…d by heavenly grace.  
Although all these things ge●…rally pertain to all men, yet ●…ore especially they belong unto ●…ung beginners, who as young ●…ollers & children must before 〈◊〉 things believe; afterwards ●…owing more expert and ripe, than they may more safely d●…mine & judge. For as a child●… 
A Simile.  long as he learneth his first ●…ments, aught to believe, that 〈◊〉 master teacheth him, & not a●… the reason why this letter is cal●… A, & that B. But afterwards w●… he hath learned to know his l●…ters, to spell, & to join toget●… his syllables he may demand 〈◊〉 reason of every one of them. So 〈◊〉 that beginneth to consider of, 〈◊〉 learn this mystery, first he m●… believe that which is propou●…ed unto him, then he may by li●… & little proceed to the contēp●…tion of the coherence & conue●…ency of every thing. They that 〈◊〉 otherwise, shall never come to 〈◊〉 derstanding, according to tha●… the Prophet: If ye believe no●… surely ye shall not be 
Esay. 7.  established.   

〈◊〉 THE FOURTH temptation, that is, of too much fear. CHAP. XXXV.  
●…Eare also is wont to trouble 〈◊〉 many, but especially wo●…, that they dare not go from ●…pany to prayer, especially ●…e night. There is not a reme●…●…ore effectual and forcible ●…ercome this affection, than a ●…d courage and perseverance ●…ine exercise: for this kind of ●…tation is not conquered by ●…g, but by fight: yea by fly●… 
Fear is increased by flying.  ●…eareis increased, but by figh●… it is diminished, & expelled. ●…ee do not drive fear from 
A Simile.  ●…rous horses by keeping them ●…e stable, but by leading them by force of bit and spur int●… those places, which they fear: s●… also a fearful & timorous mind is to be forced, that at the leng●… it may put of this vain fear.  
But I demand of them, w●… so fear; What do you fear, a●… why do you fear▪ if ye shall s●… that ye fear those things, th●… are of another life: it is certay●… that nothing can hurt thee, wit●…out the consent and licence of 〈◊〉 Lord of all things. But if he 〈◊〉 punish ye, he can do it eu●… where, & at all times: i●… he wil●… punish ye, neither the oportun●… of the place, nor the malice 〈◊〉 your adversaries can hurt you●… without him none hath powe●… harm you.  
If ye shall say that ye are 〈◊〉 
The power of the devil is curtalled & limited.  ●…raide, because ye fear the de●… his power is no less curtalled 〈◊〉 the force of others: for his stren●… stretcheth no further, than it seemeth good to the Divine provience. The Lion that killed the disobedient 
3. Reg. 13.  Prophet returning from Bethel, did neither tear his dead ●…arkasse, nor hurt his Ass. When ●…hey came that should have buri●…d him, they found the carcase ●…ast in the way, and the Ass, and ●…e Lion standing by the dead ●…ody: the Lion did not eat of ●…e carcase, nor hurt the Ass. In ●…is figure is shadowed, how the ●…ower of that roaring Lion is ●…strayned, and how it is bound ●…ithin limits, and how that he ●…n extend his power no further, ●…en God giveth him leave.  
And what shall I speak of the ●…atch & ward of Angels, who are 
The watch and ward of Angels,  ●…waies begirting & encompas●…g us for our safety? How can 〈◊〉 fear being fortified & fenced ●…th such guardantes, & so many watchmen. The servant of Eliseus 
4. Reg. 6.  feared, seeing the house of his master begirt of enemies. And the Lord opened his eyes, and he saw, and behold the mountain was full of horses, and of fiery Chariots for the safeguard and defence of Eliseus. Albeit thou be not a Prophet, it is sufficient that thou livest in the fear of God, that thou mayst be partaker of his safeguard and custody, according to that of the Prophet, The Angel of the Lord pitcheth round about 
Psal. 34.  them, that fear him, and delivereth them.  
The devils do very well know the strength of this guard, & ther●…fore one of them talking with God said: Doth job fear god for nought▪ 
job. 1.  Hast thou not made an hedge abo●… him and about his house, and abo●… all that he hath on every side? th●… none can hurt him.  
Look how the elder brethren do carry their younger brethren: 
A Simile.  when they are but little ones, in ●…heir arms, and how they do 
The Angels do carry us in their arms.  ●…eep them with great care and ●…rouidence: after the same man●…er those happy spirits, which are ●…s our elder brethren, do keep & ●…end us, who are as their younger ●…rethren, and little ones, and do ●…arry us in their arms, as david ●…yth: He hath given his Angels 
Psal. 91.  ●…harge over thee to keep thee in all ●…y ways: They shall bear thee 〈◊〉 their hands, that thou hurt not ●…y foot against a stone. But it is ●…ut a small thing to have Angels ●…eare us in their hands, see●…g that the Lord himself, our ●…reator doth it, as the Prophet ●…stifieth, saying: I led Ephraim 
Osee. 11.  ●…so, as one should bear them in his ●…mes, but they knew not that I ●…aled them.  
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 be unto us a wall of fire compassing us in on every side. What then dost thou fear o man, being fortified with such a wall? dost thou think it meet that thou shouldst rather credit thy dreams & fantasies, then believe the divine works & promises?  
Prayer ought to make thy mind more secure, than any other exercise: for where Prayer is, there (according to the judgement of the best divines) are the Angels especially present, that they may help us in our prayer, that they may transport our prayers into the presence of the Lord, that they may defend us from our enemy, and from all others, which might disturb that holy silence, according to that which the Bridegroom saith in the Canticles; I charge you, O daugh●…ers of jerusalem, by the roes and by 
Cant. 2.  ●…he hinds of the field, that ye stir ●…ot up, nor waken my love, until she ●…lease. In which words silence is ●…ot only imposed upon the di●…els, but also upon all other crea●…ures of the world, that they di●…urbe not the spouse of Chryst, ●…nd her sweet sleep of contem●…lation: and also the authority ●…f the holy Angels is inserted, ●…ho are understood by the roes ●…d hinds, as well for their ●…iftnes, as for their quickness of ●…derstanding, as Saint Bernarde ●…yth.  
These and such like things are 〈◊〉 be meditated upon of those ●…at be fearful, not only when ●…re doth set upon them; but also when they are without fear, for seeing that the affection proceedeth from error, & false surmise; if so the knowledge of truth hath taken up the haven before, error & lies shall find no footing in it.   

THE FIRST TEMPtation is to much sleep. CHAP. XXXVI.  
Sleep also is wont to be tro●… blesome to many in the ti●… 
divers causes of sleep.  of prayer. Sometimes it proceed●… of necessity, sometimes of in●…mity, sometimes of slouthfuln●… and sometimes it is sent of 〈◊〉 devil, to whom nothing is mo●… acceptable, then that this go●… may be hindered.  
When it ariseth of necessity, that is not to be denied to the body, which is his: lest 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 unto it. when it is bred of infirmity, let not a man trouble or vex himself, for it is not his fault; neither let him be altogether overcome of it, but let him for his part do what he may, now using some industry, now and then some violence; that his prayer may not altogether slack, without which nothing in this life can be possessed safely.  
But when it proceedeth of idle●…es, or is sent of the devil, them an●…ther remedyiss to be used: to wit, ●…asting, or some other austerity of ●…ife, which doth prick & stir up the ●…lesh, that so sleep may be shaken off.  
But especially fasting doth help: for sleep, and meat are almost always joined together, & do go together: so y● after too much meat followeth too much sleep, and after moderate diet, moderate sleep: so much as is withdrawn from meat, so much in a manner is taken from sleep. It is written of Saint Basill, that oftentimes he passed over whole nights without sleep; for he was very temperate in his diet. And this was the cause why the Saints could watch so much, and so long, for they were great fasters.  
To be brief it is a very great remedy for this evil, as also for all others, to crave aid and help of him, who is always ready to give it unto them that ask it. For this providence is denied to no creature, whether it be in the sea, or upon the earth, much less shall it be denied to man being created after his image & likeness. Therefore let us be humble and faithful, & let us persevere in craving mercy, which if we do, he will faithfully give us, that we desire: according to that; A carnal man crediteth the law of God, & the law is faithful unto him. For the promises of God do not deceive him, to whom faith & hope are not wanting. This is that which I thought good to speak of, too much sleep, which is to be avoided not only for the love of prayer, but also for the time, which is unprofitably spent in it. For if one ●…dle word be a sin, and such a ●…inne, that an account is to be ren●…red of it at the day of judgement: ●…ow is it credible, that an ac●…ount of time shall not be exacted, ●…hich any one spendeth so vn●…rofitably in sleeping? in which time many exercises acceptable to God might have been performed. And also according to the rule of Physicians, six or seven hours are sufficient to satisfy corporal necessity.  
Wherefore then O Christian, dost thou consume whole winter nights in thy bed (every one of which are as years,) snorting, sleeping, & unprofitably passing over the time? turning & tossing thyself from one place to an other no otherwise than a door is turne●… upon the hinges, now upon this sid●… & now upon that; when in y● mean●… season in thy mind thou mighte●… walk throughout heaven, view th●… Angels, & meditate upon the glory of God? But this is worse, th●… nowsuch an evil custom is gro●…en in the world, that no man su●… poseth it a sin, nor feeleth in 〈◊〉 conscience so great loss of tim●… wherein by sleeping he looseth so many good things, which by watching he might gain unto himself.   

OF despair, AND presumption, which are the sixth and seventh temptations. CHAP. XXXVII.  
THe former of these temptations is Despair, which tel●…eth thee that it is unpossible, that ●…ou shouldest grow to such per●…ction, & ascend to such an height: ●…herefore by discouraging thee, 〈◊〉 constraineth thee to leave off ●…ine enterprise. The other temp●…tion i●… presumption, which is ●…ontrary unto Despair, and it ●…erswadeth thee, that thou hast already finished thy course, and that thou art come to an end, when as scarcely thou art well entered. By both of them thou art defrauded of thy wished end. Therefore it is requisite that thou be armed on the right hand with hope, and on the left with fear: that that as a prick may stir thee up to run thy course, & this as a bridle may temperate and moderate thy pace.  
If thou wilt overcome desperation: which ariseth either of the infirmity of thine own strength, or of the difficulty of th●… work, consider that this task●… is bequeathed unto thee not o●… thine own industry, but of th●… Divine bounty, and therefor●… more confidently trust that thou shalt so much the more be strengthened to walk in it, by how muc●… thine own strength doth fail the●… Wherefore this impediment shall ●…e of great use unto thee: for it is ●…ecessarye that altogether thou ●…istrust in thyself, if thou hopest 〈◊〉 reach unto this perfection. ●…herefore if this wretch despair ●…oth whisper in thine ear, that ●…ou art unsufficient, and there●…re that oughtest not to enter in●… the tract of this path, make an●…were that through thine own ●…sufficiency thou art much more 〈◊〉 to receive the divine help and ●…sistance, to which there is no●…ing unpossible or difficult. If ●…ou haste after this manner long ●…ontinued in prayer, and seest thy ●…lfe not any thing to have profi●…ed, and therefore now beginnest 〈◊〉 discourage thyself, think ●…ith thyself, that God doth of●…ntimes withhold his grace, that 〈◊〉 may be better known to be his 〈◊〉, and that he may be more bountiful in giving. For an argument of which, consider how out of women a long time barren he brought forth most excellent and famous men, as Isaac, Samson, Samuel, john Baptist, and many others. By which example comfort thyself, for oftentimes the labour of many years is discovered in one day.  
If thine own frailty, the devils force, the iniquity and malignity of the present time, and whatsoever else may drive thee backwards, do terrify thee; consider that there are many more, which are on thy side, both in number and valour. So we read of Eliseus, who when he saw himself compassed about with the host of his enemy, he feared not as his servant G●…hazi did, for he saw a stronger army to come for his defence. And surely ●…f thou didst see all the Angels, and God ●…mselfe waiting at the end of ●…y race, to give thee a crown: ●…ou wouldst not esteem nor ●…eye it, if all hell should rise up ●…gainst thee, yea thou wouldst ●…ioyce, to be more furiously as●…ulted, that thou mightest show ●…y self more hardy and vali●…t, after the example of Paul, ●…ho provoking against him●…lfe every creature, and stan●…ing at defiance with them, ●…yd: Who shall separate me from 
Rom. 8.  ●…e love of Christ? as if he should ●…y, I know no force nor vio●…ence either upon the earth, ●…r in heaven, that can draw me ●…rom him.  
It is of no less danger to be ●…erswaded, that thou art alrea●…ie come to the end, than it ●…s to despair of it. Therefore ●…yther also I will bring unto thee a remedy. First thou mays●… out of this poison 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 attained unto it.  
For they that are almost at th●… end of their race, do more swi●…ly hasten to it, lightly weyin●… what they have attained in r●…spect of that which remainet●… So Paul forgot those things th●… were behind: and by how mu●… he stretched out himself towar●… those things that were before, b●… so much he was kindled with 〈◊〉 more fervent desire: as a stone 〈◊〉 moved the more swiftly, the ne●…rer it approacheth his centre. Fu●…thermore if thou thinkest th●… that object to which thou hast●… be infinite, always thou w●… deem thyself to be poor, n●… ●…y, and in want, albeit thou be ad●…rned and enriched with many ●…iftes and graces. But if thou sup●…ose that thou dost possess thy ●…lfe wholly, know that thy mind ●…id never taste of any thing, but of ●…at which is finite.  
I could bring many other do●…mentes and instructions to cast ●…owne our arrogant presumption: ●…t now I hasting to an end, this ●…e precept I leave unto thee, ●…at if thou wilt see, how far thou ●…t off from true prayer, view those ●…en, that have been famous and ●…cellent contemplators, in com●…rison of whom thou shalt see ●…y self to be so far under them, ●…a Pigmy is under a vast & huge ●…yant.  
That I may let pass the exam●…e of Christ, because it dazzleth ●…r eyes by reason of the exceeding ●…ghtnes. View but this one example of the Apostle S. Paul, and consider of it well, and thou shalt easily understand how far thou comest short of his perfection. Saint Paul was carried up to such an height, that he himself knew not, whether he was in his body, or without his body. Surely as he had ascended above all creatures, so also he had aspired beyond himself, and was wholly swallowed up in God.  
Anthony, when as many time●… he had passed the whole nigh●… in divine contemplation, he complained when the day came, an●… said: O Sun, thou returnest to●… soon unto us, and I am mad●… heavy by thy glimpse, becaus●… thou hinderest me from the mos●… sweet contemplation of the true So●…  
Hierome seemed in his soul●… to be carried out of the world and to enjoy the company of Angels; and coming to himself ●…gaine, he said, that it could not ●…e expressed with human tongue which he had seen.  
Gregory, when he was aduan●…ed to that high place of Bishop, ●…e did none otherwise lament, be●…ng taken from the sweet quiet ●…f contemplation, and carried in●…o the turbulent storms of the world, then if a mariner should be taken out of a quiet and calm ●…auen, and violently be thrust into a raging and cruel tempest.  
Bernard oftentimes was so inward with himself, that he marked not where he was: wherefore when on a day he had ridden over a river, he never remembered that he had seen it.  
If the Scripture say of the Queen of Saba, that there was no more spirit in her, and that she 
3. Reg. 10.  was greatly astonished, when she saw the works of Solomon: what shall be done to that soul, whose eyes the holy Ghost openeth, by that divine light, to see, not the greatness of salomon's works, who was an earthly man, but the greatness of the works of God, in which so many wonders are to be seen? I say, of works, as well of nature, as of grace and glory?  
By this thou easily perceivest, how thou errest, in persuading thyself to have attained that, thou hast not, seeing that thou hast so long a way to go, & 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 united to him, who is 〈◊〉 sea of an infinite magnitude.   

THE EIGHT TEMP●…ation is, a too greedy desire to be wise & learned. CHAP. XXXVIII.  
AFter all these temptations an other followeth, which is so ●…ch greater than the former, as ●…ath a greater colour & show ●…ertue, by which many men are ●…eiued, especially they, that ●…h an earnest zeal & desire do ●…ke for the common good. Of ●…se we will now speak.  
This desire, which doth hold ●…y so earnestly to their studies, 〈◊〉 this love of science & know●…ge, under pretence to help o●…s, is too much & superfluous. ●…ll it a love too much, & desire ●…erfluous; for when it is mode●…, and according to reason, 〈◊〉 not a temptation, but a laudable virtue, & a very profitable exercise, which is commended 〈◊〉 all kind of men, but especially 〈◊〉 young men, who do exercise the●… youth in that study, for by it the●… eschew many vices, and lea●… that, whereby they may we●… council both themselves and others: but unless it be moderately used, it much hurteth deuot●…on. Neither is it a matter 〈◊〉 greatly to be marveled at, that 
All immoderate things are hurtful.  thing so laudable, should beco●… so hurtful, unless it be modera●…ly used: for this is not so new 〈◊〉 unheard of, but any one may 〈◊〉 that the excess of all things, 〈◊〉 be it they be profitable and nec●…sary, is hurtful. What is more ●…cessary than meat, drink, m●…derate exercise, & corporal ●…dicines? All these are good a●… necessary; but unless they 〈◊〉 moderately taken, they are hu●… ●…l, and bring damage. We say 〈◊〉 same of too much study and ●…eedines of science and know●…ge, which certainly is an vn●…t stepdame unto prayer: for ●…s study taketh up all the time, ●…d wholly possesseth a man. For 〈◊〉 a certain Philosopher saith) ●…e is wise; for it manifesteth ●…hings, and maketh men wise. ●…ke manner the study of prayer 〈◊〉 contemplation taketh up all 〈◊〉 time, and wholly possesseth a 〈◊〉, and requireth that he be 〈◊〉 from all other business, that 〈◊〉 may more conveniently at●…d upon God. Therefore great 
Great is the emulation between th●… study of science & prayer.  ●…e emulation between these 〈◊〉 studies, whether ought to ●…e the chiefest part: neither is ●…emulation lesser, than that 〈◊〉 in times passed between Leah 〈◊〉 Rachel, whether of them had ●…e right to their husband.  
Furthermore study (besides that it either requireth the whole time or the greater part of it, by reason of very many things, which are either to be searche●… into, or to be meditated upon beside also the labour, which is t●… be spent in it) it is also an exercis●… which (although it be very spec●…latiue and theoric) is wont 〈◊〉 dry up the remorse full tendern●… of the heart, and the juice of D●…uotion.  
For together with business●… merely corporal, the spirit m●… also conveniently attend vp●… God: but when as the spirit b●… stoweth all his virtue & po●… upon the intellectual part, 〈◊〉 will altogether remaineth idle, 〈◊〉 in a manner dead, that scar●… not a spark of Devotion is fo●… in a man.  
For these causes therefore 〈◊〉 said before, that study doth very much hurt Devotion: both because it consumeth very much ●…ime, and also, because it drieth ●…p the spirit, both which do hinder this exercise.  
There are certain men, who ●…re most strongly set upon by this ●…emptation, and that for singular ●…onsiderations, which the Devil ●…ath in this temptation to annoy ●…an. For the desire of know●…dge (as Aristotle saith) in all ●…en is very natural; so that the ●…iuell had not a sweeter bait to ●…snare our first parents, than the ●…sire of knowledge: for he said, ●…t they should be as gods, kno●…ng 
Gen. 3.  good and evil. And per●…ps because with this bait he ●…n fished so fortunately, he pro●…seth to himself now a good ●…ught by the sweetness of the ●…e bait: hoping that it will come to pass, that we being children very like to our parents, will be taken with the same bait they were, and be deceived, as they were, albeit we have learned by a manifest example, & by the very experience of the thing itself, how bitter the end of that way was.  
The nobleness of the exercise, & the sweetness which is in it, do●… join themselves unto this natura●… desire. For it is apparent that the●… is not any exercises of man (to w●… of a reasonable creature) fou●… more worthy or noble, than tho●… which make his better part mo●… perfect, that is, his reason, whi●… daily becometh more perfe●… by the continual use of learnin●… This sweetness 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 〈◊〉 found pleasant & sweet in this life. This appetite also increaseth by a ●…esire that our own excellency may 
The study of knowledge worthy the excellency of man.  ●…e advanced, which affection is ●…ost powerful. For it is not to be ●…oubted, but that one of the espe●…iall means, by which we are lif●…ed up to honour is wisdom. And ●…ecause this love is bred within ●…e innermost bowels of man, he ●…together endeavoureth, the he may ●…mpas that mean, by which ho●…r is attained, that is, the he may ●…tain unto learning & wisdom. ●…o these the pretence of piety, & ●…le of the common good is added, ●…hich is promoted by this study: 〈◊〉 that this good is worthily to be ●…sired of all men; but especially of ●…ose the are more perfect, who are ●…nt to desire the above all things. ●…erfore it happeneth many times, the ●…der the shadow & colour of this ●…mon good, a man doth too much cherish his own desire and inclination; saying and persuading himself, that he doth that purely for God's sake, which he doth for his own natural inclination, or for some base commodity. For many are the ends (as S. Bernard 
Bernard in his 36. servant upon the Cant. divers ends of knowledge  saith) why a man 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 known▪ 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●… wisdom. All these ends 〈◊〉 move the desire, and in choice 〈◊〉 these a man is often deceived, when he considereth not which ●…ught especially to move: and ●…his error is very dangerous.  
But that we may return unto ●…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 〈◊〉 constant, that can make resistance ●…gainst so many importunate sol●…citations? If on the one side do ●…uite thee a natural desire of ●…owledge, and a natural delight 〈◊〉 study, the nobleness also of the ●…ercise, & ambition or desire of ●…nor, which is got by this study: ●…d on the otherside thine own ●…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 shall be found so strong 〈◊〉 discreet, that being bound with so manifold a chain, doth not suffer himself easily to be led away? Therefore I said that this is a great temptation, for it hath many hooks & crooks, by which it layeth hold on the hearts of men, and draweth them after it. O how oft when a man is at prayer upon his knees, do these images & picture●… present themselves before him, soliciting him, that speedily he mak●… an end of his prayer, and that h●… make haste to the labour of his dai●… study: that he read over his beg●… lecture, that he make an end of t●… book in his hands; and that 〈◊〉 doth not let the day pass 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, the the miserable so●… many times giveth heaven for ea●… and changeth gold for dross, 〈◊〉 leaveth the open gates of the abo●…dant grace of God, to find out a barren vain of human wisdom. O that they knew (who do thus) what great things they be, the God can teach, & that in a short time, & how little it is that the wit of man by his own labour can attain unto, & how long a time he is about it. But be it that it is much, which man by his own travel can gain unto himself, yet nothing at all or very little can it profit him without 〈◊〉 divine wisdom. Though a man ●…aith the Wiseman, be never so per●…ct 
Sap. 9  (that is in learning) among the ●…hildren of men, yet if thy wisdom 〈◊〉 Lord be not with him, he shall be ●…othing regarded. That of Augu●…ine is not much unlike to this; 
Augustine in the fift book of his Confessions.  ●…happy is that man, who knoweth 〈◊〉 things, but knoweth not thee, o ●…rd: happy is he the knoweth thee, ●…ough he know nothing else: but 〈◊〉 the knoweth thee & all thing else, he is not the happier for them, but is only happy for thee. Who knoweth not, that one sentence taught by the Almighty, is more excellent, and of greater consequence than all books, than all the wisdom of this world, and whatsoever Philosophers have taught? The knowledge of the world, saith Augustine, doth swell and puff up: but the wisdom of God puffeth not up, but breedeth loue●… it doth not make a man proud & arrogant, but humble and lowly▪ If in that hour, when God actually teacheth me, I shall turn my bac●… upon him, and if I shall forsake hi●… he yet having words in his mou●… & seek for earthly masters, sha●… I not offer great injury unto th●… heavenly teacher? do I not d●…spise his doctrine? do I not pr●…ferre human wisdom befo●… divine? O how hardly shall t●… holy Ghost come unto him, who maketh so little account of him. But if there were but a few, who do err in this, my complaint should be less. But what shall I say when in a manner the whole world lieth buried in this error? One repor●…eth of the straight 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 auditors & ●…isciples hath the world at this ●…ay, and how few hath Christ? ●…nd that which is lamentable to ●…e heard, they that should be 
He reprehendeth them, who bestow that time upon human studies which they should bestow upon divine.  ●…ought up in Christianity, and in ●…hristes school, and they that ●…tely are become converts, and ●…ue received inauguration into ●…e faith, that time they should ●…end upon this holy exercise, ●…hereby the old man with all his ●…ts and desires might be shaken off, and the new man put on, as though this world was a labour but of few days, and of a short time, when they have scarcely opened their eyes, and new begun to make an acknowledgement of God, presently they bestow themselves upon the reading of heathen Philosophers, and upon human studies, in which they spend many years, where they do not hear the name of Christ once mentioned. Which studies, albeit they b●… after a certain manner necessary●… by reason of the change of times, & importunity of heretics; 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 us for so many ye●… from the most sweet embraces 〈◊〉 Christ. Especially if we consider, 〈◊〉 all the writings, & all the learni●… of the Heathen, as Nazianz●… saith, are as the scourges & plagues 
Heathen studies the plagues of Egypt.  of Egypt, which are entered into ●…he Church by reason of our sins. But now, because the miserable estate of our life hath brought us ●…nto this straight, we must look ●…ut a convenient time to bestow ●…pon this study: that is, we must la●…our above all things, that our works be first well grounded, and ●…hat the building of virtue have a ●…ure & firm foundation, especially 〈◊〉 novices and young beginners, the without loss and damage they ●…ay be able to bear the weight ●…f this study. But it is lamentable, 〈◊〉 those, who are young and tender 〈◊〉 only feed on the milk of Christ, ●…hould be called from his breasts to ●…e husks of heathen Philoso●…hers, where nothing is found ●…ut subtleties and sophistications. ●…or tell me I pray thee, if we ●…ell consider of it, what other other thing is this, than that which Pharaoh did in times past, that he might destroy the people of God, when he commanded that the male children should as soon as they were borne be cast into the waters of Egypt, and drowned: and what other thing do we hea●… in these our times, than that h●… that is borne again and renewed 〈◊〉 Christ, before he begin to i●…crease, and receive 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 received?  
To all things there is an appoi●…ted. 
Eccles. 3.  time, saith 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 love, that mu●… water shall not be able to quench it. Afterwards the time will come, to be far off from embracing, that we may promote the profit of our neighbour.  
What other thing would God 
Deut. 24.  signify, when he commandeth ●…hat the man that hath taken a ●…ew wife should not go a war●…re, neither that he should be ●…harged with any public busi●…es? What meaneth he, when he ●…rbiddeth that no work should 
Deut. 15.  ●…e done with the first borne bul●…cke, nor that the first born sheep ●…ould be sheared; unless this ●…de of first borne, of which we ●…w speak, which ought to be ●…e from all bond and burden, ●…t he may bestow all his ●…ngth, and whatsoever he hath ●…n his own proper benefit? ●…ey go against all these com●…undements, who pu●…loyne away the time from the study of true wisdom, and bestow it upon human.   

REMEDIES Against this temptation. CHAP. XXXIX.  
THe first remedy against this temptation is diligently to consider, how far virtue exceedeth wisdom, and how much divine wisdom surpasseth human knowledge; that hereby man may see, how agreeable it i●… to reason, that he should bestow●… more labour & time upon the on●… than upon the other. Wilt thou th●… I speak in one word? Hear wh●… the Wiseman saith; Oh, how gre●… is he that findeth wisdom? y●… 
Ecclesia. 25.  there is none above him that feare●… the Lord: The fear of the Lord ●…asseth all things in clearness. Hear ●…lso that of Augustine: Mankind ●…s wont greatly to esteem the 
In the poem of his 4. Book of the Trinity  ●…nowledge of terrestial and ce●…estiall things, but he is much ●…ore better, that preferreth the ●…nowldge of himself before this ●…cience: & that mind is worthier ●…f greater praise, which knoweth ●…er own infirmity, than that which ●…ot respecting it, searcheth to ●…owe the course of the stars, 〈◊〉 he that already knoweth ●…em, not knowing what way 〈◊〉 take for the attainment of his ●…fety and salvation.  
Let the wisdom of the world ●…ue all the excellency it desireth: ●…tit cannot escape this one mi●…y, that all the profit, which is ●…ped by it be not over thrown ●…th the life.  
What is more miserable then to seek a thing with so great cost and labour, which so soon perisheth? This is the cause, why a certain Philosopher wept, a●… Hierome saith: for now when he was at deaths door, he was aghast and utterly abashed, and unwillingly ended his life at tha●… very same time, at which before he began to apply his mind unto wisdom and knowledge. Fo●… if there be any loss or 〈◊〉 to be deplored and lamented i●… this world, certainly it is th●… death of a Wise man: for than 〈◊〉 vessel is cast into the earth fu●… of all kind of admirable secret●… Which seeing it is so, it shall be 〈◊〉 point of great wisdom, to fo●…low the counsel of our Sauiou●… saying; Lay not up treasures f●… 
Math. 6.  yourselves upon the earth, where 〈◊〉 moth and canker corrupt, & whe●… thieves dig through and steal. But ●…y up treasures for yourselves 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 upon the works of charity, ●…en upon the speculation of the ●…derstanding: for the fruit of ●…e endureth for ever, but the o●…er is ended with the life.  
Furthermore remember that the day of judgement, 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 well thou hast lived. This ●…he consideration, which being ●…ll examined, is sufficient to ●…uince their foolishness, who 〈◊〉 too much sweat at the study of human science. For tell me pray thee, what in the world 〈◊〉 more certain unto us, and whic●… doth never fail us, then to 〈◊〉 well, and circumspectly to wal●… with God? what is more accept●…ble unto him then charity? This that which only pleaseth him, for which all other things d●… please him. According to this 〈◊〉 we shall be examined, and iudg●… and according to the measure this we shall be rewarded. T●… 
An unlearned man with charity is better before God, than a leared man without charity.  is so true, that if any man, I 〈◊〉 not say had devoured all 〈◊〉 sciences of the world; but 〈◊〉 converted to the faith all the ●…tions of the world; if God s●… find more love and charity 〈◊〉 an abject old woman, (〈◊〉 hath performed none of t●… great matters) then in him, 〈◊〉 not to be doubted, but that 〈◊〉 will prefer her before him 〈◊〉 ●…at her portion shall be greater heaven than his.  
According to this rule no man 〈◊〉 doubt, but that that life ●…all be better, and that exercise ●…ore acceptable unto God, which ●…th most virtue and efficacy, 〈◊〉 attain to this love of chari●…  
And seeing that it is without ●…ntrouersie, that the exercises 〈◊〉 a contemplative life are more ●…nducent to the atchyvement 〈◊〉 this virtue, than any other, ●…olloweth by a very good con●…quent, that they are more ●…cellent and more assured than 〈◊〉 other.  
O how many men are there ●…nd in these days, who ne●… learned, what a syllogism ●…s, neither ever converted 〈◊〉 soul; who yet notwith●…ding are more precious in the fight of God, than many preachers of the word, and many which seem more wise?  
Wherefore, my brother, if tho●… wouldst be sure of thy salvation, walk in this assured and safe way. I do not say this, that altogether thou shouldest forsake thy study, but that thou shouldst use it moderately: which in one word Saint Augustine admonisheth 〈◊〉 Let us not be, saith he, prompt 〈◊〉 
August. in his book of the good of perseverance.  quick in disputations, & slow an●… dull in prayers.  
Moreover all law and all nat●…ral reason teacheth, that we ough●… so to order our studies and endeavours in learning (as also all oth●… things) that we do not too mu●… over burden and bind our selue●… and that for this we do not l●… pass better things. For Chris●…stome saith, that it is a great da●…nation of man, to beautify a●… polish the tongue, & to leave the ●…e without order and culture: for 〈◊〉 little skilleth how 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 upon a thing 〈◊〉 no worth; and altogether to ●…glect a matter of so great mo●…ent.  
This is that Saint Bernarde so ●…iously admonisheth, writing 
Bernarde in his 2. Book of consideration.  ●…to Pope Eugenius; Let thy con●…eration, saith he, begin of thy ●…fe; lest neglecting thyself ●…ou stretch it further in vain. ●…hat shall it profit thee, if thou ●…ynest the whole world, & losest ●…y self? Albeit thou be wise, ●…t thou wantest wisdom▪ if thou 〈◊〉 not wise unto thyself? But ●…w wise unto thyself? truly as I think, altogether. Although thou canst discern all mysteries, and knowest the breadth of the earth, the height of heaven, & the depth of the sea, yet if th●… knowest not thyself, thou a●… like unto one that buildeth without a foundation, making a ruin●… and not a building. Whatsoeu●… thou buildest without thyself shall be like a heap of dust e●…dangered with every wind.  
Therefore he is no wise ma●… that is not wise unto himself. 〈◊〉 wise man will be wise unto hi●… self, and will first drink of t●… fountain of his own Wel. The●…fore let thy consideration begin●… thyself, & not only begin of t●… self, but let it end in thy sel●… Whithersoever it traveled for●… call it again unto thyself w●… the fruit of salvation. Be the 〈◊〉 unto thyself, & the last unto 〈◊〉 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 go forth, let it not go ●…m thee. Let it so go out, that 〈◊〉 may not altogether go out. ●…t it go so from thee, that it may ●…t forsake thee. Think of no●…ng against thine own salua●…n.  
This word Against I have ●…t used well, I ought to have ●…d Besides. Whatsoever doth ●…er itself unto consideration, ●…ich doth not by some mean ●…other pertain unto salvation, ●…se and renounce it.  
This also ought to move them ●…t be studious, that so they give ●…selues to promote the profit of ●…ir neighbour, that they do not ●…t nor hinder their own saluati●… & the they diligently take heed, that whilst they desire to profit others, they deceive not themselves, albeit the profit of our neighbour, aught to be less in this respect: for the law of charity doth not command us to benefit others with our apparent hurt and manifest damage. But what and if I shall prove, that not only the profit of our neighbour is not diminished, but wonderfully increased, and that it is the only & best way to help our neighbour, by first helping of ourselves.  
Believe me, my brother, if in deed thou studiest to profit thy 
A good life is the best instruction of our neighbour.  neighbour, there is none other way more convenient to do it, than a good life, and the exercise of prayer & meditation, by which this good life is gained unto us. Which doctrine I could approve by many reasons, but by reason of the smallness of this volume, it shall be sufficient here to have set down a few of them.  
The first is, that it is manifest to all men, that the true and proper 
1  instrument, by which we may help our neighbour, is true wisdom. But to obtain this, what is more profitable than the fear of God? then an approved life? then the daily use and experience of virtues? or the prayer and the continual meditation of the divine law? What is so frequent and common in the holy Scripture, as that; The fear of the Lord is the beginning of wisdom. and: The fullness of Wisdom is the fear of the Lord.  
Yea without this mean it is unpossible to obtain this virtue: which Saint Augustine plainly testifieth in these words: We 
Augus. in 〈◊〉 Sermon.  find many most negligent and careless of righteousness, but most greedy and desirous of wisdom: the divine Scripture doth teach these, that they cannot attain that they desire, but by keeping and preserving that they neglect. O my Son, saith the divine writ, if thou desirest Wisdom, preserve righteousness, and the Lord will show her unto thee. Wisdom is a grace of God, and a principal gift of the holy Ghost; therefore it is sooner and more easily got by tears, then by disputations: by prayers, then by alterations.  
Rightly therefore saith Augustine; They that have learned 
Augu of the words of the Apostle  of the Lord jesus Christ to be meek, and humble in heart, do profit more by meditating and praying, then by reading & hearing. But if wisdom be a principal instrument to help others, why shall not also the means, by which it is obtained, be of the same kind, of which we have now spoken?  
The second reason is: To convert souls unto God, is a work 
2  marvelous excellent and supernatural: for by this, their corrupt nature, that live wickedly, is subdued: and their evil custom, which is little weaker than nature, and that which is more, the power of the devil, who possesseth, and most strongly holdeth captive their hearts, are overcomed and conquered. That such powers should be oppressed & overthrown, it is necessary that greater power & strength should be present, which is not found upon the earth, but in heaven: which is not so well got by study, labour & speculation, as by tears, sigh, & the course of a good life.  
Hence it is, that they that are converted unto God, are no less the sons of tears, then of words: so that prayer hath no lesser part in the conversion, than the finest oration of a most eloquent orator.  
Wherefore, as the prayer of Moses rather procured the victory against Amalech, than all the 
Exod. 17.  sword, that were drawn: so also we must suppose and believe, that in this victory the prayers, sighs, and groans of a true preacher have no lesser part, than all the other voices and words, albeit they be ingenious, acute, and eloquent.  
The third reason is, because (as experience witnesseth) men do 
3  offend more grossly and foully by the corruption of their own affections and passions, then by the ignorance of the truth. Therefore whosoever applieth himself to bridle and restrain others, and to reform their affections, he must rather move their will, than instruct their understanding: and therefore all the masters of eloquence do teach, that there is not 
That thou mayst move another, it is necessary that thou be fir●…t moved thyself  a more present remedy for this malady, than that first thou be moved unto that, to which thou desirest to move another. This is that which Quintilian saith; The sum & chief of this matter, saith he, as far as I can gather, consists in this, that if we would move others, that we be first moved ourselves. And a little after; The oration ought to be pronounced from such a mind, which may move. For how can it be, that another should grieve, that heareth, unless I first grieve, that speak? how shall I incense another to anger, if I myself be not angry? how shall another weep, if he see me speaking with dry eyes? It cannot be. F●… nothing setteth on fire, or maketh to burn but fire: nothing maketh another thing moist but water: neither can any man impart heat to another, if he hath it not himself.  
Therefore according to that of Quintilian, who doubteth but that a Devout man, who night & day doth nothing else, but bewail and meditate in the law of the Lord, is better, and fit to teach, than any othe●… although he be wise, who hath never tried, what it is to shed one tear for the love o●… God?  
Moreover that eloquence, a●… Cicero saith, which breedeth no●… 
4  admiration, is of no price. An●… if such eloquence be require●… to handle human matters, wha●… eloquence thinkest thou will be ●…equired to handle divine mat●…ers, to draw men out of their ●…nnes, and to repel the forces ●…f enemies? which things as they ●…e supernatural, so they require 〈◊〉 spirit and eloquence superna●…urall. To obtain this kind of ●…loquence, it is certain, that no●…hing is more profitable than the ●…oly Ghost, and so tun speak, ●…hat the sparkles of this Spirit ●…ay shine in the Sermons we ●…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 hearts of men, ●…hen one of his sparkles: for by it ●…he strength & power of the holy Spirit is forth with known, & so men are humbled, saying with the Magicians of Phara●…; This is 
Exod. 8.  ●…he finger of God.  
To all these another help is joined much more wonderful, that is, the example of his life that preacheth. For there is no greater argument, that that should be believed which a man speaketh then that he that speaketh it do it himself; and that his life agree with his doctrine. Among all sermons that is most profitable and effectual, by which the auditor is most edified, and most profited by.  
Wherefore seeing that the sanctity of life is also supernatural and Divine, the righteous are as the tongues and mansions of the holy Ghost, and all men naturally do reverence them, & honour them with a worship more than human, and do behold and hear them, not as men, but as Angels; not as inhabitants of the earth, but as Citizens of heaven, and do admire their labours and works, as remnants and remainders of the holy Ghost. All these things being considered of, do sufficiently show, how available it is to the helping and instructing of others in the way of virtue, if the master and teacher himself be godly and an embracer of virtue.  
Therefore they that from their hearts do seek God, and not themselves, ought not to respect honour, nor liberty, nor dignity, ●…or mastership, nor any authori●…y but only the edifying of their ●…earers, that at the length they may come to that pass, that they may say that of the Apostle to Timothy; Take heed unto thyself, 
1. Tim. 4.  ●…nd unto learning: continue there●…: for in doing this thou shalt both ●…aue thyself, and them that hear ●…hee.  
The first care ought to b●… over thyself, the second over th●… study and doctrine, and so it 〈◊〉 promised, that thy wisedom●… shall be available to help othe●… This is so true, that as trees, whi●… 
A Simile.  make large increase for the●… salves before they bear, becom●… much more fruitful afterward●… unto their owners: so Preache●… the more learned they are, a●… more religious in themselves, t●… more profitable they are unto ●…thers: and according to the qu●…lity of their fruits, such shal●… be the profit of their auditors.   

●…HE NINTH TEMP●…ation is an undiscreet zeal, & a desire too vehement, and earnest to secure and help others. CHAP. XL.  
●…He indiscreet desire of certain, by which they too fer●…tly endeavour to help their ●…ghbor, with hindrance of their ●…ne salvation, doth not much ●…fer from the precedent temp●…ion. This is one of the most ●…gerous temptations, which 〈◊〉 to us in this life. For 〈◊〉 other are manifest, and may be ●…ne of all men, what they are. But this doth offer itself with so fair an aspect, and seemeth so honest, that one would think that none other thing could be wished, neither that any fraud or collusion was under it. And this temptation is so much the greater, by how much he is more virtuous, that is tempted: for by how much he loveth virtue, by so much he studieth for the profit of his neighbour, & for the common good.  
For even as nothing is more natural unto God, then to do well unto all his creatures: so he that participateth more of the spirit & goodness of God, he is more ready to do good unto others: so that nothing doth bear more rule in the hearts of good men, than an unpatient and continual desire to do good to those that be good, and to secure and relieve them in all things.  
For this cause that crafty and ancient seducer of man, in this matter hath always been troublesome unto the righteous: knowing that nothing is more fit to deceive them, then that, to which of their own accord they are inclined. And so we see that many are cast headlong into most difficult and hard matters, and take such burdens upon them, which do exceed their strength and power, and that under pretence and colour of this help and aid.  
Therefore we ought not to take greater heed of any desire, then of this, which doth creep into our souls under colour and show of this good, and of this virtue; for it may procure unto us great strife and trouble. Holy josua, seeing 
jos. 3.  the Angel of God in the army, did not credit him before he had asked, Art thou ours? or our adversaries? So we ought not to give credit to every motion and thought, although it seemeth good: for we know that the angel of Satan can transform himself oftentimes into an Angel of light, which he doth more often and more usually in this work, then in another, because he cometh hither under colour of piety, and as though he would invite us unto charity. Therefore not without good cause the Fathers in the wilderness said, that oftentimes the Devil doth call a religious man from the exercise of prayer under pretence of those things that are good, whilst he persuadeth them that there is a just and an important cause, why they should do this and that, when in very deed there is none.  
Therefore it is not sufficient here to look into, only the quality and condition of the work, but also to scan thoroughly all circumstances, which according to the rule of wisdom are to be considered of. Amongst other things, we must especially beware, that we do not so endeavour to profit our neighbour, that we disprofit ourselves, according to that of Ecclesiasticus; Help thy neighbour according 
Eccles. 29.  to thy power, and beware that thou thyself fall not. And albeit the remedies set down in the former Chapter against this evil be sufficient, yet I will also add unto them the opinion of Saint Bernard, who writeth of 
Bernard in his first book of consideration.  this matter unto Pope Eugenius, and amongst other things he saith: Hear then what I reprehend, & what I persuade. If thou bestowest all thy life and wisdom upon action, and nothing upon consideration: in some thing I commend thee: but in this I do not praise thee. And I think that no man will praise thee, who hath learned that of Ecclesiasticus: He shall get wisdom, that hath vacant 
Eccles. 38.  time, and is free from action. Certainly neither is he meet for action, who doth not before meditate and consider upon it. If thou wouldst be every body unto all, like him, that was made all for all: I commend thine humanity: if it be complete. But how is it complete, thyself being excluded? and thou also art a man. Therefore that thine humanity may be absolute & complete, let it receive thyself also into that bosom, into which it receiveth others. Otherwise wh●…t shall it profit thee according to the word of the Lord, if thou winnest all men, and losest thyself? wherefore when thou possessest all men, possess also thyself. Why alone dost thou defraud thyself of thy gifts? whither doth thy spirit go, not returning again? why dost thou not look unto thyself by course, as thou dost to others? Thou art a debtor both to the wise and unwise: and only dost thou deny thyself unto thyself? The fool and the wiseman, the servant and the freeman, rich and poor, man and woman, old and young, clergy and laity, the just and unjust, all and every one do together participate of thee: all do drink of the common fountain of thy breast: and wilt thou stand apart thirsty? If he be accursed that maketh his own part the worst: what shall he be that utterly maketh himself without part. Thy waters are derived into currents through the streets: men and cattle do drink of them: thou givest drink also to the Camels of Abraham's servant: but among the rest drink thou also of the fountain of thine own well. Let not a stranger, saith he, drink of it. What? art thou a stranger? To whom art thou not strange, if thou be'st strange to thyself? To be brief, he that is reckless and barren to himself, to whom is he good? Hitherto be the words of Bernard, which may suffice to convince that we say; and that by them we may understand, that the great promoters and procurers of other men's safeties, ought not to be unmindful of their own: but with great diligence to regard their own salvation. And also what great wisdom we have need of, to order this business aright, lest we be deceived by an undiscreet fervour of charity, and by too great a desire of spiritual gain. In which matter we are to imitate the wise Virgins in the Gospel, who when the foolish Virgins desi●…ed them to impart some of their ●…yle unto them, said; we fear 
Math. 25.  ●…ast there will not be enough for ●…s and you: go ye rather to them ●…hat sell, and buy for yourselves. Wherefore if thou hast a mind ●…o imitate the wisdom of ●…hese Virgins, so look to o●…hers, that thou dost not neg●…ect thyself: but so bestow thy ●…ime, that thou mayst have time ●…or thyself. If thou shalt de●…aund of me, how much time ●…s requisite for this study? I ●…unswere so much, as is suffi●…ient to kindle the fervent af●…ection of devotion, which is, to walk in the spirit, according to the council of Paul: But that 
Galat. 5.  ye may know what it is to walk in the spirit, and what profit doth follow of it, I will say none other thing, then that a man doth then walk in the spirit, when he cometh more and more unto God, and doth walk rather towards God, then towards himself: so that his heat is not now disturbed and misled by the disposition and affections of nature, which are of himself, but is lifted up o●… those things, which proceed from that actual devotion, in which he walketh: for this kind of disposition, is not of flesh o●… blood, but of the virtue of the holy Ghost, and of the continua●… affection of the love and fear o●… God. Hence it is, that as the hear●… is the beginning of all our works 
A Simile.  so according to the quality and affection of our works proceeding of it: which thing also we see in water flowing from a foun●…aine: If the fountain be muddy and troubled, the water will also be muddy and troubled: but ●…f the fountain be clear and ●…right, the water will be so too. So we daily see by experience, ●…hat of a well ordered heart, ordered actions do proceed, and of a disordered heart, disordered ●…ctions, according to that of our Saviour: A good man out of the 
Luke. 6.  ●…ood treasure of his heart bringeth ●…orth good, and an evil man out of ●…e evil treasure of his heart brin●…eth forth evil.  
Seeing therefore that our heart ●…s the root and the beginning of ●…ll our good, all our labour ought ●…o be bestowed upon it, that so ●…ong we may continue in deep ●…nd profound prayer, till our heart be so affected, that it being gathered unto itself, it may alwaie●… abide in devotion. To the attainment of which, every prayer i●… not sufficient; but it must be seriously continued: That as groū●… well watered in the morning, b●… 
A Simile.  the coolness and sweet tempe●… doth all that day defend the herb●… planted in it from the heat o●… the Sun: so let the soul of the righteous be watered in due season & by prayer be well moysten●… in God, that it may always hau●… in itself the continual cool o●… devotion, by which it may be d●… fended from the love of the worl●… Therefore our devotion ought t●… be like that river, 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 God's dai●… ties, aught to flow a river of d●… votion so abundant, that it may ●…e sufficient to water all our works.  
This is that kind of life, which ●…ll the Saints have used: this is ●…e top and crest of a spiritual ●…fe: this is the manner of living, ●…hich maketh men spiritual 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 us walk on a sure ground, 〈◊〉 on every side to be watchful, the ●…e may be wary in all things, and ●…efenced in each respect. There●…re let us thoroughly persuade our ●…lues, that it is never acceptable 〈◊〉 God, if we wholly drown our ●…lues in other men's businesses, ●…eit they be of great consequence, ●…d lose our own time, which we ●…ould bestow upon the procuring ●…rown salvation & on the exercise 〈◊〉 prayer. For albeit that other men's businesses ought to be ordered, and to have their hours and appointed times (as we have heard out of Bernard) yet they do not require that measure of time, which this continual diligence doth, by which is effected, that the spirit is always united to God, and always carried towards him. To conclude, let us also add this (which in my judgement 
Prayer is to be joined unto preaching.  is very pertinent to our purpose) if thou desirest nothing more, then to help thy neighbour and if thou dost look into th●… state, wherein men's affairs now stand, and dost consider of th●… misery & calamity of the Church join 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 fly from sinne●… but by prayer grace is obtaine●… of God, by which the life is amended.  
Therefore let this rule be observed, if thou wouldst not err in this business, if the ministration of the divine word be committed unto thee, beware that thou no further entangle thyself in worldly and temporal matters, than thy strength is able to bear, although it carry never so fair a show of charity. For although the Apostles were full of the holy Ghost, yet they put from them all such kind of burdens, so that they would not make provision for the maintenance of the poor. Wherefore in the fourth Council of Carthage 
In the 4. Council of Carthage, can. 17. and 18.  it is commanded, that a Bishop by himself should not take upon him the government and overseeing of widows, orphans, and strangers, but that he should do it by his Archdeacon. In like manner that he should not take upon him the oversight of wills & testaments, that he might the better attend upon reading, prayer and preaching. We have also an example of this thing in our Saviour, who when he was requested of one, to command his brother to divide his inheritance with him, he answered: Man, 
Luke. 12.  who made me a judge, or a divider over you? For this cause the primitive Church did not permit, that any Clergyman or Minister of God should be ordained a●… overseer, or an executor of any man's will. Wherefore when an●… one died, leaving a minister a●… overseer of his will, he was deprived of it by all the suffrages of th●… Church, as it appeareth in a certain epistle written by Saint Cyprian. 
Cyp. lib. 1. epist. 〈◊〉. 〈◊〉    

CERTAIN ADMOnitions to be observed in this exercise against the frauds and collusions of our ancient enemy. CHAP. XLI.  
Hitherto we have spoken of certain common temptations, which are wont to molest and annoy them that are at prayer; now we will deliver certain admonitions & instructions, which are to be observed in this course. And although we have set down certain in the end of the first part of this book; yet, because they are only put in the end, that they may teach us to pray, I will set down others here, which may lay open the deceits and frauds of our enemy the Devil, who many ways is wont to deceive those, that walk in this way, turning good medicines into present poisons, and to shipwreck them in the very haven.  
Therefore first of all let us presuppose, that nothing can be 
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 man's maliciousness it may be abused unto evil. Wherefore evil men take occasions to persevere in their wickedness of the very goodness and mercy of God, and of the passion of Christ. Neither only do they take occasions of these things, but also of virtue herself, which no man can abuse, following their own affections, whereby oftentimes they take opportunity to offend. For we see many men that of fasting, abstinence, knowledge, chastity, and such like virtues, do take an occasion to be proud, and to presume great things of themselves: making that a matter and an occasion of mischief and evil, which of itself is an excellent and an honourable good. Wherefore S. Ambrose saith: As I very well understand that chastity is an excellent good, so I fear the thief of pride, lest he steal away that which is good.  
Therefore I do not so greatly marvel, if the virtue of Meditation be sometimes unprofitable to some man, or if it doth bring damage unto him, that knoweth not how to use it conveniently. But as it is an intolerable madness to leave the virtue of Chastity, or any other virtue or science, for none other cause, but because certain abuse it, and by it are proudly puffed up; so also is it a foolish thing to relinquish meditations for the abuse of some. For there is nothing under heaven, which we may not abuse.  
That we may understand this the better, we must know that there is not any virtue, which hath not by it some vice, carrying 
Every virtue hath some vice annexed unto it, which hath a resemblance of virtue.  a show & a resemblance of virtue. For wisdom hath vain science bearing a show of true wisdom: justice hath cruelty; Fortitude rashness; Liberality prodigality; Humility cowardice; Affability lightness; hope presumption; zeal unadvisedness; fear distrust; & so in the rest; so that as in all things as well artificial as natural there are found some true, and some seeming so, but are not so indeed: for there is both true gold and that which is false; lawful money, and counterfeit coin; true gems, and false gems: so also among virtues, some are true, and some that appear to be so, but are not so in truth.  
This therefore is the greatest difficulty, which is found in the way of virtue, which is wont to minister matter of error unto young beginners, and to those that are not well exercised: for many embrace vice for virtue, as we daily see that men are deceived, receiving counterfeit coin for that which is true, by reason of the likeness it hath with it. This is that which the Apostle saith; That the Angel of Satan doth many times transform himself into an Angel of light: for so doth he oftentimes deceive us, obtruding vice unto us. being coloured with a semblance of virtue. But as we said before, that as it is an evil thing for a man to withdraw himself from the exercise of virtue, because he is fearful 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 manner of living found in the world, which hath not some danger annexed unto it: wherefore all our life may not unfitly be called one danger and one continual temptation Therefore lest any man be blinded or deceived of himself, it shall be profitable to show as it were with a finger all kind of dangers, deceits, and impostures, and to admonish what is to be done in each of them   

THE FIRST ADMOnition of the dignity and fruit of vocal prayer. CHAP. XLII.  
LEt this then be the first admonition: they that have mental prayer in estimation, let them take heed that they do not contemn vocal prayer, or reject it as unprofitable: because it is 
Whether vocal prayer differeth from mental prayer.  manifest, that for the very substance of the virtue, there is no difference between this and that prayer. For to call upon God with the heart only, or with the heart and the mouth together, doth make nothing for the efficacy of prayer. For to add to the voice of the heart the voice of the mouth, which God hath created, that he may be praised and glorified by it, how can it be, that it should derogate any thing from the dignity of the work, or should import any essential difference? Even as there is no essential difference between the confessions of him that speaketh, and him that writeth the same thing; so also prayer, which is a confession of the divine praises, or (that I may speak more properly) a certain petition of God for some necessary thing: whether this petition be made with inward words, or with outward, which are the images of internal things, there can be found no essential difference between this and that. This manner of praying is profitable to stir up devotion, and to inflame the heart, especially when it is lukewarm, & dispersed, and therefore unfit by his own strength to fly or to swim: for the sweet & devout words, and the grave sentences, which are found in it, are very effectual to do this, if they be repeated with humility and attention. For this cause the words of God are called fire in the Scriptures; 
Why the words of God are called fire.  for they have virtue to warm our hearts, and to kindle in them the fire of divine love. Furthermore, voices have (especially when divine Psalms are sung) a certain natural force to beget devotion, as Saint Augustine testifieth, who hearing the melodious psalmody of the Church, saith, that he was wonderfully inflamed within. Besides there are many men of that spirit and complexion, that they cannot for one moment keep their cogitations fixed upon God: for whom this manner of praying is most fit, that by it (following the sense and style of the words) they may attend in heart upon God, and talk with him. For seeing that they cannot speak unto him with their own words, and open their own necessities unto 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 devotion be ruled by them, that by this manner they may more fitly declare their wants unto God. In this place devout Christians are to be put in mind, that making a prayer, they do it with as much devotion and affection, as lieth in them: for hereupon dependeth all the fruit & efficacy of prayer. For in the ears of God, as Bernard 
Bernard in certain ●…entences.  saith, a vehement desire is a great clamour; but a remiss intent, is a submiss & low voice: for his ears are open rather to the voice of the heart, then to the voice of the body.  
By this it may be understood how barren and fruitless the prayers of certain men are, as well ecclesiastical as temporal, who with such haste and swiftness do run over their prayers, that they seem not at all to talk with God. For they would not deal so unadvisedly and coldly with men, if in good earnest they would obtain any thing of them, for as Solomon saith, The poor speaketh with prayers; 
Pro. 18.  but the rich answereth roughly. For he that plainly acknowledgeth his own want and misery; & desireth seriously to be helped in his need; as he desireth it with all his heart, so he prayeth with all his heart, & with the Prophet calleth with strong crying, saying: I have cried with my whole heart, Lord hear me. I would to God that men would understand and remember, when they pray, to whom they speak, and what business they have in hand. For if they understood that they had speech with that supreme Majesty, in whose presence the Angels tremble, and that they have to deal with him about weighty and important business, to wit, about the remission of sins and the salvation of their souls, their eyes would be opened, and they would see that it is unseemly, yea that it is unjust that they should so negligently confer with such a Lord about so great and weighty matters, and to speak to him after that manner, that they would not speak to a servant, if they would have him to regard that they say. These S. Bernard doth secretly reprehend 
●…ernard in ●…ertaine ●…ntences.  when he saith: This I say briefly, that certain, as I suppose, do sometimes in their prayer feel a dryness, & a certain dullness of mind, that praying only with their lips, they do not mark what they say, nor to whom they speak; the reason is, because oftentimes they have used so unreverently to come unto prayer without any care or premeditation. Therefore it behoveth us to be vigilant in all our actions, but especially in our prayers: for albeit that every hour, and in all places, as Bernard saith, the eyes of the Lord do behold us, yet 
Bernard in his epistles.  most especially in prayer: for although we are always seen yet then especially when we speak unto the Lord, and show ourselves face to face. And in another place: It is a danger, if the 
In his 4 sermo●… of Lent.  prayer be too fearful, but greater if it be rash; the third danger is, if it be lukewarm, and not proceeding from a lively affection.  
Because a fearful prayer doth not pierce heaven; for immoderate fear doth pluck back the mind, that the prayer cannot ascend, much less pierce. A lukewarm prayer doth languish and fail in the ascending, because it wanteth vigour. A rash prayer ascendeth, but it reboundeth back again, for it is resisted, neither doth it obtain grace, but deserveth punishment: but that prayer which is faithful, humble & fervent, without doubt shall pierce heaven, & shall not return empty. This saith he. But those that either will not pray at all, or that will not pray otherwise then we have said, the is, with too much haste, negligently & carelessly, let them not take it in ill part, that this is said unto them: for by this means their coin is become base, & the worth of it is diminished and not set by.   

THE SECOND ADmonition of the dignity and fruit of holy ceremonies, and of external works. CHAP. XXXXIII.  
THe second precept, which a devout man ought to observe ●…s, that as he ought to have vocal prayer in estimation (as we said before) so also he ought to have in ●…euerence all holy ceremonies, for ●…hey are very profitable unto us, 
Ceremonies & external reverence are to be made account of.  ●…eing means to stir up our hearts with a Devotion & reverence of Divine things. For as our soul so ●…ong as it continueth in this body ●…oth conceive of things by the windows of the senses, by which they are presented: so it is a great help, that we may worthily esteem of divine matters, to think reverently of them, and to use them in that majesty and reverent sort, that they are to be used in: for the garments, & royal robes, and great retinue, which the great states of this world use, do move men to such reverence, that they regard them as kings and princes. For this cause that supreme Majesty, and glorious 
Why christ did institute his Sacraments in visible things.  Governor of the world, did institute & ordain the Sacraments of his Church in visible things, that they might yield an invisible grace. For even as he instituted them for man, who is a creature mixed of body and soul; that is, compounded of a part visible, and a part invisible: so also they are instituted, that they might instruct us, that the sight and presence of that which is seen, might stir up a devotion & reverence of that, which is not seen.  
Furthermore all holy ceremonies, & external exercises (besides that they are holy works, and proceeding from virtue) are very conducent to get & preserve internal virtues. For even as accidents do help much to the preservation of the substance (without which it cannot be preserved) so ceremonies & external works do much help to the preservation of charity and ●…nnocency, which is the especial ●…reasure of our souls. After the same manner, because man is a treasure consisting of soul & body it is meet that he serve God with both, bestowing his soul ●…pon his love and knowledge, ●…nd his body, and all his mem●…ers and senses upon his worship and service, that all things which are of God, may also serve God.  
By this means man is made a pure and perfect sacrifice, when he is wholly and altogether, n●… no part of him being excepted bestowed upon the service o●… his Creator, and then is fulfille●… that commandment of the Apostle, who willeth us to give up our bodies a living sacrifice, holy and acceptable unto God▪ and he commandeth that ou●… bodies, spirits and souls (tha●… is, all that is in man) be kept in all purity and perfection, for the glory of God.  
We are bound to serve God with all that is within us: therefore it is no reason, that the body with the members and senses should withdraw themselves from this obedience: ye●… the Apostle himself comaund●…th, that as in the time of our ●…lindnes. We gave our members as 
Rom. 6.  ●…eapons of unrighteousness unto sin: ●…o now that we give our members as weapons of righteousness unto God. Hence it appeareth, that as Angels 
In Angel's services merely spriituall are required; in men seruic●… mixed.  are pure spirits, so also pure worship and spiritual service is ●…equired of them: but of men, ●…ecause they are spirits includ●…d in bodies, together with their spiritual works, which are principal, corporal works and services are also required.   

THE THIRD ADMOnition, of the reverence and obedience, which is due to the preachers and ministers of the Church. CHAP. XLIIII.  
LEt the third admonition b●… that although spiritual me●… do familiarly converse with Go●… and have him their master to expel their ignorance, accordin●… to that of the Prophet, who sait●… They that are humbled at his feet●… 
Deut. 33.  receive his words and doctrine: y●… let them not lightly regard, b●… have in great reverence the min●…sters and preachers of the wo●… of God: for they be instrumen●… of the holy Ghost, and also riue●… and conduit pipes, by which the water of wisdom is conveyed ●…nto the garden of the Church, of whom it is written: The Priests 
Mal. 2.  ●…ps shall preserve knowledge; and ●…hey shall seek the law at his mouth. ●…f Mos●…s, who spoke face to face 
Exod. 18.  ●…ith God, did not despise the ●…ounsell of jethro his father in ●…aw, who was an Heathen man, who will be so arrogant, that rely●…ng upon that familiarity which ●…e hath with God, will contemn 〈◊〉 doctrine of his ministers, & the dispensers of his mysteries? What greater pride can be thought of? ●…r what greater cause, for which 〈◊〉 man should be forsaken of God, deceived of the Devil, and left ●…nto himself? If the Apostle Paul went up to jerusalem, that 〈◊〉 might communicate with the 
Galat. 2.  ●…ther Apostles of the Gospel, which he had learned in the third heaven who will be so confide●… so to trust his own spirit, as no●… to confer with the ministers 〈◊〉 the Church of Christ? The orde●… which the Divine Wisdom v●…seth in the administration of th●… world, is, to govern inferio●… things by superior, and to ho●…nor his ministers, whom he hat●… ordained to that work, and he●… willeth that we always have r●… course unto them, and that w●… should receive 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 then sam●… Spirit daily descendeth inuisibl●… upon all them, that humbly hear●… the word of God out of th●… mouth of his ministers.  
Neither must we here look●… whether the Ministers be goo●… men or evil; but only whether they be the instruments and organs of God. For that gold is 
A Simile.  not base, which is found among coals, then that which is found among precious stones: neither is the medicine of lesser virtue, which is drunk out of a vessel of clay, then that which is drunk out of alabaster. Therefore the servant 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 master of them that be humble, doth bestow by their ministry gifts and graces upon those that be ●…is. For the Church hath her ministers, who do teach ●…he people, whom besides the knowledge that they have got by their own study, the holy Ghost doth many times illuminate, and doth move them to speak those things, they understand not: which happened unto Caiphas, who was the high Priest that year. And surely we do tempt God, when we presume to get that by prayer only, which we may have by the ordinary way.  
It is true that for the determination of spiritual matters more time is required: for besides doctrine; charity, and the fear of God are necessary. For Science doth much illuminate, but much more charity, especially in spiritual matters, which together with the theory do require a practice o●… those things.  
Therefore no man perfectly knoweth the gifts and particular graces of God, and the sweetness o●… that hidden Manna, unless h●… himself hath tasted of it. Therefore the Psalmist saith, The mout●… of the righteous will speak of wisdom, 
Psal. 37.  and his tongue will talk of judgement: for the law of his God is in his heart. And Ecclesiasticus saith: The mind of a godly man 
Eccles. 37.  doth sometimes show more truth, than seven watchmen that sit above in an high tower. This hath place chiefly in spiritual matters, and particular causes. But for deciding of controversies in matters of faith, for human contracts, decrees, Ecclesiastical commandments, and such like things, the doctors of the Church, and masters of those faculties do best know: and these spiritual matters are diligently to be examined, the it may be seen, whether they agree with the rule of the divine Scripture. To know other matters, let devout men (as much as lies in them) seek for learned men, and those of a good conscience. For nothing in the world is more dangerous, nor bringeth more harm, than knowledge without the fear of God: for where there is doctrine without this correction, there is pride and elation of spirit: but where there is pride, there is darkness, ignorance, and divine reprobation. From this fountain all heresies present and past are bred, with infinite other evils and enormities of life. Wherefore the Wiseman saith: Let them that bring peace be welcome unto thee, but of a thousand have but one counsellor. When thou hast found such an one confer with him of all thy matters, with humility and confidence: and do not every day s●…eke for new masters: for this oftentimes bringeth confusion, and it is a property of unconstant men, and of those, that go about, seeking for fancies and opinions like their own, neither do they rest, till they have found them; which being found, they say, that they are ruled by others advice, when indeed they are ruled by their own. By which it is manifest that it is no small thing to know how to choose good council, and perhaps of no lesser import and consequence, then to give good council.   

THE FOURTH ADmonition, of the discretion which is required to the examination of good purposes. CHAP. XLV.  
THe fourth admonition not much differing from the former, is; That although devout prayer is the fountain of good desires: for there by reason of the consideration of the perfections and blessings of God, the fire 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 john admonisheth, Believe not every spirit, but try the spirits whether 
1. john. 4.  they are of God: for oftentimes vice is covered under virtue; oftentimes the wolf playeth the thief under a sheeps skin; and Satan doth transform himself into an Angel of light.  
Therefore we must know, that as nature, which hath given to man affections and appetites to the preservation ofhi natural life, hath also given him reason, that he may rule & moderate them (otherwise they would endanger his life) so the holy Ghost, who stirreth up spiritual desires in the righteous, to the preservation of a spiritual life, doth add also discretion, which may rule, examine and moderate those desires: that being so moderated, they may be rightly disposed unto action. But because many spiritual men do not this, oftentimes they take matters in hand which have no good success, whereby it is apparent, th●…t they are deceived; for they supposing their desire was good, thought all things were now so safe, that they might finish although blindfolded, that they meditated upon. Wherefore nothing is so necessary, as that a man should now and then examine his good desires, and his zeal; the which by how much it hath a more beautiful show of good, by so much it may more easily deceive under the colour of good. For this cause God in the old testament would have salt used in all the sacrifices, that he might intimate unto us, that the sacrifices of all our works ought to be seasoned with discretion. Wherefore the king of Persia, who commanded all things to be given unto the Israelites 
1. Esd. 7.  in weight and measure, which pertained unto the building & furn●…shing of the temp'e; commanded, that salt should be given unto them without measure, for the great use and need of it: seeing that in all our works we have need of the salt of discretion. For seeing that it is the eye of our soul, we cannot conveniently move a foot without it.   

THE FIFT ADMONItion, that together with prayer, a man ought to be exercised in all other virtues. CHAP. XLVI.  
THe lover of devotion is fifthly to be admonished, that although prayer be an excellent virtue (for by it we obtain the spirit of God, & his grace, which is the fountain of all our blessings; and with it many virtues do concur, as we said before) yet for all this a man must not so desist and leave off, but he must also bestow his strength & might to compass other virtues, as well that he may satisfy his duty, to which he is bound, as that by little and little he may get an habit of them. For although the fervour of charity is a great prick unto devotion: yet notwithstanding this fervour being somewhat slacked, which oftentimes comes to pass, forth with natural appetites & affections do arise, and begin to lift up their heads, unless they be bridled by the continual exercise of virtue, so that they headlong cast a man into many infirmities & debilities. Therefore it is necessary, that besides the help we have of prayer, that we be also aided of the acts & exercises of virtue, that by use and continuance in them, by little and little we may get unto us an habit, and so the affections and perturbations of our mind may be restrained, that we may have the exercise of virtue not only for the delight of Devotion, but also that by the customary use of virtue, passions may be subdued.  
But if a man in the execution of these works, especially in the works of mercy be sometimes distracted and disturbed, and as it were forsaken of the spirit, let him not for this discourage himself, neither let him think, that he hath lost any thing in this business, or that he shall bring forth greater fruit in an other exercise: as many think, who know not in what thing true virtue consisteth, both because it is not to be marveled at, if we be troubled being distracted with many businesses: and also, because that which is sweet, is not always wholesome, yea many times the contrary happeneth. For we see that it doth no less profit the sick to eat with 
A Simile.  loathing and abhorring, than it doth the sound to feed with appetite and stomach: neither is a purging medicine, although bitter, less profitable than other meat, although it be sweet.  
They are much deceived, that do judge of the dignity of works by the taste, and by the sweetness: and it oftentimes happeneth that such do not work for that end, that they ought to work for, that is, that the will of God might be done, but that their own may be done: not that they might love and seek God, but that they might seek themselves. Oftentimes I had rather have the distraction and dryness of the obedient, than the attention of certain devout men: for that is wont for the most part to be always most secure, which is bitter, and contrary to our will. Thou oughtest not here to be afraid; for oftentimes some defects are wont to happen in this business, as idle ●…ords, etc. from which he thin●…eth himself free, that abstaineth ●…om these exercises: for as it is 
A Simile.  ●…o marvel, if he be never woun●…ed, that never cometh into the ●…attaile; so also it is no marvel, 〈◊〉 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 every good work: ●…eyther let him marvel that wal●…eth upon the water, if he have ●…e soles of his feet wet; or that ●…s hands be a little black, that ●…ucheth pitch: that is, if he sa●…our of a little human frailty, ●…hat converseth 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.   

THE sixth ADMONition, that they that pray much, ought not to despise them, that pray less. CHAP. XLVII.  
Sixthly godly men are to be a●… monished, who are frequent i●… the exercise of prayer, & in it afte●… a singular manner are visited 〈◊〉 God, & do receive many confor●… by it, that they do not judge, n●… contemn 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 tears, 〈◊〉 do feel some comfort, which according to their judgement, othe●… seal not, they think themselves ●…etter, and more spiritual than o●…ers are: yea many times they ●…ontemne them, as carnal & sen●…all men, who do neither feel ●…or taste of God. And whilst they ●…ppose that this remorseful ten●…ernes 
The comforts of God are the cause of hurt to many.  of heart, which they have, 〈◊〉 a certain sign of the Divine ●…race, they live securely, they ●…row stately, & wax lofty in their ●…wn conceits; saying the same, ●…at the mother of Samson in ●…mes past said to her husband, ●…at she might take away the fear ●…ee had conceived by seeing an ●…ngell; for he feared that he should ●…ye, to whom she said; If ●…e Lord would kill us, he 
jud. 13.  ●…oulde not have received a ●…urnt offering, and a meat of●…ering of our hands, neither ●…ould he have showed us all ●…hese things, neither have told us that which is to come. So also these seem to say in their hearts, if we were not in the favour of God, God would not bestow these comforts upon us.  
These must consider, that such comforts, and such motions of the spirit, are not the virtues themselves, but instruments and helps, by which virtues are obtained: so that they are unto virtue, that which spurs are unto a rider, weapons unto him that fighteth, a book unto a student, and a laxative medicine unto him that desireth to be purged. But what do spurs avail him that will not ride? to what end are weapons, if thou wilt not fight? what doth a book profit a student, if he wi●… not open it? and what doth a●… laxative medicine help or further him, who being purged yet doth not recover his wished health? yea all these things are rather burdenous unto him, whom they further not unto good: for a straighter and a greater account shall be exacted for them. For if ●…o know God only, and not to do good, be a circumstance, which maketh the fault of a negligent man much more grievous, as all scriptures do testify, what then shall the sweet taste of God do, what shall the consolations of the ●…oly Ghost do, which are of power to make Angels of men? If ●…e that received one talon to 
A Simile.  ●…ade and gain with it, for hiding 〈◊〉 in the earth, be grievously pu●…ished for it, what shall be done ●…o him that hath five talents deli●…ered him, and doth also hide ●…em in the earth? If an husband●…an should hire a company of ●…ruants to labour in his vyne●…ard, with this condition, that in the morning at his house they should have their breakfast, and afterwards go to their labour 〈◊〉 if after they had broken their fast, and taken his largesse, they should not go to his Vineyard, but to the market place there idly to walk and talk, and vainly to spend the time, would he not be very angry with them, if he should find them?  
I pray thee what is that spiritual refection, which God giveth unto his in prayer, but a breakfast, with which he would strengthen them, that they might be●… more cheerful & courageous t●… labour in his Vineyard? If therefor●… after this breakfast, I do not labor●… & that upon this opinion, that Go●… ought that unto me, which I hau●… eaten (when as in the mean season I own unto him the labours 〈◊〉 the Vineyard) how shall not I b●… found a derider and a deluder of ●…is Majesty? For if he sin less, ●…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, he sinneth a great deal ●…ore, and becometh vntollera●…le. Hence also springeth an other ●…ill, that they, who are come to ●…is point, grow incorrigible, and ●…e despise other men's advices ●…d counsels. For no man dareth ●…rrect them, because outwardly ●…ey pretend so great sanctimo●…, neither will they suffer any one 〈◊〉 correct them; for they think that ●…ey go before every one in virtue ●…thinketh not as they do: Wher●… it manifestly appeareth, how ●…al reason men use in estimating ●…e dignity of things, while they ●…ake boast of that, of which they should take greater cause to fear.  
That this may be understood the better, we must note, that 
Fron whence the consolations of the Spirit arise.  these spiritual joys and consolations are derived from three causes. For sometimes they proceed from the holy Ghost, as we have said before, who by this means would wean men from the world, & give them strength to overcome the difficulties of virtue. Sometimes they arise from the nobleness of the studies, and matters, which we handle and think upon: such were the delights of the Philosophers, when they meditated upon the variety, might, and art of things created, and from hence ascended to th●… contemplation of God, and o●… separated substances, in which (as Aristotle saith) are found exceeding delights, and that by reason of the dignity and nobleness of such things. And so there are many, that meditating upon the works of God, as well of grace, as of nature: or reading the holy Scriptures, and the books of the Doctors of the Church, do take great delight and pleasure in them. For, as the things ●…hat they read and meditate upon, are most high and noble, so also are they most pleasant and sweet, and very powerful to ●…eget delight. But if there be ●…one other thing that delighteth (as oftentimes it cometh to ●…asse) all that is mere natural, ●…either is it any sign of any sanc●…ified celestial grace. In like ●…anner there are some (as a cer●…aine Doctor saith) who of their ●…wne nature have a certain ●…weete and delightful affection 〈◊〉 the chiefest good, which is God. But let such, saith he, take●… heed unto themselves, that they be not deceived, thinking tha●… they have so much charity, as they have delight: for every one hat●… so much of this virtue, as he laboureth, & as he denieth himself●… for the love 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 work not, it i●… not true charity.  
These consolations may also b●… many times sent of the devil, tha●… by them he may deceive and mak●… men proud: whilst they perswad●… themselves, that they are some body: or that he may detain them i●… some error, or sin: as he dealet●… with heretics, whom he causet●… to take great delight in reading 〈◊〉 Scriptures, that by this mean●… he may more surely bind them i●… their error. He dealeth after t●… same manner with sundry Christians, that he may make them (as I said before) more lofty & stately, and less subject to the counsels of others, that so they may altogether be made incorrigible.  
These things being thus, we may easily gather, that from what fountain soever consolations do flow, that a man hath no reason ●…o be proud of them, or too much ●…o glory in them.  
For if they be of the holy Ghost, ●…here is no cause why a man ●…hould extol and lift up himself: ●…ut that he should rather fear, ●…onsidering of the account, which ●…sto be rendered for them, as we said ●…efore. If they do arise only frō●…aturall things, and be merely ●…aturall (as those were of the ●…hilosophers) we have grea●…er cause of fear and grief, ●…en of joy and delight, considering the deceiveableness, corruption, and vanity of our nature. But if they spring from tha●… wicked and malignant spirit, ma●… hath far greater cause of dread●… as he hath who hangeth betwen●… the horns of a bull. For ho●… shall not that bird fear, whic●… 
A Simile.  standeth in a place, when she see●… the bait of the fouler laid, b●… seethe not where the snare is s●… for her? So that in the one the●… is no cause to be proud, and 〈◊〉 the other there is great reaso●… to fear.  
Yet let it be, that all the●… consolations are of God: yet 〈◊〉 must consider that these fau●… and graces are not given unto 〈◊〉 that we should be puffed up, a●… despise our neighbour, but 〈◊〉 the●…, that we should more se●…uently love God, and that w●… should be humbled before othe●…  
For otherwise we receive the gifts of God not to our profit, but to judgement and condemnation; if we contemn 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 diverse members, every one in differing in figure and office: yet all necessary for the ministry and ornament of the body. For it is necessary, that in the mystical body of the Church there be variety of members: that is, of diverse ●…tates and offices, that there may ●…e no defect in the office and mi●…istery, but that the Church may ●…e altogether beautiful. For the ●…oate of joseph was also party co●…ured; that the variety of ministers ●…spiritsmight be signified which ●…e in the church; all which make ●…ast unto a happy life, but every one by his several way. For even 
A Simile.  as from the circumference of a circle there are many lines tending to the centre: so there are many ways by which Christ leadeth his to heaven, which is the common centre of every one's felicity.  
Wherefore Christ leadeth some to this centre by the way of prayer & meditation: others by the way of preaching: others by the way of patience in adversity; others by abstinence; many by poverty, some by humility: some by the works of mercy: & others by other ways, all which lead & direct to one & the self same place.  
Which seeing it is so, why dost thou persuade thyself that thy way is better & safer than the way of others? who hath given thee this security? If it be God alone that weigheth spirits, & searcheth hearts, who hath put the balance into thy hands, to weigh them, as thouthinkest good, & to make thine end heavier when thou pleasest? or who hath placed thee in this chair, to give such judgement? That man is not so fervent in prayer, as thou art; yet nevertheless, it may be (although no man hath made thee his judge) that he is more patiented, more humble, and more obedient than thou art; and that he hath more charity, and more mercy, than thou hast: and so he may excel thee in other virtues, which are more laudable.  
He doth not weep so oft, as thou weepest: neither doth he feel, that thou feelest. And dost thou know whence these tears spring, and whence this feeling is? for although commonly we say that they are of God, yet it may be, that they are of an other spyritte: it may be that they are rather of nature, then of grace: that is, they may rather flow from the tenderness, and soft constitution of the heart, then from the spirit of God. Furthermore although they proceed from this spirit, yet the height of perfection consisteth not in them; but they are only instruments of perfection: the victory of the battle is not placed in these,, but they are weapons to obtain it: our salvation lieth not in them, but they are means unto salvation.  
For the good of man consists not in the instruments, & in preparations destined unto it, but in their good use. It were ridiculous, if any one should say, that he that hath eaten more than others, will also dig and delve more than others: for it may be, that be that hath eaten less, may labour more; seeing that the one doth not of necessity follow the other. After the same manner Prayer & that comfort that God sendeth, are destined and ordered to compass the love of God; yet there be many, that use not this favour well, and that abuse the water given them to refresh the plants of virtue, to the cherishing and fostering of their own delights: that is, that turn and convert the comforts and graces, which they have received, by which they should further grow in love with God, to their own recreation and love of themselves.  
We ought to judge no man, much less Ecclesiastical persons, who live in the profession of virtues. For the contempt of them doth engender in the soul a worm so hurtful & dangerous, that it doth not only gnaw their persons, but also their office & ministry, which is the sountaine and spring of many evils. Neither must we publish, or boast of in the market place the faults and offences of our brethren, yea albeit we see them, being mindful of that curse of Noah, which he inflicted upon his son, because he would not cover the nakedness of his father: but rather let us follow the reverence of the other two brethren, who discreetly, and with honour covered it. That great Emperor Constantine had this spirit, amongst whose praises, 
An excellent saying of Constantine  this especially is numbered, that he said: If I should take a Preacher or a minister of God's word in any crime, I would cover him with my cloak, that he might be seen of none. This is properly called zeal, and the spirit of Christ: but to triumph, gear, scoff, and disdain, when any of the servants of God falleth, this is proper unto Antichrist, whom all follow, that are his members.  
Neither for ones fault, or for the fault of a few, are all straightways to be condemned: for this was palpable and gross ignorance; as if for two or three women, which seemed 
A Simile.  good, and afterwards were taken in adultery, one should say that all married women are adulteresses.  
They that live without the flesh, are always either good, or evil: they always stand, or fall: but they that abide yet in the flesh, sometimes fall, and after rise again. Ifin heaven, in Paradise, in the school of Christ, & in the college of the seven Deacons of the church elected of the Apostles there was one that fell, & became disobedient, who sold his Master, and failed in the faith: is it any marvel, if a like thing be sound in other states and congregations? The fault of them that fall from so high places, doth not diminish, but increase their dignity, that persevere and continue in them.   

THE SEVENTH ADmonition, that all kind of singularity is to be avoided. CHAP. XLVIII.  
THe seventh admonition is, that a Devout man so live, that as much as lieth in him he make no vain show of his devotion, and that he studiously endeavour himself, that he may eschew all kind of singularity, as well in his apparel, as in his other actions without offence to God; according to the counsel of Seneca writing unto his friend; Look, saith he, that thy exterior figure be common with other men: but that thine interior 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 prayer be such an one, as our Saviour showeth, when he saith; But when thou prayest, enter into thy chamber: and when thou hast shut thy door, pray unto thy Father which is in secret, & thy Father which seethe in secret, shall reward thee openly. This I say, ●…beit there be many that very appily do pray in the church, & ●…e much helped by the receiving ●…f the holy sacrament of the Lords ●…pper (which without doubt ●…ingeth great help to them that pray) yet there are some, for whom a secret place is more fit to pray in them a public place: by reason of the danger of vain glory, & singularity. A secret place removed from the eyes of the world is a safe haven for young men & young maids. Let devout men make oratory's of corners, & let them there worship God in spitit and truth. For seeing that jonas prayed in the belly of the Whale, certainly there is not any place, which is unconvenient to pray to God in. In this opinion was the Prophet, whe●… he said: My soul 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 behold thy power and th●… glory.  
The vices which accordin●… 
The vices of women.  to Solomon, and the Apostle Pa●… are especially to be reprehended in women, are these; curiosity, idleness, prattling, unquietness or instability; which is, that they cannot long stay in one place. Which vices because they do not correct, they transgress the law of God, & do forsake the study of devotion. This one reason is sufficient, that they, that truly desire the glory of God, do diligently look to themselves, that they do not give occasion to any one to slander ●…ertue, seeing that the Apostle doth so often admonish, we that do nothing ●…y which the doctrine of Christ ●…aybe blasphemedin any respect. 〈◊〉 would not have any one here to ●…ake any occasion to defend wo●…en, that come not to church, to ●…ray, to hear service & Sermons, & to receive the holy Communion ●…n those days, that are appoin●…ed: for it is one thing to take away the necessity, and an other thing to pair away the superfluity. For this hath the Church thought good, this the Saints have taught, and amongst them Saint Hierome who in his Epistles doth often commend the Solitariness of women.  
For this cause these persons ought always to use great discretion 
When and how often we are to communicate  in frequenting the holy communion. For albeit the Christians in the primitive Church did daily communicate: yet this example is not now forth with to be followed, because than it was no note of singularity, to do that, which all did: as it is no note of singularity to be clothed with a white garment in that place, where all are arrayed in the same colour. This Sacrament is to be received at such times, as the Church hath appointed: let some come every month, others every week, as Augustine counseleth, some seldom, some oftener, according to occasions, or the desire of him that would communicate, or according to the age, devotion and state of every one.  
This admonition especially belongeth unto women, of a suspected age for vainglory and singularity, although neither for these, nor for any other so general a rule can be given, which doth admit no exception.   

THE EIGHT ADMOnition is, that too much familiarity as well of men, as of women, is to be eschewed. CHAP. XLIX.  
THe eight admonition is, that with all endeavour we fly from the too much familiarity as well of men, as of women: yea, although they be religious and spiritual: for it often cometh to pass, as one saith, that spiritual love is changed into carnal love, for the similitude and likeness of the one with the other.  
This is very often, and very seriously beat upon by the holy Fathers. S. Augustine saith: I dare boldly say, that he that will not 
Aug de cohabitatione clericorum & mulierum, sets de singulari. clericorum.  eschew familiarity to converse with women, shall without doubt at the length fall. And in another place; Chastity is consorted with a grievous companion, whom we must not only resist, but letting the bridle go, fly from as far as we can. Neither are women less to be eschewed, because they seem religious: because by how much they are more religious, by so much the more they do sooner allure, and under the pre●…ence of piety lurketh the lime of ●…ust: credit me assuredly, I speak ●…y experience, before God I lie ●…ot: I remember that the cedars of Lybanus, that the captains ●…nd guides of the flocks have ●…allen by this plague; whose ●…all I did no more think of, ●…hen of the rebuke of Ambrose or Hierome. And a little after: what great Bishops, and what excellent Clerks, after many fiery trials, and victorious combats, after many wonderful things done by them, are known to have ship wracked with them all, when they would sail in a slender bark? What mighty and strong Lions hath this one delicate infirmity (that is, luxury) tamed: which being wild, base, & wretched, yet maketh pray of great things.  
Saint Hierome doth agree unto this: Saith he, either be indifferently 
Hierome in an Epist. to Nepot.  ignorant of all the may des and virgins of Christ, or else indifferently and equally love them: neither have affiance and confidence in thy forepassed chastity; for thou canst not be more holy than David, nor more wise than Solomon. Always remember, that a woman cast the tiler of Paradise out of his possession.  
And S. Isido●…e saith: If thou standest near a serpent, thou shalt not be long safe: and if near a fire, thou shalt wax warm, albeit thou be iron. But Saint Bernard doth more vehemently 
Bernard upon the Canticles.  tax them, that do continually converse with women. To be always with a woman, saith he, and not to know a woman, is it not more, then to raise ●…he dead? that which is less thou canst not do, and shall I believe ●…hee in that which is greater? Bernard saith this, either that he ●…ight terrify us, 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 urgeth.  
For these reasons, and coun●…iles of the Saints, the servant of God, who carrieth so great a treasure in an earthen vessel, aught to walk advisedly and circumspectly, mortifying himself in all his members, fearing in the midst of security: for this fear bringeth greater security. That here is to be noted, which Saint Hierome saith; that we must not rely upon our forepast chastity: for there is nothing so near unto danger, a●… too much confidence.  
Neither only must we fly to●… much familiarity: but also a●… occasions, that dispose unto it for he that would take away th●… end, must also take away th●… means, which dispose to tha●… end. For oftentimes there lurket●… a serpent in the grass, and tha●… friendship, which begun in th●… spirit, many times endeth in th●… flesh: and the gold in continuance of time is turned into dross. And albeit the thing itself hath a show and colour of that which is good, yet it is needful that man always think, that his adversary sleepeth not: and that then poison is the nearest, when ●…e intermingleth most honey.   

THE NINTH ADMOnition, that every one before all things ought to walk in his calling, that he may satisfy the obligation of that estate in which he is bound. CHAP. L.  
THe ninth admonition is, that a devout man have for a prin●…pall foundation of his life, that before all things he satisfy 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 upon the divine worship. For we must know, that prayer, speaking properly, is none other thing, than a petition, by which we desire grace of God, that we may walk in his commandments, and fulfil his wil●… as knowing our own infirmiti●… and unsufficiency to walk s●… without his especial grace. Th●… Prophet signifieth this, when h●… saith, I opened my mouth and pa●…ted, because I loved thy commau●… 
Psal. 119.  dements: as if he should say, Because I have desired to keep th●… commandments, and cann●… do it without the help of t●… grace & spirit, which thou giu●… to them that humbly ask it 〈◊〉 thee, for this I open my mouth in ●…rayer, and desire of thee, that ●…hou wouldst give me the grace ●…f thy spirit, that being supported ●…y his help, I may keep thy ●…ommaundements, which I have ●…nely and earnestly desired.  
Which seeing it is so, it is ma●…ifest that the keeping of the di●…ine commandments 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. Under ●…is first bond is contained, what●…euer pertaineth to the estate ●…d condition of every one: as ●…ose things are which belong ●…to the ministry, to man and ●…ife, to a Bishop, to a judge, to a ●…aister, to a client, and to be ●…iefe, to every man in his several ●…lling and place. For even as ●…ese estates are instituted of God, so also their laws, statutes, an●… ordinances are ordained of hi●… Therefore he that doth violate th●… laws, doth resist the divine ord●… nance. Therefore that vessel 〈◊〉 election, and that sanctified ma●… sion of the holy Ghost, doth s●… often at the end almost of all h●… epistles, admonish every one what his estate and condition requireth, that is, what the son●… oweth to his father, and what t●… father to his son: in like man●… what the husband oweth to 〈◊〉 wife, and what the wife to h●… husband: what the servant owe●… to his master, & what ●…he mais●… to his servant. Go to then, if the laws and ordinauces be of Go●… 
Prayer is ordained, that obedience may be preserved.  what greater confusion can the be, than so to attend upon pray (by which we crave aid to kee●… the law of God) that in that mea●… time we neglect the keeping ●…e law? What other thing is this, ●…en to leave the end for the ●…eanes destinated to it? to for●…ke the haven for sailing? and to ●…st away health for the medi●…ne, by which we obtain health? what other thing is this, then ●…at a man in prayer seeketh more ●…r himself, than he doth for God? ●…d had rather satisfy himself, ●…en satisfy God? for he leaveth ●…od for the love of himself: ●…at is, he leaveth that which God ●…mmandeth, that he may do ●…at, which pleaseth himself.  
To be brief, this is none other ●…ng, than not to understand 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 〈◊〉 efficacy of prayer consisteth ●…ein, that we compass unto spirit and courage to keep the commandments of God: wha●… ignorance than is it, to forsak●… the observance of the divine la●… and to run unto prayer? As th●… Smith knoweth that his iron 〈◊〉 
A Simile.  first to be heated, and to be mad●… soft, before he labour to make stamp in it: so prayer is to be 〈◊〉 said 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 end. to the which tr●… and perfect prayer is to be directed. To declare and manife●… this, we have most evident a●… apparent examples and argumē●… in the Scriptures: but I have fou●… none more excellent or more 〈◊〉 for this purpose, then that Psal●… whose beginning is; Blessed 〈◊〉 those that are upright in their w●… and walk in the law of the Lor●… 
Psal. 119.  Which Psalm is so great, th●… the Church hath divided it into two and twenty parts; for there are in it a hundred seventy and six verses; among which scarcely there is one, in which mention is not made of the law, or of the commandments, or of the testimonies, or of the ways of God, or of his words: all which signify ●…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 fruits and commo●…ties are reckoned up, which come ●…to them that observe 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 love, all his de●…ght, and all his cogitations were ●…stowed upon it.  
The whole Psalm then, and all the words and meditations of it, are directed to this end, that thereby the servant of God may understand, that he ought to have none other aim in this world, none other inheritance, none other glory, nor treasure, than the keeping of the divine 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 than ought to be our intent, is there any thing more contrary unto it, then for prayer to forsake the 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 leave o●… not only prayers, but also mo●… deep and profound contemplations, that he might execute h●… function of preaching and te●… ch (for it was his vocation) 〈◊〉 he testifieth in a certain sermon in these words: If I have found at 
Bern. in his 51. servant upon the Cant.  any time that any of you have profited by mine admonitions, than I confess that it doth not any ways grieve me, that I preferred the care and cure of preaching before mine own ease and quiet. I am with patience pulled from the embraces of unfruitful Rachel, that by Leah there might abound unto me fruits of your proceed and profiting. Surely it shall not ●…rke me at all of mine intermit●…ed quiet, and employment in ●…reaching, if I shall see my seed ●…ructifie in you, and that by it the fruits of your righteousness are ●…ncreased. For Charity, which ●…eeketh not those things that are ●…er own, hath long ago very ea●…ly persuaded me, to prefer none ●…f mine own desires before your profits. To pray, to read, to write, to meditate: and if there be any other gains of spiritual study, all these have I accounted as hindrances for your sakes. This saith he. And in another sermon; Do not think, my brother, that 
In his 46. sermon upon the Cant.  by this, any prejudice is done to the love of thy quiet, to the acts of holy obedience, or to the traditions of thy elders. Otherwise the Bridegroom will not sleep with thee in one bed, especially in that, which for the flowers of obedience thou bestrawest with hemlock & brambles. For which he will not hear thy prayers; neither will he come when thou callest him. For such a great lover of obedience, that had rather die, than not obey, will not give any part of himself to him that is disobedient. Neither will he allow of the vain leisure of thy contemplation, etc. Furthermore, as we are to direct our prayers according 
The fruit of prayer is the keeping of the law.  to this aim and level, so also we must examine the fruit of our prayers. For without controversy, the fruit of prayer is the observance of the divine law: which the 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 rivers of waters, that will bring forth her fruit ●…n due season: which fruit of a cer●…aintie is none other, than the keeping of the divine commandments: 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 upon this holy ●…aw, if at any time occasion be of●…ered thee, to do that which the law commandeth, be ready to perform it: and hereby thou shalt know, whether thou hast meditated on the law of the Lord with fruit. Let the judge do his duty, and the Prince his: let the Bishop, the Minister, the husband, the wife, the servant, the master, the son, the father, do their duties also: and let every one faithfully execute that, which is committed unto him, and belonget●… unto his place and calling. And i●… he seethe that it goeth not we●… with him, and that he goeth no●… the right way, let him think tha●… he abuseth this exercise, and tha●… this medicine will not be profitable unto him, because it attai●…neth not the end, for which it wa●… ordained. For if the end was by 〈◊〉 to get a cheerful spirit, & a fres●… fervour to walk in the comma●… dements of the Lord: how sha●… he be said to have obtained this spirit, or this devotion, who so unwillingly, and so lazily goeth about the keeping of the law? for devotion is none other thing, than a promptness and readiness of mind, to do all those things, that God hath commanded.  
The greater part of the world at this day is plunged in this error: For we see very many, who, that they may not undergo the ●…east cross or trouble, do altogether neglect that which belongs unto their duty, to the scandal of many, and to the wronging of themselves. Let us grant that they do not belong unto the number of these, who are truly devout, and have so endeavoured themselves for the love of God only; yet they are to be ●…eferred to this number, who have ●…aken this exercise upon them for delight, or for honour, or recreation, or for to get greater authority, or for any such end. These are they, for whom virtue heareth evil, and the exercise of prayer is defamed: whilst men do judge not by the nature of the thing, but by the persons; neither do respect the use, but the abuse.  
The Apostle very well understood this, and willeth to prevent it, writing unto Titus, and commanding him, that he should be instant in season, and out of season, that he should admonish every one to do their duties. And when as now he was come unto married women, he saith: Exhort the young women to be sober minded, that they love their 
Tit. 2.  husbands, that they love their children, that they be discreet, chaste, keeping at home, good and subject unto their husbands, that the word of God be not evil spoken of. Thou seest in this Chapter, how plainly the Apostle doth warn every one of his duty, propounding unto them not only what they should do, that is, to have a care of their house etc. but also from what they should abstain, that is, that the word of God be not evil spoken of, and that their neighbour should not be scandalised, etc. which is done, as often as any one offendeth in those things, which belong unto his duty.  
But because this matter is very ●…ecessary, for more evidence of it will also join the doctrine of ●…e sequent admonition, wherein will more copiously speak of ●…e end, which is to be looked unto in this holy exercise: and of the errors that are committed in it.   

THE TENTH ADMOnition is, of the end which is to be looked to in this exercise. CHAP. LI.  
THe tenth admonition is conversant about the end, which is to be observed in this exercise. For seeing that the end is th●… 
The whole work dependeth of the end.  principal circumstance of moral●… actions, it is the root and foundation of all them that follow if an error be committed in it●… the whole work becometh e●… roneous: but if the end be goo●… then the whole work will be goo●…  
Therefore we must here not●… that the chiefest part of a Ch●…stian 
Mortification of affections is the chiefest duty of a Christian.  life is the mortification 〈◊〉 ouraffections, and the subduing of our own wills. For the end of this life is love and charity, and of this love is bred a general obedience of all the divine commandments, and a perfect conformity of our wills with the divine will; which Christ testifieth plainly in the Gospel, saying: If any man love me, he will keep 
john. 14.  my word, and my Father will love him, and we will come unto him, and will dwell with him. And a little before; He that hath my commandments, and keepeth them, is he that loveth me. Hence it is, that perfect love and perfect obedience seem to be one and the self same thing: for he that loveth, cannot but do that, which he commandeth, whom he loveth; but he that hateth, con●…emneth the precepts of him, whom he hateth.  
Therefore to this kind of obedience, mortification, and the denial of our own will before all things is required. For even as a 
A Simile.  young set or slip cannot be grafted into a tree, unless first that branch be cut off, into whose place it is to be inserted: so the divine will cannot be grafted into our heart, unless first our own will be lopped away; for these two wills are contrary one to the other. This is the function of mortification, 
The duty 〈◊〉 mortification is to kill and subdue our own will.  and the use of moral virtues, which are especially conversant about this. For the greater part of them consisteth in this, that they may restrain some one of these passions, that they may make way for the actions of virtue, in which the observance of the divine law consisteth. By all which it followeth, that the end of this whole business is love, obedience, and the mortification of all our evil affections: as in very few words Ecclesiasticus teacheth, saying; The children of wisdom are the Church of the righteous, & their 
Eccesi. 3.  offspring is obedience and love. By which words he signifieth, that the chief fruits of righteousness are two: for the first begotten child is the love of God, of which is bred obedience unto his will: the which that we may satisfy, it is needful that our own be denied, which is the proper duty and function of mortification. For which cause all the Saints have made an especial account of mortification: for it is the first gate and entrance unto all other virtues.  
This is that cross, which our Saviour so greatly commendeth in the Gospel, upon which all our inordinate affections are to be crucified, as all they have done, and do, of whom the Apostle speaketh; They that are Christ's, 
Gal. 5.  have crucified the flesh with the affections and the lusts.  
Seeing therefore that this cross is of so great weight and moment, and so abhorred and hated of our flesh: and seeing that those things which are so hard and difficult, cannot be performed without great strength and fortitude: and seeing that unsavoury relishes cannot be got down without some savoury sauce, therefore prayer is ordained, in which both things are found. For by prayer we obtain 
What we obtain by prayer.  fortitude and courage to fight against Amalech our enemy: & by prayer the divine grace is bestowed upon us, which alone can do all things: in it charity is kindled and exercised, which is the mother of all virtues, & by this our eyes are daily more & more opened unto the divine knowledge: to be brief in it the joy of the holy Ghost is communicated unto us, by which the way of the Lord is made most pleasant and sweet unto us: according to that of the Prophet; I will run the way of thy commandments 
Psal. 119.  when thou shalt enlarge mine heart.  
For this cause prayer is so exceedingly commended of all the Saints: not only for that, which it is in itself (although it be an especial act of Religion) but also, and that chiefly, for the great help and aid it bringeth to them that endeavour to the foresaid end.  
So that it is not so praised and 
Prayer is not th'end but a mea●… to obtain the end.  celebrated, because it is the end, but because it is an especial means unto the end: not that it is health, but because it is a medicine procuring health.  
If any man therefore should be frequent in prayer, and yet dissolute and lose in manners, neither endeavour himself unto virtuous actions, he should not much differ from one that is sick and unsound, who always useth medicines, and yet is never the better, but still continueth in the same infirmity: he is wretched & miserable after a double manner; first by reason of the grief & vexation of the infirmity, & secondly because of the continual horror and annoyance of the medicines.  
This is a principle and an axiom general and true: by which any one may easily understand the sundry errors, which are wont to be committed in this respect. For 
●…or the ●…eetnes of ●…aier some ●…e reject ●…e bitter●…s of mor●…fication.  there are some, who when they find sweetness in prayer, and difficulty in mortification, they leave that which is difficult, and embrace that which is easy: they reject that which is bitter, and take that which is sweet, & they so give themselves wholly to prayer, that they make small account of mortification.  
For man's heart is greedy and desirous of any pleasure, so that some Philosophers did not blush to affirm; That pleasure was the 
The Epicures.  last end, and centre of human felicity: But all other affirmed, that it is the bait of all evils, for by the desire of pleasure very many do cast themselves headlong into all vices & enormities. What? is man's appetite so powerful, that as water 
A Simile.  of his own natural motion doth always slide & drop downwards, and if any one desireth to hinder that passage, he profitteth nothing for it will seek for some corner or chink, which it may break through: so also our heart is always ready bend to all kind of pleasure, so that if silence be imposed upon it, & any one thing be denied unto it; forth with it swelleth & rageth, now winding itself this way, now the way, seeking for a vent, & never resteth, until it hath satisfied the lust. Therefore it is very well said of a certain 
Nature is subtle.  Doctor, that nature is subtle, and in all things seeketh herself: yea in those men, that are more perfect and Divine.  
And rightly he calleth her subtle, because with great modesty, so that she is not perceived, she entereth where she listeth: and insinuateth herself, whether she is not called; that she may search, if she may find aught, that may be either pleasant or profitable unto her, which she may enjoy, or which she may rest in.  
Hence the greater part of errors arise, which are wont to meet with us in this way. Hence first ariseth the corruption of the intent of the good works we do: the only and principal end of which is God: our sensual appetite doth contrary and gainsay this end, which always seeketh something, wherein to delight itself. And this is a principal and a chief thing, that doth corrupt all our works, and causeth, that the Water is not altogether pure.  
Hence it is that many live in error, thinking that they have done many good works, in the ministry of the Lord: which when they come to be examined at the strict judgement of God, it presently & plainly appeareth, the it was not pure gold, the they brought, but mingled with dross, and full of the mud of their own love.  
From this fountain it also spingeth, that many in the exercises of prayer, of reading, & meditation, etc. do hunt after nothing else, but delight, and a certain spiritual joy, and in this they place the height of their desire: persuading themselves, because it is a spiritual delight, that they are now in a safe haven, and that there cannot remain any danger, but in a carnal delight, they do not mark, that self love, that spiritual gluttony, covetousness, and such like affections, may also have place here, as a certain Doctor saith: & perhaps so much the more, as these delights are greater, and more desired.  
At the least this is certain, that the root of all this evil is the love of ourselves, which hath an eye always unmovably fastened upon private commodity & self gain: whether it be in this matter, or in that: that is, whether the commodity be of delight, or ●…e hoped for by a false surmise, unless the difference be heere●…n, that the fault is greater, and the error lesser, when the delight ●…s filthy and unhonest; and the fault is lesser & the error greater, when the fault is not in the desire, ●…ut in the opinion: that is, when ●…s a man doth expect more, or ●…ath that thing in greater price, which he desireth, than the ●…ature of the thing is in it ●…elfe.  
But if thou shalt say unto me, ●…hat there are not many, who are ●…hus deceived: for that no man is ●…o blind, that wholly intendeth ●…nd seeketh for delight in the ex●…rcise of his prayers and studies.  
I answer, that they are too many, who are thus deceived: for we see by experience, that many are so tied to this study and exercise, that if at any time a work of charity, or of corporal trouble be offered unto them, presently they shrink back, and rather impose it upon any other, than they will undergo it themselves. And this is a manifest sign, that such do not purely and simply seek for the good pleasure and will of God. For when that offereth itself, which they know to be pleasing unto God, they turn themselves from it, and turn unto that which is pleasing and pleasant unto themselves: none otherwise, then if nothing was acceptable unto God, but that which was also grateful unto men: when as in a manner the contrary is always true, that that doth less please men, which is most grateful unto God.  
They that thus serve God, and ●…oue him for such an end, as yet ●…hey have not fully received the spirit of the adoption of the sons of God: but only of servants, and therefore they are ●…ather to be called hirelings, than sons: for their chiefest intent ●…s their own commodity. Cer●…aynely my Lord, he doth not ●…s yet know thy goodness, who so ●…oueth thee: neither doth he as ●…et know of what might and ma●…estie thou art, or what thou art, ●…ho after this manner seeketh a●…y thing without thee.  
He that thus loveth thee, doth ●…ot love thee with a chaste & pure ●…oue, as the love of the Spouse is ●…owards her Bridegroom: but ●…ith a feigned & mercenary love, ●…s that is of whores and harlots, who rather respect the commodity and the pleasure, than the persons, whom they love. Wha●… is more foul and filthy, the●… to love God with such a love?  
Hence also ariseth another error, and that not a little one, tha●… is, when as we greatly esteem o●… (as we said before) the exercise of prayer, and contemn the exercise of mortification.  
For that there is pleasure i●… the one, and grief in the other and man's heart doth reject th●… one, and embrace the other, dot●… embrace that which delighteth and reject that which tormenteth;  
This is the cause, that we se●… many diligent in hearing of Divine service and Sermons, an●… very long and copious in prayer and do divers times receive th●… holy Communion; and are willing to speak of God, and also glad to hear others speak of 
The abuses of many that would seem devout.  him; and do cheerfully converse with godly and religious men; & yet are prone unto anger, lust, ambition, and obstinate in their own conceits and opinions; neither will give place or departed a hair from their own right, neither do they cease to detract and backbite others. They are merry & do seek to far deliciously, to live daintily, to eat and drink of the best, to clothe their body sumptuously, & to use themselves effeminately; yet nevertheless for all ●…his they would live devoted unto God, & have society and familia●…ity with him. Hence it is, that if ●…t any time they find not that ac●…ustomed sweetness in prayer, which they desire, forthwith they ●…ast down their heads, lose ●…heir patience, and weep, because they could not weep in prayer: and they most plentifully power forth tears, not tears of devotion, but of impatience. And such, as for this cause do weep, do not shed tears because they see themselves full of anger, pride, covetousness, self love, and many other vices, & destitute of humility, charity, and other virtues, more necessary than those tears are.  
And this error doth so far exceed, that some of them have their Devotion in such regard and reckoning, that they either neglect, or contemn true righteousness, to the which notwithstanding they are bound by the divine law. They think that they have most grievously offended, if they do not every day hear divine service; if that every day they do not make an end o●… those prayers, they have appointed unto themselves, and so satisfy the calendar of their devotion, which if they have not done, they can neither eat nor drink quietly; when as in the mean time they can sleep sound and sweetly, having their coffers and chests stuffed full of rich garments and rusty coin, never considering that there are so many poor and naked, which perish and faint through hunger and cold. Their conscience full of faults & crimes doth not take away their sleep, neither doth it hinder their rest, although it be clogged with the burdens of many debts, which they are able to repay, but do not. And also when as they have not for many years saluted their neighbour by reason of an inveterate hate to the great scandal of much people: neither have regarded those things, which belonged to their estate, and unto the condition of their family, yet for all this they have securely slept, & not any whit have been troubled or disturbed for it. And yet if any of these things do offer themselves unto them, especially if they have any trouble, or difficulty annexed unto them; they utterly reject them, pull back their hands, and say; that by this labour their heart is distracted, and their Devotion hindered; which is none other thing, then to forsake the head for the feet: for they make more account of the quiet of their heart, which disposeth unto prayer, then of the obedience of the Divine law, unto which prayer is disposed.  
It is likely that such men never read that of our Saviour; Not every one that saith unto me, Lord, 
Math. 7.  Lord, shall enter into the kingdom of heaven, but he that doth my Father's will which is in heaven.  
This Devotion without the foundation of righteousness is one of the principal and most universal errors, that are wont to meet with man in this way, for it altogether destroyeth a spiritual life in every body. For whereas the end of this life is the fulfilling of the divine law, and the means, by which we attain this end is prayer (as we have often said) this error without question perverteth this order; for of the end it maketh a mean, & of the mean, maketh the end, & so it confoundeth all things.  
I would to God that they were very few, who in this respect were deceived: But I fear, seeing that the kingdom of self love is very large, lest also the plague, which springeth from it, be very general; albeit in some one respect it expatiateth more, then in another: yet few there be, that are altogether free from it.  
Neither let any one think that this Doctrine is contrary unto that, which before we have delivered, as concerning the too much business in external matters: for that doth rebuke them that altogether forsake the exercise of prayer, that they may attend upon exterior labours: and this that we have here said, is contrary to the other extreme, and doth blame them, that so give themselves to prayer, that they will not intermeddle with any external business, although it be very necessary. Both of these are extremes, which virtue doth always abhor, consisting in 〈◊〉 mean.  
For our businesses ought not to be so many and so great, as to choke our prayer; nor our prayer ought to be in such esteem, that for it the works of virtue be neglected, which are proper unto our estates and callings.   

OF A REMEDY MOST profitable and available against all these kinds of errors. CHAP. LII.  
HE therefore that would be freed from all these errors, let him set down unto himself the last end of all his labours and troubles to be the keeping of the law of God, and the observing of his most holy will, and also the mortifying of his own will: let him use the sweetness of prayer to temper & qualify the cup of bitterness, and let him assuredly persuade himself, that by how much the more any one drinketh of this cup, by so much he hath profitted; and by how much less any one hath drunk of it, by so much he hath less profitted.  
Let him diligently mark, how much he daily profitteth in humility, as well in that which is inward, as in that which is outward: how he brooketh the injuries, that are done unto him: how he succourerh the infirmities of others, & relieveth the necessities of his neighbour; how he hath a fellow feeling of his brethren's miseries; how he reproacheth not the escapes & falls of his neighbour: and how he hath learned to hope in the Lord, when tribulations are at hand; how he moderateth his tongue, keepeth his heart, bridleth the flesh with all her lusts & concupiscences, how he governeth & ordereth himself, as well in adversity as in prosperity, that he be not cast down of the one, nor puffed up of the other. How he carrieth himself in all things with gravity and discretion. But before all things let him diligently consider, whether the love of honour, of pleasure, of the world, and of such like affections be killed and mortified in him, and according to the rule, that every one shall find in himself, let him so judge: and not according to the quantity of sweetness, which he shall feel in prayer.  
But if we would attain unto 
Mortification is necessary.  our true end indeed, it ought not to be sufficient unto us, to have looked unto prayer: but it is also requisite, that with one eye, and that with the best, we have a regard unto mortification, and with the other unto prayer. If we will do this, at the length we shall come unto true contemplation. Otherwise prayer will profit nothing without mortification: neither can perfect mortification be had, without the help of prayer.  
For prayer and mortification are as two sisters, one of which doth help the other in all things, that are to be done.  
Which two virtues were figured 
The two Altars in the temple of salomon what they signify.  and pointed at by those two Altars, that were in the temple of Solomon; upon one of which, sacrifices were always offered; and upon the other nothing but incense.  
By the Altar of Sacrifice, on which diverse living creatures were daily killed and sacrificed, mortification is understood, whose duty it is, to sacrifice and cut off the heads of our appetites: By the Altar of incense, prayer is meant, which like incense kindled by the Divine love, doth ascend out of our hearts even up to heaven, & there doth deal with God about the dispatch of our business.  
He therefore that after this manner desireth to be the Temple of the living God, let him have in his Soul these two Altars: one is his superior part, where always may fume the incense of prayer, and meditation, that that of the Psalmographer may be fulfilled:  
O how love I thy law, it is my 
Psal. 119.  meditation continually. The other in his inferior part, where always he may offer Sacrifices of his concupiscences and appetites; that that of the Apostle may be done; Mortify your members which are on the earth, fornication, and uncleanness, inordynate 
Colos 3.  affection, evil concupiscence and covetousness which is idolatry.  
This is that myrrh, of which the Spouse speaketh in the Canticles: I will go, saith she, into the mountain of myrrh, and to 
Cant. 4.  the hill of incense.  
For as by incense prayer is understood, so by myrrh mortification is meant: which is most bitter unto our taste, but most precious in the sight of God, and of most acceptable savour. Neither doth it want a mystery, that myrrh is attributed to the mountain, and incense to the hill: perhaps that it might be insinuated, how mortification is far more excellent than prayer, as well in difficulty, as in dignity. For as an universal mortifying of all our appetites is more difficult 
Mortification is difficult.  than prayer, so also it is more excellent and more necessary. And as the hill is the way unto the mountain, and the means to ascend unto it, so prayer is the way, and the ascending to mortification. Therefore the servant of God is to be admonished, that the more sweetness he feeleth in prayer, the more cheerfully he prepare himself unto greater troubles: considering that ●…t is meet and requisite, that he suffer for that Lord, by whom he hath been dealt with so lovingly & so tenderly: and let him weigh and mark that these consolations which are given unto him, are but breathe bestowed upon him to this end, that with greater courage he may return into the field.  
And we are faithfully to mark and consider, that at that very 
Christ in the glory of his transfiguration did speak of his passion.  time, when the Lord was transfigured upon the mount, when his face did shine like the Sun, and his garments were as white as snow: I say that at that very time, in the midst of so great joys he spoke of those things, which afterwards he was to suffer at jerusalem. What? had the business of his passion any fellowship or participation with his transfiguration? If music be unseasonable in the time of mourning; shall not mourning in like manner be unseasonable in the time of music, and publ●…ke rejoicing? Truly this hath place at the feasts and meetings of this world; but not in divine solemnities, where consolations are given for tribulations: rest for torment; and for the cross transfiguration. So that as often as the servant of God feeleth any comfort, let him assuredly know, that he is cited, and provoked unto a new combat: and as these consol●…tions do bind a man unto tribulations; so we must think, that we are called unto tribulations, as often as we feel that we are comforted. Therefore as a diligent and careful tr●…ueller, that entereth into an 
A Simile.  Inn, that he may break his fast, eateth, and withal is careful to make an end of the voyage he hath taken in hand, so that although his body be in the Inn, yet his heart and mind is about his journey: so also the servant of God, when he goeth to pray, let him on the one side enjoy celestial sweetness, and on the other side let him purpose to bear troubles and molestations for his love, of whom he is so much made of, and who will not have any one to eat his bread, but in the sweat of his face.  
Let this then be the end and scope of this business; that before all things we writ in our hearts these words of our Saviour: If any man will come after me, let him deny himself, and take up his cross 
Luke. 9  daily, and follow me. And because this cross can hardly be taken up, unless we be helped by the fortitude and alacrity of prayer: therefore we betake ourselves to this virtue, as to a most faithful guide, which doth bring us to this end. Therefore that we desire, is not denied unto us, but granted: and God doth bestow ●…pon us spiritual consolations; ●…ot that we should rest in them, ●…ut that we should be refreshed ●…nd encouraged by them, to as●…end even to the top of this glo●…ious mountain. This is that ●…hich the Prophet wished and ●…rayed for, when he said: Rejoice 
Psal. 8.  ●…he soul of thy servant: for unto ●…ee, O Lord, do I lift up my soul. And in another place, My soul ●…all be satisfied, as with marrow 
Psal.  ●…d fatness (so with devotion) and ●…y mouth shall praise thee with ●…yfull lips. Therefore after this ●…anner, and to this end, we ought 〈◊〉 use divine consolations: not ●…ly that we may be delighted ●…ith them, but rather that we ●…ay be afflicted: as that holy ●…ule used them, of whom it is ●…yd: She overseeth the ways of 
Pro. 31.  her household, and eateth not the bread of idleness.   

THE ELEVENTH ADmonition, that visions and revelations are not to be desired. CHAP. LIII.  
OF those things, which hitherto have been spoken of, this also is concluded: If we are not to seek for divine consolations, and spiritual delights that we should rest in them, o●… that by them we should only b●… delighted; much less are reue●…lations, visions, inspirations, o●… such like to be desired: for this i●… the very beginning of diabolical●… illusions. Neither let a man fear●… that for this he shall be disobedient to God, if he shut all his gates against all such things: for God knoweth, if he at any time will reveal any thing unto man, how to find an entrance, and to open his gates after that manner, that he cannot doubt, but certainly know, that God is present. So he dealt with Samuel being yet a child, when he called him once, 
1. Reg. 3.  twice, and the third time: and he told him all things, that he would have him to know, so manifestly, that not any scruple remained unto him, neither could he doubt of his embassy.   

THE TWELFTH ADmonition, that the divine graces are not boastingly to be revealed. CHAP. liv.  
Our scholar, that goeth unto the school of devotion, i●… here also to be admonished, that he do make no vain boast no●… brag of those favours, graces, and benefits, which God now and then is wont to bestow upon his friends in their prayers. This is of so great moment, that a deuou●… man, according to the council of S. Bernard, aught to have written upon the walls of his Oratory that sentence of the Prophet; My secret unto myself, my secret 
Esay. 24.  unto myself. Many do far o●…herwise, who with full mouth at ●…ll occasions do proclaim their ●…euotion, neither can they rest, ●…ntill with great clamours and ●…ublike applause they have di●…ulged that abroad, which they ●…ele within. This (saith a cer●…aine Doctor) proceedeth not ●…f the greatness of devotion, but ●…f the incapacity of the heart: ●…hich thing often happeneth vn●… children, when as new clothes, 
A Simile.  〈◊〉 new shoes are given unto ●…em; who cannot contain thē●…lues, but that they must show ●…em to every one they meet. ●…ut these men the more they ●…ast of these graces, the more ●…pty and destitute they are. For ●…en as fire, or any odoriferous 〈◊〉 fragrant smell, the more it is 
A Simile.  ●…uered and kept close, the more ●…d longer it preserveth the scent, and keepeth the heat: so also the love of GOD and Devotion.  
There be others also, that under pretence and colour of charity with the secret danger of le●… nitie, do reveal to their friend●… all the blessings they have received of God: not considering that these benefits, which we●… have, are with greater diligenc●… to be concealed, for the dange●… of vainglory, than the sinn●… we commit, for fear of i●… famye.  
For this cause we are to keep●… our secrets in all things, in whi●… there lurketh any occasion of v●…nitie or danger: which thing o●… Saviour would intimate, wh●… he commanded his disciples 〈◊〉 conceal the mystery of 〈◊〉 glorious transfiguration: w●… thing he also observed in ma●… other miracles: he did this, not ●…or any danger he feared to ●…ome unto himself, but for our ●…xample, that we should do ●…he like.   

●…HE THIRTEENTH admonition, of the fear and reverence, which we are to observe, when we stand in the presence of the lord CHAP. LV.  
furthermore let a man also observe this, that when he ●…alketh with God in prayer, he ●…oe it with as great humility ●…d reverence as may be: So ●…at albeit his soul be as it were ●…nderly embraced & cherished of God, and adorned with man●… graces and favours, so that it hat●… attained that estate, that it ma●… say with the Spouse: His left han●… is under mine head, and his righ●… hand doth embrace me: yet let hi●… turn his eyes into himself, an●… behold his own vildness, and b●… humbled, and tremble before s●… great a Majesty. This is that●… which the Prophet saith: Seru●… the Lord in fear, and rejoice 〈◊〉 trembling. Rejoicing with trembling is a new thing and vnhear●… of: but both of them are necessary, when we come to a Lor●… of so great goodness and maiesty●… and by how much the soul shal●… be more pure, by so much shal●… the humility be more acceptable: for it is written: A wom●… holy and modest, is a grace abou●… grace.  
Neither let a man think tha●… the fire of love is extinguished by this affection of fear: but let him certainly believe, that none other thing is done here, then if we should cast a little water into a hot burning furnace, that it might burn the more vehemently. For when as the soul on the one side doth meditate upon the infinite immensity of the divine great●…es, and on the other side, upon ●…he bottomless pit of her own ●…ildnes; by how much more she ●…s afraid of herself for this difference, by so much she doth more admire the incomparable goodness of God, who doth so ●…ebase himself, that he is not a●…hamed to embrace so lovingly 〈◊〉 creature so vild. Moreover, as ●…uch as the admiration of the ●…iuine goodness increaseth, so ●…uch increaseth the love, the joy, and thanksgiving for so great a benefit, with all other fruits and motions of the holy Ghost, which are wont always to dwell in such souls, which Esay signifieth saying; To whom shall I look? even to him that i●… 
Esay. 66.  poor, and of a contrite spirit, and trembleth at my words? This is spiritually to take up the last place, & lowest room at the banquet▪ according to the council of ou●… Saviour: for by and by the maiste●… of the feast will come, and say to thee being bidden; Friend, sit up higher: for whosoever humbleth 
Luke. 14.  himself, shall be exalted, and 〈◊〉 that exalteth himself, shallbe broug●… low. And if this guest be so acceptable in the eyes of men; ho●… much more acceptable shall he b●… in the eyes of God, whose natu●… is to resist the proud, and to gi●… grace unto the humble & lowly▪   

THE FOURTEENTH admonition, that sometimes we must pray longer, then at other some. CHAP. LVI.  
WE said before that the servant of God ought to set down unto himself certain times to pray in, as we read that Daniel did in times past, 
Dan. 6.  who thrice a day prayed upon his knees.  
That David did the like, it is manifest by that which he sayeth; In the evening and morning, 
Psal. 55.  and at noon day will I pray, and that instantly, and he shall hear my voice. Now let us add beside the ordinary time of every day, that a man ought at certain hours, (all other business set apart, although it be spiritual) wholly to give himself unto prayer and meditation, and that more plentiful food be bestowed upon the soul, to repair that, which was consumed by daily defects, and that strength may be gotten to proceed further. For as the children of this world besides their 
A Simile.  daily repast, have their extraordinary feasts and banquets, in which they are wont to exceed the manner of other refections: so it is also behoveful, that the righteous besides their daily prayer have their feasts and spiritual banquets, in which their souls may feed not measurably (as at other times) but may be filled and stuffed with the divine sweetness, and with the plenty of God's house.  
We see that nature is not content with the dew, that in the 
A Simile.  night time falleth upon the earth, but also now and then it raineth, and that plentifully, not for a week, but oftentimes longer; for so it is necessary, that the heavens should be now and then more liberal towards the earth, and should so glut it, that neither the sun, nor the wind may make it dry: So also our soul besides the common and daily dew, aught to have certain peculiar times, in which our eyes may do none other thing, than shower down most plentiful tears of devotion; by which our soul may be so filled with the virtues and juice of the holy Ghost, that all the tribulations, and all the winds of this world may not dry it.  
Albeit this course is laudable at any time, yet especially at the chief solemnities and feasts of the year: neither is it less necessary in the time of trouble, or after deliverance from some offence, or after disturbance in some overth wart business, than the recreation and refection of the body is necessary after long infirmity. For otherwise a man cannot turn unto himself, nor be renewed, unless he bestow as much time upon his return into the way, as he spent, when he went out of the way: especially seeing that we know that Devotion is of the nature of those things, which are easily lost, but being lost, are hardly recovered.  
Of what weight this business is, no man can easily declare; for it may be that at one of these times greater gifts and graces may be received, then at any other time. And according to the judgement of the divines, any one act done with fervour, and earnest zeal, doth more increase charity, then many done with numbness and feebleness. If this have place in other acts of virtue, certainly it shall also have place in prayer, which doth more traffic with God by the way of mercy, then by the way of justice: and therefore it may be so fervent and so zealous, that it may obtain more in one day, then that which is feeble and dull can obtain in many. Such was the prayer of Sara the wife of 
Sara, the wife of Tobias. Tob. 3.  Tobias, who for three days and three nights, did neither eat nor drink, but continuing in prayer, entreated the Lord with tears. The third day, when she perceived that her prayer was heard, she gave thanks unto God for her deliverance. Yet it is credible that she prayed oftentimes before, and requested the same things, at the hands of God (for it is a most usual custom among the righteous to run unto God in all their tribulations) but then especially her prayers entered into the presence of the glory of the great God. For long instance and hearty perseverance in prayer, doth add force and heat unto it▪ by which it is lifted up into heaven.  
Anna also the mother of Samuel, 
Anna the mother of Samuel. 1. Reg. 1.  for the recure of a defect that was in her, prayed with such earnestness and fervency, that Ely the Priest, seeing her gesture, the moving of her lips, and the disposition of her countenance, supposed her drunk, and commanded her to go out of the Temple. When her prayer was most hot, than it was most forcible to obtain that she desired, ●…hen she rose up, and went away ●…erry, neither afterwards looked she sad, because she lost not ●…he hope which she had conceived, until she saw that accomplished, which she desired.  
The Ecclesiastical histories do speak of Alexander the Bishop 
Socrates in the first book and second chapter of his Ecclesiastical history. And Theodor. in his second book, and 14 chapped. and others.  of Constantinople, that when as Arrius came to Constantinople, and by the commandment of Constantine was now ●…o be received into the fellowship of the Church, the holy Bishop being not ignorant of ●…he fraudulent dealing that Ar●…ius used, in his subscribing to ●…he Nicene Council, fell into a dangerous gaynesaying of his admittance, and into a troublesome purpose of disputation with him; for he wanted no threatenings from Eusebius the Bishop of Nicomedia, who did patronize the cause of the Arrians. Alexander being in this straight, before he would receive Arrius into the Communion of the Church, and before he entered disputation with him, he went apart into the Temple of Peace, shutting himself there alone, and prostrating himself upon the earth, many days and nights together with tears, h●… prayed unto GOD, after thi●… manner:  
O God, said he, grant fo●… thy mercy and truth sake, that 〈◊〉 
The prayer of Alexander Bishop of Constantinople.  the opinion of Arrius be tru●… that I may never live to see th●… day appointed for this disputation: but if the faith that I hold be true, grant that Arrius the Author of all these mischiefs, may suffer condign punishment for his impiety.  
At the length the day appointed came, Arrius cometh forth guarded and attended upon with the followers and favourers of Eusebius, all the world looking on, and expecting, what end ei●…her the constancy of Alexander, ●…r the pride of Eusebius & Arrius ●…hould have. But presently God ●…hewed his revenging power upon 〈◊〉 wicked & damnable endeavours ●…f Arrius, for his wicked consci●…nce stroke fear into him, fear 
The death of Arrius.  ●…ade his body soluble and laxa●…ue, and going to the draft, ●…eere unto the common place, ●…here Constantine kept his courts, ●…ogether with his excrements, he ●…owred forth his guts, and so exhaled forth his soul: a punishment meet for such a blasphemous wretch.  
I have been more prolix in this, that those great fruits might more appear, which are reaped by earnest, and long continued fervent prayer: which also are wont to be more excellent, when they proceed from any tribulation, and such like temptation: for these do stir up and kindle the heart of him that prayeth, and they add greater fervency unto him; as it happened to that Saint, who said: I have laboured crying unto the Lord, my throat is grown hoarse, and mine eyes fail me, while I hope in my God. I am sure that many graces are bestowed by this way, and that more will be bestowed: therefore it is not needful to stay longer in this admonition; for the experience of them ●…s sufficient, who have persevered ●…fter this manner, who have lear●…ed in truth and verity, what ●…mple fruits are reaped by such prayer.   

THE fifteenth ADmonition, of the discretion, that aught to be used in the exercise of prayer. CHAP. LVII.  
THere be some that want judgement and discretion in their exercises; for when as all things between them and God have prosperours' success; this prosperity at the length becometh offensive unto them, and bringeth an occasion of great dangers.  
For there be some upon whom graces seem to be bestowed with a full hand: these feeling the fellowship of the Lord so sweet and pleasant, do so drown themselves in this exercise, and do so long continue in prayer, in watching, and in other corporal asperityes, that at the length their natural strength doth fail them.  
Hence it is that many are troubled with faintness and weakness of stomach, others are pained with the head ache, others are diseased with the Megram, and swimming of the brain: by which diseases they are so afflicted, that they become unfit not only for corporal exercises, but also to pray. Therefore it is meet & requisite, that things be considered of in the beginning, ●…hen the fervour and consolati●…ns be greater, and the experience ●…nd discretion less: that we may 〈◊〉 learn to walk, that we do not ●…ynt in the midst of our journey.  
Of this an answer may be demanded 
A question.  to a great doubt, moo●…ed of a great Divine: to wit, what they ought to do, that on 〈◊〉 one side are often visited of God, ●…x in this exercise are enriched by ●…im with many graces and benefits: and on the other side the strength & health of their body ●…oth hinder them, that they can●…ot long continue in this exercise?  
To the which doubt the same 
The answer  ●…iuine answereth with great humility and fear, saying. Truly it seemeth unto me better to love God, & to enjoy him without in●…ermission, albeit it be not with so great fervour & vehemency, them to, abound with such heat and sweetness, and to receive graces with so full an hand: lest perchance a little while after thou fallest into danger, either altogether to lose all these things, or else that they decrease and diminish in thee.  
For I have known many, saith he, who after they had lost their health by such manner of exercise, afterwards going about to refresh and recover themselves, and seeking to rid themselves of this languorment of body, have come to that pass, that afterwards they have lived not only more delicately, but also more dissolutely. Therefore to eschew this danger, it is better every day to proceed a little, and softly to go from the less to the greater, and so to come to perfection; then by little and little to go back and ●…etyre, until thou returnest unto ●…issolutenes: for it is written; An heritage that is hastily gotten 
Prou. 20.  ●…t the beginning, shall not be bles●…d in the end. And; Riches 
Prou. 13.  ●…athered hastily shall be diminish●…d: but he that gathereth them ●…ith the hand by little & little, shall ●…crease them.  
By this it is manifest, how ne●…essary the virtue of discretion 〈◊〉, not only that we may meet with this inconvenience (which 〈◊〉 great and very common) but ●…lso with many other. Therefore 〈◊〉 is necessary that we always ●…esire, with all humility and ●…erseueraunce, light and vnder●…anding, saying with the Pro●…het: Lead me forth in thy truth 
Psal. 25.  ●…nd teach me: for thou art the God ●…f my salvation: in thee do I trust ●…ll the day.  
The other extreme contrary 
Against them that under colour of discretion do live more delicately.  unto the former is proper unto delicate and effeminate persons, who under colour and show o●… discretion do withdraw they●… bodies from all kind of labours. It is not easy to judge, whether of these two extremes is more dangerous: but that indiscretion i●… more uncurable; for as long as the body is sound & whole, there is hope of remedy: but when it is marred and spoiled by too much indiscretion, there is not any more hope of further good.   

●…HE SIXTEENTH ●…dmonition, that we ought not only to give ourselves unto prayer, but also unto all other virtues. CHAP. LVIII.  
THere is also another danger in this way, and per●…aps greater than the former: ●…nd it is this. There are ma●…y men, who after they have ●…yuers times tasted of the in●…stimable virtue of prayer, and ●…aue learned, that the whole ●…ourse of a spiritual life de●…endeth of it, think that ●…rayer is sufficient alone, and ●…hat by it only the pathway to salvation is trodden: whereupon it followeth, that they forget other virtues, neythe●… are they further careful for any●… so that the more profoundly●… their mind is swallowed up i●… prayer, by so much they forget other virtues: and so desiring with too much dilygenc●… to cover and hide the bette●… part of their body, and repos●… all the other parts to the fury●… and violence of the enemy.  
Hence also it is, that whe●… as other virtues are as it wer●… the foundation of prayer; tha●… this foundation being taken away, whatsoever is built upon it, must needs fall: an●… therefore so long as a man a●…tributeth too much to this ve●…tue, he shall profit the le●… in it.  
For it is certain, that a prayer doth dispose unto morti●…cation, so also (as we said be●…re) mortification, and all o●…er virtues do dispose unto ●…ayer: and therefore the one ●…ithout the other is hardly ●…und.  
Tell me I pray thee, what kind 〈◊〉 prayer will it be, unless a ●…igent watch be kept in the ●…art, in the tongue, in the eyes, ●…d in all the senses, as well out●…rd, as inward? What prayer 〈◊〉 it be, if the body be stuffed 〈◊〉 of meat, and the soul ●…und with sundry cogitati●… and lusts of the world? ●…erefore those men do labour 〈◊〉 turmoil themselves in vain, 〈◊〉 do follow after one virtue, 〈◊〉 do neglect all other: for ●…ues are so combined and ●…led together between them●…es, that scarcely one can be found without all the other, 〈◊〉 all if one be missing.  
Hence it is apparent, th●… 
The actions of our life are like unto a clock.  this whole business is not v●… like to an artificial, and w●… ordered clock, in which a●… diverse wheels and ligamen●… amongst which there is th●… proportion, that if one of the●… although it be but little, b●… hindered, the whole fra●… becometh disordered: a●… here this proverbial speec●… hath place: The shoe bei●… lost, the horse falleth, a●… the horse falling, the rider●… cast down: and so hee●… after the same manner, by●… little idleness the whole dig●…tye, and the whole good●… this business, and the fruy●… that were hoped by it, are alto●…ther lost.  
How often happeneth it, 〈◊〉 〈◊〉 man rising in the morning, and ●…eglecting the custody of his ●…eart, giving place to some vain ●…ought, or worldly considerati●…, how often I say happeneth it, ●…at he cannot afterwards cast 〈◊〉 out when he would, neither can ●…e recollect his spirits, when he ●…leaseth, that in prayer he may ●…rmely fix his mind upon God? ●…ereupon it followeth, that the ●…orning prayer being well or●…ered (which is as it were, the di●…ctor of all things to be done ●…at day) the whole day is well ●…dred, and doth happily succeed, ●…d all things do prosper that ●…e do that day.  
In like manner it followeth ●…eerupon, that the morning prai●… doth dispose unto the evening ●…ayer, and the evening prayer ●…to the morning: for the aptness ●…d concinnity of the one, is the aptness and concinnity of the other: but if the one be disordre●… the other also, and whatsoeu●… else dependeth of it, is easily d●…ordered, and so the whole cloc●… is disturbed and out of frame●… to order which a new we mus●… go a fresh to labour, and ma●… days do slip away, before 〈◊〉 can return unto ourselves 〈◊〉 gain.  
But if in the mean time an●… new tempest arise, or any new●… occasion of a new impedimen●… there also danger ariseth, an●… great jeopardy. And if thou sha●… diligently inquire, what is t●… seed of so great discommodit●… thou shalt now and then fin●… none other, than some small ne●…ligence, by which thou hast ●…mitted some thought, which 〈◊〉 not evil, but only inconueni●… and unseasonable for this ti●… and business.  
God doth often permit such ●…haunces, that he may make his ●…eruants more cautelous, and cir●…umspect in all things: not only ●…n those things, that are great and hard, but also in lesser matters: for albeit these be ●…mall in themselves, yet they are great, ●…y reason they dispose a man & make him fit for greater, and ●…herefore it is said; He that fea●…eth God, hath a care of all things: as well of small things, as of great: for small things by little and little bring unto great, neither can small things be preserved without great.  
Therefore the servant of God ought not only ●…o regard one virtue alone, although it be great: but he must regard all together: for as one string in a Lute doth not make music, but altogether: so one virtue alone is not sufficient to make this spiritual harmony, but all must sound together. And although all these virtues (as we have said) are profitable and available unto this our present purpose, yet more particularly the keeping of the heart and senses; the composition and right ordering of the exterior man, temperance in eating, drinking and speaking are conducent; and all the other (of which we have spoken before) do help devotion: and he that hath not care of these, shall never come unto perfect prayer.   

THE SEVENTENTH admonition, that this exercise is not to be taken for an Art, or used as an Art, but to be done with great humility and confidence. CHAP. LIX.  
THe lover and embracer of Devotion is also in this place to be admonished, that all that hath hitherto been spoken to stir up Devotion, is as a preparative to prepare man to receive the divine grace: by casting away all trust in his own strength and merits, and by reposing it in God alone.  
I say this; because there are many men, who of all these rules and instructions do make an art, supposing, that as he that learneth an art, if he will observe his rules, becometh a cunning workman: so also they think that he, that well observeth these our rules, shall obtain that he desireth by the virtue of them: not marking, that this is nothing else, then to make an art of grace, and to attribute that to the rules of human art, which is the pure gift and mercy of the Lord.  
The Doctrines of certain spiritual books written as well in prose, as in verse, have given occasion of this error: which do so exceedingly commend their rules and their manner of teaching, that some think, that by the benefit of them, they may obtain that they desire. None otherwise then an Alchemist, teaching to 
A Simile.  make chemic gold, who reacheth to his scholar this or that mineral, and saith thou shalt thus and thus prepare it, and by and by thou shalt have pure gold: so these men say, do this and that, speak after this manner and after that, and by and by thou shalt have the love and grace of God. This manner of teaching is stark nought, and far different and dissonant from the style and gravity of the holy Doctors: and also unworthy the honour of the divine grace.  
For seeing that this whole business is grace and the mercy of God; it is meet, that it be handled not as though it were of art, but of grace: that by this manner man knowing what he asketh, he may know, that the chiefest means, by which he ought to dispose himself unto this business, is lowly humility, and the knowledge of his own misery, with a most firm hope of the Divine mercy: that by the knowledge of them both, tears may trickle down, and prayers proceed: by which man being waited upon, he may enter by the gate of humility, and receive that he desireth by humility, and give GOD thanks with humility: not having any trust, either in himself, or in his exercises, or in his works.  
Which although it be true, yet this admonition and doctrine doth not exclude our labours, or that which we ought to do. For although he that planteth, and he that watereth, is not the same that he is that giveth the increase who is God: yet he willeth nevertheless that we should plant and water, that he may give the increase. No man doth doubt, that any thing doth so much require a guide and counsel, as a spiritual life: especially in the joy and consolation of prayer; which as it is more delicate and divine; so also it requireth more counsel and more instructions.  
And as it is unmeet and unjust, that the exercise of prayer should be taught as an Art, lest grace be impaired and offended: so also man is to be admonished of all those things, that are necessary, lest he stumble and fall in this way. For we see some that after many years do little profit in this exercise, and others that pass their time over in reciting a number of vocal prayers, who very seldom do seriously think of, either that which belongs unto God, or that which themselves speak. Therefore our Reader was to be admonished of both, that his labours may be more fruitful.   

THE EIGHTEENTH admonition, of other kinds of prayers and meditations, which are wont to be used of them, who are more exercised. CHAP. LX.  
IT is also to be noted in this place, that those meditations, which we have divided into exercises for every day of the week, were written especially for young ●…eginners, that they might have ●…s it were a thread to lead them, ●…east they wander in this labo●…inth, and err in this way as yet ●…nknowen.  
But when they have once made some proceeding and profit, it is not needful, that they should always tread in the same path, but it is meet, that they go, whether the holy Ghost doth ●…eade them, who is wont to remove his scholars from a lower form to a higher. Therefore there are some, that leaving those considerations do proceed to the meditations of divine perfections, of the wonders of God, of his benefits, and in the meditation of them do daily more and more profit, and increase in his love, who is infinitely good, the giver of all goodness, and wonderful in all his works. There be others, that give themselves to the meditation of the holy Scripture, which is the Ocean of infinite wonders and marvels, as many of the holy Doctors did, and many of the Fathers in the wilderness.  
There be also others, that have matter enough to meditate upon, either as concerning those things that have happened unto themselves, or which they have seen in others: whether they were the works of grace, or of judgement and divine justice.  
For if a man will open his eyes, and will diligently look into and examine his own life from the beginning to the end from his conception and natyvity even to this day, he sha●… find so many and so great things in himself to be meditated upon, as well benefits and favours, which God hath bestowed upon him, as dangers and perils, which GOD hath kept from him, that he shall never want matter of meditation. But what shall I say of the admirable and wonderful judgements of God, which happen daily? of the unexpected falls of many, who thought themselves safe and secure? of the punishments of the divine justice? of the miracles of God's providence? of the works of grace, which we daily see to work wonders in his servants?  
Let not a man sit as a stone upon a stone, but let him behold and observe all those things, which are done upon the great stage & huge Theatre of the house of God, which always bringeth forth some novel, which we may meditate upon. There be others also more free to whom God hath shut the vain of too much speculation, and hath opened the vain of affection, that the will by a quiet and peaceable understanding may be recreated and made merry in GOD alone, bestowing itself wholly upon the love of the chiefest good.  
This is the most perfect estate of contemplation; to which we must always aspire, in which a man doth not seek as in the way, set on by the meditation of love: but in which as in his country he doth now enjoy his desired love, being now found, and in this he resteth as in his end, saying with the Spouse, I have found 
Cant. 〈◊〉  him whom my soul loveth, I took hold on him, neither will I let him go. In this state of meditation, both the labour is less, and the joy and profit greater. And because the labour of meditation is lesser, the time of recollection, or of preparation may be a little longer, and yet without the tiring and weariness of the body. So Moses persevering in his prayer, his hands being lift up towards heaven, he obtained victory against Amalech.   

THE nineteenth and last admonition is, that this exercise is not convenient for all kind of men. CHAP. LXI.  
furthermore it is to be observed, that although it be very profitable for young beginners, to exercise themselves in those meditations delivered in our exercises; yet this is not altogether simply necessary; much less possible for all men. For there are many, who by reason of infirmity, especially of the head, cannot without great danger, an●… loss of their health, give themselves unto this exercise, especially if they be young beginners. Others are so bound unto external business, that they cannot leave it without offence, neither is any time permitted them, to prepare themselves for these exercises.  
There are others, that have their souls so unquiet, undevout, and dry, that whatsoever diligence they use, it seemeth to profit them nothing. These ought not forthwith to break off their prayers, but still continue, crying at his gate, who will not be wanting to them that with humility and perseverance call upon him. And albeit the gate be not as yet opened unto them, yet let them not discourage nor cast down themselves, but wait the Lords leisure, for all good gifts come from him, and he bestoweth them upon whom he will, and when he will. It shall also profit these men, to read some devout and spiritual books with great attention and understanding, and when they come to those places, that they have some feeling by, and which doth concern their estate, let them stick long upon them, and lift up their hearts unto the Lord, that he would shower down upon their dry souls the dew of his grace. This is the best remedy, that can be given unto dry and vndeuo●… hearts; for by these means God oftentimes is wont to lift up men to a deeper study of meditation.  
Again there are others, wh●… do consume the whole time 〈◊〉 their life upon the recountin●… and thought of their sins an●… transgressions, neither dare the●… meditate upon the death an●… passion of Christ, or upon any such like thing, whereby they might receive joy and comfort. These, as we said before, are not comforted by this, and their understanding is conversant in ignorance; which Saint Bernard doth also confess: For besides ●…hat in this exercise some temp●…ation of desperation may be easily suggested, it is also unmeet ●…nd unbeseeming that the ser●…ants of God should always walk heavily, and go as though ●…hey were forsaken.  
They do contrary unto these, who the first day that they begin, do altogether forget their sins, ●…nd by the lightness of their ●…eart would forthwith fly unto ●…e contemplation of higher mat●…ers. A downfall is as near unto ●…hese, as to a house without a ●…oundation. Who afterwards, when they would return to meditate on lower matters, they cannot, neither do they know the way unto them; because they have accustomed themselves unto higher and more delicate reaches; and so they want both the grounds: that is, they can neither walk nor fly. Therefore it is best for us at the first to be busied with the remembrance of our sins, rather than with any other thing: afterwards by little and little let us go forward, relinquishing this cogitation, and draw every day more near and near unto the sacred passion of our Saviour, albeit we indeed should never be without the cogitation and thought of both of them.  
If there be any man to be found, that shall find no juice of devotion in these things that have been in this book spoken of, and that desireth to mediate on other matters: let him consider & melitate on those things, which per●…aine unto death, and which be●…ong unto hell: and afterwards ●…n those things which belong ●…nto heaven, or on any other ●…ood matter which the holy Ghost ●…oth suggest unto him, and let ●…im not in any wise neglect it, or ●…ast it away, but let him enter by ●…hat gate he findeth open, for it is ●…hat by which God would have ●…im to enter.   

THE CONCLUSION of this Book. CHAP. LXII.  
Hitherto we have handled (Christian Reader) those four things, which we promised in the beginning of the book: to wit, we have spoken of those things, which stir up and procure Devotion: and of those things that hinder it: in like manner of the more usual and common temptations, which are wont to happen in this way: and of certain admonitions and counsels to be observed in this exercise. I know that many other things may be spoken, but for further knowledge, I refer the reader to the Magistery of the holy Ghost, and to daily experience, which he ought to take for a mistress, who will successfully walk in this way. For my purpose was none other, the●… that by this my labour I migh●… bring young beginners into thi●… way; who when they are entre into it, shall feel and well perceive that experience is a more profitable mistress unto them, than any human writings can be: which because they speak ●…n general, they cannot tell, what ●…n specialty and particularily be●…ongeth to every one. And there●…ore the Apostle willeth, that the ●…eruants of God be not unwise, 
Ephes. 5.  ●…ut understanding, and wary ●…alkers, that by these, and by ●…ther means we may vnder●…and, what the will of God is.  
It helpeth also, that a man with ●…l humility and devotion conti●…ually desire of the Lord vnder●…anding, that in all his ways he ●…ay be guided and governed of ●…s spirit, coming into his pre●…nce like a child, who knoweth ●…ne other thing. then to testify ●…s necessity by his tears, but ●…nnot utter by words, what is ●…cessary for him.  
But if any one shall think, tha●… those things which we here teac●… are too much & too hard, let him assuredly know and believe that God in the time of prayer i●… wont to recompense all thes●… troubles and grievances with a●… incredible joy, and a courage necessary for the walking in the wa●… of virtue: which is of so great moment & weight, that all the prosperities of this world, which ca●… happen unto us, & all the corporal pleasures or favours and honours of this world being all heaped together upon one, cannot s●… comfort, nor so exhilerat & reioy●… the heart of man, as a faithful an●… fervent prayer of two hours.  
Neither is there any reason, w●… we should discourage, or c●… down ourselves, because ma●… things are required unto this e●… ercise: for it is manifest, that the soul infused into the body, is sufficient to make all the members living, and to move and di●…ect them unto their several offices ●…nd functions, which are many & ●…iuers: so the grace of the holy Ghost, which is a form superna●…rall & divine, when it once hath ●…ntred into the soul, is sufficient 〈◊〉 move & direct it, to the acting ●…d executing of all the duties of spiritual life: for it doth illu●…inate the understanding, and it ●…acheth what is to be done, and ●…hen it is to be done: it moveth ●…so the will, with all the inferior ●…culties to all that, which is ●…edefull to be done. For this ●…use the Wiseman saith, That ●…e divine Spirit is one and ma●…: for albeit it be one in sub●…nce, yet in his works it is many ●…d manifold: for it is he, that 〈◊〉 do all things, that teacheth all things, and that worketh al●… things. So that we do not attain●… the perfection of virtue by thos●… means, and by that force of nature, by which the heathen Philosophers attained unto their natural and moral perfections because they had not this Spiri●… therefore they were constrayne●… with tooth and nail to swea●… for each virtue severally, an●… exceedingly to afflict thēselue●… But true Christians, and the children of God besides their ow●… exercises, which are wrought 〈◊〉 them by the divine grace, ha●… another especial remedy, wh●… is the spirit of adoption and th●… heavenly seed, which bringgeth forth in our souls plentiful fruits of true virtue.   
FINIS. Laus tri-vni Deo.  

A necessary Table, directing the reader to every Chapter in this book, and to every particular Argument handled in each Chapter.  

The first Chapter.  
WHat Devotion is. pag. 1.  

The several matters handled in this Chapter.  
Devotion is not properly a tenderness of heart, nor a spiritual consolation, but a willingness and readiness in yielding to those things, that appertain to the service of God. pag. 2.  
Devotion is derived of vowing. ibidem.  
Who is a devout man. pag. 3.  
Prayer is the cause of Devotion. pag. 4.  
Faith and Charity do mutually help one another. pag. 6.  
Why Devotion is to be desired. pag 7.    

The second Chapter.  
How profitable and precious a thing Devotion is. pag. 8.  

The matters handled in this Chapter.  
Devotion maketh a man fit and ready for all good actions. ibid.  
The excellentest virtues are allied unto Devotion. pag. 9    

The third Chapter.  
How difficult the atchivement of true Devotion is. pag. 10.  

The matters handled in this Chap.  
The difficulty in every thing doth equalize the excellency. pag. 11.  
Nothing more difficult, than Prayer and Devotion. ibidem.  
This difficulty groweth from three roots: The first is the corruption of nature. pag. 12.  
The second, is evil custom. pag. 13.  
The third root is the malice of Devils. pag. 15.  
The Divine Grace is opposed against all these difficulties, which is mightier and stronger than all things. pag. 17.    

The fourth Chapter.  
Of those things, that are conducent unto the atchivement of true Devotion, and first of the great longing desire to obtain it. p. 18.  

The matters handled in this Chapter.  
The reason why this desire is so effectual to find God, is the love of the end. pag. 21.  
Thirst after Empire moved Alexander to his conquest. pag 22.  
The love of Rachel made jacobs' servitude easy and pleasant unto him. ibidem.  
As gain in the end maketh the pains of all labourers and tradesmen easy: so we ought to eschew no travel to gain unto ourselves so great a good as God is. pag. 29.    

The fift Chapter.  
The second thing that begetteth Devotion, is Fortitude and diligence. pag. 31.  

The matters handled in this Chapter.  
Two faculties of the soul necessary unto virtue; the faculty Concupiscible, and the faculty Irascible. pag. 32.  
Fortitude & diligence are mightily commended in the Scriptures, and slothfulness and negligence are exceedingly dispraised, as the two roots of all our good and ill. pag. 34.  
Desire must have fortitude joined to it, that it be not idle, and fortitude must have humility added to it, that it be not proud. pag. 41.  
As the Lord is a friend unto the humble, so also is he an enemy unto the slothful and idle. pag. 43.    

The sixth Chapter.  
The third thing that begetteth Devotion, is the watch and keeping of the heart. pag. 43.  

The matters handled in this Chap.  
We must not only be careful for the guarding and watch of the heart, but also for the languorment and tenderness of it, that it be not disturbed. pag. 45.  
The heart is easily distracted. pag. 46.  
The heart is especially to be kept from two things, that is, from vain cogitations, and inordinate affections. ibidem.  
The difference between good men and evil. pag. 47.  
The force of love. pag. 51.  
God dwelleth in a peaceable and quiet heart. pag. 58.    

The seventh Chapter.  
Of the fourth cause of Devotion, which is a continual remembrance of God. pag. 59  

The matters handled in this Chapter.  
God is present every where, not only by his power, but also by his essence. pag. 62.  
The pliableness and promptness of our hearts. pag. 66.  
The swiftness and alacrity of the motions of man's heart is figured by the holy creatures in Ezechiell. pag. 67.    

The eight Chapter.  
The fift thing that stirreth up devotion, is the use of short prayers, which in all places and seasons are as darts, to be sent unto God. pag. 68  

The matters handled in this Chapter.  
What manner of prayers the Fathers used in Egypt. pag. 69.  
Why these short prayers are called darts. pag. 70.  
Of all things we must take an occasion of Devotion. pag. 73.  
What an excellent weapon prayer is. pag 75.    

The ninth Chapter.  
The sixth thing that increaseth devotion, is the reading of devout and profitable books. pag. 79.  

The matters handled in this Chapter.  
Our heart is like a mill, which never resteth, but always grindeth that, which is cast into it. ibid.  
We must above and before all books, read the holy Scriptures. pag. 80.    

The tenth Chapter.  
The seventh thing that begetteth devotion, is the keeping of the senses. pag. 81.  

The matters handled in this Chapter.  
Our senses be as gates, by which, things are transported in and out of our souls. ibidem.  
The holy Fathers in Egypt were wont to say, that a devout man ought to be deaf, dumb, and blind. ibidem.  
Amongst all the outward members, the tongue is especially to be kept. pag. 86.  
Shamefastness & silence are the chiefest ornaments of Virgins, and the keepers and preservers of chastity. pag. 87.    

The eleventh Chapter.  
The eight thing that increaseth devotion, is solitariness. pag. 88  

The matters handled in this Chapter.  
Prayer cannot well and decently be performed in tumults and hurly-burlies. ibidem.  
Death entereth by our windows unto our souls. ibidem.  
Solitariness of body is not chief required, but solitariness of mind. pag. 91.  
Who is alone, and what it is to be alone. ibidem.  
Both internal and external solitariness required in a devout man. pag 92.  
The voice that Arsenius heard. ibidem.  
Company is to be avoided, unless either charity require it, or necessity command it. ibidem.  
The sayings of S. Hierome and S. Bernard as concerning solitariness. pag. 93.  
Solitariness is a keeper of innocency. pag. 95.    

The 〈◊〉 Chapter.  
Ninth●…y, appointed times, and certain set hours, do very much make to the increasing of Devotion. pag. 96.  

The matters handled in this Chap.  
The heart is not only the mother of pure prayer, but also of all other virtues. ibidem.  
We are to appoint unto ourselves certain set times to pray in, by the examples of Daniel, David, and other devout people, the servants of God. pag. 97.  
The testimony of Pliny in an epistle to Trajan, concerning the Christians in the primitive Church. pag. 98.  
The two daily Sacrifices p. 100  
Those that cannot long pray, must have recourse to those darting prayers spoken of in the eight Chapter. pag. 104.    

The 13 Chapter.  
The tenth thing that doth kindle devotion, is the continuing & persevering in good exercises. p. 105.  

The matters handled in this Chapter.  
To intermit prayer for a space is dangerous. pag. 107.  
A man without prayer and spiritual exercise, is as Samson without his hair. pag. 108  
Daniel would rather endanger his life, then break off his set course of prayer. pag. 109  
The Allegorical signification of Rachel and joseph. pag. 111.  
An example of excellent Devotion. pag. 112.  
The days wherein we live are so envious, and so full of iniquity, that they will not abide that the virtues of the living should be published. pag. 113.  
The exercises are not to be changed. pag. 115.  
In the spiritual exercise of devotion, every man is to entertain ●…nd follow the course, that is best ●…tting for his purpose. pag. 116.    

The 14. Chapter.  
The eleventh thing that en●…easeth Devotion, is the time, & ●…ch like circumstances. pag. 118  

The matters handled in this Chapter.  
The fittest & most convenient ●…me of prayer is mid night. pag. 119.  
They that cannot rise at mid●…ght, let them rise before the ry●…g of the Sun. pag. 120.  
A short supper, and a hard bed ●…e good means for early rising. pag. 122.  
If necessary occasions hinder ●…y rising, make an oratory of thy ●…d as David did. pag. 123.  
Prayer before sleep much helppeth morning prayer. ibidem  
As soon as we awake, we mu●… think upon God. pag. 125  
A place close and solitary is th●… fittest for prayer, which our Sau●… our taught by his own example pag. 126  
A fit disposition of body is to b●… kept in prayer, according to th●… example of Christ, and his Saints pag. 127  
Ceremonies in prayer are not t●… be reprehended; as to lift up o●… eyes towards heaven etc. pa. 12●…    

The 15. Chapter.  
The twelfth thing, which stirreth up Devotion, is corpor●… austerity, or exercise. pag. 13●…  

The matters handled in this Chapter.  
God doth bestow his grace 〈◊〉 every one, as he is fit to receive ibidem.  
Two ways of preparing our ●…ues unto prayer. pag. 133.  
Devout prayer can do v●…rye ●…uch, when as corporal afflicti●… is joined unto it. pag. 136.  
Almost no grace descend thin●… the soul of man, except it be ●…y prayer, affliction and corporal ●…ibulation. pag. 137.  
Whence the grief of the soul 〈◊〉 prayer ariseth. ibidem.  
He seeketh Wisdom, as she is ●…o be sought, who seeketh her, ●…ot only with the desire of spirit, ●…ut also with the labour and afflic●…ion of the body pag. 140.    

The 16. Chapter.  
The works of mercy are the 13. & last thing that increase devotion. pag. 140.  

The matters handled in this Chap.  
God is faithful, and a friend of mercy, and gracious to those, tha●… are merciful. pag. 141  
So often as a man leaveth his spiritual consolation, that he may relieve his neighbour, so often spiritually he layeth down his soul for him. pag. 142.  
Of those things that hinder Devotion pag. 143    

The 17. Chapter.  
Of the first impediment and hindrance of Devotion, which is sin. pag. 144.  

The matters handled in this Chapter.  
What kind of sin he speaketh of in this Chapter. ibidem.  
God poureth not the most precious ointment of Deuoti●…n but into a pure soul. pag. 146.  
A soul, that liveth in the e●…tate of grace, not only feareth ●…nd abhorreth gross and heinous sins, but also those that seem of lesser moment, and do make way and entrance to those that be grosser. pag. 148.    

The 18 Chapter.  
The second impediment is the remorse of conscience. pag. 149.  

The matters handled in this Chapter.  
Sin is like unto a deadly poison. pag 150.  
Many receive more harm by an undiscreet estimation of sin, then of the sin itself. pag. 151.  
Whence too much remorse of conscience ariseth. ibidem.  
The first remedy against too much scrupulosity. pag. 152.  
All the sins in the world, if they be compared with the merits of Christ, are nothing else, but a little light chaff cast into the fire. p. 153.  
By the multitude of sins the goodness of God is known. p. 156  
Two kind of sins. pag. 159.  
The differences of sin. pag. 161.  
The heart of man is the centre & place, in which God resteth. p. 164  
Grief for sin is good, but it must have a moderation. ib●…dem.    

The 19 Chapter.  
The third impediment is too much scrupulosity or anxiety. pag 165.  

The matters handled in this Chap.  
Causes of scrupulosity & anxiety. pag. 166.  
Sometimes God leaveth scruples in his children to exercise them. ibid.  
Sometimes they arise of melan●…holy; for these the doctrine of Hip●…ocrates is profitable. pag 167.  
Some scruples take their origi●…al from self love. ibidem.  
And some arise, because men can●…ot distinguish, between the ●…hought of the heart, & the con●…ent of the will. ibidem.  
Sometimes they arise by the craft & subtlety of the Devil. pag. 168.  
Some become scrupulous, because they know not fully the goodness of God. pag. 169.  
Remedies against scrupulosity. pag. 171.  
The first remedy is, to submit our judgement to other men's. ibid.  
another remedy is, not to give place to scrupls & anxieties p. 172  
What a deliberative consent is. pag. 173.  
What thought that is, which the divines call Cogitatio morosa. p. 174  
He that liveth without th●… fear of God, liveth without 〈◊〉 soul. pag. 175    

The 20. Chapter.  
The fourth impediment is any other bitterness or heaviness o●… heart. pag. 177  

The matters handled in this Chapter.  
The bitterness of sin, and the sweetness of Devotion cannot remain together in one & the self same heart. ibidem.  
We must prepare our hearts to bear all kind of tribulation. pag. 179    

The 21. Chapter.  
The first impediment is exter●…all comfort and sensual delight. pag. 179.  

The matters handled in this Chapter.  
The four former impediments ●…re either sins, or such, as sins ●…re engendered of. ibidem.  
The holy Spirit is not sent, but ●…o those that be desolate & afflic●…ed. pag. 180.  
God will be loved alone pa, 181 human comfort is a very in●…urious stepdame. pag. 182.  
human and divine consolations cannot agree together. pag. 183.    

The 22. Chapter.  
The sixth impediment is too much cark & care. pag. 185.  

The matters handled in this Chapter  
Cares and pleasures are thorns which choke the word of God. ibid.  
The two roots of all evil. pa. 18●…  
A remedy against superfluou●… cares. pag. 187  
We must withdraw our mind from all sensual love of thing created. ibidem  
We must cast all our cares vpo●… God. pag. 188  
Why the law of God is called a covenant. pag 189  
The faithfulness of God illustrated by the faithfulness of Lot to his two strangers. pag. 192    

The 23 Chapter.  
The seventh impediment is the multitude of businesses▪ especially of studies and contemplative speculations. p●…g. 194  

The matters handled in this Chapter.  
The best studies do hinder devotion, when they are only laboured in for the Theory and speculation. pag. 195.  
The labours of the hands do less ●…urt and hinder Devotion, then ●…he endeavours of the vnderstand●…ng. pag. 196.  
Hardness of heart is described. pag. 202.  
Discretion and Fortitude are necessary in the carriage & man●…ging of our business. pag 205.  
Before all things we must obey ●…he calling of God. pag. 20●….  
A prelate is to attend upon con●…emplation. pag. 211  
No servitude so strict & sh●…rpe, which ought to hinder prayer. pag. 214.  
How far children ought to obey their parents in this matter. p 216    

The 24. Chapter.  
The eight impediment is th●… vice of curiosity. pag. 21●…  

The matters handled in this Chapter.  
Curiosity is committed m●… nigh ways. ibidem  
This vice is proper unto idle 〈◊〉 fantastical fellows. pag. 21●…  
They are curious and vay●… headed, that read books onel●… for to know, and not to bette●… themselves. ibidem  
Neat and count fellows ar●… within the compass of this vic●… pag. 219  
Devotion requireth a quie●… mind. pag. 220  
evangelical poverty at on●… blow cutteth of all this vain curiosity. pag 223    

The 25. Chapter.  
The ninth impediment is, if good exercises be interrupted, and broken off. pag. 223.  

The matters handled in this Chapter.  
Our heart is easily inclined unto evil, but hardly unto good. pag. 224.  
Devotion is easily lost, but hardly recovered. pag. 225.  
Continual use of devotion doth ●…ncrease it. pag. 228.  
Intermission of devotion doth ●…esse hurt the perfect, than the unperfect. pag. 229.    

The 26. Chapter.  
The tenth impediment consisteth in delicates, & in too much meat and drink. pag. 231.  

The matters handled in this Chap.  
Fasting and prayer in the Scriptures, as two brethren, are always joined together. pag. 232.  
Too much meat & drink doth many ways hinder the ascending of the soul. pag. 233.  
A full belly begetteth not a nimble spirit. pa. 234.  
julius Caesar came sober and fasting to the Roman Empire. ibid.  
Effects of gourmandising. p. 235  
Long and large suppers hurtful. pag. 237  
The discommodities of banqueting and drunkenness. pag. 239  
A general rule. pag. 241.  
What the diet of a virgin should be. pag. 243.    

The 27. Chapter.  
The eleventh impediment is the evil disposition, and weakness of the body. pag. 246  

The matters handled in this Chap.  
The body is neither to be made gross by superfluous meats, nor to be weakened by too much austerity. pag. 247.  
Why salt was sprinkled upon all the sacrifices, and what is meant by it. pag. 248.    

The 28. Chapter.  
Of certain other particular impediments. pag. 249.  

The matters handled in this Chap.  
A disease of nature. pag. 250  
A disease of lunacy. ibidem.  
Who they be that be diseased with this lunacy. pag. 251  
The inordinate love of a thing doth hinder devotion. pag. 252  
Every man hath some Idol. ibid.  
The straightness of man's heart can not contain God & the world. 258  
A heart free from concupiscences, is to be offered unto God. pag 259  
Two things required in the perfection of every work, the agent and the patiented. pag. 260.  
The end is the root and foundation of that, which is to be done. pag. 263.  
Dagon, and the Ark of the covenant must not be placed together. pag. 266.  
A disordered end, makes all the means disordered. pag. 267.  
Of certain common temptations, which are wont very much to molest & trouble those that are devout & given to prayer. p. 267.    

The 29. Chapter.  
Of the first & most usual temptation, which is the want of spiritual consolations. pag. 268.  

The matters handled in this Chap.  
This temptation breedeth distrust. ibidem.  
And causeth to have recourse unto human comforts. pag. 269.  
They that yield unto this temptation, prove very unconstant. p. 270  
Violence is not to be used in this temptation, but with patience and humility we must wait the Lords leisure. pag. 271.    

The 30. Chapter.  
Reasons or causes, for which God now & then denieth to his friends spiritual consolations. pag. 273.  

The matters handled in this Chap.  
The first cause is, that the health and life of the righteous may be preserved. ibidem.  
The second is, that humility may be preserved. pag. 274.  
The third is, that he may try us. pag. 275.  
The fourth is, that we may descend to the active life. ibid.  
The fift reason is, because it so pleaseth the Lord. pag. 278  
God denieth comfort unto his, that they may be more perfect. pag. 280  
At what time the Angels do sing Psalms of degrees. pag. 285  
We must not think, that God will be pinned to our sleeves. pag. 292    

The 31. Chapter.  
What a man ought to do, when as the current of the divine consolations is stayed. pag. 294  

The matters handled in this Chap.  
We must not intermit, nor break off our accustomed exercise of prayer. ibidem.  
We must do that in prayer that we may. pag 296  
God respecteth not the quantity of the gift offered, but the ability and will of the giver. pag. 297.  
When consolations are absent, we must watch the more diligently. 298    

The 32. Chapter.  
Against them, that contemn & deride divine consolations. p. 304  

The matters handled in this Chap.  
Lest men should condémne themselves, they contemn divine consolations. pag. 305  
Divine consolations for what they are profitable. pag. 308    

The 33. Chapter.  
Of the second temptation, that is, of the war of importunate and outrageous thoughts. pa. 311  

The matters handled in this Chap.  
Our imagination oftentimes slippeth out of doors we being against it. pag. 312  
We must not be too violent in this war of thoughts, and reluctation of spirit. pag. 318  
Our heart is like a moorish and fenny lake. pag. 320.    

The 34 Chapter.  
Of the third temptation, to wit, of the cogitations of blasphemy, and infidelity. pag. 323.  

The matters handled in this Chap.  
All the danger of this temptation is placed in the delight and consenting to it. pag. 325.  
We are not too narrowly to pry into those things, which are too high for us. pag. 326.  
How the divine works are to be looked into. pag. 332.  
Faith is the instrument, by which alone divine things are to be searched into. pag. 333.    

The 35. Chapter.  
Of the fourth temptation, that is, of too much fear. pag. 335.  

The matters handled in this Chap.  
Fear is increased by flying. ibid.  
The power of the Devil is curtalled and limited. pag 336.  
The watch and ward of Angels. pag 337.  
The Angels do carry us in their arms. pag. 339.  
God doth protect us. ibidem.  
Where prayer is, there the Angels are present. pag. 340.  
Why the Angels are called Roes and Hinds in the Canticles. pag. 341.    

The 36. Chapter.  
The fift temptation is too much sleep. pag. 342.  

The matters handled in this Chap.  
divers causes of sleep. ibidem.  
The reason why S. Basill and other of the Saints could watch so well. pag. 344.  
We must render an account for spending our time unprofitably in sleeping. pag. 345    

The 37. Chapter.  
Of despair, and presumption, which are the sixth and seventh temptations. pag. 347  

The matters handled in this Chap.  
Against these temptations we are to arm ourselves with Hope and Fear. pag. 348  
Eliseus guard, and Paul's persuasion, may keep us from despair. pag. 350  
The perfection of the Saints may keep us from presumption. p. 353  
Examples of their perfections. pag. 354    

The 38. Chapter.  
The 8. temptation is, a too greedy desire to be wise & learned. p. 357  

The matters handled in this Chap.  
All immoderate things are hurtful. pag. 358  
Great is the emulation between the study of science and prayer. pag. 359  
Study hindereth and hurteth devotion. pag 361  
Desire of knowledge, in all men is very natural, as Aristotle saith. ibidem.  
Reason becometh daily more perfect, by the continual use of learning. pag. 362  
The study of knowledge worthy the excellency of man. p. 363  
divers ends of knowledge, out of S. Bernard. pag. 364  
A very excellent reprehension of them, who bestow that time upon human studies, which they should bestow upon divine. p. 369  
Heathen studies the plagues of Egypt. pag. 371.    

The 39 Chapter.  
Remedies against this temptation. pag. 374.  

The matters handled in this Chap.  
Virtue is better than wisdom. ib.  
If there be any loss or damage to be deplored in this world, certainly it is the death of a Wiseman. pa. 376.  
In the day of the last judgement God will not ask thee what thou hast read, but what thou hast done: not how eloquently thou hast spoken, but how well thou hast lived. pag. 377.  
An unlearned man with charity, is better before God, than a learned man without charity. pag. 378.  
A good life is the best instruction of our neighbour. pag. 384.  
That thou mayst move another, it is necessary that thou be first moved thyself. pag. 389    

The 40. Chapter.  
The ninth temptation is an undiscreet zeal, and a desire too vehement, and earnest to secure and help others. pag 393.  

The matters handled in this Chapter.  
They that promote and procure other men's safeties, ought not to be unmindful of their own. pag 402.  
Prayer is to be joined unto preaching. pag. 408.    

The 41. Chapter.  
Certain admonitions to be observed in this exercise against the frauds and collusions of our ancient enemy. pag. 411.  

The matters handled in this Chapter.  
There is nothing so good, but it may be abused by the malice of man. pag 412.  
Every virtue hath some vice annexed unto it, which hath a resemblance of virtue. pa. 414    

The 42. Chapter.  
The first admonition of the dignity and fruit of vocal prayer. pag 417  

The matters handled in this Chapter.  
Whether vocal prayer differeth from mental prayer. ibid.  
Why the words of God are called fire. pag. 419.  
The eyes of the Lord do always behold us, but most especially in prayer. pag 423    

The 43. Chapter.  
The second admonition of the dignity and fruit of holy ceremonies, and of external works. pag 425.  

The matters handled in this Chapter.  
Ceremonies & external reverence are to be made account of. ibid.  
Why Christ did institute his Sacraments in visible things. pag. 426.  
In Angel's services merely spiritual are required; in men services mixed. pag 429.    

The 44 Chapter.  
The third admonition, of the reverence and obedience, which is due to the Preachers and ministers of the Church. pag. 430  

The matters handled in this Chapter.  
Preachers are the instruments of the holy Ghost & also Rivers and Conduit pipes by which the water of wisdom is conveyed into the garden of the Church pag. 431  
We are not to look whether the ministers be good men or evil, but whether they be the instruments & organs of God. pag. 433.    

The 45. Chapter.  
The fourth admonition, of the discretion which is required to the examination of good purposes. pag. 437  

The matters handled in this Chapter.  
We must try the spirits, whether they be of God. pa. 438.  
What is meant by salt, which in the old testament was used in all the sacrifices. pag 440.    

The 46. Chapter.  
The fift admonition, that together with prayer, a man ought to be exercised in all oaths virtues 441.  

The matters handled in this Chapter.  
We must work that the will of God may be done. pa. 444.  
What it is to become accursed for our brethren. pag. 445.    

The 47. Chapter.  
The sixth admonition, that they that pray much, ought not to despise them, that pray less. pa. 446.  

The matters handled in this Chapter  
The comforts of God are the cause of hurt to many. pag. 447  
From whence the consolations of the spirit arise. pag. 452  
Charity is not idle. pag. 454  
The devil causeth heretics to take great delight in reading the Scriptures, that by this means he may more surely bind them in their error. ibidem.  
All men are one body. pag. 457  
To contemn the person of a preacher is exceeding dangerous. 461  
An excellent saying of Constantine. pag. 462.    

The 48. Chapter.  
The seventh admonition, that all kind of singularity is to be avoided. pag 464.  

The matters handled in this Chapter.  
A secret place to pray in is to be chosen. pag. 465.  
The vices of Women. pag. 466.  
When and how often we are to ●…ommunicate. pag. 468    

The 49. Chapter.  
The eight admonition is, that ●…oo much familiarity as well of ●…en, as of women, is to be es●…hewed. pag. 470.  

The matters handled in this Chapter.  
We must not rely upon our forepast chastity, for there is nothing so near unto danger, as too much confidence. pag. 474.  
We must fly occasions. ibidem.    

The 50. Chapter.  
The ninth admonition, the every one before all things ought to walk in his calling, that he may satisfy the obligation of that estate in which he is bound. pag 475  

The matters handled in this Chapter.  
Prayer is ordained, that obedience may be preserved. pag. 478  
Prayer is to be set after public good. pag. 482.  
The fruit of prayer is the keeping of the law. pag. 485.    

The 51. Chapter.  
The tenth admonition is, of the end which is to be looked to in this exercise. pa 490.  

The matters handled in this Chapter.  
The whole work dependeth of the end. ibidem.  
Mortification of affections is the thiefest duty of a christian pa. 491.  
The duty of mortification is to kill ●…nd subdue our own will. p. 492.  
What we obtain by prayer 494.  
Prayer is not the end, but a means to obtain the end. pag 495.  
For the sweetness of prayer, some do reject the bitterness of mortification. pag 496.  
The opinion of the Epicures. 407  
Nature is subtle. pag 498.  
The abuse of many that would seem devout, pag. 505.    

The 52 Chapter.  
Of a remedy most profitable & ●…uaileable against all these kinds of errors. pag. 511.  

The matters handled in this Chapter.  
Mortification is necessary. p. 514  
The two Altars in the Temple Solomon what they signify. ibi●…  
Mortification is difficult pa. 5●…  
Christ in the glory of his trans●… guration did speak of his passi●… pag. 51●…    

The 53 Chapter.  
The eleventh admonition, th●… visions and revelations are not be desired. pag. 52●…  

The matters handled in this Chapter.  
Desire of revelations, visions inspirations is the beginning diabolical illusions. ibide●…  
We must shut the gate of o●… hearts against them, that no●… may open it but God alone. 52●…    

The 54 Chapter.  
The twelfth admonition, that the Divine graces are not boastingly to be revealed. pag. 524  

The matters handled in this Chapter.  
Graces the more they are boa●…ted of, the fewer they are pa. 525  
Vainglory attendeth on boa●…ters. pag. 526.    

The 55. Chapter.  
The thirteenth admonition, of ●…he fear and reverence, which we are to observe, when we stand ●…n the presence of the Lord pag. 527.  

The matters handled in this Chapter.  
We must rejoice with trembling. pag 528  
What it is spiritually to take up ●…he last place, & lowest room at ●…he banquet. pa 530,    

The 56. Chapter.  
The fourteenth admonition, tha●… sometimes we must pray longer then at other some. pa. 531  

The matters handled in this Chapter.  
We must pray plentifully, tha●… plentiful food may be bestowe●… upon our souls. pa. 532  
The length of Sara's prayer, th●… wife of Tobias, & what issue it ha●… pa. 53●…  
The force and efficacy of An●… naes prayer, the mother of Samue●… pag 536  
The prayer of Alexander Bishop of Constantinople, whic●… he made, when he should hau●… disputed with the heretic Arriu●… & what effect it had. pag. 53●…  
The death of Arrius. pag. 539    

The 57 Chapter.  
The fifteenth admonition, of the discretion, that aught to be used in the exercise of prayer. pag. 541.  

The matters handled in this Chapter.  
As moderation is to be used in all things, so in prayer, and other spiritual exercises. pag. 542.  
Against them that under colour of discretion do live more delicately. pag. 546.    

The 58. Chapter.  
The sixteenth admonition, that ●…e ought not only to give our ●…elues unto prayer, but also unto ●…ll other virtues. pag. 547.  

The matters handled in this Chapter.  
virtues are the foundation of prayer. pag. 548.  
The actions of our life are like unto a clock. pag. 550.  
All virtues must sound together to make spiritual music. p. 554.    

The 59 Chapter.  
The seventeenth admonition, that this exercise is not to be taken for an Art, or used as an Art, but to be done with great humility and confidence. pag. 555.  

The matters handled in this Chapter.  
We must not make an Art of grace. pag. 556.  
We must dispose ourselves unto this exercise, by lowly humility, and the knowledge of our own misery, with a most fervent hope of the divine mercy. pa. 558.    

The 60. Chapter.  
The eighteenth admonition, of other kinds of prayers and meditations, which are wont to be used of them, who are more exercised. pag. 560.  

The matters handled in this Chapter.  
For whom Granada writ his book of Meditations, which when it is learned, this book of Devotion teacheth them, what is further to be done: so that his Meditations are but introductions to this book of Devotion. pag. 561.  
His Meditations are as a lower ●…orme: his Devotion as a form ●…igher. ibidem.    

The 61. Chapter.  
The nineteenth and last admonition is, that this exercise is not convenient for all kind of men. pag. 566.  

The matters handled in this Chapter.  
God bestoweth his gifts upon whom he will, and when he will. pag. 568  
Devout and spiritual book are to be read. ibidem    

The 62. Chapter.  
The Conclusion of this Book pag. 571  

The matters handled in this Chapter.  
He demonstrateth the exce●… lent and exact Method, that h●… hath used in this book. pag. 57●…  
A recapitulation of those four principal things he hath spoke of in this book; to wit, ibide●…  
1 Of those things, which stir up and procure devotion. ibid.  
2 Of those things that hinder it. ibidem.  
3 Of the more usual and common temptations, which are wont to happen in this way. ibidem.  
4 Of certain admonitions and counsels to be observed in this exercise. ibidem.   
FINIS.    

Typographus Lectori.  
Cuiusuis hominis est errare: nullius, ni●… insipientis, in errore persever are: hoc igitu●… te rogatum velim; ut calamo tuo singula errat●… eo ordine, quo hic descripta vides, diligente●… emendes.  
Pag. line. fault. amended. 7 11 properry property 58 6 there wants in 63 19 creature Creator 76 11 Touching Teaching 80 7 car care 84 5 paryers prayers 123 13 there wants is 164 18 penitentiacy penitentiary 194 12 Mpediment impediment 247 15 there wants it 247 15 weakness weakened 250 5 unnaturally naturally 264 6 prevented peruer●…ed 268 7 temptations temptation 275 9 there wants take 284 19 there wants shall 301 10 perfecter perfect 342 8 First Fift 349 9 there wants thou 370 2 world work