vvith the will of God may bee practiced by persons who are in drinesse sterilitie and corporall weaknes or ouerwhelmed with businesses The first point prostrate on your knees and profoundlie humbled before the incomprehensible Maiesty of God doe you adore his soueraygne goodnes vvho from all eternitie hath named you by your name aÌ„d determined to saue you ordayning among other things this present day to the end that there-in you should come to exercise the workes of life and saluation according to that which is sayed by the Prophet I haue loued thee vvith perpetuall charitie therefore I haue dravvne the haueing pittie of thee The second Point vppon this veritable thought you shal vnite your vvill to that of the most benigne and most mercifull celestiall father by these or the like words cordially offerred O most svveete vvill of my God be thou euer fulfilled in mee O eternall designes of the vvill of my God I adore you consecrat and dedicate my vvill for to vvill eternally that which thou hast willed O that I could doe therefore this day and allvvaies and in all things thy diuine will O my sweete creatour yea celestiall father for such was thy good pleasure from all eternitie So be it O most delectable goodnes bee it as thou hast willed O eternall will liue and raigne in all my wills and ouer all my wills now for euer Amen The third Point After inuocate the diuine helpe and assistance with these or the like deuoure acclamations interiourlie notwithstanding and from the depth of the hart O God inteÌ„d vnto my helpe Let thy helping hand bee vpon this poore and weake heart of mine Behould O Lord this poore and miserable heart vvhich through thy goodnes hath conceaued many holie affectioÌ„s but Alas it is to feeble and vvretched to effectuate the good it desireth vvithout thy helpe I inuocate the most sacred virgin Marie my good Angell and all the court of heauen that their fauour may novv bee propitious vnto mee if thou pleasest The fourth Point Make then a liuelie and povverfull Louing vnion of your vvill vvith Gods holie vvill and then among all the actions of that day asvvell spirituall as corporall make frequent revnions there-of that is to say renevv and confirme agayne the vnioÌ„ made in the morning casting a simple interiour looke vppon the diuine goodnes and saying by vvay of yealding or agreemeÌ„t Yeas Lord I vvill yeas my father yeas allvvaies yea Also if you vvill you may make the signe of the Crosse or kisse that vvhich you beare about you or some Image for all this signifieth that soueraynelie you desire the prouidence of God that you accept it that you adore it and loue it vvith all your hart and that inseparably you vnite your will to that supreme vvill notvvistaÌ„ding all trouble and repugnance The fift point But these tracts of the hart these interiour vvordes ought to bee pronounced svveetely quietly and coÌ„stantly but peaceably and by way of speech they ought to bee distilled and spun as it vvere gently from the top of the spiritt as vve pronunce a vvorde in the eare of a freind that we vvould cast deepe into his heart that noe bodie may heare or pereeaue it for so these sacred vvordes dravvne sliding and distilling from the intimate depth of our soule vvill penetrate and moisten it more intimately and strongly then they vvould doe if they vvere sayed by vvay of iaculatorie prayers and faâ—lies of the spiritt experience vvill make you knovv this prouided you bee humble and simple so bee it GOD BEE BLESSED FOR EVER A TABLE OF THE INTERTAINMENTS THE FIRST ENTERTAYNMENT OF CONSTITVTIONS IN the vvhich is declared the obligation of the ConstitutioÌ„s of the Visitation of Saincte Marie the qualities of the deuotioÌ„ that the Religious vvomeÌ„ of the said Order ought to haue THE SECOND ENTERTAYNEMENT OF CONFIDENCE VVHerein is demaunded if vve may approch to God vvith great confidence namely hauing the feeling of our miserie hovv and of the perfest forsakeing of ones selfe THE THIRD ENTERTAYNEMENT OF CONSTANCIE VPon the flight of our Lord into Egipt vvherin is treated of the constancie vvhich vve ought to haue in the diuers accidents of the vvorld THE FOVRTH ENTERTAYNEMENT OF CORDIALITIE VVHerein is demaunded hovv the sisters ought to loue one another vvith cordiall loue neuertheless vvithout vsing vndecent familiaritie THE FIFT ENTERTAYNEMENT OF GENEROSITIE THE SIXT ENTERTAYNEMENT OF HOPE VPon the departure of the sisters of the Visitation vvho vvent to begin a nevv house of their Jnstitute THE SEAVENTH ENTERTAYNEMENT OF THREE SPIRITVALL LAVVES VVHerein the propertie of doues are applied to the Religious soule by forme of vvay of Lavves THE EIGHT ENTERTAYNEMENT OF DISAPPROPRIATION OF Disappropriation depriuation of all things THE NINTH ENTERTAINEMENT OF MODESTIE IN the vvhich is treated of the modestie manner of receauing corrections of the meanes so to establish his state in God that nothing may be able to diuert it THE TENTH ENTERTAINEMENT OF OBEDIENCE THE ELEAVENTH ENTERTAINEMENT VF THE VERTVE OF Obedience VPon the same subiect of the vertue of Obedience THE TVVELVETH ENTERTAINEMENT Of Simplicitie and Religious prudence THE THIRTENTH ENTERTAINEMENT OF THE SPIRIT OF RVLES Of Rules and of the spiritt of the Visitation THE FOVVRETENTH ENTERTAINEMENT OF PROPER JVDGEMENT AGainst proper Iudgment and the delicacie vvee haue tovvards our selues THE FIFTENTH ENTERTAINEMENT OF THE VVILL OF GOD. IN the vvhich is demaunded vvhere-in the perfect determination of regarding follovving the vvill of God in all things consisteth vvhether vvee may bee able to find it and follovv it in the vvills of our superiours equalls or inferiours vvhich vve see to proceede of their naturall inclinations or habitudes and of certaine notable pointes touching Confessours and Preachers THE SIXTEENTH ENTERTAINEMENT OF AVERSIONS TOuching auersions hovv bookes ought to be receaued and that vve ought not to be astonished in beholding imperfections in Religious persones nor in Superiours themselues THE SEAVENTEENTH ENTERTAINEMENT OF VOICES VVHeerin is demaunded hovv and vpon vvhat motiue voices are to be giuen asvvell to those they vvill admitt to profession as to those that they receaue into the Nouitiate THE EIGHTEETH ENTERTAYNEMENT OF THE SACRAMENTS HOvv vvee ought to prepare to receaue the Sacraments to receaue the Sacraments to recite the diuine Office with certayne pointes touching prayer THE NINETEENTH ENTERTAINEMENT OF THE VERTVES OF S. Ioseph THE TVVENTETH ENTERTAINEMENT OF RELIGIOVS PRETENSION VVHerein is demaunded vvhat pretension vvee ought to haue entring into Religion THE TVVENTY ONE ENTERTAINEMENT VPon the document of demauÌ„ding nothing nor refusing any thing A breefe Exercice for the Morning
I spake of vvas of a verie different humour for so much as she neuer had contentment because of the auiditie she had to seeke and desire the vvay and method to perfect her selfe and although she laboured for it neuerthelesse it allvvaies seemed to her that there vvas some other manner to perfect her then that vvhich others did teach her The one of these Religious womeÌ„ did liue content in her imaginary sanctitie and did not seeke nor desire any other thing and the other did liue discontent because her perfectioÌ„ vvas hidden and therefore she did allwaies desire some other thing Interiour modestie retayneth the soule betweene these tvvo estates in mediocritye to desire and knovv that vvhich is necessarie and no more In fine it must be noted that the exteriour modestie vvhereof vvee haue spoken serueth verye much to the interiour and to the peace aÌ„d traÌ„quillitie of the soule The proofe that all the holy fathers haue made thereof who haue made great professioÌ„ of prayer doeth witnsse it For they haue all iudged that the most modest posture aydeth most therein as to sett themselues on their knees their hands ioyned together or their armes a crosse or the like § 4. The third kind of Modestie regardeth our wordes and manner of conuersing There are speeches vvhich should bee immodest out of the time of recreation vvhere iustly and vvith good reason vvee ought to vnbind the spiritt a little and vvhosoeuer vvould not speake nor permitt others to speake but of high eleuated matters in this time should doe immodestlie For haue vvee not sayed that Modestye regardeth the time the place and the persons To this purpose I did read the other day that S. Pachome vppon his entry into the desert to lead a monasticall life had verye great tentations and the vvicked spiritts did appeare to him often in diuerse formes He that wrote his life sayeth thaâ— one day going to the vvoode to hevv there came a great troupe of infernall spiritts to fright him vvho ranked themselues as soldiers that sett the gard alâ— verye vvell armed calling one to the other Make place for the holy man S. Pachome that knevve very well these vveere the soundes of the wicked spiritt began to laugh saying you mocke mee but I wil be one if it please God Novv the diuell seeing that hee could not intrap him nor make him enter into melancholie thought that he vvould ouertake him with ioy since he had laughed at their first enterprise so he went about to tye a great number oâ— huge cordes to a leafe of a tree and many diuells did sett themselues about these cordes to dravve them with gteat violence crying and sweÌ„ating as if they had had great difficultie the good Sainte lifting vpâ— his eyes and seeing this folly did represeÌ„t to himself our Lord IESVS Crucified on the crosse they seeing that the S. did apply himselfe to the fruite of the treâ— and not to the leafe went their waies all coÌ„founded and ashamed There is a time for laughing and a â—ime not to laugh as also a time to speake and a time to keepe silence as this glorious S. sheweth vs â—n his tentations This Modestie coÌ„poseth our manâ—er of speaking that it may bee acceptable speaking â—either too high nor too lowe neither too slowly â—or too fast retayning our selues within the tearmes of holy mediocritie permitting others to speake without interrupting them for that sauoureth of â—abling yet speaking in our turne to auoyde rustiâ—allnesse which hindreth vs from being of good â—onuersation Also oftentimes a person meeteth with occasioÌ„s vvhere it is necessarie to speake with modestie equallitie patience and tranquillitye § 5. The fourth vertue named Modestie apâ—ertayneth to apparell and manner of dressing where-of it is not needfull to speake any other â—hing then that sluttishnes and vnseemelinesse in â—he manner of apparelling of our selues must be â—uoyded as also the other extremitie that is ouer much great care of dressing our selues vvell with â—ffected curiositie to bee verye fine which is vaniâ—ye But ciuilitye aÌ„d cleanlines hath bene very much â—ommended by S. Bernard as being a great signe â—f the puritie and sanctity of the soule There is an â—xample in the life of S. Hilarion vvhich seemeth â—ontrarie to this for one day speaking to a gentleman that vvas come to see him hee sayed to him â—hat there was no apparence to looke after cleanliâ—es in a haire shirte as if hee had sayed that vvee must not seeke neatnes in our bodies vvhich are no â—ther then stincking carrion and top full of infeâ—tion But this was more admirable in this great S. â—â—en imitable Truely wee must not haue too much delicatnesse â—et notwithstanding vvee must not bee sluttish that which made this Saint speake in this soâ—â— was if I be not deceaued because he spake before courtiers that hee did see so giuen ouertâ— delicatnesse that it was needfull for him to speake a little more sharplye as those that Will maâ—â— straight a youÌ„g tree they doe not onelie seâ— it straighte but they bend it euen to the other side to the end it retourne not to its former crookednes Behould there what I had to say of modestie § 6. You desire in the second place to know whaâ— wee must doe to receaue correction well that thâ— feeling thereof remayne not in vs or drinesse oâ— hart To hinder the motions of choller to be felt iâ— vs and the bloud not to rise in the face will neueâ— bee Happie shall vvee bee if wee may bee able tâ— haue this persectioÌ„ a quarter of an hower before oâ— death But to keepe drinesse of spiritt in such manner that after the feeling is past wee cannot speakâ— with so much confidence sweetnesse and tranquillitie as before ô this vvee must haue a great caâ— not to doe You dismisse the feeling farr of saye yoâ— but it ceaseth not to retourne I assure you my dear daughters that you send it from you it may bee aâ— doe the Cytizens of a tovvne vvherein is made sedition in the night vvhen they chase a vvay thâ— seditious persons and enimies but they put theâ— not out of the tovvne so that they hide themseluâ—â— going from street to street vntill the day come anâ— then they cast themselues vppon the inhabitantâ— and in fine remayne Masters you reiect the feâ—ling you haue of the correction that is giue you but not so couragiously and carefully that hideth not it selfe in some little corner of yoâ— hart at least some part of the feeling You vvâ— not haue the feeling neither vvill you submiâ— your iudgment vvhich maketh you beleeâ—â— that the correction hath bene giuen you vvrongâ—ully or else that it hath bene done by passion or â—he like vvho seeth not that these makebates â—vill sett vppon you and ouervvhelme you â—uickly vvhith a thousand sorts of confusions beleeue mee you chase them not farre of But vvhat must bee done in this time vvee must dravve neere vnto our Lord IESV and speake to
against thâ— commaundements of God or holy church oâ— against the Rules for this obedience is allwaies to bee preferred I doe not thinke that if they haâ— desired any of this that hee would haue done it Oâ— no! But this obserued his generall Rule vvas in these indifferent things to condescend wholy to all The Glorious Saint Paul after that he had sayed that nothing should separate him from the Charitie of God neither death nor life no not Angells themselues nor all Hell if it should band against him should bee able to doe it I knowe nothing better sayeth hee then to yeald to all to laugh vvith them that laugh to weepe with those that weepe and in fine to yeald my selfe to euerie one Sainct Pachome one day making matts had vvith him there a child vvho beholding what the Sainct did sayed vnto him O Father you doe not vvell this must not bee done so The great Saint â—llthough hee did make these matts vvell enough â—euerthelesse arose readily and sett himselfe neere â—nto the child vvho shewed him how hee should â—ake them Novv there vvas another Religious â—an vvho sayed to him Father you committ two â—ults in condescending to the will of this child For â—ou expose him to the danger of vanitie and â—oile your matts for they were better so as you â—â—d them to whom the blessed Father aunswerâ—d My brother if God permitt that the child â—onceaue vanitie it may bee that in recompence â—ee will giue mee humilitie and when hee shall â—aue giuen it mee I shall afterwards bee able to â—â—ue some to this child There is not any great â—rme to dispose in this or that manner the bulrusâ—es to make the matts but it would bee verie great â—nger if vvee haue not affection to this word 〈◊〉 celebrated of our sauiour if you become not 〈◊〉 little children you shall haue no part in the kingâ—ome of my Father O what a great good is this â—y sisters to bee so facill and pliable to bee turned 〈◊〉 obedience at euerie hand § 3. Now not onely the Saints haue taught vs is practice of the submission of our will but also â—ir Lord asvvell by example as by word but how 〈◊〉 word the councell of abnegarion of ones selfe â—hat other thing is it but to renounce in all occaâ—â—ons his owne will and his particular iudgment followe the will of another and to submitt himâ—â—â—fe to all allwaies excepting that wherein wee â—ould offend God But it may bee you will say â—ee cleerlie that this which they vvould haue â—ee doe proceedeth from a humayne vvil and â—â—turall inclination and therefore God hath â—t inspired my mother or my sister to make â—e doe such a thing No it may bee God doth not inspire this to her yet truelie hee will that you should doe it and you fayling therein resist the determination of doing the vvill of God iâ— all things and consequently the care you ought tâ— haue of your perfection wee must then allwaieâ— submitt our selues to doe all that they desire of vs for to doe the will of God prouided that it bee no contrarie to his will which hee hath signified iâ— the manner aforesayed § 4. Novv to speake a word of the will of creatures it may bee taken in three kindes by vvay oâ— affection by way of complacence or else withouâ— intention or besides their designe according tâ— the first our will must bee verie strong to embraâ—â— willinglie these wills which are so contrarie 〈◊〉 ours vvhich would not bee contraÌ„ried yet oâ—dinarilye wee must suffer verie much in this prâ—ctice of follovving the wills of others vvhich aâ— for the most part different from ours wee ougâ—â— therefore to receaue by way of sufferance the exâ—cution of such wills and to serue our selues of the daylie contradictions for to mortifie vs acceptiâ—â— them with loue and gentlenesse By way of coâ—placence ther is no neede of exhortation to maâ— vs follow them for wee obey most willinglie delectable thing yea wee runne before these wiâ— to offer them our submissions Therefore it is 〈◊〉 of this kinde of will that you demaund if wee mâ— submitt our selues therevnto for wee haue 〈◊〉 doubt thereof but of those that are farr from tâ— purpose and of vvhich vvee knowe not the reasâ—â— wherefore one desireth this of vs it is this wherâ— the difficultye lieth For wherefore should I dâ— the will of my sister rather then my ovvne also not mine as conforme to the will of God as hersâ— this slight occurrence for what reason ought 〈◊〉 beleeue that this which she telleth mee thaâ— should doe is rather an inspiration of God then â—he will that moueth mee to doe another thing O God my deare sisters heere it is where the Diâ—ine Maiestie vvould make vs to gaine the prise of â—ubmission for if wee did allwaies perceaue verie â—ell that they haue reason to commaund vs or â—ay vs to doe such a thing vvee should not haue â—ny great meritt in doeing it neither any great reâ—â—gnance because without doubt all our whole â—ule would willinglie grant this but when the â—easons are vnknovve to vs our soule repineth at it â—en our iudgment stormeth and wee feele the â—ontradiction Now it is in these occasions that â—ee ought to surmount our selues and with a â—â—ildish simplicitie to put our selues to the busines â—ithout discourse or reasoÌ„ and say I knovve verie â—ell that the will of God is that I should rather â—e the will of my neighbour then my owne and â—â—erefore I will sett my selfe to the practice thereof â—ot considering if this is the will of God that I â—â—bmitt my selfe to doe that which proceedeth of â—â—ssion or otherwise by an inspiration or motioÌ„ of â—ason for wee must walke through all these small â—atters in simplicitye I pray you to what purpose â—ould there bee an houre of meditation made for â— knowe if it bee the will of God that I drinke â—hen they praye mee or that I abstayne by peâ—nce or sobrietye and the like small matters which â—e not worthy of consideration and principallie if see I shall content my neighbour how little soeâ—â—r in doeing them in things of consequence wee â—â—ight not to loose our time in considering them â—â—at wee must addresse our selues to our Superiâ—â—rs to the end to knowe of them what wee haue â— doe after vvhich they are no more to be thought 〈◊〉 but whe must depend absolutlie on their opinioÌ„ â—â—nce God hath giuen vs them for the guid of our soule in the persection of his Loue. And if we ought thus to condescend to the will of euerie one much more ought vve to doe it to the will of Superiours whom vvee ought to esteeme and regarâ— amongst vs as the person of God himselfe for indeed they are his lieftenants vvherefore althougâ— vvee should knovve that they had naturall inclinations yea passions theÌ„selues by the motions where of they should commaund somtimes or reprehend the faults of their inferiours it should iâ—
knovveth hovv much those vvho are in feuers are molested which hindreth them from repose and giueth them a thousand other vexations Novv this great resignation that our sicke made of her selfe into the hands of her superiours caused her that she vvas not vnquiett nor did she take care for her health or her cure she vvas content to suffer her sicknes vvith mildenesse and patience O God! hovv happie was this good vvoman Truelie she did deserue that they should take care of her as also the Apostles did vvho prouided for her cure not being solicited by her but by charitie and commiseration of vvhat she suffered Happie shall those Religious persons bee who shall make this great and absolute referring of themselues into the hands of their superiours vvho by the motion of Charitie shall serue them and shall carefullie prouide for all their vvants and necessities for Charitie is more strong and presseth more neere then nature This good siâ—ke vvoman did knovv that our Lord vvas in Capharnaum that hee cured the sicke and yet she vvas not vnquiet nor troubled not her selfe to send to tell him vvhat shee suffered but that vvhich is more admirable is this That she seeing him in the house vvhere hee beheld her and she also beheld him yet she did not speake one vvord to him of her infirmitie to excite him to haue pitty vpon her nor press him to touch her for to bee healed Novv this vnquietnes of mind that vvee haue in sufferance and sicknesses to the vvhich are subiect not onelie vvordly persons but also verie often the Religious springeth from the disorderlie loue of our selues Our sicke sister maketh not any account of her sicknes she is not forvvard to recount it she suffereth it without careing whether they bemoane her or procure her health or no she is content that our Lord knovveth it and her superiours vvho gouerne her she seeth our Lord in the house as a souerayne Phisition but regardeth him not as such so little thinketh she of her recouerie she rather considereth him as her God to vvhom she appertayneth asvvell sicke as in health being as much content to bee sicke as to possesse perfect health O hovv many vvould haue vsed sleights to bee cured by our Lord and vvould haue sayed that they asked health the better to serue him fearing something should bee vvanting to him But this good vvoman thought of nothing lesse then this making her resignation to appeere in that she did not require her health notvvithstanding I vville not say but that vve may aske it of our Lord as of him vvho can giue it vvith this condition if such be his vvill for vve ought alvvaies to say Fiat voluntas tua it is not sufficient to bee sicke and to haue afflictions beccause God vvould haue it so but it must bee as hee vvill and as long a time as hee vvill and in the manner it pleaseth him that it should bee not making any choise of any sicknes or affliction vvhatsoeuer hovv abiect or dishonorable it may seeme to bee for sicknes and affliction vvithout abiection verie often svvelleth the hart in stead of humbling it but vvhen vve haue sicknes vvithout honour or vvith dishonour it selfe disestimation and abiection are our malady hovv many occasions are there then to exercise patience humilitie modesty and svveetnesse of mind and hart Lett vs therefore haue a great care as this good vvomaÌ„ had to keepe our hart in mildnesse making profitt as she did of our sicknesses for she did rise so soone as our Lord had chaced avvaye the feuer and serued him at the table vvherein certaynlie she demonstrated great vertue and the profitt she had made of her sicknes of the vvhich being quitted she vvould not vse her health but for the seruice of our Lord imploying herselfe therein in the same instant that she had receaued it Besides she vvas not like persons of the vvorld vvho hauing a sicknes of some dayes must haue vveekes and monthes to restore themselues Our Lord vppon the Crosse maketh vs to see very vvell hovv vvee ought to mortifie these delicacies for haueing extreame thirst hee did not aske to drinke but simply manifested his necessitie saving I am thirsty after vvhich hee perfomed an act of verie great submission for some one hauing offered him on the point of a launce a peece of spouÌ„ge moistned in vineger to queÌ„ch his thirst hee sucked it with his blessed lipps a strang thing â—he vvas not ignorant that this vvas a draught vvhich should augment his payne neuertheless hee tooke it simply not makeing shew that it did trouble him that hee had not found it good to teach vs vvith vvhat submission vvee ought to take the remedies and meates presented vs vvhen vvee are sicke not so much as makeing shevve that vvee are disgusted and greeued yea also vvhen vvee shal be in doubt that this vvill increase our disease Alas haueing neuer so little incommodity wee doe quite contrarie to that vvhich our svveete Maister hath taught vs for vvee cease not to lament and find not persones sufficient as it seemeth to bemoane our case and to recount our greefes by parcells vnto vs our payne vvhatsoeuer it bee is incomparable and those that others suffer are nothing in respect vvee are more melancholy and impatient then can hee declared vvee find nothing that goeth as it ought to content vs. In fine it is great pitty to see hovv little vve are the true imitatours of our Sauiour vvho did forgett his greefes and endeauoured not to haue them marked by men contenting himselfe that his eternall father by vvhose obedience he suffered did consider them and vvould cease his anger tovvardes humayne nature for the vvhich hee did suffer § 4. You aske vvhat I desire should remayne most ingrauen in your mind the better to put it in practice Ah! vvhat shall I say to you my most deare daughters but these tvvo deare vvordes that I haue allreadie so much recommended vnto you desire nothing refuse nothing in these tvvo wordes I say all for this document comprehendeth the perfect practice of indifferencie Behould the poore little Iesus in the crib hee receaued pouertie nakednes the companie of beastes all the iniuries of the time colde and all that his father permitted to arriue vnto him it is not vvritten that hee euer put forth his haÌ„ds to haue the breast of his mother hee left himselfe wholie to her care and prouidence nether did hee refuse those little comforts that she offered him hee receaued the seruices of Sainct Ioseph the Adoration of the three Kinges and of the shepheards with equall indifferency euen so vvee ought neither to desire nor refuse any thing but to suffer and receaue equallie all that the prouidence of God shall permitt to happen vnto vs God giue vs his grace so to doe Amen GOD BEE BLESSED Out of the same Authour AN exercise for the morneing vvhich being breife simple and tending immediatly to the loueing vnion of our vvill
as more honourable but in affection so euerie one preferrs his country before others in Loue not in esteeme and each Pilot cherisheth more the vessell wher in hâ— saylleth theÌ„ thers although they be more rich and better furnished Lett vs freelie auouch thaâ— other Congregations are better more rich anâ— more excellent but therefore not more amiable or more desirable or more conuenient foâ— vs since our Lord hath willed this should be our countrie our barke and that our harâ— should be maried to this institute following thâ— speach of him who being demaunded which was the most delightfull resting place and the best foode for the Child the breast sayed he and the milke of his mother for although there are many more beautifull breasts and better milke yet for him there is not any more proper nor more amiable THE SECOND ENTERTAINEMENT VVherin is demaunded whether we may appeare before God whith great confidence hauing whith in our selues the feeling of our miserie and hovv and of the perfect abnegation of our seues YOv demanded of mee most Deare daughters whether a soule that hath the feeling of her miserie may present her selfe before God with a great coÌ„fidence now I aunswere that not onelie the soule which hath the knowlâ—dg of her miserie may haue great confidence in God but also she cannot haue true confideÌ„ce vnlesse she haue the kenowledg of her miserie for this â—enowledg and confession of our miserie introâ—uceth vs before God euen so all the great â—ints as Iob Dauid and others did begin all â—â—eir prayers by the confession of their miserie â—nd indignitie therfore it is a very good thing â—or a person to acknouledg her selfe poore vile â—biect and vnworthy to appeare in the presence â—f God This saying knovve thy selfe so much â—elebrated by the antients of former times alâ—hough that it extendeth it selfe to â—he knowledg â—f the greatness and excelleÌ„cie of the soule that â—t doe not abase and prophane it selfe in things â—nworthy of its nobilitie it also extendeth to â—he knowledg of our indignity imperfection â—nd miserie For looke how much more wee â—hall acknowledg our selues to be miserable so much more shall we confide in the bounty and mercy of God for betweene mercie and miserie â—here is à certayne connexion so great that the â—ne cannot be exercised with out the other yf God had not created maÌ„ he had bene truely toâ—ally good but he had not bene actuallie mercifull for so much as mercie exerciseth not it selfe but â—o the miserable You see then that how much more wee acknowledg our selues miserable so much more we haue occasion to put our trust in God since we haue nothing wher of to confide in our selues Distrust of our selues proceedeth from the knowledg of our imperfections It is good then to distrust our selues But to what purpose will it serue vs vnlesse we cast our whole confidence vppon God and relie vppon his mercie the faults and infidelities that wee coÌ„mitt euerie day ought indeed to bring vs shame and confusion when we will approch neere oâ— Lord and so we read that there haue bene hoâ— soules S Katherin of SieÌ„ne and S. Theresa whâ— wheÌ„ they weare falleÌ„ into any fault felt exceedinâ— great confusioÌ„ It is truelie very reasonable thaâ— hauing offeÌ„ded God we should retire our selue a little by humilitie and remayne confounded for hauing offeÌ„ded a freind onely we are ashamed to approch to him but wee must not remayne there for these vertues of humilitie of abiection confusion are mediate vertue by the which we ought to mount to thâ— vnion of our soule with God It would be nâ— great matter to be annihilated and left naked oâ— our selues the which is donne by acts of coÌ„fusion if it weare not to giue our selues wholie tâ— God euen as S. Paule taught vs vhen he sayed vncloth your selues of the ould man and put oâ— you the new for you must not remayne naked but cloth yourselue with God This little recoylâ— is not made but to the end the soule may thereby leape forward into God by an act of Louâ— and confidence for wee must not be coâ—founded with Sadnes or vnquietness it is self Louâ— that giueth these confusions by which we arâ— sorrie for not being perfect not so much for the Loue of God as for the Loue of our selues Yea although you feele not any such confidence yet may you not ommitt to make acts therof and say vnto our Lord although my Lord I haue not any confidence in thee yet I know thou art my God that I am wholie thine and haue no other hope then in thy goodnes and therefore I giue my selfe ouer quite into thy haÌ„ds It is allwaies in our power to make these acts and albeit we haue difficultie in it it is not thereâ—â—re impossible and it is in these occasions and â—eses difficulties that we ough to giue testimoâ—ie of our fidelitie to our Lord for although we â—ake such acts with out gust and with out any â—atisfaction we must not be troubled since our â—ord loueth them better so And doe not say as â—ou are wont alas it is no otherwise then from â—he mouth for if the hart would it not the mouth would not speakâ— a worde Hauing done this â—emayne in peacâ— with out reflecting vppon your â—rouble speake to out Lord of some other thing CoÌ„sider then for conclusioÌ„ of this first point that â—t is very good to haâ—e confusion when we haue â—he knowlegd and feeling of our miserie and imperfeâ—â—ion but we must not there in nor for it â—aâ—â— into into discouragemeÌ„t but raise vp our hart vnto God by a holie Confidence the foundation wheâ—e of ought to be in him and not in vs For so much as we change and he neuer changeth but remayneth allwais as good and as mercifull wheÌ„ we are weake aâ—d imperfect as when we are stroÌ„g and perfect I am woÌ„t to say that the â—hrone of the mercie of God is our miserie it followeth theÌ„ that how much greater our miserie shal be so much great ther Confidence must we haue 3. Lett vs past now to the other question of forsaking ones selfe and what ought to be the cxercise of the soule abandoned It must then be vnderstood that to abaÌ„don our soule and to leaue our selues is no other thing then to quitt break vs of our selfe will to giue it vnto God for it should serue vs but little as I haue alreadie sayed to renounce and leaue our selues if it weare not to vnite vs more perfectlie to the diuine goodnes it is this then for which this giuing ouer ones selfe ought to be madâ— which otherwise would be vnprofitable aâ— should reseÌ„ble those of the antieÌ„t philosopheâ— who made admirable renuntiations of the selues and of all thinges for a vaine pretext giue them selues to philosophy as Epicteâ— most renowned philosopher who being a slaâ— by condition by reason of his great wisdom they weare content to haue giuen hem his
freâ—dome but he out of an extreame renuntiatioâ— would not haue his liberty and so voluntarilâ— remayned in slaueric with so great pouertie that after his death they found no other housâ— hold stuffe of his but a Lampe which waâ— sould very deare because it had bene the LaÌ„p of so great à man But we must not abandon ouâ—selues vnles it weare to leaue our selues to the mercie of the will of God There are manâ— who say to our Lord I giue my selfe wholie to the with out any reseruation but there are verie few which unbrace the practice of this renuntiation which is no other thing then a perfect indifferencie to receaue all sortes of euentâ— according as they arriue by the order of the diuine prouidence aswell affliction as coÌ„solatioÌ„ sicknes as health pouertie as riches eonteÌ„pt as honour infamy as glorie the which I meane according to the Superiour part of our soule for there is not any doubt but that the inferiour and naturall inclination will allwaies bend and tend to the side of honour rather then that of contempt of riches then that of pouertie although there are not any that can be ignorant that contempt abiection and pouerty are more pleasing to God then honour and abundance of great riches § 4. Now to gett this relinquishing of all at soeuer we ought to obey the wil of God â—nified and that of his good pleausure the one done by may of resignation the other by way indifferencie The will of God signified comâ—ehendeth his commaudements his councells â—s inspirations our Rules and the ordinances our Superiours The will of his good pleauâ—â—e regardeth the euents of things which wee â—n not foresee or preuent as for example I â—owe not if I shall die to morrow I doe see at this is the good pleausure of God and there â—re I render my selfe to his holy will and â—ll die willinglie In like fort I know not if the â—â—xt yeare all the fruites of the earth shal be â—asted if it happen they be or there be plague â—t other like euents it is euident that this is the â—ood pleasure of God and therefore I coÌ„forme â—y selfe there vnto It may happen that you â—hall not haue consolation in your exercises it 〈◊〉 certayne that then this is the good pleasure of â—od wher-fore you must remayne with an exâ—eame indifferencie betweene desolation â—onsolation The same ought to be done in all â—hings which shall artiue vnto vs in the cloathes â—hat are giuen vs and in the meates that are â—resented vs. § 5. It ought moreouer to be noted that there â—re things in which the will of God signified is â—oined to that of his good pleasure as if I fall sicke of a greeuous feauer I see that the good pleasure â—f God in this euent is that I remayne indiffereÌ„t either for health or sicknes but the will of God signified is that I who am not vnder obedience call for the phisition and that I apply all thâ— remedies I can I doe not say the most exquisit but the common and ordinarie and that tâ—â— Religious who are vnder a Superiour receaâ—â— the remedies and vsage which are presenteâ— them in simplicity and submission for God haâ— signified it vnto vs in this that he hath giue vertu vnto remedies the holy Scripture teacheth it in many places the church ordayâ—eth it now this being done lett the sickneâ— surmount the remedie or the remedie surmouâ— the maladie we ought to be perfectlie indiffereÌ„â— in such sort thar if sicknes and health wear preseÌ„t before vs and that our Lord did say vntâ— vs if thou chose health I will not take froâ— thee one graine of my grace and if thou makâ— choise of sicknes I will not augment it one ioâ— at all but to make choise of sicknes would bâ— more agreable to my will the soule then thaâ— intirely abandoneth and comitteth it selfe intâ— the haÌ„ds of our Lord will with out doubt choosâ— sicknes for this cause onelie that there is in iâ— some what more of the good pleasure of God yea though she weare to remayne all her life in â— bedd not being able to doe any other thing thâ— to suffer yet would not she for any thing in thâ— world desire any other estate then that Euen thâ— saints which are in heaueÌ„ haue such an vnioÌ„ with the will of God that if there weare to be had a little more of the good pleasure of God in hell thy would quitt paradice to goe thither This estate of forsaking of ones selfe comprehendeth also the entire resignation to the good pleasure of God in all temptations as drinesses auersions and repugnances which may arriue in a spirituall life for in all these things we see the â—od pleasure of God when they arriue not by â—r default and that on our part there be no â—ne In fine this renuntiation of our selues is â—e vertu of vertues it is the creame of â—haritie the sweete sauour of humilitie the â—eritt as it seemeth of patience and the fruite 〈◊〉 perseuerance O great is this vertue and â—lie worthy to be practiced by the most deare â—hildren of God My father sayed our most â—weet Sauiour vppon the crosse I committ my â—iritt into thy bandes as yf he would Saye â—s true that all is consummate and that haue accomplished all that thou hast comâ—aunded me but more ouer if such be thy â—ill that I remayne yet on this Cross to â—â—ffer more I am content and committ my â—â—irit into thy handes thou mayest do thereâ—ith euen as it shall please thee We ought â— doe the same my most deare daughters â— euerie occasion be ir that we doe suffer â—r that wee doe enioy some contentment â—eauing our selues to be conducted by â—e diuine will according to his good â—easure with out euer permitting our â—elues to be preoccupated by our particuler will Out Lord loueth with an extreeme â—ender loue those who are so happie as â—o abandon themselues totally to his paâ—ernall care leauing themselues to be goâ—erned by his diuine prouidence with out â—â—nusing or considering whether the effects â—f this prouidedce shabe beneficiall proâ—itable or dommagable to them being most assured that nothing shall be sent vnto them from his paternall and amiabâ— hart nor that he will permitt any thing to arriâ— vnto them aut of which he will not canâ— them to drawe good and profit prouided thâ— they put theyr whole confidence in him aâ— that thy say with a good hart I remitt my spirâ—â— my soule my hodie and all that I haue into tâ— blessed hands to doe according as it shâ—â— please thee For we are neuer reduced to sucâ—â— extremitye that we may not allwaies powâ—â— before his diuine maiestie perfumes of holy suâ—mission to his most blessed will and a continuaâ—â— promise neuer willinglie to offend him § 2. Somtimes our Lord will that the soule chosen for the seruice of his diuine maiesâ—â— should nourish them selues wih a firme and iâ—uariable
soeueâ— we haue of them in vs as also a certayne capacitâ— which God hath giueÌ„ vs to vnite our selues to hiâ— by meanes of his grace and touching vs our vocatiâ— which giueth vs as much assurance as we can hauâ— thereof in this life of the possession of Glorie anâ— eternall felicitie and this great esteeme that humilitie maketh of these goods to witt fayth hope anâ— charitie is the foundation of Generositie of spirittâ— Behould theÌ„ the first goods whereof we haue spokâ—â— appertayne to humility for her exercise and thesâ— other to Generositie for hers Humilitie maketh vâ— beleeue that we are able to doe nothing in respecâ— of the knowlegd os our pouertie and weaknesse in so much as is of our selues and on the coÌ„trarie Generositie maketh vs say with S. Paule I can doe alâ— things in him that coÌ„forteth me Humilitie maketh â—o distrust our selues and Generositie causeth vs to â—ide in God You see theÌ„ that these two vertues of â—â—militie and Generositie are so ioyned and vnited 〈◊〉 one with the other that they neuer are nor caÌ„ seperated There are certayne persons who relye â—poÌ„ a false and childish Humilitie which hindreth 〈◊〉 froÌ„ regarding in theÌ„selues that good which god â—â—â—h placed there They are very much deceaued for â—â—e gifts that God hath endowed vs with all should acknowledged esteemed and greatly honoured aÌ„d â—t held in the same raÌ„ke of base esteeme which we â—â—ght to hould of those that are with in vs and of vs. â—ot onely true christians haue acknowledged that â—â—ey ought to regard these two sortes of goods â—hich are in vs the one kind to huÌ„ble vs the other 〈◊〉 glorifie the Diuine bouÌ„tie which bestowed theÌ„â—pon vs but also the Philosophers for this worde 〈◊〉 common amoÌ„g them know thy selfe ought not â—ely to be vnderstood of the knowledge of our â—itye and miserie but likewise of the excellencye â—d dignitye of our soules who are capable to be â—ited to the Diuinitie by his Diuine bountye who â—â—th setled a certayne instinct in vs the which cauâ—th vs allwaies to tend to and pretend this vnion â—herein consisteth all our felicitye § 2. The Humilitie which doth not produce 〈◊〉 enerositie vndoubtedly is false for after that she â—â—th sayed I can doe nothing I am no other then a â—ure nothing she yealdeth immediatlye the place to â—enerositye of spiritt the which sayeth There is not â—ny thing neither can there be any thing to be had â—â—at is not in my power for so much as I put all my â—onfidence in God who can doe all and vppoÌ„ this â—oÌ„fideÌ„ce she enterpriseth couragiously to performe â—l that they coÌ„maund her But marke thar I say all â—â—at is coÌ„mauÌ„ded her or couÌ„selled how difficult soeâ—er it be for I caÌ„ assure you that Humilitie iudgeth it not to be a thing impossible for her to woâ— miracles being commaunded so to doe if she her selfe to the execution of the commaundemâ—â—â— in simplicitie of hart God will rather worke a â—â—racle then be wanting to giue her abilitie to acâ—â—â—plish her enterprise because she did not vndertâ—â—â—â— the action vppon any other ayde then vppon coÌ„fideÌ„ce she hath in his streingth yea she is groâ—â—ded vppon the estimation that she hath of the gâ— that God hath imparted vnto her and so she makâ— this discourse within her selfe if God doe call to so high an estate of perfection that there is 〈◊〉 more high estate in this life what is that whâ— shall hinder me to attayne there vnto since thâ— am most assured that he who hath beguÌ„ the woâ— of my perfectioÌ„ will perfect it but take heed tâ— this be done with out any presumptioÌ„ for so mâ— as this confidence hindereth not but that we mâ— allwaies keepe our selues vppon our gard for feâ—â—â— of being deceaued but rather it maketh vs mâ— attentiue ouer our selues more vigilant and caâ—â—full to doe that which may serue vs for the aduâ—cement of our perfection Humilitie consisteth 〈◊〉 onely in the distrust of our selues but also that confide in God and the diffideÌ„ce of our selues 〈◊〉 of our ownne forces produceth confidence in Gâ—â— and from this confidence springeth Generositie 〈◊〉 spiritt of which we speake 3. The most holie virgin Our Bl. Ladie 〈◊〉 furnish vs with a most remarkable exaÌ„ple for tâ—â— subiect when she pronuÌ„ced these wordes Behoâ—â— the hand mayde of our Lord be it done to 〈◊〉 according to thy worde for in that she sayeth tâ—â— seruaÌ„t of our Lord she maketh an act of the great humilitie that she could doe for so much as she oâ—posed against the praises that the Angell gaue hâ— that she should be the mother of God that 〈◊〉 châ—â—d which should be borne of her should be called Sonne of the most High the greatest dignitie 〈◊〉 euer had bene or could be imagined she oppoâ—â—â— I say to all these praises and greatnesses her â—enes and vnworthines saying she was the handâ—yd of our Lord. But consider that after she had â—â—â—dred her due to humilitie she practiced inconâ—â—ntly a most excellent act of Generositie saying â—t it be done to me according to thy word It is â—e as if she would haue sayed that I am not in 〈◊〉 sorte capable of this grace if respect be had to â—â—at I am of my selfe but since that which is good â—ne is of God and that wich thou tellest mee is most holy will I beleeue that he is able and that will effect it and therefore she sayed Let it be â—he to me as thou hast sayed § 4. Likewise for want of this Generositie â—y few acts of true contrition are made for soâ—â—ch â—ch as after we be humbled and confounded â—ore the diuine maiestie in consideration of our â—at infidelitye we approch not to make an act confidence in taking hart by the assurance we â—â—ght to haue that the diuine bountie will giue vs 〈◊〉 grace from henceforth to be more faythfull to â—n and to correspoÌ„d more perfectly to his diuine â—â—e After this act of confidence should immeâ—tlye follow that of Generositie saying since that â—m most assured that the grace of God shall not 〈◊〉 wanting to mee I will further beleeue that 〈◊〉 will not permitt me to fayle in corresponding â—his grace § 5. But you will say to mee If I be wanting 〈◊〉 grace it will also be wanting to me It is true if â—en it be so who shall assure me from this time â—rth that I shall not fayle to cooperate vvith grace â—nce I haue so oftentimes heretofore lett it passe 〈◊〉 releslie I aunsvvere that Generositie causeth the soule boudly to say without any feare no I wiâ—â— no more vnfaytfull to God and because she feelâ— in her hart this resolution of neuer being disloyâ— she vndertaketh with out any feare all that she kâ—â—weth is in her power to yeald acceptable seruice God with out exception and enterpriseing all 〈◊〉 beleeueth she hath abilitye for all not of her seâ—â— but in God vppon whome she hath fixed her câ—â—fidence therefore
seemetâ— that all is lost and the meanes to performe ouâ— begun enterprise is taken from vs. Consider this soule hovv vvell she sitteth on her eggs in the timâ— of consolation and leaueth the care of her selfe to her onely vvelbeloued one If she bee in prayer what holy desires doth she not make to please him hovv tenderly affected is she in his preseÌ„ce vvholye melting into her vvelbeloued she putteth her selfe intirely into the armes of his Diuine Prouidence O these are most amiable eggs and all this is veryâ— good besides the little pigions are not vvanting which are the effects for vvhat is it that she doth not the vvorkes of her charitie are in so great nuÌ„ber her modestie appeareth before all the sisters she giueth exceeding edifiâ—ation she causeth admiration in all those that behould her or vvho knovâ— her mortifications sayeth she lost mee nothing aâ— that time they vveere rather consolations to meeâ— and for Obediences they vveere my ioyes I noâ— soouer heard the first sound of the Bell but I vvâ—â— risen I did not permitt one point of vertue 〈◊〉 passe without practice and I did doe all this vvitâ— most great peace and tranquillitie But novv that â— am in disgust and in driesse in prayer I haue not anâ— courage as it seemeth to mee for my amendmenâ— I haue not the feruour I vsed to haue in my exercises in fine the cold and frost hath wholly benummed mee I beleeue it vvell Consider I pray yo◠〈◊〉 this poore soule hovv she lamenteth her disgrace her discontent doth appeare euen in her face she hath her countenance on the ground deiected and melencholye she vvalketh all pensiue so coÌ„fused as nothing more Good God! vvhat haue you sister are vvee constrained to say to her O! vvhat haue I I am so decayed in vigour nothing can content mee all is disgustfull to mee I am novv so confused But vvhat confusion is it For there arâ— two sorâ—s one which coÌ„ducteth to humilitie and to life and the other to dispayre and consequentlye to death I assure you quoth she I am so neere it that I haue allmost lost the courage to passe further in my vndertaken course of perfection O Good God! what a vveaknes is this consolation is vvanting and by that occation courage is lost O vvee must not doe so but rather the more God depriueth vs of consolation the more wee ought to labour and confide in him to giue him testimonie of our fidelitye one onely act made with drinesse of spiritt is more worth then many made with great tendernesse Because that as I haue allreadye sayed speaking of Iob it is vvrought with a more stroÌ„g loue allthough not so tender nor so pleasing so that the more they take froÌ„ mee the more I make is the secoÌ„d lavve that I desire very much that you obserue § 4. The third lavve that I presenâ— to you of the Doues is this that they vveepe as if they did reioyce they sing allwaies one selfe same tune asvvell for their songs of reioysing as for those of â—amenting that is to say to bemoane themselues and manifest their griefe Behould them pearched on their branches vvhere they bewaile the losse that they haue had of their little ones which the vveasill or ovvle hath robbed them of for vvhen any other taketh them then the maister of the Douehouse they are very much afflicted consider them also vvhen their companion commeth and approcheth to thë soe that they are wholie coÌ„forted they chang not their tune but make the same mournful grumling sound to expresse their contentment aâ— they did to manifest their greife This is that moâ—â— holie Equallitie of spiritt my Deare soules that vvish vnto you I doe not saye equallitie of humours nor of inclinations I saye equallitie oâ— spiritt for I make none neither doe I desire thaâ— you should make any acount of the turmoyle thaâ— the inferiour part of your soule causeth to troublâ— you which is that which causeth vnquietnesse whâ— the Superiour part doth not her duty in making hâ—â—selfe maister nor doeth keepe good watch to discouer her enimies as the Spirituall CoÌ„flict sayeth we ought to doe to the end she bee proÌ„ptly aduertise of the turbulent motions and assaults that the inferiour part raiseth which proceed from our senceâ— and from our inclinations and passions for to makâ— warre against it and to subiect it to hir lawes but say vve must retayne our selues allvvaies constanâ— and resolute in the Superiour part of our soule tâ— prosecute the vertue vvhereof vvee make profeâ—sion and to keepe our selues in a continuall equaâ—litie asvvell in aduerse things as in prosperous iâ— desolarion as in consolation and in fine aswell iâ— the thickest of aridities as in the midst of cherâ—shings Iob of vvhome vve spake in the secoÌ„d law furnisheth vs moreouer vvith an exaÌ„ple of this suâ—iect for he did euer sing the selfe same ayre in all thâ— songes that he hath coÌ„posed which are no other tâ—â— the historie of his life what is that which he did sayâ— vvheÌ„ as God did make his goods to be multiplyeâ— giuing him children and in fine he did send hiâ— whatsoeuer his desire could wish in this life vvhâ— sayed hee but the name of God be blessed this wâ— his song of loue that he did sing in all occasioÌ„s fâ—â— consider him reduced to the extremitye of afflictioÌ„ â—hat doth hee doe hee singeth his canticle of lameÌ„â—â—tioÌ„ vppoÌ„ the same ayre that hee did sing the other â—or reioyceing we haue receaued sayeth hee good â—hings of our Lord wherefore should not wee reâ—eaue the euill Our Lord hath giuen mee children â—nd goods and our Lord hath taken them froÌ„ mee â—is holy name be blessed allwaies the name of God â—e blessed O this holy soule vvas a chast and louing â—oung doue exceedinglye cherished of her deare â—nd onely one euen so should wee doe My deare â—hildren that is in all occasions vve should take the â—ood and the euill our comforts and afflictions froÌ„â—he hand of our Lord neuer ceasing to sing other â—hen that most excellent canticle The name of God â—e blessed allwaies on the ayre of coÌ„tinuall equalâ—itye for if this good happ arriue vnto vs we shall â—iue in great peace in all occurrences But doe not â—ou doe as those that weepe when consolation â—ayleth and doe no other thing but sing vvhen it is â—eturned or cometh agayne vvherin they are like â—o the Apes and Baboones who are allvvaies sadd â—nd furious vvhen the ayre becometh raynie and â—loudie and neuer cease to leape skipp and â—urne heeles ouer head vvhen it is fayre vveaâ—her § 5. Consider then the three lawes that I giue â—ou the which neuerthelesse are lavves totallye of â—oue obliging no othervvise then for loue Lett â—oue then carrye vs vnto our Lord that vve bee sollicitous to obserue and keepe them to the end vvee may truely say in imitation of the beautifull Doue of the Soueraigne spiritt vvhich is the sacred spouse My welbeloued
is all mine and I am all for him doing no other thing then for to please him hee hath his hart allvvaies tovvards mee by prouidence as I haue mine tovvards him by confidence and hauing all this time of our liâ— exhibited our selues for our vvelbeloued he vvâ— haue care to prouide for vs his eternall Glorie 〈◊〉 recompence of our confidence there vve shâ— see the happie estate of those who quitting all supeâ—fluous vnquiett care that vvee haue ordinarilâ— ouer our selues and of our perfection giuing theselues simply and intirely to their duty abaÌ„doniâ— themselues vvith out reseruation into the hands the diuine goodnes for vvhom onely they haâ— laboured hovv their labours shall be in the 〈◊〉 follovved with such peace and repose as cannot â— explicated for they shall rest for euer within 〈◊〉 breast of their vvellbeloued The happie lott also â— those vvho shall haue obserued the second lavâ— vvilbe very great for permitting and giuing theâ—selues ouer to bee depriued of their young pigeoâ— by their maister which is our Lord vvith out troâ—ble or discontent hauing had the courage to saâ— The more they take from mee the more I maâ—â— remayning submisse vnto him vvho hath spoylâ— them these shall sing so much the more courâ—giously in the height of heauen this Most meâ—fluous canticle God be Blessed in the midâ—â— of eternall consolations as they haue song wâ—â— a better courage in the thickest of the desolationâ— anguishes and disgusts of this mortall and tranâ—torie life during the which wee ought to endeuoâ— carefully to conserue this most amiable indifâ—rencye of spiritt Amen THE EIGHT ENTERTAYNMENT OF DISAPPROPRIATION AND depriuation of all things THese little affections of myne and thine are the reliques of the world where there is â—othing so pretious as they for it is the soueraigne â—â—licitye of the world to haue great store of things â—oper and of which one may saye This is mine â—ow that which maketh vs be come affectionat to â—â—at which is ours is the great esteeme wee haue â—f our selues for wee hould our selues for such exâ—â—llent creatures that wee esteeme any one thing â—at appertayneth to vs aboue measure and the â—ttle esteeme that wee haue of others causeth that â—ee haue a dislike of that which hath serued them â—â—t if wee weere truelie humble and vnclothed of â—ur selues so that wee held our selues for nothing â—efore God we would make no reckoning of â—â—at should be proper for vs and wee should esteeâ—e our selues exceedingly honoured to be serued â—ith that which hath bene for the vse of another â—ut we ought as well in this as in euery other thing 〈◊〉 make a difference betweene inclinations and â—â—fections for when these things are no other then â—â—clinations and not affections vvee must not â—ouble our selues because it doth not depend of â—s to bee free from hauing euill inclinations as it â—oth from bad affections So then if it happen that â— changing the garment of any sister to giue her â—nother of lesse worth the inferiour part be moued a little it is not sinne if that with reason she acceâ—â— it willinglye for tâ—e loue of God and so likevvâ—â— of all other motions that arriue vnto vs. § 2. Now these motions doe happen because wâ— haue not put all our will in coÌ„moÌ„ which is a thiâ— that ougâ—t to bee done entring into Religion 〈◊〉 euery Sister shouâ—d leaue â—er proper will withoâ— the gate to the end she haue no other vvill then 〈◊〉 will of God happie is she that shall haue no othâ— will then that of the communitie and vvho shâ— euerie day take out of the coÌ„mon purse that whiâ— shall bee necessarie for her euen so ought this â—cred vvord of our Lord to bee vnderstood Bee 〈◊〉 carefull for to morrow it regardeth not so mâ—â— that which appertayneth to corporall foode or clâ—thing as spirituall exercises for if one should â—maund of you vvhat will you doe to morrow yâ— would aunsvver I knovve not this day I vvil 〈◊〉 such a thing that is commanded mee to morroâ— doe not know what I shall doe because I knoâ— not what they will coÌ„mmaund mee whosoeuer 〈◊〉 doe this she shall neuer be vexed nor vnquiet â— where true indiffereÌ„cye is there cannot be displâ—sure or sadnes If there bee any that will haue Mâ— and Thine let her goe seeke it out of the house 〈◊〉 within it is not to be spoken of § 3. Now wee must not onely vvill in geneâ—â— disappropriatioÌ„ but in particular for there is nothâ— more easye the to say in grosse wee must renouâ—â— our selues and quitt our ovvne will but wheâ— must come to practice there lieth the difficulty 〈◊〉 this cause wee must make considerations vpon 〈◊〉 condition and vpon all things that depend therâ— in particular then in particuler to renounce forâ— with one of our proper wills and incoÌ„tinently aâ—â—ther vntill such time as wee bee intirely vnclothâ—â— of them all This true nakednes of all thingâ— wrought by three degrees The first in the affection â—ereof the which is begotten in vs by the consiâ—â—ration of the beautie of this nakednes The secoÌ„d â—gree is the resolution that followeth the affectioÌ„ â—r wee easilye resolue of a good that wee affect â—he third is the practice which is the most difficult â—he goods vvhereof vvee must vncloth our selues â—e of three sortes Exteriour goods the goods of â—e bodye the goods of the soule Exteriour â—ods are all those things that wee haue left out of â—eligioÌ„ as housses possessions parents freinds and â—e like For to vncloth vs of them vvee must reâ—â—unce them into the hands of our Lord and then â—â—maund those affectioÌ„s that hee would wee should â—â—ue for them for vvee must not remayne with out â—â—fections nor haue them all equall and indifferent â—ee must loue euerie one in his degree Charitie giâ—eth place and order to the affections The second â—ods are those of the bodie beautye health and the â—e like things which wee must renounce and theâ—â—e must not goe to a looking glasse to behould if â—e be fayre nor care more for health theÌ„ for sicknes â— least touching the superiour parte for nature will â—lwaies haue a sensible apprehension and exclame â—â—mtimes espetiallie vvhen the person is not verye â—erfect VVee ought therefore to remayne equallie â—ontent in sicknes and in health and to take the â—emedies and such sustenance as vvee find I meane â—ith reason allwaies for touching inclinations I â—â—tt them passe The goods of the hart are the conâ—â—lations and svvetnesses that are found in a spiriâ—â—all lifâ— and these goods are very good and whereâ—ore vvill you say to mee must vvee then vnâ—oth our selues of them it must be done notvvithâ—anding and they are to bee remitted into the haÌ„ds â—f our Lord for to dispose thereof as it shall please â—im and wee are to serue him asvvell vvithout them as with them There is another sorte of gooâ— which are neither interiour nor exteriour that aâ— neither goods of
loue oâ— God but it may happen that you shall speake somâ— little thing which may seeme not to bee so vveâ—â— taken of all as you would desire you must not foâ— all this bee musing to make reflections vppon aâ— â—our vvordes No! For it is without all doubt selfe-â—oue that causeth vs to make these inquiries whether â—â—at vvhich wee haue sayed or done bee well taken Holy simplicitie runneth not after her wordes nor â—er actions but she leaueth the eueÌ„t of them to the â—iuine prouidence to the whiâ—h she is souueraigneâ—â—e vnited she tourneth not het selfe to the right â—and or to the left but follovveth simply on her â—ay so that if she encounter therein any occasion â—o practiâ—e some vertue she serueth her selfe careâ—ully thereof as of a meanes proper to attayne to â—er perfection vvhich is tâ—e loue of God but she â—resseth not her selfe too earnestly to search them â—either doth she contemne them she troubleth her â—elfe vvith notâ—ing sâ—e houldeth her selfe quiet and â—eacefull in the confidence she hath that God knoweth her desire vvhich is â—o please him this sufâ—iceth her But how may wee accord two things so â—ontrarie you say on the one side that wee must â—aue a great care of our perfection and aduancemeÌ„t â—nd on the othâ—r you forbidd vs to thinke thereon Marke heere if you please the miserie of humayne â—piritt for it neuer stayeth or resteth it selfe in a mediocritie but it runneth ordinarilie into extremities VVee haue this defect from our good moâ—her Eue for she did euen as much when the wicked spiritt did tempt her to eate of the forbidden fruite God hath forbidden sayed she that wee â—hould touch it in stead of saying hee had forbidden them to eate it VVee doe not say that you may not thinke of your aduancemeÌ„t but that you thinke not thereon with too much eagernes and trouble § 5. It is also want of simplicitie that wee make so many considerations vvhen wee see the faultes one of another to knovve whether such things are necessarie to acquaint the Superiour withall or no. For tell mee is not the Superiour capable of this and to iudge whether it bee requisite to correct it or not but what knowe I for what intentioÌ„ this sister shall haue done such a thing say you it may verie well bee her intention is good Therefore you ought not to accuse her intention but her exteriour action if there bee any imperfection neither may you say The matter is of small coÌ„sequence and not worth the troubling of this poore sister for all this is contrarie to Simplicitye The Rule which commaundeth to procure the amendment of the sisters by the meanes of aduertismeÌ„ts coÌ„maundeth vs not to bee so coÌ„sideratiue in this point as if the honour of the sisters did depend vppon this accusatioÌ„ Truely vvee must obserue and expect a conuenient time to giue correction For to doe it sodaynelie or passionatelie is somewhat daingerous but this excepted wee ought in simplicitie to doe that which wee are obliged to doe according to God and that without scruple For although it may bee this persoÌ„ is in passion and troubled after the aduertisment that you shall haue giuen her you are not the cause of it but her immortification And if she committ any fault vppon the sodayne this wil be the cause that she will auoyd many others that she would haue coÌ„mitted in perseuering in her defect The Superiours ought not to omitt to correct the sisters because they haue an auersion to correctioÌ„ for it may bee so that as long as wee liue wee shall allwaies haue itt For so much as it is a thing totally coÌ„trarie to the nature of man to bee misesteemed and corrected but this auersion ought not to bee fauoured of our vvill the vvhich ought to loue humiliation § 6. You desire that I speake a worde of the Simplicitye vvhich wee ought to haue to leaue our selues wholie to bee guided according to the interiour aswell by God as by our Superiours There are soules which will not as they say bee guided but by the spiritt of God and it seemeth vnto them that all things they imagin bee inspirations and motions of the holye Ghost who taketh them by the hand and leadeth theÌ„ in all they desire to doe as childreÌ„ wherein truely they deceane theÌ„selues verie much For I praye you was there euer any had a more spetiall vocatioÌ„ then that of S. Paul in which our Lord himselfe did speake to conuert him and notwistanding hee vvould not instruct him but hee sent him to Ananias saying Goe thou shalt find a man who will tell thee what thou shalt doe and although Sainct Paule might haue sayed Lord and vvherefore vvilt not thou thy selfe notwitstanding hee sayed not so but went verye simply to doe as hee was commaunded and should wee thinke our selues to bee more fauoured of God then Saint Paul beleeuing that hee will guide vs himselfe without the meanes of any creature The guid of God for vs my deare childreÌ„ is no other then Obedience for out of it there is nothing but deceate It is a verie certayne thing that wee are not all guided by one and the selfe same way yet it is not so that each of vs knovveth by which way God calleth vs this appertayneth to the Superiours vvho haue light from God to doe this wee must not say that they doe not knovve vs well For vvee ought to beleeue that Obedience and submissioÌ„ are allwaies the true markes of a good inspiration and although it may happen that wee haue not any consolation in the exercises that they appoint vs to doe and that vve haue manie in the others it is not by consolation that â—hey iudge of the goodnes of our actions Therefore vvee must not be tyed to our proper satisfaction for this should bee to cleaue to the flovvers and not to the fruite You shall dravve moâ—e profitt from that vvhich you shall doe folâ—ovving the direction of your Superiours then you shall in following your interiour instincts â—hich ordinarilie doe not proceede but from selfe-â—â—ue which vnder the coulour of good seeketh to â—ease it selfe in the vaine esteeme of our selues It â— a most certayne truth that our good dependeth â—f leauing our selues to bee conducted and gouerâ—ed by the spiritt of God vvith out any reseruation â—nd this is that vvhich the true simplicitie that our â—ord hath so much recommended doth pretend â—ee simple as Doues sayed hee to his Apostles Hee â—ayed not there but added further more if you beâ—ome not simple as a little child you shall not enter â—â—to the kingdome of my Father A child vvhiles â—ee is verie little is held in so great simplicitie that â—ee hath no other knovvledg then of his mother â—ath but one onely loue vvhich is for his mother â—nd in this loue one onely desire which is the boâ—ome of his mother being placed in this welbeloâ—ed breast hee desireth no other thing The soule â—vhich
hath perfect simplicitie hath but one loue â—hich is for God and in this loue she hath but one â—nely pretence vvhich is to repose vpon the breast â—f her celestiall Father and as a child of loue to make her aboade there leauing intirelie all the care â—f her selfe to her good Father neuer more trouâ—ling her selfe for any thing but still retayning this â—oly confidence so that neither the desires of verâ—ues and graces themselues doe disquiet her and inâ—eed vvherefore serue the importune and vnquiet â—esires of vertues the practice whereof is not neâ—essarie to vs gratiousnesse mildnesse loue of our â—vvne abiection Humilitie Sweete Charitie cordiall freindshipe tovvards our neighbour and Obedience are the vertues which wee ought to practice most commonlie because they are necessarie for vs and the encounter of such occasions is frequent with vs but for Constancie Magnificence and such other vertues that it may bee vvee shall neueâ— haue occasion to practice lett vs not trouble ouâ— selues wee shall not bee for this the lesse Magnâ—nimous or generous § 7. You aske of mee how the soules vvho iâ— prayer are dravvne to this holy simplicitie and thâ— perfect forsaking all in God ought to guide them selues in all their actions I aunswere that not onelâ— in prayer but in the conduct of their vvhole lifâ— they ought inuariably to vvalke in the spiritt 〈◊〉 simplicitie and abnegation remitting their vvhoâ—â— soule their actions and successes to the good pleâ—sure of God by a loue of perfect and most absoluâ—â— confidence leauing themselues to the mercie anâ— care of the eternall loue which the diuine prouâ—dence hath of them and therefore they must houâ— themselues constant in this course not permittiâ— any alteration or reflection about themselues to 〈◊〉 vvhat they doe or vvhether they bee satisfied Alaâ— Our satisfactions and consolations doe not satisâ— the eyes of God but they onely content this misâ—rable care and loue that wee haue of our selues oâ— of God and his consideration Certaynely the châ—â—dren vvhich our Lord noteth vnto vs to bee tâ—â— modle of our perfection haue not ordinarilie aâ—â— care aboue all in the presence of their Fathers aâ— Mothers they keepe themselues neere to them nâ—â—ther regarding their satisfactions nor consolatioÌ„ which they take in good part and enioy in simpâ—â—citye vvithout any curiositie of considering tâ— causes or the effects loue so much imploying thâ— that they can doe no other thing Hee vvho is veâ— attentiue to please louingly the celestiall louer hâ—â— neither hart nor leasure to reflect vppon himselâ— his spiritt continually tending thether where â—oâ— carrieth it § 8. This exercise of the continuall abandâ—ning of himselfe into the hands of God doth exceâ—lently comprehend all the perfection of other exeâ—cises its most perfect puritye and simplicitie anâ— whiles God permitteth vs to vse it vvee ought nâ— to change it The spirituall louers spouses of the â—â—lestiall king truely doe viewe theÌ„selues from timâ— to time as Doues who are neere the most pure wâ—ters to see if they bee well accommodated to tâ— liking of their Louer and this is performed in tâ—â— examens of their Conscience whereby they cleanâ—â— purifie and adorne themselues the best they maâ— not for to bee perfect nor to satisfye theÌ„selues nâ— for the desire of their progress in wel-doing but â— obey the spouse for the reuerence they beare vnâ— him and for the exceeding desire they haue to gâ—ue him contentemeÌ„t Is not this a verie pure Loâ—â— vnspotted and verie simple since they doe not pâ—rifie themselues to bee pure they adorne not theâ— selues to bee fayre but onelie to please their Louâ— to whom if deformitie were as acceptable thâ— would loue it as much as beautie And so theâ— simple Doues doe not imploye care or time nâ— any eagernes to wash and trimme themselues Fâ—â— the confideÌ„ce that their Loue giueth them of beiâ—â— much beloued although vnworthy I say the Coâ—fidence that their Loue giueth them in the Loâ—â— and bountie of their Louer taketh from them solicitude and diffidence of not being sufficient fayre and the desire to Loue rather then to adorâ— and prepare themselues to Loue cutteth of froâ— them all curious care and maketh them conteâ— with à sweete and faythfull preparation maâ— Louinglye and Cordiallye 8. And to conclude this point St. Francis senâ—ing his Religious into the world in a iourney gaâ— them this aduise in steed of monye and for all theâ— prouision Cast your care on our Lord and hee wâ— feede you I say the same to you my most deare â—aughters cast all your pretensions your solicitudes â—nd affections within the fatherlie breast of God â—nd hee vvill guide you nay hee vvill carrye you wheere his loue vvill haue you Lett vs heare and â—mitate our blessed Sauiour vvho as a most perfect â—salmist singing the soueraigne sonnets of his loue â—ppon the tree of the crosse concludeth them thus My Father I commend and committ my spiritt into â—y hands hauing sayed this my deare daughters â—vhat remayneth but to expire and to dye the death â—f loue not liuing any more to our selues but â—ESVS CHRISTE liuing in vs TheÌ„ shall cease all the â—nquietnesse of our hart vvhich proceedeth froÌ„ the â—esire that selfe loue suggesteth and from the tenâ—ernesse that wee haue in and for our selues which â—auseth vs secretly to bee verie busie in the search â—f the satisfactions and perfections of our selues â—nd being imbarqued vvithin the exercise of our â—ocation vnder the vvinde of this simple and loueâ—ng confideÌ„ce vvhithout perceauing our progresse â—ee shall doe verie much not goeing vvee shall â—ett forvvard and not mouing from our place wee â—hall dravve neere our country as those doe vvho â—ayle on a full sea vnder a prosperous vvinde Then â—re all the euents and varietie of accidents vvhich â—appeÌ„ receaued svveetly and mildlye For hee who â—s in the hands of God and reposeth vvithin his â—reast vvho is abandoned to his loue and commited to his good pleasure vvhat is it that may bee â—ble to shake and moue him Certaynelie in all ocâ—urrances vvithout studying like a Philosopher â—ppon the causes reasons and motiues of euents â—ee pronounceth from his hart this holy acceptatioÌ„â—nd consent of our Lord yeas my father for so it hath bene pleasing in thy sight Then vvee shal be â—all imbrued in svveetnesse and mildnesse towardes our sisters and neighbours for vvee shall see thesâ— soules vvithin the breasts of our Sauiour Alas Heâ— that regardeth his neighbour out of it runneth hazard to loue him neither purelie constantlie noâ— equallie But therein vvho vvould not loue him vvho vvould not support him vvho vvould not suffer his imperfections vvho vvould find any defecâ— in him vvho vvould find him distastfull or burdenâ— some Novv this neighbour my most deare daughters as hee is vvithin the breast of our sauiour iâ— there so welbeloued and so amiable that the loueâ— dyed for loue of him Furthermore the naturaâ— loue of consanguinitie good countenances vvelbeâ— seemings correspondences
different manner then hee must reckon hy himselfe if his meanes bee sufficient for it For hee who would vndertake to build a high tovver and had not vvherevvith to finish it vvould hee not bee laught at for haueing begun a thing in vvhich hee could not come of vvith his honour then hee must resolue himselfe to ruine the ould building which is in the place where hee vvould erect a nevv VVee would make a great building my deare daughters which is to build a habitation for God within vs therefore lett vs consider well and maturelie if wee haue sufficient courage and resolution to ruine and crucifie our selues or rather to permitt God to mortifie and crucifie vs to the end that hee reedifie vs for to bee the liueing temple of his Maiesty Therefore I say my most deare daughters that our onelie pretention ought to bee to vnite vs to God as Iesus Christ did vnite himselfe to God his Father vvhich vvas in dying vpon the Crosse for I intend not to speake to you of that generall vnion vvhich is made by Baptisme vvhere Christians vnite thēselues to God in takeing this diuine Sacrament and caracter of Christianisme and oblige themselues to keepe his commaundements those of his Holie Church to exercise themselues in good workes to practice the vertues of Fayth Hope and Charitie vvhich vnion of theirs is auailable and may iustlie pretend heauen For vniting themselues by this meanes to God as to their God they are not obliged any further they haue attayned their end by the generall and spatious vvay of the commaundements But touching you my deare daughters it is not so for besides this common obligation that you haue with all Christiās God by a verie spetiall loue hath chosen you to bee his deare spouses You ought then to knovv how and vvhat it is to bee Religious vvomen It is to bee bound to God by a continuall mortification of our selues and not to liue but for God our hart allvvaies seruing his diuine Maiestie our eyes our tounge our hands and all the rest serueing him continuallie VVherefore you see that Religion furnisheth you vvith all meanes proper for this effect which are prayer reading silence vvithdravving of your hart from creatures to rest it in God onelie by continuall darting of affections to our Lord. And because vvee cannot arriue to this but by the continuall practice of mortification of all our passions inclinations humours and auersions vvee are obliged to vvatch continualle ouer our selues that vvee may make all this to die Knovv my deare sisters that if a graine of vvheat falling into the ground doe not dye it remayneth alone but if it corrupt it vvill bring forth a hūdred fould the vvord of our Lord heerein is verie cleare his most blessed mouth haueing pronounced the same consequentlie you vvho pretend the habitt and you also vvho pretend the holie Profession consider vvell more then once if you haue sufficient resolution to die to your selues and not to liue but to God Consider all vvell the time is long enough to ruminate there-on before your vailes bee dyed blacke for I declare to you my deare daughters and I vvill not flatter you vvhosoeuer desire to liue according to nature lett them remayne in the vvorld and those vvho are determined to liue according to grace lett them come into Religion vvhich is no other thing then the schoole of abnegation and mortification of ones selfe vvherefore looke to it that you bee furnished with many instruments of mortification asvvell interiour as exteriour But good God! you will say to mee This is not that that I sought after I thought it vvas sufficient for to bee a good Religious vvoman to desire to praye vvell to haue visions and reuelations yea of Angells in forme of men to bee rauished in extasie to loue vvell the reading of good bookes and vvhat else I vvas so vertuous as it seemed to mee so mortified so humble all the vvorld did admire mee vvas it not to bee humble to speake so svveetlye of all things appertayning to deuotion to my companions to recount the sermons by my selfe to conuerse gentlye vvith those of the house aboue all vvhen they did not contradict mee certainelie my deare daughters this vvas good for the vvorld But Religion vvilleth that vvee doe vvorkes vvorthy of her vocation that vvee dye to all things asvvell to that vvhich is good to our vvill as to vnprofitall and euill things Thinke you that the good Religious men of the desert vvho attayned to so great vnion vvith God arriued therevnto in follovving their inclinations Truelie no they vvere mortified in most holy exercises and although they felt great gust to sing the diuine Canticles to read pray and doe other things they did it not to content themselues no not so but contrarivvise they did voluntarilie depriue themselues of these pleasures for to giue themselues to paynfull and labour some vvorkes It is verie true certaynlie that Religious soules receaue a thousand suauities and contentments amidst the mortifications and exercises of holie Religion for it is principallie to them that the holie ghost distributeth his pretious giftes therefore they ought to seeke nothing but God and the mortification of their humours passions and inclinationes in holy Religion for if they seeke any other thing they shall neuer find the cōsolation that they pretended vvee must haue an inuincible courage not to bee vveary vvith our selues because that vve shall allvvaies haue somvvhat to doe and to cutt off § 3. The office of Religious ought to bee to cultiuate their spirit to roote out all the ill productions that our depraued nature euerie day causeth to bud so that it seemeth there is allvvaies somthing to bee done anevv and as the labourer ought not to bee troubled since hee is not to bee blamed for not hauing reaped a good cropp prouided notvvithstanding that hee hath care to cultiuate the earth vvell and to sovve it vvell euen so Religious ought not to bee afflicted if they gather not so soone the fruites of perfection and vertues prouided that they haue great fidelitie to cultiuate the earth of their hart vvell cutting of that which they perceaue to bee contrarie to perfection to the vvhich they are obliged to ayme since vvee shall neuer bee perfectlie cured vntill vvee bee in heauē VVhen your Rule telleth you that you aske for bookes at the appointed houre thinke you that those which content you most shall ordinarilie bee giuen you noe this is not the intention of the Rule and the like of other exercises A sister vvill thinke as it seemeth to her that she is verie much inuited to prayer to say her Office to bee retyred and the Superiours say to her sister goe to the kitshen or else doe such or such a thing this is ill nevves for a sisters that is verie deuout I say then that vvee must die that God may liue in vs for it is impossible to procure the vnion of our soule
with God by any other meanes then by mortification These vvordes are hard vvee must dye but they are seconded vvith great svveetnes that is to the end vvee may bee vnited to God by this death You knovv that no vvise man putteth nevv vvine into an old vessell the liquour of diuine Loue cannot enter vvhere the old Adam raigneth hee must of necessitie bee destroyed but how you will say to mee vvill hee bee destroyed hovv my deare daughters by punctuall obedience to your Rules I assure you on the part of God that if you bee faythfull to doe that they teach you you shall attayne vvithout doubt to the end you ought to pretend vvhich is to vnite your selues vvith God Marke that I say to doe for vvee cannot purchase perfection by crossing our armes wee must labour in good sadnes euen from the hart to tame and reclame our selues and to liue according to reason our Rule and obedience and not according to the inclinations vvee haue brought from the vvorld Religion tolerateth vs to bring our euill habits passiōs and inclinations but not to liue according to them it giueth vs Rules to serue vs to presse and straine out of our harts vvhatsoeuer is contrarie to God therefore liue courageouslye according to them § 4. But some one vvill say Good God! hovv shall I doe I haue not the spiritt of Religiō Truelie my deare Daughter I easilie beleeue you it is a thing the vvorld bringeth not to Religion The spiritt of the Rule is gayned in practiceing the Rule faythfully I say the same of holie humilitie and mildnesse the foundation of this congregatiō God vvill infalliby giue it vs prouided that vve haue a good hart and doe our endeauour to gett it vve shal be verie happie if one quarter of an hovver before vvee dye vvee find our selues reuested vvith this garment all our life vvil be vvell impoyed if vvee labour to vvorke thereon somtimes one peece somtimes another for this holy habitt is not made vvith one onelie peece it is requisite there bee many You thinke peraduenture that perfectiō is to bee found alreadye made and that there is no other thing necessarie to bee done but to put it ouer your head as a garment No no my Deare Daughters it is not so Mother you tell mee our sisters the Nouices are of good vvill but that abillitie is vvanting to put their desires in execution and that they feele their passions so strong that they almost fearre to begin to goe on Courage my Deare Daughters I haue tould you many times that Religion is a schoole vvhere vve learne our lesson the Maister requireth not allvvaies that vvithout faile the Scholers knovve their lesson i◠sufficeth that they haue attention to doe their endeauour to learne it Lett vs also doe vvhat vve can God vvil be contented and our superiours also Doe you not see euerie day those vvho learne to beare armes fall often in like manner doe those vvho learne to ride a horse vvell but they are not therefore held for vanquished for it is one thing to bee cast sōtimes to the ground and another to be absolutelie ouercome Your passiōs at times make head against you and therefore you say I am not fit for Religion because I haue passion No my Deare Daughters you are deceaued the matter goeth not so Religion accounteth no great tryumph to frame a spiritt allreadye made a svveete soule and peacefull in its selfe but she exceedinglie esteemeth to reduce to a vertuous course soules that are strong in their inclinations for these soules if they are faythfull vvil surpass the others getting by the point of the spiritt vvhich others haue vvithout payne VVe doe not require of you that you should not haue passions it is not in your povver and God vvill that you feele them vntill death for your greater meritt nor likvvise that they bee but of little strength for this should bee as much as to say that a soule ill habituated could not bee fit to serue God the vvorld is deceaued in this thought God reiecteth nothing vvhere malice doth not intrude it selfe For tell mee I pray you if a person be of such or such a temper subiect to such or such a passion hovv can hee help it therefore all cōsisteth in the acts that vvee make by the motions vvhich depend of our vvill sinne being so voluntarie that vvithout our consent there is no sinne Put the case that I bee ouertaken vvith choler I vvould say to it Turne and returne riue in sunder if thou vvilt I vvill doe nothing for thy respect no not so much as to pronounce a vvord according to thy suggestion God hath left this in our povver othervvise in requireing perfection of vs it should bee to oblige vs to a thing impossible and consequently iniustice which cannot bee in God § 5. To this purpose there commeth into my mind a historie vvhich is proper for our purpose vvhen Moyses descended from the mountayne vvhere hee did speake vvith God hee savv the people vvho hauing made a golden calfe did adore it touched vvith iust choler for zeale of the Glorie of God hee sayed turning himselfe tovvards the Leuites If there be any one for our Lord let him take his svvord in hand to kill all those that shall present themselues before him not sparing any neither father nor mother sister nor brother but put all to death The Leuites thē takeing the svvord in hand hee vvas the most famous vvho killed most In like manner my deare daughters take the svvord of mortification into your hand for to kill and annihilate your passions and she vvho shall haue the most to kill shal be the most valiant if she vvill cooperate vvith grace Behould these tvvo young soules vvhereof the one is a little past six yeares old the other about fiue they haue fevv to kill also their spirit is not almost borne but these great soules vvho haue experienced many things and haue tasted the svveetnesses of heauen it is to them to vvhom it appertayneth to kill and annihilate their passions vvell Deare mother for those who you say haue so great desire of their perfection that they vvould passe all others in vertue they doe vvell to comfort their selfe-love a little but they should doe well to follovv the communitie in keeping their rules vvell for that is the right vvay to arriue to God You are verie happie my deare daughters in respect of vs in the vvorld when vvee aske the vvay one sayeth it is on the right hand another on the left and for the most part they deceaue vs but you you haue nothing to doe but to permitt your selues to bee carried you are like to those that saile vpon the sea the barque carrieth them and they remayne within it without care and in reposeing they goe forvvarde and haue nothing to doe to enquire if they are in their vvay vvhich is the dutie of the marriners vvho allvvaies see the fayre starre
the guide of the shipp knoweth that they are in a good vvay and sayeth to the others vvho are in the barque courage you are in a good vvay follovv on vvithout feare This diuine Pilote is our Lord the barque is your Rules those vvho guide it are the Superious vvho ordinarilie call vppon you goe forvvard sisters by the punctuall obseruance of your Rules you shall happilie arriue to Almigtye God hee vvill guide you surelie § 6. But marke vvhat I tell you vvalke by the punctuall and faythfull obseruāce of them for who contemneth his vvay shal be killed sayeth Salomon Mother you say that our sisters say it is good to vvalke by the rules but it is the generall vvay God dravveth vs by particular attracts euerie one to her spetiall vvee are not all dravvne by one and the same vvay they haue reason to say so and it is true but it is a so true that if this tract come from God it vvill lead thē to obedience vvithout doubt it appertayneth not vnto vs vvho are inferiours to iudg of our particular attracts this is the duetie of superiours and therefore particular direction is ordayned be you verie faythfull therein and you shall reap the fruit of benediction my deare daughters if you doe this vvhich is taught you you shal be verie happie you shall liue content and you shall experience in this vvorld the fauours of heauen at least in some small quantity But take heede that if some interiour gust come to you and cherishings from our Lord not to tye your selfe vnto them it is a fevv Anniscōfitts that the Apothecarie strevveth vpon a bitter potion for a sicke person the sicke must svvallovv the bitter medicine for his health and allthough hee take from the hand of the Apothecarie these sugred graines yet must hee of necessitie feele aftervvards the bitternes of the purgation Therefore you see clearly vvhat the pretention is that you ought to haue to bee vvorthy spouses of our Lord and to make your selues capable to bee vvedded to him vpon the mount of Caluarie Therefore all your life liue and frame all your actiōs according to it and God vvill blesse you All our happines consisteth in perseuerance I exhorte you therevnto my Deare Daughters vvith all my hart and pray his diuine goodnes that hee vvill fill you vvith grace and vvith his diuine loue in this vvorld and make vs all enioy his Glorie in the other life Farevvell my Deare Daughters I beare you all in my hart to commend my selfe to your prayers vvould bee superfluous for I beleeue of your pietie you vvill not bee vvanting I vvill send you euerie day from the Altar my benediction and in the meane time receaue it In the name of the father the Sonne and the Holie Ghost LIVE JESVS THE ONE AND TVVENTY ENTERTAINEMENT TOVCHING THE DOCVMENT OF demaunding nothing nor refusing any thing § 1. MOther I spake one day vvith an excellent Religious vvoman vvho did aske of mee if hauing a desire to communicate oftner then the communitie one might desire it of the Superiour I sayed to her that if I vvere a Reliligious man I thinke I should doe thus I vvould not aske to cōmunicate more often thē the cōmunitie did I vvould not aske to vveare haircloth to make extraordinarie fasts to take disciplines nor doe any other thing I vvould content my selfe to follovv in all and through all the communitie if I vveare strong I vvould not eate four times a day but if my Superiour made mee eate four times a day I vvould doe it and say nothing if I vvere vveake and hee did not offer mee to eate but once a day I vvould eate but once a day vvithout thinking vvhether I should bee vveake or not I desire fevv things and that vvhich I desire I desire it verie little I haue almost no desires but if I vvere to bee nevv borne I vvould haue none at all if God came to mee I vvould also goe to him and if hee would not come to mee I vvould keepe mee there and not goe to him I say then vve must nether aske nor refuse any thing but leaue our selues wholye in the hands of the diuine prouidence vvithout museing vpon any desire but to vvil that which God would haue of vs. Sainct Paul did excelcellently practice this abnegation in the verie instant of his conuersion when our Lord had made him blinde presentlie hee sayed Lord what wilt thou haue me to doe and from thenceforth hee did allwaies remayne in an absolute dependance of that which God should ordayne for and of him all our perfection consisteth in the practice of this point and the same Sainct Paul writeing to one of his disciples forbiddeth him among other things to permitt his hart to bee preoccupated by any desire so great knowledg had hee of this defect § 2. You say if wee must not desire vertues wherefore hath our Lord sayed aske and it shal be giuen you O my daughter when I say that vvee must not aske nor desire any thing I intend terestriall things as for vertues wee may aske them and demaunding the loue of God wee comprehēd them all therein for it contayneth them all But for the exteriour imployment should wee not say you desire base offices because they are more paynfull and there is more to bee donne and to humble ones selfe the more for God My daughter Dauid sayeth that hee did loue better to bee abiect in the house of our Lord then to bee great among sinners And it is good Lord sayeth hee that thou hast humbled mee to the end I may learne thy iustifications notvvithstandinh this desire is verie suspitious and perhapps a humayne cogitation what knovve you haueing desired abiect offices whether you shall haue the courage to accept the abiections which you shall meete withall in them it may bee there vvill happen many disguste and bitternesses although that now you feele the courage to suffer mortification and humiliation what knovv you if you shall allvvaies haue it In breife wee must hold the desire of offices whatsoeuer they bee base or honorable for a tentation it is allwaies better to desire nothing but to prepare our selues to receaue those obedience shall impose vpon vs and bee they honourable or abiect I would take and receaue them humbly without speaking one onelie word vnlesse my superiour did questiō mee and then I would simply aunsweere the truth as I should thinke it § 3. You aske me hovv wee may practice this document of holie indifferency in sicknes I find in the holy Gospell a perfect modele in Sainct Peters wiues mother this good woman lyeing sicke in her bed in a great feuer did practice many vertues but that which I most admire is the great neglect she had of her selfe relying on the diuine prouidence and the care of her Superiours remayning in her feuer trāquille and without any vnquietnesse nor giueing any to those who were about her notvvithstanding euerie one