intend Yet what is ill reforme in thee And this will all amend As farre as he doth thinke it good Who is most iust and wise He will thee by afflictions purge From what displease his eyes Willt thou of all that loue thy God From suffring be exempt O no but blisse as others do thy God and liue content Amidst the various accidents That do to thee befall Committ thy selfe and all to God Who seekes our good in all Thy selfe art blind and cannot iudge What is the best for thee But he doth pearce into all things How hâ—dd so ere thâ—y be My hart shall only this desire That thou my Lord dispose Euen as thou pleasest in all things Till these myne eys thou close By death which I so much desire Because it will procure Me to enioy my God my all Where I shall be secure That none from me can take my Lord But for eternity I shall enioy my only good And to him euer be Vnited by a knott of Loue Which nothing shall vnity But will remayne as permanent As his Diuinity O happy houre when willt thou come And set my Spirit free That I may loue and prayse my God For perpetuity Contemplating his glorious face With all that him adore Singing with them his sweetest prayse For eâ—er and euer more In this is such and so great comfort and peace that well may the soule be tearmed to receaue a hundred folde in this life who despiseth it-selfe and all other things that it may finde thee O how free is such a soule to fly with the wings of Loue to the throne of thy Diuine Maiesty Neuer was there or can be imagined such a Loue as is betweene an humble soule and thee Who can expresse what passeth between such a soule and thee Verily neither man nor Angell is able to do it sufficiently and the more such a soule knowes of thee the more sound becometh her humility the which thy selfe only can teach one perfectly and it is impossible to gett it in verity and perfection but by conuersing with thee O my God bestow this heauenly gift on me which only findeth fauour before thee Those that possesse it are able in and by thee to beare all things to vnderstand all things as farre as it is necessary for them For one learneth more in Prayer of thee in one hower then all creatures in the world could teach one in fifty yeares for that which thou teachest is sound solid and secure because it tends to nothing but to loue thee neglect it selfe Thy words bring force strength in themselues thy words are words of peace to the soule thy words are not like the words of men which passe as a sound through the ayr buâ— thyne pearse the very bottome of our soules Lett me hearken therefore to thee who speaketh loue and most certaine truth The wisedome of the world is foolishnes before thee But thy wisedome is much to be desired and for it willingly ought we to giue all our substance to it we ought to be espowsed and by it if we will be happy all our actions ought to be gouerned Allthough thou didst say that vnlesse we become as litle children we could not enter into the kingdome of heauen yet withall thou hast said that we ought to be wise as serpents and simple as doues where thou puttest that we should be wise before we be simple and not simplicity before wisedome whereof I aske thee the reason O my Lord with all the humility I am possibly able For it seems to meâ— that thereinâ— as in all thy words there is a hidden Mystery tell me I say my God of whom in all cases and doubts I aske solution and many times by it thou dost make many things manifest to my simplicity tell me â— say what was the reason Verily it seemeth to me that thou biddest vs be wise before we become simple becaus that is only true Simplicity which followeth true Wisedome For we cannot become truly simplified in our soule but by thy heauenly gift of true wisedome For there is a simplicity which is without wisedome and discretion which litle auayleth to perfection This vertue of Simplicity becometh more and more perfect in the soule as she increaseth in humility and charity yet at the very first of our conuersion this is in some sort practised by vs if we do as we ought to do As for example to become pleasing to thee it is absolutly necessary that a soule walke simply and sincerly before thy selfe and all men and read and heare obey and perâ—forme all in a simple and humble maner not searching into that which belongeth not vnto her this I say thou dost exact for nothing is more odious to thee then the contrary practise But yet this doth not diminish our naturall reason but maketh it more cleere and able to comprehend what is necessary for vs. This vertue also therefor bestow vpon me who euen in my nature as thou well knowest did euer aboue all things hate dissembling and dissimulation O Lord poore as I am and most sinnefull thus thou â—eest how I presume to speake vnto â—hâ—e but easily shall I obtayn pardon of thee becaus thou ouerflowest with â—he aboundance of thy mercy for whâ—ch Glory Prayse Adoration be to thee who art my Lord and my God and only desired by me I haue no friend to speake or treat with but thee and some of thy Saints to whom thou hast giuen charge of me and to whom I fly when my sinnes affright me amongst whom next after thy Deare Mother the Queene of mercy is my beloued S. Augustine O Glorious Saint whose hart did burne And flame with Loue Diuine Remember me most sinnefull wretch Who hunger staru'd doth pine For want of that which thou enioyest In such aboundant measure It is my God that I doe meane My ioy and all my treasure Thy words O Saint are truly sweet Becaus thou dost addresse Them vnto him who 's only meet Our mis'ries to redresse At whose intorcession much hast thou done for me Honour them my Lord for me who am so poore thatâ— haue nothing to present them or thee only a desire of being gratefull to thee who be by all eternally prayâ—sed Amen It was S. Augustine the Doctor and amorous seruant of God that she heere meant THE SECOND CONFESSION Omnis ex vobis qui non renunti at omnibus quae possident non potest meus esse discipulus Qui habet aures audiendi audiat All you who renounce not all you possesse cannot be my disciple who hath eares of hearing let him heare THESE are thy words my Lord which though they seeme hard at first yet being explicated to our soules by thee they become most easy and sweet to performe Teach me therefor my God I beseech thee for thy mercies sake teach me I say how I â—hall perform this to the glory of thyâ—oly â—oly name Thou hast inflamed my â—art as thou
sake as also thine owne who art Blessed for euer Amen THE XXVIII CONFESSION INCINA cor meum Deus in testimonia tua Ecce concupui mandata tua in aequitate tua viuifica me-Incline my God my hart to thy testimonies and in thy truth quicken my soul. For behold my soul doth exceedingly couet to performe thy law For thy law is truth and the effect thereof is Iustice and Peace and Ioy in the holy Ghost When I remember how I haue strayed from thee by sin I become ashamed before thâ—e But when I consider thy Mercy I hope stil notwithstanding what is past to become through thy grace which so sweetly preuented me pleasing to thy Diuine Maiesty O Lord inlighten my soul obscuredâ— by sin and ill customes inlighten it that I may walk the way of Iustice and Truth which is the way wherof thou speakest by Esaie the Prophet in which a foole cannot err as he affirmethâ— O let me by true Humility become a fool according to his meaning let me become as a bittle child that I may be capable of entring into the Kingdom of Heauen Certeinly we ought to liue so subiect to thee that we haue no election of any thing as pretending our selues for time or eternity And also we ought to haue in our soul such a relation to thee that in thy ligâ—t in thy truth and wholy according to thy will we perform all we do and out of that respect omit what we omit O my God let me I say walk this way of Loue which knoweth not how to seck it-self in any tâ—ing whatsoeuer Let this Loue wholy posses my soul and hart which I beseech thee may liue and moue only in and out of a pure and sincere loue to thee who aboue all ought to be loued and desired Let this fire which thou camst into this world to send and willedst it should burn consume me wholy into it self that forgetful of my self and al created things I may be mindfull of thee my Lord and my God It is thy pâ—omise that where sin â—ath abounded graâ—e shall superbound that the riches of thy Merâ—y may appear and shew it-self to the Glory of thy holy Name which Mercy I beseech thee extend itself â—o me that I may praise thee for euer and euer O that thy pure loue were â—o grounded and established in my hart that I might sigh and pant â—ithout ceasing after thee and be â—ble in the strength of this thy Loue â—o live without alâ— comfort and conâ—olation human or diuine therby â—o become the more conformable to â—hee the beloued of my soul O how â—appy are they that truly loue tâ—ee â—ertainly whatsoeuer they suffer it â—â— very tolerable to them beâ—aus he or whose loue they suffer is thâ—ir helâ—er Indeed my Lord thou art a hiden God but yet not so hidden from â—ur soul but that in some sort we â—aue therin according to our poor â—apacities not only a tast but also sight of thee for as euen thou thy self hast said Blessed are the cleane of hart for they shall see God O sight to be wished desired and longed forâ— becaus once to haue seen thee is to haue learnt al things Nothing can bring vs to this sight but loue But what loue must it be Not a sensible loue only a childish loue a loue which seeketh it-self more then the beloued No but it must bâ— an ardent loue a pure loue a couradgious loue a loue of Charity anâ— humble loue and a constant loue not worn out with labours noâ— daunted with any difficulties O Lord giue this loue vnto my soul that â— may neuer more liue nor breath buâ— out of a most pure loue of thee my All and only Good let me loue thee foâ— thy self and nothing els but in anâ— for thee Let me loue nothing in steeâ— of thee For to giue al for loue is â—â— most sweet bargain for Loue is as stronâ— as death O that this thy loue might floâ— in such aboundance into the harâ— of al capable therof that the sonâ— of thy loue and Praise might contiâ—nually be heard through out al the earth O what do we do louing vanity and seeking a lye What do â—â—e abusing the most noble capacity of our souls by desiring that which passeth away like smoak What do â—â—e louing that which is more changeable then the Moon Can any â—hing satiate our harts but our God Can we find true repose out of him â—s any thing worthy of our loue but â—hat Goodnes which is loue it-self and â—hom the more we loue the more we â—re able to loue becaus for loue he made vs capable of loue But alas my God my soul was in honour â—nd I knew not it I was compared â—o beasts and by sin became like to â—hem or worse then they Is this my equital for al thy loue Is this exâ—usable that my soul made by theeâ—o â—o be delighted with the food of â—ngels which is loue should delight â—â—-self with the bread of swine O is â—y hart able to rehears this before â—â—ee and not through excessiue grief â—reak in sunder Could I in my nature not abide to be diâ—loyall to one whom I found to be a faithful friend to me and can I endure to remember my disloyalty to my God Could I with ioy vndergo for my friend disgrace and difficulty and can I endure nothing for my God Was the absence of a deare friend intolerable to me and can I abide to see my self cease at any time to sigh and long after my God O no my God let that be far from me I heere renounce before heauen and earth al inordinate affections to creâ—tures Place with thy own hands tâ—â— loue in their roomâ— that it expelling thence al â—hat now is therein dâ—â—pleasing to tâ—ine eyes thou maâ—â— thy selâ— wholy posses me giuing and distributing my affections and disposing the passions of my haâ—â— according to thy sweet will which only is iust only holy and true iâ— it-self C how sinceare then are oâ— affections when we loue our neigâ—â—bour only in and for thee Theâ—â— we pitty not one and are hard harted to another according to the inclination of our peruerse nature but behold thee in al and consequently willingly serue and assist al for thy loue then we do not shew our seues meek only to our friends but also to those by whom we suffer most contradiction and gladly vpon all occasions extend our charity For there is no true friendship but that which is founded vpon thee and which is maintained without impediment to thy loue This is only the loue of Charity which Charity knoweth not how to repine to be angry to be exceptious to be inconstant to be troublesom to be suspicious or iealous for it regardeth thee in al and desireth thee aboue al It taketh al in good part it wondreth not to see men exceed in words finding it-self so often to offend in
when by a certain reâ—irednes he hath so much foresight of his businesses and occasions They haue also a setled forme or fashion in al their proceedings and exercises which those whom they take into their order must conforme themselues to how apt or vnapt soeuer they be for it in their nature And they hauing indeed the choice in a maner of al the prime wits of their schooles are easilâ— able to find those who are able to vphold and maintain that politick maner among them The main point of vpholdinâ— and maintaining of it being the exact Obedience which they require of al and which al with one vniforme consent standing vpon and performing they thus as they do vphold the same forme and grow in al too hard for al other orders they being al in a manner diuided amongst themseluesâ— and these of al nations standing against al the world for themselues Besides the subordination is also much strengthned with the feare they haue who desire to make any resistance how litle soeuer of being put out of their order to their perpetual inâ—amy and shame and want with al of that which is necessary which they are incident to who leaue this order This I say helpeth them to the powre of disposing without any resistance of any vnder them according as it may be most for the temporalities and honour to the order VVithal they hâ—ue a great regard to the imploying of men according to their abilities hauing almost al the best imploiments at their disposing and that is a great matter to the maintaining of their order in greatnes for if they wanted aboundance of action their order would quickly fal into great desolation And this is the reason as I conceiue which maketh the Nunns of Contemplâ—tiue orders prosper so il vnder their handsâ— Becaus they put them into Exercises of discourse and yet withal do not go about to bring their houses into that subordination which they haue amoÌ„gst themselues And besids they can not find these poore women sufficient action to imploy themselues in and therefor out of the Aboundance of wit which they get by that superficial recollection they deuise and make for themselues vnnecessary and vnprofitable action And this was in the light of Truth certainly forseene by their founder Saint Ignatius when he absolutly forbad them the care and gouernment of Religious women and with this his foresight I wish he had so prouided that they indeed had neuer medled or vndertaken in this kind for better it is â—or women to be kept in their ignorance whereby they would be the more easily ruled then to be puffed vp wâ—th knowledge so little for the good and so far short of what is necessary for the perfection of their souls Yet Hospital Nunns make a good shift with their instructions which sheweth plainly that those who follow their kind of sensible exercises without going further or looking after a more spiritual prayer of the wil must be held in much Action or els they wil be apt to make a great stir But in inclosed Monasteries action sufficient in this kind is impossible to be had or found And thereâ—or I wish with al my hart that either this course were not amongst such so much as known or els that they rested not in â—hese first exercises but proceeded to the most noble yea as Seraphinus Fâ—rmanus saith to the Omnipotent exercise of the wil. Which if it were now practised in our and other contemplarâ—ue Ordeâ—s as it should quiâ—kly would they surpas in knowledg and al moral and diuine Vertues those whose furthest pretence in these sensible exercises is but to do their actions with the more deliberation and consequently with the more humain discretion which it gaiueth indeed but it is but in a maner a meere natural proceeding only so far as it may be grounded in Faith and Charity it deserueth both more praise and reward then a meere natural action But how far those proceedings are from leading a soul to perfect Charity whieh is the end of our coming to Religion may be seene by the few â—aints which it now produceth And though they haue a great aduantage by their vniformity in exercises and their agreement among themselues yet this being generally accounted to proceed and to be vpheld by policy it worketh no great effect for the most part further then by it with al others and against al others to serue their own turn which is a quite contrary effect to that which that Order produced when it was in its prime by hauing in it some great Contemplatiues and when they did so much good and were so beneficial to the whole world And different also from that which our order and others were when in like maner thay flowrishd with Saints For then the honour of God was sought and al Orders with one vniform consent did concur to the aduancement of tbat aloneâ— They then applyed themselues to seueral exercises in the exterior euery one according to his institute some more easy some more strict some of more action and some of les Yet interiorly their end was al one that was to find God in their souls And out of that perfect Charity did grow in them by those internal exercises They did euery one not out of custome or becaus he was of such or such an order as God did require and enable them imploy part of their time in gaining and doing good vnto souls Then there was not such sollicitous entangling and as I may so say sole care of temporalities God taking care of them and casting them on them Then there waâ— indeed perfect amity without interest or fond affection to their impediment of louing and seeking God alone who is that one thing which is only necessary Then there was no exceptions of persons but they were contented so Gods honour were aduanced by any as wel as by their own order or themselues O Lord my God if this spirit might be reuiued again how much would my soul reioyce If Sâ— Benets S. Augustin S. Francis S. Ignatius Children were al as perfectly as this life would permit vnited together and did with one hart and consent seek and labour to aduance thy honour and praise as our Founders do wish in heauen then would the spirit of the primitiue Church florish and thy torne and mangled members of thy Church be healed and perfectly set together again Then sinners and hereticks would easily be conuerted by them to thee Then there would be another learning then now there doth florish in our order and others for thou by them wouldst speake who makest the tongues of infants eloquent Then they by prayer conuersing in a familiar and tender maner with thee would speak so that none would be able to resist thee in them Then their iudgment would be so cleared that they would vnderstand most hidden mysteries Then an howre of prayer would instruct them more fully then an hundred years study caÌ„
his owâ— Prays in which and by which we are infinitly happy though of our-selues we aâ—â— able to prays and loue him but in a very poor maner Who can say that desires nothing but to loue and prays him that thâ—y â—e poors seeing h◠〈◊〉 ho is more theirs then â—ey are there own is so rich and to whomâ—othing â—othing is wanting that should make himâ— infinit happines In this let vs ioy in this â—t vs glory without intermission VVhen â—e are not able actually to attend to him â—nd prays him let vs commend our hart â—â—d soul to the saints in Heauen who withâ—uâ— ceasing prais our Lord. Let vs by them do â—â—at which we are not able to do by ourselues â—ea let vs desir him who is his own prays â—o is only able to do as he deserueth to â—pply what he desirs we should wish him Let vs rest in him alone and not in anyâ—hing that is or can be created Let vs not â—eek the guift but the giuer Let vs seek no oâ—her coÌ„fort but to be able with out al comâ—ort to be true to him O how little is al the â—oue we can giue him in coÌ„parison of that heâ—eserueth â—eserueth from vs. VVhere therefor is their â—â—ome in our souls for any created thing Let vs wish and desire and as far as it lies 〈◊〉 vs procure that al loue be giuen to him Let him haue al Glory al Honour prays â—et vs desire the fauour of none but himâ—lone â—lone to whose free disposition let vs stand for time and eternity as absolutly by our â—il as if we had neuer had beeing Noâ—hing we do or suffer let vs esteeme great for our sins deserue we should endure much more Let our whole care tend to the magnifying of him Let his Honour be ours 〈◊〉 Glory ours let vs seek nothing but to 〈◊〉 wholy his who is most worthy to be thâ—â— He is It is his delight to be with the childrâ—â— of men VVhat should comfort vs but tâ— prays and loue him Those that seek him shaâ— find him if they seeke him withal their haâ—â— O who would seek any thing instead of hiâ— or any thing besids him being he is not morâ— willing to giue vs any thing then him-selfâ— heere by Grace and in Heauen by Gloryâ— Let vs adore him in Spirit and Truth al wâ— can giue him is nothing vnles we entirely giue him our selues and that also cannoâ— adde to his Greatnes and Glory yet if we do this so much doth Maiestyâ— esteeme of this guift it being al we can giue him that for it and in requital of it hâ— wil giue vs him-self Al his guifts and graces are as means to the preparing vs for thiâ— end if we vse them rightly with humility according to the iust wil of Godâ— Let vs extend our wil to serue loue prays please and magnify our Lord to the vttermost we are able yea without al limits or bounds let vs desire his Honour til sucâ— time as we may be swallowed vp in the bottomles ocean of al loue prais God iâ— him-self in whom and by whom only we can prays him as we ought Let vs loue hiâ— here as far as we are possibly able withoâ—â— â—egard of our selues either for time or eterâ—ity This is the humble loue that feeleth â—o burden This is the true loue that knowâ—th not how to attribute any thing it doth â—r suffereth to it-self It chooseth not wherâ—n God should make vse of her but accommodateth its-self to his pleasure in al things â—f it were his wil to haue it so she would â—ather for euer be picking of chips or straws â—hen out of her own election be doing that â—hich is most admired or might seeme to â—er to procure her the greatest reward O â—ou souls on whom God bestoweth this loueâ—hink â—hink it not much to beare the burden not only of your-selues but of al you liue with â—or God beareth you vp in al more then you â—an conceiue or imagin Beware aboue al â—hings of pride for that cast even Angels â—ut of Heauen A soul of prayer as long as â—he keeps humility is in little or no peril of going out of her way Giue to Caesar that is Caesars and that to God that is Gods If there be not somâ—â—hing due to God which cannot be giuen to men or if it were so confused that there â—ere no certainty what were due to the one â—o wit God and what were due for Godâ—o â—o the other to wit man a soul would be so confused as to teaching and leading the way of Perfection that she would neuer know where to begin and where to endâ— or when she did wel or il For certainâ— when the soul doth that by men whâ— ought to be done by God and can be dâ— by none but him It goeth not wel with hâ—â— as for walking in a true coÌ„templatiue coâ—â— She also doth not wel when she would haâ— God do that by himself which he would dâ— by means of Superiors or directors Aâ—â— certainly if a soul be a capable soul of coâ—â—templatiue instructions and be wel grounâ—â—ed in them by help of one experienced aâ—â— walk the way of entire abnegation seekiâ—â— God and not his guifts and be diligent 〈◊〉 obseruing what God wil do by himself 〈◊〉 her soul and wherin he referreth her tâ— others and walk with that indifferency thâ—â— it is al one to her which way or by whoâ— God wil manifest his wil to her She shal 〈◊〉 easily see what and how to do in al thingâ— to please God best as she may discerne thâ— Sun from the Moon And this is to giue thâ—â— to God that is Gods and that to Caesar that iâ— Caesars FINIS Deuout spiritual Reader I Desire none other should cast their eye on this true interne spiritual Booke And I doubt not but your patience wil beare with â—he many faults escaped by a strangers presâ—e And your Charity correct them by taâ—ing your pen in your hand and adding â—hat is wanting a whole word a letter or letters and taking away what is superâ—â—ous One great one I wil particularly duise you of to wit page the 19. l. 22. in â—he preface there wants a not So that you must read wanting not those in steed of wanting those For so it is in the original in her own hand The others the sense wil direct you how to correct Adieâ— The Approbation HAuing read ouer this smal Treatise enâ—tituled The Spiritual Exercises of thâ— most Religious and verruous Dame Gertrudâ— More c. with much comfort and edification seeing the feruent expressions oâ— diuine loue in her pious soul. And finding nothing in it iarring with the vniuersal Belief or Christian Morality of our Catholike Church I haue willingly approued it as such and set my hand heervnto at Paris the 26. of March 1658. Hen. HOLDEN The Approbation THese Confessions or Soliloques writen by the late deceased Dame Gertrude More
if we would intend thee in al and haue relation to thee in al who art more present to our souls then we are to our selues we should hear thee giuing answers sometimes by others sometimes by thy self and sometimes by tâ—e words of holy Scriptures and ancient Fathers and subiects would be tractable to Superiors rather gouerning by thee then by themselues what thoâ— wouldst commaund they would commend and in al not seeking their own glory or exaltation would glory in thee not in their own powerâ— and what were done by thee they would then accompt only wel doneâ— but what they did oâ— themselues they would accompt little profitable as to the aduancement oâ— souls Then they would be able to se whaâ— were fit for euery soul vndeâ— theiâ— chardg and when thou permittedâ— this not to be so cleer to them theâ— would humble themselues acknowâ—ledging it happened for their vnâ—woâ—thines beseeching thee to do thaâ— by thy-self which could not be done by them and if thon shouldst perhaps let another though their subiect to see and discern what were fit in that case or cases though he were but the last and lowest and of the least esteeme in the Conuent yet certeinly such Superiors would not accompt it to derogate from their authoritâ— that such an one should supply their place and Offifice vpon occasions becaus they seek thy honour and not their own and though thou hadst giuen them power to command yet no otherwise would they vse it then according to such maner and in such cases as thou dost require they should In this maner gouerning with relation to thee and regard of thy wil and with indifferency what thou wilt do by them what by others and what by thy-self whose spirit breatheth where it pleases Then the sensual loue and friendship between the Superiors and their subiects would cease then sincerity and reason would take place both in the commander and in the obeyer both thinking al their loue and labour to be too little for thy Godnes then would be peace on al sids and the imperfections of al would turn to the aduancement not to the preiudice of any then as they desired the friendship or fauour of none but in al things willingly and gladly depending of thy prouidence so they would be friends with al thy friends and pitty and pray for from the bottom of their souls those that are thine enemies amongst which they â—ould verrly beleeue they should haue been the greatest if thou of thy sweet Mercy hadst not preuented them Also inferiors that truly liue to thee and desiring nothing els but thee though thou didst teach and instruct them about the vse of indifferent things by an internal ligâ—t which discerneth between custome and true reason between their natural desirs and thy true Iustice which only ought to take place in al things yet they accounting themselues wholy vnworthy of being instructed by thee most willingly hear thy wil and commaunds not only from Superiors but from any creature whatsoeuer accounting it sufficient for them that it was signified to them that it was thy wil the which we ought to follow as doth a shaddow the the body or els of little worth is any thing we do For thou rewardest no works but thine own O if al creatures would serue thee according to their capacities and â—tates what a resemblance would this life haue with heauen No person no state can pretend to be excused from being able to serue and pleaâ—e thee who hast made our hart for thy-self and it can neuer haue true rest and repose but in thee the Center oâ— our souls What creature is so little or contemptible that doth not in some sort inuite vs in its kind to loue and praise thee my Lord God If we would lâ—ue thee they would not fail to serue vs til we could serue thee without them But alas as it is affirmed and that most truly thaâ— order is the life of things so man being out of order by seeking himselâ— more then thee and by doing that which may redound rather to his own honour then to thine hath made al thy other creatures refuse that obedience which they owed to man if tat he were truly obedient to thee Our defect in this towards thee puts al out of order For how can subiects be pliable to the wil of Superiors if first they be not in the way of obeying thee witâ— relation of their obediences to man as to thee and meerly for an according to thy â—il And how can we bâ— at peace with others iâ— first we bâ— not by true resignation in a way tâ— haue peace with thee in our own soulsâ— Where is the Obedience due to thee and others for â—hee since oftentimeâ— out of blindnes we giue Caesar thaâ— which was Gods and deny to him that which was due to him by the 〈◊〉 of God As also if Superiors anâ— Priests should stand vpon points vâ— surping that to themselues whicâ— thou hast reserued to thy self what shal become of subiects Certainly they wil not wel know what to do vnles it be very right between them and thee But alas Si sal euanuerit in quo salietur If the salt loose its vertue in what shal it be salted Happy are they that light vpon a good Superior but much more happy are they who by true light in Humility and Abnegation are instructed by thee who art the only true teacher of Humility true obedience and perfect Pryer O my Lord when shal it be said that the multitude of beleiuers are of one hart and soul When shal al be vnited in the bonds of true peace Neuer til our Charity beginning in thee do spread it self to al others for thee For there is no true friendship but that which thou knittest between such as loue al in and for thee and thee aboue al that can be imagined or desired O when shal thy Iustice and Truth in all things take place that the earth may breath forth nothing but thy Praise Then we should be in paine and not seeme to sufferâ— so sweet or pleasing would the paiâ— be we should liue on earth noâ— as being strangers in heauen and liuing heer should more liue witâ— thee our beloued then where we of necessity liued For then thy wil being done in earth as in heauen the earth would resemble heauen wherby the pain and grief of our banishment would be sweetned with â— comfort almost heauenly and thaâ— together with resigning our selues to thy holy wil to be contented to be denyed for a time til thy wil might thereby be wholy accomplishedâ— and after that come to see thy glorious face and enjoy thee as thou anâ— in thy-self who is our only happines the expectation wâ—erof would makâ— this world tolerable to vs and wâ— should then seek thy glory and thâ— fulfilling of thyâ—ustice â—ustice in al things and not our own comfort anâ— honour Verily al thy disposition are so
regard in al things and as they haue interest in none so not any hath interest in them In that which they propose to Supeâ—iors they proceed as in al things els with al sincerity deâ—esting the contrary practise euen with those that are most aduerse and contrary to them much more with Superiors and whatsoeuer they desiâ—e to do they do it with such an indifferency thâ—t what euent soeuer come of it they remain in peace embracing it as Gods wil whose wil is their law If that which they propose either for the common good and peace of the house or for their own gâ—odâ— do not seeme fit in true Iustice or reason to Superâ—ors to be granted they impoâ—tune no farther nor desire the fauour of being condescended to in their motion â—ut rather remaining themselues indifferent that they determine and pâ—oceed in it to whom it appertaâ—neth A Superior hath greâ—t reason to take heed of putting a soul from the exercise of her internal Prayer or so ouerchardging hâ—r with labourss or solicitudes that she cannot not become râ—collected â—n her daily praier it being a soul that hath aptnes in her to make spiritual progresse by prayer and the other exercises of a Contemplatiue life yea not only the soul her-self wil feel the vnspeakable dammage that wâ—l come to her therby but also the Superior himself in the Obedtence which he expecteth and is due to him from her wil see the harme and loosse that come h by such beâ— reauing of the soul of her prayer For she who would by discreet prosecuting a course of mental praier haue become subiect iâ— it were necessary euen to the creature thaâ— is of the least esteeme or worth in the world becometh now for want of that strâ—ngâ—h and help which is gotten by such prayer to be almost impossible to be ruled by â—he wâ—sest man in the world For liuing in Religion as I can speak by experienceâ— if one be not in a right course of prayer and other exercisâ—s between God and our soul ones nature groweth much worse then euer it would haue been if she had liued in the world For pride and self-loue which are rooted in our soul by sinne findeth means to strengthen it self exceedâ—ngly in one in Religion if she be not in a coursâ— that may teach her and procure her truâ— Humility For by the corrections and contradictions of the wil which cannot by any be auoided but wil be liuing in a Religious Community I found my hart grown as I may say as hard as a stone and nothing would haue been able to haue mollified it but by being put into a course of prayer by which a soul tendeth towards Goâ— and learneth of him the lesson of truly humbling herself In which course being placed and euer tending to the increase of Humility euen the defects and errors she committeth either out of frailty or ignorance â—o turn to her gaine as giuing her occasion of the greater humbling of her-self to and vnder God and Humility and the loue of God wherein al her good consisteth do each of thâ—m increase the one the other fâ—r they are inseparable companions It is the grace of God and tending to him by way of loue that only can so enable a soul that no difficulty or disgrace can happen which she is not prepared for and therefor is able willingly to embrace the same Verily I can affirme this by mine own experience that a crosse word or slight reprehension before I got into thâ—s spiritual cours was more insupportable to me and did more disquiet my mind then al the difficulâ—ies or disgraces which since haue faln vpon me haue done For now me thinks though I be neglected by al the world yet by flying to our Lord he easeth â—e of al my burthen and as I haue desired to haue no other friend or comforter but him so it pleaseth him neither in doubts feâ—â—es paines disgraces nor in any other miseries whereunto this life of ours is so subiect to reiect me Only he exacts of me that in al the contradictions of wâ—l he sends me or permits to fal on me I wil humble my-self and be confident in his help Of Which if I do so I shal be much more sure then if in mine own hands I had a most absolut power None are able to presecute the waye of the Diuine Loue but they who are resolued to to deny themselues in al things and who willingly and wittingly adhere to no created thing For if the soul do willingly retain an affection to any such thing she is at a stop and can go no farther For God must be sought and loued wholy if we desire to arriue to Perfection Shee speaking of the Sanctity of the old Orders in old time when thâ—y were in their best case or in the Prime of their good Spirits writeth and sayeth as as followeth viz. THEN only the honour of God was sincearly without intermingling of human ends or interests intended and sought and al Orders with one consent of hart did concurre to the aduancement of that alone they then applied themselues to seueral exercises in the exterior euery one according to his Institute some more easy and some more strict some of more action and some of lesse yet interiorly their principal end was al one and that was to find and enjoy God in their souls and out of that perfect Charity which espâ—â—cially by those their internal exâ—rcises did groâ— in them they did eueâ—y one as God did require and enable them imploy part of their time in gaining or doing good to other souls Thâ—n there was no great care or solicitude about temporallâ—ties God taking care and being as it were solicitous to them Thâ—n there was indeed al sincere and real proceedings between them Then there was perfect amity without proper interest or fond affection to the impediment of theâ—r louing and seeking after God alone who is that One thing which only is necessary Then there was no acceptation of persons but they were contented so Gods honour were aduanced not caring though it were done by any other Order as wel as by themselues O Lord my God if this Spirit might be reuiued againe how much would my soul rejoice If Saint Benets his S. Francis h. s S. Igâ—atius his c. children were perfectly as this life wil permit vnited together and with one hart and consent seek and labour to aduance thy honour and praise as our founders do in Heauen which if we did then would the Sâ—irit of the primitiue Church flourish and thy torn and mangled members be healed and perfectly set againe together Then heretiks and sinners would easily be conuerted by them to thee Then there would be another learning then now there doth flourish in our Order and thou by them wouldst speak who makest the toâ—gues of infants eloquent Then they by prayer conuersing in a familiar and tender maner with thee would speak so that none would be
for thy abominable sins Giue al Glory vnto him with out whom thou couldst not so much as-haue a being My God be thou Adored and Exalted by al who art Blessed for euer and euer Amen Thou O sweet Iesu hast pronounced with thine own blessed mouth these words Consueor tibi Pater Domine Caeli terrae quia abscondisti haec à sapientibus prudentibus reâ—elasÌ„ti â—ae parâ—ulis Ita Paeter quoniam sic placitum fuit ante te I confesse to thee Father Lord of Heauen and Earth that thou hast hid these from the wise and prudâ—nt and reuealod them to little ones Yea Father for so it wel pleased thee These are the souls to whom thy yoke is sweet and thy burthen light these obserue and see in the light of thy truth that al thou dost or ordainest is iust and true and that it is our sin and ignorance only that peruerteth the order of thy Iustice. O let vs crie out to thee and prepare our souls that in thy light we may see light For it is not human wisedom or knowledg that wil serue our turn to find out thee in the bottome of our soul for which we were created and for which our soul hath such a capacity that the very Angels are amazed to see so great an honour and fauour to be offered and bestowed vpon so poor and frail a creature and yet that we should turn a deaf eare to our beloued who saieth his delight is to be with the children of men O how pittifully doth this most sweet and merciâ—ul God of ours lament our losse and misery of loosing that happines of enioying him in our souls in an exâ—raordinary maner yea euen in this lifeâ— if we did not cast away our loue and affect on vpon created things neglecting and forgetting the noble capacity wherewith the hath most bountifully endued our souls Hear therefor what he sayeth by his Prophet Be ye astonished O Heauens vpon this and the gates thereof be ye extreamly desolate vpon it for two euils hath my people done viz. They haue left and forsaken me the Fountain of liuing water and haue digged for themselues cesternes Cesterns that are broken that are not able to hold waters O wo is me my God that I should thus haue â—orsaken thee Whaâ— meaneth this thy great Mercy I should haue lamented mâ—ne own misery of not only neglecting to seeke after thee alone but also of most miserably offending thee infinit waâ—es and thou bemoanedst my case as if some preiudice were therby to come to thee O what wouldst or couldst thou loose by my not being so happy as truly to seek after thy loue truly nothing seeing thy Glory cannot be added to or diminishâ—d by my misery But thy infinit Charity which brought â—hee into the world to suffer and dy for me is the reason of thy merâ—fful calling vpon my poor soul to which thou hast said I wil not the the death of a sinner but rather that he be conuerted and liue In the hope of this promise I fly to thee Thou who art able to do al thâ—ngs helpe me that can do nothing Thou knowst I haue placed al my hope and comfort in thee alone and that I deâ—est al that is in me which is displeasing in thine eyes Far be it from me to haue any other intention in any thing I do or omit but simply to please thee I renounce al inordinate affection to al created things whatsoeuer and whatsoeuer I do that is not done sincearly for thy loue and honour I most willingly submit my-self to any punishment thy iust and Merciful Iustice shal lay vpon me Giue what â—hou commandst and then exact what thou pleasest O my God is it much I serue thee whom al the world is bound to serue O what is more sweet then to serue thee for loue without any pretence of our own commodity for time or eternity Truly in this lyeth hidden the greatest comfort that a soul banished from thee is capable of receauing To â—hee who art the supreame and only true Good by al creatures be al Praise eternally giuen Amen This which next of al followeth she there writ as taken out of S. Augustin viz. I was not acquainted with that true interior Iustice which iudgeth not by custome but by the righteous Law of Almighty God O My God apâ—d te est fons viâ—ae in lumine tuo videbimus lumen Qui sequitur me non ambulat in tenebris With thee is the fountain of life in thy light we shal see light who followeth me walketh not in darknes and they that walke not in thy light can neuer iudg of things according to thy iustice but iudge according to custome or their own sense This true light is thy gift and Grace which thou only impartest in aboundance to tâ—e meek and humble of hart and to those who endeauour to regard and seek thee alone in al their actions in simplicity and sincerity of hart and who intend thee only in al they do or omit Vnderneath the picture there annexed of saint VVilliam Duke of Aquitain she had written as followeth viz. O my God through the meâ—its and intercession of this most glorious Saint be merciful to me sinner and giue me grace to loue and praise thee with al my soul and strength and neither for time or eternity to seek or desire any thing but only thy-self alone simply and purely by sincere and perfect loue resting in thee my God aboue al gifts and creatures and Adoring thee who art God Blessed for euer and euer Amen Amen Mans life on earth is a continuall warfar and liuing but a short time he is replenished with many miseries VVatch therefor and pray that you enter not into temptation By Humility and Praier we shal be able to passe through any difficulties To the image of death there annexed together with other enseiâ—nes of death she added these following words viz. O how little to be esteemed or desired is al that passeth away with time Thus far of her Deuotions written by her in her Breuiary within ihe year before she dyed HEERE FOLLOVV SOME other Deuotions of the same pious soul D. Gertrude More A short Oblation of this smal work by the writer gatherer thereof to our most sweet and Merciful God MT GOD to thee I dedicate This simple work of mine And also with it hart and soul To be for euer thine No other motiue wil I haue Then by it thee to praise And stir vp my poor frozen soul By loue it-self to raise O I desir neither tongue nor pen But to extol Gods praise In which exces â—le melt away Ten thousand thousand waysâ— And as one that is sick with loue Engraues on euery Tree The Name and Praise of him she loues So shal it be with me IF the glorious light of thy Church Saint Augustin whose hart was so inflamed with loue that the whole world was a witnes thereof