appertaine to the seruice of the Lorde to his honour and to the mayntenance of his house Therefore I doe mine indeuour that nothing be neglected chiefly which concerneth anye godly exercise as is reading fasting chastning of the flesh and such like although some do but little esteeme of these thinges Further I remember that I know him better then any other creature because I haue receyued more at his handes then any And seeing that other seruants serue their earthly maisters with greate attendance and diligence why shoulde I not serue my Lord who hath chosen â—â—â—e to bee his chamberlaine aboue any domestical seruant And although all the world should faile and there should none bee remayning yet I will neuer be vnfaithfull vnto him till death The ninth Chapter intreateth of those things which the loue of God hath anâ— of the conclusion THe other of these two things wherof I haue spoken vnto thee and wherewith I seeke to please my Lord is to hate yâ— which he hateth Therefore I set before mee that my Lorde hath two enemies the one the world the other my flesh therefore I haue determined with my selfe to hate them mortally neuer to contracte any league with them because I might the stedfaster remaine in my determination I use these meanes neuer to recreate my selfe with them to speake or frequent their companies vniesse my Lord doeth commaund it me whose commaundement I esreene more then my determination And therefore I haue desired the lieuetenant of the house that be send me not about such busines whereby I might recreatemy selfe as in townes citties countries or among people for I esteeme this a great contempt and dispising but wheÌ„ I am coÌ„manded then I obey And althogh my Lorde for certaine affaires commandeth me to go into the world yet his will is that I in going should not loyter and in returning shold be found faithfull vnto him and in no wise shold vse any falshood practise treason against him but shoulde withdrawe my selfe as soone as it were possible come again for I know certainely that how narrowly wee looke to our selues and as much good as we can do yet we are like to get there nothing but are alwaies in danger to loose much In this sorte I hate like my sins iniquities vncleannes carnal motions wâ—ekes desires and vnnaturall passions and am vetie pensiue and sorrowful that they dwel within me knowing that they are contrary to my Lords wil doe altogether displease him Therefore I endeuour my selfe alwayes to amend through loue Like wise for the loue of him I eschewe and flie from all those that are in his house except it be in thinges of necessitie and loue withdrawing my selfe altogether from them Wherefore doe you so quoth Desire Because now a dayes there are no spiritual praiers loue and goodly zeale practised and exercised and those that boast of the knowledge of God commonly decay in slothfulnes Therefore I will accustome my selfe to be alone and addict my self to praiers that my soule may receine and feele some comfort and ioy in the Lorde and I learne to loue him as it becommeth me for to that intent I haue forsaken the worlde and all the vanities thereof But quoth Desire others will account you fantasticall partiall and euery man will cast his eyes vppon you it is no matter answered the Loue of God for I shoulde not serue to please man and chiefly in things which are contrarie to God And when I giue no offence to my brother I care not what the worlde speaketh so I do my duety in that which is commanded mee And therefore if thou wilt haue and possesse me doe as I do The tenth Chapter intreateth that the Loue of God brought Desire to the house DEsire was amased at those things which the Loue of God had tolde him and after long studying said When you do all these things haue you then any need to stand in feare of any body I truly aunswered the Loue of God for I must be very careful that I bee not pust vp in vaine glorie for my good workes or intangled with selfe loue for if I gaue anye place unto these my Lord presently would thrust and turne me out of the doores Thereâ—ore I haue alwayes at my side my mother Humilitie I pray you quoth Desire to leade mee into the house follow me said the Loue of God for thou hast beene nowe long enough with me and I will bring thee to another of my fellowes who hath a greater office then I. How is he called quoth Desire His name answered the Loue of God is To desire God Desire went merrely accompanied with the Loue of God to seeke out To desire God when he had found him said vnto him my Lord I wold it would please you to entertaine me as one of your seruantes Desires good-will did greatly please To desire God and saide vnto him it is needefull so thou wilt bee with me that thou bee first well instructed by my fellows for thou must knowe that of the wine which floweth out of the hoggeshead of the Loue of God is made To desire God Therefore doe not deceiue thy selfe but see that thou be first well prouided and replenished with the Loue of God My Lorde quoth Desire I haue dwelt longe with the Loue of God and he hath instructed me in all thinges which I must doe and with Gods grace I wil endeuour my selfe to put all thinges in vre and practise but I cannot warrant you whether I haue the Loue of God or not for hee onely knoweth who doeth loue him and in these thinges the vest is to humble himselfe As for my selfe I can not assure what I haue but onely this dog called good-wil and yet I think not that hee is mine because he was but sent me To desire God did take a great delight and pleasure in all these wordes and chiefly because Desire did not perswade himself that he had the Loue of God I pray you Sir quoth Desire to tell me your nature and conditions Euen as a man saide The dersie of God commeth through the knowledge of himselfe to a hate and despising of himselfe so likewise through the knowledge of God hee attaineth to Desire God And whosoeuer doeth possesse mee hee hated all worldly thinges for I do frame in him so noble and excellent a mind that hee thinketh himselfe to good to desire any thing els then the chiefest and the souerainest good which is God onely besides I make him very great high tanored with God although he is but of base kindred yet I make him a mighty king whosoeuer doeth enioy me his mind runneth vpoÌ„ nothing but vpoÌ„ God only he speketh nothing but of God for where his treasure is there is his hart also And that which a man hath coÌ„ceiued in mind the congue commonly speaketh for the mouth doeth alwaies bewray the inwarde affections of the hart To the hungrie I am
himselfe but all manner of wickednesse shall therefore desire that the honour and praise of goodnesse shall onely redound to God from whoÌ„ all goodnes floweth But as much as concerneth his wickednesse being his owne shall wish onely to bee dispised contemned discredited and dishonoured for it And whensoeuer he shall doe this then shall hee bee iust And if a holie good and vertuous man doeth not grudge is desirous to be dispised why should a sinner then account it iniustice and vndecent to haue such a desire but contrariwise would bee honoured and esteemed of although they had deserued it Therefore no sinner shall perswade himselfe that hee doth much when hee desireth to be thus despised disdained seeing a holy vertuous and iust man is bound in duty and conscience to desire it The seuenteenth chapter intreateth of the same words THe wordes of the Damosell did greatlie please Desire said I praye you that it may please you to tell the means wherby I might further and obtayne this holy desire Two meanes there are aunswered the Ladie the first is the Loue of God the second a godly minde and wheÌ„soeuer thou wilt take my counsel it will greatly further thee to the attayning of this my vertue Most willingly answered Desire I wil take it make account then and fully perâ—wade thy selfe said the Damsell that the Loue of God whom thou desirest and louest so much hath no greater enemy nor one who offereth hun more wrong and iniury more resisteth him then thine owne fleshe Therefore take this for an vse and custome to speake euery morning to thy soule as followeth Let me see O my soule how thou wilt hate this day thy rebellious fleshe mortall enemie to thy creator Lorde and louing spouse Iesus Christ and what meanes thou wilt vse to despise and vexe it And again in the euening shalt thou say this vnto her Let vs examine now my foule howe thou hast hated this day thy vile bodie enemie to thy onely Lorde and Sauiour and hast sought by all meanes to dishonour it chasten it and vexe it and how diligent thou hast beene to hinder it of his owne wil and in all thinges to persecute it And brother whensoeuer thou wilt go about to do this and with a stedfast desire to hate thy Lordes and thine owne soules enemic then will this exercise bring and adnaunce thee to a high degree of humilitie and by little and little worke in thee a perfection of all vertues so that shortlie after thou shalt detest thy selte hate vanquish thy owne rebellious will and fleshe And whensoeuer any body doth vse thee so then take holde of mee and of my vertues and herem greatly also reioycing say Praised and blessed bee the Lorde my God who giues me now meanes to bee reuenged vppon mine enemies Desire receiued great comfort by this damsels wordes and with great and humble thankes hauing takeÌ„ leaue of her was brought by his guide into another of Ladie Humilities daughters chambers called Sinceritie or Simplicitie who likewise receiued entertamed him most trendly and curteously placing him next to her side began to speake of God and of heauenly and spirituall matters Wherevpon Desire did pray the Damsell that it would please her to tell him her name My name is Simplicity answered shee and with euery man I deale plainely and without deceite vsing no dissimulation in any of my actions or doinges all that I heare or see doe alwaies conster it to the best for I thinke euery man to be as I am at the least as much as concerneth his mind I thinke no harm of any man but only of my selfe for I haue alwates an euill suspition of my selfe hauing an eye continually vpon all my thoughtes and desires being very circumspect carefull to eschew that traps and snares of the wicked that by these meanes I might waxe strong and increase in my mother Humilities vertues How answered Desire can you not bee vertuous vnlesse you be thus carefull No said she for Simplicitie wtout Wisedome is worth little or nothing and hindereth more then it profiteth for the Loue of God loueth none but those which walke wisely and circumspectly in all his waies The eight Chapter intreateth of Sincerities manners and conditions I pray you good Lary quoth Desire to tell me hoâ—â— you deale vpright and sâ—â—cecely with euery 〈◊〉 In three things answered she in thoughtes wordes and dâ—edes First of al I will not cast my thought vppon matters which do passe my vnderstanding or capacitie nor seeke to purchase honour dignitie or prouiotions of this world which are but vaine and transitorie alwaies thinking my selfe to be the worst amongst al reasonable creatures and the vnworthiest of all Gods seruaÌ„ts esteeming all others to be holy good and replenished with heauenly graces vertues Secondly I will not vse any flattering or deceitfull words to intrappe therewith my brother but only I no for all things els are wicked spring out of the roote of vanitie and â—dlenes Thirdely I refraine my selfe from vain fleshly and worldly actions and endeuour to doe that onely which is simple plaine and prosiable thereby to eschue Vanitie Partialitie which â—ight cause and worke my cuine and ouerthrowe for to go alwaies roundly and plainly to worke it maintayned the mind in humilitie whereof the contrary is full of feare and danger wherefore is the contrary thus perillous qd Desire thou must know that my mother hath giueÌ„ me two iewels or precious stones to keepe which I haue here in my Closet the one called Chastity and the other Innocencie which are of such valour price and estimation that none is able to giue the worth for them For we doe direct all our actions by these two iewelles euen as the Marriner doth his shippe by the compasse endeuouring euery day to get theÌ„ hauing gotten theÌ„ surely to keepe them And whensoeuer Curiositie Vanitie or Partialite are suffered to enter through the doore of our harte mouth eyes or eares they they serue by all means to steale theÌ„ away and depriue vs of these iewelles And therefore whosoeuer doeth not direct all his thoughtes wordes and deeds to geâ— and keepâ— them deserueth to be esteemed worse then a foole What will you â—o said Desire with these iewelles for it is a token of couetousnes to possesse such needlesse and superfluous riches as iewelles and precious stones bee where you see so many poore almost ready to starue for want of foode maintaynance Not so quoth she for thou doest mistake my wordes And although that in the loue and desire of possessing wealth riches and worldly goodes after the intent and meaning of the possessor or owner thereof maâ— consist couetousnes fraud and guile yet notwithstanding there can bee no deceite or auarisiousnesse in possessinge of these iewelles whereof I haue spoken because wee doe desire and keepe them to serue and please therewith the Loue of God and to honour
goest namely in the pallace of the Loue of God they doe nothing but singe forth his praise Teach me I pray you quoth Desire to sing by his creatures for I cannot learne it of my self willingly answered sincerity In the mean while Desire trauelled farre and wide in this desart where he saw many great wonders of the Lord and began to learne and to perceiue his mercie and goodnesse most part through Sincerities helpe doctrine and teaching yet he was forced to endure and sustaine many dangers perilles and paine for he did stumble oftentimes but Sinceritie kept him from falling and yet notwithstanding sometimes fell but sincerity did reach him the hande and holpe him vp againe and sometimes catcht such falles that if the Feare of God had not aided him he neuer wold or could haue risen again sometimes when he shold go forwardes went backwards when he should haue amended himselfe by the creatures oftentimes did greatly hinder himself thereby For hee did not endeuour to learne their secret voyces but became hoarse throgh negligence and slothfulnes vntill the feare of God gaue hun a good push and driue him forwardes Oftentimes he did treade on a thorne but sincerity inccâ—uted his feete and drew him out of it againe Oftentimes fell a sleepe but the â—eare of God did awake him sometimes being wearie sate down and rested himselfe but his dogge Good-will did not holde off from barking vntill he did rise againe Sometimes the way was so tedious vnto him that his heart began to faint â—un and desired to turne backe againe but as soone as he did eate of the fruites to trust in God which hee had in his pocket and in euery place about him came to himself and waxed strong againe And sometimes going by night lost the feare of God and sinceritie so that hee mist his way but as soone as the day appeared and the Sun began to shine found quickly the way againe by meanes of his dogge And when they had thus trauailed certain daies came at the last into a faire large and pleasant field in the midst whereof stood a princely and coastly pallace called Loue where the Loue of God was porter THE THIRDE parte of the Treasure of the Soule Of Loue Charity The first Chapter doth intreat howe the Loue of God doth exercise and trie vs. DEsire was glad wheÌ„ he sawe so faire and princely a pallace founde by experience that this wearisome tedious and troublesome way had so good pleasant an issue Came therefore presently at the gates of the pallace but finding them shutte close begun to call and knocke yet notwithstanding after long crying and knocking none came to aunswere Call and crie aloude quoth sincerity for in so doing although they were all a sleepe or halfe deafe it cannot be but they shal heare thee Knocke harde with the hammers which do hang at the gates and then soone they will open the doores vnto thee for there hung two hammers at the gate called to sigh and weepe Knocke harde and boldly quoth she for if they were not wont to open the gate to none these two hammers shoulde not hange at the doore for I thinke they are made for that purpose to let all those in that knocke with them Desire hauing knockt and called very long before the Loue of God wold open the gates was yet at yâ— last comforted by his comming who hauing opened the doore Desire knewe him not Brother quoth the Loue of God what doest thou lack or desire For whom dost thou look here Thou art wearie perhappes to haue watched so longe at the gate and to haue knocked so oftentimes But here wee fame vs all to be halfe deafe to trie thou constancie and patience of trauellers who come hether And when we find some that are wearie and perswade themselues that there is nothing els belonging vnto it but as soone as they are come then presently to open the gates for them and let them come in then wee let those without opening vnto them returne backe againe because wee open not the dore to any who thinketh that hee hath deserued it and perswades himselfe that he is worthy of it and that it is our dutie and are bound to doe it And art thou none of those fellowes No my good Lorde quoth Desire For although I haue suffered and sustained much sorrow and paine both of bodie and soule yet I know for certaine that I haue not deserued am altogether vnworthye to enter into the house vnlesse it woulde please your Lord shippe through your great mercye goodnes to leade and bring mee within wherefore wouldest thou come in quoth that Loue of God or whome doest thou seeke heere in this house My Lorde aunswered Desire I am come from the Pallace of Humilitie accompanied with these worthy personages and haue taken my tourney through the neerest waye being Patience to seeke out the Loue of God who as I am informed keepeth here his residence Doest thou not bring any token quoth the Loue of God whereby a man may know thou commest froÌ„ thence Yea my Lord said Desire I haue broght true tokens with me whereof the one was giuen mee in the house of Humilitie and is called Knowledge of him selfe and the other haue I learned by the way and is called Knowledge of God I am glad quoth the Loue God to see thee so wel prouided but dost thou think that for this knowledge sake we are bounde to let thee enter here No my Lorde aunswered Desire but onely as I haue saide before for thy grace and mercies sake because I cannot tell whether these two sundrie knowledges are perfecte or not and therefore I doubt of their sufficiency I knowe that I haue dwelt in the Pallace of Humility for a time and that they haue shewed me there all the house the Damsels their nature and condition but I cannot tell whether I haue well digested in my stomacke the fruites which I haue eaten there although they were vnto mee very toothsome and pleasaâ—â— Beâ—â—des I doe not knowâ—â— wherther I haue â—â—ofâ—â—â—neâ— not by that may 〈…〉 â—â—â—meâ— the priâ—kelleâ—â—nd â—â—ornes haue griâ—â—â—tâ—â—y hurt me my comâ—â—â—ue hath brought me hether almost perforce Therefore my good Lord I can assure thee of nothing that I bring with me but onely of my wickednes vnbelief and imperfection And the chiefest occasion that moued mee to seeke the Loue of God was this that I hearde that he was a good Phisition and Chirurgion would let mee blonde and purge mee from all corruptions and vncleannesse And I am tolde as soone as hee doth see one knoweth preseÌ„tly his disease although it lyeth hidden secreat win the hearte And wheresoeuer hee putteth his hande vpon there hee purgeth and cleanseth all thinges Wherefore said the Loue of God doest thou desire to be thus cleane sound and vnspotted Because answered Desire that I was also tolde that none who were vncleane and vndefiled should or
could enter or come into this place Seeing it is so as thou sayest quoth the Loue of God and that thou puttest all thy confidence into our handes tarrie here a while for thou canst not become familiar with the loue of God ere thou become acquainted first with his page therefore I will go call him and hee will instruct thee of all what thou hast to do and speak vnto his Lorde and maister The second Chapter intreateth of the loue of his neighbour DEsire tarried with great expectation for the forth comminge of this Page that he might bring him to the speech of his Lorde and maister And not long after sawe him come and was called Neighbourly loue which sight did greatly reioyce him that euen for the loue which he bare to she Loue of God coulde not abstaine frō weeping Wherefore dost thou weep quoth Neighbourly loue for they are all merrie in this house from hence is banished all sorrowe ladnesse I do not weepe for any griefe said Desire but for ioy For whome dost thou seek here quoth Neighbourly loue My son answered he I looke for the Loue of God I am his seruant page quoth he and if thou doest seeke my Lorde first of all thou must speake and come acquainted with me for my Lorde loueth me deerely therefore those that loue not me he wil not know them nor once speake vnto them Faine would I know thy nature conditions quoth Desire for thy Lorde and maysters sake become acquainted with thee If thou doest desire my acquaintance frendshippe quoth Neighbourly loue thou must prouide giue mee euery morninge an hearb for my breakfast called to thinke humblie for my dinner another called to speake humblie for my supper another not vnlike the first called to worke and doe humblie But where shall I get these hearbes quoth Desire the first called to think humblie aunswered the Page groweth in Humilities garden where she esteemed her selfe a slaue of all slaues and worse then a beast But to come easily to this hearbe because it is a great way to the pallace of Humilitie and thou shalt take a horse to ride on called to thinke well of euerie man and by these means mayest thou come by this hearb euery morning The second hearbe is made of three sundrye hearbes of the first thinke humblie of meekenes and affabilitie in speech vpon the last is cast a smal ponder called Slow and little The third hearbe called to worke humblie is made of diuers hearbes whereof Mirth loue and quietnesse or diligēce are the chiefest And whensoeuer thou doest feede mee with these hearbs then our acquaintance and frend shippe wil cōtinue abide for euer I wil soons bring thee to that speech of my maister The counsell and doctrine of the Page did delight Desire said Seeing thou hast made me acquainted with thy nature and desire I will diligently endeuour my self to procure and get these hearbes for to giue them vnto thee After this they both continued in samiliaritie one with another a long time And Desire hauing conueniēt time and opportunitie said vnto him I beseech thee shew me so much fauour as to bringe mee to thy Lorde Willingly quoth Neighbourly loue for thou hast done thine endeuour since thou hast beene with mee But tarrie here a while I will go call my Lorde see whether hee will come forth to speake with thee The thirde Chapter intreateth of the loue of God his neighbour and of the second degree to loue of his office and dayly exercise DEsire doubting whether the Loue of God woulde come forth to speake with him because he saw his own vilenesse pouertie and miserie and how vnworthy he was to speake with such a Lorde espied one to come towardes him who saide Brother what doest thou looke for or what is thy desire Sir quoth Desire I looke for that Loue of God I am bee aunswered the Loue of God And as soone as Desire did heare this fell in a sounde but the Loue of God tooke him by the hand and lifting him vp reuiued him againe And when hee sawe the loue of God make so much of him hee began most bitterly to weepe insomuch that hee could not speak any word at all Which the loue of God seeing being of a gētle and tender heart was moued with compassion and meruailed greatly of the extreame loue desire affection which Desire did beare vnto him because he saw him weep for very ioy and said I pray thee weepe no more and doe not make me sadde for I cannot abide to see those weepe that loue mee Tell me who told thee I dwelt here A shepheard quoth Desire whome I met by the way and did direct me hether What said he of me vnto thee said the Loue of God that thou louest and desirest me so much doest thou loue mee so deerely because thou hast beene told that I am bountiful to my frendes and vnto those that serue mee very franke and liberall No quoth Desire not therfore but because you are a noble and good Lorde and because you bring your frendes in a place where they shall see God which is the greatest blessednesse of at the world This good and holy minde of Desire did delight the Loue of God not a little was an occasion that he loued him the more for it I meruell my Lord quoth Desire seeing your highnes are so noble a Prince that your Grace putteth those that come to seeke you to such pain and trauaile and are so hardly so be found out Hold thy peace answered the Loue of God this misterie is hidden from many For some there are who thinke they haue not founde mee nor knowen me yet I nowtstāting am alwaies neere them and they are filled and replenished with me And some there are likewise who perswade themselues that they haue founds me who are yet far from me and know me not I pray your highnes theefore quoth Desire to let me vnderstande your nature and conditions that I may know thereby whether I am neer or far from you for I take you for my Lorde and maister Mine exercise and office is aunswered the Loue of God to loue God I am a child of the knowledge of God In what sort do you loue God quoth Desire I haue aunswered the Loue of God a desire to wish for him with all my heart with all the strength and force of my soule and to find him I leaue nothing vndone vsing all means thereunto possible And that I might knowe him the better to his praise glorie I desire that all the earth wold acknowledge his vnspeakeable and infinite goodnesse and that all creatures should laud honour and praise him with this desire I constraine and force my selfe to do nothing wherewith to displease him and if peraduenture I offend him then presently I prostrate my selfe before him and craue pardō at his hands for my
offence and then we are as good frendes as euer wee were before and because my Lord and God is so bountifull and â—ood I am not yet counâ—ed to this first degree but I endeuour my selfe also to my small power aâ— dâ—â—â— bâ—â—â—e to execute and doe that which he or any of 〈◊〉 least amongst vs doeth command mee with as great diligence as may be And hereby onely I can perceiue howe dearely I do loue him when I doe that which he commaundeth me For certainly I beleeue that nothing is more acceptable or pleasant vnto him no seruice or reuerence more delightful then the obedience vnto his will and commandementes For he him self doth say how can thy seruice please mee or howe canst thou perswade thy selt that I loue thee when thou doest not keepe my commandementes For knowe that there is nothing that ioyned knitted faster thy spirite with thine then willingly to execute my will and keep my lawes and statutes The fourth Chapter doeth prosecute the office of the loue of God in the same degree IN the same degree of Charitie I haue purposed to do al thinges where unto by office and calling I am bound unto and seeing that I haue nowe bounde my selfe to God whereof I repent me not I am willing to obey his will and commandement Daily therefore I consider my office and all thinges there vnto belonging and for the better execution hereof I diligently follow the couÌ„sell of the godly and the holy Scriptures for I know that many herein offende my Lord because they are ignorant of those things which are belonging to their dutie And if they knowe it and doe it not then they are farre worse because they sinne not through ignoraunce or weakenesse but onely through meere wilfulnes and mallice Besides that which I haue promised and haue sworne vowed vnto him wherevnto I am most bounde I endeuour with all diligence to performe and keepe it Therefore I haue vowed vnto my Lorde to serue him with three damselles Obedience Chastity and Pouertie Therefore euery morning I study how I might best serue please him speaking vnto my soule as followeth Let vs cast about my soule how we shall behaue our selues this day to please and to serue our Lorde and again in the euening I say vnto her Let vs see O my Soule howe wee haue serued our Lorde to day with the saide Damsels whether we haue offended him in any thing or no and in this sorte I endeuour my selfe to bee a loyall seruant to my Lorde with these Damselles Wherefore do you this quoth Desire Therefore answered the Loue of God because these three Damselles are Chamberlaines to my Lorde and none can come in his chaÌ„ber and speake with him vnlesse first they do open him the doores and prepare him the entry I pray you quoth Desire to tell me what spirituall exercises you do vse for to bee faithfull vnto these damsels I haue answered the Loue of God three intents which I do offer both day and night that further me to all manner of seruice The first intent is called Wish or aduance not The seconde Desire nothing The first intent serueth Obedience when I dresse it with a certaine sause called to doe and then is called Aduance not to doe And the finer I dresse this for her diet the more frendshippe she getteth for me and in greater fauour she bringers me with my Lorde and sayeth much good of me vnto him so that he by her words loues me dearly and is a mercifull and bountifull Lord unto me This foresaid dish namely Aduance not to do when I dresse it with another sause called to haue then it is called Wish or aduance not to haue herewithal I feede and maintaine the other Damsell called Pouerty Stay a while quoth Desire Why shoulde I not wish or aduance my selfe to haue something when I lacke This is not thus to be understoode answered the Loue of God for if thou needest some thing thou hast thy Soueraign who wil by himselfe or by his commanders sufficiently prouided for thee without thy wishinge or asking which is altogether vnmannerly For where one is who hath the commaundement and care ouer all the houshold hee will sufficiently prouide for them all after his power abilitie as it becommeth his duetie place and authoritie To the end the rest should addict themselues more zelously to the seruice of God and to the contemplation of heauenly and spirituall thinges without euery mans owne and perticular carefulnes to craue aske or aduance to haue that which he needeth And it were a greate ouersight that a chiefe commaunder of anye place should not haue the care and forecast to prouide for his subiects or housh oldes necessitie without their asking But that which I speake of aduancing demaunding or crauing is diuersly but chiefely two waies to be vnderstode First when they prouide not for thy necessitie without thy asking or crauing which is greatly to be misliked discommended dispraised in a congregation whatsoeuer Secondly that which thou needest thou doest lacke it gretly and not to be wilfull and wanton Orels in all thinges which thou canst desire therin will consist curiositie superfluitie and tempting of God For beleeue me that vnder the couer colour of necessitie lie oftentimes hidden diuers and many sinnes chieflie in things belonging to the maintenance and sustenance of the body as meare drinke apparell and such like things are How shall I know quoth Desire whether it be needfull superfluitie or wantonnesse onely that which I demand or craue to haue See answered the loue of God whether thou canst forbeare it and liue without it without the great hinderaunce perill and daunger of thy soule and body But if thou didst perceiue that it shold turne thee to such perill damage then to Desire nothing were a great sinne and madnesse and contrarie to Gods commaundementes But if thou canst forbeare it and bee without it so it bee not as I haue sayde daungerous and hurtefull to thy health although somewhat painefull troublesome and tedious to thy fleshe then to Desire nothing is a great vertue and morthie of prayse and commendation But as the holy Scripture sayeth Blessed is the man that suffereth something for the Loue of GOD. Therefore if thou canst forbear it without the hazarding and indangering both of thy soule and bodie then to craue aske and demande esteeme it wantonnesse onely although it couereth it selfe which the cloake of necessity want need holines For sinnes neuer disclose and shewe themselues hare but present themselues alwaies vnder the colour of good thinges and hereby mayest thou know whether it be necessarie or not when thou crauest some thing And that none deceiue themselues in their owne opinion they need greatly a diligent inquisition a vertuous exercise and if they be destitute hereof then set them goe about their businesse with counsell of the holy scriptures or with the aduice of
because there are many Ladies dwelling in it vnder one soueraigne called Humility And what gentle woman is she said hee that watched without at the gates She is called Vain-Glorie answered she watching continually at the gates till they are opened and whensoeuer the Porter looketh not narrowly to her or taketh smal heed to his charge then shee presumeth oftentimes to come in Wherefore wilt thou not suffer her to come in said Desire seeing her wordes her apparell and fauour seemeth to bee honest and vertuous Ah brother aunswered shee thou doest not yet knowe her for she is a most pestilent and wicked creature and although she seemeth honest by her outwarde behauiour she is therefore not any thing the better but rather the worse what iniury doth she thē vnto thee said Desire As much as she is able to do answered the Ladie for she is daughter to a wicked father called Self-loue and to a worser mother called Selfe-Conceit These three being our greatest foes in the worlde are yet greater enemies to the Lorde and chiefe of the house called The loue of God Wilt thou know what iniury shee doth vnto vs whensoeuer shee entreth by one way or another into the house shee is very greedy and hungry and runneth presently to a garden and eateth all the fruites of the best tree which wee haue by the which we do liue onely are all maintayned and haue but one of these trees which is not yet verie fruitful when she hath thereof stolen the fruites away wee remaine very poore and are scarce able to liue Besides which is farre worse shee is a great flatterer and hath so smooth a tong that whensoeuer she is come within there is none that is able to thrust her out againe but onely our soueraigne Humilitie whom when she seeth presently sheweth her heeles and runneth away as fast as shee can Therefore it is best not to let her come in to this intent haue we made this olde man our Porter because he is something hard and frowarde and speedily clappeth the doore to her face and taketh great heed that she enter not by stealth or on a sodaine Moreouer wee haue desired him that hee shoulde looke wel to his charge in opening and shutting the gates Desire wondering at this Ladies wordes saide thou hast reason not to suffer her to come in seeing what great harme ye all receiue by her The sixt Chapter concerning the way to Humilitie TEll mee saide Desire who brought thee in this faire costly Pallace two Ladies answered shee the one called Contempt of the world and the other Contempt of her selfe whereof the last is more holie then the first These two Damselles did guide and conduct me hither and desired our soueraigne that it wold please her to entertaine mee but shee woulde neuer haue done it vnlesse it had been for a certaine Knightes sake who met vs in the way and brought vs hither and for the loue of him gaue me this garmēt and receiued mee into her seruice But if God had not granted vs this grace that wee had founde this Knight in our way wee should haue taken all this paines in vaine for shee woulde neuer haue entertayned me How doe they cal this knight quoth Desire The Loue of God answered shee all which did make Desire glad and did increase his desire more to serue him because he perceiued that the Loue of God was so much esteemed of in this place Sister said Desire of what kindred were these two Ladies who brought thee hither For it profiteth greatly to vertuousnes to be the childe of honest and godly parentes because for the most part the tree taketh her force from the roote I know their kindred very well answered the Ladie for they bee of a greate stocke and their father is for they are sisters one of the chiefest in the Kinges Court is called Knowledge Besides I do know their Grandfather called Obseruing a very wise and sensible man doinge all his things with counsel aduice who tooke a wife called Wisedome Then sayde Desire The knight who met thee vppon the way was hee alone no quoth shee for hee had a page with him whom he loued sincerely and was called Neighbourly Loue. Canst thou not shew mee saide Desire whether this knight is gone I said she but first wee wil go within and I will bring thee by some that will giue thee better direction But good Lorde quoth shee what doest thou with this great Mastine He is giuē me sayd hee for at the first I had but a smal one that was brought vp in my chāber til I met a shepheard who hath bestowed this Dog vppon mee to bring me in safetie through this great Forrest How doest thou cal him said she Good-will saide hee it is a very good Dog quoth she if thou canst keepe him wel thou shalt be sure as long as he shall remaine with thee that he will not suffer any harme to fall vppon thee and thou needest not to feare that thou shalt go astray out of the right way Tell me sayde Desire who shal shew me this knight Brother aunswered shee hee dwelleth far from this place and thou must goe seuen daies iourney at the least through this desarte before thou canst come to him where hee dwelleth There be seuen houses in this desart and there is no other hie way but one But for the Loue of God I will shew thee a short foot path which will shorten thy way that thou maiest come the sooner to thy iourneyes ende but thou must follow my counsell Desire was glad to heare these wordes and chiefly because she did it onely for loue and said whatsoeuer thou commaundest mee to doo that will I doe most willingly for hereby to finde out the Loue of God In this desart saide she stand eight houses or pallaces the first is the Pallace of Humility the second of Iustice the third of Wisdome the fourth of Fortitude the fift of Temperāce the sixt of Faith the seuenth of Hope the eight of Charity and in the last of all dwellet the Loue of God and is soueraigne of the house all this way must thou goe so thou wilt not goe out of thy way But as I haue tolde thee before so according to my promise will I shewe thee a foote path to shorten thy way But first of all must thou dwell for a time here in this house for to learne marke and remember all our manners and become acquainted with our Soueraigne her watching maides and neuer to forget their names nor their countenances And when thou shalt haue had a trial of all belonging to this house and shalt bring certaine tokens from vs to the Loue of God then soon wil he entertaine thee for the great affection he beareth to our house aboue any of the rest and chiefly when hee shall see a letter from our Soueraigne Wherefore demaunded Desire doth this knight loue this house more
instructions by these meanes for to find out the Loue of God Most willingly wil I theÌ„ satisfie thy minde aunswered Humilitie and disclose all my secrets communicate vnto there my daylie exercises First my godly pretence and purpose beinge my husband whereof I haue spoken vnto thee before made mee by the meanes of Contempt to ouercom the worlde and by chasting and fasting to rule my one flesh and to vanquish Sathan by humilitie and make mee Soueraigne of this house but chiefly of my selfe which is the most of all For when my flesh feeleth that I trauell and endeuour to please the Loue of God then it doth resist me with all his crue is continually disquieted with my doings but neuerthelesse my soule doth then remaine in peace contentment and quietnesse Desire did meruaile greatly at the wordes of Lady Humilitie and sayd I pray your Ladishippe that it may please you to instruct me by some similitude in these things for I am somewhat dull of vnderstanding so that I shal better conceiue your meaning by an example or coÌ„parison This motion did greatly please Humilitie and chiefly because she saw how he did begin to waxe humble in confessing the dulnesse and grossenes of his wit and vnderstanding and said My childe whensoeuer any of that foresaide women doe enter in then I behaue my selfe in this sort as for example when Concupiscence of the flesh beginneth to siruit with me before she is able to come to mee I knowe her and her conditions very well for shee is verie gluttenous and gathereth forces by eating and drinking therefore I withdrawe from her all dainty kindes of meate and wil not giue her so much of ordinarie diet as she doth desire to haue And because my forces are not able to withstand or to vaÌ„quish her for mine owne houshold commeth to aide and to assist her I craue and call for helpe at the hands of God who standeth alwaies at my side to strengthen mee against these wicked women Moreouer I doe esteeme my selfe to bee as a beast who doeth eate no more then his maister doth giue and allow him But wheÌ„ his maister seeth that he is greedie at his meate hee doth restrayne his mouth with a mufle because hee should not eate but at such times and such as it doth please him to giue vnto him Wherefore the Loue of God my onely maister hath put about my mouth a mussell called Sobrietie that I should eat no more then will suffice nature hath tolde me that I shold of that yet something wtdrawe if I woulde please hun In this forte is this wicked Ladie vanquished and ouercome as much as it doth concerne my owne selfe But because she doth not onely assault me with mine owne flesh but by others doth prouoke and draw me to sensualitie and vncleannesse therefore I auoide her as much as I am able eschewing all things wherby she seeketh to intice me to her loue and liking esteeming this to be the best and only cemedy to escape her snares and deceytes Furthermore shee assaulteth not onely my body but also my mind with diuers and straunge imaginations and thoughtes for the which to auoid likewise I iudge it the best remedie to cast my mind vpon my Sauiour Christ and continually to behold his death passion martyrdome as also to remeÌ„der the pames of hell the straitnes of the last iudgement and my small enâ—e and that I must appeare before the tribunall seat of God to giue an account of al my words thoughts and deedes And by these means is ouercome vanquished and quite ouerthrowne this wicked woman being Lieuetenant to the Pallace of Pride The xi Chapter Ladie Humilitie speaketh against the Concupiscence of the eyes and the pride of life IT auailed not to haue ouerthrowne the one vnles I shold endeuour my selfe also to vanquish the other her fellow and companion who is Steward of this vngodly Pallace is called Concupiscence of the eyes And oftentimes shee offered first the combate but I ouercome her by my godly intente and purpose saying whensoeuer that shee is ready to come In vaine doest thou seeke to assault me for I am not unlike to a beast that doth care for no thing but what is before him esteemed of no other superfluitie but what hee needeth and therewithall is contented being nothing curious in that which he lacketh nor carefull whether the Saddle and the Trappiâ—rs are cleane neat or old or whether the stable or maunger be altogether fit for him or not but is sufficiently satisfied when he may stand or lie for to take his naturall rest And because I esteeme my selfe to bee such an other for the Loue of God I will vse my body according as they are vsed for when the maister doth mark that they waxe wilde and stubborne hee putteth a bit and bridle in their mouth to rule them after his owne will Likewise bath the Loue of God brideled mee with a bitte called Shamâ—fâ—stnes that I shoulde not curiously beholde and loue vanitie for it is daungerous to beholde that which is forbidden to bee desired or coueted wherefore the Loue of God hath giuen me warning when â—â—euer I shoulde come to â—â—euer I shoulde come to see a thing which is beautifull comely and delightsome to the eyes that I shoulde not set my minde oppon it but shoulde diâ—daine it as a trifle of nothing and shoulde continually loue and behold yâ— cheefest felicitie being a a treasure not subiect to mutability or vnconstaÌ„cie which is my only Sauior Jesus Christ who doth seeke and demaunde my heart and loue and will most bountifully reward me for the same And by these contemplations I ouercome the other Damosell Now when these two are driueÌ„ away there resteth yet the last who is there Soueraigne to bee vanquished who hath more deceite and subtiltie then all the rest watcheth continually ouer the good workes of a man and is called the Pide of life And whensoeuer the commeth she is alwayes accompanyed with one page or an other the one called good and the other euill intent But so soone as I doe spie her then I vse her in this sort tell her Auoid thou wicked deceitfull Syren for if I sholdgiue eare to thy sweet poisoned words I should draw vpon me a sea of calamities miseries And although thou clounsellest me that I should grudge at the chastenings commandement of others yet I will not hearken to thy wordes for I tell thee plaine I thinke that hee loueth me who doth chasten and rebuke me for not to come to shame and vtterly to bee cast away Sometimes she doth present her selfe vnder the colour of Enuy and tels me This bodie is in such authoritie and this hath such a commandemente but no bodie esteemeth of thee The one is Soueraigne the other Lieuetenant the other Steward ouerseer the other but thou art accounted but as a kitchin drudge being notwithstanding vs old as good as
magnifying him therein I doe not forget also his great mercy shewed vnto his enemies which hee doeth dayly yet continue maruelling greatly in his omnipotency excellencie incomprehensible goodnesse in that he doeth not punish them according to their desertes but rather doeth make them partakers of his bountie and liberalitie I thanke him also for the great mercye which in him is alwaies resident delighting to recount his vertues beautie which flow and runne from him praysing and magnilying him for those and reioycing in them in his vnspeake able mercie And this I do oftentimes because I knowe that this is his will and doeth greatly please him Besides his will is that we being familiar with him should talke of â—ecret and heauenly thinges which are hidden from those that doe not esteeme to enter in his priuie Chamber although they are of his housholde and dayly seruantes Wherefore quoth Desire doe you giue him all this praise thankesgiuing and blessing because answered the Loue of God the more I extol his goodnesse and the more I disable and humble my selfe before him the more I am agreeable and acceptable vnto him For this is his most blessed holy will that we should haue alwaies before our eyes his vnspeakeable goodnesse highnesse excellencie omnipotency our weaknes And although I giue vnto him as much praise thanks as euer I may I am certaine that therein I can bee no lyar for hee is of greater excellencie power highnesse and worthinesse then I or any mortall or unmortall tongue can vtter or any heauenly or earthlye creature conceiue or comprehende The seuenth chapter intreateth of the loue of God in the second degree doth prosecute the manner of prayer AFter that I haue praysed thanked and exalted him as much as I am able then I do commend vnto him my soule my whole will and the best intent and minde which I haue which is that although I might gaine all the world I would in no wise anger or offend him praying him out of the bottome of my hearte that it would please him to keep strengthen and further me in this good and godly minde for without him were I not able to keepe it long This done I praye him for the forgiuenesse of all my trespasses and offences wherein I haue transgressed his holy laws and that he wold not let me set my thoghts loue and minde vpon any thing but vpoÌ„ him onely And because hee hath vouchsafed to accept mee for his seruant and friend and hath honoured mee with such an office that it wold likewise please him to giue mee the spirite of Humilitie who might draw and turne away my mind from pride from all that doeth displease him to the end my seruice bee not to his dishonour but to his honour and glorie giuing mee that which he knoweth to bee most needefull vnto me that which hee is willing I should haue to his glorie for to be more acceptable vnto him And this I doe for no other cause but that I might liue and die with him feare not to bee cast although I haue deserued it out of his sight and fauour Then afterwarde I pray to him for my frendes and acquaintance as also for all creatures that it would please him in his mercie to giue them grace that they all shoulde praise honour loue and thanke him as is their duetie endeuouring my selfe for to doo and speake all this with all purenesse and simplicitie of minde What doe you quoth Desire to come by such purenes To my vttermost answered the Loue of God I haue a speciall care to my minde keep a straight watch ouer al my cogitations and doe most carefully looke to my soule And besides I suruey narrowly all my senses setting alwaies before my eieâ— Sincerity who turneth all things which she seeth to the best And when I will assure my selfe against all the worlde and haue no cause to feare any body then I go and remaine with my Lord for it is all my comforte ioy pleasure and my Souetaigne good to bee in his company to speake and aske his aduice and counsell and I am neuer contented quiet satisfied or assured but when I am with him And therefore I haue determined to leaue forsake all things for to dwell and remaine with him and neuer to go froÌ„ him but when he doth commaunde it me It is yet quoth Desire sometimes needful to reade also It is true aunswered the Loue of God that reading is good not for to become craftie and subtill thereby but onely for to learne to know God and his waies to loue him as wee shoulde And to this I neede not manye bookes but will deepely fal in loue with my Lord and set all my desire and whole minde vppon him with all my vnderstanding and wisedome for his loue doeth suffice me and will instruct mee in all thinges which are requitte for mee to know and he will by the means of loue disclose and open vnto me more secreates then all the bookes of the world are able to do And my soule gathereth more purenesse feare feruency reuerence repentaunce strength and force to resist my fleshe when I am with him then wheÌ„ I do read Besides I know that he neuer wil aske an account how much I haue reade studied but how I haue honoured and loued him yet hereby I will not seem to condemne readinge chiefly in those who know not the wayes of God nor the gouernemente of the spirite nor cannot frame in good order their thoughtes wordes and deedes as they should do to those I say it is necessarie that they shoulde read a long time to becom proÌ„pt ready in spirituall inward exercises For other wise it would bee a great madnes presumptioÌ„ nay a contempt dispising oâ— the king that a clownish fellowe who knoweth not the vse custome and language of the court would come personally to speake with the king in the preseÌ„ce of all his Lords nobles now being in that midst of his talke should cast forth vnwise foolish words according vnto his custome for this shoulde turne to his great shame confusion for the king woulde command him to be driueÌ„ away so that it should haue beene better for him neuer to haue presumed to shew himself before his Maiestie And thus it is with spirituall matters But those that haue gotten the knowledge of God and of heauenly thinges eyther by reading or hearing prayer is much more profitable a more excellent an exercise then readinge being now somewhat acquainted with the manners vse and custome vsed in the spirituall and heauenly Court And when I am nowe before my Lorde then I take heede that I turne not my head eyes body hither and thether because it is a signe of contempt of his word when one speaketh vnto him and then turneth his face another way Declare this vnto mee quoth Desire somewhat better for I
quoth to desire God wilt thou go hence and return againe from whence thou art come where should I trauaile answered Desire for to be better then I am here where I am come with so much pain and labour Now that I am welcome to a place where I may line in quiet and be comforted I am not minded to change for they say in a common prouerbe De that is in blisse let him remain where hee is And I tell you sir I wil not go hēce vnles you doe thrust mee out of the dores It is not our custome qd To desire God to turn any body out of the doores vnlesse they thēselues doe desire it but rather doe intreat them to stay But because they may know that we stand not in need of any body therefore sometimes doe aske them if they are desirous for to go or not But because thou art willing to tarrie here with vs thou must not bee idle what must I doe qd Desire All that they shall commande thee aunswered To desire God And when I shall not bee commaunded at all saide Desire what shall I doe then Sing answered To desire God praise thanke magnifie the Lord. And whensoeuer thou art about thy busines dost that is commanded vnto then thē thou maiest yet sing to thy selfe for to keepe thy thoughtes from idlenes Further wilt thou please our Lord and become his familiar frende see that thou goest to speak oftentimes alone with him and if thou wilt profite greatly bee daylie conuersant with him Then shalt thou heare his aunswers who will disclose vnto thee many secretes whereby thou shalt grow familiar with him becom one of his minions May euery man who will said Desire come in his chamber and speake with him I quoth To desire God as far as he hath Humilitie in his company I tel thee that it is his greatest ioy that wee should come to him and awake him for hee is of this nature that he cannot abide to be alone and how base simple soeuer a mā is yet he reioyceth greatly in his company and will haue him to remaine with him continually For his nobilitie and worthines is so great that hee doth not regarde the externall person for there is no exceptions of persons with him if his spirite bee humble for one man hath cost him so deare as an other and hath created thē all of one substance the earth I which more is the baser viler the persō is if he doth but debase humble himself the greater fauour and courtesy he sheweth vnto him and wil do him the more good And I tell thee plaine that the most part of these that are dwelling here are but of simple parētage progenie For God hath chosen those for his seruice who were the abiectes of that worlde to the ende that no body who dwelleth here should think him to be receyued and intertained for his desarts worthines but only through the goodnesse and meere mercy of God Therefore if thou art willing for to dwell here and desirous not to loose but to profite further thy selfe and procure that thy song bee acceptable vnto God remember these four parts The first is Good-will the seconde Humilitie that third Patience the fourth Loue or Charity And whensoeuer thou singest with these four parts thou shalt neuer faile in thy songs And although sometimes thou flippest a note or two or els doest not sing fast enough presently thou shalt come to the right tune againe by hearing onely With good will thou shalt sing that Superius or Treble for all that rest doth frame it selfe after it and with the second and third namely with Humility Patience thou shalt sing the Contratenor for Humilities Patiences doinges are contrarie to a mans wil and wilfulnes And with the fourth namely Loue thou shalt sing all manner of musicke whatsoeuer that with thy soule the sweetnesse of that holy Ghost But aboue all thinges doe not forget to eat the fruit which thou hast eaten in that Pallace of Humilitie namely to Distrust in thy selfe and the greater thy loue and desire is towards God and the greater friend thou art of the Lord giue him the more of this fruite for he loueth them wel gladly eateth of them The thirteenth chapter how to desire God did bring Desire into the chamber of the Lord besides intreateth of an instruction to Praier I woulde praye you for to get one sauoure more at your hands which is seeing you haue entertained mee granted that I shall dwell here that it may please you likewise to bring me to my Lord for to know him to do vnto him homage reuerence I am contented qd To Desire God go with me Desire went trembling that he now should speak with so mightie a king monarch in his chamber and stand before his diuine maiesty and was taken with such feare trembling that he neither durst nor coulde come before that Lorde in as much that hee was minded to turne backe againe But when he remembred againe the nobilitie and vnspeakable courtesie and goodnes of this king how louing affable hee was to euery man he comforted himself vppon his gratiousnesse there vpon putting onely all his trust confidence Tarrie for mee here at the doore saide to desire God for I will go see what my Lorde doth and tell him how thou art here to speak with him Desire was yet fearfull studying what hee should say vnto the Lord whē he shold come before him Com hither qd to desire God I haue tolde my Lorde how thou art here Go in therfore and I wil stay here for thee Desire began with great reuerence to goe through the chamber of presence as soone as he did see the Lorde fell downe flat vpon his face weeping bitterly durst not once lift vp his eyes for he remembred that he had beene a mortall enemye of his Lord had done him oftentimes great iniury and wrong in as much that he was not able to vtter one word but onely did sigh weepe thinking alwaies that now he was in the presence of this endlesse goodnes whome hee had so oftentimes so grieuously offended What meaneth this qd our Lord wherefore doest thou come hether doest thou not speak Arise let me know thy desire What can or shall I speake before thy incomprehensible Maiestie answered Desire O my Lord I am not worthy to open my vile vnclean mouth in thy sight but suffer me now to bewaile by silence sighes teares my forepast wickednes iniquity Wherefore art thou come hither quoth our Lord I I am not come hither my Lord answered Desire for I do not thinke that I haue deserued to dwell here in thy house and yet lesse to come in thy maiesties chāber presence Who hath bronght thee hether then said our Lord Thy grace hath drawne mee hether hath caused me to be calde commanded
first called Continency the seconde Shametastnes and my name is called the Suruiour of the hart Who hath likewise a daughter surnamed the keeper of the sences I pray you quoth Desire to showe mee this maiden willingly quoth she her own name is Virginity Desire did greatly maruaile at the costly and straunge apparell of the maid For first of all shee held a bridle in her hande a stone and a white lawne with a chaine and a padlocke therevnto And Desire said I pray you sister to let mee vnderstande what all these thinges do meane This bridle quoth shee serueth for to came a wild beast and although it is very small yet troubleth vs not a little For if it slips once away it throweth euery one of vs downe and there is none then that can rule it but our Porter called The fear of God Now do you cal this wilde beast said Desire It is called answered she the tongue And what doe you with this stone demaunded Desire This stone serueth quoth shee to stoppe vp a gappe which is in our house called the eares for to keepe out theeues that they enter not through it as they doe many times Some times I doe put it in my mouth because I shoulde not speake for it greatly pleased the Loue of God sometimes to refrain his speech What seruice quoth Desire doth the Loue of God receiue of you by thus doing Great seruice answered shee for by this dore one looseth these two precious stones whereof Ladye Sinceritie hath spoken of before And wherto serueth this white lawne quoth Desire To stoppe vp the left eye sayd she and it is called Hate of Vncleannes And do you not couer your right eye demanded Desire no saide she for it belongeth to Sinceritie who doth beautifie it with al manner of goodnesse and vertuousnesse But this left eye which serueth Sensualitie hath a very sharpe sight and spieth any thing sooner then the right eye and doth vs much hurte for it causeth death and therefore it is necessary that it should be couered with this lawne to the end wee might behold and see in all things with the purenes of minde for to become edified therby to the honour praise of God and to the edifying of our brother But to what vse serueth this chaine with a padlocke hanging at it This chain is called quoth she Mediocrity and serueth to chain vp our doores for to keep out theeues and likewise to keepe all in good order in the house if it were not for this locke and chayne we shoulde haue no order in any thing but a confusion which should cause procure our destruction ouerthrow The three twentith chapter is a conclusion of the first book WHen Desire had beene a while in Chastityes company at the last taking his leaue of her departed with humble thanks being likewise greatly coÌ„forted by her words And his guide leading hun out of that house saide vnto him nowe thou hast seene all that house the Ladies therein dwelling and whensoeuer thou doest remember al that thou hast seene and heard here amongst vs put it diligently in execution and practise theÌ„ thou hast enough to finde out the Loue of God But yet I wil shew thâ—â— a tree which standeth in our Barden Desire being come into the Garden and hauing seene the tree did maruel greatly at the beautie thereof chiefly because hee carried two suÌ„dry sorts of fruits inquiring what they were for fruites the fruites which growe vppon the lowest boughs quoth she which are thus pale and without colour as thou seest are called Discoufidence in himselfe and those that grow vpon the highest branches which haue a golden and vermilioÌ„ hue are called Confidence in God and this is the chiefest fruite that those must feede vpon who do resort hither And if they eat not hereof all their labour is lost and in vaine is their comming into this place will you not giue me som of these fruites towardes my iourney quoth Desire most willingly quoth she but first fill thy bellie with the fruites of the lowest boughes and then thy pockette and sleeues with those that grow vpon the highest brannches to eate them by the way til thou coÌ„mest into the Pallace of the Loue of God Desire was glad that hee had eaten with so good a stomacke of the lower fruites and had filled his bellie with them and afterwarde did fil his sleeues bosome and pockette with the highest fruites and saide vnto the Dainsel I pray you shew me the neerest and readiest way which I must keepe for to finde out the Loue of God I am glad quoth that Damsell that I see thee thus well furnished and prouided for thy iourney going to seek out the Loue of God yet I feare mee if thou shouldest go alone that thou shouldest not finde the right way therefore I will appoint thee some good company that shall conducte and bring thee in safetie to thy iournies ende Nowe quoth Desire haue I not companye sufficient enough of my dog called Good Will No said shee hee woulde not suffice although hee were twice better then he is For in the way there are not only a great company of theeues murtherers and robbers who sease vppon men and rob them but also many wild beastes who doo altogether denour them if they doe catch them therefore it is good not to trust too much vpon thy dog Seeing it is so quoth hee as you say shew me so much fauour as to appoint mee such coÌ„pany as you thinke to be needeful and meet for me Lake therefore saidâ— she the Porter with thee called the Feare of God for he is a strong and valiant man And if thou wilt that he forsakes thee not make much of his daughter called Shamefastnes And likewise if thou wilt not loose her keepe this sweet pouder alwayes about thee called Looke downe warde for she delighteth greatly in the smell thereof And the other whom I do appoint thee is sinceritie And so the Lorde bee with thee and haue thee in his keeping But before thou goest I must admonish instruct thee of one thing which is if peraduenture thou shouldst com to leese the Feare of God and sinceritie at the least look well to thy Dogge for he shall find them out againe and looke that thou feede hun well with those fruites which thou hast in thy pocket about thee And when thou goest hence take the waye which lieth on the left hand and there shalt thou find a foot path which is a great deale noerer then the high way will directly bring thee to the Pallace of Loue where the Loue of God dwelleth How is this footpath called quoth Desire that I might inquire of it If I hapned to misse the way and come in the right path againe It is called said she Patience which is the nearest way to the Pallace of Humilitie and likewise to that of the Loue of God The second part
of the Treasure of the Soule The first Chapter intreateth of Patience DEsire parted merely froÌ„ the pallace of Humility hauing filled his belly with the sruâ—tes of the Garden thereof and was well prouided with good companie namely with his Dogge Good-wil And 〈◊〉 his one side with the Feare of God and at the other with sincetitie and his pockets full besides with the fruites of To trust in God And although they had tolde him that it was shorter and a great deale neerer then any other waye yet notwithstanding did find it to be very harde and tedious ful of stones hedges and thornes Where vpon hee said to sincerity O good God how coms this way so harde vneasie and todious I neuer would haue thought it that it coulde haue beene so Maruaâ—le not qd sinceritie for therefore it is called the way of Patience and if it were not so ful of stones prickles and thornes and not so troublesome to walke in it it should not beare the name which it doeth and the house where it bringeth a man vnto not of such a great estimation if the way were euen and pleasant and euery one could walk in it according to his owne will and liking But nowe none come thether before they be first well exercised in vertue For dost thou not remember the common prouerbe There is no gaine without paine No ioy without annoy And seeing thou art now entred into it bee of good cheere for it will not last long for thou knowest that be who desireth to fish must not feare the water and doest thou thinke then to finde so costly and precious a treasure as is the Loue of God without paine Remember I pray thee what Seneca saith A rare and precious thing is not to bee bought with smal money Besided the ende of toyle and labour is rest quiet Therefore it were a foolish thing but once to imagine that such a costly iewell could bee gotten so easily at euery mans pleasure For if one could find the Loue of God so lightly he wold be nothing esteemed of because lightly gotten lightly forgotten Therefore do thy best and let a small paine not annoy thee then afterward thou shalt rest with the Loue of God reioyce and dayly banket with him and the greater pain thou takest now to finde him the more wilt thou esteem of him and with greater diligence wilt thou endeuour thy selfe to keepe his fauour And likewise how thy paine trauell which thou hast taken for him hath beene more tedious so much the greater shall bee thy ioy comforte and pleasure Againe if thou feelest thy selfe weake and almost ready to sounde take a little of the fruit To trust in God which thou hast about thee and it wil reniue thee againe And if thou wilt not feele the tediousnes of the way do as commonly all trauellers do who with a song doe lighten the tediousnes of their iourney Sincerities wordes did please Desire and saide howe is it possible that one shoulde sing in this olde mans company for commonly age is alwaies repugnant to youthful actions It is his custome quoth shee to beare such graue and seuere a countenance but otherwise hee is very pleasaunt frendly and merry for he is the Loue of Gods onely brother and delighteth in mirth but chiefly when we sing no vayne light or worldly songes How shall I beginne to sing quoth Desire seeing I haue no voice at all It cannot be answered Sinceritie that thou shouldest not haue any voice seeing that thou thy selfe art a voyce Desire did maruel because she saide that hee was a voice himselfe and askt howe it was possible that it should be so Thou and all creatures quoth shee art created by the word of God it is most manifest that soone after the worde vttered the voice followed And seeing that as soone as the Lorde had spoken the word all creatures were made and created it followeth therefore that all creatures are voyces I pray you quoth Desire to tel me this somthing more plainer that I might conceiue it Willingly answered Sincerity The speech and the word is all one thing for the speech is not that which is vttered by the mouth but it is the conceite of the mind that which man speaketh with the mouth is the voyce which vttereth and giueth to vnderstand the speech the word and the inwarde conceite of the mind As for example When I doe thinke with my selfe that thou art a man this is a word or speech although it lyeth hidden wtin me Now let vs heare quoth Desire seeing that I am a voice what kind of voice am I Thou art answered Sincerity a voice of the Lord who hath created thee to honour laude and praise him But what doe I say of my selfe as I am a voice qd Desire through the good which thou hast receiued from God saâ—de she thou criest that God is good and bountifull by the comelines wherewith he hath endued thee thou sayest that God is beautifull and so consequently all the wherewith God hath endued thee is but a voice of him declaring his bounty goodnesse What reason haue you qd Desire to say that all wherewith God hath adorned me is but a voice of him sayest not generally that all which I haue in mee is his voyce Because answered she the sin and wickednes which do remain in thee are not created of God therfore they cannot hee voyces of the Lorde but well thine owne declaring that thou art vile wicked defiled vncleane for as man may come by the creatures to the knowledge of God so likewise may hee attaine through the workes proceeding from himself to his own knowledge The second Chapter declareth the knowledge of God through his câ—â—atures DEsire maruailed as the Ladies graue couÌ„tenaunce I althogh the seemed to bee but plaine was notwithstanding very skilfull and learned in all heauenly knowledge and said vnto her wherefore woulde you haue vs to sing Therefore quoth shee because wee might hereby somewhat forget the tediousnes and paine of this vale of miserye wherevnto the remembrance and contemplatioÌ„ of Gods creatures is likewise a great aide and furtherance and therefore haue I placed them in the way of Patience for the sooner shalt thou come to the Loue of God if thou doest exercise thy hart oftentimes in the booke of the creation for through Patience and the holy scriptures whereof all the world is but a booke we attaine to the knowledge of God and are greatly comforted in a distressed hope And if thou wilt learne to tune thy voyce learne it of the creatures for some of them declare his goodnes some shewe his might some his wisedome some his excellency some his beauty some his mercy some his bountie and generally all more or lesse sounde forth his omnipotency that all in consideration hereof shoulde spread abroade his prayse and glorie Therefore endeuour thy self to learn to sing here by the way for where thou