be too sweete and vnsauorie in like maÌ„ner too â—requent tendernesse and kindnesses will become disgustfull and not be esteemed knowing they are done but for fashion sake Likwise meates vppon which are put great haÌ„dfulls of salte are displeasing â—ecause of their sharpnes but those whereon the â—alte and suger are put by measure are made pleaâ—ing to the tast in like sort courtiseys which are vsed â—y measure and discretion are pleasing and profiâ—able to them to whom they be exhibited The â—ertu of Good CoÌ„uersation requireth that we coÌ„triâ—ute and condescend to holy moderate ioy and â—o gracious entertaynments which may serue for â—onsolation or recreation of our neighbour that â—n no sort we cause any vexation to him or her â—y our frowning and mellancholie countenances â—r by refusing to recreate in the time ordayned for â—t VVe haue allreadie treated of this vertu in the discourse of modestie wherefore I passe further â—nd say that it is a very difficult thing to hitt â—llwaies the marke we ayme at it is true indeed â—hat vve ought all to haue this pretence to attayâ—e and ayme iust vvith in the vvhite marke of â—ertu the vvhite vve ought ardentlye to desire â—ut notvvithstanding vve ought not to lease couâ—age vvhen vve doe not rightly encounter the â—ssence of vertu nor be astonished therat prouiâ—ed that vvee keepe our selues vvith in the round â—hat is to say the neerest that vve may to true â—ertu for it is a thing vvhich the Saints themselues haue not knovven hovv to doe in all vertues there hauing not bene any but our Bl. Lord and Ladye vvho haue bene able to doe it The Saints haue â—racticed them with a very great difference what difference I pray you is there betweene the spiritâ— of Saint Augustine and that of Saint Ierome as may bee noted in their writings there is nothing more sweete then S. Augustine his writings are swetnes and hony it selfe contrariwise S. Icrome was extreeme austere the better to knowe it confider him in his Episteles he is as it weere allwaieâ— angrie neuerthelesse both of theÌ„ were exceedingly vertuous but the one had more sweetnes the other much more austeritie of life and both of them although not equallye either sweete or rigorous haue bene great Saints So as we see that we oughâ— not to be astonished if we be not equallie gentle and sweete prouided we loue our neighbour according to the loue of the hart wholie extent and aâ— our Lord hath loued vs that is to say more theÌ„ ouâ— selues preferring him allwaies before our selues iâ— all things with in the Order of holy Charitie anâ— refusing him nothing that we may be able to contribute for his profitt except our damnation as 〈◊〉 haue alreadye sayed VVe must there-fore endeuour as much as we shal be able to render exteriouâ— testimonie of our affection conformable to reason to laugh with them that laugh and weepe witâ— those that weepe § 3. I say we ought to manifest that we louâ— ours sisters this is the second part of the questionâ— without vsing indecent familiaritie the rule declareth it but let vs see what we ought to doe heerinâ— nothing but that saÌ„ctitie appeare in our familiaritiâ— and manifest our freindship as S. Paul sayeth iâ— one of his epistles Salute sayeth he one anotheâ— with a holy kisse it was the custome when thâ— christians did meete together to kisse each other Our Lord IESVS did also vse towards his Apostle this forme of salutation as we learne in the traitouâ— Iudas and holie Religious therefore did vse to saye when they encountred each other Deo gratias to declare the great contentment they did receaue in behoulding one the other as if they had sayed or would say I thanke God my Deare Brother for â—he consolation he hath vouchsafed mee by your presence Euen so my Deare daughters we must demonstrate how much we loue our sisters and â—hat we are pleased with them prouided allwaies â—hat sanctitie accompanie the signes we giue of our â—ffection that God may not onely not be offended â—ut that he may be praised and Glorified Likewise S. Paul who teacheth vs so to behaue our selues â—hat our affections may be witnessed by our sanâ—titie willeth and teacheth vs to behaue our selues â—raciously giuing vs his example Salute sayeth he â—uch a one who knoweth well that I loue him with my hart and such a one who must be assuâ—ed that I loue him as my Brother and in partiâ—ular his mother who knoweth also that she is myne § 4. You demaund vppon this subiect if we may or should aduenture to shewe more affection â—o one sister whom we esteeme more vertuous theÌ„ we doe to another I aunswere to this that although â—e are obliged to loue those more that are more â—ertuous with the loue of delight and content yet â—ught we not therefore to loue them more with â—â—e loue of good will nor ought we to shewe them â—ore signes of freindship and this for two reaâ—ons The first is because our Lord IESVS did not â—ractice it but rather it seemeth he shewed more â—ffection to the imperfect then to the perfect since â—e hath sayed that he was not come for the iust but â—or sinners that is to say for those thât haue more â—eede of vs to whom we are to witnesse our loue more particularlye for heere it is vvheÌ„ vve shevvâ— best that vve loue for charitie and not in louing those that giue vs more consolation then payne or trouble And in this vve ought to proceede as the profitt of our neighbour doth require buâ— further then this vve must endeuour so to behaue our selues that vve loue all equallie since our Lord IESVS did not say loue those that are more vertuous but indifferentlie loue one vvith another euen as I haue loued you vvith out excluding any one hovv imperfect soeuer he beeâ— The second reason vvherefore vve ovve not signe of freindship to one more then another anâ— ought not to permitt our selues to be carryed tâ— loue them more is that vve cannot iudge vvhâ— are the more vertuous and vvho haue more perfection for exteriour apparences are very deceat full and very often those that seeme to you to bâ— the most vertuous as I haue saved in anotheâ— part are not so before God vvho is onelie he thaâ— can knovve them It may be that a sister vvhoâ— you shall see to faile very often and committâ—â— multitude of imperfections vvilbe more vertuouâ— more pleasing to Almightye God either foâ— the greatnesse of the courage vvhere vvithe shâ— vphouldeth her selfe in the midst of her imperfâ—ctions not giuing her selfe ouer to be troubled noâ— disquieted to see her selfe subiect to fall or becauâ—â— she dravveth out of it Humilitie or for the loue shâ— hath of her abiection then another vvho shà ll hauâ— a doren vertues either naturall or acquired bâ— hath lesse exercise and labour and consequently may be lesse courage and Humilitie then hath thâ— other vvhom vve see subiect to frailties
which God had giuen him O that word of God is a most true and solide ground and foundation for it is infallible Abraham then proceeded to accoÌ„plish the will of the of God with an incoÌ„parable simplicitie for he made no more consideratioÌ„ nor reply then he did vvheÌ„ God had coÌ„maunded him saying goe forth out of thy country anâ— from thy kindred and goe to the place that I wiâ— shewe thee not specifying it vnto him to the enâ— he should imbarke himselfe most simply in thâ— ship of his Diuine prouidence walking then forwards three dayes and three nights with his sonnâ— Isaac carrying the wood for the sacrifice this Innocent soule demaunded of his Faâ—her vvhere waâ— the Holocaust to vvhome good Abraham aunswered My sonne our Lord will prouide it Oâ— good God hovv happie should wee bee if vvâ— could accustome our selues to make this aunswer to our hartes vvhen they are in care for any thing our Lord vvill prouide therefore and that after thâ— vve had not any more anxietie trouble or impression then Isaac had for he held himselfe silent anâ— quiett beleuing our Lord vvould prouide euen aâ— his father had sayed Certaynelye God requiretâ— that the confidence vvee haue in his fatherlie caâ— and Diuine Prouidence should be great But wherefore should we not haue it seeing there hath neuer bene any personne deceaued therein nor anâ— one confided in God that hath not receaued thâ— fruit of his confidence I speake this amongst oâ—â—selues for touching these of the vvorld their confidence is accompagnied vvith apprehension anâ— therefore is of no vvorth before God Lett vs consider I beseech you vvhat Our Lord Maisteâ— sayed to his Apostles to establish in them this holâ— and louing Confidence I haue sent you into thâ— world vvith out scrip mony or other prouisions either for yout nourishment or clothing hath therâ— bene any thing vvanting to you and they saved noâ— goe sayed he to them and meditate not in youâ— mind whereof you shall eate or vvhat you shaâ—â— drinke or vvhere vvith you shal be clothed noâ— likevvise vvhat you shall speake being in the preâ—ence of the great Lords and magistrats of the proâ—inces through vvhich you shall passe for in euery â—ccasion your heauenlie Father vvill prouide for â—ou all that is necessarie neither doe you premeâ—itate vvhat you shall speake for he vvill speake in â—ou and put into your mouth the wordes that you â—hall haue to say But I am so dull and ill-spokeÌ„ some one of our sisters will say I knovve not hovv to â—onuerse with great ones and Noble poeple I haue â—o learning that is all one goe and confide in God â—or he hath sayed Although a vvomaÌ„ should happen â—o forgett her child yet vvill I neuer forgett you â—or I beare you ingrauen in my hart and on my â—ands Thinke you that he vvho hath care to prouide foode for the foules os the ayre and the â—eastes of the earth which neither sovv nor gaâ—her into barnes can euer forgett to prouide all â—hat shal be necessarie for the man that vvil conâ—ide totallie in his Prouidence since that man â—s capable to be vnited to God our Souueraigne good § 2. This my most deare Sisters hath seemed good to me to speake to you vppon this subject of your departure for although you are not capaâ—le of Apostoâ—icall dignitie because of your sex neuerthelesse you are in some sort capable of the Apostolicall office and you may render many seruices to God procuring in some sorte the aduancement of his glorie as the Apostles did Certaynelie my Deare Daughters this ought to be a moriue of great consolation vnto you that God will serue him selfe of you for so excellent a worke as this to which you are called and you ought to â—hould your selues greatlie honored before the Diuine maiestie For what is that that God desireth of you but that which he did ordaâ—ne to his Apostles and that for which he sent them into the world which was that for which our Lord himselfe came to worke in this world to witt to giue life to men and not onely this sayed hee but to the end they should liue more abundantlie that they may haue life and better life which he hath wrought by giuing theÌ„ his grace The Apostles were sent of our Lord throughout the world for the same subiect for our Lord sayed vnto them euen as my Father sent mee I send you goe and giue life to men but you must not content your selues with this but endeuour that they liue and that a most perfect life by the meanes of the doctrine that you shall teach them they shall haue life in beleeuing my worde that you expose to them but they shall haue more abundant life by the good example that you shall giue them and therefore take no care whether your labours fructifie according to your pretended desire for it is not of you the fruits shal be demaunded but onely whether you haue imploied your selues faythfully to cultiuate the sterill and dry ground it will not be demaunded whether you haue had a good haruest but onely if you haue had care to sowe vvel In like manner my deare daughters you are now coÌ„maunded to goe hether and thether into diuers places to the end that soules hauing life by your meanes may liue a better life for what is that vvhich you goe to doe but to giue knowledg of your Institute and by meanes of this knowledg to dravve many soules to imbrace all the obseruances which are comprised and conteined therein but with out preaching and conferring the Sacraments and remitting sinnes as the Appostles did Goe you not to giue life to men but to speake more properly goe you not to giue life to vvomen since it may be a hundred and a huÌ„dred virgins which would haue bene lost in the vvorld shall by your example retyring them selues vvith in your Religion goe to enioy in heaâ—en for all eternitie incomprebeÌ„sible felicitye and not this by your meanes that their life shal be â—uen them and that they shall liue a more abunâ—ant life that is to say a life more perfect and â—easing to God a life that shall make them capable â— vnite themselues more perfectly to the diuine â—ountie for they shall receaue from you necessarie â—â—structions for to attayne the true and pure loue â—f God with is that more abundant life which â—ur Lord IESVS is come to giue to men I haue â—rought sayed he fire into the earth what is that I â—emaund or what doe I prretend but that it burâ—e And in another place he coÌ„maundeth that fire â—urne continually vppon his Altar and therefore â—â—at it should neuer be put out to shewe with what â—rdour he desireth that the fire of his loue be allâ—aies kindled vppoÌ„ the Altar of our harts O God â—hat a grace is this that God doeth bestowe on â—ou he maketh you Apostles not in dignity but in â—ffice and meritt you preach not
by a great number of reâ—terated acts and pâ—duced with a liuely force by the meanes vvheâ— of vvee gayne the habitt and facillitye therof 〈◊〉 naturall inclination allwaies carrieth vs to desirâ— commaund and giueth vs an auersion to Obey 〈◊〉 notvvithstanding it is certayne that wee haue mâ— capacitie to Obey and it may be wee haue nonâ— all to commaund § 2. Obedience most ordinarilye hath three â—onditions the first is to accept vvith a good vvill â—e thing that they commaund vs and to apply our â—ill svveetly therevnto louing to bee commaunâ—ed for it is not the way or meanes to yeald our â—lues truelye obedient to haue no person to comâ—aund vs as likewise it is not a meanes to bee â—ilde to remayne alone in a desert Cassian reporâ—th that being in the desert he was somtimes in â—holer and taking his peÌ„ to write if it did not write â—ell hee should cast it from him vvhere-fore sayed â—ee it serueth for nothing to bee alone since that â—ee carrye cholere with vs. Vertue is a good of it â—lfe that dependeth not of the priuation of his â—ontrarie The second condition of obedience is â—romptitude to the which sloth or spirituall sadnes opposite For it rarelye hapneth that a sorovvfull â—ule doth any thing promptly and diligentlye in â—heologicall termes sloth is called spirituall sorâ—owe and this is it vvhich hindereth from execuâ—ng obedience couragiouslie and promptlye The â—ird is perseuerance for it sufficeth not that vvee â—onsent to the commaundement and that wee â—ecute it for some space of time if wee doe not â—erseuere therein since it is this perseuerance that â—bteyneth the crovvne There are euerie where to â—e found admirable examples of perseuerance but â—rticularlye in the life of Saint Pachome there is â—ention of diuers monkes that perseuered vvith â— incredible patience all their life imploying theÌ„â—elues in one and the selfe same exercise as the â—ood Father Ionas vvho neuer in his life did any â—ther thing besides gardening then make matts â—nd hee vvas so habituated that hee made them his â—indowe being shut close meditating and making â—is prayer and the one did not hindet the other in â—im in such sorte that they found him dead vvith his knees acrosse and his matts fastned vpon theâ— hee did dye doing of that which hee had done aâ— his life This vvas an act of great humilitie for obâ—bedience to imploye himselfe in this selfe same exercise being so abiect all his life For strong temptâ—tions might arriue vnto him that he should be câ—pable of some office of more vvorth Now thiâ— third condition is most difficult of all because 〈◊〉 the lightnes ad inconstancie of humayne spiritts foâ— at this present vvee loue to doe one thing and bâ— and by wee will not regarde it if vvee would follow all the motions of our spiritt or that it weâ—â— possible for vs so to doe without giuing scandaâ— ther-in or dishonoring our selues wee should sâ—â— no other thing then chang and instabilitye Noâ— wee would bee in one condition and a while aftâ— wee would seeke for another so extrauagant anâ— inconstant is the spiritt of man Therefore it muâ— be stopped by the force of our first resolutions tâ— the end wee may liue equallie in the throng of tâ—â— inequallities of our feelings successes and euenâ— Now to giue our selues affectionatly to Obediencâ— when wee shall find our selues tempted vve ougâ— to make considerations of the excellencie beautie and meritt yea also the profitt thereof for to eâ—courage vs to passe onvvarde This is to bee vndeâ—stood for those soules that are not yet well establâ—shed in Obedience but vvhen there is no questioâ— but of a simple auersion or disgust of the thing coâ—maunded wee must make on act of loue and pâ— our selues to the vvorke Our Lord IESVS himselâ— in his passion did feele a very great distaste and mortall auersion to suffer death hee sayeth it himselfe but vvith the subtile point of his spiritt hâ— was resigned to the will of his Father all the râ—â— was but a motion of nature Perseuerance is moâ— difficult in interiour things for the exteriour aâ— materiall are easie enough which proceedeth from â—his that wee are troubled to subiect our vnderâ—â—anding for this is the last peece that vvee submitt â—nd notwithstanding it is intirelie necessarie that â—ee subiect our thoughs to certayne obiects in â—uch sort that vvhen our superiour doth giue vs sett â—xercises or practice of vertue wee remayne in â—hose exercises and submitt our spiritt I doe not all it want of perseuerance when wee make some â—mall interruptions so that vvee quit it not alltogeâ—her as it is not vvant of Obedience to bee defeâ—tiue in one of her conditions prouided that vvee â—re not obliged but to the substance of the vertues â—nd not to the conditions For allthough that vvee doe obey vvith repugnance and allmost as it weere â—y force by the obligation of our condition our Obedience notwithstanding omitteth not therefote â—o bee good in vertue of our first resolutioÌ„ But it is â—f an infinitt worth and meritt when it is perforâ—ed vvith the conditions that wee haue nominated or any one thing hovv little soeuer it bee being â—ffectuated vvith such Obedience is of excellent â—vorth § 3. Obedience is a vertue so excellent that â—ur Lord IESVS vvould guide all the course of his â—fe by Obedience eueÌ„ so as hee sayed manye times â—hat hee vvas not come to doe his vvill but that of â—is Father and the Apostle sayeth that hee vvas â—ade Obedient euen vnto death and the death of â—he crosse and he would ioyne to the infinite meritt â—f his perfect Charitie the infinitt meritt of perfect Obedience Charitie giueth way to Obedience â—ecause Obedience dependeth of Iustice also it is â—etter to pay that vvee ovve then to giue an almes â—hat is to say it is better to Obey then to doe acts â—f Charitie by our ovvne proper motion The second point vvher-in Obedience consisteth is rather humilitie then Obedience for this kindâ— of Obedience is a certayne flexiblenes of our willâ— to follovv the will of another and this is a vertuâ— that is exceedinglye pleasing which causeth our spiritt to winde it selfe in all occasioÌ„s and allwaies disposeth vs to doe the vvill of God For example if iâ— passing to one place I meete a sister that desiretâ— mee to goe to another the will of God in mee is that I doe as she desireth rather theÌ„ that I vvill Buâ— if I oppose my opinioÌ„ to hers the will of God in hâ— is that she giue mee way and the like in all thingâ— that are indifferent But if it happen vppon this firâ— opinioÌ„ both will yeald and giue way they must noâ— staye there contesting but they shall haue regard â— that vvhich is best and most reasonable and simplâ— doe it but in this wee must bee guided by discretiâ— for it should bee farre from the purpose to quiâ— a thing that vvere of necessitie to condescend to thing
hath perfect simplicitie hath but one loue â—hich is for God and in this loue she hath but one â—nely pretence vvhich is to repose vpon the breast â—f her celestiall Father and as a child of loue to make her aboade there leauing intirelie all the care â—f her selfe to her good Father neuer more trouâ—ling her selfe for any thing but still retayning this â—oly confidence so that neither the desires of verâ—ues and graces themselues doe disquiet her and inâ—eed vvherefore serue the importune and vnquiet â—esires of vertues the practice whereof is not neâ—essarie to vs gratiousnesse mildnesse loue of our â—vvne abiection Humilitie Sweete Charitie cordiall freindshipe tovvards our neighbour and Obedience are the vertues which wee ought to practice most commonlie because they are necessarie for vs and the encounter of such occasions is frequent with vs but for Constancie Magnificence and such other vertues that it may bee vvee shall neueâ— haue occasion to practice lett vs not trouble ouâ— selues wee shall not bee for this the lesse Magnâ—nimous or generous § 7. You aske of mee how the soules vvho iâ— prayer are dravvne to this holy simplicitie and thâ— perfect forsaking all in God ought to guide them selues in all their actions I aunswere that not onelâ— in prayer but in the conduct of their vvhole lifâ— they ought inuariably to vvalke in the spiritt 〈◊〉 simplicitie and abnegation remitting their vvhoâ—â— soule their actions and successes to the good pleâ—sure of God by a loue of perfect and most absoluâ—â— confidence leauing themselues to the mercie anâ— care of the eternall loue which the diuine prouâ—dence hath of them and therefore they must houâ— themselues constant in this course not permittiâ— any alteration or reflection about themselues to 〈◊〉 vvhat they doe or vvhether they bee satisfied Alaâ— Our satisfactions and consolations doe not satisâ— the eyes of God but they onely content this misâ—rable care and loue that wee haue of our selues oâ— of God and his consideration Certaynely the châ—â—dren vvhich our Lord noteth vnto vs to bee tâ—â— modle of our perfection haue not ordinarilie aâ—â— care aboue all in the presence of their Fathers aâ— Mothers they keepe themselues neere to them nâ—â—ther regarding their satisfactions nor consolatioÌ„ which they take in good part and enioy in simpâ—â—citye vvithout any curiositie of considering tâ— causes or the effects loue so much imploying thâ— that they can doe no other thing Hee vvho is veâ— attentiue to please louingly the celestiall louer hâ—â— neither hart nor leasure to reflect vppon himselâ— his spiritt continually tending thether where â—oâ— carrieth it § 8. This exercise of the continuall abandâ—ning of himselfe into the hands of God doth exceâ—lently comprehend all the perfection of other exeâ—cises its most perfect puritye and simplicitie anâ— whiles God permitteth vs to vse it vvee ought nâ— to change it The spirituall louers spouses of the â—â—lestiall king truely doe viewe theÌ„selues from timâ— to time as Doues who are neere the most pure wâ—ters to see if they bee well accommodated to tâ— liking of their Louer and this is performed in tâ—â— examens of their Conscience whereby they cleanâ—â— purifie and adorne themselues the best they maâ— not for to bee perfect nor to satisfye theÌ„selues nâ— for the desire of their progress in wel-doing but â— obey the spouse for the reuerence they beare vnâ— him and for the exceeding desire they haue to gâ—ue him contentemeÌ„t Is not this a verie pure Loâ—â— vnspotted and verie simple since they doe not pâ—rifie themselues to bee pure they adorne not theâ— selues to bee fayre but onelie to please their Louâ— to whom if deformitie were as acceptable thâ— would loue it as much as beautie And so theâ— simple Doues doe not imploye care or time nâ— any eagernes to wash and trimme themselues Fâ—â— the confideÌ„ce that their Loue giueth them of beiâ—â— much beloued although vnworthy I say the Coâ—fidence that their Loue giueth them in the Loâ—â— and bountie of their Louer taketh from them solicitude and diffidence of not being sufficient fayre and the desire to Loue rather then to adorâ— and prepare themselues to Loue cutteth of froâ— them all curious care and maketh them conteâ— with à sweete and faythfull preparation maâ— Louinglye and Cordiallye 8. And to conclude this point St. Francis senâ—ing his Religious into the world in a iourney gaâ— them this aduise in steed of monye and for all theâ— prouision Cast your care on our Lord and hee wâ— feede you I say the same to you my most deare â—aughters cast all your pretensions your solicitudes â—nd affections within the fatherlie breast of God â—nd hee vvill guide you nay hee vvill carrye you wheere his loue vvill haue you Lett vs heare and â—mitate our blessed Sauiour vvho as a most perfect â—salmist singing the soueraigne sonnets of his loue â—ppon the tree of the crosse concludeth them thus My Father I commend and committ my spiritt into â—y hands hauing sayed this my deare daughters â—vhat remayneth but to expire and to dye the death â—f loue not liuing any more to our selues but â—ESVS CHRISTE liuing in vs TheÌ„ shall cease all the â—nquietnesse of our hart vvhich proceedeth froÌ„ the â—esire that selfe loue suggesteth and from the tenâ—ernesse that wee haue in and for our selues which â—auseth vs secretly to bee verie busie in the search â—f the satisfactions and perfections of our selues â—nd being imbarqued vvithin the exercise of our â—ocation vnder the vvinde of this simple and loueâ—ng confideÌ„ce vvhithout perceauing our progresse â—ee shall doe verie much not goeing vvee shall â—ett forvvard and not mouing from our place wee â—hall dravve neere our country as those doe vvho â—ayle on a full sea vnder a prosperous vvinde Then â—re all the euents and varietie of accidents vvhich â—appeÌ„ receaued svveetly and mildlye For hee who â—s in the hands of God and reposeth vvithin his â—reast vvho is abandoned to his loue and commited to his good pleasure vvhat is it that may bee â—ble to shake and moue him Certaynelie in all ocâ—urrances vvithout studying like a Philosopher â—ppon the causes reasons and motiues of euents â—ee pronounceth from his hart this holy acceptatioÌ„â—nd consent of our Lord yeas my father for so it hath bene pleasing in thy sight Then vvee shal be â—all imbrued in svveetnesse and mildnesse towardes our sisters and neighbours for vvee shall see thesâ— soules vvithin the breasts of our Sauiour Alas Heâ— that regardeth his neighbour out of it runneth hazard to loue him neither purelie constantlie noâ— equallie But therein vvho vvould not loue him vvho vvould not support him vvho vvould not suffer his imperfections vvho vvould find any defecâ— in him vvho vvould find him distastfull or burdenâ— some Novv this neighbour my most deare daughters as hee is vvithin the breast of our sauiour iâ— there so welbeloued and so amiable that the loueâ— dyed for loue of him Furthermore the naturaâ— loue of consanguinitie good countenances vvelbeâ— seemings correspondences
sympathies and otheâ— graces shall then bee purified and reduced to thâ— perfect obedience of the most pure loue of thâ— good diuine pleasure and truelie the greatest gooâ— happinesse of soules vvho aspire to perfection should bee not to haue any desire to bee beloueâ— of creatures but by this loue of Charitie vvhicâ— affectionateth vs to our neighbour and â—each oâ—â— in their degree according to the desire of oâ—â— Lord. § 10. Before I end I must speake a vvord 〈◊〉 the prudence of the serpent for I haue considereâ— that if I did speake of the simplicitie of the Douâ— you vvould quicklie obiect vnto mee the Serpenâ— Many haue demaunded vvhat serpent it vvas 〈◊〉 vvhom our Lord vvould haue vs learne Prudence omitting all other aunsvveres that may beâ— made to this question vvee vvill novv take thâ— wordes of our Lord bee Prudent as the serpenâ— vvho vvhen hee is taken exposeth all his bodie tâ— saue his head in like manner ought vvee to doâ— exposeing all to daÌ„ger vvhen it is requisite for tâ—â— conserue our Lord and his loue vvhole and intiâ—â— vvithin vs For hee is our head and vvee are hâ—â— members and this is the Prudence that vvee ought â—o haue in our Simplicitie Furthermore you must â—emember that there are tvvo sortes of Prudence â—vherevvith vvee must be furnished to vvitt natuâ—all and supernaturall Touching the naturall it must bee vvell mortified as not being vvholie â—ood suggesting vnto vs many considerations and â—nnecessarie preuentions and foresights vvhich â—ould our spiritts verie farr of from Simpliciâ—ie The true vertue of PrudeÌ„nce ought indeed to â—ee practiced for so much as it is a spirituall salte â—hich giueth tast and fauour to all the other verâ—ues But it ought so to bee practiced by the Reliâ—ious of the Visitasion that the vertue of simple â—onfidence surpasse all for they ought to haue an â—ntire simple confidence vvhich may cause them to â—emayne in repose betvveene the armes of their â—elestiall Father and their most deare mother â—ur Bl. Ladie being before assured they vvill â—lvvaies protect them vvith their most amiaâ—le care since they are assembled for the glorie of God and the honour of the most holy Virgin God bee blessed Amen THE THIRTEENTH ENTERTAYNMENT OF THE RVLES AND SPIRIT of the Visitation § 1. It is a verie difficult thing which you demauÌ„â— of mee to witt what is the spiritt of youâ— Rules and how you may vnderstand them Noâ— before wee speake of this spirit You must knowâ— what it meaneth to haue the spiritt of a Rule foâ— wee heare it ordinarilie spoken such a Religioâ— hath the true spiritt of his Rule VVe will take oâ— of the holie Gospell two examples which are verâ— proper for to make you comprehend this It is sayed that St. Ihon Baptist was come in the spiritt aâ— vertue of Elias and therefore hee did repreheÌ„d siâ—ners bouldly and rigourously calling them viperâ— broode and such other wordes But what was thâ— vertue of Elias It was the zeale which proceedâ— of his spiritt for to annihilate and punish sinneâ— making fire fall froÌ„ heauen to ouerthrowe and â— fund those who would resist the Maiesty of â— Maister This was then a spiritt of rigour that Eliâ— had The other example that wee find in the Goâ—pell which serueth to our purpose is That oâ— Lord desiering to goe to Ierusalem his discipâ— disswaded him from it because some had affectiâ— to goe into Carphanaum others into Bethaâ— and so they endeauoured to leade our Lord to â— place whither they vvould goe It is noe new thiâ— to haue inferiours guid their maisters accordiâ— to their vvill But our Lord vvho vvas facillâ— condescend notwithstanding setled his â— for the Euangelist vseth the same vvordes goe vnto Ierusalem to the end that the Apostles â—hould not presse him further not to goe thither Then goeing tovvards Ierusalem hee desired to â—asse through a tovvne of Samaria but the Samaâ—itans vvould not permitt him whervppon Saint â—ames and Saint Ihon being in choler were so â—ngry against the Samaritans for the inhospitalâ—tye shewed tovvards their Maister that they â—yed vnto him Maister vvilt thou that vvee make â—ere fall from heauen to consume them and punish â—em for the outrage they haue done thee And â—ur Lord aunsvvered them you knovve not of â—hat spiritt you are as vvho vvould say doe you â—ot knowe that wee are no more in the time of â—lias vvho had a spiritt of rigour and although â—ee were a verie great seruant of God and did well â— doeing that which you would doe notwithstanâ—â—ng you should not doe well to imitate him For â— much as I am not come to punish and confound â—nners but to drawe them sweetlye to penance â—d to follow mee § 2. Now Lett vs see what the perticuler spiâ—t of a Rule is The better to vnderstand this exaÌ„â—es must bee alleaged of Religion in general and â—erwardes we vvill retourne to our selues All â—â—ligions and all assemblyes of deuotion haue â—e spiritt vvhich is generall and each-one â—th one vvhich is his in particular The generall â— the pretence that they all haue to aspire to â— perfection of Charitie but the particular spiâ—t is the meanes to attayne to this perfection of â—â—arity that is to say to the vnioÌ„ of our soule withâ—d and with our neighbour for the loue of God â— which is made with God by the vnion of our â—ll with his and with our neighbour by meekeâ—se vvhich is a vertue immediatlie depending charitie Lett vs novv come to this particular spiritt Truelie it is verie different in diuers orderâ— some vnite themselues to God and to their neighbour by Contemplation and for this cause they haue verie great solitude and conuerse as little as may bee vvith the vvorld no not one vvith another but att certayne times They also vnite themselueâ— vvith their neighbour by the meanes of prayer praying to God for him On the contrarie the particular spiritt of others is truely to vnite themselues to God and their neighbour but it is by the meanes of action although spirituall They vnite themselues to God but this is in reconcileing theiâ— neighbour vnto him by studie preachings Confessions conferences and other actions of pietieâ— and the better to performe this act tovvards theiâ— neighbour they conuerse vvith the vvorld allthough they vnite themselues to God by prayer yett notvvistanding their principall ende is thaâ— vvee speake of to vvitt to endeauour to conuer soules vnite them to God Others haue a seuerâ— and rigoerous spiritt vvith perfect contempt of the vvorld and of all its vanities and sensualities desireing to induce others by their example to coÌ„temnâ— earthlie things and for this serue the asperities oâ— their habitts and exercises Others haue anotheâ— spiritt and it is a verie necessarie thing to knovvâ— vvhat is the peculier spiritt of each Religion anâ— pious assembly § 3. For to knovve this vvell vvee must consider the end vvherefore it hath bene begun and thâ— diuers meanes to
as the Angells although in diuers language and that vvee are before the same God before vvhom the Angells tremble and euen as man vvho did speake to a king should becomâ— verie attentiue fearing to committ some fault bâ— if notvvithstanding all his care hee did happen tâ— faile hee vvould blush incontinentlie so likevviâ—â— ought wee to doe in the Office staÌ„ding vpon ouâ— gaurd fearing to faile More-ouer it is requisite tâ— haue attention to pronunce vvell and to say as it 〈◊〉 ordayned aboue all in the beginning but if vveâ— happen to committ some defect therein vvee muâ—â— humble our selues for it vvithout astonishmenâ— since it is no strang thing for vvee doe it elswhere but if vvee happen to doe it manie times and thaâ— this continue there is a signe that vvee haue noâ— conceaued a true displeasure of our first fault anâ— it is this negligence vvhich should bring vs verie much confusion not because of the presence of the Superiour but for the respect of God and of his Angells vvho are present vvith vs. Novv it is allmost a generall rule that vvhen vvee committ so often one and the selfe same fault it is a signe vvee vvant affection to amend it and if it bee a thing vvhere-of vvee haue been oftentimes aduertised there is apparence that vvee neglect the aduertisment § 10. More-ouer you ought not to haue a scruple of omitting in the vvhole office tvvo or three verses by mistake prouided that you did it not of purpose but if you slumber a good part of the office although you say your verses on your quire you are obliged to say it againe but vvhen you doe things that are necessarie to bee done in the Office as to cough or to spitt or that the Mistris of the ceremonies speaketh for matter of the office then you are not obliged to say it againe VVhen they enter into the Quire the Office being begun they must place themselues in their ranke vvith the others and follovv on the Office vvith them and after that it is sayed you must retake that which the Quire had sayed before you were there ending vvhere you had taken it if not you must say vvith a lowe voice that vvhich the Quire hath sayed then hauing ouertaken it coÌ„tinue therevvith in case your assistance there bee truelie necessarie You must not say your Office againe for hauing been distracted in saying of it prouided it bee not voluntarie and althoug you should find your selues at the end of some psalme not being vvell assured that you haue sayed it because that you haue bene distâ—acted not thinking there-on omitt not to pass forvvard humbling your selues before God for vve must not allvvaies thinke that vvee hauâ— been negligent vvhen the distraction hath beeâ— long for it may verie vvell bee it vvill endure thâ— length of an Office vvithout any fault of ours and hovv bad soeuer it vvere vvee should noâ— bee troubled but make simple refusalls of it from time to time before God I desire that vve shoulâ— neuer bee troubled for the bad motions that vvâ— haue but that vve faythfullie and couragiouslie imploy our selues not to consent there-vnto sincâ— there is verie great difference betvveene to feele and to consent § 11. You desire that I speake something oâ— prayer manie are verie much deceaued beleeuing that much method is necessarie to doe it vvell anâ— they trouble themselues to find out a certayne arâ— vvhich they thinke is necessarie to bee knovvn therein neuer ceasing to subtilize and pry abouâ— their prayers to see hovv they haue made them oâ— hovv they shal be able to doe it according to their likeing thinking they must not cough nor moue durâ—ing the time for feare that the spiritt of God vvith dravve it selfe A verie great follie truely as if thâ— spiritt of God vvere so nice that it depended of thâ— methode and countenaÌ„ce of those vvho praye I doâ— not say that vve must not vse those methodes vvhicâ— are appoynted vs but vvee ought not so tye ouâ—selues vnto them as those doe vvho neuer thinkâ— they haue made their prayer vvell if they haue noâ— made their considerations before the affection that our Lord giueth them vvhich is notvvithstanding the end for the which vvee make considerations such persons resemble those vvho findeinâ— themselues in the place vvhither they pretended tâ— goe retourne backe againe because they are noâ— come by the vvay that hath been taught them Neuertheless it is requisite vvee behaue our selue◠〈◊〉 great reuereÌ„ce speaking to the diuine Maiestie since the Angells who are so pure tremble in his presence but good God! will some soules say I cannot allwaies haue this feeling of the presence of God which causeth so great an humiliation to the soule nor this sensible reuerence which annihilateth mee so sweetlie and acceptably before God Now it is not of this that I entend to speake but of that which the superiour part and the topp of the spiritt worketh houlding it selfe abiect and in humilitie before God in acknowledgmeÌ„t of his infinitt goodnes and our profouÌ„nd littlenesse indignitie § 12. VVee must also haue a great resolution neuer to abaÌ„don prayer for any difficultie that may bee found there-in nor to goe with any preoccupation of desires to bee comforted and satisfied there-in for this will not bee to yeald our will vnited and ioyned to that of our Lord whose will is that entring to prayer wee bee resolued to suffer the payne of continuall distractioÌ„s drinesse and disgust which shall come vpoÌ„ vs there-in remayning as coÌ„stant as if wee had had much consolation and traÌ„quillitie since it is certayne that our prayer shall not bee less acceptable to God nor lesse profitable to vs for being made with more difficultie prouided that vvee allvvaies place iustlie our vvill with the vvill of the diuine Maiestie remayning in a simple atteÌ„tioÌ„ and dispositioÌ„ to receaue the euets of his good pleasure with loue bee in it prayer or other occurraÌ„ces hee will cause that all things shal be profitable to vs and acceptable to his diuine goodnes Therefore this shall be to pray vvell my deare daughters to keepe your selues in peace and tranquillitie neere our Lord or in his sight vvithout any other desire or pretentioÌ„ but to bee vvith him and to content him § 13. The first methode theÌ„ for to entertayne our selues in prayer is to take some point as the misteries of the death Life and passion of our Lord the which are the most profitable and it is a verie rare thing that wee cannot bee able to profit by the consideration of that which our Lord hath done vvho is the souerayne Maister vvhom the eternall Father hath sent into the world to teach vs what wee ought to doe and therefore besides the obligation that wee haue to forme our selues according to this diuine modell we ought to bee verie exact to consider his actions for to imitate them because it is one of the most excellent intentions that vvee
as more honourable but in affection so euerie one preferrs his country before others in Loue not in esteeme and each Pilot cherisheth more the vessell wher in hâ— saylleth theÌ„ thers although they be more rich and better furnished Lett vs freelie auouch thaâ— other Congregations are better more rich anâ— more excellent but therefore not more amiable or more desirable or more conuenient foâ— vs since our Lord hath willed this should be our countrie our barke and that our harâ— should be maried to this institute following thâ— speach of him who being demaunded which was the most delightfull resting place and the best foode for the Child the breast sayed he and the milke of his mother for although there are many more beautifull breasts and better milke yet for him there is not any more proper nor more amiable THE SECOND ENTERTAINEMENT VVherin is demaunded whether we may appeare before God whith great confidence hauing whith in our selues the feeling of our miserie and hovv and of the perfect abnegation of our seues YOv demanded of mee most Deare daughters whether a soule that hath the feeling of her miserie may present her selfe before God with a great coÌ„fidence now I aunswere that not onelie the soule which hath the knowlâ—dg of her miserie may haue great confidence in God but also she cannot haue true confideÌ„ce vnlesse she haue the kenowledg of her miserie for this â—enowledg and confession of our miserie introâ—uceth vs before God euen so all the great â—ints as Iob Dauid and others did begin all â—â—eir prayers by the confession of their miserie â—nd indignitie therfore it is a very good thing â—or a person to acknouledg her selfe poore vile â—biect and vnworthy to appeare in the presence â—f God This saying knovve thy selfe so much â—elebrated by the antients of former times alâ—hough that it extendeth it selfe to â—he knowledg â—f the greatness and excelleÌ„cie of the soule that â—t doe not abase and prophane it selfe in things â—nworthy of its nobilitie it also extendeth to â—he knowledg of our indignity imperfection â—nd miserie For looke how much more wee â—hall acknowledg our selues to be miserable so much more shall we confide in the bounty and mercy of God for betweene mercie and miserie â—here is à certayne connexion so great that the â—ne cannot be exercised with out the other yf God had not created maÌ„ he had bene truely toâ—ally good but he had not bene actuallie mercifull for so much as mercie exerciseth not it selfe but â—o the miserable You see then that how much more wee acknowledg our selues miserable so much more we haue occasion to put our trust in God since we haue nothing wher of to confide in our selues Distrust of our selues proceedeth from the knowledg of our imperfections It is good then to distrust our selues But to what purpose will it serue vs vnlesse we cast our whole confidence vppon God and relie vppon his mercie the faults and infidelities that wee coÌ„mitt euerie day ought indeed to bring vs shame and confusion when we will approch neere oâ— Lord and so we read that there haue bene hoâ— soules S Katherin of SieÌ„ne and S. Theresa whâ— wheÌ„ they weare falleÌ„ into any fault felt exceedinâ— great confusioÌ„ It is truelie very reasonable thaâ— hauing offeÌ„ded God we should retire our selue a little by humilitie and remayne confounded for hauing offeÌ„ded a freind onely we are ashamed to approch to him but wee must not remayne there for these vertues of humilitie of abiection confusion are mediate vertue by the which we ought to mount to thâ— vnion of our soule with God It would be nâ— great matter to be annihilated and left naked oâ— our selues the which is donne by acts of coÌ„fusion if it weare not to giue our selues wholie tâ— God euen as S. Paule taught vs vhen he sayed vncloth your selues of the ould man and put oâ— you the new for you must not remayne naked but cloth yourselue with God This little recoylâ— is not made but to the end the soule may thereby leape forward into God by an act of Louâ— and confidence for wee must not be coâ—founded with Sadnes or vnquietness it is self Louâ— that giueth these confusions by which we arâ— sorrie for not being perfect not so much for the Loue of God as for the Loue of our selues Yea although you feele not any such confidence yet may you not ommitt to make acts therof and say vnto our Lord although my Lord I haue not any confidence in thee yet I know thou art my God that I am wholie thine and haue no other hope then in thy goodnes and therefore I giue my selfe ouer quite into thy haÌ„ds It is allwaies in our power to make these acts and albeit we haue difficultie in it it is not thereâ—â—re impossible and it is in these occasions and â—eses difficulties that we ough to giue testimoâ—ie of our fidelitie to our Lord for although we â—ake such acts with out gust and with out any â—atisfaction we must not be troubled since our â—ord loueth them better so And doe not say as â—ou are wont alas it is no otherwise then from â—he mouth for if the hart would it not the mouth would not speakâ— a worde Hauing done this â—emayne in peacâ— with out reflecting vppon your â—rouble speake to out Lord of some other thing CoÌ„sider then for conclusioÌ„ of this first point that â—t is very good to haâ—e confusion when we haue â—he knowlegd and feeling of our miserie and imperfeâ—â—ion but we must not there in nor for it â—aâ—â— into into discouragemeÌ„t but raise vp our hart vnto God by a holie Confidence the foundation wheâ—e of ought to be in him and not in vs For so much as we change and he neuer changeth but remayneth allwais as good and as mercifull wheÌ„ we are weake aâ—d imperfect as when we are stroÌ„g and perfect I am woÌ„t to say that the â—hrone of the mercie of God is our miserie it followeth theÌ„ that how much greater our miserie shal be so much great ther Confidence must we haue 3. Lett vs past now to the other question of forsaking ones selfe and what ought to be the cxercise of the soule abandoned It must then be vnderstood that to abaÌ„don our soule and to leaue our selues is no other thing then to quitt break vs of our selfe will to giue it vnto God for it should serue vs but little as I haue alreadie sayed to renounce and leaue our selues if it weare not to vnite vs more perfectlie to the diuine goodnes it is this then for which this giuing ouer ones selfe ought to be madâ— which otherwise would be vnprofitable aâ— should reseÌ„ble those of the antieÌ„t philosopheâ— who made admirable renuntiations of the selues and of all thinges for a vaine pretext giue them selues to philosophy as Epicteâ— most renowned philosopher who being a slaâ— by condition by reason of his great wisdom they weare content to haue giuen hem his
freâ—dome but he out of an extreame renuntiatioâ— would not haue his liberty and so voluntarilâ— remayned in slaueric with so great pouertie that after his death they found no other housâ— hold stuffe of his but a Lampe which waâ— sould very deare because it had bene the LaÌ„p of so great à man But we must not abandon ouâ—selues vnles it weare to leaue our selues to the mercie of the will of God There are manâ— who say to our Lord I giue my selfe wholie to the with out any reseruation but there are verie few which unbrace the practice of this renuntiation which is no other thing then a perfect indifferencie to receaue all sortes of euentâ— according as they arriue by the order of the diuine prouidence aswell affliction as coÌ„solatioÌ„ sicknes as health pouertie as riches eonteÌ„pt as honour infamy as glorie the which I meane according to the Superiour part of our soule for there is not any doubt but that the inferiour and naturall inclination will allwaies bend and tend to the side of honour rather then that of contempt of riches then that of pouertie although there are not any that can be ignorant that contempt abiection and pouerty are more pleasing to God then honour and abundance of great riches § 4. Now to gett this relinquishing of all at soeuer we ought to obey the wil of God â—nified and that of his good pleausure the one done by may of resignation the other by way indifferencie The will of God signified comâ—ehendeth his commaudements his councells â—s inspirations our Rules and the ordinances our Superiours The will of his good pleauâ—â—e regardeth the euents of things which wee â—n not foresee or preuent as for example I â—owe not if I shall die to morrow I doe see at this is the good pleausure of God and there â—re I render my selfe to his holy will and â—ll die willinglie In like fort I know not if the â—â—xt yeare all the fruites of the earth shal be â—asted if it happen they be or there be plague â—t other like euents it is euident that this is the â—ood pleasure of God and therefore I coÌ„forme â—y selfe there vnto It may happen that you â—hall not haue consolation in your exercises it 〈◊〉 certayne that then this is the good pleasure of â—od wher-fore you must remayne with an exâ—eame indifferencie betweene desolation â—onsolation The same ought to be done in all â—hings which shall artiue vnto vs in the cloathes â—hat are giuen vs and in the meates that are â—resented vs. § 5. It ought moreouer to be noted that there â—re things in which the will of God signified is â—oined to that of his good pleasure as if I fall sicke of a greeuous feauer I see that the good pleasure â—f God in this euent is that I remayne indiffereÌ„t either for health or sicknes but the will of God signified is that I who am not vnder obedience call for the phisition and that I apply all thâ— remedies I can I doe not say the most exquisit but the common and ordinarie and that tâ—â— Religious who are vnder a Superiour receaâ—â— the remedies and vsage which are presenteâ— them in simplicity and submission for God haâ— signified it vnto vs in this that he hath giue vertu vnto remedies the holy Scripture teacheth it in many places the church ordayâ—eth it now this being done lett the sickneâ— surmount the remedie or the remedie surmouâ— the maladie we ought to be perfectlie indiffereÌ„â— in such sort thar if sicknes and health wear preseÌ„t before vs and that our Lord did say vntâ— vs if thou chose health I will not take froâ— thee one graine of my grace and if thou makâ— choise of sicknes I will not augment it one ioâ— at all but to make choise of sicknes would bâ— more agreable to my will the soule then thaâ— intirely abandoneth and comitteth it selfe intâ— the haÌ„ds of our Lord will with out doubt choosâ— sicknes for this cause onelie that there is in iâ— some what more of the good pleasure of God yea though she weare to remayne all her life in â— bedd not being able to doe any other thing thâ— to suffer yet would not she for any thing in thâ— world desire any other estate then that Euen thâ— saints which are in heaueÌ„ haue such an vnioÌ„ with the will of God that if there weare to be had a little more of the good pleasure of God in hell thy would quitt paradice to goe thither This estate of forsaking of ones selfe comprehendeth also the entire resignation to the good pleasure of God in all temptations as drinesses auersions and repugnances which may arriue in a spirituall life for in all these things we see the â—od pleasure of God when they arriue not by â—r default and that on our part there be no â—ne In fine this renuntiation of our selues is â—e vertu of vertues it is the creame of â—haritie the sweete sauour of humilitie the â—eritt as it seemeth of patience and the fruite 〈◊〉 perseuerance O great is this vertue and â—lie worthy to be practiced by the most deare â—hildren of God My father sayed our most â—weet Sauiour vppon the crosse I committ my â—iritt into thy bandes as yf he would Saye â—s true that all is consummate and that haue accomplished all that thou hast comâ—aunded me but more ouer if such be thy â—ill that I remayne yet on this Cross to â—â—ffer more I am content and committ my â—â—irit into thy handes thou mayest do thereâ—ith euen as it shall please thee We ought â— doe the same my most deare daughters â— euerie occasion be ir that we doe suffer â—r that wee doe enioy some contentment â—eauing our selues to be conducted by â—e diuine will according to his good â—easure with out euer permitting our â—elues to be preoccupated by our particuler will Out Lord loueth with an extreeme â—ender loue those who are so happie as â—o abandon themselues totally to his paâ—ernall care leauing themselues to be goâ—erned by his diuine prouidence with out â—â—nusing or considering whether the effects â—f this prouidedce shabe beneficiall proâ—itable or dommagable to them being most assured that nothing shall be sent vnto them from his paternall and amiabâ— hart nor that he will permitt any thing to arriâ— vnto them aut of which he will not canâ— them to drawe good and profit prouided thâ— they put theyr whole confidence in him aâ— that thy say with a good hart I remitt my spirâ—â— my soule my hodie and all that I haue into tâ— blessed hands to doe according as it shâ—â— please thee For we are neuer reduced to sucâ—â— extremitye that we may not allwaies powâ—â— before his diuine maiestie perfumes of holy suâ—mission to his most blessed will and a continuaâ—â— promise neuer willinglie to offend him § 2. Somtimes our Lord will that the soule chosen for the seruice of his diuine maiesâ—â— should nourish them selues wih a firme and iâ—uariable
themselues and neuer find persons sufficient to speake vnto and to demaund of them proper and new meanes therefore in breife they studie so much to speake of the perfection they pretend to gett that they forgett the principall meanes for the practice thereof which is that same of keeping themselues quiett and putting all their confidence in him who onely can giue the increase to that they haue sowne and planted § All our good dependeth of the grace of God in whome we ought to place all our confidence and neuerthelesse it seemeth by the egernesse that they haue to doe much they place their confidence in their labours and in the multiplicitye of exercises that they imbrace and in seemeth to them they are neuer able to doe enough This is good prouided that it weere accompaned with peace and with a louing care of doeing well all that they doe notwithstanding allwaies depending vppon the grace of God and not on their exercises I would say not to expect any fruit of their labour without the grace of God it appeareth that these soules forcing themselues in the inquirie of their perfection haue forgotten or else they knowe not that vvhich S. Hierom sayeth O poore man what doest thou confiding in thy labour and in thy industrye knowest thou not that it apperta neth â—o thee to cultiuate the earth to plovve and to sovve it but it is the part of God to giue the grovvth to the plaÌ„tes and to cause thee to haue a good haruest and to rayne fauorably vpon thy sowed grounds thou mayest water them and it is welâ— done but yet for all that it vvould serue thee for nothing if God did not blesse thy labour and giue thee of his pure grace and goodnes a good haruest and not by thy sweates Depend then intirelie of his diuine Bountie It is true it is our dutye to cultiuate well but it is God that causeth our trauaill to be followed with good successe the Holy Church singeth in euerie feast of the holy Confessours God hath honored your labours in causing you to dravve fruite of them to shew that we of our selues are not able to doe any thing with out thee grace of God in which we ought to place all our confideÌ„ce not expecting any thing of our selues I pray you lett vs not bee too sollicitous in our busines for for to doe it vvell wee must apply our selues carefully but quietly and peaceably not putting confidence in our indeuours but in God and in his grace These anxieties of spiritt that vvee haue to aduance our perfection and to see if vvee be aduanced are nothing pleasing to God and serue for no other thing then to satisfie selfe loue vvho is a great hurrier vp and downe trotting hither and thither and neuer ceaseth to vndertake very much although it doe but little one good worke vvell done vvith tranquillitie of spiritt is vvorth much more then many better vvorkes perfomed vvith ouer much egernesse § The Doue museth simply of the vvorke she hath in hand to doe it vvell leauing all other care to her deare companion the soule truely colombine that is to say which loueth God dearely applyeth her selfe simply to all and vvith out impetuositye taketh the meanes vvhich are prescribed to perfect her selfe not searching after others hovv perfect soeuer they may bee my vvelbeloued sayeth she thinketh of mee and I confide in him he loueth mee and in testimonie of my loue I am vvholie his A while since there weere some holie Religious vvomen that sayed to me My Lord vvhat shall we doe this yeare the yeare past we did fast three dayes in the weeke and tooke as many disciplines vvhat shall we now doe this yeare it is necessarie we should doe some thing more aswell to giue thaÌ„kes to God for the yoare past as to proceede all vvaies forward in the way of God It is very vvell sayed that vve ought to aduance our selues daylie aunswered I but our aduancement is not effected as you coÌ„ceaue by the multitude of exercises of pietie but by the perfection wherevvith vvee doe them confiding allvvaies more in our Deare beloued Doue more distrusting our selues The passed yeare you fasted three dayes in the vveeke and tooke discipline three times if you vvill allvvaies double your exercises this yeare you must fast and discipline the vveke entire but the yeare that is to come vvhat vvill you doe you must make nine dayes in the weeke or else fast twise in the day what a great follye is it of those that busie their heades in desiring to bee martyred in the Indies and neuer apply theÌ„selues to that which they haue to doe according to their coÌ„dition it is also a great deceat in them that will eate more then they can disgest we haue not spirituall heate sufficient to digest vvell all that vvee imbrace for our perfection and yet we will not cutt of these anxieties of spiritt that wee haue of desiring to doe much more to read many spirituall bookes espetiallie when they are new to speake well of God and of all the most spirituall things to incite vs say vvee to deuotion to heare sermons to make conferences vpon euerie occasion to communicate very often and confesse ofteÌ„ to serue the sicke to speake vvel of all that passeth in vs for to manifest the pretension that vvee haue â—o perfect our selues and the soonest that possible may bee and such like are not these things very proper to make vs perfect and to attayne to the end of our designes yeas doubtles prouided that all this be done according as it is ordayned and that it bee allvvaies vvith dâ—pendance of the grace of God that is to say that we put not our confidence in all this hovv good soeuer it bee but in one onely God vvho onely can make vs to gather fruite of all our exercises § But my deare daughters I beseech you consider a little the liues of the great Religious saint S. Antonye vvho hath bene honoured of God and men because of his extraordinarie sanctitie tell mee hovv did he attayne to so great sanctitye and perfection vvas it by the force of reading or by conferences and frequent communions or by the multitude of sermons that he heard not so but he attayned there vnto in seruing himselfe with the example of the holy hermitts learning of one abstinence of another prayer euen so he went as a carefull Bee picking and gathering the vertues of the seruantes of God to compose of them the hony of holie edification Hovv did S. Paul the first hermitt attayne vnto perfection did he gayne it by good bookes he had none was it confessions or communions that he vsed he neuer made but two in his life was it conferences or preaching he had them not for he did neuer see any man with in the deserte but S. Antonye vvho came to visitt him in the end of his life doe you knovv vvhat made him a Saint it vvas the
fidelitye vvherewith he had imployed himselfe to that which he enterprised in the begining to the vvhich he had bene called anâ— intertayned not any other cogitations Those Holâ— Religious vvho did liue vnder the charge of S. Pachomius had they bookes or preachings none conferences they had but rarelie did they confessâ— often Somtimes vppon good feasts did they hearâ— many Masses the sundayes and the feasts on otheâ— dayes none but vvhat wil be sayed theÌ„ that eattinâ— so seldome of the spirituall foodes that nourish ouâ— soules to immortallitye they weere allwaies in sâ— good state that is to say so strong and couragious â—or to vndertake the gayning of vertues and to attayne to perfection and to the end of their pretention and wee vvho eate much more are allwaies so leane that is to saye so remisse and languishing in â—he poursuite of our enterprises and it seemeth that we haue not longer then spirituall consolations march before vs any courage or vigour in the seruice of our Lord wee must then imitate these holy Religious applying our selues to our affayres that â—s to say to that which God requireth of vs according to our vocation feruently and humbly not to thinke of any other thing then this nor expecting to find any meanes fitter to perfect vs then it § Put it may bee you vvill reply Sir you say feruentlye Good God! and hovv shall I doe this for I haue not any feruour no not of that which â—ou vnderstand to vvitt not the feeling of feruour which God giueth to vvhom he thinketh good and â—t is not in our power to gaine it when we please â— add also humbly to the end none haue any subâ—ect of excuse for doe not say I haue not humilitie â—t is not in my povver to haue it for the Holy Ghost â—hat is bountie it selfe doth giue it him that demauÌ„deth it of him not that humilitie that is to saye â—hat feeling of our littlenesse which maketh vs so much to humble our selues so graciouslie But I meane the humilitie that maketh vs knovve our owne abiection and which causeth vs to loue it hauing acknowledged it to bee in vs for that is true â—umilitie MeÌ„ did neuer studye so much as novv they doe Those great Saints S. Augustine S. Gregorie S. Hilarie whose solemnitie vve keepe this day and many others haue not studied so much they had not time to doe it composing so many bookes as â—hey haue done preaching and performing all other â—hings appertayning to their charges But they had so great confidence in God and in his grace and so great distrust in themselues that they atteÌ„ded not to theÌ„selues nor coÌ„fided any thing at all in their owne industry nor in their labour so that all the great workes that they haue done weere done purelie by the confidence which they had in the grace of God and in his Allmighty povver It is thou O Lord sayed they which makeest vs to labour and for thee we labour it shal bee thou alone vvich must blesse our sweats and paynes and giue vs a good haruest aÌ„d so their bookes and their preachings did bring forth meruelous fruites and wee who coÌ„fide in our fayre wordes in our exquisite fine speaches and in ouâ— doctrine all our paynes vanish as smoake and yealâ— no other fruite theÌ„ vanitie You must theÌ„ for coÌ„clusion of this first lawe that I giue you fully coÌ„fide iâ— God aÌ„d doe all for him entirely quitting the care oâ— your selues to your deare master Doue who will exercise an exceeding care and foresight ouer you anâ— how much more true and perfect your confidencâ— shal be so more peculier shall his prouidence beâ— ouer you § 3. I thought good to giue you for the secoÌ„d lawâ— the worde which the doues speake in their laÌ„guage The more they take the more I make say they whaâ— meaneth that the meaning is this vvhen their littlâ— pigeons are grovvne a little great the maister of thâ— doue-cote coÌ„meth and taketh them from them anâ— presently they put theÌ„selues to sitt for others but iâ— they did not take them they would prouide for thâ— longer and consequently they would breed lesse they say The more they take from mee the more make And to make you vnderstand the better whaâ— I would saye I vvil preseÌ„t an exaÌ„ple vnto you Ioâ— that great seruant of God praised by the mouth oâ— God himselfe did not permitt himselfe to be ouercome by any affliction vvhich did come vppoÌ„ him the more that God did take froÌ„ him his young pâ—geons the more did he begett what is that which he did not doe whiles he was in his first prosperitie what good whorkes did he omitt he speaketh of himselfe in this manner I was a foote to the lame that is to say I caused him to be carryed or I sett him on my asse or camell I was an eye to the blind in causing him to be guided I was in fine the prouider for the hungrye and the refuge of all the afflicted Now consider him in extreme pouertye Hee complayneth not that God had takeÌ„ froÌ„ him the meanes that hee had to doe so many good workes but he sayeth with the doue The more is takeÌ„ froÌ„ mee the more I doe not Almes deeds for hee had not wherewithall but in this onely act of submission and patieÌ„ce that he made seeing himselfe depriued of all his goods and of all his children hee did more then euer hee had done by all the great workes of charitie that hee had wrought during the time of his prosperitie yealded himselfe more pleasing to God in this onely act of patience then euer hee had done in so very many good workes that hee had performed in his whole life for of necessitie he must haue a loue more noble aÌ„d generous for this onely act theÌ„ euer vvas needfull for all the others put together VVe must then likewise doe the same to obserue this amiable lawe of Doues giuing our selues ouer to bee depriued by our souetayne maister of our little young pigeoÌ„s that is to say of the meanes to execute our defices wheÌ„ it pleaseth him to depriue vs of theÌ„ how good soeuer they bee neuer complayning of him nor lamenting as if he did vs great wronge but rather we ought to double not our desires nor our exercises but the perfection with the which wee doe theÌ„ endeuoring by this meanes to gayne more by one onelie act as vndoubtedly we shall doe then we should haue done with a hundred other acts done according to our propension and affection our Lord vvill not haue 〈◊〉 carrye his crosse but onely by one ende and he vvil be honoured therein as great ladies vvho cause their traynes to be carried after them his vvill iâ— notwithstanding that vve should carrye the crosse that he layeth vpon our shoulders which indeed iâ— our ovvne But alas vve doe nothing for vvhen hiâ— Goodnes depriueth vs of the consolation which he vvas vvont to giue vs in our exercises it
seemetâ— that all is lost and the meanes to performe ouâ— begun enterprise is taken from vs. Consider this soule hovv vvell she sitteth on her eggs in the timâ— of consolation and leaueth the care of her selfe to her onely vvelbeloued one If she bee in prayer what holy desires doth she not make to please him hovv tenderly affected is she in his preseÌ„ce vvholye melting into her vvelbeloued she putteth her selfe intirely into the armes of his Diuine Prouidence O these are most amiable eggs and all this is veryâ— good besides the little pigions are not vvanting which are the effects for vvhat is it that she doth not the vvorkes of her charitie are in so great nuÌ„ber her modestie appeareth before all the sisters she giueth exceeding edifiâ—ation she causeth admiration in all those that behould her or vvho knovâ— her mortifications sayeth she lost mee nothing aâ— that time they vveere rather consolations to meeâ— and for Obediences they vveere my ioyes I noâ— soouer heard the first sound of the Bell but I vvâ—â— risen I did not permitt one point of vertue 〈◊〉 passe without practice and I did doe all this vvitâ— most great peace and tranquillitie But novv that â— am in disgust and in driesse in prayer I haue not anâ— courage as it seemeth to mee for my amendmenâ— I haue not the feruour I vsed to haue in my exercises in fine the cold and frost hath wholly benummed mee I beleeue it vvell Consider I pray yo◠〈◊〉 this poore soule hovv she lamenteth her disgrace her discontent doth appeare euen in her face she hath her countenance on the ground deiected and melencholye she vvalketh all pensiue so coÌ„fused as nothing more Good God! vvhat haue you sister are vvee constrained to say to her O! vvhat haue I I am so decayed in vigour nothing can content mee all is disgustfull to mee I am novv so confused But vvhat confusion is it For there arâ— two sorâ—s one which coÌ„ducteth to humilitie and to life and the other to dispayre and consequentlye to death I assure you quoth she I am so neere it that I haue allmost lost the courage to passe further in my vndertaken course of perfection O Good God! what a vveaknes is this consolation is vvanting and by that occation courage is lost O vvee must not doe so but rather the more God depriueth vs of consolation the more wee ought to labour and confide in him to giue him testimonie of our fidelitye one onely act made with drinesse of spiritt is more worth then many made with great tendernesse Because that as I haue allreadye sayed speaking of Iob it is vvrought with a more stroÌ„g loue allthough not so tender nor so pleasing so that the more they take froÌ„ mee the more I make is the secoÌ„d lavve that I desire very much that you obserue § 4. The third lavve that I presenâ— to you of the Doues is this that they vveepe as if they did reioyce they sing allwaies one selfe same tune asvvell for their songs of reioysing as for those of â—amenting that is to say to bemoane themselues and manifest their griefe Behould them pearched on their branches vvhere they bewaile the losse that they haue had of their little ones which the vveasill or ovvle hath robbed them of for vvhen any other taketh them then the maister of the Douehouse they are very much afflicted consider them also vvhen their companion commeth and approcheth to thë soe that they are wholie coÌ„forted they chang not their tune but make the same mournful grumling sound to expresse their contentment aâ— they did to manifest their greife This is that moâ—â— holie Equallitie of spiritt my Deare soules that vvish vnto you I doe not saye equallitie of humours nor of inclinations I saye equallitie oâ— spiritt for I make none neither doe I desire thaâ— you should make any acount of the turmoyle thaâ— the inferiour part of your soule causeth to troublâ— you which is that which causeth vnquietnesse whâ— the Superiour part doth not her duty in making hâ—â—selfe maister nor doeth keepe good watch to discouer her enimies as the Spirituall CoÌ„flict sayeth we ought to doe to the end she bee proÌ„ptly aduertise of the turbulent motions and assaults that the inferiour part raiseth which proceed from our senceâ— and from our inclinations and passions for to makâ— warre against it and to subiect it to hir lawes but say vve must retayne our selues allvvaies constanâ— and resolute in the Superiour part of our soule tâ— prosecute the vertue vvhereof vvee make profeâ—sion and to keepe our selues in a continuall equaâ—litie asvvell in aduerse things as in prosperous iâ— desolarion as in consolation and in fine aswell iâ— the thickest of aridities as in the midst of cherâ—shings Iob of vvhome vve spake in the secoÌ„d law furnisheth vs moreouer vvith an exaÌ„ple of this suâ—iect for he did euer sing the selfe same ayre in all thâ— songes that he hath coÌ„posed which are no other tâ—â— the historie of his life what is that which he did sayâ— vvheÌ„ as God did make his goods to be multiplyeâ— giuing him children and in fine he did send hiâ— whatsoeuer his desire could wish in this life vvhâ— sayed hee but the name of God be blessed this wâ— his song of loue that he did sing in all occasioÌ„s fâ—â— consider him reduced to the extremitye of afflictioÌ„ â—hat doth hee doe hee singeth his canticle of lameÌ„â—â—tioÌ„ vppoÌ„ the same ayre that hee did sing the other â—or reioyceing we haue receaued sayeth hee good â—hings of our Lord wherefore should not wee reâ—eaue the euill Our Lord hath giuen mee children â—nd goods and our Lord hath taken them froÌ„ mee â—is holy name be blessed allwaies the name of God â—e blessed O this holy soule vvas a chast and louing â—oung doue exceedinglye cherished of her deare â—nd onely one euen so should wee doe My deare â—hildren that is in all occasions vve should take the â—ood and the euill our comforts and afflictions froÌ„â—he hand of our Lord neuer ceasing to sing other â—hen that most excellent canticle The name of God â—e blessed allwaies on the ayre of coÌ„tinuall equalâ—itye for if this good happ arriue vnto vs we shall â—iue in great peace in all occurrences But doe not â—ou doe as those that weepe when consolation â—ayleth and doe no other thing but sing vvhen it is â—eturned or cometh agayne vvherin they are like â—o the Apes and Baboones who are allvvaies sadd â—nd furious vvhen the ayre becometh raynie and â—loudie and neuer cease to leape skipp and â—urne heeles ouer head vvhen it is fayre vveaâ—her § 5. Consider then the three lawes that I giue â—ou the which neuerthelesse are lavves totallye of â—oue obliging no othervvise then for loue Lett â—oue then carrye vs vnto our Lord that vve bee sollicitous to obserue and keepe them to the end vvee may truely say in imitation of the beautifull Doue of the Soueraigne spiritt vvhich is the sacred spouse My welbeloued
the body nor goods of the haâ— these are imaginarye goods that depend vppon 〈◊〉 opinioÌ„ of another they are called honour esteemâ— reputation Now wee must vnclothe our selues them wholye in an instant and not vvill any othâ— honour then the honour of the congregatioÌ„ whâ—â— is in all things to seeke the Glorie of God 〈◊〉 other esteeme or reputation then that of the coâ—munitye vvhich is to giue good edification in â— occasions § 4. The stripping of our selues of all these â— fore sayed things ought not to bee done out of coâ—tempt but by abnegation for the onely and pâ— loue of God VVee must note heere that the coâ—tentment that wee find in meeting with persoâ— that wee loue and the testimonies of affection thâ— wee render them in behoulding them are â—â— contrarie to this vertue of depriuation so that it 〈◊〉 not inordinate and the persons being absent oâ— hart runne not after them for how shall wee bâ— able the obiect being present to cause the powâ— not to bee moued it is as if one should say tâ— person at the incounter of a lion or a beare bee â—â— affeard this is not in our power Likewise at 〈◊〉 encounter of those vvee loue it cannot bee but thâ— wee shal be moued with Ioy and contentmenâ— wherefore this is not contrarie to vertue I say yâ— more that if I haue a desire to see any one for soâ—â— profitable thing and that vvould redound to tâ—â— Glorie of God if his designe to come happen 〈◊〉 bee crossed and that I feele some sorrovve yea alâ— that I somewhat force my selfe to diuert the occâ—sions that retayne him I doe nothing in this coâ—trarie to the vertue of disappropriation so that passe not into vnquietnesse Heere you see thâ— vertue is not so terrible a thinge as some imagin â— bee this is a fault that many make they frame â—ish imaginations in their spiritts thinke that â—way to heauen is straÌ„gly difficult vvherein they â—tly abuse and deceaue themselues for Dauid â—th to our Lord that his lavve vvas verye sweet â— according as the vvicked did diuulge it to be â—â—e difficult this good king sayed it vvas â—â—e sweete then hony VVe ought to say the same â—ur vocation esteeming it not onely good and â—e but also sweete and amiable If vvee doe so â— shall haue a great loue to obserue all that which â—endeth there-on â— 5. It is true my deare Sisters that vvee shall â—er knowe hovv to attayne to perfection vvhiles â— vvee haue affection to any imperfection hovv â—e soeuer it bee yea also vvhen it shal be no more â—n to haue an vnprofitable thought and you â—â—uld not beleeue hovv much euill this bringeth the soule for after you haue giuen your spiritt â—ertye to settle it selfe to thinke of an vnprofitable â—ng it vvill aftervvards thinke of pernicious â—ngs wee must then cutt of the euill so soone as â—e perceaue it hovv little soeuer it bee wee must 〈◊〉 examine in good earnest if it bee true as somâ—es it seemeth to vs that wee haue not our affeâ—ons ingaged for example if vvhen you are prayâ— you begin to speake fome wordes which may â—rease the praise that they giue you or otherwise â—hen you seeke it by artificiall wordes saying that â—u haue not so good a memorie or so good a â—ritt as you weere wonte to haue to discourse â—ell Alas vvho perceaueth not that you pretend â—ey should tell you that allwaies you speake exceeâ—ngly vvell search then vvell into the depth of â—ur conscience if you find therein the affection to â—nitie You may easilie also knowe if you bee tyed to any thing vvhen you haue not commâ—tie to performe vvhat you haue purposed fâ—â— you haue no affection therevnto you will reâ— as much contentment not to haue done it as if had effected it and contrary-wise if you bee tâ—bled it is a signe that you haue setled your affecâ— there-on Now our affections are so pretious 〈◊〉 they ought all to bee imployed in the loue of Gâ— that vvee must take very great heede not to lâ—â— them in vnprofitable things and a fault hovv â—â—soeuer it may bee coÌ„mitted vvith affection is 〈◊〉 contrarie to perfection then a hundred others 〈◊〉 by surprise and vvithout affection § 6. You demaund hovv you ought to loue creâ—res I tell you breiflie that there are certayne loâ— that exteriourly seeme great and perfect in theâ— of creatures vvhich before God vvill be found 〈◊〉 and of no vvorth because that these freindships not grounded in true charitie vvhich is God beâ— certayne alliances and inclinatioÌ„s and vppon soâ— consideratioÌ„s humaynlie worthy of praise and aâ—ptation in the contrarie there are others that eâ—riourlye seeme little empty and nothing in theâ— of the world which before God are found to beâ— fraught and very excellent because they are mâ— onely in God and for God without mixture of 〈◊〉 proper interest Novv the acts of charitie that done about those vvhom wee loue in this sorte 〈◊〉 a thousand times more perfect for so much as tâ— all tend purely to God But the seruices and otâ—â—â— assistance that vve giue to those vvhom vvee lâ— by inclination are farr lesse vvorth in meritt bâ—cause of the great contentment and sattisfactioÌ„ tâ— vve receaue in doing them and that ordinarilâ— vvee doe them more for that motiue then for 〈◊〉 loue of God There is furthermore another reasoâ— vvhich maketh these first freindships vvhereof vâ—speake lesse then the second to vvitt that they are of continuance because the ground-vvorke â—g fraile assoone as there happens any crosse 〈◊〉 vvax could or chang themselues the vvhicb â—eth not to those vvho are settled and grounâ—n God for that the cause is solide and permaâ— â— To this purpose S. Catherine of Sienne made â—od comparison If you take sayed she a glasse fill it vvithin a fountayne and drinke in that â—e not taking it out of the fountayne although drinke as much as you vvill the glasse will not â—mptie but if you take it forth of the fountayne 〈◊〉 you haue droÌ„ke the glasse vvilbe emptie eueÌ„â—is in freindships vvhen they are dravvne from 〈◊〉 spring or fountayne they neuer vvither nor â—â—h The kindnesses and signes of frindships theÌ„â—â—s which vvee shevv contrarie to our ovvne inâ—â—â—tioÌ„ to the person to vvhom vvee haue an auerâ—â— are better and more pleasing to God theÌ„ those wee doe dravve with seÌ„sitiue affectioÌ„ and this â—t not to bee called doublenesse or dissimulatioÌ„ â—lthough I haue a coÌ„trarie feeling it is but in the â—â—â—iour part and the acts I doe is vvith the force â—â—ason which is the principall part of my soule â—â—ch manner that wheÌ„ those to vvhoÌ„ I doe these â—tesyes should knowe that I doe them beÌ„cause â—â—â—e an auersioÌ„ from them they ought not to bee â—nded at it but rather to esteeme of them more 〈◊〉 if they vveare imparted of sensible affection â—uersions are naturall and of themselues they not vvicked vvhen as vvee doe not follovv 〈◊〉 contrarievvise
vvell you vvould haue much feeling of the correction if it vvere done to you VVee must also dearely loue this â—biection and humble our selues as Arsenius did confessing that vvee bee culpable of the same fault prouided that vvee humble our selâ—es allvvaies in the spiritt of svveetnes and tranquillitie § 3. I perceaue very vvel that you desire â— should furthermore speake of the other verâ—ues of Modestye I tell you then that the second vvhich is the interiour vvorketh the same effects in the soule that this vvhich vvee haue spoken of doth in the body this composeth the motions gestures and countenances of the body auoyding the two extremities vvhich are these tvvo contrarie vices lightnes or dissolution and a countenance too much affected Likewise interiour modestie mayntaineth the povvers of the soule in tranquillity and Modesty auoyding as I haue sayed curiosity of the vnderstanding ouer the vvhich she principally exerciseth her care also cutting of from the vvill her multitude of desires making it to apply it selfe piously to that onely one that Marie hath chosen vvhiâ—h shall not be taken from her that is a vvill to please God Martha doeth verye vvell represent the immodestye of the vvill she is forvvard and eager and setteth all the seruants of the house a vvorke she goeth hither and thither vvith out stay so desirous is she to intreat our Lord vvell and it seemeth to her there vvill neuer be sufficient seruices of meat to make him good cheare Euen so the vvill vvhich is not restrayned by Modesty passeth from one subiect to another to prouoke it selfe to loue God and to desire many meanes and vvayes to serue him and yet notvvithstanding there is no necessitie of so many things it vvould be better to vnite her selfe to God as Magdalene did keeping her selfe at his feete demaunding of him that hee giue vs his loue then to thinke hovv and by vvhat meanes wee may gett it This Modesty bridle the theâ— vvilâ— coÌ„tinually setling and closing it in the exercise of the meanes of her aduanâ—ement in the loue of God according to the vocation in vvhich vvee remayne I haue sayed that this vertue doth principally imploy it selfe to subiect the vnderstanding because the naturall curiositie that vvee haue is very dangerouse and causeth that vvee neuer perfectly knovve any one thing for so much as vvee take not time sufficient to learne it vvell It flieth also the other extremitie of vice vvhich is opposite to it â—hat is dulnes and negligence of spiritt vvhich vvill not knovve that vvhich is necessarie Novv this â—ubiection of the vnderstanding is of verye great â—mportance for our perfection for look how much â—he vvill vveddeth it selfe to any thing so much the more earnest it is in the pursuite of it and if the vnderstanding shevve vnto the vvill the beautie of another it deuerteth it from the first The Bees haue no setled place vvhiles they haue not a king neuer â—easing to fly through the ayre dispersing scattering themselues hauing allmost no repose in their â—iue but so soone as their king is borne they gather â—hemselues all together round about him and goe not forth but by the permission of their king to gaâ—her their honnye In like manner our vnderstanding and vvill our passions and the faculties of our soule as spirituall Bees vntill such time as they haue a king that is to saye vntill such time as they haue made choise of our Lord IESVS for their king haue no repose our senses neuer ceasing to vvander curiously and to dravve our interiour faculties after them to disperse them somtimes after one subiect â—hen after another and by this meanes there is no other then a continuall labour and vnquietnesse of spiritt vvhich maketh vs to loose the peace and tranquillitie of spiritt vvhich is so necessarie for vs this is that vvhich the immodestie of the vnderstanding and will causeth vs. But from the time that our soules haue chosen Our Lord IESVS for their onely fouueraigne king her povvers like chast mysticall Bees put themselues in order neere to him and neuer goe forth from their Hiue but for to gather the exercises of charitie that this holy king commaundeth them to practice towards their neighbour and presently after they returne modestly into this holy and amiable presence of their Lord for to gather and mannage discreetlye the honny oâ— holy and amorous conceits and affections vvhich they dravve from his sacred presence and so they shall auoyd the tvvo extremities aforesayed cutting of on the one side curiositie of the vnderstanding by a simple attention to God Aâ—l mighty and on the other side stupiditie and lazines of spiritt by the exercises of Charitie that they shall practize tovvards their neighbour vvhen it shal be requisite and necessary But behould another example touching this subiect On a day a certayne Religiouâ— man came to the great Sainct Thomas and demauÌ„ded of him vvhat hee should doe to become veryâ— learned In reading one onely booke sayed hee I read these dayes past The Rule that Sainct Augustine made for Religious vvomen vvhere hee sayeth expressly that the sisters may neuer read another bookes then those that shal be giuen them bâ— their Superiour and after hee gaue the same commaundement to his Religious meÌ„ So much knowledg had hee of the euill that the curiositie of willing to knovve other things then that vvhich is necessarie for the better seruice of God vvhich aâ— very fevv things bringeth to the soule for if yoâ— vvalke in simplicitye by the obseruance of yoâ— Rules vvithout povvring out your selues or seaâ—ching to knovve other things you shall perfectlâ— serue God Science or knowledg is not necessarâ— to loue God as sayeth Sainct Bonauenture for simple vvoman is as capable to loue God as thâ— most learned men in the vvorld There must be little knovvledg and very much practice in thâ— vvhich concerneth perfection I remember vpoÌ„ thâ— discourse the danger there is in the curiositie of thâ— vvill to knovve so many meanes for the perfiting oâ— it selfe I spake vvith tvvo Religious vvomen oâ— tvvo orders vvell reformed one of them by the frequent reading of the bookes of the Bl. S. Teresa learned to speake so like her that she seemed to bee a little Mother Teresa and she beleeued it so imagining in her selfe all that the holy Mother Teresa had done vvhilest she liued that she thought to doe the very same so farr as to haue had the bindings of the spiritt and suspensions of the povvers of the soule euen so as she did read the Sainte had so that she spake very vvell thereof There are others who haue so effectually thought on the life of S. Katherin of Sienna and of the life of S. Katherin of Genes that they also thought theÌ„selues to bee S. Katherins Such soules as these at the least haue contentment in themselues by the imagination they haue of being Saints although their contentment be vaine But the other Religious vvoman
indifferent If I would execute an action â— great mortificatioÌ„ and another sister should comâ— to mee and bidd mee not to doe it or that I doâ— some other I would remitt my first designe if vvere possible vntill another time for to doe hâ— will and then afterwardes I vvould dispatch mâ— vndertaken mortification But if I could not omiâ— or remitt it and that this that she vvould haue mee were not necessarie I ought to doe that whicâ— I had first vndertaken and then if I could I wouâ— regaine the coÌ„moditie to doe that vvhich the sistâ— did desire of mee But if it happeÌ„ that a sister requeâ— vs to doe something for her and that through so daynesse or surprise wee shewe our selues disgusteâ— therevvhith the sister must not bee ielous or mâ—strust nor make semblance of knowing or markiâ— it neither must she desire that it be not done for is in our power to hinder our eyes and our counâ—â—nance from demonstrating the coÌ„bat that wee haâ— vvithin vs allthoug reason would gladlie performe â—hat is desired For these are messengers that come without sending for and although wee bidd them â—tourne ordinarilie they doe nor stirre To vvhat â—urpose then would not this sister haue mee to doe â—at she desired onely because she knovveth I haue â—d repugnaÌ„ce therevnto she ought to desire that I â—ake profitt of this for my soule You vvill say it is â—ecause she feareth that she hath displeased you No â—is selfe loue that would not that I should haue the â—ast thought that she is importune I shall haue it â—otwitstaÌ„ding although I stay not my selfe therein â—oreouer if to the signes of my repugnance I add â—ords that plainly witnesse I haue no desire to doe â—at which this sister desired of mee she may and â—ght sweetly to praye mee that I doe it not when â—e persons are equall for those that haue authoritie â—ust hould theÌ„selues resolute and they must cause â—eir inferiours to bee pliable to them Now alâ—ough a sister should absolutelye refuse mee someâ—â—ing or manifest the disgust she hath I ought not to â—ose coÌ„fidence to imploy her another time neither â—ght I to bee disedified with her imperfectioÌ„ For the present I support her and within a vvhile she â—ll support mee Now she hath auersion froÌ„ doing this thing and another time she will willinglie â—e it NotwithstaÌ„ding if I haue had experieÌ„ce that â—s was such a spiritt as were not as yet capable to â—e intreated in this maÌ„ner I would expect a while â—ull such time as the were better disposed we are â— of vs capable of the defectes one of another and â—e must in no sorte whatsoeuer bee astonished to â—ounter theÌ„ for if wee remayne sometime withâ— falling into a fault with in a while it will happeÌ„â—t wee shall doe no other thing then fayle and â—â—mitt manye great imperfections vvhereof it â—â—wâ—th that wee must profit our selues by the abiection that hapneth to vs there-vppon VVeâ— ought also to suffâ—r the delaâ— of our perfection â—ith patience allvvaies doing that which wee are ablâ— for our aduancement and that hartelye and vvillinglie § 4. O hovv happie are those vvho liuing iâ— expectation are not vvearied out vvith expecting this I say for many who hauing a desire to perfeâ— themselues by the acquisition of vertues vvoulâ— haue them all in an instant as if perfection coâ—sisted in no other thing then to desire it It vvoulâ— be an exttaordinarie great benefitt if wee could bâ— humble euen so soone as wee haue a desire to be so vvithout further payne we ought to accustomâ— our selues to examine diligently the successe of ouâ— perfection according to the ordinarie vvaies in trâ—quillitie of hart doing all that is in our powerâ— gayne vertues by the fidelitie that wee shall haue â— practice them each one according to her conditioâ— and vocation and expecting vvith patience the aâ—tayning soone or late the end that vvee pretenâ— committing this to the diuine prouidence whâ— will haue care to comfort vs in the time hee haâ— appointed for it and if this should I not bee vntâ— the houre of our death vvee ought to suffer it prâ—uided that we doe our dutye in performing aâ—waies that which is in our power wee shall haâ— soone enough that vvee desire when that wee shâ— obteyne it that it shall please almighty Godâ— giue it vs. This attending and resignation is moâ— necessarie for the want there-of hindreth and troâ—bleth a soule very much wee must bee contentâ— knovve that we doe vvell by him vvhoÌ„ gouerneâ— vs and not to seeke after feelings or particulâ— knovvledg but vvalke as blind within this proâ—dence and confidence in God yea euen in the thâ—kest of desolations feares darknes and all otâ— kind of crosses if it please our Lord that wee shall â—aue them remayning perfectly abandoned to his â—ouerment with out any exception or reseruation â—hatsoeuer permitting him to doe all casting vppoÌ„â—s bounty the vvhole care of bodye and soule â—esting also vvholie resigned and immoueable in â—od vnder the gouerment of Superiours hauing â—o other care then to obey Now the meanes to â—bteyne this flexiblenesse to the will of another is â— prayer to make acts of indifferencye verie often â—d seriouslie and then to put them in practice â—hen occasion shall present it selfe For it is not â—nough to cast our selues before God for so much â— this being done onely vvith the Imagination â—ere is no great matter in it but when it is to bee â—erformed in effect and that comming to giue our â—lues vvholie to God wee shall find a creature that â—ill commaund vs wee shall find a difference â—nd heere it is where wee must shewe our courage â—his gentlenesse and condescendance to the vvill of â—ur neigbour is a verie pretious vertue and resemâ—leth much the prayer of vnion for as this prayer â— no other thing then a renouncing of our selues â— God when the soule sayeth vvith veritie I haue â— other vvill but thine O Lord then is she wholie â—nited vnto God likevvise allwaies renounceing â—ur vvill to doe that our neighbour desireth is true â—ion with our neighbour and all this must bee â—ne for the loue of God It hapneth often that such â—ersons as are little and vveake both in bodie and â—iritt vvho vvill exercise themselues but in small â—atters will doe them vvith such Charitie that they â—all farre surpasse the meritt of great and eleuated â—tions for ordinarilie these high and great acts are â—ade with lesse charitie because of the attention â—d of diuers considerations that are made about â—em Yet neuerthelesse if a great vvorke bee done vvith as much Charitie as a little one vvithoâ— doubt hee shall haue much more meritt and â—â—warde that doeth it In fine Charitie giueth tâ—â— prize and vvorth to all our vvorkes in such manneâ— that all the good that vvee doe vvee must doe it foâ— the loue of God and the euill that vve auoyd mâ— bee avoyded for the loue of God The
for she knoweth verye well thâ— this sufficeth to bee acceptable to God for vvhoâ— loue she obeyth purely simply The second condition of louing Obedience is that it is prompâ— Now promptitude of ObedieÌ„nce hath allwaies beâ— recomended to the Religious as a most necessariâ— peece to obey well perfectly to obserue thâ— which they haue vowed to God This was the toâ— that Eliezer tooke to knovve the virgin that Goâ— had ordayned to bee the spouse of his Masters soÌ„nâ— Hee sayed to himselfe the virgin of vvhome I shaâ— demaund drinke and she shall aunswere mee I 〈◊〉 not onely giue you but furthermore I will draâ— water for your camells by this I shall knowe hâ— to bee a vvorthy spouse for the soÌ„ne of my Maisteâ— and as he thought vppon this hee sawe a farre â— the fayre Rebecca Eliezer seing her so fayre and gratious drevve neere the well where she shoâ— drawe water for her sheepe hee made his demauÌ„â— and the damsell aunswered according to his desigâ— yeas sayed she not onely to you but to your â—mells also Marke I pray you hovv readie and grâ—tious she was she did not spare her labour but wâ— verye liberall thereof for she did not faile to draw water for so many camells as Eliezer brought 〈◊〉 him vvhich vvould require much water O! Trâ— the Obediences that are performed in an 〈◊〉 man are not acceptable There are some vvho obey 〈◊〉 it is with so much lazines and so frovvarde a contenance that they diminish very much the meritt of â—is vertue Charitie and Obedience haue such vnioÌ„â—â—gether that rhey caÌ„not bee separated Loue makâ—h vs to obey readilie For hovv difficult soeuer the â—ing bee that is coÌ„mauÌ„ded hee who hath amorous â—bedience vndertaketh it louingly for Obedience â—â—ing a principall part of humilitye vvhich exceeâ—â—ngly loueth submission consequentlie a sister â—uelie Obedient loueth the commaundement and â—erceauing it a farre of vvhatsoeuer it may bee â—hether it may bee according to her gust or not she â—â—braceth it houldeth it deare and cherisheth it teÌ„â—erlie There is in the life of Sainct Pachome an â—â—ample of this promptitude of Obedience that I â—ill tell you Amongst the Religious of Saint Paâ—â—ome there was one called Ionas a man of great â—ertue and saÌ„ctitie who had the charge of the gardeÌ„ â—herein hee had a figg Tree that did be are verye â—yre figgs Now this figg Tree did serue for a teÌ„tatioÌ„ to the young Religious for euerie time they â—assed neere vnto it they allvvaies cast their eyes on â—â—e figges Saint Pachome hauing noted it walking â—â—e day through the garden looking towardes â—â—e figg Tree savve the diuell on the topp vvho â—evved the figgs from the topp to the bottome as â—â—e Religious did from the bottome to the topp â—his great Saint vvho did no lesse desire to direct is Religious to a totall mortification of their â—nces then to the interiour mortification of their â—assions inclinations called Ionas and comâ—aunded him that the next morning hee should â—ot faile to cutt dovvne the figg Tree vvhereto â—â—e good man replyed Ah My Father these â—oung people must bee a little supported they â—ust bee recreated in some thing it is not for â—ee that I desire to keepe it VVhereto the Faâ—â—er aunsvvered verie svveetlie My Brother you vvil not obey simply and readilye vvhat vvill yoâ— saye that the tree shal be more obedient then you the vvhich hapned for the next morning they fouÌ„â— the Tree dry and without sap neuer bare moâ— fruite The Good Ionas did say verie truelie that 〈◊〉 was not for himseâ—fe that hee vvould keepe thâ— Tree for they noted that from 75. yeares that hâ— had liued in Reâ—â—gion and was gardiner hee neueâ— had tasted any fruit of his garden but hee was very liberall to his BrethreÌ„ but heerby hee learned hoâ— commendable prompt obedience vvas Our Lorâ— hath giuen vs continuall examples all the time oâ— his life of this promptitude in Obedience for theâ—â— could not bee any thing found so pliable and proÌ„pâ— as hee was to the vvill of euerie one and accordinâ— to his example wee must earne to bee verie proÌ„pâ— in Obedience For it sufficeth nor the amorous haâ—â— to doe that is commaunded or that vvhich otheâ— make shewe to desire of him if hee doe it not proÌ„ptlie hee cannot see the houre come soone enougâ— for to accomplish what is ordayned to the end theâ— may of nevv commaunde him some other thing Dauid did but onely desire to drinke of the Cesternâ— of Bethleem and instantly three valiant Warriours departed inclining themselues and crosseâ— through the armie of the enimies to gett it for him They weare exceeding readie to follovv the desirâ— of the king eueÌ„ so vvee see that innumerable saintâ— haue done to follovve as it appeared to them thâ— inclinations and desires that the king of kings ouâ— Lord IESVS had VVat commaundement I beseech you did our Lord make that might oblige Sainctâ— Katherin of SieÌ„na to drinke or licke vvith her tougâ— the filth vvhich came forth of the wound of thaâ— poore woman whom she did serue and Lewiâ— king of France to eate vvith the leapers to encourage them to eate certaynelie they weere not any waies obliged to this but knowing our Lord did â—â—ue it and had demonstrated his inclination to the â—â—ue of our proper abiectioÌ„ they thought in doing 〈◊〉 such things to gratifie him by following his inâ—â—nation with verye great loue aâ—lthough it weere â—rie repugnant to their sence VVe are obliged to â—â—pe our neighbour wheÌ„ hee is in extreeme necesâ—ie neuerthelesse because almes is a counâ—ell of â—â—r Lord many willingly giue almes as much as â—â—eir meanes vvill permitt them Novv vppon this â—bedience to the councells amorouse Obedience â—â—grafted vvich maketh vs enterprise to follovv â—â—ecisely euerie point of the desires and intentions 〈◊〉 God and our superiours § 5. But I must aduertise you heere of one deâ—ate into vvhich vvee may fall For if those that â—ould vndertake the practice of this vertue verie â—â—actlie vvould allvvaies keepe themselues attenâ—â—ue thereby to knovve the desires and inclinations 〈◊〉 their Superiours or God they should loose their â—â—me infallibly as for example vvhilest I should â—â—quire vvhat is the desire of God I should not â—â—ifie my selfe in keeping my repose tranquillitie 〈◊〉 being neere him which is the desire hee hath â—ow since hee hath not giuen mee any other thing 〈◊〉 doe euen as hee who to followe the inclination â—at our Lord hath manifested of succouring the â—oore vvould goe from towne to towne to seeke â—â—em vvho knovveth not that whiles he is in one â—ee shall not serue those that are in another I â—ust goe to this busines in simplicitie of hart giâ—ing my almes vvhen I shall meete vvith the occaâ—on and not goe musing through the streats from â—ouse to house to enquire if there bee any poore â—â—at I knowe not of likevvise vvhen I perceaue the â—â—periour desireth something of mee I must yeald â—â—y
selfe readie to doe it not sifting vp and dovvne if I may bee able to knovve that she hath some iâ—clinatioÌ„ that I doe some other thing for this wouâ—â— take away the peace and tranquillitie of haâ—â— vvhich is the principall fruite of Louing Obedâ—ence § 6. The third condition of Obedience is persâ—uerance Now our Lord hath taught vs this vâ—rye particularlye as sainct Paul declareth in the termes Hee hath beene made Obedient vntill deaâ— and magnifying this Obedience vnto death thâ— death of the crosse sayeth hee In these wordes vntill death is presupposed that hee had bene Obedient all the dayes of his life during the vvhich theâ— vvas no other thing seene then the traces of Obedience yealded by him asvvell to his parents as tâ— many others yea likevvise to the vvicked anâ— impious and as hee did begin by this vertue heâ— did likevvise end therevvith the course of thâ—â— mortaâ—l life The good Religious man Ionaâ— hath furnished vs vvith tvvo examples about thiâ— subiect of perseuerance and allthough hee did noâ— so promptlye obey the commaundement that Sainâ— Pachome gaue him hee vvas notvvitstanding â— Religious of great perfection for from the timâ— that hee entred into Religion vntill his death heâ— continued in the Office of gardener vvithouâ— euer changing it during Sixtie fiue yeares thaâ— hee liued in that Monasterie and the other exercise vvherein hee did perseuere all his life timâ— as I haue before sayed vvas to make matts oâ— buâ—ruhes interlaced vvith leaues of Palmes so that hee dyed making of them This is verie greaâ— vertue to perseuere so long in such an exercise for to doe a thing ioyfully that is commaunded for one time as often as they vvill this costs noâ— thing But vvhen one shall say to you you shall allvvaies doe this all the time of your life heere â—is vvhere vertue shineth or vvherin the diffiâ—â—ltie lieth Consider then vvhat I haue sayed to â—â—u touching Obedience but yett one worde â—ore Obedience is of so great vvorth that she 〈◊〉 companion to Charitie and these tvvo vertues 〈◊〉 those that giue the prize vvorth to all the â—hers in such sort that vvithout them all the â—hers are nothing if you haue not these tvvo â—â—rtues you haue no vertue at all if you haue these â—u haue vvith them all the other vertues § 7. But lett vs passe further and leauing apart â—â—e generall Obedience to the commaundments of â—od lett vs speake of Religious Obedience I say â—en if the Religious obey not they shall neuer â—â—ue any vertue For it is Obedience principallie â—t maketh vs Religious as being the proper and â—culier vertue of Religion yea euen to haue the â—â—sire of martirdome for the loue of God is noâ—ing if you haue not Obedience VVe read â— the life of Sainct Pachome that one of his Reliâ—ous vvho all the time of his Nouitiat had perâ—â—ered in exemplar submission and humilitie caâ—â— to Saint Pachome transported vvith great ferâ—â—ur and sayed to him that hee had a verye â—â—at desire of martyrdome and that hee should â—uer bee sattiffyed vntill hee did attayne it and â—sought him very humbly that hee vvould praye â— God that it might bee accomplished The â—oly Father endeauored to moderate this feruour â—t the more that hee did saye the more hott the â—â—her vvas in the pursuite of his desire The Saint â—â—ed to him My sonne it is more vvorthe to â—â—e in Obedience and to dye euerie day liuing â— a continuall mortification of a mans â— selfe 〈◊〉 to martâ—â— our selues in our imagination Hee â—â—th a good Martâ—â— vvho mortifieth himselfe vvell it is a greater martirdome to perseuere aâ— maÌ„s life in ObedieÌ„ce then to dye vvith one strâ—â— of a svvorde Liue in peace My sonne and quâ— your spiritt diuerting it from this desire The Reâ—â—gious who assured himselfe that his desire proceeâ—ed from the Holy Ghost abated nothing at all his he at continually soliciting the Father that 〈◊〉 would praye that his desire might bee fullfill After some shorte time they had nevves properâ—â— his consolation For a certayne Saracene a captaâ—â— of theeues came to a Mountayne neere to the Mâ—nasterie wherevppon Sainct Pachome called â— Monke to him and sayed to him well my soâ—â— the houre is come that you haue so much desirâ— goe in good time to cut vvood in the mountayâ— The Religious being wholie replenished vvith â— went his vvay chanting and singing psalmes to â— praise of God and giuing thankes vnto him â— hee had vouchsafed to doe him the honour aâ— giue him this occasion to die for his loue in fâ— hee thought of nothing lesse then that the succâ— vvould fall out as it did Novv behould so soone those theeues had perceaued him they came â— wardes him and began to laye hould of him and threaten him for a while hee vvas verye valiâ—â— Thou art dead sayed they I demauÌ„d no other thâ— sayed hee then to dye for God and the like anâ—wers The SaraceÌ„s led him to the place vvhere tâ—â— Idoll was to make him adore it vvhen they saâ— that hee did constantlie refuse it they began to â— themselues vppon him to kill him Alas this poâ— Religious man so valiant in his owne imaginatiâ—â— seeing the blade at his throate Ah of pittie sayed â— doe not kill mee I vvill doe all that you desire mee I am yet youÌ„g take pittie on mee it would â— a great losse to shorteÌ„ my dayes In fine hee adâ—â— their Idoll and these miscreants mocking â— beating him soundlye left him to retourne to his â—onasterie VVhere being arriued more dead then â—â—ue all pale and gastlie Sainct Pachome vvho was â—ne forth to meete him sayed to him well my â—â—nne hovv goeth it and and vvho is hee that hath â—us vsed you Then the poore Religious ashamed â—â—d confused in himselfe because hee had had so â—eat Pride vvas not able to support himselfe â—â—ing hee had commited so haynous a crime but â—â—ting himselfe before the Father confessed it â—hom the Father readilye did helpe causing the â—â—ethren to pray for him and making him aske parâ—â—n of God putt him in good estate and then gaue â—â—m good aduertisments saying My sonne rememâ—â—â— thy selfe that it is more vvorth to haue good â—â—sires to liue according to the communitie and to â—â—ue no other vvill then fidelitie in obseruance of â— Rules not enterprising nor desiring any other â—â—ng then that which is contayned in them then haue great desires to put in execution imaginarie â—eruailes vvhich are good for no other thing then â— make our hartes svvell with pride and to cause â— to despise others esteeming our selues better theÌ„â—â—ey O hovv good it is to liue vnder the shelter of â—oly Obedience rather then to retire our selues â—t of her armes to seeke for that which seemeth â—ore perfect vnto vs if thou vvouldest haue bene â—nteÌ„t to doe as I aduised thee to mortifie thy selfe â—â—ing then thou vvouldest haue desired nothing â—â—se then death shouldest not haue fallen as now
doubt you may say vnto her conâ—â—dentlye verilie sister this is not vvell done but â— you perceaue she hath some passion moued in â—er hart then the discourse must bee changed the â—ost dexterouslâ— that you can You say you feare â— aduerâ—ise a Sister so often of the faultes that she â—ath committed because it vvill take from her asâ—â—rance and make her sooner faile through â—rce of feare O God! vvee must not iudg thus â—f the Sisters heere inclosed for this appertayâ—eth not to any other then to the maydens of the â—orld to loose assurance vvhen they are aduerâ—â—sed of their faults Our Sisters doe loue their â—vvne abiection too much to doe so although they â—e troubled but on the contrarie they vvill take â—reater courage and more care to amend themâ—â—lues not to avoyde the aduertisments for I â—ppose they doe exceedinglye loue all that vvhich â—ay make them become vile and abiect in their â—wne eyes but to the end they may better perâ—â—rme their dutie and yeald themselues more conâ—â—rmable to their vocation THE TVVELFTH ENTERTAINEMENT OF SIMPLICITIE AND RELIGIOVS Prudence § 1. THe vertue whereof we are novv to treat iâ— so necessarie that allthough I haue oftentimes spoken there-of notwithstanding you hauâ— desired that I make an entire discourse of the fame Novv in the first place must bee made knovvnâ— what this vertue of Simplicitie is You knovve that commonlie vvee call a thing simple vvhen it is noâ— imbrodered pleated or of many coullours Foâ— example wee saye behould a person that is simply apparelled because he hath no lineing in his garmeÌ„t I meane his habitt is but of one stuffe and this is â— simple garment Simplicitie therefore is no otheâ— thing then a pure and simple act of Charitie whicâ— hath but one onely end vvhich is to attayne to thâ— loue of God And our soule is then simple vvheâ— vvee haue no other pretension in all whatsoeueâ— wee doe The famous historie of the hostesses oâ— our Lord Martha and Magdalene is verie remarkâ—able for this subiect For doe you not see thaâ— Martha although her end was laudable to vvitt to entertayne our Lord in the best manner yeâ— she vvas not free from being reprehended by thiâ— diuine Maister for so much as besides the veriâ— good end that she had in her ouer-busie care shâ— did yet behould our Lord in as much as hee vvaâ— man and therefore she did beleeue hee vvas â— others vvhom not one onely meate or one manneâ— of dressing vvould suffice and this vvas that vvhicâ— caused her to stirr vpp and dovvne so much to â—repare many dishes and so she doubled this first â—nd of the loue of God in her exercise vvith diuers â—ther petty-pretenses for vvhich she vvas repreâ—eÌ„ded of our Lord Martha Martha thou troublest â—ny selfe vvith many things allthough one onely is â—ecessarie which is this that Magdalene hath choseÌ„ â—nd vvhich shall not bee taken from her Thereâ—ore this act of simple charitie which causeth vs not â—o regard nor haue any other eye in all our actions â—hen the sole desire to please God is the part of Maâ—â—e which is onely necessarie and this is Simplicitie â— vertue vvhich is inseparable with Charitie forsoâ—uch as it looketh right towards God neither caÌ„ it â—uffer any mixture of proper interest for otherwise â— would not bee Simplicity for she cannot suffer â—ny doubling of creatures nor any consideration of â—hem God alone findeth place in her This vertue is â—urely ChristiaÌ„ The Panymes yea those who haue â—iscoursed best of vertues had not any knovvledg â—hereof no more then of Humilitie For of Magniâ—iceÌ„ce Liberallitie and Constancye they haue writâ—â— verie well but of Simplicitie and Humilitie noâ—hing at all Our Lord himselfe is descended from â—eauen to giue knovvledg to meÌ„ asvvel of the one â—s of the other vertue othervvise this so necessarie â—octrine had allvvaies bene vnknovvne Bee pruâ—eÌ„t as serpents sayeth hee to his Apostles but moreâ—uer bee as simple as Doues Learne of the Doue to â—oue God in simplicitye of hart hauing but one onely pretence and one onely end in all that you â—hall doe but imitate not onely the simplicitie of â—he loue of Doues in that they haue allvvaies but â—ne mate for vvhom they doe all and vvhoÌ„ onely â—hey will please but imitate them also in the simpliâ—â—itye that they practice in the exercise and testimoâ—ie that they yeald of their loue for they buesie not theÌ„selues vvith many things nor many loue toyes but they make simply their little gronings and mournings about their young ones and content themselues with their companie when they are present Simplicitie banisheth from the soule the vnprofitable care and solicitude that many haue to seeke out diuersitie of exercises and meanes for to bee able to loue God so as they say that if they doe not all vvhich the sisters haue done in their opinioÌ„ they knovve not hovv to bee conteÌ„t Poore people they torment themseluss to find the art hovv to loue God and knovve not that it hath no other point then to loue him they thinke there is a certayne subtillitie to attayne this loue the vvhich notvvithstanding is not found but in simplicltye § 2. Now vvhen vvee say that there is not any art therein it is not to dispise certayne bookeâ— which are intituled The art hovv to loue God Foâ— these bookes teach that there is no other art then to sett themselues to loue that is to say to put themselues into the practice of those things that are pleasing vnto him vvhich is the onely meanes to find and attayne this sacred loue prouided that this practice bee vndertaken in simplicitye vvithout trouble and solicitude Simplicitye embraceth truely the meanes that are prescribed to each one according to their vocatioÌ„ for to attayne to the loue of God iâ— such sort that she vvill not haue any other motiue to gayne or to be incited to the search of this loue but the end it selfe othervvise she should not beâ— perfectlie simple For she cannot endure any other aspect hovv perfect soeuer it may bee theÌ„ the pure loue of God vvhich is her onely pretence For example if one goe to the office and you aske heâ— whether goe you I goe to the office aunsvvereth she but vvherefore goe you thither I goe to praisâ— God but wherfore at this howeâ— rather then at another it is because the clocke hath stroken if I doe not goe I shal be noted To goe to the office to praise God is verie good but the motiue is not simple For simplicitye requireth that vvee goe therevnto dravvne vvith desire to please God vvithout any other respect and the like is to bee sayed in all other occasions Novv before wee passe further a deceyt must hee discouered vvhich is in the spiritt of diuers touching this vertue for they thinke that Simplicitye is contrarie to Prudence and that they bee opposite the one to the other it is not so for vertues doe neuer contradict the one the
other but haue a verie great vnion together The vertue of simplicitie is opposite and contrarie to the vice of craft and deceaite a vice vvhich is the source and spring from vvhence proceedeth policye subtiltye and doublenesse Crafte is a masse of subtilties deceytes and threacheries it is by the meanes of crafte that vvee find out inuentions to deceaue the spiritt of our neighbour and of those vvith vvhom wee haue to doe for to leade to the point vve aime at vvhich is to make them vnderstand that wee haue no other meaning in our hart then the same wee manifest by our wordes nor any other knovvledg of the subiect vvhereof there is question a thing which is infinitly contrarie to simplicitye vvhich requireth that vvee haue the interiour entirely coÌ„forme to the exteriour § 3. I intend not therefore to say that wee must demonstrat our motions of passions by the exteriour euen as vvee haue them in the interiour for it is not against simplicitye to sett a good countenance on the matter so as they may conceaue nothing amisse There must be allwaies made a difference betweene the effects of the Superiour part of our soule and the effectes of the inferiour part It is true that by fitts vvee haue great coÌ„motions in the interiour of our soule vppon the encounter of a correction or of some other contradiction but this commotioÌ„ proceedeth not from our vvill but all this sensible apprenhension passeth in the inferiour part the superiour part consenteth not at all to this but agreeth accepteth and findeth this encounter good we haue sayed that Simplicitye hath her continuall aspect in the purchaseing of the loue of God novv the loue of God requireth of vs that wee restrayne our feelings and feares and that wee mortifie and annihilate theÌ„ wherefore it doeth not require that wee should manifest theÌ„ and make theÌ„ knowen to others Therefore it is not want of Simplicie to sett a good countenaÌ„ce on it wheÌ„ wee are moued in the interiour But should not this deceaue those who should see vs say you for so much as although we should be verie vnmortified they would beleeue that wee are very vertuous This reflectioÌ„ my deare sister vpoÌ„ what they will say or what they will thinke of you is contrarie to simplicitie for as wee haue sayed she hath no other eye then to coÌ„teÌ„t God aÌ„d not creatures but onely as the loue of God requireth it After that the simple soule hath done an actioÌ„ that she iudgeth is her dutie to doe she thinketh no more thereoÌ„ and if it coÌ„meth into her mind to thinke what they will say or what they will thinke of her she proÌ„ptly cutteth of all this because she caÌ„not endure any stop or stay to diuerte her in her designe which is to keepe her selfe attentiue to her God to increase in her selfe his diuine loue the coÌ„sideratioÌ„ of creatures moueth not her for any thing for she referreth all to the Creator The same is to be sayed of that which one may say whether it bee not permitted to make vse of Prudence for the not discouering to superiours that which wee shall thinke may trouble theÌ„ or our selues in speaking of it for Simplicitie regardeth onely if it bee expedieÌ„t to speake or doe such a thing theÌ„ she putteth her â—â—lfe to the woorke not loosing time to coÌ„sider if the â—â—periour bee troubled or my selfe If I haue declarâ—d some thought I haue had of her or if she be not â—â—oubled nor I neither if it bee expedieÌ„t for mee to â—â—eake it I will not omitt simply to declare my â—inde let it happen after as God will when I shall â—aue done my dutie I will not put my felfe to payne â—â—r any other thing wee must not allwaies feare â—ouble so much whether it be for our selues or for â—nother for the trouble of ones selfe is not a sinne â— I knovve that goeing into some coÌ„panie one will â—â—eake some woordes that will trouble and moue â—ee I ought not to auoyde the goeing amoÌ„ge theÌ„ â—ut I ought to carrie my selfe armed with the conâ—â—dence vvhich I ought to haue in the diuine proteâ—ioÌ„ that it will fortifie mee to ouercome and vanâ—ish my nature against which I will make warre â— his trouble is not made but in the inferiour part â—f our soule wherefore wee must not bee astoniâ—ed when it is not obeyd I would say when wee â—e not coÌ„sent to that which it suggesteth to vs for â—at must not bee done But from whence coÌ„meth â—â—is trouble but for want of Simplicitie for somuch â— wee muse oftentimes to thinke what one vvill 〈◊〉 and what one will thinke in steed of thinking 〈◊〉 God and of that which maâ— make vs more pleasâ—â—g to his diuine bountie and goodnes but if I â—eake such a thing I shall remayne in more â—yne theÌ„ I was before I spake it vvell if you will â—â—t declare it and that it be not necessarie hauing 〈◊〉 need of instruction in this act resolue your â—fe readilye and loose not the time to consider â—hether you ought to declare it or not For there 〈◊〉 no reason to make an hovvers consideration â—pon all the triffling actions of our life Moreâ—er I thinke in my opinion that it is better and â—ore expedient to tell our Superiour the thoughts which mortifie vs most theÌ„ many others which seruâ— for nothing but for to prolong the discourse wee haue vvith her and if you remayne in payne it iâ— nothing but immortification that causeth it for 〈◊〉 vvhat purpose vvill I speake of that which is noâ— necessarie for my profitt and omitt that which may more mortifie mee Simplicitie as vvee allreadiâ— sayed seeketh nothing but the pure loue of God the vvhich is neuer found so vvell as in the mortification of our selues and according to the measurâ— that mortification encreaseth so much the morâ— neere vvee approche vnto the place vvhere weâ— shal find his diuine loue Moreouer the Superiourâ— ought to bee perfect or att least they ought to doâ— the vvorkes of the perfect and therefore they hauâ— their eares open for to receaue and vnderstand aâ— that wee vvill say to them vvithout putting themselues to much payne Simplicitye intermedletâ— not with what others doe or vvill doe She thinketh of her selfe yet not for her selfe doth she thinkâ— but what is truelie necessarie for as for other thing she allwaies speedilie turneth away her thoughtâ— This vertue hath a great affinitye with humilitye which permitteth vs not to haue a vvorse opinioâ— of any then of our selues § 4. You aske hovv Simplicitye must bee obserued in coÌ„uersations and recreations I aunswer you as in all other actions although in this therâ— must bee had a holy freedome libertie for to entertayne our selues vvith discourse vvhich serue thâ— spiritt for matter of ioy recreation VVee muâ— bee verie reall in conuersation yet wee must noâ— therefore bee inconsiderate for so much as simplicitye allwaies followeth the Rule of the
she should humble and submitt her selfe and not haue a desire to bee perfect but vvithin three dayes vvalking the traine oâ— others And if vvee meete vvith sisters vvho hauâ— strong and able bodies in good time bee it notvvithstanding they must not desire to goe faste then those that bee vveake Behould in Iacob aâ— example vvhich is admirable and verie proper foâ— to shewe vnto vs hovv vve ought to accommodatâ— our selues vnto the vveake and to stopp our force to subiect our selues to goe euen vvith them especiallie vvhen we haue obligatioÌ„ therevnto as the Religious haue to follovv the coÌ„munitie in all that iâ— of perfect obseruance Iacob departing from thâ— house of his Father-in-lavve Laban vvith all hiâ— wiues children seruantes and flockes of catell to â—etourne into his ovvne house feared extremelie â—o meete vvith his brother Esau for so much as hee â—id thinke his brother vvas allwaies irritated against â—im vvhich vvas not so being then in the way â—oore Iacob vvas greatlie afraide for hee mett Esau â—ery vvell accompayned vvith a great troupe of â—ouldiers Iacob hauing saluted him found him very â—entle tovvards him for hee sayed to him my broâ—her lett vs goe in companye and end our iourney â—ogether to vvhom holy Iacob aunsvvered My â—ord and my brother not so if you please for so â—uch as I leade my children and their little pace â—hould exercise or abuse your patience but for mee â—vho am obliged ther vnto I measure my pace to â—heirs likevvise my sheepe haue lately brought â—orth their young lambes vvho are yett tender and â—ot able to goe so swift and those occasions vvill â—ay you verie much in the way Mark I pray you â—he milde beauiour of this holy Patriarcke Hee â—ccommodated himselfe vvillinglie not onely to â—e pace of his little children but also to his â—ambes Hee vvas on foote and this vvas a happie â—oiage to him as is sufficientlie knovvne by the â—lessings vvhich hee receaued from God all the â—vaye long for hee savv and spake manie times â—vith the Angells and vvith the Lord of Angells â—nd men and in fine hee had a better part then his â—rother vvho vvas so vvell accompayned If vvee â—esire our voyages should bee blessed of the diuine â—oodnes lett vs submitt our selues vvillinglie to â—he exact and punctuall obseruance of our Rules â—nd that in simplicitie of hart not desireing to douâ—le exercises vvhich vvould be to contradict the â—ntention of the Institutour and the end for vvhich â—e Congregation hath bene erected Lett vs then â—villinglie accommodate our selues to the infirme which may be receaued therein and I assure you wee shall not arriue to perfection the later for this but on the contrarie this vvil be a meanes to leade vs therevnto the sooner because not haueing much to doe wee shall apply our selues to performe our dutie with the greatest perfection that shall be possible for vs. It is this wherein our workes are most pleaseing to God for so much as hee hath not regard to the multiplicitie of things which wee doe for his loue as wee haue sayed euen novv but to the feruour of Charitie vvherewith wee effect them I find if I bee not deceaued that if wee determine with our selues to obserue our Rule perfectlie wee shall haue busines enough vvithout charging our selues vvith more for so much as all that which concerneth the perfection of our estate is comprised therein The blessed mother Sainct Teresa sayeth that her Religious vvere so exact that it was expedient that the Superiour had a verye great care to speake of nothing but what was verie fitt to bee doe because that vvithout any other bidding they would sett themselues to doe it and for to obserue their Rules more perfectlie they were punctuall in the least little She reporteth that one time there was one of her Religious who hauing not well heard a Superiour coÌ„maund her sayed to her that she did not well vnderstand what she sayed and the Superiour aunswered her verie rudely and inconsideratlye Goe put your head into the well sayed she to her and you shall vnderstand it The Religious vvas so readie to depart that if they had not stayed her she was goeing to cast her selfe into a vvell Truelie there is lesse to bee done to bee exact in the obseruance of the Rules then to bee willing to obserue them but in part § 6. I cannot sufficientlie declare of what importance this point is of being punctuall in the least â—â—ing which serueth to obserue the Rule more perâ—ectly as also of not desyreing to vndertake any â—â—ing more vnder what pretext soeuer it be For so â—uch as this is the meanes to conserue Religion in â—er integritie and in her first feruour the coÌ„trarie â—o this is that which destroyeth it and maketh it to all from her first perfection You will aske of mee there should bee more perfection to conforme â—nes selfe so to the communitie that euen they â—hould not aske to coÌ„municate extraordinarie by â—ho doubteth it my deare daughter except it bee â— a certayne case as on the Feaste of our Patron â— Sainct to whom wee haue had deuotion all â—ur life or some vrgent necessitie But touching â—ertayne petty-feruours that vvee haue sometimes â—hich are ordinarilie the effect of our nature which â—useth vs to desire the holie Communion wee â—ust not haue regarde to this no more then the â—ariners haue to a certayne winde which riseth â— the breake of day which is produced of vaâ—ours that are exhaled from the earth and contiâ—ueth not but ceaseth so soone as the sayed vaâ—ours â—re a little ascended and dispersed and thereâ—â—re the Maister of the shipp who knoweth it calâ—â—th not vpoÌ„ the mariners nor displaieth the sayles â— sett forward in fauour of it likewise wee must â—ot esteemee euerie wind for a good wind that is â— say so many pettie motions or wills for inspiraâ—ons to witt novv to aske to coÌ„municate by and by â— pray theÌ„ some other thing For selfe loue which â—waies seeketh her satisfactions would remayne â—â—tirelie content with all this and principallie with â—â—ese little inuentions and will not cease to furnish â— allvvaies with new this day when the commuâ—â—tie doth communicate she will suggest to vs â—at for humilitie you must aske to abstayne and vvhen the time of humbling our selues shalâ— come it vvill perswade vs to reioice and to askâ— the holie CoÌ„munion to this effect and so vvee shalâ— neuer haue done vvee must not hould those thing vvhich are out of the Rule for inspirations if it beâ— not in extraordinarie cases vvhich perseuerancâ— maketh vs to knovve that it is the vvill of God as iâ— is sound touching the sacred Communion in two or three great Saints whose directours vvould haue them daylie to communicate I find this to bee an act of verie great perfection to conforme our selues in all things to the communitie and neuer to omitt the practice thereof by our ovvne election For besides that this is a verie
bee liâ— to his brethren sinne excepted But tell mee vvas feare of preuarication vvhich rendred the mothâ—â— and her sonne so exact in the obseruance of thâ— lawe No truelie it vvas not that for there vvas nâ— any preuaricatioÌ„ for them But they were drawâ— by the loue they carryed to their eternall Fatheâ— No man can loue the commaundement exceâ—â— hee loue him that made it According to the meâ—sure that vvee loue esteeme him that made thâ— lawe wee shall render our selues exact in the obseâ—uance thereof Some are tyed to the lavve vviâ—â— chaines of iron and others vvith chaines of gould vvould say seculars vvho obserue the commaundments of God for the feare they haue of being damned obserue them by force and not for loue Bâ— Religious and those who haue care of the perfectiâ—â— of their soules are tyed therevnto vvith chaines 〈◊〉 gold that is to say by loue they loue the commauÌ„dements and obserue them louinglye and to obserue them the better they embrace the obseruancâ— of the councells and Dauid sayed that God hatâ— commaunded that his commaundements shoulâ— bee verie well keept Behould how hee willetâ— that wee bee punctuall in obseruing of them Ceâ—tainlie all true louers doe so for they auoyd nâ— onely the preuarication of the lavve but also theâ— auoyd the verie shadovve of the preuarication anâ— for this cause the espouse sayeth that his spouse resembled a Doue vvho keepeth her selfe besides thâ— riuers that runne svveetlie and vvhose waters arâ— christaline You knowe well that the doue houlder her selfe secure neere to the waters because thaâ— she seethe there the shadowes of the praying fouâ— â—s that she feareth and so soone as she seeth them â—â—e taketh her flight and so she cannot bee surprisâ—d In like sort vvill the Sacred espouse say is my â—eloued for whiles she flyeth before the shadovve â—f the preuarication of my commaundements she â—eareth not to fall into the hands of disobedience â—ruelie that person vvho depriueth himselfe of â—imselfe voluntarilie by the vowe of obedience â—ot to doe his will in indifferent things sheweth â—â—fficientlie that hee loueth to bee subiect in those â—â—at are necessarie and of obligation VVee must â—â—en bee exceeding punctuall in the obseruance of â—he lavves and Rules vvhich are giuen vs by our â—ord but aboue all in this point of follovving of â—he communitie and wee must take heede of saying â—â—at vvee are not bound to obserue this Rule or â—articular commaundement of the Superiour for â—o much as it is made for the weake and vvee are â—rong and healthfull nor on the contrarie that the â—ommaundment is made for the strong and vvee â—â—e weake and infirme O God! there must bee noâ—hing lesse then this in a communitie I coniure â—ou if you bee strong that you weaken your selues â—or to yeald your selues conforme to the infirme â—nd if you bee weake I say to you strenghten your â—elues to martch fitly vvith the strong The great Aâ—ostle Sainct Paul sayeth that hee made himselfe all â—o all for to gayne all vvho is infirme vvith vvhom am not vvho is si ke with whom I am not sicke â—ith the strong I am strong Behould hovv S. Paul â—heÌ„ hee is vvith the infirme is infirme and taketh â—illingly the commodities necessarie to their inâ—â—rmities to giue them confidence to doe the same â—ut when hee findeth himselfe with the strong he â—s as a gyant to giue them courage and if hee can â—erceaue his neighbour to bee scandalized with any â—hing that hee doth allthough it were lawefull for him to doe it notwithstanding hee hath such a zeaâ— of the peace and tranquillitie of his hart that hâ— willingly abstayneth from the same § 10. But you will say to mee novv it is the houâ— of recreation I haue a verie great desire to goe praâ— to vnite my selfe more immediatlie with the diuinâ— goodnes may I not verie well thinke that the law which ordayneth recreation doth not oblige meâ— since I haue a spiritt Iouiall enough of my self No! wee must neither thinke it nor speake it If yoâ— haue not neede to recreate your selfe notwithstaâ—ding you must make recreatioÌ„ for those vvho hauâ— neede thereof Is there not any exceptioÌ„ in ReligioÌ„ The Rules oblige then all equally ye as withoâ—â— doubt but there are lavves vvich are iustly vniuâ— for example The fast of Lent is commaunded foâ— euerie one seemeth it not to you that this lavve vniust since that the church moderateth this iniuâ— Iustice giuing dispensations to those that cannâ— obserue it in like sort it is in Religion the commaundement is equally for all and none of them selues can dispence therewith but the Superiouâ— moderate the rigour according to the necessities oâ— euerie one VVee must take heede of thinking thaâ— the infirme are lesse profitable in Religion then thâ— strong or that they doe lesse or haue lesse meritt because they doe all equallie the will of God Thâ— Bees shewe vs an exaÌ„ple of that which wee say Foâ— some of them are imployed to keepe the hiue anâ— others are perpetuallie in labour to gather hony notwithstanding those that remayne in the hiue eate not lesse hony then those that take the payne to picke it out of the flowers Doth it not seeme to you that Dauid made an vniust lawe when hee coÌ„maunded that the souldiers that did garde the baggage should part the bootie equallie with those thaâ— went to battaill and who retourned all loaden witâ— blowes No truelie it was not iniust for so much as â—ose that kept the baggage kept theÌ„ for those that â—d fight and those who were in the battaile did â—ght for those that kept the baggage so they deserued 〈◊〉 one recompence since they all obeyed equallie their King God bee Blessed LIVE JESVS THE FOVRTEENTH ENTERTAINEMENT â—GAINST SELFE-IVDGMENT AND THE tendernes vvee haue ouer our selues â— 1. THe first question is If it bee a thing verie contrarie to perfection to bee subiect to â—nes selfe-opinion wherevnto I aunswere that to â—â—e subiect to haue selfe-opinioÌ„s or not to haue theÌ„ â— a thing that is neither good nor euill for so much 〈◊〉 it is naturall to euerie one to haue selfe-opinioÌ„s â—ut this doth not hinder vs from attayning to perâ—â—ction prouided that vvee tye not our selues â—erevnto or that vvee loue them not for it is â—nely the loue of our ovvne opinions which is â—finitly contrarie to perfection and this is that which I haue so oftentimes sayed that the loue â—f our proper iudgment and the esteeme wee â—ake of it is the cause that there are so fevve perâ—ct there are found many persons vvhich reâ—ounce their proper will some for one subiect â—â—d others for another I say not onely in Religiâ—n but amongst seculers and in the Courts of â—rinces themselues If a Prince commaund a courâ—er any thing hee vvill neuer refuse to obey but to auowe that the commaundement is well made thâ— arriueth rarelie I vvill doe vvhat you commaunâ— mee in the manner you desire will hee aunswer
but they allwaies pause vpon their but which is much as to say that they knovve vvell it should bâ— better othervvise None can doubt my deare daâ—ghters but that this is verie contrarie to perfectioâ— for it produceth ordinarilie vnquietnesse of spiriâ— variances murmurations and in fine it nourisheâ— the loue of proper estimation And therefore prâ—per-opinion and selfe-iudgment ought neither â— bee esteemed nor loued But I must tell you thâ— there are persons vvho ought to forme their opâ—nions as Bishops and Superiours are to doe vvâ— haue charge of others and all such as haue goueâ—ment Others ought not to trouble themselues vâ—lesse obedience so ordayne For otherwise thâ— should loose their time vvhich they ought to iâ—ploy faythfully in retayning themselues with Goâ— and as the inferiours should be esteemed little atteâ—tiue to their perfection if they would settle theâ— selues to consider their selfe opinions so likevviâ— the Superioures should bee held incapable of thâ— charges if they did not forme their opinions aâ— would not take sinall resolutions although thâ— ought not to content themselues therein nor to tâ— themselues therevnto for this should bee contraâ—â— to their perfection The great Saint Thomas wâ— had one of the greatest spiritts that a man coâ— haue vvhen hee formed any opinions hâ— did ground them vpon the most pregnant reâ—sons that hee could and neuerthelesse if hee fourâ— any one who did not approue that which hee hâ— iudged good or contradicted him therein hâ— would not dispute nor bee offended in himselfâ— but suffered it willglye VVherein bee manifestâ— verie well that hee did not loue his ovvne opinioâ— yâ—t so that hee did not disapproue it neither leauing so as others should find it good or no after hee â—d performed his part hee troubled himselfe no â—rther The Apostles were not addicted to their â—ne opinions no not euen in things appertaynâ—â—g to the gouerment of the Holy church vvhich â—as an affayre of so great importance so that after â—cy had determined the cause by the resolution â—hich they had takeÌ„ they were not offended if any â—d censure the same and if any did refuse to agree their opinions although they were verie well â—ounded they did not seeke to make them to bee â—â—ceaued by contesting nor by disputes If then the â—â—periours would change opinions at all encounâ—s they vvould bee esteemed light and imprudeÌ„t their gouernments so also if those vvho haue no â—rges would tye themselues to their opinioÌ„s deâ—cing to mayntaine them and cause them to bee â—ceaued should they not be held for obstinate yes â—elie For it is a most assured thing that the loue selfe-opinion degenerateth into obstinacie if it â—e not faytfully mortified and cut off VVe see an â—mple of it euen amongst the Apostles It is an â—mirable thing that our Lord hath permitted â—ny things that the Apostles haue done vvorthy â—elye to haue bene written to lye hidden vnder â—rofound silence and that the imperfectioÌ„ which â—gee at Sainct Paul and Sainct Barnaby commitâ— together hath bene vvritten It is vvithout â—ubt a spetiall prouideÌ„ce of our Lord who would â—â—e it so for our particular instruction they went â—th together to preach the holy Gospell and tooke â—th them a young man called Iohn Marke vvho â—s kinsman to Sainct Barnabee These two great â—ostles fell into dispute whether they should take 〈◊〉 with them or leaue him and finding themselâ— of a contrarie opinion vpon this fact and not being able to agree they separated themselues oâ— from the other Now therefore tell mee ougâ— we to bee troubled when wee see some defect amongst our selues since the Apostles did also coâ—mitt them § 2. There are certayne great spiritts that aâ— verie good but who are so subiect to their opinioÌ„ and esteeme them to bee so good that they wâ— neuer forgoe them and good heed must bee takâ— not to aske it of them incircumspectlie and vnâ—wares For after wards it is almost impossible â— make them acknowledg and confess that they haâ— fayled for so much as they thrust theÌ„selues so faâ— into the search of reasons to mayntane that whiâ— they haue once sayed to bee good that there is â— meanes vnlesse they giue themselues to an excelâ— perfection to make them vnsay vvhat they haâ— sayed There are also found great spiritts and veâ— capable that are not subiect to this imperfectioâ— but verie vvillinglye dismisse their opinions â— though that they bee verie good they arme â— themselues to the defence of them vvhen any coâ—trarietie or contrarie opinion is opposed to tâ— which they haue iudged for good and well assuâ— euen as vvee haue sayd of the great Saint Thomâ— vvhereby you see it is a naturall thing to bee subiâ— to opinions ordinarilie melancholie persons â— more giuen therevnto then those that are of a â—uiall and pleasant humour for these are easâ— tourned at euerie hand and facile to beleeueâ— which is sayed to them The great Saint Paula â— obstinat in mayntaining the opinion that she â— formed to her selfe of exercising great austeritâ— rather then she vvould submitt herselfe to the â—uise of many that did councell her to abstaine aâ— likevvise many other Saints vvho thought thâ— must macerate their bodies verie much to plâ— God in such sort that they therefore refuseâ— obey the phisition and to performe that which was requisite to the conseruation of their perishing and mortall bodies and although this was an imperfection they leaue not for this to bee great Saints and â—erie acceptable to God the vvhich teacheth vs â—hat vvee ought not to trouble our selues vvhen wee perceaue in our selues imperfections or incliâ—ations contrarie to true vertue prouided that wee â—ecome not obstinate to perseuere willinglie in â—hem For Saint Paula and others rendring themâ—elues stifneckt although it was in a small matter â—aue bene reprehensible in the same Concerning our selues wee must neuer omitt so to forme our opinions but that wee will vvillinglie depose them â—vhen it is needfull vvhether vvee bee obliged or not obliged to forme them Therefore to bee subâ—ect to esteeme of our ovvne iudgment and to â—eeke out reasons to mayntaine that vvhich vvee â—aue apprehended and found to bee good is a verie â—aturall thing but to permitt our selues to goe â—hereafter and to bee fastned thervnto vvould be a notable imperfection Tell mee is it not time vnprofitably lost espetiallie in those that haue not â—harge to muse on this § 3. You say vvhat must vvee doe then to morâ—ifie this inclination we must cutt of that vvhich â—ourisheth it it commeth into your mind that â—our Superiour erreth in commaunding this or that â—o bee done in such manner and that it vvould bee â—etter done so as you haue conceaued turne from â—ou this thought saying to your selfe Alas â— what â—aue I to doe vvith it since it is not committed to mee It is allwaies much better to vvithdravve our â—hought simply then to search reasons in our mind â—o make vs beleeue that vvee haue done vvrong â—or
in steed of doing it our vnderstanding vvhich â—s preoccupated of her particular Iudgment will giue vs the change in such sort that in steed of annihilating our opinion it will giue vs reasons to maintayne it and acknovvledg it for good It is allvvaies more profitable to contemne it vvithout regarding it and to chase it away so promptly vvhen vvee perceaue it that vvee knovve not vvhat it was that it vvould say It is verie true that wee are not able to hinder this first motion of complacence vvhen our opinion is approued and followed for this cannot bee auoyded but wee must not muse vpon this complacence vvee must blesse God and passe it ouer not troubling our selues more vvith this contentment then of a little feeling of greife vvhich vvould come to vs if our opinion vvere noâ— followed or found good VVee must vvhen it is required either for Charitie or of obedience to propose our aduise vpon the subiect vvhereof thâ— question is doe it simply but for the rest wee musâ— yeald our selues indiffereÌ„t vvhether it bee receaueâ— or noe VVee may somtimes argue vpon the opinions of others and shevv the reasons vvhervppon our reasons doe depend but wee must doe this modestly and huÌ„bly not dispising the aduise of others nor contesting to make ours to bee receaued Iâ— may bee you vvill aske if it be not to nourish thiâ— imperfection to seeke aftervvards to speake vvitâ— those vvho haue bene of your opinion vvhen therâ— is no more question of takeing resolution it being alreadie determined what ought to bee done vvithout doubt this vvould bee to nourish and maintayne our inclination and consequentlie to commit an imperfectioÌ„ for it is a true marke that onâ— submitteth not her selfe to the aduise of others and that she allvvaies preferreth her ovvne particulaâ— iudgment The thing being determined which had bene proposed vvee must not so much as speakâ— nor thinke thereof vnlesse it vvere a thing notablâ— vvicked for then if vvee could yet further find some inuention to alter the execution or to remedye the businesse wee ought to doe it the most charitably that could bee and the most innocently to â—he end not to trouble any person nor to contemne that vvhich they should haue found to bee good § 4. The sole and onelie remedie to cure proper â—udgment is to neglect that vvhich commeth into our thought applying our selues vnto some better thing for if wee will permitt our selues to make reflection vpon all the opinioÌ„s that diuers encounters vvill suggest vnto vs what will arriue but a continuall distraction and an impeachment of things more profitable and vvhich are proper for our perfection making vs become incapable to make holie prayer For hauing giuen leaue to our spirit to muse it selfe in the consideration of such deceates it vvill allvvaies thrust it selfe more forwards and vvill produce thoughts vpon thoughts opinions vpon opinions and reasons vpon reasons which vvill maruelouslye importune vs in prayer For prayer is no other thing then a totall application of our spirit vvith all her faculties vnto God Novv being vvearied out in the poursuite of vnprofitable things it becommeth so much lesse able and apt for the consideration of the mysteries on vvhich vvee vvould make our prayer Consider then this that I had to say vpon the subiect of the first questioÌ„ by the vvhich wee haue bene taught that to haue opinions is not a thing contrarie to perfection but to haue the loue of our ovvne opinions and consequentlie to esteeme them For if vvee did not esteeme them vvee should not bee so amorous of them and if wee did not loue them wee should little care to haue them approued and wee should not bee so readie to say lett others beleeue vvhat they vvill but as for my selfe doe you knowe what that is you would say as for my selfe verilie no other thing but I will not submitt my selfe but rather I wil be constant in my opinion and resolution This is as I haue manie times sayed the last thing that wee leaue and notwithstanding this is one of the most necessarie things to bee quitted and renounced for the attayning of true perfectioÌ„ for otherwise wee shall neuer gaine holie humilitie which hindreth and forbiddeth vs to make any esteeme of our selues or of all that depeÌ„deth thereon and therefore if we haue not the practice of this vertue in great recommendation wee shall allwaies thinke our selues to bee better then wee are and that others come short of vs ovve vs respect § 5. Novv enough is sayed vppon this subiect If you aske me nothing more wee will passe to the second question vvhich is If the tendernes that wee haue ouer our selues doe not hinder vs verie much in the way of perfection That you may vnderstand this the better I must put you in mind of that which you knowe verie well to witt that we haue two loues in vs the affectiue loue and the effectiue loue and this is aswell in the loue that wee beare tovvards God as in that vvhich wee haue towardes our neighbour and furthermore tovvardes our selues but wee will speake heere but of thaâ— of our neighbour and then wee will retourne to our selues The diuines to make the difference oâ— these tvvo loues to bee the better comprehended are accustomed to serue themselues vvith the comparison of a Father vvho hath tvvo sonnes the one of them is a little minion as yet a verie childe oâ— good grace And the other is a perfect man a braue and generous souldier or of some other condition The Father exceedingly loueth these tvvo sonnes but vvith a different loue For hee loueth the little one vvith an extreame tender and affectiue loue marke I praye you what is there that hee doth not permitt this little infant to doe vnto him He dandels him hee kisseth him bee setts him vpon his knees houldeth him in his armes vvith exceeding delight asvvell to the child as to himselfe if the child bee stung vvith a Bee hee ceaseth not to blovve vpon the hurt vntill such time as the greife be appeased If his eldest sonne had bene stunge vvith a hundred Bees hee vvould not haue vouchsafed to moue his foote although he loue him vvith a great strong and solide loue Consider I pray you the difference of these tvvo loues for although you haue seene the tendernesse that this Father hath to his little one hee doth not therefore â—eaue his designe to send him forth of his house â—nd to make him a Knight of Malta appointing his â—lder sonne to bee his heire and inheritour of his estate This elder then is loued with effectiue loue â—nd the other little one with affectiue loue the one and the other are loued but differentlie The â—oue that wee haue to our selues is of this sort affeâ—tiue and effectiue The effectiue loue is it that â—ouerneth great persons ambitious of Honour and â—f Riches for they doe procure to themselues as much goods as they can and are neuer
euerie one bemoaneth you and all sett theÌ„selues a worke to prouide you remedies whereas if you told it to the sister who hath charge of you you must enter into subiectioÌ„ to doe that which she should ordayne aÌ„d whiles with all your hart you auoyd this blessed subiectioÌ„ selfe-loue seeketh to be your gouernesse aÌ„d yet mistrisse of your will But if I tell the Superiour you reply that I haue the headache she will bidd mee take my rest well what is that to the purpose If your necessitie be not such it will cost you little to say mother or sister I thinke I am not so ill as to laye mee downe on my bedd and if she say you shall doe it notwithstanding goe your waies simply for wee must allwaies obserue great simplicitie in all things to walke simply is the true way of the Religious of the visitation which is exceeding pleasing to God and most assured But seing a sister that hath some trouble in her mind or some other incommoditie not to haue the confidence or courage to ouercome her selfe to declare it to you and you perceaue verie well that the want thereof doth carrye her into some melancholie humour ought you to call her to you or to lett it come of her selfe In this consideration must gouerne vs for sometimes wee must condescend to informing our selues vvhat the matter is and at other times vvee must mortifie these humours in letting theÌ„ alone as vvho would say you vvill not ouercome your selfe to aske remedie for your payne suffer ir then in good time you deserue it vvell § 7. This delicacie is much more insurpportable in things of the spiritt then in corporall and yet it is most infortunatlie practiced and nourished by spirituall persons vvho vvould bee Saints in an instant desiering notvvithstaÌ„ding that it should cost them nothing no not the sufferinge of the combatts the inferiour part causeth them by the feeling that it hath in things contrarie to nature and yet vvill wee or vvill vvee not vvee must haue courage to endure it and consequentlie to resist these schirmishes all the time of our life in many encounters if vvee vvill not become bankrupt in the perfectioÌ„ that vvee haue vndertaken I allvvaies desire verie much that vvee distinguish the effects of the supeâ—iour part of our soule from the effects of the inferiour part and that vvee bee neuer astonished at the productions of the inferiour part of our soule hovv euill soeuer they bee For that is not capable to stopp vs in the way prouided that vvee hould our selues constanc in the superiour part to aduaÌ„ce our selues allvvaies forvvard in the vvay of perfection vvithout studying and loosing our time to bevvaile our selues that vvee are vnperfect and vvorthy of compassion as if vvee vvere to doe no other thing then lament our miserie and misfortune for being so backvvard to come to the topp of our enterprise This good virgin of vvhom vvee haue spoken vvas nothing tender or reserued in speaking to mee of her defect but she tould it me with a hart and countenance verie assured vvherein she pleased mee much But for vs it doth vs so great good to vveepe vpon our defects to content selfe loue VVee must my deare daughthers bee verie generous aÌ„d not astonished to see our selues subiect to a thousand sorts of imperfections and yet haue a great courage to contemne our inclinations our humours fantasticallnesse and delicacies faythfully mortifying all this at euerie occasion and if notvvithstanding wee happen to committ defects novv and then vvee must not therefore bee at a stay but must raise our courage vp againe to bee more faythfull at the next occasion and so passe further making progresse in the way of God and in the renuntiation of our selues § 8. You demaund moreouer if the Superiour seeing you more sadd then ordinarie aske you what is the matter and you seeing many things in your head that molest you cannot tell vvhat it is hovv must you doe then you must say simply I haue many things in my head but I knovve not vvhat it is You feare say you the Superiour vvill thinke you haue not confideÌ„ce to tell her But vvhat ought you to care vvhat she thinketh or thinketh not prouided that you doe your dutie vvhereof doe you trouble yourselfe so that to say vvhat wil she say if I doe this or that or vvhat vvill the Superiour thinke is exceeding contrarie to perfection vvhen vvee settle our selues therein For you must allvvaies remember in all that I say that I intend not to speake of that vvhich the inferiour part of the soule doth for I make no reckoning of it it is then the superiour part that must contemne this what will they say or vvhat will they thinke this hapneth to you vvhen you haue rendred an account of your conscience because you haue not sufficientlie told particular faultes you say you thinke the superiour vvill say or thinke that you vvould not tell her all it is the same of this rendring of account as of confession VVee must haue an equall simplicitye in the one and in the other Novv tell mee should I say if I confesse such a thing vvhat will my confessour say or what will hee thinke of mee Let him thinke and say vvhat hee vvill prouided that hee hath giuen mee absolution and thaâ— I haue done my duty it sufficeth mee and as after confession it is not time to examine our selues to see if wee haue tould all that wee haue done but iâ— is the time to keepe our selues in traÌ„quillitye closely attentiue to our Lord vvith vvhom wee are reconciled and to giue him thankes for his benifitts it being nothing necessarie to make a search oâ— that which wee haue forgotten in like manner it is vvhen wee haue rendred our accompt That which commeth to our mind must bee simply told afteâ— it must no more bee though of But eueÌ„ as it woulâ— not bee a good preparation to goe to confession not to bee willing to examine our selues for fearâ— of finding somthing worthy to bee confest in likâ— sort wee must not neglect to enter into our selue before the rendring of accompt for feare of findinâ— somthing which should be troublesome to speake Nether must you bee so tender to speake all nor to ruÌ„ne to the superiour to crie hola for the least paynâ— that you feele the which it may be wil be past withiâ— a quarter of an hower wee may well learne to suffer soÌ„what generouslie these small matters for whicâ— wee cannot procure remedie being ordinarilie thâ— productioÌ„s of our imperfect nature as are these inconstancies of humours of wills of desires vvhicâ— produce soÌ„times a little perplexity soÌ„times a desirâ— to speake and theÌ„ all of a sodayne a great auersioÌ„ tâ— doe it and the like to which wee are subiect anâ— shal be as loÌ„g as wee liue in this passing aÌ„d decayinâ— life But touching this payne that you say you haue and which taketh froÌ„ you
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
will make vs beleeue that it iâ— good I vvould say that it vvill make vs see that it is true we haue certayne reasons vvhich vvill seeme good to vs and then these reasons being approued of our proper iudgment and self-selfe-loue â—here wil be no more meanes to hinder from finding them iust and reasonable O! truelie wee ought to take great heede of this I extend my selfe to speake somwhat heerein because it is a matter of importance VVee neuer haue reason to haue auersion much lesse to haue a desire to nourish it I say then when these are simple naturall auersions wee must make no account of them but diuert our selues without making shew of any thing and so deceaue our spiritt but wee must fight and beat them downe wheÌ„ wee see that nature passeth further and vvould make vs depart from the submission wee owe to reason vvhich neuer permitteth vs to doe any thing in fauour of our auersions no more then of our inclinations vvhen they are wicked for feare of offending God Now vvhen vvee doe no other in fauour of our auersions then speake a little lesse pleasinglie then wee should doe to a person to whom wee should haue great feelings of affection this is no great matter for it is not allmost in our power to doe otherwise And when wee are in the motion of this passion they should doe vvrong to require that of vs. § 2. The second demaund is hovv vvee ought to comport our selues in the receauing of bookes which are giuen vs to read The Superiour vvill giue to one of the sisters a booke that â—reateth verie well of vertues but because she loueth it not she will not make profitt of her reading but vvill read it vvith negligence of spiritt â—nd the reason is that she allreadie knoweth at her â—ingers ends the contents there-of and that causâ—th her to haue more desire they giue her another booke to read Now I say that this is an imperfection to haue a will to choose or desire another booke then the same that they giue vs and this is â— marke that wee read rather to satifie the curiositie of our spiritt then to profitt by our lecture If wee did read for our profitt and not to content our selues wee should bee as equallie satisfied with one booke as with another at least vvee vvould accept vvith a good will all those our superiour â—hould giue vs for to read I say much more for I assure you that if wee did neuer take pleasure to â—ead but one onely booke prouided that it were good and did speake of God yea vvhen there should not bee in it but onelie this name of God vvee should bee content since wee should find busines enough to doe after the reading of it ouer and ouer agayne many times For to desire to read to content curiositie is a signe that vvee haue a little lightnes of spiritt and that it doth not sufficientlie take care to performe the good which it hath learned in these little bookes of the practice of vertues for they speake verie well of humilitie and mortification therefore they doe not practice them when they accept not of them with a good will Now to say because I loue theÌ„ not I shall make no profitt of theÌ„ is no good consequence no more then to say I knovv allreadie all by hart I can take no pleasure to read it All these are childish toyes doe they giue you a booke that you know alreadie or all most all by hart blesse God for it for so much as you will more easilie comprehend the doctrine thereof If they giue you one that you haue allreadie read many times humble your selfe and assure your selfe that God vvould haue it so to the end you should bee more carefull to doe theÌ„ to learne and that his goodnes giueth it you for the second third time because you haue not made your profitt thereof at the first reading But the miserie from vvhence all this proceedeth is that vvee seeke allvvaies our ovvne satisfaction and not our greater perfection If peraduenture they haue regard to our infirmitie and that the Superiour put vs to the choise of a booke vvhat should vvee doe then wee may choose it vvith simplicitie but further then so vvee must remayne allwaies humbly submisse to all that which the Superiour ordayneth vvhether it bee to our liking or not neuer making shew of the feelings vvee haue contrarie to this submission § 3. The third Question is if vvee should bee amazed to see imperfections amongst our selues or in our Superiours Touching the first point it is vvithout doubt you ought not at all to bee amazed if you see some imperfections heere vvithin euen as in other houses of Religious vvoemen hovv perfect soeuer they bee for you shall neuer bee able to doe so much as not to committ some defects heere and there according as you shal be exercised It is no great meruaile to see a Religious vvho hath nothing vvhich troubleth her or exerciseth her to bee verie gentle and to committ fevve faultes vvhen they say to mee behould such a one vvhom vvee neuer savve committ imperfection I aske presentlie hath she any charge if they tell mee no I make no great account of her perfection for there is much difference betvveene the vertue of this one and that of another vvho shal be vvell exercised bee it interiourlie by tentations bee it exteriourlie by the contradictions that are giueÌ„ her For the vertue of streinght and the strenght of vertue are neuer gotten in the time of peace and vvhiles vvee are not exercised by its contrarie Those vvho are verie geÌ„tle vvhiles they haue no contradiction and vvho haue not gotten this vertue at the point of the speare as vvee say they are truelie verie exemplar and of great edification but if you come to proue it you shall see them presently moued and vvitnesse hovv their svvetnesse was not a strong and solide vertue but imaginarie rather then true There is much difference betweene hauing cessation from vice and hauing vertue vvhich is coÌ„trarie to it Many seeme to bee verie vertuous vvho neuerthelesse haue not vertue because they haue not purchased it vvith labour Very often it hapneth that our passions sleepe and rest sencelesse and if in this meane time vvee doe not make prouision of forces to fight against them and to resist them vvhen they shall come to awake wee shal be ouercome in the battaill VVee must allwaies remayne humble and not beleeue that wee haue vertues although wee committ not at least that wee knovv defects that are contrarie to theÌ„ Trulie there are many vvho gently deceaue themselues in this that they beleeue that the persons that make profession of perfection should not stumble into imperfections and particularlie Religious because it seemeth vnto them that entring into Religion they cannot fayle to bee perfect vvhich is not so for ReligioÌ„s are not made to gather perfect persons together but persons who haue
courage to pretend perfection § 4. But vvhat shall vvee doe if vvee see imperfections in Superiours asvvell as in others wee ought not to bee amazed at it But I hope you make not imperfect superiours say you Alas my deare daughters if vvee should make none Superiours vnlesse they were perfect vvee must pray to God to send vs Saincts or Angells to bee our superiours for wee shall not find men capable wee indeed seeke that they may not bee of wicked exāple but not to haue imperfections wee take no heede therein prouided that they haue the conditions of spiritt which are necessarie for so much as although there may bee found more perfect yet notvvistanding they would not bee so capable to bee Superiours Alas tell mee hath not our Lord himselfe shewed vs that hee did not take this consideration in the election that hee made of Sainct Peter for Superiour of all the Apostles For euerie one knows what this Apostle did in the death and passion of his Maister standing to talke vvith a mayde seruant and so vnhappily denied his most deare Maister vvho had done him so much good hee made his brauado and then in fine hee tooke his flight but besides this after hee vvas confirmed in grace by receauing of the holy Ghost hee did committ a fault vvhich vvas iudged of such importance that Sainct Paul vvritting to the Galathians sayeth to thē that hee had resisted him in the face because hee vvas to bee blamed And not onely Sainct Peter had his imperfections but moreouer Sainct Paul and Sainct Barnabee also for desiring to preach the Gospel they had a little dispute together because S. Barnabee desired to take with them Iohn Marke who was his Cosen S. Paul was of a contrarie opinion and would not that hee should goe with them and Sainct Barnabee would not yeald to the will of Sainct Paul and so they seperated themselues and went to preach S. Paul into one country and Sainct Barnabee into another with his Cosen Iohn Marke It is true our Lord drevv good out of their variance for else they had not preached but in one part of the world by this meanes they cast the seede of the Gospel in diuers places Lett vs not thinke whiles wee shal be in this life to bee able to liue without committing imperfections for it cannot bee whether wee bee Superiours or inferiours since that wee are all men and consequently wee haue all neede to beleeue this veritie as most assured to the end that wee bee not astonished to see our selues yea all of vs subiect to imperfectiōs our Lord hath ordayned that vvee say euerie day these vvordes which are in the Pater Noster Forgiue vs our offences as wee forgiue them that haue offended vs and there is no exception in this ordinance because wee haue all neede to make it It is no good consequence to say she is a Superiour and therefore she is not cholerick or she hath no imperfection You wonder that comming to speake to the Superiour she speaketh some word lesse svveet then ordinarie it may bee she hath her head full of cares and affayres your self-selfe-loue goeth away all troubled in stead of thinking that God hath permitted this little drinesse in the Superiour to mortifie your selfe-loue vvhich seeketh that the Superiour should make much of you receauing amiably vvhat you would say to her but in fine it vexeth vs to meete with a mortification vvhere vvee looked not for it Alas vvee ought to goe and praye God for the Superiour blessing him for this vvelbeloued contradiction In a vvord my deare daughters Lett vs remember the vvords of the great Apostle S. Paul Charitie thinketh not euill as if hee vvould say that she tourneth her selfe from seeing it without thinking there-on or staying to consider it § 5. Moreouer you asked of mee touching this point whether the superiour or directrice ought not to make shew of repugnance that the sisters doe see her defects and what she ought to say vvhen a Religious cōmeth to accuse herselfe simply to her of some iudgment or thought that she hath had vvhich noted her imperfectiō as for exāple if some one haue thought that the superiour should haue vsed correctiō vvith passion Now I say that vvhich she is to doe in this occasiō is to humble her selfe and to runne to the loue of her abiection but if the sister vvas a little troubled in speaking it the superiour should not make semblance of any thing but chang the discourse yet notwithstanding hide the abiection in her hart For wee ought to take good heade that our selfe loue cause vs not to loose the occasion of seeing our selues vnperfect and of humbling our selues and although they forbeare the exteriour act of humility for feare of troubling the poore sister vvho is alreadie afflicted enough they must not omitt to make the interiour But if on the contrarie the sister vvas not troubled in accuseing her I should thinke it good that the superiour did freelye confesse that she had fayled if it bee true for if the iudgment hee false it is good she declare it vvith humilitie notvvithstanding allwaies reseruing the abiection pretiously vvhich commeth to her of this that they iudg her defectiue You see hovv this little vertue of our ovvne abiectiō ought neuer to remoue one stepp from our hart because wee haue need of it euerye houre although wee be verie perfect for as much as our passions will reuiue yea somtimes after vvee haue liued in Religion many yeares and haue made great progresse in perfection euen as it hapned to a Religious of Sainct Pachome named Siluain vvho in the vvorld vvas a player by profession and being conuerted became Religious Hee passed the yeare of his probation yea manie others after vvith verie exempla◠mortification they neuer hauing seene him exercise any act of his first occupation twenty yeares after hee thought hee might doe well to make some merrimēt vnder pretence of recreating his brethren beleeuing that his passions were alreadie so mortifyed that they had no povver to make him passe the limitts of a simple recreation but the poore man vvas much deceaued for the passion of ioy did so reuiue that after his apish fopperies hee betooke himselfe to dissolutions in such sort that they resolued to put him out of the monasterie vvhich they had done but that one of his Religious brethren yealded himselfe pledge for Siluain promising that hee should amend himselfe vvhich he did and became after a great Saint Consider then my deare sisters how vvee must neuer forgett what vvee haue bene to the end wee become not worse and lett vs not thinke that vvee are perfect vvhen vvee doe not committ manie imperfections wee must also take head not to bee troubled if vvee haue passions for vvee shall neuer bee vvholie exempt Those Hermitts vvho vvould avovv the contrarie were censured by the sacred councell and their opinion condemned and held for erroneous VVee shall therefore
the saluation of their soules Lett vs bee verie carefull to conserue the spirit of the Visitation but not in such sort that the care hinder vs from the communicating of it charitably and vvith simplicitie to our neighbour and to euerie one according to their capacitie and doe not feare that it vvilbe dissipated by this communication for Charitie neuer ruinateth any thing but perfecteth all things THE SEAVENTEENTH ENTERTAINEMENT VVHERE-IN IS DEMAVNDED HOVV and vppon vvhat motiue the Religious ought to giue their voice to those that they vvould admitt to Profession as also to those they receaue into the Nouitiat § 1. TVVo things are requisite for to giue their voice so as is befitting such persons The first that they admitt such persons who haue a good call from God The second that they haue requisite conditions for our manner of life Touching the first point that she must haue a good vocation from God to bee receaued into Religion you must knovv that when I speake of this call and vocation I intend not to speake of the generall vocation such as that is by the vvhich our Lord calleth all men to Christianitie nor yet of that vvhereof it is sayed in the Ghospell that many are called but fevv elect For God vvho desireth to giue eternall life to all giueth to them all the meanes to attayne thervnto and therefore he calleth theÌ„ to Christianitie and hath elected them correspondent to this vocation follovving the attracts of God and yet the number of those vvho are found therein is verie little in comparison of those vvho are called But speaking more particulerlie of a Religious vocation I say that manie are vvell called of God into ReligioÌ„ but there are fevv vvho maintayne and conserue their vocation for they begin vvell but are not faythfull to correspond to the diuine grace nor perseuerant in the practice of that vvich may conserue their vocation and make it good assured There are others vvho are not vvell called neuertheless being entred their vocatioÌ„ hath been ratifyed and made good of God euen as vve see in those vvho come through spleene discontent into Religion and although it seemeth that these vocations are not good neuertheless vve haue seene that these being entred on such tearmes haue succeeded verie vvell in the seruice of God Others are incited to entrer into Religion for some disaster and misfortune vvhiâ—h they haue in thâ— vvorld others for vvant of health or corporall beautie and altâ—ough that these persons haue motiues vvhich of themselues are not good notvvithstanding God serueth himselfe of them for to call such persons In fine the vvaies of God are incomprehensible and his iudgments inscrutable and admirable in the varietie of vocations and meanes vvhich hee vseth to call his creatures to his seruice to vvhich all honour and reuerence is due § 2. Novv of this great varietie of vocationâ— it follovveth that it is a thing verie difficult to knovv true vocations and yet this is the first thing vvich is requisite to giue their voice vvell to vvitt if the partye proposed bee vvell called and if her vocation bee good hovv then amongst so great a varietie of vocations and of so different motiues shall vvee bee able to knovv the good from the bad and not bee deceaued This truely is a matter of great importance and is verie difficult notvvithstanding it is not so that wee are altogether destitute of meanes for to knovv the goodnes of a vocation Novv amongst manie that I could alleage I vvill speake of one onelie as the best of all A good vocation is no other thing then a firme and constant vvill that the person called hath to serue God in the manner and in the place to vvhich his diuine Maiestie calleth her aÌ„d this is the best marke that vvee can haue to knovv vvhen a vocation iâ— good but note vvell that vvhen I say a firme and constant will to serue God I doe not say that she must from the beginning doe all that is to be done in her vocation vvith so great a stabilitie and constancye that she bee exempt from all repugnance difficultie or disgust in that vvhich dependeth thereon no I doe not say so much lesse that this stabilitie and constancie bee such that it exempteth heâ— from committing faults nor that therefore she beâ— so firme that she neuer happen to stagger or variâ— in the entreprise that she hath made to practice the meanes vvhich may conduct her to perfection Oâ— no truely this is not that I vvould say for euerie man is subiect to such a passion alteration and vicissitude that hee vvho this day doth loue such aâ— thing to morrovv vvill loue another in such sorâ— that one day neuer resembleth another Then it is not by the diuers motioÌ„s feelings that vvee oughâ— to iudg the stabilitie and constancie of the vvill although vvee haue once embraced it but if amongsâ— this varietie of diuers motions the vvill remayne firme and quitteth not the good it hath embraced allthough it feele some disgust or coldnesse in the loue of some vertue and that she doe not therefore omitt to serue her selfe of the meanes that arâ— appointed her so that to haue a marke of a good vocation a sensible constancie is not necessarie buâ— that vvhich is in the superiour part of the spiritt vvhich is effectiue is sufficient Therefore to know if God vvill haue vs Religious wee must not expect that hee speake sensibly vnto vs or that he send some Angell from heauen to signifie his will much lesse is it needfull to haue reuelations vpon â—his subiect or to make an examine of ten or â—welue Doctors to see if the inspiration bee good â—r badd if it must bee follovved or not But vvee ought to correspond vvell and cultiuate the first motion and then not to bee afflicted if disgusts and â—uke-warmnes therein come vpon vs for if vvee â—llvvaies endeuour to keepe our vvill verie constaÌ„t â—o desire and search the good which is manifested â—nto vs God vvill not bee wanting to cause all to â—edound to his Glorie § 3. And vvhen I say this I doe not speake onelie for you but more ouer for all woemen that â—re in the vvorld of whom truelie care ought to be â—ad in assisting them in their good designes VVheÌ„â—hey haue the first motions a little strong nothing â—s difficult vnto them it seemeth vnto them that â—hey can breake through all obstacles But vvhen â—hey feele these changes and that the former gusts â—re no more so sensible in the inferiour part they â—hinke that all is lost and that all must bee left they vvill and they vvill not that which they then feele â—s not sufficient to make them leaue the world I would willinglie sayeth one of these virgins but I know not if it bee the vvill of God that I bee Religious for so much as the inspiration that I feele at this time is not strong enough me thinkes It is
the guide of the shipp knoweth that they are in a good vvay and sayeth to the others vvho are in the barque courage you are in a good vvay follovv on vvithout feare This diuine Pilote is our Lord the barque is your Rules those vvho guide it are the Superious vvho ordinarilie call vppon you goe forvvard sisters by the punctuall obseruance of your Rules you shall happilie arriue to Almigtye God hee vvill guide you surelie § 6. But marke vvhat I tell you vvalke by the punctuall and faythfull obseruāce of them for who contemneth his vvay shal be killed sayeth Salomon Mother you say that our sisters say it is good to vvalke by the rules but it is the generall vvay God dravveth vs by particular attracts euerie one to her spetiall vvee are not all dravvne by one and the same vvay they haue reason to say so and it is true but it is a so true that if this tract come from God it vvill lead thē to obedience vvithout doubt it appertayneth not vnto vs vvho are inferiours to iudg of our particular attracts this is the duetie of superiours and therefore particular direction is ordayned be you verie faythfull therein and you shall reap the fruit of benediction my deare daughters if you doe this vvhich is taught you you shal be verie happie you shall liue content and you shall experience in this vvorld the fauours of heauen at least in some small quantity But take heede that if some interiour gust come to you and cherishings from our Lord not to tye your selfe vnto them it is a fevv Anniscōfitts that the Apothecarie strevveth vpon a bitter potion for a sicke person the sicke must svvallovv the bitter medicine for his health and allthough hee take from the hand of the Apothecarie these sugred graines yet must hee of necessitie feele aftervvards the bitternes of the purgation Therefore you see clearly vvhat the pretention is that you ought to haue to bee vvorthy spouses of our Lord and to make your selues capable to bee vvedded to him vpon the mount of Caluarie Therefore all your life liue and frame all your actiōs according to it and God vvill blesse you All our happines consisteth in perseuerance I exhorte you therevnto my Deare Daughters vvith all my hart and pray his diuine goodnes that hee vvill fill you vvith grace and vvith his diuine loue in this vvorld and make vs all enioy his Glorie in the other life Farevvell my Deare Daughters I beare you all in my hart to commend my selfe to your prayers vvould bee superfluous for I beleeue of your pietie you vvill not bee vvanting I vvill send you euerie day from the Altar my benediction and in the meane time receaue it In the name of the father the Sonne and the Holie Ghost LIVE JESVS THE ONE AND TVVENTY ENTERTAINEMENT TOVCHING THE DOCVMENT OF demaunding nothing nor refusing any thing § 1. MOther I spake one day vvith an excellent Religious vvoman vvho did aske of mee if hauing a desire to communicate oftner then the communitie one might desire it of the Superiour I sayed to her that if I vvere a Reliligious man I thinke I should doe thus I vvould not aske to cōmunicate more often thē the cōmunitie did I vvould not aske to vveare haircloth to make extraordinarie fasts to take disciplines nor doe any other thing I vvould content my selfe to follovv in all and through all the communitie if I vveare strong I vvould not eate four times a day but if my Superiour made mee eate four times a day I vvould doe it and say nothing if I vvere vveake and hee did not offer mee to eate but once a day I vvould eate but once a day vvithout thinking vvhether I should bee vveake or not I desire fevv things and that vvhich I desire I desire it verie little I haue almost no desires but if I vvere to bee nevv borne I vvould haue none at all if God came to mee I vvould also goe to him and if hee would not come to mee I vvould keepe mee there and not goe to him I say then vve must nether aske nor refuse any thing but leaue our selues wholye in the hands of the diuine prouidence vvithout museing vpon any desire but to vvil that which God would haue of vs. Sainct Paul did excelcellently practice this abnegation in the verie instant of his conuersion when our Lord had made him blinde presentlie hee sayed Lord what wilt thou haue me to doe and from thenceforth hee did allwaies remayne in an absolute dependance of that which God should ordayne for and of him all our perfection consisteth in the practice of this point and the same Sainct Paul writeing to one of his disciples forbiddeth him among other things to permitt his hart to bee preoccupated by any desire so great knowledg had hee of this defect § 2. You say if wee must not desire vertues wherefore hath our Lord sayed aske and it shal be giuen you O my daughter when I say that vvee must not aske nor desire any thing I intend terestriall things as for vertues wee may aske them and demaunding the loue of God wee comprehēd them all therein for it contayneth them all But for the exteriour imployment should wee not say you desire base offices because they are more paynfull and there is more to bee donne and to humble ones selfe the more for God My daughter Dauid sayeth that hee did loue better to bee abiect in the house of our Lord then to bee great among sinners And it is good Lord sayeth hee that thou hast humbled mee to the end I may learne thy iustifications notvvithstandinh this desire is verie suspitious and perhapps a humayne cogitation what knovve you haueing desired abiect offices whether you shall haue the courage to accept the abiections which you shall meete withall in them it may bee there vvill happen many disguste and bitternesses although that now you feele the courage to suffer mortification and humiliation what knovv you if you shall allvvaies haue it In breife wee must hold the desire of offices whatsoeuer they bee base or honorable for a tentation it is allwaies better to desire nothing but to prepare our selues to receaue those obedience shall impose vpon vs and bee they honourable or abiect I would take and receaue them humbly without speaking one onelie word vnlesse my superiour did questiō mee and then I would simply aunsweere the truth as I should thinke it § 3. You aske me hovv wee may practice this document of holie indifferency in sicknes I find in the holy Gospell a perfect modele in Sainct Peters wiues mother this good woman lyeing sicke in her bed in a great feuer did practice many vertues but that which I most admire is the great neglect she had of her selfe relying on the diuine prouidence and the care of her Superiours remayning in her feuer trāquille and without any vnquietnesse nor giueing any to those who were about her notvvithstanding euerie one
knovveth hovv much those vvho are in feuers are molested which hindreth them from repose and giueth them a thousand other vexations Novv this great resignation that our sicke made of her selfe into the hands of her superiours caused her that she vvas not vnquiett nor did she take care for her health or her cure she vvas content to suffer her sicknes vvith mildenesse and patience O God! hovv happie was this good vvoman Truelie she did deserue that they should take care of her as also the Apostles did vvho prouided for her cure not being solicited by her but by charitie and commiseration of vvhat she suffered Happie shall those Religious persons bee who shall make this great and absolute referring of themselues into the hands of their superiours vvho by the motion of Charitie shall serue them and shall carefullie prouide for all their vvants and necessities for Charitie is more strong and presseth more neere then nature This good siâ—ke vvoman did knovv that our Lord vvas in Capharnaum that hee cured the sicke and yet she vvas not vnquiet nor troubled not her selfe to send to tell him vvhat shee suffered but that vvhich is more admirable is this That she seeing him in the house vvhere hee beheld her and she also beheld him yet she did not speake one vvord to him of her infirmitie to excite him to haue pitty vpon her nor press him to touch her for to bee healed Novv this vnquietnes of mind that vvee haue in sufferance and sicknesses to the vvhich are subiect not onelie vvordly persons but also verie often the Religious springeth from the disorderlie loue of our selues Our sicke sister maketh not any account of her sicknes she is not forvvard to recount it she suffereth it without careing whether they bemoane her or procure her health or no she is content that our Lord knovveth it and her superiours vvho gouerne her she seeth our Lord in the house as a souerayne Phisition but regardeth him not as such so little thinketh she of her recouerie she rather considereth him as her God to vvhom she appertayneth asvvell sicke as in health being as much content to bee sicke as to possesse perfect health O hovv many vvould haue vsed sleights to bee cured by our Lord and vvould haue sayed that they asked health the better to serue him fearing something should bee vvanting to him But this good vvoman thought of nothing lesse then this making her resignation to appeere in that she did not require her health notvvithstanding I vville not say but that vve may aske it of our Lord as of him vvho can giue it vvith this condition if such be his vvill for vve ought alvvaies to say Fiat voluntas tua it is not sufficient to bee sicke and to haue afflictions beccause God vvould haue it so but it must bee as hee vvill and as long a time as hee vvill and in the manner it pleaseth him that it should bee not making any choise of any sicknes or affliction vvhatsoeuer hovv abiect or dishonorable it may seeme to bee for sicknes and affliction vvithout abiection verie often svvelleth the hart in stead of humbling it but vvhen vve haue sicknes vvithout honour or vvith dishonour it selfe disestimation and abiection are our malady hovv many occasions are there then to exercise patience humilitie modesty and svveetnesse of mind and hart Lett vs therefore haue a great care as this good vvomaÌ„ had to keepe our hart in mildnesse making profitt as she did of our sicknesses for she did rise so soone as our Lord had chaced avvaye the feuer and serued him at the table vvherein certaynlie she demonstrated great vertue and the profitt she had made of her sicknes of the vvhich being quitted she vvould not vse her health but for the seruice of our Lord imploying herselfe therein in the same instant that she had receaued it Besides she vvas not like persons of the vvorld vvho hauing a sicknes of some dayes must haue vveekes and monthes to restore themselues Our Lord vppon the Crosse maketh vs to see very vvell hovv vvee ought to mortifie these delicacies for haueing extreame thirst hee did not aske to drinke but simply manifested his necessitie saving I am thirsty after vvhich hee perfomed an act of verie great submission for some one hauing offered him on the point of a launce a peece of spouÌ„ge moistned in vineger to queÌ„ch his thirst hee sucked it with his blessed lipps a strang thing â—he vvas not ignorant that this vvas a draught vvhich should augment his payne neuertheless hee tooke it simply not makeing shew that it did trouble him that hee had not found it good to teach vs vvith vvhat submission vvee ought to take the remedies and meates presented vs vvhen vvee are sicke not so much as makeing shevve that vvee are disgusted and greeued yea also vvhen vvee shal be in doubt that this vvill increase our disease Alas haueing neuer so little incommodity wee doe quite contrarie to that vvhich our svveete Maister hath taught vs for vvee cease not to lament and find not persones sufficient as it seemeth to bemoane our case and to recount our greefes by parcells vnto vs our payne vvhatsoeuer it bee is incomparable and those that others suffer are nothing in respect vvee are more melancholy and impatient then can hee declared vvee find nothing that goeth as it ought to content vs. In fine it is great pitty to see hovv little vve are the true imitatours of our Sauiour vvho did forgett his greefes and endeauoured not to haue them marked by men contenting himselfe that his eternall father by vvhose obedience he suffered did consider them and vvould cease his anger tovvardes humayne nature for the vvhich hee did suffer § 4. You aske vvhat I desire should remayne most ingrauen in your mind the better to put it in practice Ah! vvhat shall I say to you my most deare daughters but these tvvo deare vvordes that I haue allreadie so much recommended vnto you desire nothing refuse nothing in these tvvo wordes I say all for this document comprehendeth the perfect practice of indifferencie Behould the poore little Iesus in the crib hee receaued pouertie nakednes the companie of beastes all the iniuries of the time colde and all that his father permitted to arriue vnto him it is not vvritten that hee euer put forth his haÌ„ds to haue the breast of his mother hee left himselfe wholie to her care and prouidence nether did hee refuse those little comforts that she offered him hee receaued the seruices of Sainct Ioseph the Adoration of the three Kinges and of the shepheards with equall indifferency euen so vvee ought neither to desire nor refuse any thing but to suffer and receaue equallie all that the prouidence of God shall permitt to happen vnto vs God giue vs his grace so to doe Amen GOD BEE BLESSED Out of the same Authour AN exercise for the morneing vvhich being breife simple and tending immediatly to the loueing vnion of our vvill