The passions of the minde in generall. Corrected, enlarged, and with sundry new discourses augmented. By Thomas Wright. With a treatise thereto adioyning of the clymatericall yeare, occasioned by the death of Queene Elizabeth

The sixt Booke, en∣treating of the defects or im∣perfections of mens soules. (Book 6)

THE Geographers describing the scituation of any country, are not content to set downe the provin∣ces, citties, and territories thereof, but also they depaint in theyr Cardes, and explicate in theyr Bookes, the Countries and Cities adioyning, that thereby men might know the borders and limits of both, and not mistake the one for the o∣ther: even so, because our sensitive appetite hath the wit and will which border vpon it; therefore I thought good, to declare certayne of their imperfections, which knowledge will not help vs alitle, to discerne more ex∣actly the nature of passions. Besides, good Physitians of the body expend, not onely the present agew, or hu∣mor, that causeth sicknesse, but also they search out the causes and of-springs of such maladies: so I thinke it

not amisse, to shew the vniversall causes, from whence inordinate passions proceede. And first of all we will descend vnto the defects of our wits or vnderstan∣dings.

2 Defects of our Vnderstanding.

ALl the defects of our wit may be reduced to two, Ignorance, and Errour; by Ignorance we know not things necessary; by Errour we know them false∣ly: Ignorance is a privation, Errour a positive action: all ignorance cannot be prevented; many errours, but all cannot be escaped; from ignorance floweth vice, and from errour heresie.

1. Naturall ignorance.

ALl the sonnes of men are conceived and borne in sinne and ignorance: Aristotle compareth our wits, at the beginning, to a smooth table, wherein no∣thing is written, but apt to receive all formes and fi∣gures: and in this truely I must confesse one poynt of my ignorance, that it seemeth to me, that God en∣doweth bruite beasts with more sparkes of knowledge, then reasonable men, and they may be sayde, even in their nativitie, to have imprinted a certayne know∣ledge and naturall instinct, to inquire and finde out things necessary, to be theyr owne Physitians, to flye that may hurt them, and follow that may profit them. Marke but a Lambe almost new yeaned, how it will finde foorth the mothers dugge, discerne and single her foorth in all the flocke, waite vppon her so dilli∣gentlie,

within eight dayes it seeth light: but a childe may be many dayes borne, and yet cannot finde out his mothers dugge, except the Nurse move him vnto it: neyther can it cure it selfe, or demaund what it nee∣deth, otherwayes then by weeping.

II. Errours of the last end.

WHen a man beginneth to practize a little his fa∣cultie of Vnderstanding, then you shall see how fitly he expelleth this chaos of infinite ignorance, lyke an vnskilfull Physitian, who, to cure one disease, causeth a worse; so hee delivereth himselfe of igno∣rance by a multitude of errours, quenching his thirst with a potion of poyson: this wee may see more plainely, by the infinite errours that men are subiect vnto by Nature: For let vs consider the famous Phi∣losophers of passed ages, who lacking faith, bragged of naturall knowledge: Which of them knew but to what end man was created of God? their dissen∣ting sects and erroneous opinions. Lactantius and Saint Austen relate, how some thought mens last* 1.1 end was pleasure: others naturall knowledge, some in privation of payne▪ some to live according to na∣ture, others, the goods of the soule, the body, and fortune, with infinite such like false assertions; and this, not about a trifle or May-game, but the very mayne poynt whereat men should ayme at all their lives, and whereunto they were bound to direct all their actions.

III. Errours in the meanes.

IF the ende was apparelled with such darkenesse, how how could they bee but ignorant of the meanes ne∣cessary for the atchievement of such an ende? and wee dayly proove, what difficulty men feele, in effecting, yea, in resolving themselves, which action is good, which is badde; how many volumes have beene writ∣ten of cases of Conscience, and yet, what good mans conscience is not vexte some times with seruples? who can define the qualitie of his actions, affected with such varietie of circumstances? who can resolve himselfe, howe far••e the lawe of Nature engraven in our heartes extendeth? Howe often doth an errone∣ous conscience barke and byte, when the Soule did not prevaricate the Lawe of God, or passe the limittes of Reason? This blindnesse of Minde, without all questi∣on, argueth great imperfection of the Soule, and ex∣treme Misery of man. Wherefore one cryed, Delicta quis intelligit? Ab occultis meis munda me Domine: and* 1.2 another, Verebar omnia opera mea.

IIII. Difficultie in Vnderstanding.

BVt what shall I say of the woonderfull difficultie all men suffer to come by the knowledge of any Trueth? Veritas in profundo latet; Veritie lyeth in the bottome. In the West Indies, those that follow by digging, the Veynes of Gold, runne vnder high moun∣taynes, many miles, descending through stony Rockes

into the bowels of the earth, yet they ever are winning ground, they reape Oare, they recompence their travell, they labour with alacrity. But in learning occurreth an∣other sort of difficulty, Trueth must be further fetcht, greater sweate and industry must be vsed.

For what cause I pray you, stand Schoole-masters ar∣med dayly with whips and scourges, with such sowre and bitter visages with thundring & threatning words, but by terror to enforce their vntoward and vnwilling Youth, to overcome the difficulty they find in learning? why at this present doe so many ignorant replenish the world, discoursing so blockishly, speaking so sottishly,* 1.3 answering so absurdly, that scarce you would iudge them indued with reasonable soules, but onely because they had rather be buried in that profound cave of ig∣norance, than endevour to overcome the extreame dif∣ficulty they finde in learning? What other reason can by yeelded, why all ignorance and errours are not aboli∣shed, and wholy extinguished, seeing learned men have left to their posteritie, so many thousand volumes, (that in some Libraries you should finde, five, sixe, ten thou∣sand corps of bookes, all written for no other end, than to purifie our wittes, to consume the cloudes of errours and ignorance) but the difficulty we find in attayning vnto learning? Whereupon grew those dissenting and contradicting Sectes of Peripatetikes, Academikes, Sto∣ickes, Epicures, Thomists, and Scotists, Realles and No∣minalles, but by the disprooving of one anothers opi∣nion, which proceeded from the difficulty of vnder∣standing and conceyving of Learning.

V. Ignorance and Errours about God.

YEt, if men, by sweate and labour, by distilling their Braynes, and spending their Spirits in studies, at last could winne the victory of Errours and Ignorance, then all paynes were sufficiently rewarded, the interest would defray the expences of the Voyage. But alas! how ma∣ny have wandered in a vast desart of learning, amongst brambles and bryars, not able to passe forward, nor re∣turne backeward? who would thinke, men could be ig∣norant of the Maiestye of God, which all bruite and* 1.4 senselesse creatures confesse? and yet such is, and hath beene the palpable ignorance of the world, that in place of God, some worshipped Calves, others Serpents, o∣ther Crocodiles, others Onions and Garlike. I omit how many (supposed very wise) adored the Sunne, Moone, and Starres, the Elements of earth, fire, and water, for these errours might have carried some shew of wisedome, in respect of the other absurdities. How could men be more besotted, than to imagine God, by whom they lived, mooved, and were, whose goodnesse sustayned them, whose power vpheld them, whose wise∣dome directed them, to be a Crocodile, or a Calfe, or* 1.5 that Divinitie could inhabite such savage Beasts? where was the imortall soule? the Image of the Trinity? the fa∣culty of vnderstanding? the power of apprehending, iudging, and discoursing? Were all these drowned in darkenesse? did no sparke of light or life shine over them? O ignorance intollerable! O blindnesse! more grosse, than not to see, when the Sunne lodgeth in his Zenith.

VI. Ignorance and Errours about our Soules and bodies.

BVt some will say, Gods Maiesty dazeled theyr eyes, they were not able, by the weake light of Nature, to behold so super-excellent a glory: well, at least they might have knowne themselves; for what was more neere them then their owne soules and bodies, their five senses, the operations of vnderstanding and affecting, the Passions of the Minde, and alterations of the body? yet the Ignorance and Errours, which both inchaunted them, and inveigle vs, are almost incredible. I could propound above a hundreth questions about the Soule and the body, which partly are disputed of by Divines, partly by naturall and morall Philosophers, partly by Physitians, all which, I am of opinion, are so abstruse and hidden, that they might be defended as Problemes, and eyther parte of Contradiction alike impugned. Some I will set downe, that by them coniecture may be made of the rest.

Problemes concerning the substance of our Soules.

• 1 WHether in mens bodies there reside more formes then one.
• 2 Whether it can bee demonstrated by naturall rea∣son, that the Soule is immortall.
• 3 How can the Soule extend it selfe thorow the whole body, being a Spirit indivisible, inextensed, and able whole and entire to reside in one only and indivi∣sible poynt.

• 4 How are the Soule and Body, Spirite and Flesh coupled together, what chaynes, what fetters imprison a spirituall Substance, an immortal Spirit in so base, stin∣king; and corruptible a car••••asse?
• 5 How, by punishing the flesh, or hurting the body, the Soule feeleth payne, and is afflicted.
• 6 Whether the hayres, spirites, blood, choler, fleugme, skinne, fatte, nayles, marrow, be animated, or no.
• 7 Whether the Bones and Teeth be sensitive, or no.
• 8 How the Soule contayneth those three degrees, of vegetative, sensitive, and reasonable.
• 9 How these three degrees do differ.
• 10 How the Soule of a Child, being contained and dispersed in so little a body, when it is borne, afterward dilateth it selfe, and spreadeth in the body of a man.
• 11 When an Arme or a Legge is cut off, by chance, from the Body, what becommeth of the Soule, which informed that part?
• 12 Why departeth the Soule from the Body in a ve∣ment* 1.6 Sicknesse, it being immortall, and independing of the Body, able to live in ayre, water, or fire.
• 13 How many faculties do spring from the Soule.
• 14 How they spring in order, one depending vpon an other, or without any dependance.
• 15 How do they differ from the Soule?
• 16 Whether are they subiected in the Soule, Body, or the whole.
• 17 What dependance hath our vnderstanding vp∣on* 1.7 the imagination.
• 18 How a corporall imagination concurre to a spiri∣tuall conceit.

• 19 What is apprehension and conceyving?
• 20 What iudgement and affirming?
• 21 What discourse and inferring?
• 22 How these three differ, what is their obiects?
• 23 How apprehend wee so many things together without confusion.
• 24 How are these three operations of our wit sub∣ordinated?
• 25 How they erre.
• 26 How they may be certified.
• 27 What is a vitall acte of Vnderstanding.
• 28 How the formes, faculties, habites, and Soule it selfe concurre to such an acte: about every one of these foure, many questions may easily be propounded, but hardly resolved.
• 29 What is a Habite?
• 30 How ingendred?
• 31 How augmented?
• 32 How diminished and corrupted?
• 33 In what faculties of our Soules habites princi∣pally allodge.
• 34 Whether the acte or habite be more perfite.
• 35 How are habits distinguished in the same faculty.
• 36 How the habites of our imagination and vnder∣standing, of our sensible appetite and will, differ, when they tend vnto sensible obiects.
• 37 What is the vniversall obiect of our Vnderstan∣ding? every thing, or onely the trueth of things.
• 38 Whereupon commeth the difficulty we finde in Vnderstanding, proceedeth it from the obiect, or the weakenesse of the faculty, or both?
• 39 How doth Reason direct and correct Sense?

• 40 Whether knowledge concurreth, as an efficient cause, to effect the operations of our will, or no.
• 41 What is Arte? what the Idaea in the Artificers minde, by whose direction hee frameth his woorkes, what is Prudence, Wisedome, the internall speech and words of the minde.
• 42 What is the habite of principles?
• 43 What the law of Nature, and how engrafted in our Vnderstanding.
• 44 What is Conscience?
• 45 Whence-from proceedeth Remorce.
• 46 What is evidence and certitude in Knowledge, and how they differ.
• 47 How Knowledge and perfit Science, differ from credulity and opinion, and whether feare be necessarily included in every opinion.
• 48 If ever man had such a demonstration as Aristotle describeth in his first Booke of Posteriors.
• 49 Whether a Demonstration once had, can ever be lost, or no.
• 50 Why can we not come by as firme knowledge in Logick, Physicks, or Metaphysicks, as in Mathematicks.
• 51 How wee vnderstand, discourse and dispute in Dreames.
• 52 Whether children discourse actually, or no.
• 53 What should be the reason, why some be more apt for vnderstanding than others.
• 54 And why some more fitte for one Science, then others.
• 55 Why great wits have ill memories, and good me∣mories be not of profound conceit.
• 56 Why some mens wits be excellent in speculations,

• but very simple in practize, other rare in action, and dull in speculation.
• 57 How we remember▪* 1.8
• 58 In what part of the Braine resideth the formes fit for memory.
• 59 How they be subordinated to our will.
• 60 How we forget.
• 61 How we conceyve things in dreames wee never see nor heard of before.
• 62 What helpeth and hindereth Memorie, and by what manner.
• 63 Why doth Memorie fayle in old men.
• 64 Whether Memorie bee a facultie distinguished from our Vnderstanding, or no.
• 65 Whether artificiall Memory impeacheth naturall Memory, or no.
• 66 How commeth it to passe, that a man can be able to recite a long Oration, from the beginning to the end, without confusion.
• 67 How can one recite a Psalme from the beginning to the ending, and yet shall be scarce able to prosecute one verse, if you give him it in the middest, except hee beginne agayne.
• 68 How can possibly be conserved, without confu∣sion, such an infinite number of formes in the Soule, as we see Learned men and Artificers reteyne? in what tables are they paynted? in what glasses are they to bee seene? why doth not the huge Mountayne darken little moaths in the Sunne? the formes of fire fight with the formes of water?
• 69 How, when we would remember, can we single a Flye from the vniversity of Beastes, foules, and fish?

• how a Violet from the infinite varietie of flowers, hearbes and trees?
• 70 What is the obiect of our Will?* 1.9
• 71 What Intension.
• 72 What Election.
• 73 What Free-will.
• 74 When our Will fully consenteth to any thing.
• 75 What Motives moove vs to love or hate.
• 76 What is love, hatred, hope, desperation, feare, boldnesse, desire, abhomination, pleasure, sadnesse, ire.
• 77 In what confisteth the particular vertues and vi∣ces of the Will, what is humilitie, liberalitie, magnani∣mitie, &c. all these be extreme hard to be knowne, and whereas one perhappes can guesse grossely at some de∣scription, you shall have tenne thousand, who can scarce imagine what they meane.
• 78 How the Will commandeth the toe or finger to moove, and presently they obey; the maner, or meane.
• 79 How lower Passions of the Minde seduce and pervert the Will.
• 80 How the wil, being blind, can make choise and e∣lection of divers things, preferring one before another.

If I would follow here an other Subiect, that is, the super-naturall giftes wherewith GOD hath indued our soules, wittes, and willes, by discoursing of Faith, Hope, Charitie, and Grace, I might easily multiply this aforesayde number, with as many more, as all learned Divines will confesse, but this would both passe the li∣mites I have prescribed, and also the matter whereun∣to I am betaken. But let vs now descend vnto our sen∣sitive appetite, wherein we may moove almost all those difficulties touched in the Will.

• 81 How do humors of the body stirre vp Passions.* 1.10
• 82 Or, why do Passions engender corporal humors.
• 83 After what manner are Passions stirred vp.
• 84 How they blind Reason.
• 85 How they cease and fall away by themselves.
• 86 Whether our coveting and invading appetites are one faculty, or two.
• 87 How they are distinguished.
• 88 In what subiect reside they.
• 89 What is our fantasie or imagination.
• 90 Where it resideth, & how it receiveth & keepeth those formes and figures which sense ministred vnto it.
• 91 How our Vnderstanding maketh it represent vn∣to it what it pleaseth.
• 92 How our Wit can cause it conceive such obiects as sense never could present vnto it.
• 93 Whether it contayneth more faculties then one, or no.
• 94 How doth our eyes see, admitting something in∣to them, or emitting something out of them.
• 95 What is the obiect of our sight?
• 96 In what part of the eye consisteth principally the vertue of seeing.
• 97 Why do two eyes not see all things double.
• 98 Why fixe we stedfastly our eyes vpon one thing, when we will see it exactly.
• 99 Why doe olde men see better a farre off, than neere hand.
• 100 Why do spectacles helpe the sight.
• 101 And those spectacles hinder yong men, which do helpe old men.
• 102 Why hath Nature drawne so many veiles, and

• stuffed them with humours in the eye.
• 103 Why in the deepest cold of Winter, when the face is almost benummed with cold, yet the eye almost feeleth no alteration.
• 104 Why cannot many abide that you looke fixe in theyr eyes.
• 105 How commeth it to passe, that greene colours comfort eyes, and white or blacke colours spoyle them.
• 106 Whereupon commeth such variety of colours in the cyrcle of the eyes.
• 107 Why doth the beholding of sore eyes cause sore eyes.
• 108▪ What is the cause that maketh every thing seeme double, if we presse the corners of our eyes.
• 109 Why doth a Pallace, if it be quadrangle, seeme round a farre off.
• 110 Why doe Starres in the firmament seeme to vs to twinckle, and not the Planets.

Twenty more Problemes I could set downe, about the manner of seeing, about the Pyramis, which per∣spectives imagine necessary for every operation of see∣ing: what those axes be, those corners greater or lesser, the manner of producing those visible formes, their concourse, their substance and wonderfull proprieties, all these affoord aboundant matter of discourse, and oc∣casions of difficulties. But let vs passe a little to our hea∣ring.

• 111 What is the faculty of hearing, where it resi∣deth,* 1.11 and what is the obiect.
• 112 How are sounds brought so farre off to our eares.
• 113 What is the Eccho.
• 114 By what manner is it made.

• 115 Why may we see the flame and smoake of artil∣lerie aloofe off in a moment, but not perceive the sound till a good while after.
• 116 Why those that stand below in the Church∣yard, heare them better which speake above, than those which stand in the Steeple below them.
• 117 Why do we heare better by night then by day:
• 118 Why doth the fyling of Iron grind some mens teeth.
• 119 For what reason corporall Musicke and Con∣sortes of Instruments so ravish and abstract a spirite, a soule, transporting it almost into a Paradice of ioy.
• 120 Why doth iarring voyces so much discontent the eare.

These Questions I might propound, but GOD knowes, who was, is, or ever shall bee able to answere them exactly; I know superficiall Schollers and vn∣grounded Philosophers, who, ad pauca respicientes de fa∣cili iudicant, will thinke these easie to bee resolved, be∣cause they can say what they know; but that will not suffice, because the Sphere of knowledge doth infinite∣ly exceede the limites of theyr capacities. As much as I have delivered in this matter, might be sayd of touch∣ing, tasting, and smelling; of laughing, weeping, sigh∣ing, coughing, respiring; of famine, digestion, nutriti∣on, augmentation, generation; of the causes of many diseases, of infections, of fits of agues, theyr causes, courses, continuances; whence-from proceedeth the indeficient regular, and irregular beating of the pulse, the substance, scituation, correspondence, and vse of all partes of a mans body, the conversion, dispersion, per∣fection and alteration of blood.

No man, I thinke, can be learned, who may not plaine∣ly perceyve what an infinite matter I have propounded here of knowledge, and yet how little, even the wisest know. This subiect would have bin more apparant, if I had interlaced these questions, with diversities of opini∣ons, and confirmed each one with the best grounds and arguments; but this curious sort of discourse, I leave to Schooles. Onely I will inferre our extreme Ignorance, that few or none of these difficulties, which concerne vs so neere as our soules and bodies, are throughly as yet, in my iudgement, declared, even of the profoundest wits; for I know not how their best resolutions leave still our Vnderstandings drye, thirsting for a clearer and fresher Fountaine.

VII. Ignorance and Errours in knowing base Creatures.

BYt no doubt, God is of infinite Maiestie, our soules immateriall spirits, our bodies thereunto proportio∣nated, and therefore there may be some excuse preten∣ded of this Ignorance; the obiects are too noble, our ca∣pacities too feeble, the meanes to attayne vnto such knowledge, too difficult: our Soule dwelleth in the ta∣bernacle of flesh & blood, it is drowned in humors and fatnes, it is blinded with vapours & mists, it sees thorow carnall windowes, and cloudy spectacles. Well, I admit this ignorant answere, but at least, if we cannot vnder∣stand those things which be above vs, our selves, and those which be equall with vs, wee shall comprehend and fully conceyve all those Creatures beneath, which serve and obey vs. But alas! our Ignorance is not here

finished, for I know not whether I may better say, men are ignorant of all things in generall, or know nothing in particular; for in trueth, there is no Creature in the world, that wee perfectly comprise and vnderstand: I now leave the Heavens, the Starres, the Planets, the Birds of the ayre, the Fishes of the Sea, the Beasts of the Land, and wil take one of the least creatures which cree∣peth vpon the earth, and thereby convince our Igno∣rance,* 1.12 as Saint Basil convinced the boasting presumpti∣on of Eunomius the heretike, who vaunted that he knew GOD and his Divinity, and that shall be, a very Em∣met, so little in body, so base in substance, of so small account, yet I say, that no man, how learned soever, can satisfie those demaunds which may be propounded about this contemptible beast.

1 Whether it breatheth or no.

2 If those little corps be vpheld with bones.

3 If those small members be lincked together with sinewes, or chayned with strings.

4 If those sinewes be fortified with muscles.

5 Whether downe the backe Nature extendeth a chayne, plyable to turning or bending.

6 Whether thorow the chain passeth a white marow.

7 Whether the sinowy membranes impell the rest of the body.

8 Whether it hath a Lyver, or no.

9 Whether in the Lyver a receptacle of Choler.

10 Whether a heart.

11 Whether kidneis.

12 Whether arteries.

13 Whether veines.

14 Whether skinnes.

15 Whether a traverse or midriffe.

16 Whether is it bare or hayrie.

17 Whether single or cloven footed.

18 How long liveth it.

19 After what manner is it begotten.

20 How long dwelleth it in the wombe.

21 Why do not al creep, but some fly, & some creepe.

All these questions are mooved by S. Basil, and hee concludeth thus, Si minutissimae formicae naturam non∣dum cognitione apprehendisti, quomodo incomprehensibilis dei vim te imaginari gloriaris? If thou canst not com∣prise by knowledge the nature of the least Emmet, how gloriest thou to imagine the power of the incompre∣hensible God? These questions onely concerne the bo∣dy of an Emet, but many more might be demaunded, and ten times more, about the sensitive soule, yet these suffice to declare the weakenesse of our Vnderstanding. Yea, I will adde an other consideration, of no smaller importance then the rest, that although as wee see by dayly experience, many men study night and day, po∣ring forth their braines and eies vpon their bookes, yet I am of opinion, that if we could see the opinions, even of the best learned man in the world, with as plaine per∣spicuitie, as we discerne blacke from white, wee should find in his vnderstanding more errours then truethes, more falsities then verities, more ignorances then scien∣ces, more that ought to be forgotten, then is well lear∣ned; finally more chaffe then corne, (I alwayes except matters of faith and religion.) The reasons which in∣duce me to this opinion, are these. First, I see such varieties of opinions even among the profoundest wittes, that ever the worlde yeelded, (whose

writings are extant) about the selfe samething, one con∣tradicting and condemning another, both bringing strong reasons to confirme their opinions; one or both must needes erre, the Trueth being one and indivisible. Secondly, I perceyve the same profound Scholers, at one time defending with many reasons one opinion, and after, with as great boldnesse impugning the same, retracting the former. And why, I pray you, may they not erre the second time, as well as the first? for I war∣rant you, they thought they had as great evidence & as∣surance before, as they presently possesse. And why may they not as well reclayme agayne, as they did before? You will say, secundae cogitationes be prudentiores, and wise men recall their former errors. And I pray you, are not tertiae and quartae prudentissimae? After a sleepe vp∣on the pillow, many correct their dayly thoughts: doth not one day teach another? Wherefore I see no reason; why wise men may not, in their retractation as wel erre, as in their former assent. Thirdly, the Scriptures seeme to insinuate little lesse, Cunctae res difficiles, non potest ho∣mo* 1.13 eas explicare sermone. All things are difficult, neither can man declare them with speech: and after speaking of God he saith, mundū tradidit &c. he delivered the world* 1.14 to their disputation, that man should not finde out the work which God had wrought from the beginning to the end.

VIII. Curiositie in knowing things not necessarie.

AN other generall defect and imperfection procee∣ding from Nature corrupted, and tending to cor∣ruption, followeth all the Sonnes of Adam, and that is a

certaine naturall curiosity, a diligent inquisition of o∣ther mens actions, and an extreame negligence in our owne: moale-hilles in other men seeme mountaynes, and craggie rockes in our selves smooth rushes: other mens faults be before our eyes, but our owne behinde our backs. It is a world to see with what rigor and parti∣alitie men censure others actions, & with what smooth countenance they conceale their owne defects. Let vs not looke any further but to David, who never was angrie with himselfe for killing Vrias, and abusing his wife; but straitwayes, after that Nathan had propoun∣ded* 1.15 the case in farre inferiour degree, of the taking of a sheepe, he was presently moved with indignation, and condemned the offender to death: the reason why we iudge more quickly other mens faults than our owne, partly proceeds from selfe-love, which blindeth vs in our owne actions, partly, because we see other mens de∣fects directly, and our owne by a certayne reflexion; for, as no man knoweth exactly his owne face, because he never see it, but by reflection from a glasse, and other mens countenances he conceiveth most perfitly, be∣cause he vieweth them directly, and in themselves; even so, by a certaine circle we wind about our selves, where∣as by a right line we passe into the corners of other mens soules, at least, by rash iudgements and sinister suspitions. Galen to this purpose relateth Aesop, who* 1.16 sayd we had every one of vs a wallet hanged vpon our shoulders, the one halfe vpon our breasts, the other halfe vpon our backs: the former was full of other mens faults, which we continually beheld: the part behind was loaden with our offences, which we never regar∣ded. And he sayth, that Plato rendred a reason of this:

for every man is blind towards that thing he loveth, and therefore one extremely loving himselfe, is most blind in censuring himselfe. Therefore I am of opinion in this poynt with Socrates, that as sober men ought* 1.17 especially to take heed of those dishes and cates which allure and provoke them to eating, although they be not hungry, and those drinckes which intice them to drinke, howbeit they be not thirstie: so those shewes, speeches, and companies principally ought to be avoy∣ded, which vrge them to desire things impertinent, and to iudge rashly without discretion; because, to examine, and to be inquisitive of our owne faults can be never vnprofitable, but to spie into other mens actions, rarely or never can be profitable, except it be superiours or per∣sons in authoritie, Scrutemur, sayth Ieremie) vias nostras,* 1.18 but he sayth not, aliena••: Yea, Saint Paul forbiddeth, Tu quis es qui iudicas alienum s••rvum.* 1.19

This engrafted curiosity extendeth not only his briarie branches, wrapping them about other mens affaires, lives, and conversations, but also to those secrets, oracles, and mysteries, which farre exceede mens capacities, or are so vnprofitable, that the commoditie men reape by them, will not countervaile the labor and paine spent in procuring, effecting, or obtayning of them. Nihil (sayth* 1.20 Saint Chrysost.) ita curiosum est & avidum ad rerum ob∣scurarum & reconditarū cognitionem vt humana natura, Nothing is so curious and thirstie after knowledge of darke and obscure matters, as the nature of man. Hence∣from came those voices, Altiora te ne quaesieris, & fortiora* 1.21 te ne scrutatus fueris: sed quae praecepit tibi Deus illa cogita semper: & in pluribus operibus eius ne fueris curiosus, non est enim tibi necessariū ea quae abscondita sunt videre oculis

tuis. In supervacuis rebus noli scrutari multipliciter & in pluribus operibus eius non eris curiosus. Things deeper than thee, inquire not after, and stronger than thee, search not; but thinke alwayes vpon those things which God hath commaunded thee; and in many of his works be not curious, for it is not necessary for thee to see with thy eyes those things which be hid: in super∣fluous matters wade not too much, and in many of his works be not curious.

And by a similitude Salomon declareth well this mat∣ter,* 1.22 Sicut qui mel multum comedit non est ei bonum, sic qui scrutator est maiestatis, opprimetur à gloria: As it is not good for him that eateth much hony, so the sear∣cher of maiestie shall be oppressed with glorie. Saint Paule perceiving this curiositie in his time, willed Ti∣mothie* 1.23 to perswade men that they should not intend their mindes to fables and endlesse genealogies. Wee have in these our miserable dayes, as curious a genera∣tion as ever was clasped vnder the cope of Heaven: for, what vaine studies, exercise (for most part) our iudicia∣rie Astronomers, by calculating nativities, foretelling events, prescribing the limits of mens lives, foreshewing their perills and dangers; but meere cosinage, and vaine curiosity? How many labour night and day, spend their times and livings, in Alchymie, in searching forth that matchlesse stone which they never see, receiving no other lucre than a continuall baite to feed curiositie? Who would not have registred him among curious fooles, which labored so many yeres to make a shirt of male with rings of wood, fit for no mans profit or good? Who wil not admire our nice Dames of London, who must have Cherries at twenty shillings a pound, &

Pescods at five shillings a pecke, husks without pease, yong Rabbets of a spanne, and Chickins of an inch: from whence proceedeth this gulling ambition? this spoyling of the croppe? this devouring and gorman∣dizing of the common-weale, but from a gluttonous curiositie? I leave off curious gardens, sundry fashions of apparell, glorious buildings, which all be of-springs of curious pride. And to conclude, I will say, that not onely lust, but meere curiositie hath caused many men and women to leese their honestie.

IX. Of vaine discoursing.

WIth an other imperfection mens soules are branded, and no man I will free from it; how∣beit I thinke it concerneth especially the wisest. This defect is a certayne vayne and chimerizing discoursing, by which men build Castels in the ayre, and frame vnto themselves mountaynes of gold. To this I reduce the vayne conceits and opinions they faine of themselves, bordering neere vnto Idolatrie, because few men there be which spend not much time, in admiring them∣selves, ever esteeming more than they deserve: and I know not how, ascribing such excellencie, that they seeme indued with some sparke of Divinitie; for who is he that will confesse any man so compleate as himselfe in every thing? which singularitie argueth affectation of a pettie deitie.

Besides, men consume very frivolously much time, studie, and meditation, and for the most part, needelesse in their owne designements, casting with themselves wayes of preferments, profit, pleasure, credit, and repu∣tation

in offices, which (God knoweth) they are farre off, yet they feed themselves with fancies. I omit what plodding vse all appassionate persons, to bring to effect their inordinate affections, as revengers of iniuries, am∣bitious, lascivious, envious men; for questionles they spend their best houres, and purest spirits, for the most part, in meere fantasticall discoursing.

Moreover, it is a woonder, to see what paynes many men bestowe, in confirming their preconceived errors. I know some Philosophers and Divines most obslinate in their opinions, and yet they studie most earnestly to establish them, which in very deede, I see evidently to be false and erroneous; yet such a defect we carry with vs, that errours once drunke vp, are quickly converted into nature, and consequently sealed vp with vitious habites.

X. Of Distractions.

AS the earth vnmanured bringeth foorth brambles and briars, with many stincking weedes; and ma∣nured, also springeth forth here and there darnell and cockle: even so our vnderstanding, if it be ill guided, yeeldeth, not only vayne discourses, if it be ill guided, yeeldeth, not only vayne discourses, but also in the mid∣dest of most serious meditations, it blasteth foorth ma∣ny impertinent distractions: what exercise can be more holy than prayer? and where occurre more imperti∣nent thoughts, than in the heate of such an holy exer∣cise? the which imperfection Saint Ierome feeling and* 1.24 lamenting, sayd, Nunc creberrimè, &c. Now most often in my prayer I walke in galleries, now I reckon my gaines, or withdrawne by some vncleane thought, I do

those things, which are shamefull to be spoken. Abra∣ham could not offer sacrifice vnto God, but with one hand; he was constrayned to warde his offring from the molestfull crowes, which were about him, ready to carry it away.

Alas! how often do the infernall kites seize vpon our soules, and hinder the holy sacrifices of our prayers, by impertinent thoughts? In the depth of studies, how oft do we proove, that idle cogitations distract our minds, and inforce them to wander in forraine countries, in such sort, as although the body be consistent in one place, yet the soule runneth like a vag••ant person, or ra∣ther, slieth from country to country, and almost in a mo∣ment sayleth over the immensive Ocean Sea? where∣vpon ensueth, that the vse of a mans soule lieth not in his owne hands, because his actions be subiect vnto so many interruptions; which proceede, eyther from the malignitie of the Divell; the vehemence of some pas∣sion; a strong imagination and deepe impression; or an inconstant mind desirous of varietie and alteration.

The Defects and Imperfections of our Willes.

NOt only the land, by the vniversall course of God, was plagued with sterilitie, and vnprofitable of∣springs, but also the Sea bordering vpon the Land, with horrible tempests, mists, rocks, shelves, and other mise∣rable dangers, whereupon poore Marriners miscarrie: even so, not only our vnderstanding, by that bitter Apple which edged all mens teeth, was distasted by ignorance, and infected with errours, but also, our wills

were troubled with tempests of wicked inclinations, and shelves of vitious perversitie, whereupon soules pe∣rish, and fall into eternall calamitie.

Difficultie to do well.

ONe huge rocke I finde in this vast Ocean of our boundlesse Will, common to all men, (and where∣vnto all others may be reduced) yet not in like degree; I meane an exceeding difficultie to do well: our vnder∣standings (I confesse) must labor to find out the truth, but no labour to be compared with the labor to do good; few beasts you have which do themselves more ill than good, and as few men which do themselves not more ill than good. Were it not a miracle, to see a migh∣tie huge stone ascend by it selfe above all the cloudes, or the Sunne descend to the earth? Yes doubtlesse: but why were this a myracle? Because a stone by nature is inclined to descend, and the Sunne to rowle about the world; therefore it were a wonder to see them move a∣gainst their owne inclinations. As great and as strange a marvell it might seeme, to see our wills so prone to vice, to descend to the vayne pleasures and delights of the flesh, because these motions are most opposite to their naturall and principall inclination: for no wise man can be ignorant how the chiefest force of our will bendeth to follow the rule of reason, prosecute vertue and hone∣stie, detest vice and iniquitie: therefore to follow ver∣tue is connaturall, to affect vice a vitious miracle. Not∣withstanding we daily try what difficultie we find in the narrow way to goodnes, and what extreame facilitie in the broad way of wickednes: for one man that is vertu∣ous,

how many thousands are vitious? Whereupon commeth this notable excesse? Of the extreme difficul∣tie mē find in doing well, which deterreth the most part of them from it: the rootes of vertue, sayeth one, are bitter, and therefore delicate lips will not taste them: well-willers of vertue must resist flesh and blood, which worldlings so beastly pamper, and cruelly cherrish. Yet I know some would desire to vnderstand from whence proceedeth this wonderfull difficultie •• we all prove to do well, the reason which may moove a man to doubt, questionlesse, deserveth good consideration; for if we that be Christians well expend what meanes we have to do good, and what to do ill, we shall finde that these be fewer in number, and weaker in force and efficacie, then the other, the which I thought good briefly to set downe, partly to declare our wilfulnes and perversitie, who having so many meanes, will not vse them: partly to remember the Reader, that hereafter he may benefit himselfe of them, and be confounded for his misdemeanour in them.

We are moved to do well; First by the law of na∣ture imprinted in our harts like a lanterne, or a torch, to direct vs in the darkenes of the continuall night of this miserable life.

2 Our will principally bendeth to follow this lawe, as our hands and feet the direction of our eyes.

3 The remorce of conscience, which in the very act of sinning, keepeth the watch of our soules, adviseth vs by barking, that enimies are present: and after that we have sinned, how the wall is broken, and consequently opened to the invasion of infernall theeves.

4 The infamie and discredit which waiteth vpon

vice, for such aversion all men by nature carry in theyr minds from sinne, that no man can esteeme in his heart, or love truely any vitious man.

5 We see in every good common-weale vertuous men preferred, esteemed, and accounted of, and there∣fore honos alit artes, why then should not credit and re∣putation nourish and augment vertue?

6 By naturall discourse a man may well perceive how the oyle of his carnall Lampe dayly consumeth, the naturall heate vanisheth, death approacheth, and therefore why should not the vicinitie and certaintie of death cause him to leade a vertuous life?

7 All states and kingdomes, ordered by lawes, and governed by reason, appoynt punishments for vices, ac∣cording to their qualities; for what meane prisons, stocks, fetters, gives, racks, gallowes, hatchets, but to warne vs that their creation was for sinnes extirpation?

8 Nothing can have more force to allure a man to do well, than the peace and tranquillitie of the minde, a quiet and serene conscience, is iuge convivium, this we gayne by vertue, this we leese by vice.

9 The Infidels, brought vp in the mistie fogges of infidelity, conceived a terrour of their gods iudgement, thinking them ready to punish their sins, and condemne their offences; which feare even nature teacheth vs when we offend, that God being most iust, will not per∣mit vnpunished iniustice.

10 And did not the same Infidells expect Elizian fields as Paradises of pleasure, wherein was layd, by the author of nature, a reward for those who had not abused nature? but grace being above nature, affordeth vs more motives to vertue, more helps to flie vice.

11 What adamant heart can be so hardned with vice, that the blood of Christ shall not breake? why was he drawne vp the Crosse, but to draw vs to vertue from vice? Why cryed he, longe à salute mea verba delictorum, but because he crucified indeede our sinnes in his owne body, which in vaine before without vertue of this pas∣sion had been washed with blood of goats and calves?

12 The Sacraments of his Church, those fountaines of grace, those conduits of his passion, those heavenly medicines, those linckes and chaynes wherewith the members of Christes church are vnited in religion; for what other effect were they instituted, than for the watering of our soules to the encrease of vertue, and the whole supplanting of vice?

13 The internall gifts of God, the armour of Faith, Hope, and Charitie, with graces and favors, wherewith the holy ghost endueth our soules, fortifie vs against vice, and habilitate exceedingly to vertue.

14 The manifold inspirations of God, the illustrations of his holy Angels, which stand in battell aray to defend vs, tend to no other end, than to perswade vs to vertue, and disswade vs from vice.

15 Why hath God provided so many teachers and preachers, but to be so many watchmen over the house of Israel, to cry like Trumpets, and blaze the sinnes of the house of Iacob, lest by wallowing in wickednesse they reclaime no more to goodnesse.

16 The holy scriptures were written with the finger of God, as Registers of his eternall will, letters of love to invite vs to vertue, and threatnings of ire, to dehort vs from vice, therein, by more sure authoritie he deli∣vereth vnto vs whatsoever he had written more ob∣scurely

in the booke of Nature, perswading, directing, counselling to goodnes, pietie, and religion: disswa∣ding, diverting, threatning, and terrifying from vice, impietie, and vngodlines: wherefore one of the chie∣fest scopes, for which the sacred Volume was sent from Heaven, was to make vs decline from evill, and do good, dye to old Adam, and live with Christ, crucifie sinne, and follow vertue.

17 God, by his infinite wisedome and charitie, gave vs, not only teachers in words, but also actors in deeds; not only them who filled our eares with godly perswa∣sions, but also them which represented vertue most lively to our eyes, with good examples and holy acti∣ons: so were the lives of Saintes in all ages as so many* 1.25 Starres, which gave vs light how to walke in the darke∣nesse of this life; and so many spurres to pricke vs for∣ward, that we should not linger in so divine a voyage. Their fervent charitie reprehendeth our tepiditie, their diligence in Gods service, our negligence, their wat∣ching and praying, our sluggishnes and indevotion.

18 If there were a Kings sonne of most beautifull countenance and divine aspect resembling his father as much as a sonne could doe: who would not iudge this Prince both inhumane and mad, if he would cut, mangle, and disgrace his owne face with grieslie woundes, and vgly formes? What an iniurie were this against his father, what an offence against all his parents? Even such crueltie vse sinners to them∣selves and God: because by sinning they deface and mangle that lively Image of the holy Trinitie, drawne by God himselfe in the substance of theyr soules, and so are iniurious, not onely to themselves, but also

to their God, their Father, their King, the holy and in∣divided Trinitie.

19 Who spoyleth Gods Temple, is accounted irreli∣gious, who prophaneth his Church, is thought sacrili∣gious: and who but he which hath lost all sparks of pie∣tie dare adventure to attempt so heinous a crime? Yet Vitious adventure and performe it, they prophane their bodyes and soules, they fell them to lust and wicked∣nesse, they expell the holy ghost from them, they put him forth of his iust possession which he holdeth over them as a Father by vertue, and after by wicked deserts enforce him as a iudge, like prisoners, to iayle them by iustice.

20 Those which live in Christs true Catholike Church by communion of Saints, enioy an other meane to doe well, and that is, the common prayers and supplicati∣ons of the faithfull, which beate continually at the gates of Gods mercy, and doubtlesse returne not voyde a∣gayne; for many petitions God hardly can deny.

21 A dioyne hereunto the supernaturall providence of God, which feedeth the foule of the ayre, and cloa∣theth the lillies of the field, the which being so carefull of vnreasonable creatures, what shall we thinke he doth to the faithfull? questionlesse, he neither will sleepe nor slumber that watcheth the house of Israel, he will keepe his servants as the apple of his eye, he will give them meate in due season, he will finally sustaine their weake∣nesse, erect them if they fall, direct them if they erre, succour them if they want, refresh them in the heates of concupiscences, mittigate the tempests of their temp∣tations, moderate the waves of wicked occasions.

22 The horrible paines of Hell thundred in holy Writ, the weeping and gnashing of teeth, the woorme which will gnaw perpetually vpon the very heart of the soule, with remorce of conscience: those inextinguible flames of infernall fornaces, that cruell hatred of griesly Divels and vgly hell-hounds: those remedilesse paines and tor∣ments without hope of recoverie, remission, or mittiga∣tion; and above all, that privation and losse of the sight of the face of God, prepared for all those that would serve him in sanctitie and holinesse of life: all these evils, cer∣tainely to be incurred, I thinke, might move sufficiently any wise man to looke about him, what he doth, whe∣ther he goeth, what reckoning he must make, for these be not May-games, or Esops fables, but sacred truths re∣gistred in Scriptures, dayly put in execution, hourely felt, and of every wicked man to be prooved.

23 If God had onely terrified vs from sinne with in∣explicable paynes, every discreete man might have had sufficient cause to abhorre it: but besides, having invited vs to vertue, by promising ineffable ioyes, who can now excuse vs? what can we pretend? With reward he pricks vs forward, with torments he drawes vs back∣ward, he bridles our wantonnesse with one, and spurres on our slouthfulnesse with the other.

24 Vertue of it selfe, even naked, if neither reward had been promised, nor punishment threatned, might suffi∣ciently have mooved vs to love her, and follow her, be∣cause she carrieth such a shew of honestie, such inter∣nall beautie, such a grace and excellencie, that her pos∣session may be thought a sufficient remuneration.

25 The horrible punishments mentioned in Scrip∣tures inflicted for sinne, even in this life (if we had

grace) might inforce vertue vpon vs; for what cast A∣dam out of Paradise? Sinne: what wounded him in na∣ture, and spoyled him of grace? Sinne: what drowned the world? Sinne: what rained fire and brimstone from heaven vpon those infamous citties of Sodome and Go∣morrha? Sinne: many examples more I could bring out of the old Testament, as deaths of private men & Prin∣ces, submersions of armies, dispersions of Countries, mortalitie of thousands, famin, warres, & plagues, capti∣vities, and imprisonments, for no other cause inflicted than wickednesse and sinne: but let vs only fixe our eies vpon the Sonne of God nayled vpon the Crosse, and we shall see how sinne mangled his body and afflicted his soule; those nayles, teares, streames of blood, excla∣mations, gall, and paines are monuments of sinne, and memories of our perverse and wicked life.

26 Above all other evils incident to an evill life, of great force to restraine our vntoward willes from vice, is the extreame iniurie we offer to God by sinne, trans∣gressing his lawe, perverting his order, disposition, and providence, iniuring his infinite goodnes, which ought of all creatures to be beloved, despising his Maiestie, to which, as to their last end, all men ought to direct their actions. And finally, shewing our selves vngratefull to his love, the which ought to be affected with all sub∣mission, obedience, and gratitude.

27 What can more deterre men from wickednesse then their owne private losse, or move them more to vertue then their owne present gaine? By vice our soules are spoyled of their riches, their most precious robes, & heavenly attire; by vertue they are apparelled: by vice they are wounded even to the centre; by vertue

they are healed: by vice they are impoverished; by ver∣tue enriched: by vice they are defiled; by vertue clean∣sed: by vice they become dennes of devils; by vertue seates of Angels.

28 But some will obiect, the soule is spirituall, and her losses cannot so well be perceived, but if we had some palpable & sensible motives to draw vs from vice to vertue, then the case would be altered. But sensible reasons want not, and no day or hower passeth wherein appeareth not some silent sermon or reall perswasion, to avoyd sinne, and follow goodnes. Do we not see dayly men dye? is not death of the body caused by the death of the soule? is it not an effect of Adams originall dis∣obedience? Whence-from proceed so many diseases, plagues, and pestilences, that Phisitians braines are trou∣bled to know their number, for the multitude, or reduce them to method, they are so disordered. But say, what brought first hunger and thirst, sweate and labour, toy∣ling and moyling into this world, but our forefathers gluttonie? What made so many poore men, such a number of beggars, but Adams originall theft? what causeth our dayes to be so short, that many drop away in the very prime of their yeeres? few come to the time their complexion requireth; the strongest scarce arri∣veth to a hundred yeeres, but our progenitours inordi∣nate appetite of Divinitie, and consequently of eter∣nitie? finally, the terror of death ever imminent, the dayly crosses in common conversation, the distonsor∣ted courses of the heavens, with their influences, tem∣pests and stormes, contrary to the generation and increase of fruites of the earth, the disobedience of beasts, the cruelty of men, the craft and cosinage we

dayly prove, all descend from sinne, and well admonish vs, that if one sinne deserved so many, so long, so great punishments, what will a multitude?

29 Wicked men do not only by offences iniurie the maiestie of God, but also they abuse his gifts and bene∣fits, not only, like Scorpions they kill their mother be∣fore they be hatched, but also, like vngratefull debtours, oppugne their creditours with their own goods: for the vngodly vse that will God gave them to love him, to hate him; that wit he bestowed vpon them to meditate vpon his law & commandements, they pervert, by thin∣king how to transgresse them: that hart he imparted to affect their neighbours in pure love and charitie, that they defile with malice and dishonestie; that tongue he lent them to vtter his prayses, that they blot with othes and blasphemies; those hands he framed as flowing conduits to feede the poore, those are wholy imployed to avarice and rapine; and to be briefe, that vniversall body and soule which ought to have bin kept in holines and sanctification, they abuse to offend God with sinne and prevarication.

30 To conclude, all creatures which God created for the vse of man, and as servants, attended vpon him as their maister; all they (I say) exclaime against a vitious life, they are so many trumpets, which cease not to sound the abuses we offer them, by offending their Ma∣ker: the Sunne giveth the light to worke works of light, & not to live in the shadow of darknes: the Moone with her fecunditie inviteth thee to bring forth fruites of iu∣stice, and not iniquitie: the harmonie of the heavens, the multitude, varietie, brightnes of so many Starres and Planets, exhort thee to subordinate thy soule

to God, to adorne thy minde with vertue, to give good example, and shine vnto men by a godly conversation:* 1.26 for otherwise, in signe of revenge, before the day of* 1.27 iudgement, they will withdraw theyr beames, fall from heaven vpon thee, shew themselves as disdainefull to be∣hold* 1.28 sinners, as sinners were carelesse to enioy the be∣nefite of their influences and operations, to the glory* 1.29 of God and the profite of their soules.

By this it appeareth, what abundance of meanes God hath imparted to vs, to the intent all difficulties in the way of Vertue, might with facility bee over-com∣med: some be internall, some externall, some of grace, some of nature, some instructing the vnderstanding, some inclining the affection, some continuall, some by turnes: and to be briefe, no man can say that God hath beene a niggard with him, but that he hath beene vnan∣swerable to God.

The Impediments to Vertue.

MAn in this world standeth in the middest betwixt God and the divell, both pretend to win him to their Kingdomes; God to eternall pleasure, Sathan to e∣ternall payne; God by his power could quickely deliver him, and breake all the bondes and chaynes wherewith the divell did or doth bind him: but his wisedome thought good, not to admit any man of wisedome and discretion to his friendship without his own•• consent; for as Saint Augustine saith, Qui creavit te sine te, non iustificabit te sine te: He that created thee without thee (that is, thy consent or cooperation) will not iustifie thee without thee (that is, thy consent & cooperation.)

Wherefore wee see Christ in Scriptures so often asked them whom he cured in body, and healed in soule, Vis* 1.30 sanus esse? confide, crede, and such like speeches, which signifie, that hee would not cure any, but them, who were willing: wherefore God would not oppose all his power and might against our ghostly enemies, but one∣ly such sweete meanes as might procure our assent, and yet able to overthrow all the troupes of our adversaries: he beats at the doores, and we with his grace must open* 1.31 them, he calleth vs, as the hen her chickens, and we must runne to shrowd vnder his winges; hee inviteth vs to* 1.32 beare his yoake, and we must carry it with him: finally, so many perswasions, exhortations, promises, and pray∣ers pregnantly proove, that not we, nor God alone must overcome the forces of our enemies, but we with God, and God with vs. Therefore, since wee have declared what meanes God hath granted vs to fight with the di∣vell, let vs see now what stratagems and deceits the divel vseth to daw vs from God to a perpetuall thraldome and slavery in Hell.

The first Impediment is, the Sugge∣stions of the Divell.

FIrst, the Divell immediatly by his suggestions allu∣reth vs to sin, he being a spirite, by secret meanes can enter into the former part of our braine, and there chop and change our imaginations: he can represent pleasures with a goodly shew; he can propound Vertue as a most bitter obiect; he can make vs slothful in the way of God; by stirring the humors, altering the blood, which cause a tedious loathsomnesse in vs. His craft is admirable, his

malice extreame, his experience long, his forces migh∣ty, his darts invisible, and indeed, so strong, that if we were not assisted by Gods providence, & the ministery of his holy Angelles, it were not possible to resist him. Yet I doubt not, but Gods good Angells helpe vs more to Vertue, then the wicked spirits incite vs to vice; be∣cause questionlesse, the charitie of them, exceedeth the malice of these: whereunto if wee adioyne the provi∣dence of God, in restraining and limitating the Divels power, as we see he restrayned him in tempting of Iob, there can be no comparison.

The second Impediment is, ill Education.

WEare also haled to vice, by ill Education, for as I have sayde before, all our youth-time wee give our selves to pastime and play, living like so many bruite beasts, engendering, and daily encreasing a num∣ber of vitious habites, which, ere we come to the vse of discretion, are made so connaturall, that vice seemeth more conformable to Nature than Vertue. Yet the principall inclination of our Soules to Reason, so ma∣ny Vertues given vs of God, so many giftes bestowed vpon vs by the holy Ghost, much more forcibly moove vs to goodnesse, than vitious habites to wickednesse: for Vertue inclineth more vehemently than Vice, and Grace overcommeth Nature.

The third Impediment is, wicked Conversation.

ILl Examples, and vngodly Conversation, imprinted in tender yeeres, and weake soules, take such roote, that hardly after they can be supplanted: this we see by experience, that as those speake, with whom children converse, purely, or barbarously, Latine, Greeke, or En∣glish, so children learne: even in like manner, as those live, youth live, and frame their manners; according to their conditions. Wherefore holy Writ hath instructed vs, that as a man vseth wise or foolish company, so hee shall become himselfe foolish or wise. Qui cum sapien∣tibus* 1.33 graditur sapiens erit, amicus stultorum similis efficie∣tur. A man therefore being brought vp among wicked men, for most part accommodateth himselfe to theyr humours; the reason is, not onely, because, as men per∣swade by words, so they doe much more by deeds, eve∣ry action being a silent perswasion (our eyes perceiving theyr obiects more certaynely then our eares) but also for that many examples, I knowe not howe, come at length, to breede such impressions in men, that even vi∣ces seeme Vertues. Let vs not seeke very farre for tryall, but even at home; sometimes I have seene Tarleton play the Clowne, and vse no other breeches, than such sl••••s or slivings, as now many Gentlemen weare▪ they are al∣most capable of a bushell of wheate, and if they be of sacke-cloth, they would serve to carry Mawlt to the Mill. This absurd, clownish and vnseemely attyre, only by custowe now, is not misliked, but rather approoved. The like I might say of long steepled hattes; of going

naked in Baths and washing places, yea in every place, as in the Indiaes; because the vse of many seemeth to take away all abuse.

Now therefore to our purpose, since most men are vitious, and few men vertuous, by evill examples wee are vehemently inticed to vice and wickednesse. Ne∣verthelesse wee may oppose many good men with whow we live: the examples of Christ, and his Apostles dayly preached and teached, cannot but countervayle the examples of men, eyther voyde of reason, or religi∣on; for who is hee, but eyther an Atheist or a foole, which will immitate an others vices contrary to lawe, conscience and reason, onely because he seeth many do so? Who will not condemne him as an Idiote, who sayd, hee would erre with many for company? Who would not iudge him an Atheist, who vaynely vaunted he would go to Hell with so many Gallants, rather then to Heaven with poore Fishers: these reasons are as voyd of wit, as destitute of piety.

The fourth Impediment is, corrup∣ted Bookes.

THe worlde leadeth vs to sinne, not onely, by tray¦ning vs vp vitiously, and inticing vs by 〈◊〉〈◊〉 examples, but also, by suggesting vnto vs ••any occasions of ill, by obscenous and naughty Bookes, as light and wanton Poets, as Machivellian policies, the Arte of coniuring, and such other dregges of mens wittes, and of-springs vngodly affections: to these if you adioyne many shewes, stage-playes, and such im∣pure exercises, which tende to the manifest overthrow

of tender Soules, you shall have a troupe of souldiers, or rather robbers, serving the worlde, to winne a King∣dome.

Indeed I must confesse, that these books and exercises corrupt extreamely all good manners, and with a silent perswasion insinuate their matter vnto the chiefe affecti∣on and higest part of the Soule, and in all good Com∣mon-weales, are either wholy prohibited, or so circum∣cised, that no such hurt followeth, as some by stealth purchase, and by a wilfull theft robbe their owne soules of grace and goodnesse: yet agaynst these Pamphlets, I oppose thousands of spiritual Volumes, the holy Scrip∣tures, sermons, exhortations, homilies, meditations, prayer-bookes, which surpasse the other in number, in efficacie, in learning, and therefore those ought not to bee compared with these.

The fift Impediment is, of Passions.

THe flesh molesteth vs in the service of God, with an army of vnruly Passions, for the most part, with∣drawing from goodnes, and haling to ilnesse, they tosse and turmoyle our miserable soules, as tempests & waves the Ocean sea, the which never standeth quiet, but ey∣〈◊〉〈◊〉 in ebbing or flowing, either winds do buzze about it, or raynes alter it, or earthquakes shake it, or 〈◊〉〈◊〉 tyrannize over it: even so our soules are puffed vp with selfe-love; shaken with feare, now they be flowing with concupiscences and desires, and presently ebbing with desperation and sadnesse: ioy altereth the minde, and ire tyrannizeth and consumeth both body and minde.

Against the garboyle of these tumultuous Passions, I

oppose the barking, byting and gnawing of a wounded conscience, which wayteth continually vpon inordi∣nate Passions: I oppose the law of Nature, the brevity of all pleasures; for no Passion can long content the minde, but even a gust of pleasure gulleth the soule, and so cloyeth it, that the very dainties seeme loath∣some: Nam ab assuetis non fit Passio: If hereunto you adde so many diseases, so many disgraces, such infamy, which commonly accompany exorbitant Passions. You shall find that they have no such efficacy to pervert vs, as the other to convert vs.

The sixt Impediment is, of Inconstancie.

MOst men feele in themselves a certayne Inconstan∣cy, whereby they become wonderfull various, and fickle in theyr owne estates, exercises and manner of living: for if we discourse vniversally about the na∣ture of man, we shall finde him continually, as it were in a cyrcle, that is, winding about pleasures, or flying paynes, and after a small while returning to them a∣gayne. For example, who live in Citties, desire to en∣ioy a while the Countrey, and those that possesse the free ayre of the Countrey, wish the sights of Citties; and both, after a while, loath that they most desired, and would returne to theyr former estates: and then, af∣ter awearied of them, they renue theyr desires, and ef∣fectuate their purposes; the selfe same we proove in sen∣ses, wee see greene fields, beautifull pallaces, pleasant gardens. But not long time this obiect will content vs: shortly after, the eyes beeing satiated, then our eares must bee delighted with Musicke: and after they are

loathed, then must we have varieties of meates; the sto∣macke being filled, then followeth rest, then sight, talke, or such like exercises as wee vsed before: and after this manner we rowle vp and downe Gods creatures, ever thyrsting, and never content: even so in the servyce of God; for our soules herein consort with our bodyes, which are feeble, and tender in youth, but grow till they come to a certayne perfection, the which once obtay∣ned, they returne agayne to theyr former imperfections, ever fading, consuming and resolving, till they come to their finall decreement, and as great weakenesse as they begunne withall. In spirite and minde many beginne to doe well, but after a while they loathe the very Manna of Heaven; the best and most precyous liquors of Pa∣radice savour not to them, they seeme taynted, they be∣ginne in spirit, and finish in flesh, they follow God, but after a while they sigh for onyons of Egypt. And I needes must say, that this inconstancy hath caused ma∣ny soules miscarry, and those which seemed to have en∣tred the gates of Paradice, fell most miserably into the dungeon of Hell.

This inconstancy raigneth not onely over the soule,* 1.34 at divers times, as now the Sea ebbeth, now floweth, now is tempestuous, now calmed, but at the selfe same time, it will, and will not, loveth and hateth, affecteth God and his enemies, the slesh and the world; not vn∣like to two contrary winds, which at the selfe same time tosse the clowdes, one beneath, an other above, one in∣to the East, the other into the West, the which conten∣tion Saint Paul felt well, when he sayde, Sentio aliam le∣gem in membris meis repugnantem legi mentis meae: and* 1.35 S. Augustine in resolving himselfe to serve God, sayd,

Nec planè volebam, nec plenè nolebam, ideo mecum conten∣debam: but as he had pronounced before, Ego eram qui volebam, ego qui nolebam: for indeede the lower part of the soule draweth the will one way, and reason haleth another, so that in the selfe same will there is a double motion, the one to vertue, the other to vice, even as the Philosophers say, the lower heavens are mooved from West to East by their proper motions, and from East to West by the force of the first mooved or highest hea∣ven.

But against this Inconstancy, I can oppose many meanes to goodnesse, of greater force and efficacy, the which can more constantly further vs to goodnesse, then inconstancy can incite vs to ilnesse: have we not registred in holy Writ, and sounding alwayes in our eares, the inexplicable ioyes of Heaven promised to Vertue, and the terrible paynes of Hell threatned to vice? Will not the feare of Gods iudgement, which hourely we attend, enforce vs to watch and pray, lest we be taken at vnawares? May not the incertainty of our deaths, moove vs to a constancy in life? Will not so many warnings of death, iudgement, hell, heaven, so often inculcated, sufficiently stirre vs vp to stand vpon our warde? Cannot so many stayes of grace vphold and stay the inconstancy of Nature? Howe many are with∣holden from wickednesse, onely thorow terror of tem∣porall punishment, and shall not so many terrors coun∣tervaile a fickle and inconstant inclination? Where lyeth the anchor of Hope, and the vnmooveable grounds of Faith and charity?

The seventh Impediment is, discontentment of our owne Estate.

AN other Impediment I thinke most men feele at one time or other, which hindereth not a little the the progresse of Vertue; and it is, that none can be con∣tented with their owne estates: we perceive not onely a warre or battell in our mindes, but also a certayne dis∣contentment in our selves, whereupon broke foorth those saying, Nemo sorte sua contentus, laudet diversa se∣quentes: wee may be well compared to certayne sicke men, who would ever be changing theyr beds, yet they never finde rest, for that the cause of theyr griefe lyeth not in the beds, but in their bodies: the reason why men live so discontented with their owne estates, proceedeth from many crosses, which every state, condition, exer∣cise, or office carrieth with it; besides, the often exerci∣sing of one thing engendreth fatiety, and therefore al∣wayes Nature affecteth variety. Against this tediousnes and loathing life, many great helps I can obiect; for, those which attend indeed to serve God, find a certaine secret Manna, a Paradice of consolations, which will ea∣sily mittigate the crosses and discontentments ministred by a nature ill inclined: for as God permitteth no evill to escape vnpunished, so he letteth passe no good vnre∣warded; and although this reward shall be reaped in the harvest of eternall life, yet with a quiet conscience, the tranquility of mind, an internall peace and consolation in heavenly affaires, he fully in this life recompenseth all disasters and calamities which occurre. Cucurri viani* 1.36 mandatorum tuorum (said one) dum dilatasti cor meum: and as he that guideth by his providence the sterne of mens soules, permitteth them not to bee moyled with tentations above the forces and habilities wherewith

they are indued, so likewise, he will not see them so de∣iected with crosses, that he wil not erect them with con∣solations: so said he, which well had tryed the passions of the crosse, that, Sicut abundant passiones Christi in nobis, ita & per Christū abundat consolatio nostra: for as the passions of Christ aboundeth in vs, even so by Christ aboun∣deth* 1.37 our comfort; many more sweete sentences to this effect may be read in holy scriptures, all able to incite a well willing heart, to take a good courage in the way of vertue and good life. And then if a man cast his eyes vp to heaven and consider the eternity of pleasures, laid vp for a moment of payne; if he weigh that the Sun setteth the same howre to him that passed the day in good works, in fasting and praying, & to him which vitiously spent it in feasting & playing, he shall perceive how vain fancies, and voluble crosses vanish away as little cloudes before the Northerne winds. Much matter might here be delivered concerning this point, but I cannot follow it, because my purpose is, onely cursorily to handle the heads of difficulties to goodnes, & of favors to avoid ill.

The eight Impediment is, That pleasures are present, which the flesh and world yeeld: The ioyes of heaven absent and future.

THough men and beastes in many things differ, yet in one we may most plainely distinguish them, for beasts regard onely or principally what concerneth the present time, but men forecast for future events; they know the means & the end, & therfore comparing these 2. together, they provide present meanes for a future in∣tent. But I know not how originall sin hath enchaunted our heartes, that present pleasure, all men for most part

preferre before all future ioy: for since we see not by faith present, those things we expect by hope, or abhor by feare, in the meane time the divell, flesh, and world, delighting vs with a present baite, we neglect that we should expect, and accept that we finde next: not vn∣like to children, who preferre an apple before their in∣heritance. And without all doubt, I take this to be a most vehement occasion of vice, and such an one as hath cast many poore soules to hell; for worldlings will be of the surer side, they thinke it better to possesse one bird in their hands, then expect two in the fieldes, to be sure of a present commoditie, then to be vncertaine of a future gayne: for as I remember, one asking of a god∣ly man, (who lived in great austerity, poverty, mortifi∣cation, flying from present pleasures, with as great zeale as commonly others seeke after them) what if there were no heaven nor Paradice wherewith those paynes should be recompensed? The good-man answered; but what if there be a hell, wherewith thy vices shall be pu∣nished? An other I know, gave a more direct answere, for, he being demaunded the like question, said, that if he were never to receyve any reward for those small la∣bours and duties hee did to the glory of God, that hee thought himselfe sufficiently recompensed in this life, with the quietnesse of a good conscience, with the ho∣nestie of a vertuous life, that he could do something for the love of Christ, who had suffered so much to save him: that by his works the Maiesty of God was glori∣fied,* 1.38 to whom all homage was due, all service inferior. And truely so it is, that if foolish and besotted world∣linges could well discerne howe all these present plea∣sures vanish like smoake, because they are not durable,

waver like winde, because they are inconstant, cloy quickely like ranke meat, because they be imperfit, sting like scorpions, because they be poysoned, and to bee briefe, they quench no more the thirst, then salt water, which ever leaveth the stomacke dry. Contrariwise, those spirituall comforts God bestoweth vpon good soules here, are so divine, so pure, so excellent, so con∣tent, and inhaunce the Soule, that they exceede all de∣lights, that eyther Nature affoordeth, or Arte inventeth: and well they know this trueth that have prooved it; such as mortifie sensuality, casting from them the dregs of E∣gypt, those, I say, shall not onely enioy the land flow∣ing with milke and hony in Paradice, but a heavenly re∣past, the foode of Angelles even in the desart of this world, which, Nemo novit, nisi qui accipit, and therefore they deserve to be condemned of extreme folly, who preferre a present toy before eternall ioy.

The ninth Impediment is, Negligence in serving God, or seeking meanes how to come to our end.

WE see by dayly experience, that all naturall crea∣tures contend extreamely to winne their ends, and to procure the meanes they conceyve necessary for their good, their preservation, propagation or end. With what force falleth a stone downe to come to his centre? With what vehemence issueth foorth the fire included in a Cannon, to ascend to the Moone? With what con∣tinuall and restlesse course runneth a river to the Ocean Sea? With what care, industry, and diligence do Birds make theyr nests, Emets hoard vp theyr provision, all beasts provide their foode: but now let vs make a reflexi∣on

vpon our owne actions, and we shall find as extreme negligence in our selves, as wee perceyve diligence in them: What is our end? God: What the meanes? to fly vice and follow Vertue: Let vs now discourse over the world, and try what extreame diligence men vse in procuring riches, honors, pleasures, and what exorbi∣tant negligence in providing vertues and good workes to come to God? for those, the Merchants scowre the Seas, despise tempestes, account not rockes, weigh not sands, contemne all perils, which eyther sayling by sea, or travelling by land, ordinarily doe carry with them: for these the souldiers runne vpon pikes, feare no famine, watch and ward, live alwayes in danger, and never in perfect rest: for these, the very base pesants & rusticks la∣bour in Winter, and moyle in Summer, singing in hoa∣ry frosts and snowes, iesting at parching sunnes and scor∣ching heates: passe on further, & walke about the streets of great Citties, Exchanges, Pallaces of Noble men, Courts of Princes, & marke how Vertue suffereth exile, and vice is friendly entertained, shall you peradventure in all these places heare one talke of mortification, of meanes to avoyd ambition, to crosse inordinate appe∣tites, to suppresse the lusts of the flesh, to know what may helpe them to pray, or what commonly hindreth those that would pray•• Alas! this language is not vnder∣stood, all tongues are silent, they know not what it mea∣neth, and therefore are loath to heare of it. A thing so necessary, so daily and hourely to be practised, is never thought vpon: what negligence can be greater•• are men so blinded they see not; or if they see, what makes them so carelesse? But against this poyson we have divers re∣medies, and cures of Vertue to heale these sores of vice:

for consider but with thy selfe; that notable Parable and palpable reason taught vs by Christ, & prooved by con∣tinual experience, when the rich man hath massed vp his treasures with hooke and crooke, moyling and toyling, when he thinketh to enioy, loe, a voyce commeth, Stul∣te, hac nocte animam repetunt à te, quae autem parasti cuius erunt? And doubtlesse, if men were wise (me thinkes) the continuall feare of death might enforce them to contemne such a base and drudging life.

Besides, if all creatures by the instinct of Nature, en∣devor so much to win theyr full and compleat perfecti∣on, why should we degenerate so farre from our owne nature, as not to accomplish that we lacke: marke but the seede cast into the ground, how it laboureth to die, after to live; how it fixeth his rootes, pierceth the ground to enioy the Sunne and ayre, erecteth the stem, springs the huskes, issues the eare, yeelds with the wind, and never giveth over till the corne bee brought to a full maturity: we see how new wines, beere, and all liquors worke, by boyling the rawer parts, expelling the dregs, reducing themselves to a due temper, proportionated mixture and perfection: if these insensible creatures, so industri∣ously labor to come to theyr end, shal not we endevour to atchieve our end and felicity? If they, according to theyr small ability imploy theyr naturall talentes, why should not wee, endued with so many graces, procure our owne good and perfection? Why standeth God at* 1.39 the doores of our heart beating, but to enter in? Why doe Gods servants crye out vpon our negligence, but* 1.40 to bring vs to diligence? Why doth God punish ma∣ny in the prime of theyr yeeres, in the fatte of theyr fortune, in the glory of theyr prosperitye, but to ad∣vertise

vs by theyr examples of the inconstancy of this world, and that wee might learne to bee wise by theyr losses, to be vigilant and carefull by their carelesnesse?

Some more Impediments I could deliver, as the ma∣ny occasions offred dayly to do ill, the great readinesse of matter and favourers thereof, the insatiable desire possesseth our heartes of inordinate pleasures, the admi∣rable diligence in procuring temporall treasures, the ex∣treame delight all men conceyve in theyr owne actions, the great account and estimation they do make of them: how soone they despise or abase the enterprises of o∣thers, how perverse and obstinate they live in their own opinions. I could (I say) make long discourses vpon these particular obiects, but that they may all be redu∣ced to selfe-love, inordinate Passions, the world and the divell, of which we have intreated largely before: onely I will here adioyne the reason and cause of all this Trea∣tise, why, we having so many meanes, so forcible, so di∣vine,* 1.41 so continuall, so supernaturall, to serve God, to follow Vertue, to fly sinne; and scarce halfe so many im∣pediments leading vs to vice and vngodlinesse: yet for one that doth well, thousands doe ill, and for one that goes to Heaven, almost a million goes to hell: and that the difficulty may seeme more apparant, adde another consideration: questionlesse, all vniversall effectes pro∣ceede from vniversall causes, as we see all men die; there∣fore we gather, that all have a Nature corruptible, all men are subiect to Passions, preventing and dissenting from reason, therefore we inferre, that Nature is cor∣rupted: even so, since most men doe ill, and few good, and after this tenour in all Countries and Nations, therefore we must finde out some generall cause.

Some will say that this proceedeth from originall sinne, whereby our nature remayned corrupted, and therefore prone to evill, slow to good; this reason in∣deede toucheth some remote cause, but yet it doth not fully satisfie: first, because we have set downe all the in∣ternall effects, and impious of-springs of originall sinne, and yet they can not amount or countervaile the num∣ber of those helps we have to do good. Besides, it ought to be declared, how originall sinne hath so infected na∣ture, that it is so feeble to vertue, and so strong to vice; for all the wounds which internally moove vs to sinne, reside either in the wit, will, or sensitive appetite, the which we have conferred with those stayes, both God and good nature hath bestowed vpon vs to do well. Fur∣thermore, by the passion of Christ his merits & grace, o∣riginall sinne is forgiven vs, who by baptisme have put* 1.42 on Christ, he hath restored vnto vs his former favours, adopted vs for children, changed hearts of stone, into hearts of flesh, fortified our soules against vice, enabled our faculties against sinne, protected and guarded vs a∣bout with Angels for our defence against Sathan, that our feet should not be stayed in the way of vertue, by blocks & stones our ghostly enemies cast in the narrow way that leadeth to heaven, to hinder our voyage, or frustrate our designements.

Therefore to conclude this matter, I resolve my selfe that we have more meanes to do good, then occasions to do ill; and them also of their nature to be more for∣cible and potent: neverthelesse for foure reasons, more men are wicked then vertuous: first, for lack of prudent meditations; secondly, for ill education; thirdly, for pal∣pable & present delectation; lastly, for defect of due pre∣fervation.

I meane first, that men miscarrie so often in this peregrination, for lack of good consideration, be∣cause most of those meanes God hath vouchsafed to be∣stow vpon vs, require a certaine meditation and ponde∣ration; for they be like hot coales, the which you may take in your hands, and presently cast away without burning, because all actions welnie require time or space for their operations, but if you hold them a while you shall feele their effects. So it falleth forth in the myste∣ries of our faith, he that meditateth, burneth, he that per∣functorily runneth over them, scarse feeleth their heate: In meditatione mea (sayth David) exardescit ignis, in my* 1.43 prayer, fire is kindled, because meditation bloweth the coales by consideration, whereunto followeth the flame of love and affection: for otherwise what profit can we take of the inconstancie of our lives, and certaintie of our deaths, of the severe and infallible iudgement of God, the inexplicable paynes of hell, the ineffable ioyes of heaven, if we never consider them? What availeth vs to have the scriptures, that God punished in this life so many with extraordinary deaths, that by sinnes we are spoyled of grace, wounded in nature, disenabled to goodnes, & incited to ilnes, if we never ruminate them in our minds, or ponder them in our considerations? Questionlesse, it were to swallow meate without chew∣ing, which rather endammageth health, then restoreth the lost forces. Wherefore I like well those wise & godly men which every day allot themselves a certaine time, stinting their howers for meditation, propounding be∣fore the eyes of their consideration, now one mysterie, now an other, now the passions of Christ, then the pangs of death, now the strict iudgements and punish∣ments

of God, then the eternall delights layd vp for vs in his heavenly Paradice: these therefore like fruitfull* 1.44 trees planted by the river sides, render their fruites in due season, these arme themselves in the morning to resist all encounters which may occurre the day time: these be those vigilant virgins which attend with their* 1.45 lamps lighted, the comming of their heavenly spouse: these be those carefull housholders, which prevent in∣fernall* 1.46 theeves, lest they should rob their treasures: these be those which live ever in peace and tranquillitie of* 1.47 minde, who dwelling in earth, converse in heaven.

The second reason and principall, is ill education, of the which we have spoken before, & yet I must say here with holy scripture, that as it is impossible for the Ethi∣opean to change his skin, so it is impossible for youth,* 1.48 brought vp licentiously, to change their ill maners; for vse breedeth facilitie, facilitie confirmeth nature, nature strongly inclined, can hardly be diverted from her com∣mon course, but followeth her vitious determination. It is a wonder to see how custome transporteth and chan∣geth nature both in body and in soule, the which may well be proved by the young Maide the Queene of In∣dia sent to Alexander the great, the which being nouri∣shed from her youth with serpents poison, had so chan∣ged her naturall constitution, that if she had bitten any* 1.49 man, he presently died, as Aristotle affirmeth, that by experience he had proved, even so as serpents poyson had changed her body, so ill maners alter the soule, and as her teeth poysoned that they bit, so wic∣ked men those soules with whom they talke, Corrum∣punt* 1.50 bonos mores colloquia prava: and acuerunt linguas suas sicut serpentes: nature therefore in tract of time* 1.51

over-runne with so many weeds of wickednes, abhor∣reth extreamely to supplant them, loathing so long, mo∣lestfull, and continuall labor, and therefore contenteth her selfe, rather to eate the blacke beries of briers, then the sweet cherries of vertue: for this cause those children have a double bond to their parents & schoolemaisters, which distill even with milke into their mouths the sweet liquor of pietie, vertue, and good manners. Qu•• semel est imbuta recens serva••it ••dorem testa diu.* 1.52

Of liquor first which earthen pot receives, The smell it doth retaine for many dayes.

Whereunto agreeth that vulgare axiome of Philo∣sophers.

Omnis habitus est difficilè separabilis à subiecte.

The third reason is, present delectation; for that we hope is future; that pleasure worldlings perceive, is pre∣sent, sensible delectation feedeth the corporall substance of sences, and therefore we easily perceive it, but vertue affecteth the soule, not after so palpable and grosse man∣ner, & therefore they despise it: wherefore mens soules, by inveterated customes vsed to sensuall and beastly de∣lights, either not beleeving, or mistrusting, or rather doubting of spirituall ioyes, they neglect, and for the most part, care not for them, contenting themselves with their present estate, not looking any further: and so, as beasts they live, and as beasts they dye, according to that saying, Home cum in honore esse••, non intellexit,* 1.53 comparatus est iumentis insipientibus, & similis factus est illis, and so become, sicut equus & mulus, in quibus non est* 1.54 intellectus.

Finally, the lacke of preservation hindereth our spiri∣tuall profite, because I conceive our soules without prayer, meditation, the Sacraments of Christs church, exercise of vertue, and works of pietie, not vnlike a dead body, which for lack of a living soule dayly falleth away by putrifaction, leeseth colour, temperature and all sweetnesse, and becommeth ghastly, loathsome and stinking; even so, the soule without those balmes God hath prepared as preservatives, it will be infected with vices, and stincking with sinnes: therefore those which neglect these benefits, are not vnlike sicke men, which know where medicines lie, but will not seeke for them, or receive them.

These foure causes I take to be the principall enimies* 1.55 of our spirituall life: howbeit I doubt not that Christs yoke is sweete, and his burthen easie, if men would con∣sider the meanes, and accept those helps God hath be∣stowed vpon them. But all meanes and helps which ordinarily we proove may be reiected by a wicked will,* 1.56 and a hard indurated heart may resist the sweete calling of God, Quia vocavi & renuistis, extendi manum meam & non erat qui aspiceret.

By these Scriptures and many more we may easily* 1.57 inferre, that neither lacke of meanes, nor lacke of grace hindereth vs from dooing well, but our owne perverse and wicked will: let vs but runne over two or three ex∣amples, and we shall even touch with our fingers the certaintie of this veritie.

Consider but Adams fall, how many meanes he had to do well, and yet how basely he fell, he first, by Gods especiall grace, was indued with so many internall gifts of vertues and knowledge, that easily he might have ob∣served

that commandement: the inferiour parts were subordinate by originall iustice to the superior, so that passions could not assault him; he had all beasts, and the whole garden of Paradice, with all the hearbs and trees at his pleasure, therefore the precept was not so rigo∣rous; for what difficultie were it for a man to abstaine from one tree, having the vse of thousands? He knew most certainely, how by eating, into what a damnable estate he cast himselfe and all his posteritie: wherefore the event might have taught him to prevent the cause: but above all, the perfit knowledge of the sinne he com∣mitted against God, the extreme ingratitude, disloyaltie and treacherie, might have bridled his mouth from that poysoned Apple, which brought present death of the soule, and after a time, a certaine death of the body. But all these helps countervailed not his negligence in consideration, and his ill will seduced with ambi∣tion.

Let vs take an other familiar example, which dayly occurreth, more common than commendable: a wo∣man married, which breaketh her fidelitie promised to her husband, marke but what helps she hath to restraine her from this sinne: I omit the Sacraments of Christs Church, the threatnings of death, Gods iudgement and hell, the enormious offence she committeth a∣gainst God, the abuse of his benefits, the breach of his law, the contempt of his grace, the remorce of con∣science, the wounding of her soule, and spoyling of the same; all these, and many more common helps graun∣ted to all sinners, I will speake nothing of, albeit I thinke them sufficient to with-hold any ingenious heart from prevarication, only let vs weigh those particular meanes

she hath to abstaine and withdraw herselfe from this offence, as the great iniurie she offereth her husband, the breach of love betweene them, the infamie where∣vnto she for all her life shall be subiect, the stayne of her kinred and friends, for her fault redoundeth to their discredit, as her good to their reputation, the shamefastnesse wherewith God hath indued women, to retayne them from these shamefull actions, the base∣nesse and brevitie of that pleasure she pretends vn∣vailable to that cost she bestoweth; yet for all this losse, she will hazard it: she neither regardeth the good she leeseth, nor the harmes she incurreth, nor the little trifle she winneth, transgresseth the law of nature, the law of God, the law of christianitie, the law of friendship, onely for lacke of prudent and mature consideration married to a wicked Wili, and perverse affection. That which I have sayde of this lewd Woman, the same might be sayde of all sinners, because the meanes to do well are so many, and the dommages so great, that eve∣ry sinne consummate carrieth with it, that I could make a whole booke of them, and perhaps, in time, I will do it. In the meane season (gentle Reader) whensoever occurreth any occasion apt to induce thy Will to of∣fende God, runne not too fast after it, ponder a little, crave helpe from above, consider thy helpes, expende thy harmes, and presently thou shalt see that all tentati∣ons of this worlde will become like to the huge Statue that Nabuchodonozor beheld, with the head of golde, the breast of silver, the belly of brasse, the legges of y∣ron,* 1.58 the feete of yron and earth; for all pleasures are golden in the entraunce, but still decrease to terre∣striall and earthly substaunces, towardes the ende

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they become lothsome, and are accounted vilde, the little stone, without any humane hands cut from the mountayne, will deiect, and cast prostrate on the ground this huge masse of mettall, I meane the grace of Christ, all the multitude of tentations, and sug∣gestions of the Divell, and then thou mayest raigne over them by grace in this life, and glory in the end, Amen.

FINIS.

Notes

• * 1.1

  Lactandib. 3. divina institut. ca. 7. Aug. lib. 19. civi••. ca. 1. & sequentibus.
• * 1.2

  Psal. 18. Iob. 9. 2••▪
• * 1.3

  Quidam sunt tantae satuita∣t••, vt non mul∣tuma pecor••bus disserant. Angust. ep. 28. ad thereon.
• * 1.4

  Interroga Iu∣menta, et doce∣bunt ••e, Vola∣tilia Coeli, & indicabunt tibi, loquere terr••, & respondebit tibi, & narra∣bunt pisces Maris. Quis ignorat quod manus Domini haec omnia fecerat. Iob. 12 7.
• * 1.5

  Commo••a qui∣bus vtimur, lu∣cem qua ••rut∣mur, spiritum quem ducimus, a Deo nobis dari & impar∣tiri v••demus. Cic. pro Ros••. Amer.
• * 1.6

  Problemes concerning the faculties in generall.
• * 1.7

  Problemes concerning our vnder∣standing.
• * 1.8

  Concerning Memory.
• * 1.9

  Concerning the Will.
• * 1.10

  Concerning Passions and internall sense.
• * 1.11

  Concerning Hearing.
• * 1.12

  Basil epi. 168. quae est ad Eu∣nomium.
• * 1.13

  Eccles. 1.
• * 1.14

  Idem. cap. 3.
• * 1.15

  2. Reg. 12.
• * 1.16

  Galen. de cog∣anim. morb. ca. 2.
• * 1.17

  Plutarch. in Moraribus.
• * 1.18

  Thren. 3. 40.
• * 1.19

  Rom. 14. 4.
• * 1.20

  Chrysost. hom. 9. in 1. ad Thessa.
• * 1.21

  Eccle. 3. 22.
• * 1.22

  Prov. 25. 27.
• * 1.23

  1. Tim. 1. 4.
• * 1.24

  Hieron. in dia∣l go adversus Lu. ••serianos.
• * 1.25

  Orig. libr. 1. in Iob & Grego. ibid.
• * 1.26

  Isay 24. 23.
• * 1.27

  Mat. 24. 29.
• * 1.28

  Mark. 13. 24.
• * 1.29

  Wisd 5 18. Armabit crea∣turam ad vltio∣nem immico∣rum.
• * 1.30

  Iohn 5. 6. Mat. 9. 2. & 22. Luke 8. 50.
• * 1.31

  Apoc. 3. 20. Mat. 23. 37.
• * 1.32

  Mat. 11. 29.
• * 1.33

  Proverb. 13.
• * 1.34

  A certayne contrariety in the soule hin∣dereth men from good∣nesse.
• * 1.35

  Aug. lib. 8. co••sess. cap. 10.
• * 1.36

  Psal. 118. 32.
• * 1.37

  2. Cor. 1. 5. Iudit. 8. 20. Psal. 93. 19. 2. Cor. 7. Heb. 12. 5.
• * 1.38

  Iohn 15. 8.
• * 1.39

  Apoc. 3. 20.
• * 1.40

  Iere. 25. 34.
• * 1.41

  Mat. 7. 15. & 20. 16. 1. Pet. 4. 18.
• * 1.42

  Gala. 3. 27. Ephes. 5. 6. Tit. 3. 5. Eze 33. 12. Ioel. 2. 25. Ephes. ••. 5. Eze. 36. 26. Psal. 33. 8. Psal. 90. 13.
• * 1.43

  Psal. 38. 3.
• * 1.44

  Psal. 1. ••.
• * 1.45

  Matth. 25.
• * 1.46

  Matth. 24. 43. Luk. 12. 39.
• * 1.47

  Phil. 3. 20.
• * 1.48

  Iere. 13. 23.
• * 1.49

  Aristot. ad Alexand. Vide Hieroni∣mum Cagnio∣lum de institutio principis § 7.
• * 1.50

  1. Cor. 15. 33.
• * 1.51

  Psal. 139. 4.
• * 1.52

  ••lacc••••.
• * 1.53

  Psal. 48. 13. & 21.
• * 1.54

  Psal. 31. 19.
• * 1.55

  Math. 11. 3••.
• * 1.56

  Prov. 1. 24. Isa. c. 5. & 62. 2. Matth. 23. 37.
• * 1.57

  Acts 7. 51. Mat. 11. 21.
• * 1.58

  Daniel c. 3.