DELICIOVS ENTERTAINMENTS OF THE SOVLE WRITTEN BY THE HOLY AND MOST REVEREND LORD FRANCIS DE SALES BISHOP AND PRINCE OF GENEVA Translated by a Dame of our Ladies of comfort of the order of S. Bennet in Cambray Imprinted at DOVAY By GHEERART PINSON vnde the signe of Cuelen 1632. CHRISTIAN AND RELIGIOVS READER IF in peruseing this translated treatese of souÌ„d doctrine and solide documents thou meet vvith some faults as thou vvill doe vvith many both in the translation impression knovv that the printer vvas a VVallon vvho vnderstood nothing at all English and the translatresse a vvoman that had not much skille in the Frenche but vvhy did shee then vndertake it vvilt thou say truely for her priuate imployment instruction neuer intending more then the vse of a particular cloister though God and her superiours haue othervvise disposed of it exposed it to the publierk vievv of the vvorld as thou seest § Sure I am and can assure the of three things First that if thou haue the spirit of the authour or the matter thou vvill interprete pardon all frindly freely fully Next That if thou finde as much profit in the pervsall of it as she did that translated it thou vvilt blesse God pray for her Thirdly that if it could bee as vvelcome vvelliked in English as it vvas and is still in Frenche the printer vvill not loose his pains in printing it nor you in pervsing it for since the late death of this famous Prelat pillar in Gods Church vvho vvas one of the most clear discreet svveet deuout spirits of our age it hath been published in diuerse editions and is still exceedingly praised prized practiced not onely by Religious persons but also by the best seculars especially of the deuout sexe For although all bee not religious nor bound to bee so perfect as religious are yett all are bound to labour for the perfection of christian solide vertues such as are humility of heart poverty of spiritt purity of intention simplicity of affection conformity of vvill custodie of heart naked charity filiall confidence together vvith a generosity â—f resolution to please and loue God aboue all to all vvich and much more this little booke â—eadeth the by a short svveet secure vvay Jf thou like loue not the INTRODVCTION TO A DEVOVT LIFE composed by the â—ime Byshop I should call thy deuotion into â—uestion if thou approoue and applaud it as all truely deuout doe thou shall find that his after-borne fruict is but as it vvere a supâ—ement or explication thereof in a most â—aine perfect manner descending to parâ—â—culars in the obtaiming of vertues and morâ—â—fication of vices If some things bee pecuâ—â—r to Religious persons either leaue such 〈◊〉 them or apply to thy self vvith some â—â—tle chaunge all meats are not for all stomakes â—r all Doctrines for all dispositions pervse all â—â—â—tize some pray for the translatresse â—â—â—ise God in all If any ill vvillers of Catholike religion vvishers of a religious vocation rome to the â—â—vv of this booke they may see the liues â—â—les vertues customes of Religious families discipherered vvithout passion or partiality admire vvith vvhat charity discretion deuotion humility they passe ouer the pilgrimage of this mortall miserable life sighing after and suffernig for eternity so leaue to detract deride at that vvhich they cannot comprehend much lesse imitate And if perchavnce some scandals arriue amongst them by the meanes of some vvolue or foxes in sheep-skins I meane by some falsâ— brethren Apostates it is not to be attributed to the Orders ordination of holâ— Church or Religious institution but to thâ— malice of satan humane frailtie for neueâ— yett since the Church began vvas it free froâ— scandals and false brethren Apostatâ— nor neuer vvill it be vntill the vvorlds enâ— yett cursed are they that voluntarily bloâ— kindle the fire of faction or diuision in tâ—â— house of God or that adde sevvell vnto it continevv it blessed are the peace abâ— humble and innocent spirits that are proouâ— purified ther-in § For conclusion I dare boldly say tâ— vvhosoeuer vvill follovv really cordiâ— the spirit of this Author booke hee shâ— liue in peace vvith God vvith his neighboâ— vvith himselfe he shall tast vpon earth hovv â—vveet God is in heauen he shall lead a true Euangelicall or rather Angelicall life he shall â—egin his heauen vpon earth sayle secure â—mmoueable quiet content through all he chaunges chaunces stormes temâ—estes of this vvauering vvorld Iesus being â—is Pilot hope his ancre faith his light soâ—â—tude his cabinet prayer his prouision â—umility his hauen heauen his home fareâ—vell LIVE LORD JESVS IN OVR SOVLES THE BISHOP OF GENEVA HIS SPIRITVALL ENTERTAINMENTS THE FIRST ENTERTAINMENT VVHERIN IS DECLARED THE OBLIgation of the constitutions of the visitation of Our Blessed LadÃe of the qualities of deuotion vvhich the Religious of the sayd order oughto haue TThese coÌ„stitutions of themselues doe in no sorte oblige any one vnder sinne either mortall or veniall but they are giuen onely for â—â—rection guide to those of the congregation â—â—t not with standing if any should violate â—â—em willingly of purpose with contempt or â—ith scandall aswell to the sisters as to stranâ—â—rs she should with out doubt committ à â—â—eat offence for such a person cannot be exâ—â—pt from fault who debaseth and deshonoâ—th the things of God belieth her profession ouerthroweth the congregation and dissipateth the fruites of good example sweet sauour wich she ought to produce to wardes her neighbour so that such à voluntarie contempt shall in the ende be poursued with some great chastisment from heauen especially with depriuation of the graces and guifts of the holy Ghost wich are ordinarily taken from them who abandon their good designes quitt the way into which Almighty God hath introduced theÌ„ 2. Now the contempt of Constitutions as also of all other good workes is knowne by these considetations following That person failleth therein which through contempt violateth or omitteth to execute any ordinance not only voluntarily but of deliberate purpose for if he violate it in consideratly by obliuion or surprise of some passion that iâ— another thing for contempt contayneth in it deliberate will and a determinate purpose to doe that wich it doeth where of it followeth that the person who violateth the ordinance or disobeyeth through contempt he not onelâ— disobeyeth but he will disobey he doth noâ— onely coÌ„mmitt an act of disobedience but hâ— doth it with intention to disobey as for example It is forbiddden to eate out of the time of meales a sister eateth plummes Apricokes or other fruites she violateh the Rule and committeth an act of disobedience now if she eat being allured with the delighte which shâ— thinketh to receaue in it then she disobeyetâ— but not through disobedience but through Lâ— quorousnes or
the Angell tourneth him at all essaies he telleth â—im that hee must goe into Egipt hee goeth â—hither hee commaundeth that hee retourne hee retourneth God would that hee should bee allvvaies poore vvhich is one of the most forceable proofes that vvee can haue and hee submitteth himselfe loueinglie therevnto and not for a time for this vvas all his life but vvith vvhat pouertie vvith a contemptible needye and reiectable pouertie The voluntarie pouertie vvhere-of Religious make profession is verie amiable for so much as it hindreth them not from takeing and receauing those things vvhich shal be necessarie for them onelie forbidding and depriuing them of superfluities But the pouertie of Sainct Ioseph of our Lord and our Blessed Ladie vvas not such for allthough it vvas voluntarie for so much as hee did loue it dearelie it did not leaue therefore to bee abiect reiected and contemned and in verie great necessitie for euerie one esteemed this great Sainct as a poore carpenter who without doubt could nâ— make such gayne but that many necessarie thinâ— would bee wanting although hee did take paynâ— with an exceeding affection for the entertaynmâ—â—â— of his whole familie which done hee did submâ—â— himselfe most humbly to the will of God in tâ— continuatioÌ„ of his pouertie and abiection not peâ—mitting himselfe to bee ouerthrowne nor vaâ—quished by interiour disquietness which vvithoâ—â— doubt did make him manie assaults but remaynâ— allwaies constant in submission the which as his other vertues went continuallie increasing aâ— perfectionating themselues euen as that of our Bâ— Ladie who did gayne euerie day an ouer-grow of vertues and perfections that she did learne her most holie sonne who could not increase any thing for so much as hee was from the instaâ—â— of his conception such as hee is and shal be eternalie which did cause that the holy familie wher-hee vvas went allwaies increasing and aduanciâ—â— in perfection Our Bl. Ladie drawing her perfâ—ction from his diuine goodnes and Sainct Iosepâ— receauing it as wee haue allreadie sayed by the mâ—diation of our Bl. Lady § 5. Now what remayneth there more to bâ— saved but that wee ought not to doubt but that thâ— Glorious Sainct hath much creditt with him â— heaueÌ„ who hath fauoured him so much as to assuÌ„â— him thither in bodie and soule the which is â— much the more probable because wee haue not haâ— any Relique of his heere belowe on earth and seemeth to mee that none can doubt of this veritiâ—â— for how could hee refuse this grace to Sainct Iâ—seph who had been so obedieÌ„t to him all the day â— of his life without doubt when our Lord desceâ—ded into Limbus Patrum hee was spoken vnto bâ— Sainct Ioseph in this sort My Lord remember yoâ— selfe if you please that when you came from heaueÌ„â—o earth I receaued you in-to my familie and that when you were borne I receaued you into my armes now that you must goe to heauen lead meâ—â—hither with you I receaued you into my familie receaue mee now into yours since you goe thither I haue carried you betweene my armes now take mee vpon yours and as I haue had care to nourish â—nd conduct you during the course of your morâ—all life take care of mee and conduct mee to the immortall life and if it is true the which wee ought to beleeue that in vertue of the most Bl. Saâ—rament that wee receaue our bodies shall rise againe at the day of iudgment how can wee doubt â—hat our Lord did cause the Glorious Sainct Ioseph â—o ascend with him into heauen asvvell bodye as soule who had had the honour and the grace to â—arrie him so often in his Bl. armes the which did â—lease our Lord so much O how many kisses did â—ee tenderlie giue him from his Blessed mouth for â—o recompence in some sorte his labour Sainct Ioâ—eph then is in heauen in body and soule without doubt Hovv happie should vee bee if vvee could deserue to haue part in his holie intercessions for nothing shal be denied him neither of our Bl. Ladie â—or her Glorious sonne hee will obteyne for vs if wee haue confidence in him a holie grovvth in all sortes of vertues but espetiallie in those which vvee haue found that hee had in a more high degree â—hen all others vvhich are the most holie puritie of bodie and spiritt and the most amiable vertue of humilitie constancye valour and perseuerance vertues vvhich make vs in this life become victoâ—ious ouer our enimyes and vvhich vvill make vs deserue the grace to enioy eternall revvardes in the next life vvhich are prepared for them vvho shall â—imitate the example that Sainct Ioseph hath giuen them being in this mortall life a reward whicâ— shall bee no lesse theÌ„ eternall felicitie in the whicâ— wee shall enioy the cleare vision of the Father thâ— Sonne and the Holie Ghost God bee Blessed Amen LIVE IESVS THE TVVENTITH ENTERTAINEMENT IN VVHICH IS DEMAVNDED vvhat pretention vvee ought to haue entring into Religion § 1. THe questioÌ„ that our Mother proposetâ— vnto mee to declare vnto you my deaâ— daughters to vvitt the preteÌ„ce which one ought tâ— haue to enter into Religion is truelie the most important most necessarie and profitable that can bâ— explicated Verily my deare daughters many women enter into Religion who knovv not vvherefore they will come to a parloyr or speaking placâ— where they shall see the Religious women witâ— a cheerefull countenance haueing a good gesturâ— verie modest and much contented and they vviâ—â— say within themselues good God! It is good â—â— bee there Lett vs goe thither the vvorld doâ— frowne vpon vs wee meete not with our pretentions in it Another will say good God! how weâ— they sing others come thither to encounter peacâ— consolations and all sortes of sweetnesses sayinâ— in their thought My God! how happie are Relâ—gious women being out of the noise of fatheâ— and mother who doe no other thing then complayne and chide vee can doe nothing which contenteth them wee are allwaies to begin anew Our Lord promiseth those vvho forsake the world for his seruice many consolations lett vs goe then into Religion Behould my deare daughters three sortes of pretentions which are worth nothing to make vs enter into the house of God Of necessitie it must be God who buildeth the Cittie or othervvise although it vvere built it must bee ruined againe I will beleeue my deare daughters that your pretentions are better grounded and therefore that you haue all good courages and that God vvill blesse this little companie nevvbegun § 2. There commetth to my mind tvvo or three similitudes fitt to giue you to vnderstand vvhervppon and hovv your pretentions ought to bee founded for to bee solide but I vvvill content my selfe to explicate one vvhich shall suffice put the case that an architect vvould build a house hee doth two things first hee considereth if his building bee for some particular as for a Prince or a king because hee must proceed there-in in
â—entation or my imperfection causeth mee I â—eleeue it but is it any way comparable to that â—here of we speake it cannot be and if it be consiâ—er I praye you if we haue any reason to coÌ„playne â—nd lament since S. Ioseph did not complayne nor â—itnesse any disgust in his exteriour he was not â—ny whitt more harsh in his conuersation neithâ—r â—id he alter his countenaÌ„ce towards our Bl. Ladye â—or treat her ill but simply suffered this vexation â—â—d meant no other thing then quit her company â—od knoweth what he might doe in this subiect â—y auersion sayeth some one is so great from â—at person that I doe not almost know how to â—eake vnto her but with great difficultye her actioÌ„â—â—spleaseth me greuouslie that is all one you must â—ot therefore enter into dislike against her as if she â—â—uld hinder it But rather you ought to comport â—â—ur selfe as our Blessed ladye and S. Ioseph we â—ust be quiet in our payne and leaue the care to â—ur lord to take it from vs when he shall pleaseâ—â—ur Blessed Ladye might verie well haue appeased â—is storme not with standing she would not doe 〈◊〉 out left the issue of this affayre fully to the diuine prouidence these are two discording cords but equally necessarie to be accorded that is to say the treble string and the base if one meane to play well vppon the lute there is nothing more discording then the high with the lowe notwithstanding with out the accorde of these twoe strings the harmonye of the lute cannot be delightfull Likewise in our spirituall lute two things are equallie discordant necessarie to be accorded to witt to haue a greaâ— care to perfect our selues and not to haue care of our perfection but to leaue it entirelie vnto god â— would say that we must haue that care that Goâ— would we should haue to perfect our selues yeâ— neuerthelesse must leaue the care of our perfectioâ— to him God willeth that we haue quiet and peacefull care which may cause vs to doe that which iâ— iudged proper for vs by those who direct vs anâ— allwaies walke faythfully forward in the waâ— which is marked by the Rules and directions thâ— are giuen vs and for the rest that we repose ouâ— selues in his Paternall care endeuoring as much â— shal be possible for vs to keepe our selues in peacâ— for the habitation of God is made in peace and in â— peaceable well reposed hart You know when â— lake or poole is very calme and thâ— windes doe nâ—â— moue the waters in a bright cleare night the skâ— or firmament with the starres are so well represeâ—ted therein that looking downeward we see aswâ—â— the beautie of the heauens as if we did looke vâ—wards Likewise when our soule is well pacifieâ— and the windes of superfluous eares inequallitieâ— spiritt and incoÌ„staÌ„cie doe not trouble and disquiâ— it she is very capable to beare with in her tâ— Image of our Lord IESVS but when she is troublâ— vnquiet and moued with diuers tempests of passiâ— and permitteth her selfe to be gouerned by the and not by reason which only maketh vs becoâ— like to God then is she nothing capable to represent the fayre and most amiable Image of our Lord IESVS crucified nor the diuersitye of his excellent vertues neither can she be capable to serue him for his nuptiall bedd Therefore we must leaue the care of our selues to his diuine mercie and prouidence neuerthelesse orderlie and simply doing what is in our power to amend and perfect our selues allwaies taking especiall heed not to permitt our spiritts to be troubled and disquieted § I note in fine that the Angell sayed to S. Ioseph that he should remayne in Egypt vntill such time as he did aduertise him to returne and â—he holy Sainct made him noe reply saying But when shall it be O Lord that thou will tell mee To â—each vs that when we are commaunded to emâ—race any exercise we ought not to say shall this be for a long time But rather wee ought to imbrace â—t with simplicitye imitating the perfect obedience of Abraham who when God commaunded him to sacrifice his sonne alleaged not any excuse he complayned not neither delayed to execute the â—ommaundement of God therfore God did fauour him so much as he caused him to find a ramme â—here the which he sacrificed vppoÌ„ the mountayne â—n place of his sonne God being satisfied with the â—romptnes of his will § I conclude with the simplicitie that S. Ioâ—eph did practice in taking his iourney vppon the â—ommaundement of the Angell into Egipt where â—e was assured to find so many enimies as there â—eare inhabitants in that country Might he not â—aue sayd very well to the Angell thou makest me â—o carrye the child into Egypt and so we fly from â—ne enimye and expose our selues into the hands of â— thousand thousand others which we shall find in Egipt for so much as we are of Israel But he made no reflection vppon the coÌ„maundement and therefore went his way full of peace and of confidence in God In like manner my daughters when any imployment is imposed vppon you doe not say Good God! I am so rash and hasty if they impose this office vppon mee I shall haue a thousand cares and feares and be extreemly put to my plunges I am all readie so distracted if they giue me such a charge I shal be much more but if they would leaue me to my cell I should be modest peacefull and recollected Goe simply into Egipt in the midest of the great multitude of enimyes that you shalâ— haue there for God who maketh you to goe thither will conserue you there neither shall you dye there whereas contrariwise if you remayne iâ— Israell where is your great enimye your propeâ— will with out doubt it will kill you there it should not be well done to take offices and charges by ouâ— proper election for feare least we performe noâ— our duty there-in but when it is by obedience neuer bring any excuse for God is for vs and uâ— shall profitt more in perfectioÌ„ then if wee had nothing to doe Doe you not know what I haue saye to you at other times and it is not amisse to repeate it agayne formitt that vertu requireth nâ— that the occasions of falling into imperfections bâ— taken away it suffireth not sayeth Cassian to bâ— depriued of the conuersation of men for to bâ— patient sweet and gentle in our selues for it haâ— hapned to me being in my cell all alone to bâ— angry with my selfe when my mater did not taâ— fire that I haue cast it away in a chotay I must end and in the meane time leaue you to goe into Egipt with our Lord who as I beleeue and also otheâ— doe hould began then to make little Gosses whâ— he had vacant time after he had ayded S. Ioseâ— in some little things demonstrating euen then â— desire he had of the worke of our Redemption THE
in heauâ— There is not any resistance of the will of God â— heauen all are obedient and subiect to him euâ—â— so say vve that it may arrriue to vs and this vvâ— aske of our Lord to doe neuer bringing any reâ—â—stance there vnto but remayning most obediâ—â—â— and subiect in all occurrences to his diuine wâ—â— But the soules thus determined haue neede to be â—nlightned in what they shal be able to know this will of God Of this I haue spokeÌ„ verie clearely in â—he booke of the Loue of God Notwithstanding to satisfye the demaund â—hich hath bene made mee I will heer say something more The vvill of God may bee vnderstoode in thvvo manners There is the vvill of God signified and the will of good pleasure The vvill of God signified â—s distinguished into four parts which are the commaundements of God and of the Church Counâ—ells Inspirations Rules and constitutions The â—ommaundements of God and of the Church neâ—essarilie euery one must obey because it is the â—bsolute will of God vvho willeth that in this we â—hould obey if wee wil be saued Hee willeth also â—hat wee should obserue his Councells but not with an absolute will but onelie by vvay of desire wherefore wee loose not Charitie neither shall vve bee seperated froÌ„ God for not hauing courage â—o vndertake Obedience to his Councelles Likewise wee ought not to desire to vndertake the praâ—tice of all but of those that are most conforme to â—ur vocation For there are some of them which are â—o opposite to others that it wil be impossible without doubt to imbrace the practice of the one and â—ot to take avvay the meanes to practice the other â—t is a couÌ„cell to leaue all for to follovv our Lord â—aked void of alâ— things It is a councell to lend â—nd giue allmes tell mee the person who hath onâ—e forsaken and giuen avvay all that hee had of what can hee giue Almes since that hee hath noâ—hing wee must then follovv the conuncells that God would we should follovv and not beleeue â—hat hee hath giuen them all that wee should folâ—ovv them all Now the practice of the councells â—hat wee heere ought to practice are those that are conteyned in our Rules Moreouer vveâ— haue sayed that God signifieth his vvill to vs bâ— his inspirations it is true but notvvithstanding hee vvill not that vvee should discerne of ouâ— selues if this vvhich is inspired is his vvill mucâ— lesse that wee should presumptiouslie follow hiâ— inspirations neither will hee that vvee should expect that hee himselfe doe manifest his wills oâ— that hee send his Angells to teach them vs Buâ— his vvill is that in doubtfull cases and of importaÌ„câ— wee should haue recourse to those vvhoÌ„ hee hatâ— established ouer vs to guid vs and that wee shoulâ— yeald our selues totallye subiect to their counceâ— and opinion in this which regardeth the perfectioâ— of our soules Behould then hovv God manifesteth his vvill which wee call signified vvill Moreouer there is the will of the good pleasure of God the which vvee ought to behould in all euents 〈◊〉 would say in all that hapneth vnto vs in sicknes iâ— death in afflictioÌ„ in consolatioÌ„ in aduerse and properouse things in breif in all things vvhich are no foreseene And according to this vvill vvee oughâ— allwaies to bee readie to submitt our selues in aâ— occurrences in things disaggreable in death as iâ— life in fine in all that is not manifestlie against thâ— signified vvill of God for that is allvvaies to bâ— preferred § 2. This being so vvee aunswere to the sâ—cond part of the demaund That you may the bettâ—â— vnderstand this I must tell you what I haue readâ— fewe dayes past in the life of the great Saint Aâ—seline where it is sayed that during all the timâ— that hee was Priour and Abbott of his Monaster hee was exceedinglie beloued of euerie one bâ—cause hee vvas verie coÌ„descending permitting himselfe to yeald to the vvill of all not onely of tâ—â— Religious but also of strangers One came to hiâ— saying Father your Reuerence should take a little â—roth hee tooke it an other came to him and sayed This vvill doe you hurt instantlie hee lest it so hee did submiâ—t himselfe in all that where in there was no offence to God to the vvill of his brethren who without doubt did follovv their owne inclinations especially the Seculers who did also make him turne at euerie hand according to their vvill Novv this great gentlenesse and condescending of this Sainct was not approued of all allthough hee vvas vvel beloued of all so that one day some of his brethren desiring to shevve to him that this vvent not vvell according to their iudgment and that hee ought not to bee so gentle and condescending to the will of all the world but that hee ought to make those whom hee had in charge to yeald vnto his will O my children sayed this great Saint it may bee you doe not knovv with what intention I doe it knovve then when I remember that our Lord hath commaunded that vvee should doe to others as wee vvould they should doe to vs I can doe no othervvise For I vvould that God did my will and therefore I doe vvillinglie that of my brethren and of my neighbours to the end it may please our good God to doe mine sometimes Furthermore I haue an other consideration which is that after that which is the signified will of God I cannot knovve better the â—ill of his good pleasure nor more assuredlie then bâ— the voice of my neighbour For God doth not speake to mee neither doth hee send his Angells to declare to mee what is his good pleasure The stones brute beasts and plantes speake not there is no other then man who can manifest the will of my God to mee and therefore I bind my selfe to this as much as I can God commaundeth mee Charitie tovvards my neighbour and it is a great Charitie to conserue ones selfe in vnion one vvith another and to preserue this I doâ— not find a better meanes then to bee gentle anâ— condescending Sweetnes and humble condescendence ought allwaies to beare svvay in all our actions But my principall consideration is to beleeuâ— that God manifesteth his vvill to mee by those oâ— my brethren and therefore I obey God as oftentimes as I condescend to them in any thing Moreouer hath not our Lord sayed that if wee becomâ— not as a little child wee shall not enter into thâ— kingdome of heauen doe not meruaill then if 〈◊〉 bee sweete and facill to condescend as a child sincâ— in this I doe no other then that vvhich hath benâ— ordayned by my sauiour There is not any greaâ— domage whether I goe to bedd or remayne vppâ—â— whether I goe thither or remayne heere but iâ— should bee an imperfection in mee not to submitâ— my selfe to my neigâ—bour You see my deare sisters the great Sainct Anselme submitteth himselfe to all that which is not contrarie nor
it doth yâ— would say the least distraction PardoÌ„ mee my dauâ—â—ter the least fly of distraction doth not withâ—awe your spiritt froÌ„ God so as you say For noâ—â—ing withdraweth vs from god but sinne and the â—â—solution we haue made in the morning to keepe â—ur selues vnited to God and attentiue to his preâ—nce causeth that wee remayne allwaies there yea so vvhen vvee sleepe since wee doe it in the â—â—me of God and according to his most holy vvill seemeth that his diuine bountye hath sayed to vs â—eepe and rest and in the meane time I vvill watch â—uer you for to keepe and defend you from the â—reing lion vvho goeth allwaies round about â—ou to defeat you Consider then if you haue â—ot reason to take your rest modestly as I haue â—yed for the meanes to doe all things vvell that â—ee doe is to bee attentiue to the presence of â—od for seeing that hee doth behould vs vvho â—f vs will offend him veniall sinnes of themâ—â—lues are not capable to diuert vs out of the way â—at conducteth vs to God they stay vs vvithout â—oubt a little in our way but they doe not therefore â—â—rne vs backe and much lesse simple distractions â—nd this I haue declared in the Introduction As â—or prayer it is no lesse profitable to vs nor lesse â—â—easing to God for hauing manye distractions but â— may bee it shall proue more profitable then 〈◊〉 we had had many consolations because there is â—ore labour therein prouided notwithstaÌ„ding that â—ee must haue fidelitie to withdrawe our selues â—rom these distractions and not willinglie permitt â—ur spiritt to rest or pause on them The same is to â—e sayd of the paine that wee haue all the day long â—o settle our spiritts in god and celestiall things so â—hat we haue care to retayne our spiritt from runâ—ing after these flyes butter flyes as a mother â—oth with her child seeing her little one affected to runne after the butterflyes thinking to caâ—â— them she withdraweth him withhoulding hiâ— presentlye by the armes saying to him My chilâ— thou wilt take cold to runne after those butter flyâ— in the sunne it is better that thou stay with mee thâ— poore child remayneth vntill such time as hee seeâ— another after the which hee should be as readieâ— runne if his mother did not withhould him as bâ—fore but what must wee doe then wee must haâ— patience and not bee wearie of our labour sinceâ— is vndertaken for the loue of God But if I bee nâ— deceaued when wee say that wee cannot find Goâ— and that it seemeth to vs that hee is farr from wâ— wee would say that wee cannot haue the feeling 〈◊〉 his presence I haue obserued that manye make nâ— difference betweene God and the feeling of Goâ— betvveene fayth the feeling of fayth which iâ— very great defect it seemeth to them that wheÌ„ theâ— feele not God that they are not in his presence aâ— this is ignorance For a person vvâ—o goeth â—o suffâ—â— martyrdome for God notwithstanding should nâ— thinke on God at the present but on the payne aâ— though he haue not the feeling of fayth he is nâ— excluded from meritt in respect of his first resolâ—tion but executeth an act of great loue There is great difference to haue the presence of God I vâ—derstand to bee in his presence and to haue the feâ—ling of his presence There is not any but God hiâ— selfe that may grant vs this grace For to giue yoâ— the meanes to obteyne this feelieg is not possibâ— for mee Doe you demaund what must bee done â—hould ones selfe allwaies with great respect beforâ— God as being most vnworthye of his grace Theâ— is no other meanes to doe it then as you saye consider that hee is our God and that we are his weakâ— creatures vnworthy of this honour as S. Francâ—â— did who passed a whole night interrogating witâ— God in these termes who art thou and who am I â—â—fine if you demaund of mee what I shall doe to â—â—eyne the loue of God I will tell you in desiring â—oue him and in place of applying your selues thinke and aske what you may doe to vnite â—ur spiritt to God sett your selues to practice it a continuall application of your spiritt to God â— I assure you you shall sooner arriue to your â—tence by this meanes then by any other waye 〈◊〉 according to the measure that we disperse our â—â—es so much lesse are wee recollected and thereâ—e lesse capable of vniting our selues with the diuiâ— maiestie who will haue vs all without any reserâ—â—â—ion Truely there are soules who busye themselâ—â—â— so much to thinke what they shall doe thar â—y haue not time to doe it and notwitstanding in â—t which regardeth our perfection which confiâ—th in the vnion of our soule with the diuinitie knovve little and to doe much is our way withâ—â—t doubt it seemeth to me that those of vvhom â—u aske the way to heauen haue great reason to â—nswer as they who say that to goe to such a place â—u must allwaies goe setting one foote before other and by this meanes you shall come where â—u desire walke allwaies say they to these soules â—sirous of their perfections walke in the way of â—ur vocation in simplicitie and lett your studie 〈◊〉 to effect more then to desire this is the shorâ—st vvay § 8. But behould a subtilitie that I must if it ease you to permitt mee discouer vnto you withâ—â—t offending you to vvit you wouâ—d I should â—uch you a way of perfection allreadie perfected 〈◊〉 such sort as there weere no other thing to be doâ— then to put it ouer â—our head as you doe your â—bitt and then by this meanes you should find â—â—ur selues perfect without payne that is to say I should giue you in an instant perfection allreâ— made For that I say wee must doe is not agreâ— to nature is not this that vvee vvould haue 〈◊〉 truely if tâ—is were in my povver I should 〈◊〉 the most perfâ—ct man of the vvorld For if I coâ— giue perfâ—ction vnto others vvithout doing 〈◊〉 thing I assure you I vvould first learne it my seâ— It seemeth to you that perfection is an art 〈◊〉 if one could find the secreat there-of hee shoâ— haue it vvithout labour Truely you deceâ— your selues for there is no greatter secreet theâ— vvorke and labour faythfully in the exerciseâ— diuine loue if you pretend to vnite your selues â— the vvelbeloued But I vvould vvillinglie 〈◊〉 you did marke that vvhen I saye you must vvorâ— I allvvaies intend to speake of the superioâ— part of our soule For notvvitstanding all 〈◊〉 repugnances of the inferiour vvee must bee 〈◊〉 more astonished then passengers are at dogâ— that barke a farre of They vvho at a feast takâ— tast of euerie dish eatting somvvhat of each kâ— of meat vvith this varietie ouerturne their stoâ—acke and cause so great indisgestion that it hindrâ—â— them from sleeping all the night neither can thâ— doe any other thing then spitte euen
the meanes to keepe yoâ— atteÌ„tiue to God vnlesse you goe preseÌ„tlie to declaâ—â— it to the superiour I say to you that you must note that it may bee it taketh not froÌ„ you the attentioÌ„ to the presence of God but rather the sweetnes of this attentioÌ„ Now if it bee but this if you haue the courage aÌ„d the will as you say to suffer it without seeking of comfort I tell you that you shall doe verie well to doe it although that it doe bring you some little vnquietnesse prouided it bee not too great but if it should take froÌ„ you the meanes to drawe neere to God at that time you should goe to lett the Superiour knowe of it not to seek comforte but to gaine way in the presence of God although there would be no great harme to doe it for your coÌ„fort moreouer the sisters must not bee so tyed to the kind entertaynment of the superiour That if she speake not to them according to their content presentlie they perswade theÌ„selues by coÌ„sequence that they are not beleued O no our sisters doe loue humilitie and mortification too much to bee froÌ„ henceforth melancholie vpon a light suspition which may be without grouÌ„d that they are not so wel beloued as their selfe-love maketh them desire to bee § 9. But some one will say I haue committed a fault against the superiour and therefore I enter into these apprehensions that she is displeased with mee in a word that she will not haue mee in so good esteeme as she hath had My deare sisters all this discontent is made by the coÌ„maundment of a certayne spirituall Father who is called selfe loue who beginneth to say how haue I failed in this manner what vvill our mother say or thinke of mee O! there is nothing to bee expected that is good of mee I am a poore miserable creature I shall neuer doe any thing that may content our mother and the like wise lamentations they doe dot say Alas I haue offended God I must haue recourse to his goodnes hopeing hat hee vvill strenghthen mee They say O I knovv vvell that God is good hee will not regard my vnfayâ—hfullnes hee knovveth verie vvell our infirmitye Aâ— but our mother This wee renevve still to continue our complaints without doubt care must be had to please our superiours For the great Apostle Saint Paule declareth it and exhorteth therevnto speaking to seruants and it may also bee attributed to children Serue sayeth hee your Maisters to the eye as if hee would say haue a care to please them but after hee also sayed Serue not your maisters to the eye as if hee had sayed that they must looke vvell to themselues for to doe nothing more in the sight of theiâ— maisters then they would doe being absent because the eyes of God doth allvvaies see them to vvhom they ought to haue a great respect not to doe any thing that may displease him and in so doeing they must not trouble themselues nor carâ— to desire allvvaies to please men for it is not iâ— their povver doe the best you can not to vex or anger any person but after this if it happen that by your infirmitye you discontent them sometimes recurr persently to the doctrine that I haue so often preached to you and vvhich I haue had so greaâ— a desire to graue in your harts humble your selues instantlie before God acknovvledging your frailty and weakenesse and then repayre your fault witâ— an act of humilitye if it deserue it tovvardes thâ— person that you haue disquieted and this done neuer trouble your selfe For our spirituall Fatheâ— which is the loue of God forbidds vs to doe so teaching vs that after vvee haue made an act of humilitie euen as I haue sayed vvee should re-enter intâ— our selues for to cherish tenderlye and deareliâ— this blessed abiection vvhich hapneth to vs for hauing offended and this vvelbeloued reprehension that the Superiour vvill giue vs wee haue tvv◠〈◊〉 â—vvo Iudgments and tvvo vvills and therefore wee must make no recknoning of all that selfe loue â—elfe iudgment or selfe vvill suggesteth vnto vs prouided that wee doe make the loue of God to â—aygne aboue selfe loue the iudgment of Superiours yea of inferiours and equalls aboue our ovvne vvhich vvee must annihilate as neere as wee can not contenting our selues to subiect our vvill in doeing all that they will haue vs doe but subâ—ecting our iudgment to beleeue that vvee should haue no iudgment if wee did not esteeme this to bee iustly and reasonably done reiecting also absoâ—utelie the reasons that it vvould bring to make vs â—eleeue that the thing vvhich is commaunded vs â—bould bee better done otherwise then as they haue â—idden vs. VVe must vvith simplicitie alleage our reasons for once if they seeme good but then vvee must yeald vvithout more replies to that vvhich â—hey say to vs and by this meanes make our selfe-iudgment dye which vvee esteeme so wise and â—rudent aboue all others O God! mother our siâ—ters are so resolued to loue mortification that it vvilbe a pleasing obiect to behould them consolaâ—ions vvilbe nothing to them in comparison of the â—rice of afflictions drinesses and repugnances so much doe they desire to render themselues like to â—heir spouse Assist them therefore well in their enâ—erprise mortifye them vvell couragiously not â—paring them for it is that which they demaund â—hey will no more bee tyed to cherishings since it is contrarie to the generositie of their deuotion the which vvill make them heerafter to sett themselâ—es so absolutely to desire to please God that they will no more regard any other thing if it bee not â—roper to aduance them in the accomplishment of â—his desire It is the marke of a delicate hart and a â—ender deuotion to permitt our selues to bee carried away with euerie little encounter of contradâ—ction bee not afraid these childeshnesses of a melancholye and spightfull humour vvill neuer beâ— amongst vs. VVe hane so much courage thankeâ— bee to God that we wil apply our selues to makâ— so good progresse heereafter that it will be agreâ— contentement to behould vs. In the meane time my Deare danghters lett vs purifie our intention to the end that doing all for God for his Honouâ— and Glorie we doe expect our recompence onliâ— from him his Loue shal be our reward heere anâ— himselfe shal be our recompence in all eternitie THE FIFTEENTH ENTERTAINEMENT IN VVHICH IS DEMAVNDED VVHEREIâ— consisteth the perfect determination of regarâ—ing and follovving the vvill of God in 〈◊〉 things and vvhether vvee may find aâ—â— follovv it in the vvills of Superiours equalâ— and inferiours vvhich vvee see to proceeeâ— vpon their naturall or habituall inclination and of some notable points touching Coâ—fessours and Preachers § 1. VVee must knowe that the determinâ—tioÌ„ of following the vvill of God â— all things without exception is contained in oâ— Lords prayer in these words that wee say eueâ—â—day Thy wille bee done in earth as it is
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