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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06431	Granados deuotion Exactly teaching how a man may truely dedicate and deuote himselfe vnto God: and so become his acceptable votary. Written in Spanish, by the learned and reuerend diuine F. Lewes of Granada. Since translated into Latine, Italian and French. And now perused, and englished, by Francis Meres, Master of Artes, & student in diuinity.; Libro de la oración y meditación. Part 2. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16902; ESTC S108896	180,503	650

which is to come So also these seeme to say in their hearts if we were not in the fauour of God God would not bestow these comforts vpon vs. These must consider that such comforts and such motions of the spirit are not the vertues themselues but instruments and helps by which vertues are obtained so that they are vnto vertue that which spurres are vnto a rider weapons vnto him that fighteth a booke vnto a student and a laxatiue medicine vnto him that desireth to be purged But what do spurres auaile him that will not ride to what end are weapons if thou wilt not fight what doth a booke profit a student if he wi●… not open it and what doth a●… laxatiue medicine help or further him who being purged yet doth not recouer his wished health yea all these things are rather burdenous vnto him whom they further not vnto good for a streighter and a greater accompt shall be exacted for them For if ●…o know God onely and not to do good be a circumstāce which maketh the fault of a negligent man much more grieuous as all scriptures do testifie what then shall the sweete tast of God do what shall the consolations of the ●…oly Ghost do which are of power to make Angels of men If ●…e that receiued one talent to ●…ade and gaine with it for hiding 〈◊〉 in the earth be grieuously pu●…ished for it what shall be done ●…o him that hath fiue talents deli●…ered him and doth also hide ●…em in the earth If an husband●…an should hyre a company of ●…ruants to labour in his vyne●…ard with this condition that in the morning at his house they should haue their breakefast and afterwardes goe to their labour 〈◊〉 if after they had broken their fast and taken his larges they should not goe to his Vineyard but to the market place there idlely to walke and talke and vainely to spend the time would he not be very angrye with them if hee should finde them I pray thee what is that spirituall refection which God giueth vnto his in praier but a breakfast with which he would strengthen them that they might be●… more cheerefull couragious t●… labor in his Vineyard If therefor●… after this breakfast I do not labor●… that vpō this opinion that Go●… ought that vnto me which I hau●… eaten when as in the meane season I owe vnto him the labors 〈◊〉 the Vineyard how shall not I b●… found a derider and a deluder of ●…is Maiestie For if he sinne lesse ●…at acknowledgeth his theft and ●…r this more humbleth himse●…e ●…ē he that besides his theft doth ●…so suppose himself to be better ●…en others when he is a greater ●…eefe hee sinneth a great deale ●…ore and becommeth vntollera●…le Hence also springeth an other ●…ill that they who are come to ●…is point grow incorrigible and ●…e dispise other mens aduices ●…d counsels For no man dareth ●…rrect them because outwardly ●…ey pretend so great sanctimo●… neither wil they suffer any one 〈◊〉 correct thē for they thinke that ●…ey go before euery one in vertue ●…thinketh not as they do Wher●… it manifestly appeareth how ●…al reason mē vse in estimating ●…e dignity of things while they ●…ake boast of that of which they should take greater cause to feare That this may be vnderstood the better we must note that these spirituall ioyes and consolations are deriued from three causes For sometimes they proceede from the holy Ghost as we haue saide before who by this meanes would weane men from the world giue them strength to ouercome the difficulties of vertue Sometimes they arise from the noblenes of the studies and matters which we handle and thinke vpon such were the delights of the Philosophers whē they meditated vpon the variety might and arte of things created and from hence ascended to th●… contemplation of God and o●… seperated substances in which as Aristotle saith are found exceeding delights and that by reason of the dignity and noblenes of such things And so there are many that meditating vpon the workes of God as well of grace as of nature or reading the holy Scriptures and the bookes of the Doctors of the Church do take great delight and pleasure in them For as the things ●…hat they reade and meditate vpon are most high and noble so also are they most pleasant and sweete and very powerfull to ●…eget delight But if there bee ●…one other thing that delighteth as oftentimes it commeth to ●…asse all that is meere naturall ●…either is it any signe of any sanc●…ified celestiall grace In like ●…anner there are some as a cer●…aine Doctour saith who of their ●…wne nature haue a certayne ●…weete and delightfull affection 〈◊〉 the chiefest good which is God But let such saith hee take●… heede vnto themselues that they be not deceiued thinking tha●… they haue so much charity as they haue delight for euery one hat●… so much of this vertue as hee laboreth as hee denieth himself●… for the loue of God For chariti●… as saith S. Gregory is not idle but worketh great matters if i●… be true but if it worke not it i●… not true charity These consolations may also b●… many times sent of the deuil tha●… by thē he may deceiue and mak●… mē proude whilst they perswad●… thēselues that they are some body or that he may detain them i●… some error or sin as he dealet●… with heritickes whom he causet●… to take great delight in reading 〈◊〉 Scriptures that by this mean●… he may more surely binde them i●… their errour He dealeth after t●… same manner with sundry Christians that he may make them as I said before more loftie stately and lesse subiect to the counsels of others that so they may altogether be made incorrigible These things being thus wee may easily gather that from what fountaine soeuer consolations do flow that a man hath no reason ●…o be prowde of thē or too much ●…o glory in them For if they be of the holy Ghost ●…here is no cause why a man ●…hould extoll and lift vp himselfe ●…ut that he should rather feare ●…onsidering of the accoūt which ●…sto be rendred for thē as we said ●…efore If they doe arise onely frō●…aturall thinges and bee meerely ●…aturall as those were of the ●…hilosophers wee haue grea●…er cause of feare and greefe ●…en of ioye and delight considering the deceiueablenesse corruption and vanitie of our nature But if they spring from tha●… wicked and malignant spirit ma●… hath farre greater cause of dread●… as he hath who hangeth betwen●… the hornes of a bull For ho●… shall not that bird feare whic●… stādeth in a place when she see●… the baite of the fowler layd b●… seeth not where the snare is s●… for her So that in the one the●… is no cause to be prowde and 〈◊〉 the other there is great reaso●… to feare Yet let it be that all the●… consolations are of God yet 〈◊〉 must consider that

please There are certaine thinges which in the beginning may easily be repelled but when a man hath giuen them entertainement he cannot expell them when he would and when he seeth himselfe entangled and ensnared on euery side he cannot vnfold no●… deliuer himselfe albeit he greatly wish it therfore it much concerneth him that herein he vse great wisedome and that he foresee the danger comming a farre of and ●…at he arme himselfe before the ●…anger light vpon him and that ●…e vse Phisicke before the disease be 〈◊〉 owen as the Wiseman saith This needeth not to be proued ●…ith reasons for in all places a ●…an shal finde many examples of ●…wise and inconsiderate men ●…ho in the beginning being care●…s to p●…yse their burdens which ●…ey tooke vpon their shoulders ●…fterwardes haue fainted vnder ●…eir loade and too late acknow●…dged their vnaduisednesse too ●…e lamenting and bewayling ●…at which in the beginning was 〈◊〉 be auoyded or amended They that liue vnder obedi●…nce in this respect haue no need ●…f long deliberation for obedi●…nce freeth a mā from this doubt ●…nd excuseth him in this busines ●…s well as in many other therfore it is a great good althoug●… not knowen to all men But he●… we must diligently marke le●… at any time vnder colour and p●… tence of obedience we satis●… our own will For it oftentim●… commeth to passe that man●… excuse themselues from this h●… exercise saying that they are c●…maunded to studye to prea●… or to doe some such like thin●… therefore they say that they 〈◊〉 no leysure to attend vppon Go●… Such are not a little deceaued 〈◊〉 there cānot be thought of a gre●… ter burden in the Church of go●… then the charge of such a gre●… Bishoprick yet notwithstandi●… Saint Barnard writeth those ●…mous and learned books of Co●…sideration vnto Pope Eugenius which he only handleth that th●… he might perswade him that 〈◊〉 doe not wholy drowne himse●… ●…xternall businesses but that 〈◊〉 daily steal some time from the ●…es and busines of the Church 〈◊〉 bestow it vpon this exercise ●…hout which nothing can bee ●…erly done Among many other ●…rds he speaketh vnto the Pope ●…th these Nowe because the ●…es be euill let it in the meane ●…e suffice thee to haue been ad●…nished that thou giue not thy ●…fe wholy alwaies vnto actiō 〈◊〉 sequester somtime to bestow ●…ō the cōsideration of thy self ●…hy hart This I say loking vnto 〈◊〉 necessity not to the equity ●…eit it is not beyonde equity to ●…e place to necessity For if that ●…lawful which is meet irrefraga 〈◊〉 reason sheweth y e that is abso●…ely to be preferred in al things 〈◊〉 before al things only es●…cially to be imbraced which is ●…ducēt forcibl ' profitabl ' vnto all things that is vnto piety and godlines Thou askest what is piety To attend vpon consideration Perharps thou wilt say that i●… this I dissent from him who defined piety to be the worship of God It is not so If thou wel considerest it I haue expressed his sence in my wordes albeit it b●… but in part What is more per●…nent to the worship of God then that he admonisheth in y e psalme Attende and ma●…ke because I a●… God Which surely in the parts o●… consideration is an especiall and principall thing To bee briefe what is so auaileable to al things then by a certaine fauorable presumptiō to make thē ours whic●… are the parts of action it selfe by forecasting after a certaine manner and preordayning what is to be done Certainly this is necessary least perchance those things which are profitable vnto vs be●…g foreseene and premeditated ●…pon proue dangerous and to ●…r annoy being rashly and vnad●…edly taken in hand Which I 〈◊〉 not doubt but hath often hap●…ned to thee in thy weighty bu●…esses and serious affaires Ther●…e no duty nor obedience see●…eth so farre to bind a man but ●…at it may be lawfull for him to ●…ke vnto him so much time as ●…necessary to recollect gather ●…s spirit vnto him to attend vp●… God and to order his life a●…ght all these we attaine by the ●…eanes of contemplation as the ●…me holy man sheweth at large ●…er those wordes which a little ●…fore we haue alledged al which ●…ast we be too long we wil leaue ●…re to relate Wherfore albeit this exercise ●…nerally pertaineth to all men yet more especially it belong●… vnto those who by reason of the estate and condition ought to b●… more perfect then others as B●… shoppes and Clergy men who●… profession it is to aspire to th●… ende and perfection So also o●… ther obediences are to be perfo●… med that they may alwaies hau●… respecte to that first obedienc●… which is neuer to be intermitted nor to be set behind but alwai●… to be helped by some exercise●… praier or contemplation th●… man may in due time gather v●… to him his spirite examine h●… conscience order his life hea●… his woundes arme himsel●…e 〈◊〉 gainst daily dangers and with a●… dent desire implore the diuines●… uour and grace There is not anye seruitude i●… the world so hard and miserable which denyeth to man his 〈◊〉 necessityes as to eat to sleep ●…o take those things which are ●…essary for the estate of his life ●…n like manner the soule hath 〈◊〉 need of sustenance and nou●…ment and of spiritual sleepe 〈◊〉 it enioyeth both of them in 〈◊〉 silence of prayer Therefore all obediences are ●…giously to be gaged with this ●…deration But this especially ●…eth place in those obediences ●…ich require no certaine tyme 〈◊〉 are finished in successe of ●…e as are to study to preach to ●…erne c. and not in those ●…ich are enioyned at certayne ●…rs Let not them that wil not ●…erue this rule excuse thēselues ●…a pretence of obedience say●… that for the loue of it they had ●…easure to bestow vpon deuo●… for none of these obediences ●…e such force vertue y e they should depriue a man of those thinges which bring vs to th●… last end which is the perfectio●… promised of vs in the beginning What I say of the Clergy I s●… also of sonnes and daughters w●… are also vnder the gouernment●… parents if perhaps by them the be hardly delt with that now 〈◊〉 then they may giue thēselues v●… to prayer For although it be n●… lawfull for them not to obay 〈◊〉 to striue against their parents y●… it is lawfull sometimes to besto●… some timevpon this exercise lea●… perchance they fal into that da●… gerous hardnes of heart of whi●… we haue spoken before For th●… misery of man is so great th●… world so peruerse and dange●… are so common that if wee b●… a little estrange our selues fro●… God great perill hangeth ou●… o●…r heades And our heart is so ●…clinable to the flesh that being ●…erated from God who is who●… and altogether spirit it present●… becommeth flesh ●…HE EIGHT IMPEDIment is the

vice of Curiosity CHAP. XXIIII THE vice of curiosity doeth also very much hurt deuoti●… which many waies may bee ●…mmitted For it is a certaine ●…de of curiosity which desireth ●…prie into the workes the life ●…d conuersation of other men ●…ich besides that it burdeneth ●…e heart with vaine thoughts ●…gitations it also enwrappeth ●…n manifolde imaginations and desires taketh away the peace and quietnesse of the conscience This vice is wont to be proper vnto idle men who when they haue no busines of their own they busy themselues with the sayings and doings of others There is an other kinde of curiositye proper vnto the vnderstanding and peculiarly belongeth vnto them who of an only and sole desire to know doe reade profane Histories and heathen bookes and vnprofitable Antiquities c. In like sort they also may be called curious after the same maner who apply their mindes to reade graue and learned Authors and yet not with this intent that by them they maye gaine vnto themselues tru●… wisedome but by the same curiosity onely seeke for Arte E●… loquence and the pompe glory of wordes or some elegant or curious sentence which they may boast of and vainely recite before others reseruing by them no manner of profit vnto themselues Of these saith the Wiseman The heart of a foole is like a broken vessell he can keepe no knowledge whiles he liueth Surelye this is a most manifest signe and token of a disordered wit and of an inordinate soule For as Saint Augustine saieth It is an argument of a good wit and of a noble and generous spirite not to loue wordes in wordes but the truth that is couched in ●…hem Furthermore there is a certaine ●…ther curiosity which is an in●…rdinate desire of manye who ●…ould haue all that belongs vnto ●…ē to be too exquisite elaborate ●…o compt and piked as well in their houses as in their apparell householde stuffe bookes pictures and such like ornamentes which cannot be desired nor preserued without great diligence And when they are done otherwaies then we would it cannot be but that they displease vs and vexe our mindes and bring vs to that point that we straight thinke either of their making away or of new repayring embellishing thē Wherby the peace and quiet of the cōscience is loste and the man i●… wholy drowned in vanity It 〈◊〉 not to be doubted but that th●… is a very great hinderance vnt●… deuotion Fot it requireth 〈◊〉 minde altogether quiet and fr●… from all impediments The Deuill knowing this in pediment to bee so great do●… bende all his strength as a c●…taine Doctour saith to ensnare all men of whatsoeuer age and estate in this vice the layety by soliciting and prouoking them to settle their chiefest care vpon the finding out bringing in of new and outlandish kindes of apparel householde stuffe and such like things The clergie and learned that they endeuor themselues to haue their temples churches colledges houses and other ornaments curious and pretious and this he doth vnder a shew of godlinesse whilest hee perswadeth them that the seruants of God doe deserue all thinges and that they are woorthy of all honour and therefore that it is not vici●…ous nor vncomely to build sump●…uous houses to erect proude and ●…tately pallaces that they may ●…dwell in them with mirth and ●…oye Such men haue eyther not read or haue ill obserued the whole some doctrines of holy spirituall men for the true seruants of God doe little esteeme these thinges yea they doe despise them and flie from them as from thinges which neyther can bee gotten nor preserued without distraction of heart and losse of time which two are most contrary vnto the exercise of Deuotion For as Deuotion is a very delicate thing so it is obscured and lost by a light and little matter For if the morning Sun beames did hinder the contemplation of Saint Anthony howe much more shall the vnquiet cogitations of seeking and keeping earthlye goods hurte which haue well feathered winges swiftely to flye out of our sight For this cause Euangelicall pouerty is much to be commended which at one blow cutteth off all this vaine curiositie after his example who when he was Lorde of all creatures had none other bedde when he was borne but a harde cratch nor none other house but the common stable THE NINTH IMPEdiment is if good exercises be interrupted and broken off CHAP. XXV IN like manner it is a great and a very vsuall impediment vnto Deuotion oftentimes to interrupt and break off the threed of good exercises without a lawefull cause For wee must know that among all the miseries of mans heart one of the chiefest is that as it is prompt and inclined to all euill so it is remisse and slowe vnto any good For in euill no other thing is required to inflame our heart yea and our bodye too but a light and small thought which by and by vanisheth awaie but for a good affection as Deuotion is wee must search heauen and earth and desire ayde of all thinges which are giuen vnto vs of God Of man it is saide That he is a winde that passeth and commeth not againe For with great facility he goeth after vanities and corruptible thinges but he returneth not againe from them without great difficultie Certainely if men would ponder with reason all their miseries they should feele none greater nor admire any more Therfore wee must labour with al our strength that Deuotion may be preserued for as it is a very easie matter to loose it so it is a most difficult thing to recouer it being lost Wherefore not without cause we say that it is a great impediment in this busines if the threed of good exercises be broke of For when as man would afterwardes returne vnto himselfe hee findeth himselfe so vnapt and so vnfit for Deuotion as if he had neuer had it or that he had onely saluted it at the doore and very entrance For that happeneth vnto him which we reade in ●…imes past happened to Saint Pe●…er when he saide Maister we ●…aue trauelled all night and haue ●…aken nothing The same thing ●…appeneth vnto them who are negligent in this exercise as Saint Barnarde saieth very well in these woordes Howe long wilt thou lifte vppe thine heart in prayer and lifte it vp in vaine Howe long wilt thou moue thy selfe but not any whit the forwarder Howe long wilt thou endeuour thy selfe but to noe purpose Doest thou labour and not bring foorth Doest thou make triall and neuer a whit the better And wheresoeuer thou beginnest doest thou there leaue off And in thine ass●…ye doest thou faint All this difficulty hence ariseth because the exercise of Deuotion is intermitted therfore thy hart is vvaxen colde and therefore by the iust iudgement of God this punishment is inflicted vppon thee that thou being admonished by this punishment for thine abuse of grace

Lord is a friend vnto the humble so also is he an enemy vnto the slothful and idle pag. 43. The sixt Chapter The third thing that begetteth Deuotion is the watch and keeping of the heart pag. 43. The matters handled in this Chap. We must not only be carefull for the guarding and watch of the heart but also for y e languorment and tendernes of it that it be not disturbed pag. 45. The heart is easily distracted pag. 46. The heart is especially to be kept from two things that is from vaine cogitations and mordinate affections ibidem The difference betweene good men and euill pag. 47. The force of loue pag. 51. God dwelleth in a peaceable and quiet heart pag. 58. The seuenth Chapter Of the fourth cause of Deuotion which is a continuall remembrance of God pag. 59. The matters handled in this Chapter God is present euery where not only by his power but also by his essence pag. 62. The pliablenes and promptnes of our hearts pag. 66. The swiftnes and alacritie of the motions of mans heart is figured by the holy creatures in Ezechiell pag. 67. The eight Chapter The fift thing that stirreth vp deuotion is the vse of short prayers which in all places and seasons are as darts to be sent vnto God pag. 68. The matters handled in this Chapter What manner of prayers the Fathers vsed in Egypt pag. 69. Why these short prayers are called darts pag. 70. Of all things we must take an occasion of Deuotion pag. 73. What an excellent weapon prayer is pag 75. The ninth Chapter The sixt thing that increaseth deuotion is the reading of deuout and profitable bookes pag. 79. The matters handled in this Chapter Our heart is like a mill which neuer resteth but always grindeth that which is cast into it ibid. We must aboue and before all bookes reade the holy Scriptures pag. 80. The tenth Chapter The seuenth thing that begetteth deuotion is the keeping of the senses pag. 81. The matters handled in this Chapter Our sences be as gates by which things are transported in and out of our soules ibidem The holy Fathers in Egypt were wont to say that a deuout man ought to be deafe dumme and blinde ibidem Amongst all the outward members the tongue is especially to be kept pag. 86. Shamefastnes silence are the chiefest ornaments of Virgins and the keepers and preseruers of chastity pag. 87. The eleuenth Chapter The eight thing that increaseth deuotion is solitarines pag. 88. The matters handled in this Chapter Prayer cannot well and decently be performed in tumults and hurly burlies ibidem Death entreth by our windows vnto our soules ibidem Solitarines of body is not chiefly required but solitarines of minde pag. 91. Who is alone and what it is to be alone ibidem Both internall and externall solitarines required in a deuout man pag 92. The voyce that Arsenius heard ibidem Company is to be auoyded vnlesse either charity require it or necessity commaund it ibidem The sayings of S. Hierome and S. Bernard as concerning solitarines pag. 93. Solitarines is a keeper of innocency pag. 95. The 〈◊〉 Chapter Ninth●…y appointed times and certaine set houres do very much make to the increasing of Deuotion pag. 96. The matters handled in this Chap. The heart is not only the mother of pure prayer but also of all other vertues ibidem We are to appoint vnto our selues certain set times to pray in by the examples of Daniel Dauid and other deuout people the seruants of God pag. 97. The testimony of Pliny in an epistle to Traiane concerning the Christians in the primatiue Church pag. 98. The two daily Sacrifices p. 100 Those that cannot long pray must haue recourse to those darting prayers spokē of in the eight Chapter pag. 104. The 13 Chapter The tenth thing that doth kindle deuotion is the cōtinuing perseuering in good exercises p. 105. The matters handled in this Chapter To intermit prayer for a space is dangerous pag. 107. A man without prayer and spirituall exercise is as Sampson without his haire pag. 108 Daniel would rather endanger his life then breake off his set course of prayer pag. 109 The Allegoricall signification of Rachel and Ioseph pag. 111. An example of excellent Deuotion pag. 112. The dayes wherein we liue are so enuious and so full of iniquitie that they will not abide that the vertues of the liuing should be published pag. 113. The exercises are not to be changed pag. 115. In the spirituall exercise of deuotion euery man is to entertaine ●…nd follow the course that is best ●…tting for his purpose pag. 116. The 14. Chapter The eleuenth thing that en●…easeth Deuotion is the time ●…ch like circumstances pag. 118 The matters handled in this Chapter The fittest most conuenient ●…me of prayer is mid night pag. 119. They that cannot rise at mid●…ght let them rise before the ry●…g of the Sunne pag. 120. A short supper and a hard bed ●…e good meanes for early rising pag. 122. If necessary occasions hinder ●…y rising make an oratory of thy ●…d as Dauid did pag. 123. Praier before sleep much helppeth morning prayer ibidem As soone as we awake we mu●… thinke vpon God pag. 125 A place close and solitary is th●… fittest for prayer which our Sau●… our taught by his owne example pag. 126 A fit disposition of body is to b●… kept in praier according to th●… example of Christ and his Saints pag. 127 Ceremonies in praier are not t●… be reprehended as to lift vp o●… eyes towards heauen c pa. 12●… The 15. Chapter The twelueth thing which sti●… reth vp Deuotion is corpor●… austerity or exercise pag. 13●… The matters handled in this Chapter God doth bestow his grace 〈◊〉 euery one as he is fit to receiue ibidem Two waies of preparing our ●…ues vnto prayer pag. 133. Deuout prayer can doe v●…rye ●…uch when as corporall afflicti●… is ioyned vnto it pag. 136. Almost no grace descende thin●… the soule of man except it be ●…y prayer affliction and corporall ●…ibulation pag. 137. Whence the griefe of the soule 〈◊〉 prayer ariseth ibidem He seeketh Wisedome as she is ●…o be sought who seeketh her ●…ot onely with the desire of spirit ●…ut also with the labor and afflic●…ion of the body pag. 140. The 16. Chapter The works of mercy are the 13. last thing that encrease deuotion pag. 140. The matters handled in this Chap. God is faithfull and a friend of mercy and gracious to those tha●… are mercifull pag. 141 So often as a man leaueth his spirituall consolation that he may releeue his neighbor so often spiritually he layeth down his soule for him pag. 142. Of those thinges that hinder Deuotion pag. 143 The 17. Chapter Of the first impediment and hindrance of Deuotion which is sinne pag. 144. The matters handled in this Chapter What kinde of sinne he speaketh of in this Chapter ibidem God powreth not the moste precious oyntement of

wisdome is conueyed into the garden of y e Church pag. 431 We are not to look whether the ministers be good men or euil but whether they be the instruments organes of God pag. 433. The 45. Chapter The fourth admonition of the discretion which is required to the examination of good purposes pag. 437 The matters handled in this Chapter We must try the spirits whether they be of God pa. 438. What is meant by salt which in the olde testament was vsed in all the sacrifices pag 440. The 46. Chapter The fift admonition that together with praier a mā ought to be exercised in al othes vertues 441. The matters handled in this Chapter We must worke that the will of God may be done pa. 444. What it is to become accursed for our brethren pag. 445. The 47. Chapter The sixt admonition that they that pray much ought not to dispise them that pray lesse pa. 446. The matters handled in this Chapter The comfortes of God are the cause of hurt to many pag. 447 From whence the consolations of the spirit arise pag. 452 Charity is not idle pag. 454 The deuill causeth heritickes to take great delight in reading the Scriptures that by this meanes he may more surely binde them in their error ibidem All men are one body pag. 457 To cōtemne y e person of a preacher is exceeding dangerous 461 An excellent saying of Constantine pag. 462. The 48. Chapter The seuenth admonition that all kinde of singularity is to bee auoyded pag 464. The matters handled in this Chapter A secret place to pray in is to be chosen pag. 465. The vices of Women pag. 466. When and how often we are to ●…ommunicate pag. 468 The 49. Chapter The eight admonition is that ●…oo much familiarity as well of ●…en as of women is to be es●…hewed pag. 470. The matters handled in this Chapter Wee must not rely vpon our forepassed chastity for there is nothing so neere vnto daunger as too much confidence pag. 474. We must fly occasions ibidem The 50. Chapter The ninth admonitiō y e euery one before all things ought to walk in his calling that he may satisfie the obligation of that estate in which he is bound pag 475 The matters handled in this Chapter Prayer is ordained that obedience may be preserued pag. 478. Prayer is to be set after publike good pag. 482. The fruite of praier is the keeping of the law pag. 485. The 51. Chapter The tenth admonition is of the end which is to be looked to in this exercise pa 490. The matters handled in this Chapter The whole worke dependeth of the end ibidem Mortification of affections is the thiefest duty of a christiā pa. 491. The duty of mortificatiō is to kil ●…nd subdue our own will p. 492. What we obtain by praier 494. Praier is not y e end but a meanes to obtaine the end pag 495. For the sweetnes of praier some do reiect the bitternes of mortification pag 496. The opiniō of the Epicures 407 Nature is subtill pag 498. The abuse of many that would seeme deuout pag. 505. The 52 Chapter Of a remedy most profitable ●…uaileable against all these kindes of errors pag. 511. The matters handled in this Chapter Mortification is necessary p. 514 The two Alters in the Temple Salomon what they signifie ibi●… Mortification is difficult pa. 5●… Christ in the glory of his trans●… guration did speake of his passi●… pag. 51●… The 53 Chapter The eleuenth admonition th●… visions and reuelations are not be desired pag. 52●… The matters handled in this Chapter Desire of reuelations visions inspirations is the beginning diabolicall illusions ibide●… We must shut the gate of o●… hearts against them that no●… may open it but God alone 52●… The 54 Chapter The twelueth admonition that the Diuine graces are not boastingly to be reuealed pag. 524 The matters handled in this Chapter Graces the more they are boa●…ted of the fewer they are pa. 525 Vaineglory attendeth on boa●…ters pag. 526. The 55. Chapter The thirteenth admonition of ●…he feare and reuerence which we are to obserue when we stand ●…n the presence of the Lorde pag. 527. The matters handled in this Chapter We must reioyce with trembling pag 528 What it is spiritually to take vp ●…he last place lowest roome at ●…he banquet pa 530 The 56. Chapter The fourteenth admonitiō tha●… sometimes we must pray longer then at other some pa. 531 The matters handled in this Chapter We must pray plentifully tha●… plentiful foode may be bestowe●… vpon our soules pa. 532 The length of Saraes prayer th●… wife of Tobias what issue it ha●… pa. 53●… The force and efficacy of An●… naes prayer the mother of Samue●… pag 536 The prayer of Alexander Bishop of Constantinople whic●… he made when hee should hau●… disputed with the heritike Arriu●… what effect it had pag. 53●… The death of Arrius pag. 539 The 57. Chapter The fifteenth admonition of the discretion that ought to be vsed in the exercise of prayer pag. 541. The matters handled in this Chapter As moderation is to be vsed in all things so in prayer and other spirituall exercises pag. 542. Against them that vnder colour of discretion do liue more delicately pag. 546. The 58. Chapter The sixteenth admonition that ●…e ought not onely to giue our ●…elues vnto prayer but also vnto ●…ll other vertues pag. 547. The matters handled in this Chapter Vertues are the foundation of prayer pag. 548. The actions of our life are like vnto a clocke pag. 550. All vertues must sound together to make spirituall musick p. 554. The 59. Chapter The seuenteenth admonition that this exercise is not to be takē for an Arte or vsed as an Arte but to be done with great humility and confidence pag. 555. The matters handled in this Chapter We must not make an Arte of grace pag. 556. We must dispose our selues vnto this exercise by lowly humility and the knowledge of our owne misery with a most feruent hope of the diuine mercy pa. 558. The 60. Chapter The eighteenth admonition of other kindes of prayers and meditations which are wont to be vsed of them who are more exercised pag. 560. The matters handled in this Chapter For whome Granada writ his booke of Meditations which when it is learned this booke of Deuotion teacheth them what is further to be done so that his Meditations are but introductions to this booke of Deuotion pag. 561. His Meditations are as a lower ●…orme his Deuotion as a forme ●…igher ibidem The 61. Chapter The nineteenth and last admonition is that this exercise is not conuenient for all kinde of men pag. 566. The matters handled in this Chapter God bestoweth his gifts vpon whome he will and when he will pag. 568 Deuout and spirituall booke are to be read ibidem The 62. Chapter The Conclusion of this Booke pag. 571 The matters handled in this Chapter He demonstrateth the exce●… lent and