A
SPIRITVALL
COMBATE
OR
A
TRYALL
OF
A
FAITHFVLL
SOVLE
BY
TEMPTATION
.
THE
FIRST
PART
.
The
Pastour's
Dutie
.
CHAP.
I.
THE
Prince
of
the
Apostles
commands
vs
by
God's
order
,
to
be
continually
readie
to
render
an
accompt
of
our
Faith
,
to
whosoeuer
shall
demand
it
;
*
Could
I
then
,
ô
Theopiste
,
turne
a
deafe
eare
to
your
friendly
inuitation
,
without
violating
this
diuine
ordinance
,
and
infringing
brotherly
charitie
which
we
owe
to
euery
one
,
as
the
great
Apostle
said
,
since
God
hath
commended
our
neighbour
to
euery
one
of
vs
;
*
and
hath
put
downe
in
his
law
,
that
we
should
loue
them
as
ouer
selues
?
*
And
seeing
by
Gods
prouidence
I
was
ordayned
to
be
one
of
the
Pastours
of
his
Church
,
am
I
not
obliged
by
my
state
and
condition
,
to
contribute
to
the
necessities
of
my
bretheren
,
*
vnlesse
I
would
be
lyable
to
the
reproch
,
and
expect
the
sad
effect
of
the
dreadfull
threates
,
which
the
diuine
zeale
,
thunders
out
by
the
mouth
of
one
of
his
Prophetes
:
woe
be
to
the
Pastours
,
who
feede
themselues
;
who
eate
the
flesh
,
and
are
couered
with
the
woole
of
their
flocke
;
who
sucke
the
marrow
and
drinke
the
milke
,
and
yet
nourish
them
not
:
They
doe
not
strengthen
that
which
is
weake
;
cure
not
that
which
is
sicke
;
reioyne
not
that
which
is
broken
;
reduce
not
what
is
strayed
;
they
seeke
not
that
which
is
lost
;
so
that
the
sheepe
were
scattered
,
and
exposed
to
the
rage
of
the
rauiuous
beastes
.
But
behold
I
liue
,
saith
our
Lord
,
and
I
will
exact
my
flocke
at
their
hands
.
*
And
my
hande
vpon
them
shall
take
vengance
of
their
blood
.
*
And
behold
,
saith
he
by
the
organe
of
another
Trumpet
,
how
my
people
are
led
away
captiue
,
because
they
wanted
knowledge
,
*
the
knowledge
of
Saintes
*
which
doth
reclaime
from
the
slauerie
of
sinne
,
and
enlarge
vs
with
that
precious
libertie
,
which
doth
cast
off
the
heauie
yoake
of
sinne
,
and
which
is
the
true
libertie
of
the
children
of
God
.
*
Now
to
whom
doth
it
belong
to
communicate
to
others
this
knowledge
of
the
God
of
knowledge
,
but
to
those
who
are
called
the
salt
of
the
earth
,
*
and
the
light
of
the
world
,
*
who
together
with
the
holy
Ghost
,
receaued
the
knowledge
of
the
voice
,
*
by
the
imposition
of
hands
in
their
ministerie
;
and
whose
lipps
keepe
the
depositum
of
the
diuine
knowledge
,
who
are
to
be
a
law
,
†
and
a
Rule
of
life
to
their
subiectes
,
and
to
the
soules
of
whom
they
are
liable
to
giue
an
accompt
?
Shall
it
euer
be
said
,
that
the
Samaritane
powred
his
wine
and
oyle
,
into
the
wounds
of
the
hurt-man
,
*
and
performed
euen
workes
of
supererogation
,
†
to
saue
his
life
;
and
that
yet
the
Preist
and
Leuite
shall
passe
without
pittie
,
not
casting
an
eye
of
mercy
vpon
him
?
*
He
,
saith
the
beloued
Disciple
of
our
Sauiour
,
who
is
possest
of
good
things
,
and
seeing
his
brother
in
necessitie
,
shutts
his
bowells
of
mercy
vpon
him
,
with
what
face
can
he
affirme
,
that
the
Charitie
of
God
is
in
him
?
*
No
,
saith
he
going
on
,
whosoeuer
saith
he
loues
God
,
and
yet
takes
no
thought
for
the
necessitie
(
he
vnderstands
spirituall
and
temporall
.
)
Of
his
neighbour
,
is
a
lyar
,
and
the
truth
of
God
doth
not
inhabite
his
soule
.
*
Loue
one
another
,
saith
the
Apostle
,
to
all
Christians
,
with
a
brotherly
,
and
mutuall
charitie
,
*
and
beare
one
anothers
burden
,
and
so
you
shall
fulfill
the
law
of
CHRIST
,
*
reputing
your selues
each
others
members
,
or
rather
members
of
IESVS
CHRIST
;
and
that
you
doe
but
compose
one
misticall
body
with
him
.
But
it
doth
principally
apertaine
to
the
Heades
of
the
People
,
*
which
are
the
Pastours
,
and
who
haue
the
bands
of
Charitie
and
perfection
*
for
the
portion
and
honorable
part
of
their
inheritance
,
to
watch
ouer
the
necessitie
of
the
soules
committed
to
their
trust
,
as
the
shee
heards
who
were
first
of
all
aduertised
by
the
Angells
of
the
birth
of
our
redeemour
;
because
during
the
deade
of
the
night
they
were
watchfull
ouer
their
flocks
.
Blessed
is
that
seruant
,
who
shall
be
found
wakeing
in
the
day
of
the
coming
of
the
great
Maister
:
*
and
who
shall
be
able
to
say
with
him
of
the
Ghospell
:
behold
fiue
talents
profit
,
which
I
haue
made
out
of
the
fiue
which
thou
gauest
me
to
vse
:
*
and
with
Iob
,
I
haue
bene
the
foote
of
the
lambe
,
and
the
eye
of
the
blinde
:
*
and
with
the
Doctour
of
the
Gentils
:
Who
is
infirme
,
with
whom
,
by
compassion
,
I
become
not
infirme
?
*
Who
are
those
litle
ones
asking
for
bread
,
to
whom
I
haue
not
communicated
what
I
haue
learnt
without
enuie
or
fiction
,
in
simplicitie
of
heart
?
*
Prayer
to
God
for
a
soule
in
temptation
.
CHAP.
II.
OIESVS
my
Lord
!
can
I
haue
the
hart
to
see
my
brother
in
tribulation
without
bearing
a
part
of
his
paines
,
since
I
clearely
discouer
that
thou
thy selfe
art
together
with
him
in
that
anguish
which
doth
trouble
him
,
with
intention
to
deliuer
him
from
it
,
and
crowne
him
for
it
with
Glorie
?
Art
thou
not
continually
neere
vnto
those
who
haue
their
hearts
shutt
,
and
doe
inuoke
thy
holy
name
?
*
Art
not
thou
he
who
doth
saue
the
humble
of
hart
?
*
ô
what
a
hight
of
happinesse
is
it
to
be
Coadiutour
,
and
Cooperatour
with
thee
,
*
in
this
good
worke
?
what
am
I
not
able
to
doe
together
with
thy
helpe
,
*
verily
I
can
doe
all
things
,
not
I
,
but
thy
grace
within
me
.
Woe
be
vnto
me
if
I
Euangelise
not
,
*
if
I
reteine
veritie
prisoner
in
Iniustice
,
*
if
I
hold
my
peace
,
when
there
is
question
of
Sion
,
*
and
of
the
good
of
a
soule
,
redeemed
with
the
inestimable
price
of
thy
precious
blood
:
If
I
become
a
dume
dogge
,
which
ether
cannot
or
will
not
open
his
mouth
;
*
If
my
tongue
be
not
a
penne
,
or
my
penne
a
tongue
,
to
direct
in
thy
wayes
,
the
foot-steps
of
such
as
want
direction
.
*
Alas
most
amiable
Sauiour
!
Loe
THEOP
.
poore
THEOPIST
whom
thou
louest
,
*
and
who
I
know
loues
thee
,
with
an
vnfayned
Charitie
,
and
a
true
affection
:
*
THEOPIST
my
deare
brother
in
thy
holy
Spirit
,
is
not
onely
sicke
,
but
euen
suffers
violence
,
ti
's
thy
part
to
make
answere
for
him
,
*
since
being
vnited
vnto
thee
,
as
a
vine-branch
to
its
stocke
;
as
a
member
to
its
head
,
*
thou
bearest
part
in
his
afflictions
,
as
in
the
tymes
of
Saule
,
whom
thou
madest
a
PAVLE
,
thou
didst
resent
the
persequution
of
thy
Faithfull
.
That
which
doth
most
torment
him
,
is
the
knowledge
he
hath
of
his
owne
frayletie
,
and
a
feare
to
offend
thee
,
in
this
great
tempest
which
the
enemy
of
his
saluation
hath
sturd
vp
against
his
Faith
.
He
is
driuen
to
the
maine
sea
:
being
weather-beaten
he
dreads
ship-wrake
:
he
cryes
out
vnto
thee
,
saue
me
ô
Lord
,
I
perish
*
thou
who
sauest
those
which
hope
in
thee
*
how
long
wilt
thou
be
forgetfull
of
him
,
ô
Lord
,
how
long
wilt
thou
turne
thy
fauorable
face
from
him
?
*
thou
who
dost
command
the
sea
and
the
winds
.
*
And
who
in
the
twingling
of
an
eye
,
dost
turne
the
most
desperate
storme
,
into
a
plasant
calme
?
*
O
God
increase
his
Faith
,
*
purifie
his
hart
with
that
vertue
*
Restore
him
the
ioy
of
thy
saluation
,
*
and
with
thy
principall
spirit
confirme
him
.
*
This
is
the
prayer
,
my
deare
THEO
,
which
I
make
vpon
your
affliction
.
It
is
the
balme
which
I
powre
into
your
wound
,
following
therin
the
Apostles
counsell
,
who
will
haue
vs
pray
ouer
him
that
is
sad
.
*
weepe
with
him
that
is
soerowfull
.
*
And
me
thinkes
,
I
heare
I
know
not
what
secrete
voice
giue
me
assurance
,
that
this
infirmitie
shall
not
be
to
death
,
but
that
the
glorie
of
God
shall
be
therby
more
manifested
in
you
.
*
And
if
with
patience
you
expect
his
blessed
pleasure
,
you
shall
shortly
see
the
splendour
of
his
diuine
face
shine
vpon
you
.
An
incouragement
.
CHAP.
III.
ATTEND
therefore
Gods
pleasure
;
be
couragious
.
Let
your
hart
rise
as
a
palme-tree
against
that
which
doth
oppresse
it
;
susteyne
this
assault
.
*
What
doth
he
know
who
is
not
tempted
?
Blessed
is
he
who
suffers
temptation
,
for
being
once
tryed
,
he
shall
receaue
the
crowne
of
life
.
*
Patience
workes
probation
,
begets
Hope
,
and
such
a
hope
as
is
not
confounded
:
For
by
patience
we
possesse
our selues
in
Peace
.
*
Say
to
the
pusilanimous
;
lift
vp
your
deiected
minds
,
*
saith
the
Prophete
.
Tell
them
,
that
they
are
to
hope
euen
against
all
hope
.
*
And
that
when
they
conceaue
they
are
lost
,
they
are
neerer
to
their
saluation
then
they
can
beleeue
.
*
Loose
not
then
your
confidence
,
THEOPISTE
,
sith
so
great
a
reward
is
promised
vnto
it
.
*
Giue
care
vnto
your
sweet
Sauiour
,
who
cryes
vnto
you
;
be
confident
,
for
I
haue
ouercome
the
world
.
*
And
what
vertue
is
it
which
giues
vs
victory
ouer
the
world
?
The
Apostle
makes
answere
,
it
is
our
Faith
.
*
But
alas
,
say
you
THEOPISTE
,
This
is
that
which
.
I
want
,
this
is
my
desease
:
and
you
say
vnto
me
,
be
well
.
From
that
quarter
warre
is
waged
against
me
,
&
your
counsell
is
,
liue
in
Peace
.
That
is
the
euill
which
doth
afflict
me
,
and
you
say
vnto
me
,
ô
man
of
litle
faith
,
why
dost
thou
feare
?
*
It
is
not
I
that
say
thus
vnto
you
THEOPISTE
,
it
is
our
Sauiour
himselfe
,
the
very
words
of
whose
Testament
you
vse
.
It
is
his
Apostle
that
assures
you
,
that
vertue
is
perfected
in
infirmity
;
*
that
euen
from
its
owne
infirmity
it
gaines
new
strength
:
&
oftentimes
when
we
apprehend
we
haue
lost
all
,
we
winne
all
.
For
God
is
faithfull
and
neuer
tempts
vs
in
euil
.
He
permits
vs
not
to
be
tempted
aboue
our
strength
.
*
Contrariwise
,
he
makes
vs
draw
profit
from
our
tribulation
:
*
and
find
out
our
saluation
in
the
midst
of
our
enemies
.
*
When
we
thinke
that
our
vertue
doth
fayle
vs
,
and
that
the
light
of
our
eyes
hath
forsaken
vs
;
*
he
serues
vs
as
a
Pillar
of
fire
in
palpable
darknesse
,
and
makes
a
light
shine
amongst
the
obscurities
,
to
those
that
are
of
a
right
hart
.
*
That
which
you
repute
a
serpent
taken
by
the
tayle
vpon
a
soudaine
,
is
in
our
hand
a
florishing
rodde
,
and
a
rodde
of
direction
in
the
Kingdom
of
Heauen
.
Beleeue
it
THEOPISTE
,
ether
am
I
a
very
badde
Prophete
,
or
els
this
temptation
against
Faith
which
doth
afflict
you
,
will
more
affright
than
hurt
you
:
for
all
the
temptations
which
doe
not
please
,
cannot
hurt
,
*
as
a
Father
of
the
Church
saith
.
Contrariwise
,
if
you
will
please
to
follow
my
counsell
and
aduise
,
with
as
much
confidence
as
God
hath
giuen
you
freedome
to
reueale
your
cause
,
and
discouer
vnto
me
the
wayes
and
feelings
of
your
interiour
man
,
I
doubt
not
but
you
will
draw
confusion
vpon
the
house
of
NABVCHODONOSOR
;
*
cut
of
HOLOPHERNES
his
head
with
his
owne
sword
;
*
and
with
the
dint
of
a
stone
from
a
slinge
,
beat
downe
that
proude
PHILISTIAN
,
who
would
out-braue
the
army
of
your
good
desires
.
*
The
profit
of
Temptation
.
CHAP.
IV.
I
Dare
promise
my selfe
,
that
as
DAVID
found
bitternesse
in
Peace
;
*
so
contrariwise
you
shall
meete
with
sweetnesse
in
this
warre
.
And
that
honie-combes
shall
not
onely
spring
out
of
rockes
to
you
,
*
but
euen
out
of
the
Lion's
iawes
which
you
thinke
is
about
to
deuoure
you
,
*
according
to
SAMSON'S
Embleme
:
That
you
shall
draw
fresh
water
out
of
the
midst
of
this
brinish
sea
,
as
vaines
therof
are
found
in
the
bosome
of
the
Ocean
:
&
that
one
day
you
shall
sing
with
the
Psalmist
;
it
was
good
for
me
,
ô
Lord
,
to
haue
beene
humbled
by
thy
hand
,
to
th'
end
I
might
learne
thy
iustifications
.
*
Then
shall
you
know
,
that
that
affliction
,
which
giues
you
the
same
blowes
in
matter
of
Faith
,
which
the
Angell
of
Satan
gaue
S.
PAVL
in
point
of
dishonestly
,
*
shall
haue
the
like
effect
in
you
,
as
the
waters
of
the
Deluge
in
the
Arke
of
Noë
.
And
what
effect
had
they
in
it
?
Marry
they
lanched
it
from
the
shore
,
they
bore
it
vp
towards
Heauen
:
brought
it
safe
at
length
to
the
toppe
of
the
highest
Armenian
Mountaines
?
*
I
would
say
hereby
,
that
this
trouble
,
in
lieu
of
depressing
,
shall
exalte
your
faith
:
and
that
this
essay
of
your
vallour
,
shall
purge
and
purifie
your
Faith
as
gold
in
the
Crurible
*
,
and
shall
giue
it
a
deeper
colour
;
and
perhaps
,
whereas
she
now
creepes
vpon
the
earth
,
(
amidst
shades
,
Enigma's
,
Mirrours
,
*
fantomes
and
imaginary
shapes
)
her
youth
being
renewed
like
vnto
the
Eagle
*
,
she
shall
become
cleare-sighted
,
resembling
that
bird
,
which
,
without
shutting
her
eyelides
,
can
fixe
the
aples
of
her
eyes
vpon
the
brightest
sunne
beames
.
Yea
may
it
not
be
,
that
after
my
,
Theopiste
haue
once
read
this
Practise
,
or
spirituall
Combat
(
and
when
I
say
Practise
,
my
meaning
is
that
that
which
is
read
should
be
practised
)
he
shall
heare
with
the
theife
vpon
the
Crosse
(
who
seeing
himselfe
with
in
two
fingars
breath
of
ship-wrake
,
receaued
yet
pardon
from
the
King
of
mercy
,
in
these
fewe
words
)
amen
amen
,
I
say
vnto
thee
,
this
day
thou
shall
be
with
me
in
Paradice
?
*
Which
was
accomplished
euen
in
Hell
,
or
in
Abraham's
bosome
,
whither
this
good
theife
discending
,
saw
the
glorious
and
triumphant
soule
of
our
Sauiour
,
who
defeated
Death
,
and
blunted
the
sharp
point
of
the
sting
of
Hell
,
*
while
he
bore
away
the
spoyles
,
and
ledd
Captiuity
captiue
after
him
.
*
ITHEOP
.
my
beleife
is
,
that
we
shall
not
die
,
but
liue
;
*
and
that
if
we
doe
firmely
&
constantly
beleeue
,
floodes
of
waters
of
life
*
,
running
to
eternity
,
*
shall
issue
out
of
our
breastes
.
*
This
blessed
Hope
is
surely
lodged
in
my
bosome
.
*
The
estate
of
a
soule
in
temptation
.
CHAP.
V.
BVT
before
I
begin
to
dresse
your
wound
,
which
seemes
to
me
more
daunting
then
dangerous
,
I
must
behold
it
neerer
.
You
are
,
say
you
,
for
some
tyme
past
so
vext
with
thoughtes
of
blasphemie
and
infidelitie
,
that
all
your
wisdome
is
defeated
in
this
hot
assault
,
and
the
malignitie
of
the
sore
,
surpassing
all
the
remedies
,
you
apprehend
your
wound
incurable
.
You
haue
had
recourse
to
the
seeing
,
to
the
Prophetes
,
and
to
the
Angells
of
God
,
to
be
deliuered
by
their
assistance
,
from
the
Monsters
,
and
perills
which
are
found
in
the
way
of
Rage
,
or
rather
in
the
way
of
this
rage
of
infernall
furies
,
which
seeme
to
stand
with
open
iawes
readie
to
swallow
you
vp
.
You
haue
runne
from
liuing
to
dead
Oracles
,
that
is
,
you
haue
betooke
your selfe
to
pious
bookes
,
especially
those
which
doe
treate
of
temptations
;
and
of
the
meanes
to
put
them
to
flight
,
or
to
vanquish
them
.
As
the
PHILOTHEE
of
our
B.
Father
:
the
Spirituall
workes
of
Grenado
:
Point
,
ALVEREZ
;
RODRIGVEZ
;
and
the
like
.
And
as
great
fires
are
enkindled
by
the
same
wind
which
doth
extinguish
litle
weake
ones
;
so
you
apprehend
that
your
greife
gathers
strength
from
the
very
meanes
which
you
vse
ether
to
lessen
or
loose
it
.
Following
your
Directours
Counsell
,
you
haue
multiplied
the
hearbe
Borith
,
which
is
that
whereof
the
Fullers
make
vse
,
to
take
spotts
out
of
cloth
:
I
meane
,
you
haue
had
recurse
to
the
sacred
exercises
of
Penance
and
mortification
,
knowing
that
a
contrite
and
humble
hart
*
is
the
greatest
present
which
can
be
offered
vnto
God
.
You
haue
extraordinarily
frequented
the
vse
of
prayer
,
reading
spiritualitie
,
of
the
Sacraments
of
Confession
and
the
Euchariste
,
with
due
attention
to
the
word
of
God
;
being
all
of
them
soueraigne
Antidotes
to
strengthen
assaulted
Faith
.
In
a
word
,
there
is
no
practise
of
deuotion
,
whether
counselled
by
writing
,
or
word
of
mouth
;
whether
inspired
,
or
found
out
by
your
owne
vnderstanding
being
opened
by
vexation
,
which
you
haue
not
imployed
,
opportunely
,
importunely
,
to
make
those
horrible
thoughts
vanish
away
,
which
like
a
broode
of
vipers
,
doe
threaten
their
parents
death
,
according
to
that
which
the
Psalmist
saith
of
him
who
hath
conceaued
iniquitie
,
ingendred
greife
,
and
brought
forth
iniustice
.
To
what
Saintes
did
you
not
make
vowes
to
be
deliuered
of
those
importune
motions
which
keepe
a
continuall
bussing
in
the
Temple
of
your
hart
,
which
being
consecrated
vnto
God
by
Pietie
that
raignes
therin
,
ought
onely
to
be
adorned
with
Sanctitie
,
not
admitting
any
thing
that
is
profane
or
defiled
,
since
the
Temple
of
the
Citie
of
God
,
had
a
priuiledge
that
it
should
not
be
disturbed
with
any
of
those
lothsome
beastes
.
What
violent
endeauours
haue
you
not
vsed
,
like
another
ABRAHAM
,
to
driue
away
those
rauinous
birds
from
aboue
your
interiour
sacrifices
?
How
oft
haue
you
taken
your
hart
,
as
it
were
,
in
both
your
hands
,
to
force
it
to
produce
Actes
of
a
liuely
Faith
,
and
quickned
with
Charitie
,
to
repelle
the
firie
dartes
,
of
the
midday-Diuell
,
who
doth
dazle
your
eyes
with
his
execrable
illusions
?
Me
thinkes
I
see
my
Theopiste
vseing
all
kind
of
defence
in
this
skrimish
,
imploying
,
as
it
were
,
his
whole
man
vpon
it
,
inuokeing
Heauen
and
earth
to
this
succour
,
Heauen
which
seemes
to
be
Brasse
to
him
,
and
the
earth
iron
:
and
God
pittifull
and
rich
in
mercy
,
becomes
cruell
and
inexorable
to
him
.
Being
thus
abandoned
,
he
is
burdensome
to
himselfe
:
his
sinnes
(
as
he
thinkes
)
multiplied
beyond
number
,
doe
oppresse
him
as
a
heauie
loade
.
Euen
Giants
would
grone
vnder
so
many
waters
of
anguish
.
And
his
greatest
torture
is
the
verie
same
which
affected
Iob
,
who
complayned
of
nothing
so
much
,
as
to
find
himselfe
contrarie
to
God
,
euen
while
God
himselfe
,
(
a
thing
farre
from
his
conceipt
)
calld
him
iust
,
vpwaight
,
and
a
man
full
of
a
chaste
feare
.
Happy
estate
,
and
signe
of
Gods
fauour
.
CHAP.
VI.
MY
deare
THEOPISTE
,
the
ey
which
seeth
all
things
,
sees
not
it selfe
,
so
blind
we
are
in
our
owne
deedes
!
Whence
Phicitions
and
Aduocates
doe
rather
referre
their
owne
deseases
and
suites
to
the
iudgement
of
some
other
of
the
same
professions
,
then
to
their
owne
directions
.
I
doe
not
wonder
,
that
the
wayes
of
of
God
which
are
Mercy
,
Truth
and
Iudgement
,
are
as
farre
beyond
our
reach
and
capacity
,
as
the
Heauen
is
distant
from
the
earth
:
And
if
the
thoughtes
of
our
imaginations
be
so
different
,
sithens
in
that
which
you
now
propose
vnto
me
,
the
opinion
which
I
constantly
imbrace
of
you
is
so
far
different
from
your
owne
,
and
that
which
you
tearme
Gods
Iustice
,
Rigour
,
and
abondoning
of
you
,
I
consider
as
Gods
Grace
,
Benignity
,
Bounty
and
Mercy
to
your
soule
.
O
my
dearest
THEOPIST
,
if
you
knew
the
gift
of
God
,
*
his
hand
which
now
seemes
so
heauy
vnto
you
,
would
appeare
light
;
and
you
would
perceaue
that
that
sweete
and
fauorable
hand
,
doth
sustaine
you
by
the
right
hand
,
and
doth
leade
you
in
the
way
of
his
will
,
to
conduct
you
to
his
Glory
.
These
temptations
which
doe
essay
and
affray
you
,
and
which
you
take
for
torents
that
doe
violently
beare
away
your
Faith
,
are
to
me
as
so
many
honorable
argument
,
of
your
loyalty
:
and
your
wounds
,
in
this
good
Combat
of
Faith
as
the
Apostle
calls
it
,
appeare
in
mine
eyes
so
many
glorious
markes
;
and
euen
this
also
,
vnlesse
I
deceaue
my selfe
,
will
be
the
iudgement
of
all
those
that
loue
and
setue
God
,
and
who
haue
any
experience
in
this
interiour
commotion
and
Combat
,
which
is
raysed
not
against
flesh
and
blood
,
but
against
the
powres
of
darkenesse
,
and
spirituall
malice
.
You
curse
,
and
I
blesse
it
,
and
though
I
would
curse
it
,
yet
should
it
be
no
more
in
my
power
,
then
it
was
in
Balaam's
to
fasten
his
imprecations
vpon
the
Armie
of
Israel
.
Why
,
are
we
ignorant
,
that
he
,
who
like
vnto
your selfe
,
doth
range
himselfe
in
the
discipline
of
God
,
is
to
prepare
his
soule
against
temptation
*
as
the
wise
man
said
:
and
the
Angell
to
the
good
Tobie
;
because
thou
wast
aggreable
to
God
,
it
was
necessary
(
marke
this
word
)
that
temptation
should
trie
thee
.
*
Who
knowes
not
that
the
trees
which
are
most
shaken
with
the
winds
,
doe
spread
their
rootes
more
deeply
into
the
ground
:
that
incense
doth
not
smell
but
when
it
is
burnt
:
that
the
Vine
is
not
fruitfull
vnlesse
it
be
prun'd
:
that
a
souldiers
vallour
doth
onely
appeare
in
dangerous
exploites
:
nor
doth
vertue
shew
its
solidity
but
by
resisting
its
contrarie
.
Take
courage
,
THEOPISTE
,
thou
walkest
in
good
companie
.
No
saincte
doth
serue
for
a
liuely
stone
in
the
celestiall
Citie
,
which
was
not
squared
cut
,
carued
,
in
the
quarrie
of
this
world
by
temptation
.
And
the
Saint
of
Saintes
was
he
not
tempted
in
the
desert
?
Yea
and
that
in
all
things
,
as
saith
his
great
Apostle
,
euen
to
that
great
abandoning
,
whereof
he
complaines
,
and
with
a
loude
voice
cries
out
vpon
the
Crosse
.
And
the
same
Apostle
,
speaking
of
the
members
of
his
misticall
body
,
to
witt
,
the
faithfull
,
saith
he
not
(
after
the
great
wonders
of
Faith
which
he
racounts
in
the
eleauenth
chapter
of
his
Epistle
to
the
Hebrewes
)
some
were
stoned
,
others
hewed
,
all
were
tempted
,
and
many
put
to
death
by
diuers
sorts
of
punishments
,
or
banished
&
dispersed
into
diuers
parts
of
the
world
,
forsaken
,
afflicted
,
tormented
,
wandering
in
deserts
,
and
mountaines
,
and
rockie
dennes
,
the
world
being
vnworthy
of
their
presence
:
and
by
their
sundrie
tribulations
they
bore
testimonie
to
Faith
,
and
gaue
a
triall
of
their
fidelitie
.
You
apprehend
,
peraduenture
,
THEOPISTE
,
that
I
flatter
your
griefe
and
that
to
asswage
it
by
the
leuitiue
of
consolation
,
I
vse
these
discourses
more
delightfull
then
true
,
and
that
mine
aime
is
to
inchante
that
Aspe
*
with
pleasing
passages
,
which
notwithstanding
you
apprehend
doth
kill
you
,
and
doth
extinguish
the
light
of
your
faith
with
her
could
poison
,
and
the
feruour
of
your
first
Charitie
.
*
But
in
very
deed
,
THEOPISTE
,
I
doe
not
proceede
with
you
in
spirit
of
guile
,
but
speake
out
of
the
abundance
of
my
hart*
and
according
to
the
true
sense
of
my
soule
.
A
sense
so
true
and
solide
,
that
all
the
holy
Scripture
,
which
is
the
word
of
Truth
,
of
Truth
and
of
life
euerlasting
,
*
is
all
full
of
it
,
nor
are
pious
bookes
furnished
with
any
other
instructions
vpon
the
matter
of
temptations
.
Which
,
I
assure
my selfe
,
you
will
be
constraind
to
confesse
vnto
me
,
if
allaying
for
a
while
,
the
tumult
of
your
hart
,
and
silencing
the
noise
of
your
disquiete
,
you
would
call
to
mind
the
precepts
of
our
B.
F.
in
the
fourth
part
of
his
Philothee
.
For
what
he
speakes
there
of
temptations
in
generall
,
ought
and
may
easely
be
applyed
to
yours
in
particular
.
And
if
my
ignorance
dare
adde
any
thing
to
so
great
an
Oracle
,
I
beseech
your
humilitie
to
arme
her selfe
with
patience
,
to
reade
what
I
am
about
to
put
downe
.
An
holsome
Feare
.
CHAP.
VII
.
YOv
thinke
you
are
lost
;
and
I
hold
that
you
walke
in
the
way
of
saluation
.
You
repute
your selfe
an
Ethnike
,
worse
then
an
Infidele
:
and
I
admire
your
Faith
:
you
apprehend
your selfe
defeated
:
and
I
sing
,
not
your
victorie
:
(
For
all
victorie
proceeds
from
the
God
of
Hostes
)
but
the
victorie
of
the
Tryumph
of
Gods
Mercy
in
you
.
You
neuer
saw
your selfe
,
say
you
,
so
feeble
in
point
of
Faith
:
and
I
neuer
saw
you
so
constant
in
it
.
It
is
true
in
deede
that
your
aduersarie
like
vnto
a
roreing
Lion
,
doth
roame
about
,
endeuouring
to
make
you
his
prey
:
marrie
the
resistance
you
make
against
him
by
the
force
of
Faith
,
*
doth
make
me
iustly
beleeue
,
that
grace
superaboundeth
,
where
you
deeme
sinne
doth
abounde
.
*
For
you
haue
to
doe
with
an
enemy
,
whom
IESVS
CHRIST
by
his
death
,
did
so
weaken
,
that
he
can
gaine
no
aduantage
against
vs
but
by
our
owne
disloyaltie
and
dasterdlinesse
:
all
the
feelings
which
he
can
rayse
vp
in
vs
,
not
being
able
to
forme
any
sinne
at
all
without
our
consent
.
So
that
as
from
Grace
,
which
is
neuer
awanting
,
all
our
succour
comes
,
so
from
our selues
alone
is
our
ruine
.
*
Which
when
it
arriues
,
we
are
not
so
much
to
accuse
the
enemyes
force
,
as
our
owne
malice
.
But
you
feare
,
say
you
,
to
fall
by
consent
,
and
that
force
of
the
Tempest
driueing
your
fraile
vessell
against
the
shelues
,
you
may
suffer
shipwrake
in
Faith
,
*
which
is
the
most
deplorable
that
can
be
suffered
in
spirituall
life
.
While
I
for
my
part
dare
assure
you
,
that
he
is
blessed
who
feares
continually
:
*
for
he
that
feares
to
offend
God
,
doth
truely
loue
his
Law
,
*
and
his
Faith
.
This
feare
of
our
Lord
,
doth
driue
away
sinne
,
*
and
permits
it
not
to
raigne
in
the
soule
.
*
DAVID
tearmes
it
the
ferme
Pillar
and
firmament
of
the
mynd
.
*
Who
knowes
not
,
that
it
is
the
will
of
God
that
we
should
worke
our
saluation
in
Feare
and
Trembling
?
*
O
Lord
,
said
DAVID
,
pierce
my
flesh
with
the
nayles
of
thy
Feare
,
and
make
me
to
dreade
thy
iudgements
.
*
I
should
be
exceeding
sorie
,
THEOPISTE
,
that
this
Feare
should
forsake
your
hart
;
and
I
should
intertayne
a
farre
worse
opinion
of
your
desease
,
if
your
pulse
did
not
beate
so
hard
.
That
which
makes
you
sorrowfull
,
glads
me
,
what
afflictes
you
,
comforts
me
:
what
you
,
conceaue
to
be
signes
of
death
,
are
to
me
,
markes
of
life
in
you
.
To
doubt
and
to
consent
are
incompatible
.
CHAP.
VIII
.
YOu
stand
in
feare
,
THEOPISTE
,
that
your
consent
should
follow
your
sense
or
feeling
:
and
I
,
hold
according
to
all
Diuinitie
,
a
farre
better
warranty
then
your
apprehensions
,
that
it
is
as
impossible
to
ioyne
a
doubt
and
a
consent
together
,
as
a
certaine
with
an
vncertaine
thing
:
For
consent
doth
presuppose
so
full
and
absolute
aggreement
and
yeelding
vp
of
it selfe
,
and
so
constant
a
determination
,
that
it
leaues
no
doubt
at
all
behind
it
.
The
Archer
that
hath
a
shaking
hand
,
hardly
euer
hits
the
white
.
The
ayme
,
to
be
leuell
and
straight
,
must
also
be
stiddie
and
constant
.
The
surest
signe
that
we
consent
not
,
is
to
doubt
that
we
consent
.
So
that
,
the
same
thing
which
doth
trouble
you
,
doth
free
and
cleare
my
iudgement
of
all
doubt
.
Thus
your
blinding
Egiptian
fogges
,
are
to
me
a
light
,
as
to
the
Israelite
.
The
darke
cloud
which
doth
incompasse
you
,
is
to
me
a
Pillar
of
fire
,
*
for
its
light
a
fire
,
for
strength
a
pillar
.
I
would
to
God
that
you
had
ether
my
eyes
,
or
at
least
would
credit
my
words
,
you
should
presently
be
cured
.
That
in
the
temptation
we
are
to
feare
the
fault
and
not
the
paine
.
CHAP.
IX
.
BVt
happily
it
is
the
too
inordinate
desire
of
health
that
delayes
the
cure
.
Fire
is
fallen
vpon
them
,
*
saith
the
Psalmist
speaking
of
the
children
of
Israel
,
nor
haue
they
seene
the
sunne
.
*
Nothing
doth
so
much
hinder
a
man
to
discerne
the
light
of
reason
,
as
the
heate
of
a
violent
passion
which
is
neuer
without
smoke
.
THEOPISTE
,
I
doe
a
litle
doubt
me
,
that
in
this
tribulation
which
doth
afflict
you
,
you
doe
more
fly
the
Paine
then
the
Faulte
;
or
at
least
,
that
you
feare
and
flie
not
the
Faulte
,
but
by
reason
of
the
Paine
,
which
followes
it
,
as
the
inseparable
shadowe
of
this
infortunate
body
.
This
peraduentures
is
the
roote
of
your
euil
.
God
will
be
loued
for
his
ownesake
:
Not
for
the
reward
which
he
promiseth
(
otherwise
the
reward
would
be
loued
as
God
,
and
God
as
the
reward
)
.
He
will
haue
vs
to
abstayne
from
sinne
,
not
so
much
for
the
feare
of
his
Iustice
,
as
for
feare
to
offend
his
goodnes
.
Thence
,
it
may
be
,
he
leaues
you
to
be
tempered
and
seasoned
in
this
temptation
.
By
meanes
of
it
,
he
vrgeth
you
on
by
frightes
,
to
th
end
that
being
gotten
to
a
higher
degree
of
Charitie
,
this
sterne
and
seruile
feare
,
may
giue
place
to
filiall
feare
.
And
then
this
yoke
shall
rott
away
,
that
is
,
shall
burst
,
by
the
application
and
force
of
that
heauenvly
oyle
*
following
the
tearmes
of
one
of
the
Prophetes
.
Lay
your
hand
vpon
a
good
,
not
an
erroneous
conscience
,
and
vpon
an
vnfayned
Faith
*
and
tell
me
in
words
of
Truth
,
*
THEOPISTE
,
whether
I
haue
not
put
my
fingar
vpon
your
sore
,
and
touched
you
to
the
quicke
?
For
the
knowledge
which
I
haue
of
the
goodnes
of
your
soule
,
makes
me
,
as
I
conceaue
,
clearely
see
,
that
this
feare
causeth
you
to
runne
vp
and
downe
searching
for
Dittanie
to
draw
out
of
your
thigh
,
or
rather
out
of
your
hart
,
the
arrow
of
temptation
,
the
smarte
wherof
,
doth
more
trouble
you
,
then
any
ferme
beleife
you
haue
of
faulte
committed
.
But
tell
me
then
in
simplicitie
of
hart
,
my
deare
THEOPISTE
,
if
it
be
not
as
I
say
,
or
rather
,
as
I
coniecture
,
since
like
vnto
NABVCHODONOSOR
,
you
will
haue
me
not
onely
to
interprete
,
but
euen
to
arreade
,
your
dreames
and
thoughtes
.
For
loe
,
Phisitians
doe
onely
cure
the
deseases
they
know
,
nor
doe
they
know
them
,
but
by
a
true
relation
which
the
patient
makes
of
the
state
he
feeles
himselfe
in
.
Those
litle
duplicities
,
those
windings
,
that
spirituall
cunning
,
those
couertures
which
we
sometymes
make
vse
of
,
while
we
treate
in
matter
of
conscience
,
with
those
to
whom
we
haue
trusted
the
gouernement
of
our
soule
,
are
oft
cause
,
that
the
temptations
which
would
but
passe
through
our
hart
,
doe
put
themselues
in
garrisons
,
and
withall
falling
into
mutinie
,
doe
stirre
vp
reuoults
,
seditions
and
tumults
.
But
blessed
be
God
,
Father
of
our
Lord
IESVS
CHRIST
,
Father
of
Mercies
,
and
God
of
all
consolation
who
comforts
vs
in
all
our
troubles
.
*
Benediction
,
light
,
wisdome
,
thanksgiuing
,
honour
,
vertue
,
and
strength
be
to
God
,
who
hath
giuen
you
courage
,
as
to
another
Acan
,
to
glorifie
him
,
*
and
to
confesse
vnto
him
your
owne
iniustice
against
your selfe
.
A
great
part
of
health
is
to
wish
to
be
well
.
This
makes
vs
couragiously
vse
all
conuenient
kinds
of
remedies
.
It
is
a
great
stepp
to
goodnes
,
to
desire
to
become
good
:
for
grace
,
wherby
we
are
made
such
,
is
neuer
awanting
to
those
who
haue
a
will
fruitfully
to
receaue
it
,
and
carefully
to
manage
it
.
Such
may
I
esteeme
you
,
my
deare
THEOPISTE
,
since
for
so
many
yeares
you
haue
made
profession
of
pietie
,
and
giuen
the
testimonie
of
a
good
life
,
that
you
desire
to
be
deuoute
.
Greife
for
Peace
lost
.
CHAP.
X.
ALas
,
and
this
it
is
them
,
that
drawes
so
many
sobbs
from
your
breast
,
such
a
world
of
sighes
from
your
mouth
,
and
such
floods
of
teares
from
your
eyes
,
while
you
thinke
of
the
faire
weather
that
is
past
,
wherin
you
fought
with
such
courage
and
alacritie
.
*
Ah
,
say
you
,
the
crowne
of
my
head
is
fallen
,
woe
be
to
me
,
for
I
haue
offended
.
*
And
my
misfortune
is
that
I
know
not
myne
owne
miserie
.
*
Hence
I
lift
vp
my
hands
towards
the
heauens
,
and
say
,
ô
Lord
from
my
secrete
sinnes
cleanse
me
,
and
from
other
mens
spare
thy
seruant
.
ô
Sion
!
ô
wishfull
peace
of
my
hart
!
when
I
thinke
of
thee
,
myne
eyes
become
fountaines
,
and
the
aples
of
myne
eyes
swime
therin
!
I
ranne
so
well
,
ay
me
!
what
's
this
that
holds
me
?
*
What
troublesome
Remora
stopps
the
shippe
of
my
affections
,
which
sayled
vnder
full
sayles
vpon
the
Sea
of
Grace
and
spirituall
delightes
?
What
scorching
winde
hath
dryed
vp
those
pleasing
fountaines
*
out
of
which
I
drew
water
of
life
wherwith
I
quenched
my
thirst
.
While
God
dilated
my
hart
with
sweete
affections
,
I
ranne
without
paine
within
the
compasse
of
thy
wayes
.
*
While
he
couered
me
,
or
rather
inuironed
me
with
his
good
pleasure
,
as
with
a
buckler
,
*
I
contemned
the
attempts
of
myne
enemye
.
O
who
will
reduce
me
to
the
same
estate
,
in
which
I
was
in
tymes
past
,
while
I
washed
the
feete
of
myne
affections
in
the
butter
,
*
of
consolations
;
and
while
to
me
,
from
the
Rocke
of
Faith
,
flowed
floodes
of
oyle
*
.
O
how
my
gold
is
obscured
,
or
rather
,
turnd
blacke
!
how
my
redd
coulour
is
changed
!
*
No
,
let
me
be
called
no
more
Noemi
,
but
Mara
,
since
my
soule
is
fild
with
bitternesse
.
*
O
God
what
stumbling
block
is
layd
to
crosse
my
way
,
who
walked
towards
thee
so
directly
:
and
whereas
nothinge
but
holy
words
of
prayse
,
honour
,
and
benediction
,
issued
out
of
my
mouth
,
and
rose
vp
in
thy
sight
,
like
vnto
the
smoake
of
incense
;
*
while
my
tongue
did
onely
meditate
thy
iustice
,
&
my
lipps
thy
glorie
;
*
whence
is
it
,
that
myne
interiour
doth
open
its
mouth
against
the
Heauens
,
*
and
like
to
the
wells
of
the
Abisse
,
vomits
out
no
other
thing
,
but
a
smoake
of
blasphemie
and
impietie
,
which
doth
dimme
the
starrs
,
and
depriue
me
of
light
?
THEOPISTE
,
doe
not
you
lye
to
the
Holy
Ghost
,
as
did
ANANIAS
and
SAPHIRA
.
Tell
the
truth
.
Are
not
these
your
vexations
and
anguishes
?
Are
not
these
the
groneings
,
or
rather
the
roreings
of
your
hart
?
But
alas
!
why
doe
you
thus
wrongfully
change
iudgement
into
Absinth
,
*
honie
into
Gaule
;
and
mistake
the
heauenly
dewe
and
Manna
for
hayle
?
A
lenitiue
.
CHAP.
XI
.
BE
comforted
,
and
I
say
againe
,
be
comforted
,
*
to
speake
with
ISAYE
;
for
what
you
apprehend
chastisements
,
are
caresses
.
Be
it
that
the
tempest
is
great
,
must
we
therfore
loose
courage
,
&
forsake
the
sterne
?
Though
euen
the
whall
,
had
swallowed
you
vp
with
IONAS
;
though
the
knife
were
put
to
your
throte
*
;
though
God
should
euen
kill
you
,
ought
you
yet
for
all
that
to
leaue
of
to
hope
in
him
?
*
I
reioyce
in
my
sufferances
for
CHRIST
*
,
said
the
Apostle
;
and
delight
in
myne
infirmities
,
to
the
end
that
the
vertue
of
my
master
may
remayne
in
me
.
*
And
what
is
this
vertue
but
Patience
?
I
but
,
will
you
say
,
I
suffer
not
for
IESVS
CHRIST
,
as
did
his
vessell
of
Election
,
but
against
IESVS-CHRIST
,
so
that
I
am
one
of
the
diuels
martyres
.
Why
,
though
the
diuell
should
martyre
and
torment
you
,
as
he
did
IOB
,
and
saint
PAVLE
,
by
the
dīuine
permission
,
who
told
you
yet
that
the
torments
which
proceed
from
the
diuell
,
are
suffered
for
the
diuell
,
and
not
for
IESVS
CHRIST
?
who
knowes
not
,
that
it
is
the
cause
,
not
the
sufferances
which
makes
the
martyrdome
?
Now
the
marke
and
seale
of
a
good
sufferance
,
is
patience
ioyned
to
Charitie
.
He
that
suffers
without
this
,
though
he
should
giue
his
bodie
to
be
burnt
,
should
onely
aduance
his
owne
damnation
.
Beware
then
,
ô
THEOPISTE
,
least
by
your
impatience
,
you
spoyle
the
worke
of
God
in
you
,
which
can
neuer
come
to
its
full
perfection
,
but
by
patience
.
*
Why
,
doe
you
thinke
that
patience
is
meerely
vsefull
to
sustayne
exteriour
crosses
and
vexations
?
and
that
its
imployment
doth
not
also
concerne
the
interiour
?
As
though
,
forsooth
,
inuisible
enemies
were
not
as
much
to
be
feared
as
visible
ones
;
and
we
our selues
were
not
as
dangerous
to
our selues
,
as
any
other
?
If
you
know
not
this
,
you
are
but
yet
a
freshman
in
the
spirituall
warfare
:
But
if
you
be
not
ignorant
of
the
truth
of
it
,
when
doe
you
thinke
you
can
make
better
vse
of
this
Weapon
,
then
in
the
present
occurrence
?
God's
assistance
in
temptation
.
CHAP.
XII
.
BVT
giue
me
leaue
,
ô
man
,
not
of
litle
Faith
,
*
but
of
litle
courage
,
a
litle
to
raise
vp
thy
hart
,
without
making
it
swell
,
like
a
balowne
,
with
the
winde
of
any
presumption
,
and
to
tell
you
,
that
according
to
the
prouerbe
,
you
crie
before
you
be
hurt
,
and
imitating
the
Prophete
,
you
crie
out
that
your
bellie
aketh
,
*
and
that
death
is
in
the
potage
,
*
Without
anie
iust
cause
.
For
I
beseech
you
,
what
is
it
that
doth
affright
,
and
so
desperately
terrifie
you
?
It
is
,
say
you
,
that
I
continually
am
haunted
with
a
blasphemous
spirit
,
wherewith
mine
eie
is
troubled
,
my
soule
,
and
my
bellie
,
*
that
is
,
my
soule
and
my
bodie
;
my
whole
man
.
Alas
,
doe
you
not
discouer
,
that
there
is
nothing
there
but
the
the
shadowe
of
death
,
not
death
it selfe
?
And
with
a
verie
graine
of
confidence
in
God
,
are
you
not
able
to
walke
in
the
midst
of
the
region
of
the
shadowe
of
death
,
without
fearing
anie
wisfortune
?
*
Is
it
possible
that
you
doe
not
perceaue
God
his
assistance
therein
;
or
at
least
,
that
you
heare
not
the
voice
of
him
who
saith
vnto
you
,
walking
vpon
those
angrie
waues
,
T'
is
I
,
feare
not
?
*
For
who
can
doubt
,
but
that
since
the
beginning
of
your
Combate
,
your
soule
waighed
downe
to
the
verie
depth
of
desolation
,
had
descended
into
the
lower
parts
of
the
earth
,
if
God
had
not
beene
your
ayde
?
*
Doe
you
not
discerne
that
you
resemble
children
,
who
fearing
masked-men
,
runne
into
their
mothers
lappe
:
and
to
chickens
which
hide
themselues
vnder
the
Henns
wings
,
when
they
espie
the
kites
approach
?
For
I
praie
you
,
the
remedies
which
you
seeke
all
vp
and
drowne
,
to
appease
your
paine
,
what
other
thing
is
it
then
to
say
vnto
God
,
vnder
the
shadow
of
thy
winges
I
will
still
hope
,
till
iniquitie
shall
be
past
by
.
*
And
he
,
though
you
perceaue
it
not
,
will
hide
you
with
his
wings
and
Feathers
,
*
or
rather
,
with
the
protection
of
his
countenance
,
will
saue
you
from
the
molestation
of
men
*
.
This
diuine
Sauiour
doth
locke
you
vp
in
the
closet
of
his
sacred
wounds
.
He
registers
your
name
in
his
hands
,
*
Nor
shall
all
the
world
be
able
to
raze
it
out
.
He
doth
place
and
lodge
you
in
his
open
side
,
as
a
doue
in
the
hole
of
a
wall
*
.
But
you
perceaue
him
not
,
you
see
him
not
,
and
which
is
worse
,
you
beleeue
him
not
.
Yet
so
it
is
,
my
deare
THEOPISTE
,
&
when
the
assistance
of
Grace
shall
haue
opened
your
eyes
,
you
will
say
with
IACOB
:
our
Lord
was
truely
with
me
in
my
tribulation
,
&
I
knew
it
not
.
*
That
which
I
tooke
for
the
gate
of
Hell
,
was
the
gate
of
Heauen
.
Profit
drawen
from
Temptation
.
CHAP.
XIII
.
I
Will
tell
you
,
THEOPISTE
,
marrie
vpon
condition
that
vanitie
shall
not
enter
into
your
hart
(
for
that
diuell
would
be
hardlier
dispossessed
,
then
he
who
doth
now
torment
you
)
If
God
haue
giuen
me
any
insight
at
all
in
your
interiour
,
now
it
is
your
acceptable
time
,
now
are
your
dayes
of
saluation
.
*
And
if
anie
had
cured
you
,
you
were
to
sue
them
,
to
make
them
restore
your
sicknesse
vnto
you
.
It
is
the
time
of
fight
;
and
consequentlie
the
time
of
victorie
and
Triumphe
.
Are
you
ignorant
,
that
none
is
to
be
crowned
but
such
as
haue
lawfully
fought
?
*
It
is
a
time
of
bootie
,
and
of
diuiding
the
spoiles
of
the
enemie
*
.
Naie
further
;
It
is
the
haruest
time
of
Faith
,
which
you
thinke
is
bet
downe
and
spoiled
in
you
.
Who
knoweth
not
,
that
those
that
sowe
in
teares
,
doe
reape
in
ioye
a
plentious
crope
?
If
you
will
beleeue
me
,
you
shall
not
onelie
find
God's
assistance
in
your
tribulation
,
but
as
the
text
of
the
Psalmist
saith
in
expresse
tearmes
,
you
shal
draw
it
from
the
verie
tribulation
*
.
And
you
shall
turne
your
greife
vpon
your
aduersaries
head
,
and
shall
cast
his
iniquitie
in
his
teeth
.
*
And
as
the
wilde
bore
doth
whet
&
sharpen
his
tuskes
against
the
rocke
,
so
may
you
edge
your
vertue
against
the
rocke
of
temptation
,
and
make
it
more
vigorous
.
This
you
shall
performe
,
if
imitating
IVDITH
,
you
offer
vp
in
the
temple
all
HOLOFERNES
his
moueables
;
if
with
ACAN
you
throw
into
the
fire
execrable
things
:
and
burie
the
Idoles
with
IACOB
:
for
by
this
meanes
those
abominations
of
desolation
being
detested
you
may
turne
those
impure
and
profane
vessels
to
ornaments
of
the
Tabernacle
?
and
with
the
Wood
of
Hiram
,
and
gold
of
Orphir
brought
out
of
an
Idolatrous
land
,
you
may
raise
the
building
of
the
Temple
of
God
.
So
true
it
is
,
that
,
to
those
who
doe
loue
and
feare
God
,
all
things
doe
cooperate
to
good
.
*
And
that
which
is
their
foode
,
is
an
others
poison
and
death
.
Temptation
glorious
.
CHAP.
XIV
.
I
Will
yet
goe
much
further
,
and
will
speake
(
may
it
be
to
Gods
glory
)
more
aduantagiously
in
your
behalfe
,
by
aduertising
you
that
the
temptation
,
which
makes
head
against
you
,
is
not
a
Combat
of
Apprentises
,
the
diuell
neuer
being
accustomed
to
vse
this
kind
of
battery
,
but
against
the
most
perfect
soules
.
It
is
his
principall
and
last
peece
wherewith
he
doth
ordinarily
assault
those
that
are
neere
vnto
their
death
,
as
being
his
most
rough
and
violent
engine
.
What
a
grace
is
it
THEOPISTE
,
that
God
permits
you
to
meet
with
this
most
dangerous
encounter
,
before
your
forces
fall
into
decay
,
while
you
are
yet
vigorous
*
and
in
perfect
health
.
And
while
the
Amādtree
doth
not
yet
blossome
,
nor
the
pitcher
is
not
yet
broken
vpon
the
bankes
of
the
fountaine
,
*
That
is
,
to
vse
the
wiseman's
manner
of
speach
,
before
your
old
age
?
How
much
more
rough
and
perilous
is
that
on-set
in
the
panges
of
death
,
where
it
is
so
full
of
danger
to
sleepe
in
the
shadowe
of
sinne
*
and
while
the
diuell
doth
vse
the
extreamitie
of
his
furie
,
finding
the
time
short
*
in
which
he
is
to
winne
or
loose
vs
for
euer
.
Now
we
haue
a
faire
and
fit
time
,
both
to
fight
and
beare
away
the
victorie
,
by
the
assistance
of
the
Saintes
of
Heauen
and
of
Earth
.
Marrie
in
this
Deluge
of
many
waters
,
*
in
this
periode
of
life
,
how
much
more
are
temptations
to
be
dreaded
?
Further
,
what
an
honour
is
it
for
you
to
be
vsed
not
like
a
fresh-water-soldier
,
but
like
a
tried
Champion
,
in
a
battaile
where
none
are
admitted
to
fight
,
but
old
beaten
soldiers
,
and
who
are
most
skilfull
in
handling
spirituall
weapons
.
The
blast
of
those
winds
doe
onely
tosse
the
talest
and
strongest
trees
.
These
thunderbolts
doe
onely
blast
the
topps
of
the
highest
mountaines
:
and
it
is
a
signe
that
the
diuell
,
whose
,
force
as
S.
HIEROME
saith
,
is
in
his
Reines
,
*
which
he
fills
with
illusions
,
*
saith
DAVID
,
and
who
hitts
vs
in
the
flanke
as
ELEAZAR
did
Anthiochus
his
Elephant
,
I
would
say
,
by
sensualitie
,
the
weaker
part
of
man
;
it
is
a
signe
,
I
say
,
that
you
Were
too
hard
for
him
there
,
since
that
he
makes
head
against
the
superiour
part
of
your
soule
,
resembling
in
that
a
Generall
,
laying
seige
to
a
towne
,
who
dispairing
to
make
a
breach
,
or
take
it
by
skaling
the
walls
,
by
reason
of
the
breadth
of
the
ditch
,
and
thicknsse
of
the
walls
and
Bastions
,
plants
his
Ordonnance
,
against
the
toppes
of
the
steeples
,
wageing
warre
against
weather-cokes
.
And
doe
not
I
see
plainely
,
that
your
Ghostly
enemie
,
hath
got
but
a
poore
aduantage
against
your
Faith
by
this
temptation
,
while
he
doth
rather
assure
it
by
your
apprehensions
,
then
shake
it
?
All
that
he
can
doe
,
is
but
to
make
demonstration
of
his
despaire
&
despite
,
in
tormenting
you
so
much
the
more
temporally
,
by
how
much
he
perceaues
his
feeble
attempt
to
fall
short
of
tormenting
you
eternally
.
The
Idea's
whcih
are
in
the
mynd
or
before
it
.
CHAP.
XV.
HOwbeit
I
hold
younot
so
litle
experienced
,
in
interiour
skirmishes
,
as
that
you
know
not
sufficiently
,
(
when
anie
respit
giues
you
leaue
to
breath
,
and
to
make
reflection
on
that
which
doth
passe
in
you
)
that
all
the
Idea's
which
appeare
vnto
you
,
and
which
indeede
are
so
hideous
and
horrible
,
that
I
will
not
stayne
this
paper
with
them
,
doe
but
onely
beseige
your
hart
,
they
haue
not
got
entrie
into
it
.
I
adde
further
,
not
so
much
to
comfort
you
,
as
to
testifie
the
Truth
,
that
they
are
not
inhabitants
of
your
hart
;
nor
can
they
any
more
come
out
of
it
,
then
they
,
can
enter
into
it
,
and
yet
much
lesse
are
they
able
to
penetrate
it
.
I
had
need
of
a
cleare
and
facile
similitude
,
to
make
you
plainely
conceaue
what
I
say
vnto
you
.
There
is
nothing
more
cleare
or
more
familiar
then
the
glasse
of
a
Mirrour
.
Thence
will
I
drawe
it
.
Behold
this
glasse
then
,
it
doth
naturally
represent
the
thing
which
is
opposite
vnto
it
,
yet
is
not
the
thing
in
the
glasse
,
but
onely
before
it
:
say
the
like
of
your
hart
.
It
is
a
glasse
,
where
the
diuell
by
his
hellish
guiles
,
can
represent
all
that
is
hideous
,
infamous
,
or
abominable
in
Hell
;
but
the
Will
alone
hath
power
to
open
the
Gate
,
and
to
permit
those
execrable
things
entrie
.
Let
the
diuell
therefore
make
as
many
mimicke
and
antike
faces
as
he
list
:
Let
him
forme
,
in
presence
of
our
hart
,
all
the
lasciuious
representations
he
can
possibly
:
Let
him
buze
in
the
eare
of
our
interiour
,
all
the
blasphemies
and
detestable
impieties
that
can
be
imagined
.
As
our
vnderstanding
is
not
infected
by
the
knowledge
it
hath
of
the
greatest
euills
in
the
world
;
&
as
our
eare
makes
vs
not
guiltie
of
the
impieties
&
blasphemies
,
more
stincking
then
an
open
graue
*
which
we
heare
proceed
from
the
mouth
of
the
wicked
:
so
the
most
blasphemous
thought
,
and
horrible
infidelitie
cannot
attainte
vs
,
so
long
as
they
displease
vs
;
and
that
the
Diuell
doth
pronounce
them
without
the
gate
of
our
hart
,
nay
euen
within
our
hart
,
yet
without
our
harts
consent
.
Yea
contrariwise
,
if
we
doe
valiantlie
repulse
them
;
or
if
we
suffer
this
interiour
humiliation
before
God
with
Patience
,
saying
vnto
him
;
behold
my
humility
&
deliuer
me
,
*
there
is
noe
master
of
spiritualitie
that
teacheth
vs
not
,
that
it
serues
for
a
whetstone
,
to
sharpen
and
edge
the
vertue
which
is
assaulted
by
temptation
:
&
that
God
in
those
times
,
is
so
much
neerer
vnto
vs
,
by
how
much
we
conceaue
him
further
of
:
and
that
we
doe
neuer
make
so
happie
progresse
in
vertue
as
in
those
circumstances
,
not
vnlike
vnto
the
stormes
which
force
the
shippe
to
sayle
extraordinarily
fast
towards
the
port
for
which
it
is
bound
,
and
driue
it
euen
into
the
Hauen
.
Temptation
is
a
tryall
.
CHAP.
XVI
.
THis
will
seeme
hard
of
beleife
vnto
you
,
being
in
the
trouble
which
you
are
,
which
doth
darken
your
iudgement
,
and
hinder
you
clearely
to
discouer
this
truth
:
but
if
you
consider
how
the
Ore-men
sit
with
their
backes
turnd
towards
the
place
to
which
they
rowe
,
you
will
not
find
it
strange
,
that
God
by
meanes
of
the
fire
and
water
of
tribulation
,
doth
conduct
you
to
refreshing
:
*
and
that
that
which
you
take
for
an
horrible
imperfection
,
yea
the
verie
toppe
of
imperfections
,
doth
maynely
aduance
you
to
perfection
.
Through
how
many
cleansings
and
fornaces
are
metalls
to
passe
,
before
they
be
fully
purified
,
and
brought
to
their
true
vse
?
And
before
corne
be
eatable
vnder
what
a
number
of
flayles
,
vanns
,
milstones
,
siues
must
it
passe
?
What
handling
and
working
must
it
vndergoe
to
make
it
fit
to
be
imployed
?
Would
you
not
say
that
one
spoyld
it
?
And
if
the
effect
were
not
familiarly
knowne
,
who
would
not
doubt
of
the
cause
therof
?
When
we
read
the
daunting
temptations
of
a
S.
PAVLE
,
a
S.
ANTONIE
,
a
S.
HIEROME
,
a
S.
BENEDICT
,
a
S.
FRANCIS
,
a
S.
CATHARINE
OF
SIENNA
,
of
a
B.
ANGELVS
OF
FOLIGNY
,
and
of
many
others
,
wholy
Seraphicall
soules
,
who
will
not
cry
out
with
DAVID
:
ô
Lord
thy
friends
are
exceedingly
honored
*
(
another
version
,
hath
,
afflicted
,
because
to
be
afflicted
for
Iustice
sake
,
is
an
honorable
&
happie
thing
)
their
principalitie
was
assured
by
tribulations
,
that
is
to
say
,
the
dominion
which
their
Reason
hath
ouer
their
appetite
.
*
But
if
we
doe
throughly
examine
the
exemples
of
those
great
Sainte's
temptations
,
and
how
the
diuine
grace
which
did
assiste
them
in
their
Combats
brought
them
off
,
loden
with
victorious
palmes
and
Laurells
,
we
shall
learne
that
then
they
were
in
their
probation
,
and
if
one
might
say
so
,
betweene
the
hammar
and
the
anuile
;
and
that
the
great
Potter
holding
them
in
his
hand
,
made
them
of
vessells
of
ignominie
,
vessells
of
honour
,
and
deliuered
them
from
the
disgrace
which
they
feared
.
That
of
S.
CATHARINE
OF
SIENNA
especially
,
which
our
Blessed
Father
handled
so
delicatly
in
the
4.
Chapter
of
the
4.
part
of
his
Philothee
,
being
well
pondered
,
will
serue
you
THEOPISTE
,
as
I
conceaue
,
yea
and
vnlesse
I
be
deceaued
,
will
suffice
you
,
to
powre
into
your
wounde
the
precious
balme
of
a
solide
consolation
.
I
inuite
you
therfore
frequently
to
consider
it
,
&
though
at
the
first
it
seeme
bitter
,
like
to
the
Prophetes
volume
,
yet
if
you
once
confidently
beleeue
it
,
you
shall
find
it
as
sweete
as
the
honie-combe
.
But
if
you
desire
to
cast
an
eye
vpon
,
or
rather
profoundly
to
meditate
Saint
PAVLE'S
temptation
,
imagining
it
to
be
the
same
which
doth
afflict
you
,
doubtlesse
you
shall
therby
exceedingly
ease
your
paine
.
For
if
the
fire
did
exercise
so
absolute
an
actiuitie
vpon
greene
woode
,
what
will
it
doe
vpon
dry
woode
?
And
if
Satan
durst
buffet
so
chaste
and
virginall
a
body
,
whose
puritie
did
mount
euen
to
the
third
Heauen
,
what
dare
not
his
temeritie
attempt
vpon
your
weaker
mynd
?
Againe
,
those
great
exemples
of
the
Apostles
,
those
children
of
the
Thunder
;
and
all
the
exemples
which
are
conteyned
in
holy
write
,
will
haue
great
force
and
power
in
your
beleife
:
for
all
that
which
is
written
,
is
written
for
our
instruction
,
to
th'
end
that
by
the
Hope
and
consolation
of
holy
Scriptures
our
Fayth
may
be
confirmed
.
Who
,
in
your
opinion
,
were
further
from
Faith
,
then
the
Centurion
,
the
Cananie
,
the
Hemorroisse
?
and
yet
the
Sonne
of
God
,
with
his
owne
mouth
doth
extolle
their
faith
euen
to
the
Heauens
:
tells
the
one
of
them
,
that
his
Faith
hath
saued
him
;
*
the
other
,
that
his
Faith
is
great
;
*
and
protests
that
the
faith
of
the
first
,
doth
surpasse
all
those
of
Israel
.
And
yet
after
all
this
you
goe
vexe
and
trouble
your selfe
with
illusions
,
with
thoughtes
of
blasphemie
and
infidelitie
which
doe
mortally
torment
you
,
and
euen
in
that
name
,
rather
proceeding
from
the
diuell
than
from
your selfe
,
as
I
dare
pronounce
with
as
much
assurance
,
as
assured
truth
.
That
impudent
Tempter
durst
tell
the
Sonne
of
God
that
he
would
bestow
Kingdomes
vpon
him
,
if
falling
downe
before
him
,
he
would
adore
him
:
he
durst
persuade
him
to
throw
himselfe
headlong
downe
,
and
demand
of
him
,
for
a
proofe
that
he
was
the
Sonne
of
God
,
that
he
would
change
one
substance
into
another
.
If
the
like
fantomes
passe
through
your
spirit
,
is
it
any
thing
strange
,
or
to
be
wondered
at
?
Doe
you
thinke
that
he
dreades
the
seruant
more
then
the
Master
?
the
members
more
then
the
head
?
you
are
too
delicate
and
daintie
a
soldier
,
if
you
seeke
to
be
deuoyd
of
sufferances
,
vnder
a
Capitaine
who
is
nayld
to
the
Crosse
?
&
whose
triumphant
crowne
of
glorie
is
all
composed
of
thornes
?
A
sleight
of
selfeloue
in
temptation
.
CHAP.
XVII
.
I
But
,
reply
you
,
as
many
Crosses
,
as
many
tribulations
as
you
please
,
prouided
alwayes
that
I
offend
not
God
,
that
I
loose
not
his
grace
,
that
I
stray
not
from
the
way
of
Glorie
.
My
dayly
prayer
to
God
is
,
that
he
reclaime
my
feete
from
sinfull
wayes
,
and
that
I
may
keepe
his
law
,
*
which
without
.
Faith
I
cannot
doe
,
nor
without
it
fight
a
good
combate
,
and
beare
away
the
crowne
of
Iustice
.
*
O
who
will
confirme
my
feete
for
euer
in
the
pathes
of
Paradice
,
*
so
that
they
may
not
decline
to
the
right
or
left
hand
,
sith
God
doth
conduct
the
iust
man
through
straight
wayes
,
and
thereby
shewes
him
his
Kingdome
.
Shall
I
tell
you
,
THE
OPISTE
,
this
is
not
your
discourse
,
t'
is
the
verie
language
of
selfe-loue
;
let
him
striue
as
much
as
he
will
to
couer
himselfe
with
the
skines
of
pretextes
,
&
conterfeit
the
hands
of
ESAV
,
I
discouer
him
by
his
IACOBS
voice
.
Let
this
selfe-will
disguise
and
vayle
it selfe
as
much
as
it
will
,
yet
though
I
be
not
a
Prophete
,
I
will
easely
discrie
this
IEROBAM'S
wife
through
her
clokes
and
dissimulations
,
albeit
you
your selfe
in
whom
she
speakes
,
be
deceaued
in
her
.
Howbeit
God
opens
my
eyes
to
discouer
her
,
and
to
aduertise
you
to
be
warie
of
her
treacherie
.
She
is
like
vnto
those
wandring
nightly
fires
,
or
flashes
,
which
in
lieu
of
guiding
such
as
walke
in
darkenesse
,
doe
leade
them
,
(
if
they
be
so
wise
as
to
follow
)
into
marrish
places
,
and
dangerous
cliffes
.
Stand
vpon
your
gard
,
watch
and
pray
,
*
shut
not
your
eye
in
the
shadowe
of
death
,
*
least
your
enemy
may
preuaile
against
you
.
*
But
who
will
bestow
vpon
you
some
of
that
purifying
water
,
to
seperate
the
true
mettall
from
its
drosse
and
scumme
?
Who
will
open
your
eyes
to
discerne
the
causelesnesse
of
your
complaint
.
Take
for
your
ey-salue
the
clay
of
humility
,
and
you
shall
see
clearely
:
humble
your selfe
before
God
,
and
acknowledge
from
your
verie
hart
that
he
knowes
better
what
is
be
hoofefull
for
you
,
then
your selfe
;
and
protest
vnto
him
,
that
in
life
&
death
;
in
time
of
Peace
,
and
time
of
warre
;
in
honour
and
disgrace
,
you
will
be
constantlie
his
;
and
that
hauing
once
imbraced
him
by
the
holie
Faith
of
the
Church
,
and
according
to
the
saying
of
the
Prophete
,
espoused
him
in
this
vertue
for
euer
,
*
you
will
forsake
him
for
no
creature
*
no
,
nor
yet
for
the
forces
and
powers
of
Hell
.
*
But
is
it
possible
that
you
perceaue
not
that
it
is
the
paine
and
sufferance
which
you
flie
,
and
whereof
you
complaine
;
and
that
the
importunitie
of
those
horrible
thoughts
,
which
doe
but
skirmish
about
you
,
not
vanquish
you
,
doe
rather
trouble
you
with
the
paine
thereof
,
then
any
fault
which
you
commit
?
And
there
it
is
that
selfe-loue
doth
throughly
play
his
part
,
and
doth
subtillie
deceaue
you
,
making
you
apprehend
that
you
feare
to
offend
God
,
&
to
loose
the
sight
of
the
starre
of
saluation
,
holie
Faith
,
whereas
in
verie
deed
,
it
is
the
thornie
sting
of
your
anguish
,
which
doth
vexe
you
,
and
depriues
you
of
the
sweete
repose
which
you
tasted
before
that
trouble
;
the
calme
which
you
enioyed
before
that
tempest
;
&
that
delightfull
peace
passing
all
vndestanding
,
which
had
formerly
beene
your
Saboth
of
delightes
.
This
being
now
discouered
,
take
that
selfe-loue
,
that
child
of
Babilon
,
&
dash
him
against
the
rocke
*
of
God's
most
holy
will
:
yet
take
not
hold
of
the
firebrand
where
it
is
most
hote
;
looke
not
vpon
your
temptation
as
a
thing
suggested
by
the
wicked
Spirit
;
but
as
permitted
by
your
sweete
Sauiour
for
your
probation
,
and
your
greater
glorie
.
Receaue
it
as
a
Crosse
that
hath
nothing
that
is
amiable
in
it
,
but
onely
the
the
hand
that
sent
it
.
As
a
LIA
,
whom
IACOB
did
meerely
receaue
vpon
considetation
that
she
was
LABAN'S
daughter
.
Take
this
serpent
by
the
tayle
,
that
is
,
by
the
end
,
and
it
will
become
a
miraculous
rodde
,
as
that
of
MOYSES
.
O
no
,
we
must
neuer
to
looke
vpon
our
temporall
or
spirituall
afflictions
,
whether
they
be
interiour
or
exteriour
out
of
the
hand
of
God
,
otherwise
they
will
be
insupportable
vnto
vs
:
for
as
we
are
able
to
doe
all
things
with
him
;
*
so
without
him
,
we
are
nether
able
to
doe
,
or
suffer
any
thing
at
all
.
Distrust
of
ones
selfe
and
confidence
in
God
.
CHAP.
XVIII
.
THis
self-loue
being
alwayes
accompayned
with
some
secret
presumption
,
is
consequently
alwayes
blind
.
And
indeed
what
greater
blindnesse
can
befall
vs
,
then
to
thinke
,
that
of
our selues
we
are
able
to
doe
any
thing
,
in
things
that
are
aboue
vs
,
and
which
passe
the
bounds
of
nature
?
Be
not
wise
,
that
is
,
presumptuous
,
in
things
that
are
aboue
you
,
*
saith
SALOMON
,
but
stand
in
feare
:
And
the
great
Apostle
;
doe
not
affect
high
senses
,
but
accommodate
your selfe
to
the
lowest
.
*
I
haue
not
walked
in
great
and
wonderfull
wayes
,
that
are
aboue
me
:
my
thoughtes
haue
bene
abated
,
and
my
soule
humbled
*
saith
the
royall
Prophete
.
I
beseech
you
,
THEOPISTE
,
whence
doth
this
feare
of
loosing
faith
proceed
,
but
from
the
opinion
that
you
haue
,
that
it
depends
in
some
measure
of
you
,
albeit
you
are
not
ignorant
,
that
it
is
an
infused
light
,
a
pure
gift
of
grace
,
descending
from
the
Father
of
lightes
*
a
splendour
which
hath
shun
vpon
you
,
without
your
merit
;
otherwise
,
saith
the
Apostle
,
grace
were
not
grace
.
*
Whence
then
doth
this
feare
possesse
your
mynd
?
As
though
,
forsooth
,
Gods
hands
were
shortened
and
weakened
.
*
And
as
though
he
were
lesse
mercifull
in
conseruing
his
giftes
,
then
in
bestowing
them
.
If
the
wiseman
assure
vs
that
none
can
be
continent
(
this
is
vnderstood
of
infused
not
acquired
continencie
,
which
euen
Pagans
haue
practised
after
an
heroicall
manner
,
)
but
by
a
speciall
grace
from
God
,
*
can
we
be
so
vaine
as
thinke
,
that
Faith
can
be
conserued
without
the
same
grace
?
Let
vs
goe
therefore
with
confidence
to
the
Throne
of
that
Grace
,
that
we
may
obtaine
by
God's
mercy
*
the
conseruation
of
our
Faith
,
not
trusting
in
our selues
,
and
in
our
owne
endeuours
,
as
did
PHARAO
in
his
troopes
of
horses
and
Chariotes
:
*
for
commonly
they
are
confounded
who
put
their
confidence
in
their
owne
vertue
,
*
in
the
strengh
of
their
horse
,
or
legges
,
*
nothing
being
so
diligently
recommended
vnto
vs
in
holie
writ
,
as
the
distrust
of
our selues
,
(
who
are
but
a
meere
vanitie
)
and
to
place
our
whole
confidence
in
God
.
Place
thy
thoughtes
vpon
God
,
saith
DAVID
,
&
thou
shalt
not
be
tost
in
vncertainties
.
*
He
that
hopes
in
God
,
is
neuer
confounded
,
though
a
whole
armie
make
head
against
him
,
yet
shall
he
not
loose
his
assurance
and
resolution
.
*
He
,
saith
the
Apostle
,
who
hath
recourse
,
to
this
constant
hope
,
hath
a
most
soueraine
solace
,
a
most
solide
support
.
*
If
at
any
time
,
saith
S.
HIEROME
to
his
deuoute
EVSTOCIVM
,
the
diuells
assault
you
,
and
vpon
these
assaults
,
your
thoughtes
say
vnto
you
,
what
shall
we
doe
?
ELIZEVS
will
make
you
answere
.
Feare
not
;
we
haue
more
freinds
then
foes
:
and
praying
for
you
,
he
will
say
;
ô
Lord
open
this
Maydes
eyes
,
and
make
her
see
:
and
then
you
shall
discouer
a
fierie
chariote
descending
vpon
you
,
which
taking
you
vp
,
as
another
ELIAS
,
will
make
you
sing
with
ioye
:
My
soule
hath
beene
deliuered
out
of
the
fowlers
snares
,
as
a
bird
that
escapes
,
and
flies
away
from
the
springs
which
are
set
to
catch
her
.
In
the
like
aire
,
S.
CHRYSOSTOME
comforting
a
soule
layed
at
by
temptations
,
saith
vnto
her
,
giue
eare
to
IESVS
CHRIST
saying
;
you
shall
be
afflicted
in
the
world
,
yet
loose
not
for
all
that
your
confidence
.
And
with
what
reasons
doth
he
encourage
her
?
by
the
promisse
of
his
grace
and
assistance
:
haue
assurance
,
for
I
haue
ouer
come
the
world
.
*
Hearken
to
him
who
promiseth
vs
to
lighten
our
burden
,
by
putting
himselfe
into
the
yoake
with
vs
.
He
will
not
suffer
vs
to
be
vanquished
by
the
temptation
,
since
he
doth
promise
vs
that
we
shall
draw
profit
from
it
,
&
that
he
will
not
permit
it
to
passe
our
strength
.
If
we
on
our
part
contribute
what
is
ours
,
a
litle
Patience
,
courage
,
acknowledgement
of
his
assistance
;
when
all
shall
be
despared
of
,
according
to
humane
reason
,
he
will
make
vs
victorious
.
*
For
who
can
resiste
the
will
of
God
?
And
if
he
be
for
vs
,
who
will
be
able
to
vanquish
vs
?
let
vs
therefore
put
our
trust
in
him
,
sith
he
hath
made
vs
such
promises
,
and
we
expect
so
ample
recompence
from
him
.
Let
vs
call
to
mind
that
a
reede
became
as
stronge
as
a
pillar
in
our
Sauiours
hand
:
and
out
of
his
hand
,
the
pillars
of
the
temple
became
a
as
reede
of
the
desert
,
*
which
plainelie
appeares
in
the
example
of
S.
PETER
,
who
putting
confidence
in
himselfe
had
so
lamentable
a
fall
,
and
rising
vp
againe
after
that
fall
,
went
so
couragiouslie
to
death
,
placeing
his
whole
trust
in
his
Masters
grace
.
Sotrue
it
is
that
those
who
confide
in
our
Lord
,
are
no
more
shaken
by
temptations
,
then
the
mountaines
of
Sion
!
*
Their
feete
are
confirmed
vpon
the
rocke
.
*
They
are
eleuated
vpon
a
hgh
rocke
,
*
where
they
haue
built
their
Abode
,
an
abode
which
doth
resiste
the
windes
and
weather
*
of
temptation
:
For
as
a
tempest
doth
manifest
the
Pilots
skill
,
saith
S.
BASILE
;
wrastling
,
the
wrastlers
strength
;
fighting
,
the
Capitaines
vallour
;
so
doth
temptation
demonstrate
what
confidence
the
Christian
doth
repose
in
the
diuine
goodnesse
.
Of
Patience
.
CHAP.
XIX
.
EXAMINE
further
,
THEOPISTE
whether
your
complaintes
may
not
proceede
from
want
of
patience
,
and
rather
be
issues
of
your
weakenesse
then
of
the
force
of
the
temptation
.
For
as
passion
doth
often
make
vs
apprehend
iniury
that
is
done
vnto
vs
,
farre
greater
than
indeed
it
is
:
so
impatience
makes
vs
so
weake
,
that
a
smale
burden
doth
ouer
loade
vs
,
and
makes
vs
crie
out
with
those
cowardly
Discouerers
of
the
Land
of
Promis
,
that
that
Contry
deuoures
its
inhabitants
,
and
that
there
are
none
but
Giants
who
liue
in
it
.
Contrariwise
,
Patience
accompaigned
with
courage
,
finds
all
things
supportable
;
&
being
assisted
with
the
grace
and
loue
of
God
,
she
suffers
all
,
she
endures
all
,
*
and
though
she
be
euen
ouerset
with
the
heauie
load
of
calamitie
,
yet
doth
she
neuer
say
,
it
is
enough
,
knowing
well
that
the
light
and
passing
moments
of
tribulation
,
doe
worke
an
eternall
waight
of
glorie
in
vs
.
In
this
sort
a
patient
soule
doth
out-braue
temptations
,
and
remaynes
vnshaken
amidst
assaults
,
as
a
Rocke
that
riseth
with
a
sharp
tope
out
of
the
midst
of
the
Ocean
,
and
is
not
moued
with
the
angrie
billowes
,
which
are
dasht
in
peeces
at
its
foote
.
Make
head
against
the
diuell
saith
S.
IAMES
,
&
he
will
flie
from
you
.
*
He
resembles
those
cowardly
curres
,
which
barke
more
then
they
bite
:
and
as
the
greate
S.
ANTONIE
said
,
(
so
Sainct
ATHANASIVS
remarkes
vpon
his
life
)
sets
onely
vpon
fainte
harts
,
and
flies
the
resolute
:
a
true
wolfe
,
which
dare
onely
deuoure
the
innocent
lambe
,
but
dare
not
meddle
with
mastines
.
Hereupon
S.
GREGORY
in
this
moralls
saith
,
that
in
the
holy
Scripture
he
is
tearned
MARMICALEON
,
that
is
to
say
Formica-leo
,
for
as
much
as
to
weake
harts
like
pismires
,
he
is
cruell
,
arrogant
,
violent
as
though
he
were
a
Lion
:
but
to
braue
and
Lion-like
spirits
,
he
is
as
vile
and
contemptible
as
a
Pismire
.
Which
the
same
S.
ANTHONIE
did
frequently
obbraide
him
withall
in
the
desert
,
while
he
alone
(
if
one
may
be
said
to
be
alone
who
hath
God
in
his
compagnie
)
domineered
ouer
so
many
legions
of
wicked
Spirits
;
and
by
a
heauenly
generousnesse
(
like
to
that
of
SAMSON
mowing
downe
the
Philistians
)
defied
all
Hell
;
S.
EPHREM
considering
a
soule
of
this
temper
,
compares
her
to
an
Anuyle
,
which
though
it
be
continually
beaten
,
yet
doth
it
not
buge
an
inch
out
of
the
place
where
it
is
once
set
.
It
remaines
immouable
.
And
in
steede
of
being
made
hollow
like
to
a
stone
vnder
the
drops
of
water
,
it
becomes
harder
and
more
solide
.
He
that
complaines
vnder
the
assault
of
temption
,
(
vnlike
to
a
Laurell-tree
which
being
burnt
crakes
not
)
resembles
an
emptie
Caske
;
knocke
vpon
it
,
and
it
redounds
vastly
;
which
the
full
Peece
doth
not
:
If
he
were
replemished
with
grace
and
vertue
;
his
tune
would
be
gratefull
;
and
he
would
imitate
ISAYE
who
saith
,
Our
strength
is
to
be
placed
in
Hope
and
silence
.
That
a
moderate
complainte
is
no
signe
of
impatience
.
CHAP.
XX.
HOwbeit
,
I
doe
in
no
wise
affirme
,
THEOPISTE
(
that
I
may
not
augment
your
temptation
by
scruples
,
and
so
adde
affliction
to
affliction
*
)
that
you
offend
in
groning
vnder
the
burden
which
doth
presse
you
downe
:
for
we
haue
euen
seene
the
Mirrour
of
Patience
,
the
good
IOB
,
testifying
a
dolourous
sense
of
greife
in
many
words
.
The
greife
were
to
too
miserable
,
that
were
depriued
of
speach
,
and
prohibited
to
complaine
.
The
verie
Sonne
of
God
,
Paterne
of
all
vertues
,
gaue
testimonie
of
sadnes
in
his
annoyes
:
and
vttered
words
that
had
apparance
of
complaintes
:
as
that
his
soule
was
sorrowfull
euen
vnto
death
:
and
those
which
he
tooke
in
so
high
a
strayne
vpon
the
Crosse
.
As
for
the
kingly
Prophete
,
he
so
frequently
,
all
through
his
Diuine
Psalmes
,
grones
vnder
the
loade
of
his
miseries
,
as
doe
also
all
the
rest
of
the
Prophetes
,
especially
IEREMIE
,
that
none
can
deny
their
plaintes
,
without
affected
blindnesse
,
nor
yet
blame
them
without
rashnesse
.
As
it
happens
therfore
,
to
those
who
are
full
of
interiour
consolations
,
that
at
vnawares
,
and
euen
against
their
will
,
some
secrete
voice
doth
escape
from
them
,
wherby
one
may
gather
the
excesse
of
their
delight
,
and
abundance
of
their
ioye
:
*
so
how
worthy
is
his
complainte
to
be
pardoned
,
who
,
as
IOB
said
,
being
oppressed
with
thoughtes
which
doe
torture
his
hart
,
*
doth
giue
therby
testimonie
,
that
an
interiour
greife
hath
seased
vpon
his
hart
?
Sainte
ANTONIE
that
famous
Champion
,
said
well
vnto
our
Sauiour
;
where
wast
thou
,
ô
my
master
,
while
I
sustayned
so
rough
assaults
?
Dost
thou
so
abandone
those
that
serue
thee
?
And
our
Sauiour
said
vnto
him
,
I
stood
at
thy
right
hand
,
a
spectatour
of
thy
vallour
and
loyaltie
,
encouraging
the
one
,
crowning
the
other
.
Sainte
PAVLE
will
haue
vs
to
weepe
ouer
the
deade
in
a
mediocritie
.
*
And
I
am
confident
,
that
moderate
and
modest
complaintes
are
pardonable
in
a
violent
affliction
.
Marrie
we
must
be
carefull
to
put
a
dore
of
circumspection
to
our
lipps
,
*
least
we
might
commit
excesse
offensiue
to
the
Diuine
Prouidence
,
as
though
it
did
onely
walke
at
pleasure
vpon
the
celestiall
valtes
,
without
consideration
of
that
concernes
vs
:
For
if
without
it
,
the
least
bird
doth
not
flie
in
the
ayre
,
nor
doth
one
heire
fall
from
our
heade
,
*
how
much
more
will
it
shine
in
things
appertayning
to
our
eternall
saluation
?
IOB
is
highly
commended
in
the
holy
scripture
,
for
that
in
all
the
rude
essayes
of
his
Patience
,
one
onely
word
did
not
escape
out
of
his
mouth
,
which
could
be
imputed
to
him
for
sinne
.
O
how
faithfull
is
that
soule
who
can
say
with
the
Psalmist
,
I
haue
not
opened
my
mouth
because
it
is
thou
,
ô
Lord
,
who
workest
in
me
what
thy
holy
pleasure
is
.
Then
shall
my
wound
be
healed
,
when
it
shall
be
thy
blessed
pleasure
to
say
the
word
.
Meane
while
I
will
kisse
thy
alwayes
mercifull
hand
,
yea
euen
when
it
afflictes
vs
;
because
thou
dost
neuer
visite
but
for
the
conseruation
of
our
soule
.
The
paine
of
temptation
is
a
participation
of
our
Sauiours
passion
.
CHAP.
XXI
.
THus
we
are
to
suffer
,
my
deare
THEOPISTE
,
not
onely
with
patience
,
but
with
loue
too
,
(
loue
an
vnseparable
companion
of
ioy
,
and
both
of
them
daughters
of
a
good
will
)
the
labours
and
paines
of
contradictions
and
Crosses
,
as
well
interiour
as
exteriour
:
calling
to
mynd
that
he
(
who
suffered
for
the
sinners
of
contradiction
in
himselfe
,
least
we
might
chance
to
faile
in
courage
.
)
Was
to
passe
through
many
contradictions
,
euen
to
the
dying
of
his
garments
in
the
purple
of
his
owne
precious
blood
to
enter
into
his
owne
glorie
?
*
This
is
properly
the
Crosse
which
our
Sauiour
commands
vs
to
take
vp
and
follow
him
,
*
and
it
is
in
those
sufferances
that
the
true
imitation
of
the
passion
of
our
Redeemour
consisteth
,
and
that
touching
of
his
Crosse
,
*
which
the
Apostle
commends
vnto
vs
.
And
by
how
much
these
paynes
are
greater
,
by
so
much
more
liuely
doe
they
represent
,
and
so
much
more
conformitie
they
haue
,
with
those
of
IESVS
CHRIST
.
For
which
cause
the
great
Apostle
exhorts
vs
,
to
haue
the
same
feeling
in
our
anguishes
,
which
the
Sonne
of
God
had
.
*
And
what
feeling
had
he
,
but
to
bathe
himselfe
in
the
Baptisme
of
his
bloode
?
*
waighing
nothing
so
much
in
all
his
sufferances
,
as
well
those
of
body
as
of
soule
,
as
the
holy
will
of
his
father
,
to
whom
he
was
made
obedient
vnto
death
,
and
the
death
of
the
Crosse
.
*
Such
ought
our
disposition
to
be
in
all
our
afflictions
,
of
what
nature
soeuer
they
be
,
esteeming
them
as
a
fountaine
of
IACOB
wherin
we
are
to
wash
our
vncleanesse
:
*
or
rather
as
an
excellent
and
noble
estate
,
since
that
by
meanes
of
them
,
prouided
that
we
be
in
grace
,
we
suffer
in
qualitie
of
our
crucified
Sauiours
members
,
not
in
fansie
but
in
truth
;
not
following
our
owne
choyce
,
but
as
it
shall
please
God
almightie
,
whom
we
are
constantly
resolued
inuiolably
to
follow
euen
to
death
,
through
the
midst
of
these
contradictions
,
though
they
were
euen
to
continew
to
the
last
gaspe
of
our
life
.
It
was
in
this
generous
disposition
,
that
the
great
Apostle
with
an
inuincible
and
heroycall
courage
,
gaue
assurance
,
that
all
the
creatures
should
not
be
able
to
separate
him
from
the
Charitie
of
God
.
And
though
at
certaine
tymes
,
moued
by
the
contradictions
which
he
felt
in
his
mortall
body
betwixt
the
lawes
of
his
members
,
and
those
of
his
spirit
,
*
this
motion
made
him
desire
to
see
his
soule
deliuered
out
of
the
prison
of
his
body
,
*
yet
was
it
not
out
of
any
desire
he
had
to
descend
from
this
Crosse
,
*
as
he
himselfe
assures
vs
in
many
passages
,
where
he
shewes
his
indifferencie
to
liue
or
to
dye
:
but
it
was
a
sacred
sallie
of
his
loue
,
which
as
fire
,
did
continually
make
towards
its
Center
(
and
his
Center
was
the
bosome
of
God
)
there
was
all
his
desire
,
*
and
his
delightfull
rest
for
euer
and
euer
.
How
honorable
this
Tryall
is
.
CHAP.
XXII
.
BVt
what
an
honour
is
it
to
vs
,
THEOPISTE
,
that
God
by
temptations
doth
daigne
to
put
vs
to
tryall
,
therby
to
make
vs
worthy
of
himselfe
!
*
Is
it
not
a
speciall
grace
done
to
a
souldier
,
when
his
Capitaine
,
out
of
the
good
opinion
which
he
hath
of
his
iudgement
and
vallour
,
sends
him
out
to
discouer
the
enemy
?
and
though
this
honour
be
attended
by
danger
,
yet
so
farre
is
he
from
complayning
,
that
of
the
contrarie
,
he
reputes
it
a
singular
obligation
,
and
an
argument
of
his
Capitaines
Fauour
.
Shall
we
be
lesse
acknowledging
of
God's
fauours
,
since
faith
assures
vs
,
that
he
nether
tempts
,
nor
permits
vs
to
be
tempted
,
but
onely
to
make
manifest
whether
we
loue
him
or
no
?
*
as
the
sacred
Oracle
speakes
in
the
booke
of
Deuteronomie
.
God
and
the
diuell
tempts
diuersly
,
saith
sainte
AMBROSE
,
the
one
to
distroye
,
the
other
to
crowne
vs
;
nor
indeed
is
God's
temptation
any
other
thing
but
a
tryall
of
our
fidelitie
,
according
to
the
Psalmist
:
proue
me
,
ô
Lord
,
and
tempt
me
,
burne
my
reynes
and
my
hart
:
*
So
was
the
Patriarke
ABRAHAM
tempted
,
so
proued
,
and
found
obedient
.
*
All
this
life
is
but
the
Nouishappe
of
the
next
,
and
a
continuall
essay
of
our
constancie
.
The
Lambe
shall
one
day
say
to
the
Elect
,
receauing
them
into
his
eternall
marriages
;
these
are
those
who
remayned
constant
in
my
seruice
through
all
their
temptations
.
*
This
caused
IOB
to
affirme
that
all
our
life
was
but
a
warfare
vpon
earth
,
*
or
as
S.
HIEROME
notes
vpon
the
Ebrew
text
,
a
temptation
vpon
the
earth
.
*
Whence
we
are
taught
,
faith
that
good
Father
,
that
if
we
pretend
the
crownes
of
Glory
,
we
are
to
haue
no
other
imployment
here
below
but
to
fight
.
*
O
how
wonderfull
great
is
God's
mercy
,
saith
the
Doctour
with
the
golden
mouth
,
to
treate
vs
in
temptations
like
to
a
Phisitian
,
who
by
a
light
paine
,
remedies
a
greater
,
curing
a
hote
feeuer
with
a
litle
hungar
and
thrist
.
Certes
temptation
is
equally
profitable
to
the
vertuous
and
vicious
,
working
increase
of
grace
in
those
;
and
moueing
these
to
purge
themselues
of
crime
,
and
by
the
helpe
of
Pennance
to
obtayne
pardon
therof
.
*
And
least
that
you
may
be
troubled
to
read
,
that
sometymes
God
doth
tempt
vs
,
*
sometymes
he
doth
tempt
no
man
,
*
as
though
the
diuell
onely
did
tempt
,
being
thervpon
called
,
HE
THAT
TEMPTETH
,
*
S.
AVGVSTINE
will
teach
vs
by
a
cleare
distinction
,
that
there
is
a
mayne
difference
,
betwixt
the
temptation
of
deceauing
,
and
that
of
prouing
,
the
one
being
from
the
diuell
alone
,
the
other
,
from
God
;
*
who
,
as
S.
BASILE
writing
to
Chilon
,
saith
,
by
such
sufferances
proues
the
fidelitie
of
his
seruants
.
*
Which
if
they
doe
not
onely
endure
with
patience
,
saith
S.
CHRISOSTOME
,
but
further
,
become
euen
thankfull
to
him
that
permits
them
,
then
they
ascend
to
a
certaine
degree
of
force
and
courage
,
which
makes
them
exceeding
agreeable
in
the
sight
of
God
.
*
As
long
as
we
wander
in
the
pilgrimage
of
this
life
,
saith
S.
AVGVSTINE
vpon
the
Psalmes
,
we
can
neuer
be
without
temptation
,
since
euen
our
spirituall
profit
depends
therof
,
none
knowing
his
owne
strength
and
abilitie
,
vnlesse
he
be
tempted
:
nor
can
any
be
crowned
but
for
victorie
;
nor
be
victorious
but
by
fight
;
nor
fight
vnlesse
Temptation
assayle
him
.
*
It
is
impossible
,
saith
S.
HIEROME
,
vpon
S.
MATTHEW
,
that
a
soule
should
not
be
tempted
;
whence
in
our
Lord's
Prayer
we
petition
vnto
him
,
that
he
lead
vs
not
into
temptation
,
*
not
that
we
refuse
it
,
but
we
begge
grace
to
be
able
to
resiste
it
.
*
I
would
not
otherwise
propose
this
truth
vnto
you
,
but
in
the
testimonies
of
so
many
great
personages
who
taught
others
iustice
,
and
for
that
cause
doc
shine
like
starrs
in
the
firmament
of
Eternities
,
*
to
th'
end
that
their
vndenyable
authorities
might
captiuate
your
iudgement
,
and
that
this
doctrine
clothed
in
their
sweete
tearmes
,
might
with
more
facilitie
and
felicitie
flow
into
your
beleife
.
It
is
one
of
the
Markes
of
Election
.
CHAP.
XXIII
.
THEOPISTE
,
hold
for
certaine
,
that
to
be
one
of
the
Elect
aboue
,
you
must
be
tempted
here
below
;
for
such
as
are
not
approued
,
are
reproued
:
those
that
are
not
marked
with
the
letter
Tau
,
made
in
forme
of
a
Crosse
,
haue
no
part
in
the
Kingdome
of
Heauen
.
Ah.
what
an
happinesse
it
is
,
to
be
burnt
,
cut
,
carued
,
mangled
here
below
,
according
to
S.
AVGVSTINES
wish
,
to
enter
into
that
heauenly
repose
.
Take
a
good
hart
,
if
we
be
here
afflicted
for
a
while
,
it
is
to
draw
many
good
dispositions
into
vs
.
I
dare
be
bold
to
auerre
,
that
one
my
confidently
range
temptation
amongst
the
Markes
of
Election
.
At
the
least
,
certaine
it
is
,
that
it
is
a
sure
signe
of
our
fidelitie
,
to
stand
constant
,
like
the
good
Angells
,
in
this
storme
,
and
keepe
our
Principalitie
,
*
that
is
,
to
conserue
the
Empire
of
our
Reason
.
No
No
,
saith
S.
HIEROME
,
writing
to
EVSTOCHIVM
,
the
diuell
neuer
troubles
himselfe
with
tempting
infideles
,
vagabonds
,
and
such
as
are
swallowed
vp
by
sinne
,
he
setts
onely
at
those
that
stand
right
,
and
are
in
grace
with
God
;
His
cheere
,
according
to
ABACVC
,
is
choyce
;
He
will
none
but
the
daintiest
bitts
to
please
his
palate
.
Loe
how
he
setts
vpon
IOB
to
destroy
him
:
and
haueing
slayne
IVDAS
,
he
begins
to
sift
and
essay
the
rest
of
the
Apostles
?
*
Our
aduersarie
,
saith
S.
GREGORIE
in
his
moralls
,
doth
bandie
so
much
the
more
violently
against
vs
,
by
how
much
we
more
resolutely
resiste
him
:
those
that
he
accompts
his
owne
,
he
workes
not
vpon
;
but
the
more
a
hart
reiectes
him
,
the
more
he
essayes
to
make
himselfe
master
of
his
afflictions
,
*
resembling
in
this
the
mastiue
,
which
barkes
onely
at
strangers
,
neuer
at
those
of
the
same
familie
.
O
God
what
a
consolation
it
ought
to
be
to
the
poore
soule
,
amidst
the
assaults
of
the
diuells
malignant
suggestions
,
who
,
by
being
a
stranger
to
that
infernall
Cerberus
,
doth
surely
discerne
her selfe
to
be
one
of
God's
familie
!
Esteeme
it
the
fulnesse
of
your
ioy
,
saith
Sainte
IAMES
,
to
fall
into
many
temptations
.
*
And
doth
not
S.
PAVLE
repute
his
temptations
his
glorie
,
saying
that
he
doth
glorie
in
the
hope
he
hath
therin
to
be
the
child
of
God
.
Yes
,
for
as
the
Potters
clay
is
hardened
by
the
fire
:
so
a
good
man
is
perfected
by
temptation
,
*
saith
the
wiseman
,
his
hart
being
tryed
by
our
Lord
like
vnto
gold
or
siluer
in
the
Crusible
.
*
O
God
,
saith
the
Psalmist
,
thou
hast
tryed
vs
,
as
siluer
is
tryed
in
the
fire
!
*
And
the
Prophete
ZACARIE
saith
,
that
temptation
workes
the
same
effect
in
a
iust
man
,
that
fire
,
in
gold
or
siluer
,
*
purifying
the
one
from
drosse
,
and
the
other
from
tinne
*
saith
ISAYE
.
It
is
a
quicke
fire
of
coales
,
saith
S.
AVGVSTINE
,
where
the
gold
seuered
from
the
drosse
shines
:
but
the
refuse
is
consumed
.
The
iust
is
made
stronger
therby
,
but
the
sinner
perisheth
therin
.
*
If
you
prune
a
Cipresse-tree
it
dies
.
Yet
the
Ghospell
teacheth
vs
that
the
vine
is
to
be
pruned
,
that
it
may
become
more
fruitfull
.
Temptation
doth
humble
vs
.
CHAP.
XXIV
.
ARE
we
not
then
,
THEOPISTE
,
to
be
accompted
in
some
sort
enemyes
of
our
owne
good
,
if
we
flie
temptations
,
or
complaine
of
them
,
since
that
,
if
we
haue
as
much
resolution
and
courage
for
our
part
,
as
we
shall
haue
assistance
from
God
,
we
may
draw
so
faire
aduantages
from
them
?
Will
you
for
your
consolation
,
that
I
pointe
out
some
of
them
in
passing
by
?
Peace
,
the
mother
of
abundance
,
doth
ordinarily
make
vs
swell
with
a
secrete
pride
,
which
while
it
doth
insolently
rayse
vs
aboue
our selues
,
we
forget
our selues
,
and
turne
vngratefull
:
but
in
the
trouble
of
warrs
,
in
the
anguish
which
temptation
causeth
;
we
enter
into
our selues
;
acknowledge
our
owne
weaknesse
;
and
learne
that
euery
man
is
a
pure
vanitie
,
*
and
that
all
his
strength
is
a
shadowe
and
a
fantome
.
S.
AMBROSE
and
Sainte
AVGVSTINE
iumpe
in
the
proofe
of
this
truth
,
in
the
example
of
Sainte
PETER
,
who
was
taught
by
his
fall
,
how
low
a
rate
he
was
to
put
vpon
his
owne
forces
,
while
temptation
cured
his
desease
,
presumption
.
Happie
temptation
,
which
makes
so
excellent
a
vertue
,
Humilitie
,
spring
vp
in
a
soule
,
to
which
saluation
is
promised
in
so
many
places
of
holy
scripture
!
Sainte
PAVLE
,
vessell
of
Election
,
a
vessell
of
massiue
gold
adorned
with
precious
stones
,
doth
confesse
that
thesting
of
temptation
serued
him
for
a
counterpoise
,
least
his
mynd
might
haue
bene
wafted
away
by
some
blast
of
complacence
,
caused
by
the
multitude
of
his
reuelations
.
It
crownes
vs
.
CHAP.
XXV
.
HOW
!
can
we
euer
hope
that
any
crowne
shall
ouershade
our
head
,
vnlesse
it
be
composed
by
the
hand
of
temptation
?
Which
caused
S.
AMBROSE
to
say
,
that
such
as
feare
to
be
tempted
,
feare
to
be
crowned
,
*
for
in
the
same
instant
in
which
they
are
fighting
their
Prize
with
temptation
,
their
garland
is
wrought
,
which
is
to
girt
and
adorne
their
victorious
head
.
Was
not
IOSEPHES
temptation
the
proofe
of
his
vertue
?
was
not
the
iniury
of
his
imprisonement
,
the
crowne
of
his
chastity
?
*
He
is
sold
by
his
brothers
,
a
rough
temptation
;
Marry
it
is
to
raigne
in
Egypt
:
how
great
a
recompence
?
When
God
permits
vs
to
be
tempted
,
saith
CASSIAN
,
it
is
a
signe
,
that
he
intends
to
strengthen
our
vertue
,
and
that
he
calls
vs
out
to
victories
and
triumphes
.
*
For
if
Capitaines
of
this
world
doe
liberally
reward
their
soldiers
in
their
returne
from
battaile
,
distributing
amongst
them
the
spoyles
of
the
vanquished
enemy
:
*
how
much
more
plentifull
shall
their
reward
be
,
who
haue
suffered
in
Gods
cause
,
&
in
his
power
haue
ouercome
temptations
?
Certes
they
shall
haue
the
same
with
the
Angels
who
threw
downe
the
diuels
,
since
men
are
to
repaire
the
ruines
of
the
Heauenly
Hierusalem
.
But
what
is
that
?
Verily
no
humane
hart
can
conceaue
it
,
like
as
no
eye
hath
seene
,
nor
eare
hath
heard
it
.
*
We
know
onely
by
the
Apostle
writing
vnto
the
Romanes
,
that
the
pleasures
which
passe
,
can
enter
into
no
comparison
with
the
glory
which
shall
be
reuealed
vnto
vs
in
Heauen
.
*
And
to
the
Corinthians
,
that
those
moments
of
labour
doe
worke
in
vs
,
aboue
measure
exceedinglie
an
eternall
waight
of
glory
,
*
of
a
wonderous
hight
.
By
it
we
are
holilie
Chastised
.
CHAP.
XXVI
.
HOw
vniustly
then
should
we
thinke
that
we
are
forsaken
of
God
,
when
temptations
doe
oppresse
vs
,
sith
Charity
doth
then
specially
presse
vs
;
&
that
the
heauenly
rayes
doe
beate
vpon
our
foreheades
?
For
though
we
feele
the
smarte
of
his
rodde
,
yet
who
knowes
not
that
he
treates
vs
licke
a
Father
,
who
doth
not
chastise
his
child
,
but
for
the
loue
he
beares
him
,
&
the
desire
he
hath
to
bring
him
to
goodnesse
?
So
farre
is
it
,
saith
S.
CHRISOSTOME
,
from
being
a
signe
that
we
are
forsaken
by
God
,
that
it
is
euen
a
peculiar
marke
of
his
loue
and
care
,
for
by
that
meanes
he
will
rouse
vs
vp
out
of
our
drousie
,
and
languishing
neglect
,
to
make
vs
more
diligent
in
his
seruice
.
*
For
on
the
other
side
,
is
it
not
he
who
cryes
out
vnto
vs
,
come
vnto
me
ô
you
that
are
loaden
and
oppressed
,
and
I
will
refresh
you
?
*
We
are
sensible
indeede
that
one
of
his
hands
doth
waigh
a
litle
heauy
vpon
vs
:
but
we
also
see
,
if
we
please
,
the
other
streched
out
to
support
and
helpe
vs
.
Though
the
iust
man
be
euen
waighed
downe
vnder
his
burden
,
yet
shall
he
not
be
oppressed
,
saith
the
Psalmist
,
because
our
Lord
doth
hold
him
vp
with
one
of
his
hands
.
O
how
worthy
to
be
loued
and
adored
is
this
hand
in
the
distribution
of
afflictions
,
which
it
sends
vs
,
since
by
them
he
opens
our
vnderstanding
and
makes
vs
know
the
true
good
?
*
How
good
it
is
for
me
,
ô
Lord
,
saith
the
diuine
Psalmist
,
that
thou
hast
humbled
me
?
*
and
againe
,
we
haue
reioyced
in
the
dayes
of
our
humiliation
,
and
when
we
were
taken
by
calamity
.
With
great
reason
did
this
great
King
speake
in
this
sort
,
because
the
rough
times
,
when
he
was
persecuted
by
SAVL
,
ABSALON
,
and
SEMEI
,
were
farre
more
aduantagious
vnto
him
,
then
his
times
of
prosperity
,
wherein
he
was
cast
downe
into
so
grosse
faultes
,
that
he
stood
in
need
of
the
great
mercy
*
of
God
to
cleanse
him
.
A
violent
sicknesse
,
saith
the
wiseman
,
brings
the
soule
to
sobriety
,
*
and
wisdoms
arriuall
is
accompagned
with
the
rodde
,
and
correction
.
*
This
made
IEREMIE
say
;
thou
hast
chastised
me
,
ô
Lord
,
and
I
haue
beene
brought
vnder
the
yoake
like
vnto
a
young
bull
.
*
This
is
the
gall
,
by
which
the
Angell
restored
TOBIE
his
sight
;
and
by
the
durt
of
this
humiliation
,
the
Sonne
of
God
cured
the
borne-blind
.
God
prone
to
assiste
the
tempted
.
CHAP.
XXVII
.
IF
it
please
you
,
THEOPISTE
,
maturely
and
holily
to
ponder
these
considerations
,
I
dare
assure
you
,
you
shall
appcase
your
frightes
,
&
cease
your
plaints
.
Verily
be
a
complainte
as
iust
as
it
will
,
yet
it
is
alwayes
to
be
suspected
of
daintinesse
:
for
it
is
an
vndoubted
truth
,
that
God
who
is
faithfull
in
his
promises
,
doth
neuer
permit
vs
to
be
tempted
beyond
our
strength
,
but
makes
vs
euen
from
the
temptation
it selfe
,
rayse
new
forces
to
oppose
the
temptation
.
Hence
we
gather
by
a
necessary
consequence
,
that
such
as
doe
yeald
themselues
vp
,
made
not
such
resistance
as
they
were
able
:
and
when
they
endeauour
out
of
their
frailty
to
pleade
their
sinnes
excuse
*
one
may
stoppe
their
mouth
*
by
saying
,
that
iniquity
hath
lyed
to
it selfe
*
as
those
wicked
wretches
did
,
whom
the
wiseman
brings
in
,
saying
that
the
Sunne
of
Iustice
hath
not
enlightned
them
;
*
and
that
God
hauing
cultiuated
the
vine
of
their
interiour
,
in
euery
necessary
sort
,
it
is
their
owne
onely
naughtinesse
,
which
makes
branbles
spring
from
their
hart
in
lieu
of
grapes
.
*
And
if
before
the
tribunall
of
the
diuine
Iustice
they
were
so
audacious
as
to
couer
their
fault
with
the
cloake
of
the
infirmity
of
their
flesh
,
*
how
many
Sainctes
would
rise
vp
in
Iudgment
against
them
,
making
them
clearely
fee
by
their
example
,
that
with
a
lesse
measure
of
grace
,
they
vanquished
greater
temptations
,
then
those
to
which
their
cowerdise
rendered
vp
themselues
.
No
no
,
God
doth
neuer
deny
his
helping
hand
to
such
as
performe
their
duty
.
*
He
is
good
to
those
that
are
of
a
right
hart
.
*
He
who
watcheth
ouer
Israel
,
neuer
sleepes
.
*
If
during
the
tempest
he
seeme
sometimes
to
slumber
,
he
infallibly
awakes
in
time
of
neede
:
for
he
doth
opportunely
come
in
to
our
ayde
,
in
time
of
tribulation
.
*
True
it
is
,
he
doth
now
and
then
,
let
vs
come
to
extreamities
,
to
essay
our
vallour
&
Patience
.
He
expected
till
Israel
was
come
betwixt
the
sea
&
the
sword
;
but
to
make
them
way
through
them
,
he
swallowed
vp
PHARAO
with
his
chariots
&
army
.
He
reduced
IOB
to
tearmes
that
strike
temerous
and
feeble
soules
with
dread
,
yet
he
sent
the
storme
according
to
the
shippe
;
the
winde
with
proportion
to
the
sayles
.
Why
,
if
it
please
him
to
kill
vs
that
he
may
rayse
vs
againe
,
as
he
permitted
LAZARVS
to
die
,
to
bestowe
a
new
life
vpon
him
:
if
he
will
carry
vs
downe
to
Hell
,
and
bring
vs
backe
againe
,
*
who
hath
right
to
aske
him
why
he
doth
so
?
*
doe
we
not
know
that
he
keepes
the
keyes
of
death
and
Hell
?
that
is
able
to
draw
backe
whom
he
pleaseth
from
deathes
doore
,
*
and
from
the
Abisses
below
;
to
deliuer
our
soule
out
of
the
clawes
of
death
;
to
wipe
the
teares
from
our
eyes
;
and
to
warrant
our
foote
from
falling
;
*
by
his
power
to
beare
away
our
soules
out
of
Hell
*
to
effect
that
its
depth
deuoure
vs
not
*
and
that
the
mouth
of
the
infernall
Abisses
be
not
wide
open
to
swallow
vs
vp
.
*
Who
is
able
to
declare
the
power
of
our
Lord
?
Our
ayde
then
and
sufficiencie
,
yea
more
then
sufficiencie
proceedes
from
him
,
but
our
destruction
from
our selues
,
*
because
we
loose
courage
like
to
the
children
of
Ephraim
,
who
shot
meruellous
well
at
Butts
,
yet
fled
from
the
face
of
the
enemy
,
with
whom
they
were
to
fight
.
*
We
loose
Patience
,
and
leaue
God
,
thinking
,
though
falsely
,
that
he
hath
left
vs
:
whereas
the
Psalmist
assures
vs
,
that
those
who
expect
God
,
shall
not
be
frustrated
in
their
expectation
.
*
And
ABACVC
,
though
he
stay
long
,
yet
leaue
not
to
expect
,
for
coming
he
will
come
;
that
is
speedily
,
and
he
will
not
delay
.
*
Nor
is
he
indeed
long
ere
he
come
to
our
succour
,
but
our
patience
is
too
short
,
our
hope
too
weake
.
O
if
we
had
those
sacred
promises
deepelye
engrauen
in
our
harts
,
to
wit
,
that
God
saues
those
that
hope
in
him
:
*
that
he
is
their
Protectour
:
*
their
Redeemour
:
*
that
he
doth
protecte
vnder
the
shelter
of
his
wings
such
as
put
their
confidence
in
him
:
*
that
those
that
doe
rely
vpon
him
,
doe
neuer
fall
into
confusion
,
should
we
euer
then
leane
vpon
the
stemme
of
the
Reede
*
of
our
owne
frayltie
?
we
should
not
,
as
IOB
saith
,
goe
about
to
borrow
assistance
from
our
owne
misery
,
*
knowing
well
that
they
who
put
their
confidence
in
their
horse
men
and
Chariottes
,
*
that
is
,
in
their
owne
endeuours
,
are
commonly
confounded
*
but
neuer
those
who
doe
inuoke
the
name
of
our
Lord
:
for
he
takes
pleasure
in
abating
the
pride
of
the
most
valiant
;
and
in
bestowing
strength
and
victory
on
the
most
weake
.
*
Behold
my
humility
,
ô
God
,
that
is
,
myne
infirmity
,
said
DAVID
,
and
deliuer
me
!
*
Verily
such
as
repose
all
their
confidence
in
God
,
doe
take
for
their
strength
the
wings
of
an
Eagle
,
and
take
a
flight
from
which
they
neuer
fall
.
*
Against
vniust
complaintes
.
CHAP.
XXVIII
.
I
Must
yet
,
THEOPISTE
,
haue
about
with
our
naturall
daintinesse
.
Our
selfe-loue
makes
vs
so
feeling
in
the
sense
of
our
greeues
,
that
we
conceaue
continually
that
we
haue
no
companions
eequall
to
vs
in
misery
,
and
by
an
imaginary
vallour
we
fall
downe
vnder
the
euill
which
doth
presently
presse
vs
.
We
imagine
that
any
other
would
be
more
supportable
vnto
vs
.
It
seemes
to
me
,
that
by
the
plaintes
which
you
make
of
your
present
euill
,
which
is
more
importune
then
painefull
(
and
which
by
your
speaking
of
it
you
augment
,
while
you
represent
it
vnto
your
mynd
,
as
one
of
the
most
horrible
monsters
of
Hell
)
you
would
make
vs
beleeue
,
that
all
other
corporall
or
spirituall
scourges
,
are
but
shadowes
,
and
silken
whipes
,
in
comparison
of
this
spirit
of
blasphemy
and
impiety
which
doth
lay
seige
to
your
hart
.
And
vpon
this
ground
,
you
persuade
your selfe
that
those
that
are
tempted
with
despaire
,
hatred
,
iealousie
,
ambition
,
enuie
,
deshonesty
:
that
such
as
are
afflicted
in
their
bodies
with
sicknesse
,
whose
paines
are
sharpe
and
pinching
;
or
horrible
vlcers
:
whether
in
their
goods
of
Fortune
by
an
extreame
pouerty
;
or
in
their
honour
,
by
calumny
,
shame
,
infamy
:
In
a
word
,
that
IOB
tempted
in
all
these
kinds
,
and
seated
vpon
the
dung-hill
,
as
vpon
the
Throne
of
Misery
,
had
nothing
that
came
neere
to
those
daunting
representations
of
Athisme
,
and
Infidelity
which
doe
affright
you
.
You
doe
instantly
beseech
God
,
that
he
would
send
you
all
other
sorts
of
temptation
and
tribulation
,
so
you
may
be
deliuered
of
this
.
Whereas
I
,
my
deare
THEOPISTE
,
must
needs
tell
you
,
that
necessarily
ether
you
or
I
are
wonderfully
mistake
in
this
businesse
.
For
my
part
,
I
apprehend
your
temptation
the
lightest
in
the
world
,
nor
would
I
assure
you
that
the
instances
which
you
make
to
God
to
haue
it
changed
,
are
deuoyed
of
rashnesse
.
How
doe
you
know
that
you
should
not
be
defeated
by
some
others
,
wheras
I
see
you
stand
to
this
with
your
weapons
in
your
hand
?
Put
the
case
the
others
were
lesse
,
which
yet
I
doe
not
easely
beleeue
,
who
gaue
you
yet
assurance
,
that
he
that
resistes
greater
temptations
,
will
be
also
found
inuincible
in
lesser
?
How
many
shippes
doe
we
see
perish
euen
in
the
Hauen
:
and
sinke
in
a
litle
riuer
,
after
they
haue
performed
a
long
voyage
,
&
susteyned
the
furious
blasts
of
the
angry
tempest
?
Sainct
PETER
doth
braue
&
bragge
,
and
dare
fight
against
whole
troopes
of
souldiers
:
and
at
the
voice
of
a
poore
chamber-mayde
he
abiures
his
Master
.
SAMSON
prostrates
the
Philistians
and
Lions
,
yet
sleepes
in
the
lappe
of
a
perfidious
woman
who
cuts
his
haire
,
&
therby
depriuing
him
of
strength
,
puts
him
into
his
enemies
power
.
But
I
discouer
sufficiently
what
is
the
matter
;
that
which
is
present
is
pressing
;
and
you
,
forsooth
,
must
haue
paines
and
temptations
of
your
owne
chooseing
,
and
those
also
changable
at
your
pleasure
.
As
though
it
were
in
the
power
of
the
beseiged
,
to
prescribe
lawes
to
the
beseigers
and
to
command
them
lay
their
battery
first
to
such
a
side
;
and
then
to
transporte
it
to
another
,
which
is
a
meerely
ridiculous
homour
.
You
must
not
thinke
to
beare
your
deseases
,
temptations
,
and
other
afflictions
,
as
souldiers
carry
their
muskets
,
now
on
one
shouldier
&
then
on
another
for
their
greater
ease
:
for
such
as
they
befall
vs
without
our
election
,
such
we
must
be
content
to
beare
them
.
One
of
the
most
famous
amongst
the
Stoickes
said
of
old
,
that
if
all
men
were
to
put
their
calamities
vpon
a
heape
,
&
that
afterwards
an
equall
distribution
were
to
be
made
to
all
,
there
would
not
one
be
found
,
who
would
not
demand
his
owne
affliction
againe
.
For
though
we
conceaue
our selues
neuer
fo
much
tortured
with
the
euill
we
endure
,
yet
there
are
others
in
the
world
who
are
incomparably
more
afflicted
,
Alas
,
THEOPISTE
,
where
are
your
thoughtes
,
when
you
doe
not
onely
wish
for
an
other
Crosse
,
but
euen
dare
to
demande
it
of
God
,
as
though
you
were
wiser
then
that
eternall
wisdome
,
to
discerne
what
is
most
conuenient
for
you
?
O
what
a
presumption
,
how
blind
an
inconsideration
,
what
an
immortification
is
this
what
irresignation
,
what
selfe-loue
!
No
,
my
THEOPISTE
,
no
,
not
as
thou
wilt
,
but
as
God
will
:
his
will
not
yours
be
done
.
*
Tell
him
in
a
quite
contrary
tune
:
yes
,
Eternall
Father
,
be
it
so
,
sith
so
it
hath
bene
found
pleasing
in
thy
blessed
sight
.
*
And
like
as
the
Ethiopian
Ruby
neuer
shines
so
bright
as
when
it
is
steeped
in
vineger
;
so
what
euer
contradictions
,
reluctations
,
and
violence
you
suffer
in
your
will
,
while
you
make
this
Act
of
resignation
,
yet
omitt
not
to
performe
it
,
and
to
make
that
faire
rose
spring
out
of
the
midst
of
so
manie
thornes
.
THE
SECOND
PART
.
HItherto
,
THEOPISTE
,
I
haue
discoursed
with
you
,
rather
as
with
a
sound
then
a
sicke
man
,
or
as
with
one
that
plaines
without
a
cause
.
Howbeit
I
cannot
but
take
compassion
of
your
euil
,
and
without
flatterie
,
rather
dresse
your
wound
by
annoynting
then
lanceing
it
;
rather
by
lenitiues
,
then
by
the
fire
and
flame
,
S.
PAVLE
commanding
vs
to
weepe
with
those
that
weepe
,
and
to
be
all
to
all
,
that
we
may
gaine
all
to
IESVS
CHRIST*
.
Wherfore
,
though
I
could
make
you
clearely
see
,
that
you
are
rather
sicke
by
imagination
or
in
imagination
,
then
in
verie
deed
and
in
your
will
:
yet
least
I
might
attristate
you
,
or
exasperate
and
renew
your
greife
,
I
will
frame
my
iudgement
to
your
opinion
,
imitating
the
Prophete
,
who
shortened
himselfe
vpon
the
widowes
child
to
restore
him
to
life
.
To
an
imaginarie
sore
I
will
applie
true
remedies
.
Take
here
then
such
as
the
Heauens
suggest
vnto
me
for
your
consolation
.
That
we
are
to
despise
certaine
temptations
.
CHAP.
I.
LOe
here
a
pill
which
I
assure
my selfe
will
seeme
to
you
a
litle
too
rigorous
,
and
bitter
,
but
if
you
haue
but
the
hart
and
stomake
to
take
it
downe
,
I
dare
promise
my selfe
,
you
will
perceaue
a
speedie
and
wonderfull
effect
in
it
,
and
be
notably
comforted
therby
.
Marrie
you
must
take
it
downe
without
chewing
it
;
you
must
shut
your
eyes
when
you
take
this
potion
.
Shall
I
tell
you
in
a
word
what
this
so
soueraigne
an
Antidote
is
?
it
is
contempt
.
I
,
contempt
,
THEOPISTE
,
for
since
your
spirituall
Directour
hath
so
often
told
you
(
founding
the
botome
of
your
conscience
,
while
you
reueale
your
cause
vnto
him
,
*
and
lay
open
vnto
him
the
windings
of
your
hart
)
that
in
all
those
thoughtes
which
seemed
so
horrible
vnto
you
,
there
was
more
paine
then
faulte
,
if
you
desire
to
free
your selfe
from
the
formar
,
as
by
Gods
grace
you
are
from
the
second
,
nothing
can
with
more
facilitie
or
expedition
deliuer
you
from
it
,
then
the
contempt
of
those
suggestions
of
the
diuell
.
For
be
the
diuell
as
srtong
as
he
will
(
and
IOB
assures
vs
that
there
is
no
earthly
power
in
any
sort
to
be
compared
to
his
)
yet
since
our
Sauiour
IESVS
CHRIST
bound
him
,
he
is
able
to
ouercome
none
but
such
as
deliuer
vp
their
weapons
into
his
hands
,
as
S.
AVGVSTINE
in
one
of
his
Sermons
doth
teach
vs
,
and
like
to
a
mastiue
,
he
can
onely
bite
such
as
of
their
owne
free
accorde
put
them selues
into
his
mouth
,
though
indeed
he
haue
libertie
to
barke
at
all
the
world
.
Let
him
cry
then
,
let
him
knocke
,
beate
,
snarle
,
keepe
a
coyle
at
the
gate
of
our
hart
:
vnlesse
our
consent
open
him
the
doore
,
he
can
neuer
enter
.
And
herevpon
they
are
conuinced
of
imprudence
who
permitt
one
to
come
in
to
them
,
whom
they
know
for
a
theife
,
and
one
that
comes
to
robbe
them
.
He
that
knowes
,
saith
S.
LAVRENCE
IVSTINIAN
,
that
the
wine
which
is
presented
vnto
him
is
impoysoned
,
is
he
not
deuoyd
of
all
reason
,
if
without
all
compulsion
he
drinke
it
?
But
marke
the
sleight
:
The
diuell
imitates
the
fisherman
,
who
coueres
the
pointe
of
his
hooke
with
a
baite
,
to
th'
end
that
the
greedie
fish
may
swallow
it
downe
,
without
perceauing
the
ambush
which
is
layd
to
catch
him
.
He
resembles
the
Serpents
,
wherof
the
Prophete
maketh
mention
,
which
vnder
the
faire
dugges
they
shewe
,
hide
a
venimous
,
milke
,
which
they
freely
communicate
to
any
that
will
sucke
it
.
But
be
the
venime
of
temptation
as
neere
vnto
vs
as
it
will
,
yet
can
it
neuer
hurt
vs
,
vnlesse
it
be
ioyned
vnto
the
free
and
deliberate
consent
of
our
will
,
according
to
that
infallible
Maxime
,
that
no
man
doth
hurt
,
or
is
hurt
but
by
himselfe
.
The
diuell
may
beate
the
steele
as
long
as
he
list
,
and
by
temptation
,
may
beate
sparkles
of
fire
vpon
our
hart
,
yet
if
he
want
the
match
of
our
consent
,
he
shall
neuer
be
able
to
sett
our
inward
house
on
fire
.
Though
the
temptation
should
continew
all
the
dayes
of
our
life
,
saith
our
B.
F.
in
his
Philophee
,
yet
shall
it
neuer
defile
vs
with
sinne
:
yea
,
I
adde
,
that
if
we
fight
valiantly
,
it
serues
for
matter
to
many
crownes
.
But
call
you
that
fighting
valiently
,
will
you
reply
,
to
contemne
the
charge
the
enemy
makes
vpon
vs
?
yes
,
THEOPISTE
,
it
is
in
my
opinion
one
of
the
greatest
feates
of
vallour
.
For
contempt
of
the
enemy
is
a
signe
of
assurance
,
and
the
first
steppe
to
victorie
,
is
to
be
confident
of
it
.
Those
that
are
doubtfull
and
disamayed
,
in
,
or
before
the
Combate
,
come
hardly
euer
happily
off
.
Notwithstanding
the
aduantage
which
Goliath
had
in
greatnesse
,
yet
the
litle
DAVID
being
confident
in
God
,
doth
despise
his
brauadoes
,
and
hopes
as
well
to
see
an
end
of
him
,
as
of
the
Lions
&
Beares
which
formarly
he
had
slayne
.
And
againe
,
I
will
discouer
vnto
you
a
stratageme
t'
is
this
.
The
diuell
,
though
feeble
,
and
damned
to
the
deepe
pitt
of
Hell
,
yet
comes
not
an
inch
short
of
his
auncient
pride
,
but
esteemes
himselfe
as
strong
&
powerfull
as
he
was
,
when
he
made
the
reuoult
against
his
Creatour
,
and
stroue
to
become
like
to
the
Highest
,
so
that
he
can
in
no
wise
endure
to
be
despised
,
but
flyes
from
those
that
fight
with
that
weapon
,
as
from
such
as
assaulte
him
vpon
that
side
where
he
is
the
weakest
,
and
where
(
as
did
ELEAZAR
,
who
strucke
the
Elephant
of
Antiochus
in
the
flancke
)
one
may
easely
reach
him
a
deepe
and
deadly
blow
.
And
that
the
thing
goes
as
I
deliuer
it
you
,
frame
a
iudgement
by
our
Sauiours
temptation
in
the
desert
:
As
long
as
our
Sauiour
daigned
to
make
him
answere
,
measuring
,
as
it
were
,
his
owne
greatnes
with
his
aduersaries
force
,
he
doubles
his
blowes
,
and
waxeth
hotter
in
the
fight
:
but
as
soone
as
these
words
of
contempt
,
begone
Satan
,
proceeded
out
of
the
Redeemours
mouth
as
thunder
and
lightning
;
he
slid
away
with
confusion
and
shame
,
and
shortly
forsooke
the
feild
.
Further
,
what
reason
haue
you
,
THEOPISTE
,
to
treate
those
importune
thoughtes
which
molest
and
toyle
you
,
otherwise
,
then
in
termes
of
contempt
.
Eagles
you
know
,
according
to
the
old
Prouerbe
,
disdayne
to
flie
at
Flies
.
And
he
that
would
imploy
his
best
endeuours
,
&
put
himselfe
into
a
sweate
,
to
driue
away
,
and
keepe
those
litle
troublesome
creatures
off
his
face
,
would
more
moue
his
spectatours
to
laughter
then
to
pittie
.
Such
,
doubtlesse
,
is
the
vnprofitable
,
I
will
not
say
,
the
ridiculous
imployment
of
many
,
who
by
continuall
clamours
and
complaintes
,
and
if
I
might
so
say
,
by
force
of
armes
,
thinke
to
driue
away
their
euil
thoughtes
,
vttering
now
and
then
such
strange
speaches
,
and
making
such
mouthes
and
faces
,
that
such
as
see
and
know
their
desease
,
doe
rather
mocke
then
pittie
them
.
In
this
pointe
they
are
not
altogether
vnlike
to
that
old
Emperour
,
who
shutt
himselfe
vp
in
his
Chamber
,
and
exercised
himself
in
catching
flyes
,
while
it
was
conceaued
that
he
was
imployed
in
more
serious
affaires
.
Let
,
therfor
,
THEOPISTE
,
those
curres
bawle
at
you
,
without
euer
taking
notice
of
their
barking
,
and
you
shall
see
,
they
will
hold
their
peace
.
If
you
irritate
them
,
they
will
barke
and
bawle
lowder
.
Giue
those
crowes
leaue
to
croake
,
without
driueing
at
them
with
clodds
&
stowes
,
as
an
auncient
Poete
speakes
.
Imitate
him
,
who
in
the
Sommer
tyme
walkes
in
a
dustie
way
,
where
the
winde
makes
the
dust
rise
from
vnder
his
feete
.
He
shutts
his
eyes
:
holds
on
his
way
,
without
troubling
himselfe
with
the
allaying
of
all
this
dust
:
otherwise
,
it
were
to
follow
&
fight
with
his
owne
shadowe
,
and
feyned
fantomes
:
to
striue
to
measure
the
ayre
,
and
waigh
the
fire
.
*
An
endeuour
as
fruitlesse
as
foolish
.
Follow
ALEXANDER'S
way
,
who
with
one
twarte
blow
cutt
the
Gordian
knotte
which
he
could
not
loose
:
so
by
a
powrefull
disdayne
you
shall
more
easely
deliuer
your selfe
out
of
the
snares
and
netts
which
the
enemy
hath
set
to
catch
you
,
then
euer
you
can
disengage
your selfe
by
a
violent
winding
and
turning
.
S.
IOHN
CLIMACVS
brings
in
to
this
pourpose
,
the
storie
of
an
old
Munke
,
who
for
many
yeares
together
hauing
bene
tempted
with
blasphemie
,
and
endured
incredible
panges
in
this
tryall
,
he
discouered
himselfe
to
a
neighbouring
Hermite
to
haue
some
counsell
and
consolation
from
him
:
He
had
no
other
,
then
that
which
I
prescribe
vnto
you
,
that
is
,
absolutly
to
contemne
all
his
illusions
.
In
the
interim
,
the
Hermite
who
was
a
beaten
and
experienced
souldier
in
that
kind
of
warre
,
tooke
vpon
him
all
the
sinnes
which
the
tempted
person
apprehended
he
had
commit
;
wherevpon
he
receaued
such
consolation
,
that
vpon
the
first
acte
of
contempt
which
he
made
according
to
counsell
,
the
diuell
forsooke
him
quite
,
nor
was
he
afterwards
disquieted
with
the
like
thoughtes
.
That
temptation
augments
vertue
.
CHAP.
II.
BVt
if
the
terrour
which
doth
possesse
you
(
and
which
I
would
tearme
vaine
,
if
I
did
not
know
that
euen
seruile
feare
is
a
grace
of
God
)
doth
not
permit
you
to
contemne
an
enemy
which
you
dreade
,
&
whose
assaultes
are
so
terrible
vnto
you
,
make
this
consideration
a
rampire
to
your
breaches
,
and
like
vnto
the
fabulous
Giant
,
let
your
ouerthrowe
redouble
your
forces
,
representing
vnto
your
mynd
that
that
which
fightes
against
vertue
,
defeates
it
not
,
yea
,
that
opposition
contributes
force
and
groth
vnto
it
.
Why
,
would
you
euer
fall
into
that
opinion
as
to
thinke
,
that
the
vertue
of
Chastitie
should
consiste
in
being
wholy
vnsensible
,
like
vnto
a
stone
or
a
blocke
.
I
cannot
persuade
my selfe
that
your
iudgement
can
giue
credit
to
a
thought
so
absurde
.
In
what
then
doth
this
faire
vertue
consiste
?
doe
not
you
see
that
it
consistes
in
a
perfect
resistance
of
all
that
is
contrarie
to
puritie
:
wherevpon
it
is
compared
to
the
white
and
daintie
Lilie
,
which
growes
amidst
the
blacke
and
rough
thornes
?
Doe
you
not
see
,
that
Gardiners
fetch
pinckes
,
sweete
Marierome
,
and
other
odoriferous
flowres
,
out
of
stincking
dung
hills
.
Roses
doe
smell
far
more
fragrantly
being
sett
neere
vnto
the
strong
sauered
garlike
.
We
must
make
the
like
conceipt
of
Faith
,
nothing
doth
driue
it
so
farre
in
,
nor
imprint
it
more
deeply
in
our
hart
,
then
the
temptations
of
blasphemie
and
infidelitie
:
For
as
fire
is
neuer
so
hote
,
as
when
it
is
exceeding
cold
,
so
is
our
Faith
neuer
so
closely
vnited
vnto
God
,
as
when
it
is
violently
opposed
.
We
resemble
sheepe
who
run
all
close
together
on
a
heape
,
and
make
towards
their
shepheard
,
as
soone
as
they
perceaue
the
wolfe
draw
neere
:
for
as
soone
as
we
apprehend
that
the
enemy
goes
about
to
bereaue
vs
of
the
precious
treasure
of
our
Faith
,
which
is
the
grownd
of
our
eternall
saluation
,
we
cast
our selues
into
the
lappe
,
or
bosome
of
the
Prince
of
Good
Pastours
,
and
the
Bishope
of
our
soules
.
*
This
moued
S.
LEO
to
say
,
that
without
temptation
vertue
cannot
be
reduced
into
Act.
For
there
is
no
Faith
without
trouble
,
and
agitation
;
No
Charitie
without
the
sting
of
sensualitie
;
no
fight
without
an
aduersarie
;
no
victorie
without
fight
;
nor
crowne
without
victorie
.
This
is
a
thing
of
great
consolation
,
if
you
can
well
vnderstand
and
Practise
it
,
THEOPISTE
:
For
thence
you
may
learne
to
make
progresse
in
vertue
,
by
meanes
of
that
verie
thing
which
seemes
opposite
vnto
it
,
since
it
is
true
,
according
to
the
doctrine
of
S.
BONAVENTVRE
,
that
by
the
resistance
which
we
make
against
temptation
,
we
make
a
great
steppe
in
the
vertue
wherin
it
striues
to
hinder
vs
.
This
is
manifest
in
S.
BENNET
,
S.
FRANCIS
,
S.
THOMAS
OF
AQVINE
,
whom
God
voutsafed
to
fauour
with
the
gift
of
a
perfect
Continencie
&
puritie
,
for
that
they
had
by
heroicall
Actes
subdued
motions
contrarie
to
honestie
.
The
like
happens
,
saith
the
same
Doctour
,
to
those
that
are
tempted
in
matter
of
Faith
:
for
if
they
behaue
themselues
like
the
braue
Souldiers
of
IESVS
CHRIST
,
*
the
end
of
their
Combat
is
alwayes
accompaigned
with
extraordinarie
lightes
and
notions
,
which
are
,
as
certaine
rewards
of
their
fidelitie
.
So
doth
light
rise
and
increase
to
the
iust
,
*
and
in
the
midst
of
the
darknesse
,
a
splendour
doth
shine
to
those
that
are
of
a
right
hart
.
*
In
this
sort
Patience
did
dilate
it selfe
in
IOB'S
hart
,
(
wherof
he
is
a
perfect
paterne
)
:
and
in
sequall
therof
,
the
goods
,
which
by
the
Diuine
permission
,
were
take
from
him
by
a
violent
hand
,
were
restored
him
to
the
double
.
Iudge
your selfe
then
,
THEOPISTE
,
whether
I
had
not
great
reason
to
tell
you
aboue
,
that
you
did
reiect
your
owne
good
,
when
you
begged
to
be
deliuered
of
temptation
.
Your
sicke
hart
doth
loath
this
delightfull
manna
:
and
your
craysie
iudgement
,
makes
litle
esteeme
of
the
wishfull
Land
of
Promis
,
which
God
makes
flowe
with
the
honie
and
milke
of
his
benedictions
.
Prayer
,
a
good
remedie
against
Temptations
.
CHAP.
III.
BVT
I
see
plainely
,
that
in
vaine
I
persuade
you
to
remaine
vpon
this
happy
Crosse
:
and
that
you
are
resolued
to
stay
at
the
otherside
of
Iourdaine
,
togeither
with
those
two
inconsiderate
Tribes
:
well
then
,
I
must
prouide
a
lodging
for
you
there
,
squared
out
by
the
line
of
distribution
.
*
Doe
you
apprehend
your
backe
too
weake
to
support
so
heauy
a
burden
?
haue
recourse
to
prayer
,
according
to
the
Counsell
of
S.
IAMES
,
Is
any
sorrowfull
amongst
you
?
Let
him
pray
.
*
And
according
to
that
of
S.
PAVLE
,
that
to
resiste
the
diuells
assaultes
,
we
are
to
put
on
the
armour
of
God
,
which
he
calls
frequent
,
and
in
a
manner
,
continuall
Prayer
.
*
Yea
,
euen
following
our
Sauiours
owne
Counsell
;
who
wills
his
Apostles
to
pray
least
they
may
enter
into
temptation
.
And
in
the
forme
of
Prayer
which
he
taught
vs
,
doth
he
not
order
vs
to
pray
,
that
we
be
not
ledde
into
temptation
?
*
Cassian
doth
aduertise
vs
,
that
this
verse
of
the
Psalmist
,
which
the
Church
orders
to
be
said
before
euery
houre
of
the
diuine
Office
,
Intend
into
my
ayde
ô
God
,
Lord
make
haste
to
helpe
me
,
*
hath
a
peculiar
force
to
driue
away
temptations
and
distractions
in
our
Prayers
.
As
also
that
other
,
let
our
Lord
rise
vp
,
and
his
enemies
shall
be
dispersed
.
*
The
many
prayers
also
,
which
DAVID
made
to
be
succoured
in
his
temptations
:
Lord
forsake
me
not
for
euer
.
*
Let
thy
mercy
comfort
me
.
*
My
deiected
eyes
say
vnto
thee
,
when
wilt
thou
comfort
me
?
restore
me
the
ioy
of
thy
saluation
,
and
with
thy
principale
spirit
confirme
me
.
*
Thou
who
hast
promised
to
deliuer
them
from
paine
,
who
shall
call
vpon
thee
in
time
of
tribulation
.
*
Myne
eyes
are
alwayes
turnd
towards
our
Lord
,
that
he
may
pull
my
feete
out
of
the
gyues
and
snares
.
*
I
suffer
violence
,
ô
Lord
,
make
answere
for
me
.
*
Rise
ô
great
God
,
rise
vp
,
why
dost
thou
sleepe
?
doe
not
reiect
me
for
euer
.
*
Why
dost
thou
turne
thy
face
from
my
pouerty
and
affliction
?
*
Take
thy
sword
and
buckler
,
and
come
in
to
my
succour
.
*
Say
vnto
my
soule
,
I
am
thy
saluation
.
*
How
long
,
alas
,
wilt
thou
forget
me
,
&
turne
from
me
thy
heauenvly
countenance
?
*
How
long
shall
my
enemies
haue
aduantage
ouer
me
?
*
Cast
thyne
eyes
vpon
,
and
giue
eare
vnto
me
ô
Lord
.
*
Enlighten
mine
eyes
,
least
I
may
sleepe
in
the
shadowe
of
death
.
*
I
haue
listed
vp
myne
eyes
towards
the
mountaines
,
whence
I
am
to
haue
succour
,
which
I
expect
of
that
Lord
who
made
Heauen
and
earth
.
*
To
thee
it
is
,
ô
great
Lord
,
that
I
lifte
vp
my
eyes
,
who
dost
inhabite
the
Heauens
.
*
Alas
,
doe
not
chastise
me
in
thy
fury
,
correct
me
not
in
thine
angar
.
*
And
a
number
of
others
the
like
eleuations
of
of
mind
,
which
the
Psalmist
breathes
out
in
so
many
passages
of
his
heauenly
Canticles
.
Whereby
we
are
taught
,
that
Prayer
is
the
towre
of
DAVID
,
an
Armory
wherin
are
all
sorts
of
armour
against
the
assaults
of
temptation
,
so
that
we
alwayes
conclude
ouer
prayers
in
those
words
of
perfect
resignation
:
Let
thy
will
,
ô
Lord
,
be
done
,
not
myne
.
*
Be
it
done
in
earth
,
as
it
is
in
Heauen
.
*
Be
it
done
according
to
thy
blessed
pleasure
,
not
according
to
my
guste
or
liking
.
For
if
we
desire
that
God
should
doe
our
will
,
is
it
not
most
reasonable
,
that
we
should
submit
our selues
vnto
his
?
And
that
we
should
repute
him
our
soueraigne
law
,
*
put
downe
in
the
beginning
of
our
booke
,
*
and
engrauen
in
the
midst
of
our
hart
.
We
doe
often
aske
and
receaue
not
,
because
we
aske
amisse
.
*
And
God
who
is
good
,
doth
sometimes
out
of
Loue
deny
vs
that
,
which
,
if
he
were
offended
with
vs
,
he
would
grant
vs
.
S.
PAVLE
petitioned
to
be
freed
from
that
shamefull
temptation
which
did
afflict
him
;
but
was
answered
,
that
grace
did
suffice
him
,
because
his
vertue
was
perfected
in
infirmity
.
*
So
that
he
was
heard
in
one
sense
,
and
not
in
another
.
Let
vs
therefore
aske
what
we
ought
,
and
as
we
ought
,
and
Gods
promisse
will
neuer
faile
vs
.
For
his
Truth
remaines
foreuer
,
and
his
word
passeth
not
.
The
word
of
God
another
Antidote
.
CHAP.
IV.
BEsides
Prayer
,
there
is
yet
another
weapon
,
very
powrefull
against
temptations
,
especially
that
with
which
you
are
afflicted
.
THEOPISTE
,
it
is
the
sword
of
the
Holy
Ghost
,
the
word
of
God
,
*
whether
it
be
heard
(
for
faith
is
by
hearing
,
and
hearing
by
the
word
of
Christ
)
*
read
,
or
spoken
:
for
its
redounding
is
the
voice
of
thunder
which
doth
daunt
the
accursed
spirits
.
The
tryall
of
this
remedie
was
made
by
our
Sauiours
temptation
in
the
desert
,
who
repelled
the
Tempters
darts
with
the
words
of
life
,
life
euerlasting
.
*
The
Authour
of
it
,
is
S.
HIEROME
writing
to
his
EVSTOCHIVM
,
deliuering
her
verie
particular
and
ample
documents
touching
it
;
S.
GREGORIE
in
his
Moralls
;
S.
BASILE
in
his
short
Rules
;
and
CASSIAN
in
his
twenty
two
Conference
:
all
who
,
with
one
consent
,
doe
aduise
vs
to
store
our selues
with
sacred
darts
,
opposite
to
the
vices
which
temptation
doth
suggest
,
as
with
so
manie
sharpe
arrowes
quiuered
vp
in
our
memorie
,
where
of
we
may
make
vse
in
time
of
neede
to
beate
downe
all
the
enemys
plots
by
a
constant
and
couragious
cōter-batterie
.
Howbeit
I
must
ingeniouslie
confesse
,
this
remedie
is
not
so
common
,
nor
is
it
vsefull
for
euerie
one
,
but
such
as
are
conuersant
in
holie
write
,
or
bookes
of
spiritualitie
.
And
indeed
,
THEOPISTE
,
I
speake
to
you
as
to
one
that
knowes
the
law
,
*
as
S.
PAVLE
saith
,
that
you
may
make
vse
of
this
weapon
,
in
this
your
extreamitie
,
according
to
the
skill
you
haue
therat
.
All
the
Holie
Fathers
hold
it
soueraigne
.
Hence
DAVID
said
,
that
the
arrowes
of
God
,
that
is
,
of
his
word
,
were
sharpe
headed
,
powerfull
aboue
his
workes
,
&
fit
to
beate
downe
the
enemies
of
the
King
of
Glory
.
*
That
melancholie
is
to
be
auoyded
.
CHAP.
V.
BVT
I
perceaue
the
tempest
of
your
mynd
requiers
,
that
I
should
sound
&
search
your
wound
yet
deeper
,
and
presse
and
prie
with
more
diligence
into
your
sore
.
O
God
,
THEOPISTE
,
take-heade
least
that
bitternesse
of
mynd
which
doth
possesse
you
,
proceeding
,
from
the
smart
of
your
euil
endured
with
melancholie
and
impatience
,
may
be
worse
then
the
temptation
it selfe
.
It
is
a
remedie
which
nature
without
the
helpe
of
Grace
can
applie
vnto
it selfe
:
while
yet
in
lieu
of
disengaging
it selfe
it
inueigles
it selfe
;
in
lieu
of
curing
,
it
impoysones
its
wound
;
in
lieu
of
lightening
it
makes
its
owne
burden
more
vnweldie
.
In
vaine
,
THEOPISTE
,
in
vaine
doe
you
striue
to
build
your
interiour
house
vpon
a
solide
and
sure
foundation
,
vnlesse
God
put
his
hand
to
the
worke
;
If
God
keepe
not
the
Citie
of
your
soule
,
in
vaine
doe
you
stand
sentinell
,
in
vaine
you
walke
the
round
of
the
walls
.
*
Vnlesse
that
strong
armed
keepe
the
Fort
,
you
are
neuer
to
hope
for
Peace
.
*
If
he
awake
not
,
if
he
speake
not
,
the
storme
will
not
cease
,
*
the
calme
will
not
come
.
*
If
you
thinke
to
find
out
the
meanes
in
your selfe
whereby
to
conserue
your
Faith
against
the
powers
of
darkenesse
,
*
you
seeke
for
birds
in
the
sea
,
fishes
on
the
drie
land
;
you
looke
to
finde
out
fountaines
of
liuing
water
in
broken
cisternes
;
and
in
Nature
,
fruites
not
to
be
found
in
her
garden
;
effects
that
are
beyond
her
reach
.
Yes
,
for
Faith
being
infused
into
our
hart
,
by
a
diuine
and
supernaturall
way
,
she
will
not
be
stayed
there
By
humane
meanes
,
nor
by
our
endeuours
&
strife
alone
.
If
you
thinke
by
your
owne
endeuours
to
quite
your selfe
of
the
assaultes
which
are
made
against
you
,
you
shall
neuer
be
freed
from
them
:
because
this
buckler
,
is
not
of
a
temper
strong
enough
,
nor
is
this
armour
proofe
.
The
more
that
you
drinke
of
the
water
of
your
Cisterne
,
*
the
more
you
demand
,
the
more
you
are
inflamed
,
the
more
your
thirst
is
augmented
:
and
your
melancholie
will
increase
by
the
very
meanes
you
vse
to
remoue
and
put
it
away
.
It
is
as
oyle
cast
into
the
fire
,
which
in
steede
of
extinguishing
,
doth
kindle
it
.
Haue
recourse
therefore
to
God
in
this
behalfe
;
in
him
you
shall
find
Peace
,
and
repose
:
for
he
assures
vs
that
his
yoake
is
sweete
and
his
burden
light
.
*
But
that
I
may
no
further
dilate
my selfe
vpon
this
remedy
,
I
referre
you
,
not
to
the
bare
reading
,
but
to
the
diligent
and
faithfull
practise
of
the
eleauenth
and
twelueth
Chapter
of
the
fourth
part
of
our
B.
F.
his
Philothee
,
where
he
speakes
of
vnquietnesse
&
saddesse
;
There
you
shall
find
soueraigne
receptes
for
your
desease
;
and
in
the
storme
wherein
you
are
tossed
,
the
Seagalls
calme
;
In
fine
,
that
Peace
of
God
which
passeth
all
vnderstanding
,
and
all
humane
conceipt
.
That
we
are
in
no
wise
to
omit
the
ordinarie
exercises
of
our
vocation
.
CHAP.
VI.
ABOVE
all
things
,
THEOPISTE
,
be
ware
that
this
affliction
of
mynd
which
doth
crosse
you
,
doe
not
delay
you
,
as
an
importune
Remora
,
in
the
course
of
your
nauigation
,
that
is
,
in
the
exercises
of
your
vocation
.
For
as
the
Crampe-fish
,
hauing
taken
downe
the
fishers
baite
,
sends
out
by
the
line
,
such
a
mūnesse
into
his
arme
,
that
he
is
forced
to
lett
all
goe
:
so
the
Angell
of
darknes
,
who
striues
still
,
as
the
Prouerbe
goes
,
to
fish
in
troubled
waters
,
perceauing
him selfe
not
able
to
staggar
a
soule
by
temptation
,
takes
pleasure
at
least
,
to
put
him
out
of
the
racke
or
path
of
his
dutie
,
casting
woode
on
his
breade
,
*
as
well
as
snares
in
his
way
,
*
that
he
may
forget
to
eate
that
,
or
at
least
stumble
at
this
.
He
thinkes
he
gaynes
not
a
litle
,
when
he
delayes
vs
,
if
not
to
doe
what
is
good
,
at
least
to
doe
it
well
.
It
is
a
great
steppe
to
victorie
,
to
haue
disrancked
the
enemyes
troopes
.
He
will
at
least
accoaste
and
incumber
vs
,
if
he
cannot
retire
and
make
vs
returne
backewards
.
For
the
guilefull
villaine
knowes
full
well
,
that
not
to
aduance
in
the
way
of
God
,
is
to
recoyle
;
and
that
vpon
IACOB'S
ladder
,
all
ascend
or
descend
,
none
stay
lingering
vpon
it
.
He
striues
to
stope
the
mouth
of
our
Canon
,
if
he
cannot
carie
it
away
.
He
is
content
to
make
our
defence
vnprofitable
.
He
will
presently
after
make
a
new
charge
vpon
vs
;
and
will
haue
an
easie
victorie
ouer
vs
,
if
he
find
vs
disarm'd
and
disordered
.
Wherfore
I
doe
verie
earnestly
exhort
you
,
THEOPISTE
,
that
,
(
be
your
pensiuenesse
,
apprehension
,
dolour
&
distresse
,
which
this
temptation
brings
vpon
you
,
neuer
so
great
)
you
growe
not
slacke
and
carelesse
in
any
of
your
spirituall
exercises
,
or
any
exteriour
imployment
appertayning
to
your
state
and
condition
.
In
this
you
will
not
onely
giue
a
laudable
testimonie
of
your
courage
and
skill
,
but
euen
of
your
loue
and
loyaltie
towards
God
,
shewing
that
the
waters
of
annoyes
cannot
extinguish
,
nor
the
torrents
of
water
beare
away
that
heauenly
flame
,
*
It
is
an
easie
taske
for
the
least
of
mortalls
to
steere
the
shippe
in
faire
and
calme
weather
:
but
in
rough
stormes
,
the
master
Pilote
,
hath
his
hands
full
to
guide
the
sterne
.
This
lawfull
imployment
will
worke
two
good
effectes
in
you
at
once
;
for
it
will
frustrate
your
aduersarie
in
his
plott
,
which
was
to
withdraw
you
from
your
ordinarie
course
&
proceedings
,
in
the
functions
and
actions
of
the
vocation
to
which
God
hath
called
you
:
and
it
will
withall
serue
to
diuerte
your
mynd
,
that
the
griefe
which
doth
afflict
,
may
not
seeme
so
sensible
vnto
you
.
I
will
adde
a
third
aduantage
:
It
is
,
that
as
flies
doe
not
sitt
vpon
runing
waters
,
nor
can
find
good
footing
vpon
a
smooth
glasse
:
so
doth
temptation
gett
but
smale
footing
in
a
soule
that
is
well
imployed
,
and
who
flies
idlenesse
.
This
is
the
most
generall
Counsell
,
that
those
great
Masters
of
spiritualitie
of
the
old
tyme
,
deliuered
vnto
their
disciples
,
to
auoyd
the
surprises
of
their
mortall
enemy
,
to
witt
,
so
to
dispose
of
themselues
,
that
they
might
alwayes
be
found
in
some
laudable
exercise
.
CASSIAN
,
S.
AVGVSTINE
speaking
to
his
brethren
in
the
desert
,
S.
HIEROME
in
his
epistles
,
S.
BERNARD
in
sundrie
places
,
doe
vrge
nothing
so
much
,
as
the
flight
of
idlenesse
and
carelesnesse
,
which
the
wiseman
names
the
Mistres
,
and
worker
of
all
euill
.
If
you
will
beleeue
me
,
THEOPISTE
,
in
lieu
of
loosing
courage
,
you
shall
renew
your
feruour
,
calling
to
mynd
your
first
Charitie
.
*
You
shall
imitate
those
sicke
men
,
who
eate
rather
by
reason
than
appetite
,
to
conserue
their
strength
,
and
more
vigourously
sustayne
the
desease
that
hanges
vpon
them
.
In
the
end
,
saith
DAVID
,
the
patience
of
the
poore
doth
not
perish
.
Be
ware
that
the
heate
of
this
temptation
put
you
not
out
of
your
way
;
runne
without
intermission
for
the
prize
which
is
proposed
vnto
you
,
but
runne
so
that
you
may
beare
it
away
.
*
Follow
not
that
vnfortunate
Hermes-fire
of
your
suggestion
,
which
will
seduce
and
misleade
you
:
Imitate
the
faithfull
dogge
which
continually
followes
his
master
,
giuing
no
eare
to
their
hola's
and
cryes
who
meete
him
on
the
way
.
In
a
word
keepe
your selfe
still
in
action
,
and
the
enemye
will
not
know
how
to
catch
you
.
The
serpents
of
temptations
,
and
the
pensiuenesse
which
doth
accompaignie
them
,
resemble
serpents
and
toades
,
which
desire
rather
to
liue
in
standing
and
stinking
pooles
,
then
in
cleare
and
running
riuers
.
Contrariwise
,
as
in
tyme
of
warre
,
one
is
far
more
vigilant
and
stands
more
vpon
his
gard
,
then
in
the
repose
of
a
constant
Peace
,
when
each
one
walkes
in
confidence
.
So
in
the
Combate
in
which
you
now
fight
,
double
your
exercises
of
pietie
,
giue
your selfe
more
frequently
to
Prayer
,
to
workes
of
mercy
,
to
reading
spirituall
bookes
,
to
mortifications
;
goe
more
often
to
the
Sacraments
of
Pennance
,
and
the
holy
Euchariste
.
And
although
you
be
forced
to
practise
all
these
things
without
guste
,
without
feeling
,
and
as
you
conceaue
,
without
feruour
;
yea
euen
with
auersion
,
repugnance
,
contradiction
,
loathsomenesse
,
and
a
certaine
violence
of
mynd
,
yet
omitt
not
to
continew
them
:
for
as
the
most
renowmed
vallour
doth
appeare
in
the
greatest
dangers
;
so
the
most
generous
fidelitie
,
doth
shew
itselfe
in
those
difficulties
,
no
otherwise
then
the
strongest
wine
doth
grow
in
the
most
rockie
ground
,
and
such
as
are
most
exposed
to
the
heate
of
the
Sunne
at
moonetyde
.
But
how
is
it
possible
,
will
you
say
,
that
I
should
produce
so
ferme
actes
of
Faith
,
while
I
hardly
thinke
I
haue
any
faith
at
all
?
No
,
THEOPISTE
,
no
,
you
are
not
depriued
of
Faith
.
A
man
in
a
swoone
is
not
deade
.
His
hart
beates
still
,
though
his
poulse
be
verie
weake
and
slowe
.
Vnder
a
great
heape
of
hote
ashes
,
ther
is
yet
some
hot
coale
,
and
so
much
the
more
hote
,
as
it
is
more
closely
couered
.
Fire
that
is
shut
vp
in
an
Ouen
is
far
more
actiue
,
then
that
which
flies
in
the
open
aire
.
The
water
of
the
fountaine
doth
spring
vp
so
much
the
higher
,
by
how
much
it
is
restraynd
in
a
strayter
conduite
.
And
is
it
not
written
,
that
out
of
the
bellie
of
him
that
shall
beleeue
,
liuing
waters
shall
flowe
,
*
and
waters
that
shall
runne
to
life
euerlastinge
.
*
And
if
you
desire
to
be
further
instructed
in
the
practise
which
I
propose
vnto
you
,
I
referre
you
to
our
B.
F.
in
his
14.
and
15.
Chap.
of
the
4.
Part
of
his
Philothee
.
Aspirations
in
the
presence
of
God
.
CHAP.
VII
.
BVT
if
you
be
not
yet
wholy
possessed
with
drinesse
,
repugnances
,
and
distemper
of
mind
,
here
it
is
that
you
must
recollect
&
call
together
all
your
interiour
forces
,
as
the
kinge
in
the
Ghospell
,
who
raysed
all
the
forces
he
could
possiblie
,
to
goe
out
to
meete
him
,
who
was
about
to
set
vpon
his
Contrie
.
*
And
you
are
to
make
all
the
actes
of
liuely
Faith
that
you
are
able
,
ether
by
word
of
mouth
,
or
at
least
in
hart
:
For
these
will
be
as
so
manie
contermines
,
which
will
frustrate
and
spoyle
all
the
enemies
workes
:
And
will
fortifie
your
hart
against
the
assaultes
which
blasphemous
thoughtes
shall
make
against
your
faith
.
O
what
an
honour
it
is
for
you
,
to
haue
God
a
Spectatour
in
this
your
Combat
,
who
lookes
downe
vpon
you
from
the
highest
heauen
,
as
he
did
of
old
vpon
S.
STEPHEN
in
the
showre
of
stones
.
Is
it
not
in
this
occurrence
,
that
you
are
to
encourage
your selfe
with
the
kinglie
Prophete
:
I
consider
God
present
,
&
at
my
right
hand
,
what
is
it
that
can
shake
me
?
*
Our
Lord
is
with
me
as
a
valiant
Champion
,
and
thereby
all
those
that
doe
persequute
me
,
&
doe
rise
vp
against
me
shall
be
abated
and
confounded
.
*
O
God
,
said
DAVID
,
place
me
neere
vnto
thee
,
and
then
let
them
fight
who
list
against
me
.
*
If
thou
be
with
me
,
saith
the
diuine
Apostle
,
who
can
be
against
me
?
*
Now
as
starrs
doe
not
onelie
looke
downe
vpon
the
earth
,
but
also
doe
dart
downe
vpon
it
diuerse
influences
;
so
the
eyes
of
God
are
not
meerely
cast
vpon
vs
,
as
IOB
saith
,
as
one
man
beholds
another
;
but
,
as
the
scripture
doth
teach
vs
,
they
doe
infuse
a
certaine
force
into
vs
*
which
makes
vs
become
valourous
against
our
enemies
:
So
we
reade
of
SAMSON
,
who
ouerthrew
the
Philistians
while
the
spirit
of
God
did
assiste
him
.
This
supplie
of
courage
doth
also
appeare
in
humane
vallour
:
For
what
doe
souldiers
performe
,
when
they
haue
the
honour
to
fight
in
presence
of
their
Prince
,
doe
they
not
lend
belowes
about
them
,
euen
beyond
their
force
?
Yet
are
they
ordinarily
moued
therto
by
humane
respectes
,
and
vanitie
too
often
is
their
motiue
.
*
What
then
ought
not
a
truelie
faithfull
and
generous
soule
doe
for
an
Eternitie
?
Is
she
not
in
this
behalfe
to
imitate
the
Angels
of
light
,
who
threw
downe
to
Hell
those
of
darknesse
in
that
great
battell
which
was
fought
in
Heauen
,
by
that
word
which
testified
their
inuiolable
alleagance
:
WHO
IS
AS
GOD
,
who
is
as
God
?
In
like
manner
when
those
legions
of
wicked
thoughtes
of
infidelitie
,
abomination
,
and
blasphemie
shall
discouer
themselues
to
your
thoughtes
,
and
as
importune
Drones
shall
buze
about
your
hart
,
you
are
but
to
make
this
protestation
:
WHO
IS
AS
GOD
?
Who
is
like
vnto
our
Lord
God
who
doth
inhabite
the
heauens
aboue
,
and
doth
lend
a
fauorable
ey
to
things
below
?
*
Thence
proceeded
those
sacred
eiaculations
,
which
wee
see
in
manie
passages
of
holy
Scripture
,
holy
Saintes
made
in
like
occurrences
.
IOSEPH
being
tempted
protests
that
he
will
not
offend
his
Master
.
SVSANNA
also
resistes
temptation
,
out
of
the
apprehension
she
had
of
Gods
presence
.
S.
PAVLE
:
I
liue
in
the
Faith
of
the
Sonne
of
God
who
hath
loued
me
,
and
who
gaue
himselfe
for
me
.
*
S.
BLANDINE
being
drawen
to
martirdome
,
vsed
no
other
words
then
that
she
was
a
Christian
,
and
dyed
in
that
holy
protestation
.
S.
PETER
MARTYR
being
wounded
to
death
,
and
left
vpon
the
place
by
the
Murderers
,
had
yet
leasure
to
write
these
words
vpon
a
stome
with
his
fingar
dipt
in
his
owne
blood
,
I
BELEEVE
.
*
And
Saincte
TERESA
drawing
neere
vnto
death
,
said
sometimes
;
at
the
least
Lord
,
I
die
a
child
of
thy
Church
:
making
thereby
a
briefe
profession
of
her
Faith
,
whereof
she
made
vse
,
as
of
a
fierie
sword
,
to
driue
away
all
illusions
contrarie
to
her
beleife
,
and
intire
loyaltie
.
Thus
it
is
,
that
those
that
are
faithfull
in
Loue
,
*
doe
exercise
themselues
against
the
assaultes
of
the
midday
diuell
.
*
For
the
rest
,
I
will
assure
you
,
that
those
who
by
interiour
or
exteriour
actes
of
Faith
,
doe
make
heade
against
the
temptations
of
the
spirit
of
infidelitie
,
doe
soudainely
dashe
all
his
designes
,
and
doe
what
he
can
,
they
frustrate
his
attempts
:
For
like
as
a
Maide
can
neuer
be
married
while
she
saith
,
No
because
it
is
the
consent
that
tyes
the
knot
of
marriage
;
so
temptation
can
neuer
cast
a
soule
into
sinne
,
and
by
sinne
,
marrie
her
to
death
and
Hell
,
*
till
free-will
yeald
it selfe
vp
to
so
loose
a
disloyaltie
,
as
to
forsake
the
Creatour
for
the
Creature
,
and
the
liuing
fountaine
,
for
a
drie
Cisterne
.
The
difference
betwixt
Meditation
and
Contemplation
.
CHAP.
VIII
.
NOw
these
actes
of
Faith
,
wherof
I
haue
spoken
,
THEOPISTE
,
are
produced
in
this
life
,
which
the
Misticalls
tearme
Actiue
,
by
meanes
of
vocall
Prayer
,
if
they
be
exteriour
;
or
by
Meditation
if
they
be
interiour
.
But
if
you
desire
to
make
them
equall
in
vigour
and
force
to
their
excellencie
;
as
dartes
,
by
how
much
they
are
sharper
,
by
so
much
they
are
the
more
penetrating
,
I
will
yet
furnish
you
with
other
meanes
,
which
are
,
in
my
iudgment
,
two
of
the
most
forceable
remedies
that
are
to
be
found
,
not
onely
to
disperse
&
repell
those
troublesome
temptations
,
but
euen
to
draw
so
great
a
riches
out
of
them
,
that
you
will
be
constrayned
to
crie-out
with
that
Auncient
,
we
had
bene
lost
,
if
we
had
not
bene
lost
.
Both
of
them
shall
be
taken
out
of
the
boxe
of
Contemplation
,
the
vse
of
which
,
doth
Wonderfully
refine
Faith
,
as
it
doth
also
inflame
Charity
,
but
in
two
different
degrees
.
For
the
first
shall
be
drawen
out
of
simple
,
the
other
out
of
eminent
Contemplation
.
And
this
being
said
,
I
haue
no
more
to
say
vnto
you
,
but
onely
to
leaue
you
in
the
hands
of
God
almightie
,
and
with
MOYSES
,
to
the
kisse
of
our
Lord
.
*
You
are
alreadie
,
sufficiently
instructed
in
spirituall
affaires
,
to
discerne
the
difference
betwixt
Meditation
and
Contemplation
:
yet
to
renew
in
you
the
memorie
therof
,
you
may
please
to
looke
what
our
B.
F.
saith
of
it
,
according
to
his
ordinarie
,
that
is
excellently
,
in
the
6.
booke
of
his
Theotime
.
I
will
say
onely
that
which
is
absolutely
necessarie
,
for
the
clearing
and
illustrating
of
that
which
I
am
about
to
tell
you
.
Meditation
,
which
is
no
other
thing
,
then
the
groning
or
murmuring
of
the
Doue
,
*
a
misticall
ruminating
,
*
or
recogitating
,
*
wherof
frequent
mention
is
made
in
holy
Scripture
,
is
made
by
an
attentiue
consideration
,
or
interiour
discourse
,
which
tends
to
moue
and
excitate
the
soule
to
holy
affections
and
resolutions
.
To
this
pourpose
,
it
doth
bend
,
apply
and
imploy
all
the
faculties
of
the
soule
,
replenishing
the
Memorie
with
the
presence
of
God
,
and
with
the
pointes
which
she
is
about
to
examine
:
The
understanding
,
with
discourse
,
reasons
,
and
intelligible
species
:
The
will
,
with
aspirations
,
resolutions
,
affections
:
The
Imagination
,
with
figures
and
Idea's
,
following
that
which
the
Philosopher
doth
teach
vs
:
that
he
that
doth
meditate
is
to
frame
vnto
himselfe
Idea's
or
Images
:
So
that
Meditation
doth
sound
&
examine
,
the
truth
of
things
,
or
hidden
misteries
by
peace-meale
,
making
,
as
it
were
,
an
anatomie
of
them
,
imitating
therin
the
Fisher
and
fowler
,
the
one
wherof
,
doth
beate
the
feilds
and
bushes
;
th'
other
,
the
riuers
,
to
find
out
their
game
:
or
els
to
one
that
is
eating
,
who
turnes
and
chewes
the
meate
in
his
mouth
,
before
he
be
fed
with
it
.
It
s
game
and
foode
,
are
the
diuers
Actes
,
which
the
powers
and
faculties
of
the
soule
doe
produce
which
is
neuer
done
without
labour
and
paine
,
though
indeede
that
paine
is
solaced
by
Charitie
.
For
he
that
loues
,
labours
not
;
or
if
he
labour
,
he
loues
that
beloued
labour
,
by
reason
of
the
Obiect
which
is
the
deare
cause
therof
.
All
IACOBS
labours
seemd
light
to
him
,
by
reason
of
the
loue
and
affection
he
bore
to
the
beautifull
RACHEL
.
It
fares
not
so
with
Contemplation
;
for
it
resembles
drinking
,
a
flowing
action
,
sweete
and
easie
:
It
is
made
in
vnitie
,
not
in
multiplicitie
;
It
leaues
the
actiuitie
of
MARTHA
to
meditation
,
and
takes
to
it selfe
MARIE'S
best
part
,
which
shall
neuer
be
taken
from
her
.
*
It
is
a
simple
,
singular
,
and
louely
looke
,
cast
vpon
any
Truth
or
Misterie
;
yet
a
looke
,
which
in
its
one
onely
simple
,
and
naked
Act
,
doth
comprehend
in
eminencie
,
vertue
,
and
substance
,
all
that
great
varietie
of
Actes
,
which
Meditation
doth
produce
:
This
,
doth
exercise
the
Powers
distinctly
and
separately
:
that
doth
vnite
and
gather
them
together
into
one
pointe
,
reduceth
them
to
that
vnitie
,
which
is
held
so
famous
amongst
the
Misticall
Diuines
:
to
that
one
necessarie
thing
,
*
praysed
by
our
Sauiours
owne
mouth
:
to
that
one
ey
,
*
to
that
onely
haire
,
which
doth
wound
the
Spouse
his
hart
.
An
act
so
excellent
,
that
it
may
be
tearmed
the
quintessence
of
all
spirituall
extractions
.
An
act
,
which
,
like
as
the
herbe
Dodecatheon
,
conteynes
in
it selfe
the
vertue
of
all
the
other
simples
,
so
it
comprehends
all
the
force
and
vigour
of
all
the
other
Actes
,
which
the
soule
is
able
to
produce
in
the
life
called
Actiue
.
It
is
a
knowen
thing
,
that
Empirikes
by
meanes
of
fire
,
are
accustomed
to
draw
all
the
essence
of
the
medcines
which
they
compose
into
a
litle
water
or
powder
,
so
that
by
litle
things
in
apparance
,
they
worke
wonderfull
effectes
.
The
same
may
be
said
of
the
Act
of
Contemplation
in
spirituall
life
,
one
onely
,
hath
more
force
,
then
a
great
many
squised
out
,
with
a
great
deale
of
beating
of
the
braine
,
and
breaking
of
the
head
,
by
meditation
,
wherin
many
are
deceaued
,
as
well
spirituall
Directours
as
the
directed
,
those
,
many
tymes
,
loading
,
ouerloading
and
oppressing
these
,
with
such
a
multiplicitie
of
Actes
,
Methodes
,
Aduises
,
and
exercises
,
that
the
too
great
varietie
of
remedies
doth
verie
often
augment
the
desease
which
they
striue
to
cure
.
The
facilitie
of
Contemplation
.
CHAP.
IX
.
BVT
euery
one
,
will
you
say
,
is
not
capable
of
CONTEMPLATION
;
the
very
word
doth
affright
you
,
THEOPISTE
,
because
it
is
not
so
common
as
MEDITATION
;
yet
I
can
assure
you
,
the
thing
it selfe
is
far
more
facile
more
familiar
,
and
more
vsuall
then
you
imagine
.
Yes
,
THEOPISTE
,
for
doe
you
not
esteeme
it
an
easier
thing
,
to
behold
simply
,
that
is
,
with
a
simple
and
interiour
looke
,
some
Truth
,
or
mysterie
,
then
to
thinke
of
it
;
and
againe
,
to
thinke
of
it
simply
,
more
facile
then
to
frame
a
multiplicity
of
discourses
vpon
it
;
so
many
actes
of
the
vnderstanding
,
Will
,
Memory
,
Preludes
,
Pointes
,
Affections
,
Resolution
,
Thankes
giuings
,
oblations
,
demands
,
Preparations
,
Inuocations
,
Compositions
of
Place
,
Representations
,
with
all
that
great
and
combersome
traine
,
whereof
the
instructions
for
Meditation
are
full
:
for
before
you
can
beate
all
this
into
a
grosse
or
shalowe
braine
,
you
shall
spend
many
a
faire
yeare
,
and
often
times
,
after
a
greate
deale
of
paines
taken
,
you
preuayle
nothing
but
weary
his
braine
,
and
breede
in
him
a
disgust
of
deuotion
,
that
I
may
say
no
worse
.
I
say
not
this
,
as
conceauing
these
precepts
not
to
be
good
,
and
all
these
Actes
profitable
,
proper
,
necessary
,
especially
to
beginers
in
spirituall
life
;
for
who
knowes
not
,
that
meditation
is
the
forerunner
,
and
as
it
were
,
the
Aurora
of
the
light
day
of
Contemplation
;
and
in
some
sort
a
necessary
meanes
,
considering
the
course
of
nature
?
O
God
,
be
it
far
from
my
hart
to
blame
those
Actes
,
not
only
of
the
three
powers
of
the
soule
(
especially
sith
euen
,
according
to
all
Diuinity
,
eternall
beatitude
doth
consiste
in
those
of
the
vnderstanding
&
will
,
which
are
to
know
,
and
to
loue
)
but
also
those
of
the
passions
subiect
to
reason's
lore
,
and
interiour
sense
,
as
the
Imagination
and
the
rest
.
I
know
further
,
thankes
be
to
God
,
that
such
as
would
omitt
,
or
leaue
them
off
,
contrary
to
the
Rules
which
are
prescribed
by
Spirituall
men
vpon
this
subiect
,
would
fall
into
a
certaine
Idlenesse
as
blameworthy
,
as
that
silence
,
that
holy
Rest
is
laudable
which
the
Spiritualistes
haue
in
such
esteeme
.
But
I
affirme
that
excesse
in
euery
thing
is
to
be
cut
of
;
and
like
as
too
much
salte
or
suggar
spoyle
the
meates
wherein
they
are
put
,
(
where
as
otherwise
,
the
vse
of
them
in
a
mediocrity
,
is
excellent
,
the
wiseman
to
this
effect
aduiseing
vs
,
that
me
take
honie
moderately
,
least
that
the
stomake
being
ouercharged
with
it
,
may
render
it
,
not
being
able
to
retaine
it
;
)
So
is
it
an
Aduise
of
the
best
Masters
in
Spirituality
,
to
cut
short
,
in
Meditation
,
the
discourses
of
the
vnderstanding
and
curious
Speculations
,
which
doe
sauour
rather
of
studie
,
then
of
the
spirit
of
Prayer
;
yea
euen
not
to
multiply
the
actes
of
the
will
so
excessiuely
:
for
he
that
eates
too
much
meate
,
disgests
it
not
:
and
oftentimes
those
that
make
so
many
aspirations
,
Eleuations
,
affections
Resolutions
,
stifeled
with
the
multiplicity
,
know
not
which
to
take
or
sticke
to
:
and
making
a
number
of
good
pourposes
,
they
performe
none
at
all
.
They
imbrace
much
&
hold
litle
.
One
affection
or
two
well
chewed
well
tasted
;
one
or
two
resolutions
well
engrauen
,
deepely
imprinted
vpon
the
soule
,
In
my
opinion
,
make
a
man
come
from
his
meditations
,
better
disposed
,
and
more
resolute
to
doe
well
,
then
when
the
mynd
knowes
not
at
which
end
to
begin
to
put
in
execution
those
pourposes
,
which
it
rather
beheld
superficially
as
in
a
confused
heape
,
then
perfectly
relish
.
The
Archer
that
beholds
many
markes
at
once
,
rarely
hits
any
.
But
here
is
not
the
place
wherein
I
am
to
enlarge
my selfe
vpon
this
point
,
which
I
haue
already
done
,
in
a
Direction
which
I
made
and
published
touching
mentall
Prayer
.
I
will
onely
make
vse
of
this
digression
to
proue
what
I
haue
vndertaken
,
to
wit
,
that
it
is
easier
to
Contemplate
,
then
to
meditate
;
&
that
more
doe
contemplate
,
(
though
they
reflect
not
of
it
)
then
doe
meditate
,
as
we
see
by
experience
.
Tell
some
simple
and
vulgare
person
,
that
God
became
man
for
our
sake
,
or
some
other
Article
of
the
Creede
,
he
will
beleeue
it
simply
,
and
humbly
and
sweetly
will
imbrace
and
assent
to
that
mistery
of
our
Faith
.
Goe
when
you
haue
done
this
,
&
make
him
make
a
Meditation
vpon
it
,
according
to
the
long
methodes
which
many
Directours
deliuer
.
Let
's
,
for
example
,
vpon
Christmas
day
,
tell
a
soule
that
beleeues
simply
,
and
adores
IESVS
borne
of
the
blessed
Virgin
,
that
she
should
place
her selfe
in
the
presence
of
the
litle
IESVS
;
that
she
should
frame
in
her
imagination
the
manger
of
Bethlō
together
with
the
oxe
,
the
Asse
,
haye
,
straw
,
the
Blessed
Virgin
,
S.
IOSEPH
,
the
night
,
the
cold
season
,
the
stable
open
one
euery
side
to
the
winde
&
weather
,
the
child
quaking
with
cold
,
lying
all
along
vpon
the
litter
,
swadled
in
poore
cloutes
,
adored
by
his
holy
mother
,
his
foster-father
,
the
Angels
Pastours
&c.
Tell
her
further
,
that
she
is
to
inuoke
the
diuine
grace
,
to
make
her
preludes
,
her
preparatory
prayers
.
From
thence
,
make
her
passe
on
to
her
three
points
of
Consideration
.
Shew
her
how
she
is
to
amplifie
and
enlarge
her
reasons
and
discourses
,
by
looking
vpon
,
waighing
and
examining
all
;
the
causes
,
the
effectes
,
the
time
,
place
,
persons
,
all
the
circumstances
,
actions
,
words
,
&c.
Then
teache
her
,
how
she
is
to
moue
herselfe
to
good
affections
out
of
her
discourse
and
reasoning
,
affections
of
all
sorts
of
loue
;
Compassion
,
Feare
,
Ioy
,
Greife
,
Mercy
Compunction
,
&c.
Instruct
her
how
out
of
these
affections
she
is
to
forme
Resolutions
.
Yet
further
,
giue
her
a
modell
of
thankesgiuing
,
vnions
and
the
rest
.
In
fine
speake
to
her
touching
attentions
,
Actuall
,
habituall
,
vertuall
:
of
distractions
,
of
want
of
guste
,
of
lightes
,
visions
,
with
a
number
of
other
tearmes
.
Doe
you
not
plainely
discouer
that
in
steede
of
giuing
her
the
wings
of
a
doue
to
fly
,
you
lay
a
loade
vpon
her
,
vnder
which
she
is
not
able
to
sturre
,
while
she
knowes
not
at
what
end
to
begin
a
worke
so
confused
.
So
that
hauing
at
once
more
to
doe
then
she
is
able
,
she
doth
lesse
then
she
ought
.
But
if
omitting
all
this
,
you
would
moue
her
to
beleeue
in
simplicitie
of
hart
,
that
IESVS
CHRIST
was
borne
of
the
virgine
MARIE
,
*
(
as
we
haue
in
our
Creede
)
hauing
,
as
she
hath
the
habit
of
Faith
,
this
simple
Act
is
easie
vnto
her
.
Wish
her
to
loue
him
who
by
this
his
birth
gaue
himselfe
vnto
her
,
*
and
in
himselfe
,
whom
he
gaue
without
reserue
;
all
things
,
*
you
will
find
her
moued
,
with
this
excesse
of
Charitie
,
*
freely
to
offer
vp
her selfe
to
him
,
and
perceaue
her
to
be
,
as
it
were
,
in
the
verie
same
disposition
,
which
caused
the
Diuine
Apostle
to
say
,
I
liue
in
the
Faith
of
IESVS
CHRIST
;
who
hath
loued
me
euen
vnto
death
,
and
the
death
of
the
Crosse
.
*
Now
,
in
your
aduise
,
is
not
this
simple
and
louing
aspect
a
kind
of
Contemplation
,
since
it
is
made
without
discourse
,
and
without
that
multiplicitie
of
Actes
,
or
rather
agitations
of
the
understanding
,
and
will
?
Hence
it
is
,
that
simple
persons
are
sometymes
more
capable
of
deuotion
,
then
curious
,
actiue
,
reslecting
,
and
penetrating
witts
,
who
make
a
great
deale
more
brute
,
but
yeald
lesse
fruit
.
Endeuour
far
more
,
yet
performe
lesse
.
Who
thinke
you
,
hath
more
fruition
of
the
Sunne
,
the
Rustike
who
hath
a
cleare
sight
to
behold
and
consider
its
beames
and
brightnes
;
or
the
Philosopher
,
who
is
short
sighted
,
yet
is
able
to
discourse
of
the
motions
,
influences
and
effectes
,
of
that
great
light
?
What
man
,
in
his
right
witts
,
will
not
preferre
the
Rustike
before
the
Philosopher
in
that
consideration
?
Say
the
like
of
him
who
discourseth
verie
much
in
Meditation
,
and
yet
hath
far
lesse
taste
and
light
in
heauenly
things
,
though
he
towle
a
number
of
Idea's
about
his
imagination
,
his
memorie
,
his
vnderstanding
,
he
falls
far
short
notwithstanding
,
of
the
sweet
and
delightfull
knowledge
which
springs
from
the
simple
and
amiable
attention
of
Contemplation
.
Yet
doe
I
ingeniously
confesse
,
that
this
kind
of
simple
contemplation
in
simple
soules
,
which
forerunns
meditation
,
is
but
vnpolished
,
rude
,
and
accompayned
with
much
imperfection
.
And
that
that
which
followes
a
long
exercise
and
practise
of
Meditation
,
is
far
more
compleate
and
high
:
because
the
soule
being
persuaded
to
heauenly
Loue
,
by
force
of
so
many
considerations
,
ratiocinations
,
affections
,
aspirations
,
resolutions
,
and
other
actes
of
Meditation
,
doth
with
much
more
facilitie
,
light
and
heate
,
fall
into
simple
actes
of
Contemplation
,
hauing
so
frequently
and
so
attentiuely
beholden
tasted
and
acknowledged
a
good
Truth
,
or
a
true
Good
;
and
thervpon
is
inclyned
to
that
loue
which
doth
vnite
the
hart
to
God
,
and
thence
is
called
the
band
of
perfection
.
*
Yet
this
doth
in
no
sort
preiudice
the
proposition
which
I
made
,
to
witt
,
that
it
was
easier
to
contemplate
then
to
meditate
,
whether
we
vnderstand
that
rude
and
vnpolished
Contemplation
,
which
forerun's
,
or
that
subtile
and
accomplished
,
which
followes
the
long
vse
of
Meditation
.
An
Act
of
simple
Contemplation
a
soueraigne
remedie
against
temptation
.
CHAP.
X.
BVT
what
am
I
to
inferre
out
of
all
this
,
THEOPISTE
?
Marrie
,
that
if
by
many
Actes
of
Faith
,
taken
out
of
the
Store-house
of
Meditation
,
you
cannot
driue
away
the
thoughtes
of
infidelitie
which
doe
trouble
and
disturbe
you
,
you
should
haue
recourse
to
the
Act
of
Contemplation
,
which
is
more
efficacious
,
and
lesse
forced
;
more
powerfull
against
your
aduersarie
;
more
confortable
to
your
soule
:
and
fitter
to
fortifie
her
in
the
vertue
which
temptation
striues
to
shake
.
It
is
a
simple
and
pure
acte
,
deuoyd
of
all
composition
of
discourse
&
Idea's
or
if
it
haue
any
mixture
of
any
,
they
are
so
subtile
and
delicate
,
that
they
can
hardly
be
perceaued
at
all
.
For
it
happens
often
by
the
industrie
of
that
wicked
man
who
ouersowes
cockle
amongst
the
good
corne
,
*
that
the
same
actes
,
which
one
would
make
vse
of
to
repulse
the
darts
of
temptation
,
do
more
incumber
then
comfort
the
mynd
,
and
do
rather
inueigle
then
illustrate
it
.
Be
they
faire
and
easie
,
be
they
violent
and
rough
,
they
do
often
tymes
equally
hurt
,
while
the
Diuell
doth
change
cures
into
poyson
,
and
wounds
vs
with
our
owne
weapons
.
Vineger
and
honie
,
though
contrarie
in
taste
,
yet
agree
in
this
effect
,
that
they
both
inflame
the
wound
into
which
they
are
powred
.
Euen
touching
and
rubing
of
a
sore
doth
venime
it
.
To
dispute
against
a
temptation
is
to
irritate
it
.
To
endeuour
to
driue
it
away
by
force
of
armes
,
is
to
stope
its
departure
.
To
striue
to
put
it
out
of
the
memorie
,
is
to
engraue
it
therin
.
Belzebub
Prince
of
Flies
,
neuer
coming
so
thicke
vpon
vs
,
as
when
we
often
strike
him
off
.
If
you
will
beleeue
me
therfore
,
you
shall
not
wearie
your
mynd
,
by
producing
incessantly
Actes
of
Faith
to
repelle
those
assaults
,
but
you
shall
practise
the
counsell
of
our
Blessed
Father
in
the
7.
Cap.
of
the
4.
Part.
of
this
Philothee
,
you
shall
vse
diuersious
;
and
faire
and
softely
taking
,
and
turning
the
ey
of
your
mind
off
the
dreadfull
face
of
the
temptation
,
you
shall
simply
and
louingly
place
it
vpon
the
truth
and
assurance
of
the
diuine
Goodnes
,
and
this
louing
aspect
,
being
an
act
of
liuely
Faith
,
quickened
and
informed
by
charitie
;
and
with
all
produced
in
contemplation
with
great
facilitie
and
simplicitie
,
will
serue
you
for
an
impenitrable
buckler
,
against
all
the
darts
which
temptation
shall
send
out
against
your
fidelitie
.
O
who
is
able
to
expresse
vnto
you
how
efficacious
this
simple
aspect
is
,
when
it
is
accompaigned
by
Loue
,
and
how
dreadfull
it
is
to
the
Diuells
,
since
it
makes
the
soule
as
terrible
vnto
them
,
as
an
Armie
rancked
and
put
in
battell
array
:
because
her
powers
and
faculties
being
vnited
in
this
contemplatiue
acte
,
are
far
more
strong
,
then
when
they
vse
their
actiuitie
in
Meditation
distinctly
and
separately
.
The
old
Champions
in
wrastling
,
when
they
would
exercise
themselues
therin
,
came
naked
vpon
the
Theater
,
and
anoynted
their
bodyes
with
oyle
,
that
their
antagonists
might
catch
no
hold
of
them
.
And
wheras
temptation
,
wherof
we
now
speake
,
is
a
spirituall
wrastling
against
the
Angell
of
darknes
,
by
how
much
more
naked
the
soule
shall
be
stript
of
all
representations
and
actes
,
and
recollected
in
her selfe
,
drawing
all
her
forces
into
the
vnitie
of
her
Spirit
,
more
vigorous
shall
she
be
,
and
lesse
hold
shall
she
afford
to
her
enemy
.
DAVID
when
he
was
to
goe
out
to
meete
GOLIATH
,
put
off
SAVLES
armour
,
which
did
loade
and
hinder
him
more
,
then
it
was
seruicable
vnto
him
:
and
with
a
poore
sling
,
and
a
stone
,
slew
that
dreadfull
Giant
,
who
in
his
brauadoes
threatened
to
make
him
haulkes
meate
.
I
doe
not
affirme
that
the
Actes
of
Meditation
are
not
good
weapons
,
weapons
,
as
S.
PAVLE
saith
,
of
our
spirituall
warefare
,
able
to
ouerthrow
the
enemy
.
*
But
as
it
happens
often
,
that
those
that
are
ouerburthened
with
too
heauie
armour
,
doe
fall
downe
vnder
the
waight
of
them
,
and
are
lesse
able
and
actiue
in
the
fight
,
then
though
they
were
but
armed
with
light
armour
;
so
in
spirituall
Combates
,
the
multiplicitie
of
actes
contrarie
to
the
vice
wherwith
we
are
tempted
,
doe
more
oppresse
then
succour
the
soule
:
and
with
the
simple
acte
of
Contemplation
it
giues
a
more
victorious
blow
,
then
with
the
varietie
of
others
.
All
those
litle
Actes
,
are
like
vnto
the
dew
dropes
or
perles
,
which
the
nighte's
freshnesse
,
vpon
the
Aurora's
approach
,
doth
spread
ouer
the
face
of
the
earth
,
wherwith
it
is
but
superficially
watered
:
but
the
act
of
Contemplation
resembles
a
full
flood
,
which
ouerflowing
it's
bankes
,
doth
throughly
water
the
whole
feilds
,
and
sinkes
euen
into
the
tree
rootes
.
The
Father
of
a
possessed
person
,
as
S.
MARKE
doth
teach
vs
in
his
Ghospell
,
brought
his
sonne
vnto
our
Sauiour
,
beseeching
him
to
deliuer
his
child
from
the
wicked
spirit
,
which
did
torment
him
,
and
said
vnto
him
:
I
beleeue
ô
Lord
,
helpe
myne
incredulitie
.
This
word
of
Faith
,
inuoking
the
Diuine
assistance
,
inuited
our
Sauiour's
sweetnesse
to
be
mercyfull
vnto
him
.
If
you
could
but
once
,
THE
OPISTE
,
recollect
all
the
powers
of
your
soule
in
the
vnitie
of
your
spirit
,
and
with
a
louly
and
louing
aspect
expresse
before
God
this
onely
word
,
I
beleeue
,
with
as
much
heate
of
the
will
,
as
light
of
the
vnderstanding
,
I
doubt
not
but
ether
this
Spirit
of
Blasphemie
would
depart
from
you
,
or
if
by
the
Diuine
permission
,
he
should
persiste
to
persecute
you
,
it
would
be
to
bring
the
verie
vertue
which
he
seekes
to
ruinate
,
to
a
greater
perfection
in
you
.
Exercise
your selfe
therfor
with
care
and
attention
in
this
interiour
recollection
,
and
in
this
act
of
simple
Contemplation
,
which
is
that
eye
of
the
doue
washed
in
the
milke
of
meekenesse
,
and
mourneing
ouer
the
floodes
of
afflictions
,
and
you
shall
see
,
God
will
restore
you
your
wished
Peace
,
and
will
place
you
in
a
plentifull
&
deepe
repose
,
*
calling
you
into
the
holes
of
the
rocke
,
into
the
holow
places
of
the
wall
.
An
act
of
Contemplation
.
CHAP.
XI
.
BVt
what
is
this
holow
place
?
Marrie
Contemplation
,
but
in
a
higher
degree
then
the
former
,
and
which
doth
extend
it selfe
,
not
to
the
hight
of
passiue
Contemplation
(
which
depends
not
of
him
that
doth
plante
and
water
,
but
of
the
onely
mercy
of
God
,
*
who
giues
that
grace
to
whom
he
pleaseth
,
the
Spirit
being
free
to
blow
whet
it
will
,
*
a
hight
,
which
I
will
in
no
sort
striue
to
touch
,
THEOPISTE
)
but
such
an
one
as
will
beare
you
vp
vpon
the
wings
of
the
Doue
,
*
that
is
,
of
Grace
,
to
the
highest
point
,
to
which
that
actiue
Contemplation
can
raise
a
truely
faithfull
soule
,
&
one
that
is
holily
inamoured
of
the
soueraigne
good
.
*
Now
which
is
this
high
point
,
this
supreame
degree
,
but
that
,
whereof
the
diuine
S.
DENIS
the
Areopagite
,
the
Apostle
of
France
,
speakes
in
these
tearmes
to
the
Bishope
of
Ephesus
,
TIMOTHEE
in
the
first
Chap.
of
his
booke
of
misticall
Diuinity
?
As
for
you
,
my
deare
Timothee
,
applying
your selfe
with
an
attentiue
and
recollected
study
,
to
misticall
speculations
,
forsake
both
sense
,
and
intellectuall
operations
,
all
sensible
and
intelligible
things
,
all
things
that
are
,
and
those
that
are
not
too
:
and
after
an
vnknowen
manner
rayse
vp
your selfe
(
words
that
doe
point
out
an
actiue
Contemplation
,
proceeding
from
our
owne
endeuours
assisted
by
Gods
grace
,
without
which
we
are
able
to
doe
nothing
)
rayse
vp
your selfe
,
as
much
as
you
can
possibly
to
his
vnion
,
who
is
beyond
all
essence
and
knowledge
:
for
being
disintangled
from
your-selfe
,
&
all
things
,
all
which
you
haue
forsaken
and
cleared
your selfe
of
,
with
a
purely
free
issue
,
you
shall
be
carried
vp
to
the
super-essentiall
raye
of
the
diuine
darknesses
.
*
Hitherto
are
the
words
of
this
great
Sainte
,
whom
all
the
misticall
diuines
behold
as
their
light
.
Words
of
gold
,
and
which
would
not
onely
merit
to
be
written
in
marble
,
but
vpon
the
harts
of
all
those
that
make
profession
of
a
spirituall
and
contemplatiue
life
.
Here
is
no
place
to
explicate
them
;
I
doe
but
onely
represent
them
to
your
eye
,
or
rather
to
your
mynd
THEOPISTE
,
to
th'
end
that
you
might
note
,
by
the
way
,
the
high
and
inaccessible
couert
or
hole
,
where
you
are
to
take
vp
your
refuge
,
if
your
desire
with
the
doue
,
to
saue
your selfe
from
the
Hawkes
tallon
,
which
by
the
temptation
of
infidelity
,
doth
so
eagerly
pursue
you
.
You
shall
find
out
this
refuge
,
if
,
during
the
storme
,
renouncing
all
the
operations
of
your
sense
&
reason
,
of
the
inferiour
&
superiour
part
of
the
soule
,
as
well
sensitiue
as
reasonable
,
you
retire
and
betake
your selfe
into
your
inmost
chamber
,
the
Center
,
bottome
,
point
and
vnity
of
your
Spirit
,
into
the
essence
of
your
soule
(
for
all
these
termes
signifie
the
same
thing
amongst
the
misticall
Diuines
.
)
And
there
in
the
high
silence
and
repose
of
all
your
exteriour
and
interiour
faculties
you
be
quiete
&
see
that
God
is
God*
you
taste
and
see
how
sweete
he
is
.
*
And
if
in
a
close
vnion
you
adheare
to
him
by
a
liuely
faith
:
this
adhesion
will
make
you
one
same
spirit
with
him
,
according
to
that
of
the
Apostle
,
he
that
adheares
vnto
God
,
is
made
one
spirit
with
him
.
*
Thus
shall
you
imitate
the
shells
of
the
Sea
,
which
that
they
may
not
be
the
billowes
game
,
cleaue
to
the
Rocke
,
as
soone
as
they
perceaue
the
tempest
approch
,
remaining
there
immoueable
and
vnuariable
:
and
you
shall
cleaue
to
God
;
you
shall
hold
him
and
not
let
him
goe
,
like
to
the
Spouse
in
the
Canticles
you
shall
tye
your selfe
to
the
pillar
&
firmament
of
Truth
,
*
the
holy
Church
which
doth
propose
vnto
vs
his
oracles
:
a
pillar
,
against
which
all
the
Gates
and
Powers
of
Hell
,
shall
neuer
be
able
to
preuaile
.
*
This
is
that
secrete
to
you
,
*
or
rather
which
is
in
you
,
wherof
the
Prophete
speaketh
,
whither
you
may
retire
your selfe
neere
vnto
God
;
who
is
present
to
the
most
inward
corner
of
your
hart
,
as
all
the
Contemplatiues
hold
,
in
a
most
peculiar
manner
.
This
is
the
couert
of
his
countenance
,
vnder
which
we
may
shelter
our selues
from
the
violence
of
contradictions
and
temptations
,
no
otherwise
then
litle
sucking
children
,
who
doe
thrust
into
,
and
hide
themselues
in
their
mothers
bosome
when
any
thing
feares
them
.
This
is
the
denne
where
DAVID
,
persecuted
by
SAVLE
hidde
himselfe
;
and
where
his
very
enemy
fell
into
his
power
.
This
it
that
great
City
of
Refuge
,
that
Sanctuary
,
where
you
may
free
your selfe
from
your
inuisible
enemies
;
and
where
they
are
not
permitted
entrie
.
This
is
that
high
place
,
that
sharpe
toppe
of
the
Rocke
where
the
Eagles
build
their
nest
,
*
as
IOB
saith
.
And
that
most
high
&
sublime
refuge
,
whereof
the
Psalmist
makes
mention
,
to
which
no
euill
come
nor
shall
any
scourg
approch
.
T'
is
the
Desert
where
the
woman
in
the
Apocalipse
saued
her selfe
,
least
the
dragon
should
haue
deuoured
her
fruite
.
These
are
the
wings
of
the
doue
,
which
the
Psalmist
wisheth
for
,
to
fly
vp
to
his
rest
.
*
It
is
in
this
high
degree
of
Contemplation
,
that
he
compares
himselfe
to
a
Pelicane
in
the
wildernesse
,
a
night
crow
in
the
house
,
and
to
a
sparow
solitary
in
the
house
toppe
.
A
Practise
of
this
Act.
CHAP.
XII
.
YOu
will
perhaps
aske
me
what
that
happy
shelter
is
,
that
you
may
spring
away
towards
it
,
as
a
Hart
dead
run
by
the
hounds
,
his
breath
and
legges
failing
him
,
who
runs
himselfe
into
some
thicke
Groue
,
as
into
an
vnpregnable
Fort
,
or
into
some
holow
denne
in
the
side
of
some
high
Rocke
,
according
to
the
Psalmists
song
,
that
the
high
mountaines
are
for
the
Heart
's
,
the
rocke
a
refuge
for
the
Iechins
.
*
I
did
point
it
you
out
in
S.
DENIS
,
his
words
,
THEOPISTE
,
which
if
you
find
somewhat
obscure
,
I
will
here
a
litle
illustrate
them
by
an
explication
fitted
to
your
pourpose
.
Know
then
,
that
if
all
the
remedies
which
I
haue
prescribed
,
be
not
able
to
worke
the
cure
:
and
if
you
find
not
your
hart
deliuered
of
disquiete
by
the
diuers
considerations
,
and
practise
of
so
many
vertues
,
&
different
Actes
,
you
are
to
imitate
the
Prophete
IEREMIE
:
The
solitary
shall
sit
,
and
hold
his
peace
,
and
afterwards
he
shall
rise
aboue
himselfe
.
Endeuour
then
,
following
this
aduise
,
to
settle
your
thoughts
entring
into
your selfe
:
and
to
hold
your
peace
;
that
is
,
to
silence
all
the
noyse
of
your
exteriour
or
interiour
senses
,
of
all
your
passions
:
to
depriue
your
imagination
of
all
the
shapes
of
created
things
;
to
stripe
your
memory
of
all
the
Idea's
of
creatures
&
sciences
:
not
to
permit
your
vnderstanding
to
discourse
,
no
not
to
appease
the
motions
,
and
boylings
of
the
will
which
is
to
sing
to
God
the
Hymne
of
sacred
silence
,
in
the
Hierusalem
,
or
City
of
Peace
of
our
hart
:
to
throw
downe
vpon
the
ground
,
or
rather
to
throw
out
all
naturall
light
,
admitting
onely
into
the
Sanctuary
of
the
bottome
of
our
soule
,
the
simple
,
abstract
,
pure
,
vniuersall
ray
of
a
liuely
Faith
;
exempt
from
all
discourse
,
representations
,
and
actes
:
and
in
this
louing
submission
or
assenting
quiet
of
mind
,
in
this
setled
attention
,
in
this
inward
vnion
;
by
so
much
the
stronger
,
as
it
is
lesse
perceaued
;
so
much
more
exquisite
,
as
it
is
lesse
sensible
;
keepe
your selfe
neere
vnto
God
:
cast
your selfe
into
this
sacred
blindnesse
,
clearer-sighted
then
all
sight
:
into
this
night
,
which
is
brighter
then
the
day
:
into
this
darkenesse
clearer
than
the
light
:
into
that
resplendant
cloud
,
so
much
celebrated
by
the
mistikes
;
and
as
another
MAGDALENE
set
at
our
Sauiours
feete
,
remaine
inuariable
and
immoueable
,
without
euer
regarding
the
spoyles
which
the
temptation
seemes
to
make
in
all
the
partes
of
your
soule
,
whether
it
be
sensitiue
or
reasonable
,
so
it
be
inferiour
to
the
highest
point
of
your
spirit
.
For
as
long
as
that
shall
say
no
,
let
the
flesh
be
moued
,
let
the
diuell
rage
,
you
can
neuer
be
vanquished
.
God
can
take
you
vp
by
this
haire
out
of
these
troubles
,
as
well
as
the
Angell
took
ABACVC
by
one
of
his
:
and
as
long
as
this
haire
remaynes
intire
,
you
shall
neuer
loose
your
interiour
strength
.
And
though
we
apprehend
that
the
inferiour
portion
of
our
reasonable
part
,
is
disloyall
and
impious
,
yet
feare
not
,
the
highest
point
of
your
spirit
,
like
another
MOYSES
,
is
with
God
in
the
clouds
,
vpon
the
toppe
of
the
mountaine
,
he
will
appease
his
wroth
against
Israel
,
who
below
,
eates
,
danceth
,
playes
,
and
then
adores
the
golden
Calfe
.
Though
all
your
senses
,
passions
,
and
powers
,
should
be
troubled
and
disordered
by
temptation
,
and
as
it
were
,
should
liue
in
a
kind
of
impiety
and
idolatry
,
so
that
you
sticke
and
adheare
to
God
in
the
toppe
of
your
spirit
,
it
is
enough
to
warrant
you
from
his
wrath
,
and
the
dread
of
his
Iustice
.
And
though
you
seeme
to
be
forsaken
of
God
vpon
this
Crosse
,
and
that
malice
seemes
to
be
consummated
in
you
,
that
is
,
accomplished
in
a
highest
degree
,
yet
as
long
as
in
the
botome
of
your
hart
,
you
are
able
to
say
vnto
God
,
ô
heauenly
Father
I
commend
my
poore
soule
into
thy
hands
,
*
you
are
still
in
good
estate
.
Your
lot
is
assured
in
such
hands
,
*
out
of
which
no
power
can
beare
you
away
by
force
,
*
till
by
your
free
consent
,
you
take
your selfe
out
of
them
,
God
neuer
forsaking
any
but
such
as
forsake
him
.
An
Eleuation
towards
the
toppe
of
the
Spirit
.
CHAP.
XIII
.
THe
wise-man
saith
,
that
it
is
in
vaine
to
set
snares
for
birds
alreadie
flying
,
*
because
a
man
is
not
able
to
force
them
from
the
wing
:
and
indeede
we
neuer
reade
that
the
bird
of
Paradice
is
caught
,
nor
is
she
euer
found
in
earth
,
but
when
death
makes
her
tumble
downe
:
for
hauing
no
feete
,
she
keepes
continually
in
the
open
aire
,
where
she
doth
feede
and
repose
.
The
same
may
be
said
of
soules
,
which
doe
soare
aboue
all
sensible
and
intelligible
things
,
yea
euen
beyond
themselfes
,
towards
God
.
In
vaine
doe
the
diuells
set
trappes
for
them
:
while
their
eyes
still
turnd
and
sett
vpon
God
,
doe
neuer
sleepe
,
the
sleepe
of
the
death
of
sinne
.
*
The
litle
flies
once
inueigled
in
the
Spiders
netts
,
sticke
therin
:
the
great
ones
doe
burst
and
breake
them
.
Temptations
are
true
Spiders-webbs
,
which
doe
scarcely
euer
catch
those
soules
,
which
doe
soare
aboue
created
things
,
&
which
entertayne
thoughtes
of
God
,
more
dearely
then
all
other
thoughtes
,
and
are
more
sensible
of
his
touches
,
then
all
other
feelings
.
Thunders
,
winds
,
stormes
,
hayle
,
rayne
,
and
the
rest
of
the
impressions
of
the
aire
,
doe
onely
beate
vpon
the
midst
,
and
the
foote
of
the
Mountaine
Olympus
,
whose
toppe
enioyes
so
constant
and
continuall
a
calme
,
that
that
which
one
writes
therin
in
the
dust
,
remaynes
still
in
the
same
estate
,
neuer
being
touched
with
the
least
breath
of
wind
.
And
though
the
midst
and
lowest
part
of
our
soule
be
weather-beaten
with
the
tempests
and
stormes
of
temptation
,
yet
it
is
in
our
power
,
with
the
assistance
of
God's
grace
,
to
maintayne
the
toppe
of
it
in
a
constant
peace
and
serenitie
,
by
so
much
the
greater
,
by
how
much
it
is
lesse
knowen
,
and
by
so
much
more
solide
,
by
how
much
it
is
lesse
sensible
.
In
two
parts
of
the
Tabernacle
of
the
Iewe's
Temple
,
there
was
nothing
seene
but
fire
,
flames
,
flesh
,
blood
,
sacryficed
victimes
,
sacryfices
;
nothing
heard
,
but
the
brute
of
beastes
which
were
slaughtered
,
and
the
harmonie
,
of
the
heauenly
Hymnes
and
prayses
:
But
in
the
SANCTA
SANCTORVM
,
nothing
was
felt
but
parfumes
;
and
the
High
Preist
,
who
alone
carried
them
thither
,
adored
God
onely
in
a
high
silence
.
It
is
into
this
misterious
silence
of
the
Sanctuarie
of
the
botome
of
your
hart
that
I
inuite
you
to
enter
,
THEOPISTE
,
neuer
taking
notice
of
the
noyce
and
rustling
outrages
of
your
interiour
powers
and
faculties
:
and
in
this
sort
you
shall
find
out
that
so
much
desired
Peace
,
tearmed
best
*
by
the
wiseman
.
When
a
towne
is
beseiged
,
at
the
first
the
inhabitants
make
sallies
to
free
themselues
,
till
the
enemy
force
them
in
;
and
then
they
conteyne
themselues
within
the
compasse
of
the
walls
:
But
if
the
towne
come
to
be
taken
by
assaulte
,
they
retire
and
betake
themselues
into
the
Castle
;
which
being
also
taken
,
they
imprisone
themselues
in
the
dungeon
,
where
they
come
to
reasonable
tearmes
of
composition
.
We
are
to
proceed
in
like
manner
in
our
temptations
.
First
we
are
to
vse
sensible
Actes
to
rayse
the
Seige
:
but
finding
the
enemy
too
violent
and
strong
,
we
are
to
retire
our selues
into
our
interiour
,
yea
,
in
case
the
appetire
and
Powers
suffer
violence
,
we
may
shutt
our selues
vp
in
the
verie
botome
of
our
soule
,
where
full
and
absolute
Consent
doth
reside
)
and
hart
,
whence
the
wiseman
saith
life
doth
proceede
,
*
and
neuer
depart
or
render
vp
that
place
till
we
accord
an
honorable
composition
,
to
witt
,
that
our
Soueraigne
be
not
offended
.
It
is
better
to
fall
innocent
,
then
criminall
to
liue
,
saith
an
auncient
Father
.
And
doth
not
holy
write
say
,
what
better
were
a
man
to
gaine
the
whole
world
,
and
loose
his
owne
soule
*
for
an
Eternitie
.
Certes
this
retireing
of
our selues
,
into
the
bottome
or
inmost
roome
of
our
soule
,
makes
vs
resemble
the
Tortis
,
who
is
,
as
it
were
,
impregnable
,
while
she
keepes
her selfe
within
her
shell
,
and
the
Irchine
,
which
cannot
be
bitt
by
a
dogge
,
nor
taken
by
the
bare
hand
of
a
man
,
being
as
a
cheshnut
vpon
the
tree
,
beset
on
euerie
side
with
prickes
.
The
diuell
knowes
not
where
to
catch
hold
on
vs
in
this
happie
estate
,
nor
where
to
hitt
vs
:
for
hauing
renounced
sense
,
humane
Reason
,
and
all
created
things
,
he
knowes
not
how
to
assaulte
vs
,
while
we
leaue
no
place
or
footing
to
his
illusions
.
Happie
is
the
soule
that
is
come
to
this
degree
:
for
one
may
affirme
of
her
,
that
God
hath
raysed
her
a
Horne
of
saluation
in
his
house
,
where
freed
from
the
hands
of
her
enemyes
,
she
may
liue
deuoyd
of
feare
,
in
sanctitie
and
Iustice
.
And
which
is
yet
more
remarkable
,
he
makes
her
draw
aduantages
from
her
enemyes
,
from
all
that
hate
her
;
and
profit
from
her
temptations
and
tribulations
.
A
generall
abstraction
.
CHAP.
XIV
.
MAKE
haste
,
THEOPISTE
,
to
enter
in
▪
this
Repose
.
*
But
by
what
gate
are
you
to
enter
:
by
a
mentall
abstraction
from
all
that
is
created
,
and
all
that
can
be
any
impeachment
to
the
vnion
of
our
soule
with
God
.
Then
it
is
that
you
are
to
imitate
the
Commanders
of
the
Armie
of
Israel
,
who
hauing
made
their
garments
and
weapons
a
troupe
of
testimonies
,
and
placed
IEHV
vpon
them
,
they
proclamed
him
King
,
and
cryed
,
liue
IEHV
,
IEHV
is
King
.
When
you
shall
haue
turnd
the
old
man
out
of
his
vitious
habites
,
and
shall
haue
renounced
all
the
impressions
of
sense
and
reason
,
then
,
in
that
intire
humane
ignorance
,
you
shall
meet
with
the
obscure
brightnesse
,
or
bright
obscurity
of
Faith
,
which
will
appeare
vnto
you
,
as
a
Pillar
of
bright
&
light
fire
;
a
pillar
in
strength
,
in
truth
a
light
,
and
burning
in
Charitie
.
This
eminent
degree
of
Actiue
Contemplation
,
doth
not
behold
God
in
any
affirmation
or
negation
,
as
the
Misticalls
speake
,
nor
yet
in
any
particular
species
,
but
as
an
vniuersall
Obiect
eleuated
aboue
euery
created
knowledge
and
capacity
.
In
which
respect
,
this
practise
would
be
soueraignely
good
against
your
temptation
,
which
being
onely
generall
,
would
be
much
more
efficaciouslie
repelled
by
this
generall
aspect
,
then
by
anie
one
in
particular
.
Against
generall
temptations
.
CHAP.
XV.
FOr
I
must
here
tell
you
for
your
consolation
,
that
in
matter
of
temptations
,
the
most
vniuersall
are
the
least
to
be
dreaded
.
For
as
in
good
Philosophie
,
the
arguments
that
conclude
too
much
,
conclud
nothing
at
all
:
so
excessiue
suggestions
doe
fill
the
soule
tempted
with
such
a
horrour
and
distaste
,
that
they
neuer
get
admittance
,
since
the
soule
cannot
be
carried
so
soudenlie
to
such
an
extreamitie
.
Whereas
particular
ones
which
come
with
a
lesse
noyse
;
doe
runne
like
water
into
the
interiour
,
and
as
oyle
into
the
bones
,
*
that
is
,
in
a
sort
insensibly
and
imperceptibly
.
The
baite
is
quicklier
swallowed
downe
,
then
the
hooke
that
is
hid
vnder
it
,
is
thought
of
.
We
gather
Aspalata
delightfull
to
the
ey
,
without
euer
thinking
of
the
Aske
that
lyes
vnder
it
,
whose
sting
is
mortall
.
This
will
be
more
easily
conceaued
in
an
example
.
You
are
tempted
in
generall
against
all
that
faith
doth
teach
vs
,
and
there
is
no
kind
of
abominable
Idea
to
this
effect
,
no
kind
of
brutish
infidelity
,
of
execrable
blasphemie
,
of
detestable
impietie
,
which
the
wicked
spirit
doth
not
represent
vnto
your
hart
,
to
bring
you
to
Athisme
.
Loe
the
Picture
of
your
affliction
!
But
doe
you
not
also
discouer
the
folly
,
&
foolerie
of
the
diuell
therein
,
as
malignant
&
mischeeuous
as
he
is
?
doe
you
not
perceaue
that
that
which
you
esteeme
force
and
violence
,
is
meere
want
of
force
,
and
infirmity
in
him
,
who
vsed
so
little
flight
and
guile
in
laying
his
snares
.
For
your
soule
conceauing
an
incomparable
horrour
against
such
like
illusions
,
falls
into
the
other
extreamity
,
and
,
though
imperceptibly
,
(
which
is
admirable
,
and
indeed
is
the
worke
of
the
fingar
of
God
*
in
you
)
diues
deeper
,
and
takes
better
roote
in
faith
,
which
that
hellish
Feind
striues
to
roote
vp
,
or
shake
.
Whereas
,
if
the
temptation
were
against
some
one
article
of
our
beleife
,
as
against
the
reall
presence
of
the
body
&
blood
of
the
Sonne
of
God
in
the
Eucharist
;
of
the
Trinitie
of
persons
in
vnity
of
Essence
;
or
the
like
,
doubtlesse
his
battery
were
more
to
be
feared
:
for
like
as
in
an
ALARVM
if
one
linke
or
ring
breake
the
whole
is
spoyled
;
so
taking
away
one
Article
of
the
Catholike
Faith
,
we
faile
in
the
whole
,
that
is
,
we
forsake
vniuersality
which
makes
the
true
Catholike
,
and
consequently
the
whole
frame
doth
threaten
ruine
.
At
the
Seige
of
a
towne
,
though
it
be
inuironed
rownd
about
,
to
preuent
the
entrie
of
any
succour
;
yet
is
batterie
layd
onely
to
one
side
of
it
,
where
the
breach
being
made
as
great
as
they
desire
,
the
assaulte
is
giuen
,
&
vnlesse
good
resistance
&
opposition
be
made
,
the
falls
towne
into
the
beseigers
hands
,
who
entering
onely
that
way
,
and
not
ouer
all
the
walls
at
once
,
make
themselues
notwithstanding
Masters
of
the
towne
.
The
diuell
our
sworne
enemie
,
doth
continuallie
lay
seige
vnto
our
hart
,
and
roaes
about
it
,
like
a
Roaring
lyon
seeking
his
prey
.
*
But
to
make
himselfe
Master
,
he
mist
his
marke
in
assaulting
vs
so
generally
,
without
making
a
particular
breach
,
whereby
he
was
to
enter
.
This
is
it
that
makes
me
iudge
,
that
the
temptation
which
doth
assault
you
.
THEOPISTE
,
being
too
generall
,
is
but
a
false
ALARVM
which
the
enemie
giues
rather
to
trouble
your
inward
repose
and
quiet
,
then
anie
hope
which
he
conceaues
to
ouerthrowe
,
or
reduce
you
to
the
Abisse
of
misery
.
Take
a
good
hart
therefore
,
and
say
with
the
Psalmist
,
that
though
all
the
forces
of
Hell
should
make
head
against
you
,
yet
would
you
not
feare
;
though
a
million
of
companies
incompassed
you
,
yet
would
you
not
dread
,
because
God
doth
rise
vp
to
succour
and
saue
you
.
Vnite
your selfe
vnto
him
in
the
high
point
of
Contemplation
which
I
haue
discouered
vnto
you
,
&
keepe
your selfe
there
without
all
discourse
,
without
all
reflection
vpon
your selfe
,
without
framing
any
particular
act
,
in
a
profound
and
generall
silence
.
For
it
was
in
the
vniuersall
Peace
and
silence
of
all
the
vniuerse
,
and
in
the
midst
of
a
darke
night
,
that
the
Omnipotent
WORD
came
from
Heauen
to
earth
to
vnite
himselfe
to
our
nature
,
*
to
enlighten
euery
man
coming
into
this
world
*
and
to
illuminate
those
who
were
in
darknes
and
in
the
Region
of
the
shadow
of
death
,
*
And
with
what
torch
,
but
the
torch
of
Faith
,
wherby
he
makes
our
darknes
lightsome
?
I
remember
,
THEOPISTE
,
I
made
once
a
litle
spirituall
treatise
,
or
EXERCISE
OF
LIVELY
FAITH
,
which
might
,
as
I
conceaue
,
not
a
litle
comfort
you
,
and
more
amply
instruct
you
,
touching
this
act
of
Contemplation
,
which
I
haue
marked
you
out
for
your
last
refuge
.
I
made
you
this
Paraclese
or
Consolation
,
being
at
our
villemond
,
where
I
am
detayned
this
winter
,
to
distribute
the
word
of
God
.
After
my
returne
to
my
Residence
,
I
will
looke
out
that
writing
from
amongst
the
papers
of
my
Studie
,
where
it
lyes
buried
,
and
I
will
make
a
copie
of
it
be
taken
,
to
send
you
.
Meane
while
,
make
vse
of
the
instructions
which
are
conteyned
herein
,
not
onely
in
the
temptation
which
doth
presently
presse
you
,
but
in
all
the
rest
that
may
chance
to
assault
you
after
you
shall
be
deliuered
of
this
.
For
these
precepts
,
which
for
the
most
part
,
I
haue
gathered
out
of
the
aduises
of
that
blessed
Prelate
FRANCIS
DE
SALES
of
holy
&
happie
memorie
our
most
honoured
Father
and
Directour
,
may
be
applyed
,
not
onely
to
the
temptations
of
blasphemie
and
infidelititie
,
but
euen
to
all
other
temptations
,
for
that
these
endeuours
are
not
so
tyed
to
particularities
,
as
that
they
doe
not
also
descend
to
generalities
:
being
of
the
number
of
those
Antidotes
which
are
tearmed
vniuersall
.
An
Exhortation
to
spirituall
vallour
,
in
imitation
of
IACOBS
wrastling
.
CHAP.
XVI
.
IN
conclusion
,
I
must
make
the
Apostolike
trumpet
sound
in
your
eares
,
fight
,
I
,
fight
,
THEOPISTE
,
as
a
good
and
faithfull
seruant
of
IESVS
CHRIST
.
*
Fight
generously
,
manly
,
incessantly
,
that
by
that
good
Combat
you
may
conserue
your
Faith
,
and
obtayne
the
crowne
of
Iustice
.
*
Our
whole
life
is
a
warfare
,
a
temptation
.
Sweete
and
gentle
calmes
are
blowen
ouer
by
rough
stormes
.
In
the
world
as
on
the
Sea
,
the
still
&
calme
day
,
is
most
doubted
,
most
subiect
to
rayne
.
The
Calme
of
the
mynd
is
still
essayed
by
some
rebellion
,
that
so
standing
alwayes
vpon
our
gard
,
temptation
may
not
surprise
vs
.
*
Doth
the
greatnes
of
your
aduersarie
astonish
you
?
call
to
mynd
that
IACOB'S
antagonist
was
yet
stronger
.
An
Angell
at
libertie
,
must
needs
exceede
those
Angells
of
darknes
,
who
be
loaden
with
their
chaynes
.
Yet
at
IABOC'S
well
,
the
Pacriarke
held
the
Angell
play
;
and
though
he
came
halting
away
,
yet
victorie
and
benediction
was
his
.
Be
couragious
and
the
like
will
befall
you
.
And
though
you
haue
not
a
like
aduersarie
,
yet
like
IACOB
,
you
fight
by
God's
permission
,
a
try
all
of
your
fidelitie
:
you
fight
in
the
night
of
Faith
,
which
is
inuironed
with
types
,
enigma's
,
clouds
.
At
IABOC'S
well
,
signifying
that
you
are
to
cleanse
your selfe
from
all
naturall
lightes
and
reasons
,
all
sensible
and
intellectuall
know
ledge
,
to
betake
your selfe
naked
and
pure
to
the
toppe
of
the
Spirit
,
without
all
the
formes
and
shapes
of
terreane
things
,
where
liuelie
and
pure
Faith
keepes
her
Residence
.
IACOB
neuer
quitted
his
hold
,
till
the
Angell
blessed
him
,
and
the
day
began
to
breake
.
So
are
you
inseparably
to
hold
God
,
till
the
rayes
of
his
countenance
beginne
to
shine
vpon
you
.
*
And
till
he
restore
the
ioy
of
his
Saluation
.
*
Thus
shall
you
become
a
true
Israelite
,
victorious
,
and
seeing
God
.
*
Be
not
troubled
that
humane
reason
in
you
comes
off
halting
,
you
shall
walke
hereafter
vpon
a
right
legg
,
the
Diuine
reuelation
,
wherin
consistes
the
essence
of
Faith
:
An
essence
by
so
much
the
more
pure
,
by
how
much
it
admitts
lesse
of
the
mixture
of
naturall
light
and
experience
.
For
Faith
doth
loose
its
merite
,
saith
S.
GREGORIE
,
where
experience
hath
place
,
being
saith
the
Apostle
,
of
inuisible
things
and
such
as
appeare
not
.
*
If
you
desire
to
be
armed
with
the
Armour
of
God
to
defeate
the
Diuell
,
throw
away
,
with
DAVID
,
SAVLS
armour
,
stripe
your selfe
of
humane
reason
,
and
sense
.
We
are
not
onely
to
wrastle
against
flesh
&
blood
,
but
Powers
and
principalities
also
;
against
the
Gouernour
of
the
world
&
wordly
darknes
;
against
the
hyest
and
most
subtile
malice
of
our
mortall
enemy
.
*
The
armour
of
God
therfore
is
necessarie
for
vs
,
to
stand
constant
:
to
stand
immoueable
like
vnto
the
Mont-Sion
.
*
And
to
this
end
we
are
to
retire
our selues
into
the
verie
topp
of
our
Spirit
,
where
God
doth
soueraignely
rayne
.
He
that
remaynes
there
vnder
the
wings
of
the
Highest
,
shall
infallibly
be
deliuered
out
of
the
Fowlers
snare
;
and
vnder
that
shelter
,
shall
sing
to
God
the
song
of
his
deliuerie
,
adoring
this
Mercy
in
the
30.
90.
&
123.
ps.
or
in
the
Canticle
of
our
B.
La.
ZACHARIE
.
SIMEON
.
But
aboue
all
,
be
sure
to
keepe
your selfe
in
this
learned
ignorance
,
and
Adhearing
onely
faythfully
to
the
prime
&
vniuersall
Truth
,
which
is
God
,
banish
from
you
hart
all
manner
of
curiositie
in
point
of
Faith
.
Protest
with
the
Apostle
,
that
you
will
know
nothing
here
below
,
but
IESVS
CHRIST
.
*
Stand
fermely
,
least
the
enemy
bereaue
you
of
your
crowne
.
Forsake
the
foule
&
troubled
waters
of
Egipt
,
to
drinke
of
the
pure
source
.
Sacryfice
your
ISAAC
,
your
naturall
light
,
vpon
the
toppe
of
this
mountaine
.
Repose
peaceably
in
him
WHO
IS
.
Be
not
separated
from
his
Charitie
,
and
your
faith
is
in
assurance
.
CHRIST
hath
reuealed
a
faithfull
promise
by
the
mouth
of
his
beloued
disciples
:
whosoeuer
shall
remayne
faithfull
till
death
,
shall
be
rewarded
with
a
crowne
of
life
.
FINIS
.