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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 de∣mand
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 re∣proch, and expect the sad ef∣fect
of the dreadfull threates, which the diuine zeale, thun∣ders out by the mouth of one of his Prophetes: woe be to the Pastours, who feede thē∣selues; 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; re∣duce not what is strayed; they seeke not that which is lost; so that the sheepe were scat∣tered, 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 ven∣gance of their blood. * And behold, saith he by the organe of another Trumpet, how my people are led away ca∣ptiue, because they wanted knowledge, *the knowledge of Saintes * which doth re∣claime 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, re∣ceaued the knowledge of the voice, * by the imposition of hands in their ministerie; and whose lipps keepe the depo∣situm of the diuine know∣ledge, 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 ca∣sting 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 necessi∣tie, shutts his bowells of mer∣cy vpon him, with what face can he affirme, that the Cha∣ritie of God is in him? * No, saith he going on, whosoeuer saith he loues God, and yet takes no thought for the ne∣cessitie (he vnderstands spiri∣tuall and temporall.) Of his neighbour, is a lyar, and the truth of God doth not inha∣bite his soule. * Loue one ano∣ther, 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 por∣tion and honorable part of their inheritance, to watch ouer the necessitie of the sou∣les 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 Do∣ctour of the Gentils: Who is infirme, with whom, by com∣passion, I become not infirme? * Who are those litle ones as∣king for bread, to whom I haue not communicated what I haue learnt without enuie or fiction, in simplicitie of heart? *
OIESVS my Lord! can I haue the hart to see my brother in tribula∣tion 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 deli∣uer 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 hum∣ble of hart? * ô what a hight of happinesse is it to be Coad∣iutour, and Cooperatour with thee, * in this good worke? what am I not able to doe to∣gether with thy helpe, * veri∣ly I can doe all things, not I, but thy grace within me. Woe be vnto me if I Euange∣lise not, * if I reteine veritie prisoner in Iniustice, * if I hold my peace, when there is que∣stion of Sion, * and of the good of a soule, redeemed with the inestimable price of thy precious blood: If I be∣come 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 lo∣ues 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 mem∣ber 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 tem∣pest 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 com∣mand the sea and the winds. * And who in the twingling of an eye, dost turne the most desperate storme, into a pla∣sant
calme? * O God increase his Faith, * purifie his hart with that vertue * Restore him the ioy of thy saluation, * and with thy principall spi∣rit confirme him. * This is the prayer, my deare THEO, which I make vpon your af∣fliction. It is the balme which I powre into your wound, following therin the Apo∣stles counsell, who will haue vs pray ouer him that is sad. * weepe with him that is soe∣rowfull. * And me thinkes, I heare I know not what secre∣te 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 vpō you.
ATTEND therefore Gods pleasure; be cou∣ragious. Let your hart rise as a palme-tree against that which doth oppresse it; su∣steyne this assault. * What doth he know who is not temp∣ted? Blessed is he who suffers temptation, for being once tryed, he shall receaue the crowne of life. * Patience workes probatiō, begets Hope,
and such a hope as is not con∣founded: 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 whē 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 re∣ward is promised vnto it. * Giue care vnto your sweet Sauiour, who cryes vnto you; be con∣fident, 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 in∣firmity; * 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 tēpted aboue our strēgth. * Contrariwise, he makes vs draw profit from our tribula∣tion: * and find out our salua∣tion in the midst of our ene∣mies. * 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 dark∣nesse, and makes a light shine amongst the obscurities, to those that are of a right hart. * That which you repute a ser∣pent taken by the tayle vpon a soudaine, is in our hand a florishing rodde, and a rodde of directiō in the Kingdom of Heauē. Beleeue it THEOPISTE,
ether am I a very badde Pro∣phete, or els this temptation against Faith which doth af∣flict you, will more affright thē hurt you: for all the temp∣tations which doe not please, cannot hurt, * as a Father of the Church saith. Contrari∣wise, if you will please to fol∣low my counsell and aduise, with as much confidence as God hath giuen you free∣dome 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 NABV∣CHODONOSOR; * 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. *
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, * ac∣cording to SAMSON'S Em∣bleme:
That you shall draw fresh water out of the midst of this brinish sea, as vaines ther∣of are found in the bosome of the Oceā: & 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 affli∣ction, 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 vpō the earth, (amidst shades, Enigma's, Mirrours, * fantomes and imaginary sha∣pes) 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 spi∣rituall 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 dis∣cending, saw the glorious and
triumphant soule of our Sa∣uiour, 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 & cōstantly beleeue, floodes of waters of life *, run∣ning to eternity, * shall issue out of our breastes. * This blessed Hope is surely lodged in my bosome. *
BVT before I begin to dresse your wound, which seemes to me more daunting then dange∣rous, I must behold it neerer. You are, say you, for some tyme past so vext with thoug∣htes of blasphemie and infi∣delitie, 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 re∣course
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 li∣uing to dead Oracles, that is, you haue betooke your selfe to pious bookes, especially those which doe treate of temptations; and of the mea∣nes to put them to flight, or to vanquish them. As the PHILOTHEE of our B. Fa∣ther: the Spirituall workes of Grenado: Point, ALVEREZ;
RODRIGVEZ; and the like. And as great fires are enkin∣dled 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 Di∣rectours 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 extraordina∣rily
frequented the vse of prayer, reading spiritualitie, of the Sacraments of Confes∣sion and the Euchariste, with due attention to the word of God; being all of them soue∣raigne Antidotes to streng∣thē assaulted Faith. In a word, there is no practise of deuo∣tion, whether counselled by writing, or word of mouth; whether inspired, or found out by your owne vnderstan∣ding being opened by vexa∣tion, which you haue not imployed, opportunely, im∣portunely, to make those hor∣rible 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 consecra∣ted vnto God by Pietie that raignes therin, ought onely to be adorned with Sancti∣tie, 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 bea∣stes. What violent endeauours haue you not vsed, like ano∣ther
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 illusiōs? 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 mer∣cy,
becomes cruell and inexo∣rable to him. Being thus aban∣doned, 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 con∣trarie to God, euen while God himselfe, (a thing farre from his conceipt) calld him iust, vpwaight, and a man full of a chaste feare.
MY deare THEOPISTE, the ey which seeth all things, sees not it selfe, so blind we are in our owne deedes! Whence Phici∣tions and Aduocates doe ra∣ther referre their owne de∣seases and suites to the iudge∣ment 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 di∣stant from the earth: And if the thoughtes of our imagina∣tions 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, Be∣nignity, 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 con∣duct 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 ma∣lice. 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 Ba∣laam's to fasten his impreca∣tions vpon the Armie of Is∣rael. Why, are we ignorant, that he, who like vnto your selfe, doth range himselfe in the discipline of God, is to pre∣pare his soule against tempta∣tion * as the wise man said: and the Angell to the good To∣bie; because thou wast ag∣greable to God, it was neces∣sary (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 in∣to 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 resi∣sting its contrarie. Take cou∣rage, 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 temptatiō. 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 eleauēth chap∣ter of his Epistle to the He∣brewes) some were stoned, others hewed, all were tem∣pted, and many put to death by diuers sorts of punishmēts, or banished & dispersed into diuers parts of the world, for∣saken, afflicted, tormented, wandering in deserts, and
mountaines, and rockie den∣nes, the world being vn∣worthy of their presence: and by their sundrie tribulations they bore testimonie to Faith, and gaue a triall of their fide∣litie. You apprehend, perad∣uenture, THEOPISTE, that I flatter your griefe and that to asswage it by the leuitiue of consolation, I vse these dis∣courses more delightfull then true, and that mine aime is to inchante that Aspe * with pleasing passages, which not∣withstanding you apprehend doth kill you, and doth extin∣guish the light of your faith with her could poison, and the feruour of your first Charitie. * But in very deed, THEO∣PISTE,
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 in∣structions vpon the matter of temptations. Which, I assure my selfe, you will be con∣straind to confesse vnto me, if allaying for a while, the tu∣mult of your hart, and si∣lencing the noise of your dis∣quiete, you would call to mind the precepts of our B. F. in the fourth part of his Phi∣lothee.
For what he speakes there of temptations in gene∣rall, 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 humi∣litie to arme her selfe with patience, to reade what I am about to put downe.
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 ad∣mire your Faith: you appre∣hend your selfe defeated: and I sing, not your victorie: (For all victorie proceeds from the God of Hostes) but the victo∣rie of the Tryumph of Gods Mercy in you. You neuer saw your selfe, say you, so fee∣ble 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, en∣deuouring 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 con∣sent. 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 ene∣myes force, as our owne ma∣lice. But you feare, say you, to fall by consent, and that force of the Tempest driueing your fraile vessell against the shel∣ues,
you may suffer ship∣wrake 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 firmamēt of the mynd. * Who knowes not, that it is the will of God that we should worke our saluation in Feare and Trem∣bling? * O Lord, said DAVID, pierce my flesh with the nayles of thy Feare, and make
me to dreade thy iudgemēts. * I should be exceeding sorie, THEOPISTE, that this Feare should forsake your hart; and I should intertayne a farre worse opinion of your de∣sease, if your pulse did not beate so hard. That which makes you sorrowfull, glads me, what afflictes you, com∣forts me: what you, conceaue to be signes of death, are to me, markes of life in you.
YOu stād in feare, THEO∣PISTE, that your con∣sent 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 pre∣suppose so full and absolute aggreement and yeelding vp of it selfe, and so constant a de∣termination,
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 stid∣die 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 in∣compasse 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 pre∣sently be cured.
BVt happily it is the too inordinate desire of health that delayes the cure. Fire is fallen vpō 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 violēt
passiō which is neuer without smoke. THEOPISTE, I doe a litle doubt me, that in this tri∣bulation 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 Iu∣stice, as for feare to offend his
goodnes. Thence, it may be, he leaues you to be tempered and seasoned in this tempta∣tion. By meanes of it, he vr∣geth you on by frightes, to thend 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 heauēly oyle * following the tearmes of one of the Pro∣phetes. Lay your hand vpon a good, not an erroneous con∣science, and vpō 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 cōceaue, 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 tēptation, the smarte wherof, doth more trouble you, then any ferme beleife you haue of faulte cōmitted. 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 inter∣prete, 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 some∣tymes make vse of, while we treate in matter of cōscience, 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 garri∣sons, and withall falling into mutinie, doe stirre vp re∣uoults, 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. * Bene∣diction, light, wisdome, thāks∣giuing, honour, vertue, and strength be to God, who hath giuen you courage, as to an∣other 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 conue∣nient kinds of remedies. It is a great stepp to goodnes, to de∣sire to become good: for grace, wherby we are made such, is neuer awanting to those who haue a will fruitfully to re∣ceaue it, and carefully to ma∣nage
it. Such may I esteeme you, my deare THEOPISTE, since for so many yeares you haue made profession of pie∣tie, and giuen the testimonie of a good life, that you desire to be deuoute.
ALas, and this it is thē, that drawes so many sobbs frō your breast, such a world of sighes from your mouth, and such floods of teares frō your eyes, while you thinke of the faire wea∣ther 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 of∣fended. * 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 se∣crete 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 be∣come foūtaines, 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 ra∣ther 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 cōsolations; and while to me, from the
Rocke of Faith, flowed floo∣des 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 iu∣stice, & my lipps thy glorie; * whence is it, that myne inte∣riour doth open its mouth a∣gainst
the Heauens, * and like to the wells of the Abisse, vo∣mits 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 vexatiōs and anguishes? Are not these the groneings, or rather the roreings of your hart? But alas! why doe you thus wrongfully change iud∣gement into Absinth, * honie into Gaule; and mistake the heauenly dewe and Manna for hayle?
BE comforted, and I say againe, be comforted, * to speake with ISAYE; for what you apprehend cha∣stisements, 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 suf∣ferances
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 Pa∣tience? 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 tor∣ment you, as he did IOB, and saint PAVLE, by the dīuine permission, who told you yet that the torments which pro∣ceed from the diuell, are suf∣fered for the diuell, and not for IESVS CHRIST? who knowes not, that it is the
cause, not the sufferāces 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 pa∣tience. * Why, doe you thinke that patiēce 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?
BVT giue me leaue, ô man, not of litle Faith, * but of litle courage, a
litle to raise vp thy hart, with∣out making it swell, like a ba∣lowne, with the winde of any presumption, and to tell you, that according to the pro∣uerbe, you crie before you be hurt, and imitating the Pro∣phete, 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 af∣fright, and so desperately ter∣rifie you? It is, say you, that I continually am haunted with a blasphemous spirit, wherewith mine eie is trou∣bled, my soule, and my bellie, * that is, my soule and my bodie; my whole man. Alas, doe you not discouer, that
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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 be∣ginning 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 re∣semble children, who fearing masked-men, rūne into their mothers lappe: and to chick∣ens 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 counte∣nance, will saue you from the
molestation of men *. This diuine Sauiour doth locke you vp in the closet of his sa∣cred wounds. He registers your name in his hāds, * 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 THEO∣PISTE, & 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.
I Will tell you, THEOPISTE, marrie vpon condition that vanitie shall not en∣ter into your hart (for that di∣uell would be hardlier dispos∣sessed, 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 re∣store your sicknesse vnto you.
It is the time of fight; and con∣sequentlie the time of victorie and Triumphe. Are you igno∣rant, that none is to be crow∣ned 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 ex∣presse tearmes, you shal draw it from the verie tribulation *. And you shall turne your
greife vpon your aduersaries head, and shall cast his ini∣quitie 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 per∣forme, if imitating IVDITH, you offer vp in the temple all HOLOFERNES his mouea∣bles; if with ACAN you throw into the fire execrable things: and burie the Idoles with IA∣COB: for by this meanes those abominations of desola∣tion being detested you may turne those impure and pro∣fane vessels to ornaments of the Tabernacle? and with the
Wood of Hiram, and gold of Orphir brought out of an Ido∣latrous 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.
I Will yet goe much fur∣ther, 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 accu∣stomed to vse this kind of bat∣tery, but against the most per∣fect 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 encoun∣ter, before your forces fall in∣to decay, while you are yet vigorous * and in perfect health. And while the Amād∣tree doth not yet blossome,
nor the pitcher is not yet bro∣ken 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 peri∣lous is that on-set in the pāges of death, where it is so full of danger to sleepe in the sha∣dowe of sinne * and while the diuell doth vse the extrea∣mitie 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 assi∣stance of the Saintes of Heauē 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 Champiō, 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 thun∣derbolts doe onely blast the topps of the highest moun∣taines: and it is a signe that the diuell, whose, force as S. HIE∣ROME 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 su∣periour part of your soule, re∣sembling in that a Generall, laying seige to a towne, who dispairing to make a breach, or take it by skaling the walls, by reasō of the breadth of the ditch, and thicknsse of the walls and Bastions, plants his Ordonnance, against the top∣pes of the steeples, wageing warre against weather-cokes. And doe not I see plainely, that your Ghostly enemie, hath got but a poore aduātage against your Faith by this
temptation, while he doth rather assure it by your appre∣hensiōs, then shake it? All that he can doe, is but to make de∣monstration 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.
HOwbeit I hold younot so litle experiēced, in interiour skirmishes, as that you know not sufficiētly,
(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 te∣stifie 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 si∣militude, to make you plaine∣ly conceaue what I say vnto
you. There is nothing more cleare or more familiar then the glasse of a Mirrour. Thēce 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 di∣uell by his hellish guiles, cā re∣present all that is hideous, infa∣mous, or abominable in Hell; but the Will alone hath power to open the Gate, and to per∣mit those execrable things en∣trie. 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 representa∣tions
he can possibly: Let him buze in the eare of our inte∣riour, all the blasphemies and detestable impieties that can be imagined. As our vnder∣standing is not infected by the knowledge it hath of the greatest euills in the world; & as our eare makes vs not guil∣tie of the impieties & blasphe∣mies, more stincking then an open graue * which we heare proceed from the mouth of the wicked: so the most blas∣phemous thought, and hor∣rible infidelitie cānot attainte vs, so long as they displease vs; and that the Diuell doth pronounce them without the gate of our hart, nay euē with∣in our hart, yet without our
harts consent. Yea contrari∣wise, if we doe valiantlie re∣pulse them; or if we suffer this interiour humiliation before God with Patience, saying vnto him; behold my humili∣ty & deliuer me, * there is noe master of spiritualitie that tea∣cheth vs not, that it serues for a whetstone, to sharpen and edge the vertue which is as∣saulted 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 ex∣traordinarily fast towards the
port for which it is bound, and driue it euen into the Hauen.
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 dis∣couer this truth: but if you consider how the Ore-men sit with their backes turnd to∣wards the place to which they rowe, you will not find it strange, that God by meanes
of the fire and water of tribu∣lation, 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 per∣fection. 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 fa∣miliarly 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 exceed∣ingly honored * (another ver∣sion, 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 appe∣tite. * But if we doe throughly examine the exēples of those
great Sainte's temptatiōs, and how the diuine grace which did assiste them in their Com∣bats brought them off, loden with victorious palmes and Laurells, we shall learne that then they were in their pro∣bation, 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 ho∣nour, and deliuered them frō the disgrace which they fea∣red. 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 ther∣fore frequently to consider it, & though at the first it seeme bitter, like to the Prophetes volume, yet if you once con∣fidently 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, ima∣gining 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 a∣ctiuitie
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 euē to the third Heauē, what dare not his temeritie attempt vpon your weaker mynd? Againe, those great exēples 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 con∣solation 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 frō the diuell thē from your selfe, as I dare pronounce with as much assurance, as assured
truth. That impudēt Tempter durst tell the Sonne of God that he would bestow King∣domes vpon him, if falling downe before him, he would adore him: he durst persuade him to throw himselfe head∣long 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 fan∣tomes passe through your spi∣rit, is it any thing strange, or to be wondered at? Doe you thinke that he dreades the seruāt 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?
I But, reply you, as many Crosses, as many tribula∣tions as you please, pro∣uided 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 re∣claime my feete from sinfull wayes, and that I may keepe
his law, * which without. Faith I cannot doe, nor with∣out it fight a good combate, and beare away the crowne of Iustice. * O who will con∣firme 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 King∣dome.
Shall I tell you, THE O∣PISTE, this is not your dis∣course, t'is the verie language of selfe-loue; let him striue as much as he will to couer him∣selfe with the skines of pre∣textes, & 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 IE∣ROBAM'S wife through her clokes and dissimulations, al∣beit 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 dan∣gerous cliffes. Stand vpō 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 causeles∣nesse of your complaint. Take for your ey-salue the clay of humility, and you shall see clearely: hūble your selfe be∣fore God, and acknowledge from your verie hart that he knowes better what is be hoo∣fefull 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 con∣stantlie
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 pos∣sible that you perceaue not that it is the paine and suffe∣rance 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 through∣ly
play his part, and doth sub∣tillie 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 trou∣ble; the calme which you en∣ioyed 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 wic∣ked 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 consi∣detation that she was LA∣BAN'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 tem∣porall 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.
THis self-loue being al∣wayes accompayned with some secret pre∣sumption, is consequently al∣wayes 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 boūds of nature? Be not wise, that is, presumptuous, in things that are aboue you, * saith SALO∣MON, but stand in feare: And the great Apostle; doe not af∣fect high senses, but accōmo∣date 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 hūbled * saith the royall Prophete. I beseech you, THEOPISTE, whence doth this feare of loosing faith pro∣ceed, 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; other∣wise, saith the Apostle, grace were not grace. * Whence then doth this feare possesse your mynd? As though, for∣sooth, Gods hāds were shorte∣ned and weakened. * And as though he were lesse mer∣cifull in conseruing his giftes, then in bestowing them. If the wiseman assure vs that none can be continent (this is vnderstood of infused not ac∣quired 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 cōfidence 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 confoun∣ded who put their confidence in their owne vertue, * in the strengh of their horse, or leg∣ges, * nothing being so dili∣gently recommended vnto vs in holie writ, as the distrust
of our selues, (who are but a meere vanitie) and to place our whole cōfidence in God. Place thy thoughtes vpon God, saith DAVID, & thou shalt not be tost in vncertain∣ties. * He that hopes in God, is neuer confounded, though a whole armie make head a∣gainst him, yet shall he not loose his assurance and resolu∣tion. * He, saith the Apostle, who hath recourse, to this cō∣stant hope, hath a most soue∣raine solace, a most solide sup∣port. * If at any time, saith S. HIEROME to his deuoute EVSTOCIVM, the diuells as∣sault you, and vpon these as∣saults, 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 cha∣riote descending vpon you, which taking you vp, as ano∣ther 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 comfor∣ting a soule layed at by tem∣ptations, 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 pro∣misse of his grace and assi∣stance: haue assurance, for I haue ouer come the world. * Hearken to him who promi∣seth 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 frō it, & that he will not permit it to passe our strēgth. 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 vāquish vs? let vs therefore put our trust in him, sith he hath made vs such promises, and we expect so ample re∣compence from him. Let vs call to mind that a reede be∣came as stronge as a pillar in our Sauiours hand: and out of his hand, the pillars of the tēple became a as reede of the desert, * which plainelie ap∣peares in the example of S. PETER, who putting confi∣dēce in himselfe had so lamen∣table a fall, and rising vp a∣gaine after that fall, went so couragiouslie to death, place∣ing
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 moun∣taines of Sion! * Their feete are confirmed vpō 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 mani∣fest the Pilots skill, saith S. BASILE; wrastling, the wra∣stlers strength; fighting, the Capitaines vallour; so doth temptation demonstrate what confidence the Christian doth repose in the diuine good∣nesse.
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 passiō doth often make vs apprehend iniury that is done vnto vs, farre greater thē 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 Disco∣uerers of the Land of Promis, that that Contry deuoures its inhabitants, and that there are none but Giāts who liue in it. Contrariwise, Patience ac∣compaigned 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 cala∣mitie, yet doth she neuer say, it is enough, knowing well that the light and passing mo∣ments of tribulation, doe worke an eternall waight of glorie in vs. In this sort a pa∣tient 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 re∣sembles those cowardly cur∣res, 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 ma∣stines. Hereupon S. GRE∣GORY
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, arro∣gant, violent as though he were a Lion: but to braue and Lion-like spirits, he is as vile and cōtemptible as a Pismire. Which the same S. ANTHO∣NIE 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) domi∣neered 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 consi∣dering a soule of this temper, compares her to an Anuyle, which though it be conti∣nually beaten, yet doth it not buge an inch out of the place where it is once set. It re∣maines 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 as∣sault of temption, (vnlike to a Laurell-tree which being burnt crakes not) resembles an emptie Caske; knocke vp∣on 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.
HOwbeit, I doe in no wise affirme, THEO∣PISTE (that I may not augment your temptation by scruples, and so adde affli∣ction to affliction *) that you offend in groning vnder the burden which doth presse you downe: for we haue euen seene the Mirrour of Patiēce,
the good IOB, testifying a dolourous sense of greife in many words. The greife were to too miserable, that were depriued of speach, and prohi∣bited to complaine. The verie Sonne of God, Paterne of all vertues, gaue testimonie of sadnes in his annoyes: and vt∣tered words that had appa∣rance 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 fre∣quently, all through his Di∣uine Psalmes, grones vnder the loade of his miseries, as doe also all the rest of the Pro∣phetes, especially IEREMIE,
that none can deny their plaintes, without affected blindnesse, nor yet blame thē without rashnesse. As it hap∣pens therfore, to those who are full of interiour consola∣tions, that at vnawares, and euen against their will, some secrete voice doth escape frō them, wherby one may gather the excesse of their delight, and abundance of their ioye: * so how worthy is his cōplainte 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 Sa∣uiour said vnto him, I stood at thy right hand, a spectatour of thy vallour and loyaltie, encouraging the one, crow∣ning the other. Sainte PAVLE will haue vs to weepe ouer the deade in a mediocritie. * And I am confident, that mo∣derate and modest cōplaintes are pardonable in a violent affliction. Marrie we must be carefull to put a dore of cir∣cumspection to our lipps, * least we might commit ex∣cesse offensiue to the Diuine Prouidence, as though it did
onely walke at pleasure vpon the celestiall valtes, without consideration of that cōcernes 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 apper∣tayning to our eternall salua∣tion? IOB is highly cōmended 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 op∣ened 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 euē when it afflictes vs; because thou dost neuer vi∣site but for the conseruation of our soule.
THus we are to suffer, my deare THEOPISTE, not onely with pa∣tience,
but with loue too, (loue an vnseparable compa∣nion of ioy, and both of them daughters of a good will) the labours and paines of contra∣dictions and Crosses, as well interiour as exteriour: calling to mynd that he (who suffered for the sinners of contradi∣ction in himselfe, least we might chance to faile in cou∣rage.) Was to passe through many contradictions, euen to the dying of his garments in the purple of his owne pre∣cious blood to enter into his owne glorie? * This is pro∣perly 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 Cros∣se, * which the Apostle com∣mends vnto vs. And by how much these paynes are grea∣ter, 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 Sōne 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 na∣ture 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 al∣mightie, whom we are con∣stantly resolued inuiolably to follow euen to death, through the midst of these contradi∣ctions,
though they were euē to continew to the last gaspe of our life. It was in this ge∣nerous disposition, that the great Apostle with an inuin∣cible and heroycall courage, gaue assurance, that all the creatures should not be able to separate him from the Cha∣ritie 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 mo∣tion 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 sa∣cred 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.
BVt what an honour is it to vs, THEOPISTE, that God by tēptations 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 ene∣my? and though this honour be attended by danger, yet so farre is he from cōplayning, that of the contrarie, he re∣putes it a singular obligation, and an argument of his Ca∣pitaines 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 whe∣ther we loue him or no? * as the sacred Oracle speakes in
the booke of Deuteronomie. God and the diuell tempts di∣uersly, 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 fideli∣tie, 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 Noui∣shappe of the next, and a con∣tinuall essay of our constācie. The Lābe shall one day say to the Elect, receauing thē into his eternall marriages; these are those who remayned con∣stāt in my seruice through all
their tēptations. * This caused IOB to affirme that all our life was but a warfare vpō earth, * or as S. HIEROME notes v∣pon the Ebrew text, a temp∣tation vpon the earth. * Whēce 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 wōderfull 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, cu∣ring a hote feeuer with a litle hungar and thrist. Certes temptation is equally profi∣table to the vertuous and vi∣cious,
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 tēpt no man, * as though the diuell onely did tempt, being ther∣vpon called, HE THAT TEMP∣TETH, * S. AVGVSTINE will teach vs by a cleare distin∣ction, that there is a mayne difference, betwixt the temp∣tation of deceauing, and that of prouing, the one being frō the diuell alone, the other, from God; * who, as S. BA∣SILE writing to Chilon, saith,
by such sufferances proues the fidelitie of his seruāts. * Which if they doe not onely endure with patience, saith S. CHRI∣SOSTOME, but further, become euen thankfull to him that permits them, then they ascēd 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. AVGVS∣TINE vpon the Psalmes, we can neuer be without tempta∣tion, since euen our spirituall profit depends therof, none knowing his owne strength and abilitie, vnlesse he be tēpted: nor cā any be crowned but for victorie; nor be victo∣rious
but by fight; nor fight vnlesse Temptation assayle him. * It is impossible, saith S. HIEROME, vpō S. MATTHEW, that a soule should not be tempted; whēce in our Lord's Prayer we petition vnto him, that he lead vs not into temp∣tation, * not that we refuse it, but we begge grace to be able to resiste it. * I would not o∣therwise propose this truth vnto you, but in the testimo∣nies of so many great perso∣nages who taught others iu∣stice, and for that cause doc shine like starrs in the firma∣ment of Eternities, * to th'end that their vndenyable autho∣rities might captiuate your iudgement, and that this do∣ctrine
clothed in their sweete tearmes, might with more fa∣cilitie and felicitie flow into your beleife.
THEOPISTE, hold for certaine, that to be one of the Elect a∣boue, 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 disposi∣tions into vs. I dare be bold to auerre, that one my confidētly range temptation amōgst 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 EVS∣TOCHIVM, the diuell neuer
troubles himselfe with tēpting 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, accor∣ding 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 him∣selfe master of his afflictions, * resēbling in this the mastiue, which barkes onely at stran∣gers, neuer at those of the same familie. O God what a consolation it ought to be to the poore soule, amidst the as∣saults of the diuells malignant suggestions, who, by being a stranger to that infernall Cer∣berus, doth surely discerne her selfe to be one of God's familie! Esteeme it the ful∣nesse of your ioy, saith Sainte IAMES, to fall into many temptations. * And doth not S. PAVLE repute his tempta∣tions 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 wise∣man, 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 tempta∣tion 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 con∣sumed.
The iust is made stron∣ger therby, but the sinner pe∣risheth 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.
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 reso∣lution
and courage for our part, as we shall haue assistāce from God, we may draw so faire aduantages from them? Will you for your cōsolation, that I pointe out some of them in passing by? Peace, the mo∣ther of abundance, doth ordi∣narily 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 tempta∣tion 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 AV∣GVSTINE 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 tempta∣tion, which makes so excel∣lent a vertue, Humilitie, spring vp in a soule, to which saluation is promised in so many places of holy scripture! Sainte PAVLE, vessell of Ele∣ction, 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 complacēce, caused by the multitude of his reuelations.
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 tēpted, 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 victo∣rious head. Was not IOSEPHES temptation the proofe of his vertue? was not the iniury of his imprisonemēt, the crowne of his chastity?* He is sold by his brothers, a rough tempta∣tion; Marry it is to raigne in Egypt: how great a recom∣pence? When God permits vs to be tempted, saith CAS∣SIAN, it is a signe, that he in∣tends to strengthen our ver∣tue, and that he calls vs out to victories and triumphes. * For if Capitaines of this world doe liberally reward their sol∣diers in their returne from bat∣taile, distributing amongst them the spoyles of the van∣quished enemy: * how much
more plentifull shall their re∣ward 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 cōparison with the glory which shall be re∣uealed vnto vs in Heauen. * And to the Corinthians, that those moments of labour doe
worke in vs, aboue mea∣sure exceedinglie an eternall waight of glory, * of a won∣derous hight.
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 lan∣guishing 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 vn∣der 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 af∣flictions, 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 a∣gaine, we haue reioyced in the dayes of our humiliation, and
when we were taken by ca∣lamity. With great reason did this great King speake in this sort, because the rough times, when he was persecuted by SAVL, ABSALON, and SE∣MEI, were farre more ad∣uantagious vnto him, then his times of prosperity, whe∣rein he was cast downe into so grosse faultes, that he stood in need of the great mercy * of God to cleanse him. A vio∣lent sicknesse, saith the wise∣man, brings the soule to so∣briety, * and wisdoms arriuall is accōpagned with the rodde, and correction. * This made IEREMIE say; thou hast cha∣stised me, ô Lord, and I haue beene brought vnder the
yoake like vnto a yoūg bull. * This is the gall, by which the Angell restored TOBIE his sight; and by the durt of this humiliation, the Sōne of God cured the borne-blind.
IF it please you, THEO∣PISTE, maturely and ho∣lily to pōder these cōside∣rations, 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 suspe∣cted
of daintinesse: for it is an vndoubted truth, that God who is faithfull in his pro∣mises, 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 ga∣ther by a necessary conse∣quence, 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 say∣ing, that iniquity hath lyed to it selfe * as those wicked wret∣ches did, whom the wiseman brings in, saying that the
Sunne of Iustice hath not en∣lightned them; * and that God hauing cultiuated the vine of their interiour, in euery ne∣cessary 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 tempta∣tions, then those to which their cowerdise rendered vp
themselues. No no, God doth neuer deny his helping hand to such as performe their du∣ty. * He is good to those that are of a right hart. * He who watcheth ouer Israel, neuer sleepes. * If during the tem∣pest 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 extrea∣mities, to essay our vallour & Patience. He expected till Is∣rael 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 ship∣pe; the winde with propor∣tion 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 dea∣thes doore, * and from the A∣bisses 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 in∣fernall Abisses be not wide open to swallow vs vp. * Who is able to declare the power of our Lord? Our ayde then and sufficiēcie, 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 mer∣uellous 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 ex∣pect God, shall not be frustra∣ted 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 patiēce is too short, our hope too weake. O if we had those sacred promises deepe∣lye engrauen in our harts, to wit, that God saues those that hope in him: * that he is their Protectour: * their Redee∣mour: * 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 as∣sistance from our owne mi∣sery, * knowing well that they who put their confidēce in their horse men and Cha∣riottes, * that is, in their owne endeuours, are commōly con∣founded * but neuer those who doe inuoke the name of our Lord: for he takes plea∣sure in abating the pride of the most valiant; and in be∣stowing 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 Ea∣gle, and take a flight from which they neuer fall. *
I Must yet, THEOPISTE, haue about with our na∣turall daintinesse. Our selfe-loue makes vs so feeling in the sēse of our greeues, that we conceaue continually that we haue no companions e∣equall
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 paine∣full (and which by your spea∣king of it you augment, while you represent it vnto your mynd, as one of the most hor∣rible monsters of Hell) you would make vs beleeue, that all other corporall or spirituall scourges, are but shadowes, and silken whipes, in compa∣risō 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 temp∣ted with despaire, hatred, iea∣lousie, ambition, enuie, des∣honesty: that such as are affli∣cted in their bodies with sick∣nesse, whose paines are sharpe and pinching; or horrible vl∣cers: 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 no∣thing that came neere to those daunting representations of Athisme, and Infidelity which doe affright you. You doe in∣stantly
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 mi∣stake in this businesse. For my part, I apprehend your temp∣tatiō the lightest in the world, nor would I assure you that the instāces 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 o∣thers, 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 temp∣tations, will be also found in∣uincible 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 Phi∣listians and Lions, yet sleepes in the lappe of a perfidious wo∣mā who cuts his haire, & ther∣by depriuing him of strength,
puts him into his enemies power. But I discouer suffi∣ciently what is the matter; that which is present is pres∣sing; 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 be∣seigers and to command them lay their battery first to such a side; and then to transporte it to another, which is a meere∣ly ridiculous homour. You must not thinke to beare your deseases, temptations, and o∣ther afflictions, as souldiers carry their muskets, now on one shouldier & then on an∣other
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 ca∣lamities vpon a heape, & that afterwards an equall distribu∣tion were to be made to all, there would not one be foūd, 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 euē dare to demāde 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 incōsideration, what an immortification is this what irresignation, what selfe-loue! No, my THEO∣PISTE, 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, relucta∣tions,
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.