goest namely in the pallace of the Loue of God they doe nothing but singe forth his praise Teach me I pray you quoth Desire to sing by his creatures for I cannot learne it of my self willingly answered sincerity In the mean while Desire trauelled farre and wide in this desart where he saw many great wonders of the Lord and began to learne and to perceiue his mercie and goodnesse most part through Sincerities helpe doctrine and teaching yet he was forced to endure and sustaine many dangers perilles and paine for he did stumble oftentimes but Sinceritie kept him from falling and yet notwithstanding sometimes fell but sincerity did reach him the hande and holpe him vp againe and sometimes catcht such falles that if the Feare of God had not aided him he neuer wold or could haue risen again sometimes when he shold go forwardes went backwards when he should haue amended himselfe by the creatures oftentimes did greatly hinder himself thereby For hee did not endeuour to learne their secret voyces but became hoarse throgh negligence and slothfulnes vntill the feare of God gaue hun a good push and driue him forwardes Oftentimes he did treade on a thorne but sincerity inccâ—uted his feete and drew him out of it againe Oftentimes fell a sleepe but the â—eare of God did awake him sometimes being wearie sate down and rested himselfe but his dogge Good-will did not holde off from barking vntill he did rise againe Sometimes the way was so tedious vnto him that his heart began to faint â—un and desired to turne backe againe but as soone as he did eate of the fruites to trust in God which hee had in his pocket and in euery place about him came to himself and waxed strong againe And sometimes going by night lost the feare of God and sinceritie so that hee mist his way but as soone as the day appeared and the Sun began to shine found quickly the way againe by meanes of his dogge And when they had thus trauailed certain daies came at the last into a faire large and pleasant field in the midst whereof stood a princely and coastly pallace called Loue where the Loue of God was porter THE THIRDE parte of the Treasure of the Soule Of Loue Charity The first Chapter doth intreat howe the Loue of God doth exercise and trie vs. DEsire was glad wheÌ„ he sawe so faire and princely a pallace founde by experience that this wearisome tedious and troublesome way had so good pleasant an issue Came therefore presently at the gates of the pallace but finding them shutte close begun to call and knocke yet notwithstanding after long crying and knocking none came to aunswere Call and crie aloude quoth sincerity for in so doing although they were all a sleepe or halfe deafe it cannot be but they shal heare thee Knocke harde with the hammers which do hang at the gates and then soone they will open the doores vnto thee for there hung two hammers at the gate called to sigh and weepe Knocke harde and boldly quoth she for if they were not wont to open the gate to none these two hammers shoulde not hange at the doore for I thinke they are made for that purpose to let all those in that knocke with them Desire hauing knockt and called very long before the Loue of God wold open the gates was yet at yâ— last comforted by his comming who hauing opened the doore Desire knewe him not Brother quoth the Loue of God what doest thou lack or desire For whom dost thou look here Thou art wearie perhappes to haue watched so longe at the gate and to haue knocked so oftentimes But here wee fame vs all to be halfe deafe to trie thou constancie and patience of trauellers who come hether And when we find some that are wearie and perswade themselues that there is nothing els belonging vnto it but as soone as they are come then presently to open the gates for them and let them come in then wee let those without opening vnto them returne backe againe because wee open not the dore to any who thinketh that hee hath deserued it and perswades himselfe that he is worthy of it and that it is our dutie and are bound to doe it And art thou none of those fellowes No my good Lorde quoth Desire For although I haue suffered and sustained much sorrow and paine both of bodie and soule yet I know for certaine that I haue not deserued am altogether vnworthye to enter into the house vnlesse it woulde please your Lord shippe through your great mercye goodnes to leade and bring mee within wherefore wouldest thou come in quoth that Loue of God or whome doest thou seeke heere in this house My Lorde aunswered Desire I am come from the Pallace of Humilitie accompanied with these worthy personages and haue taken my tourney through the neerest waye being Patience to seeke out the Loue of God who as I am informed keepeth here his residence Doest thou not bring any token quoth the Loue of God whereby a man may know thou commest froÌ„ thence Yea my Lord said Desire I haue broght true tokens with me whereof the one was giuen mee in the house of Humilitie and is called Knowledge of him selfe and the other haue I learned by the way and is called Knowledge of God I am glad quoth the Loue God to see thee so wel prouided but dost thou think that for this knowledge sake we are bounde to let thee enter here No my Lorde aunswered Desire but onely as I haue saide before for thy grace and mercies sake because I cannot tell whether these two sundrie knowledges are perfecte or not and therefore I doubt of their sufficiency I knowe that I haue dwelt in the Pallace of Humility for a time and that they haue shewed me there all the house the Damsels their nature and condition but I cannot tell whether I haue well digested in my stomacke the fruites which I haue eaten there although they were vnto mee very toothsome and pleasaâ—â— Beâ—â—des I doe not knowâ—â— wherther I haue â—â—ofâ—â—â—neâ— not by that may 〈…〉 â—â—â—meâ— the priâ—kelleâ—â—nd â—â—ornes haue griâ—â—â—tâ—â—y hurt me my comâ—â—â—ue hath brought me hether almost perforce Therefore my good Lord I can assure thee of nothing that I bring with me but onely of my wickednes vnbelief and imperfection And the chiefest occasion that moued mee to seeke the Loue of God was this that I hearde that he was a good Phisition and Chirurgion would let mee blonde and purge mee from all corruptions and vncleannesse And I am tolde as soone as hee doth see one knoweth preseÌ„tly his disease although it lyeth hidden secreat win the hearte And wheresoeuer hee putteth his hande vpon there hee purgeth and cleanseth all thinges Wherefore said the Loue of God doest thou desire to be thus cleane sound and vnspotted Because answered Desire that I was also tolde that none who were vncleane and vndefiled should or
THE TREASVRE OF the Soule Wherin we are taught how in dying to Sin we may attayne to the perfect loue of God our neighbour and consequently vnto true blessednes and Saluation Many yeares since written in the Spanish tonge and now newly translated into English By A. P. 1. Tim 1. The end of the commandementes is loue springing from a clean hart a good conscience an vnfained faith Gal. 5. Those that appertaine to Christ haue crucified their flesh with all the euill desires concupiscences thereof LONDON Printed by Iohn Wolfe 1596. To the worshipfull his good Vncle Maister Richard Saltonstall Alderman of the Citty of London and his wife Mistres Susan Saltonstall his louing Aunt Adrian Poyntz wisheth health prosperity in the Lord. WHen I had finished the translation of this Booke louing Vncle Aunt I remembred the common order custome euer vsed in so much that few commit their labours to the view of the world vnlesse they first procure some Patrone for their defence I therefore vnwilling to send my translation to the presse before I had committed it to the patronage of some And standing in doubt to whome I might offer my labour in this kind trusting vpon your curtesies did embolden my selfe to commende this Treatise to your protections The booke was written aboue an hundreth and threescore yeares since in the Spanish tongue the Authour thereof being vnknowne As for his stile and methode of writing I meane not to commend it leauing the iudgment thereof to those vnto whom such censures are belonging I for my parte as I haue faithfully englished his words deliuered his meaning in such maÌ„ner that EnglishmeÌ„ may both read his treatise and vnderstand it so I doo not doubt but that it wil be as profitable vnto them that reade it for their instruction as it hath beene to other nations who haue greedily desired the traÌ„slation hereof And thus beseeching you to take my good will and meaning in good part I commit you to the tuition of the Almightie Your worships to commaunde Adrian Pointz THE PREFACE of the Authour to the Reader THE more graces a man hath receyued of God and the more he is indued with knowledge of vnderstanding the greater punishment he deserueth if therefore he be vnthankefull And againe whosoeuer acknowledgeth the benefites of God he also by all naturall reason is bound the more to loue him Nowe all bookes are replenished with knowledge and learning nowe is the holy Gospell sealed and confirmed with the precious bloude of the immaculate Lambe of God to the end we may haue a greater assurance of the vnspeakeable loue towards vs. All bookes I say are full the earth doth abounde with Preachers sounding forth as Trumpettes the great power and excellency of the Almighty for to draw stirre vs vp to lande praise giue thankes to our Creatour and most louing Father But we are all so prone to vnthankefulnes and so ready to forget his benefites so largely bestowed vpon mankind that there is none almost to bee found who vnfaynedly doo seeke him But all runne and flie headlong into darke and obscure places of sin and wickednesse Moued therefore by the premises I haue finished this booke to the glory of God and as I hope to the furtherance of the godly And because that nowe a dayes our slothfulnesse is so great our desire and stomacke to the glory of God so faint weake and slender I haue vsed here in this my booke sundry similitudes and parables by these meanes to intice the minds of men the more to the deep consideration of the contentes of this volume THE TREASVRE of the Soule IN times past there dwelte in a huge and great forrest a wise and godly man dayly watching fasting and praying deuoutly seruing the Lorde Who being desirous to attaine asmuch as lay in man to the true and perfect knowledge of vnderstanding and the loue of God leauing his cottage determined with himselfe to trauaile through all the world for to see if he could find any that wold vouchsafe to teach him the same And after greate and wearisome iournyes met in the ende with a shepheard feeding his flocke in a green pasture He being very glad of this hauing as yet in none of all his iourneyes found or scene any man came to him said Brother I thanke God that I doe see thee wherevpon the shepheard bidding him welcome asked him what hee lookt for in this desart I looke saide he for a knight who but nowe is gone by this way The seconde Chapter doth instruct the Pastors and Teachers of the people DEsire for it was that holy mans name meruaylinge greatly at the prouision diligence and care which the shephearde tooke in his trade for that he had a crook in his hand a bagge hanging at his right side woodeen cloge at his feet and a long coat vpon his backe besides at his lefte side two hornes hanging at his girdle thâ— one somwhat bigger thâ—â— the other and two great dogges lying before at his feet and not farre from thence his cottage enuironed with a hedge of thornes rounde about it The shepherd perceuing Desire to beholde and to view him so diligent and narrowly asked him the cause of his wondering that if neuer before he had seen any shepheard Whervppon Desire aunswered him how he had seene diuers of them but none so well prouided and furnished of all necessaries as he was desyring him most frendly that it woulde please him to shewe and declare vnto him those thinges which hee should in curtesie demand aske him The shephearde hauing graunted to satisfy him in all his questions so farre as he was able or his knowledge shoulde reach vnto Desire began and saide tell mee I pray thee wherefore carryest thou this crooke Why demandest thou mee this question quoth the shephearde and thou a countrey swaine and a heard-man and doest thou not know this I do carry it said he that I might leane vpon it and keep me from falling when I leade my sheep about the pastures To rule likewise my sheep with it to driue theÌ„ into the right way to keep theÌ„ together that they runne not astray and sâ—eke sundry wayes according to their owne pleasure For when one runneth before and the other behind then doe I driue the hindmost forwarde And what hast thou in this bagge quoth Desire Diuers and sundry things aunswered the shephearde First of all I haue a tinder boxt for to strike make fyre in colde weather and to dresse my meat for me and my housholde Besides I haue in it breade ointmentes a smal bottel with oyle and salt giuing these to my sheep ofteÌ„times but chiefly the salt Wherefore dost thou weare these wooddeÌ„ clogges demanded Desire for to keep my feete warm when it is â—râ—gâ—â— or the drie in raying weather answered the shepheard for if I should wear fine and proper shoes they would be quickly
him herewith when hee vouchsafeth to visite vs. Other riches eyther perish by wormes or consume with rust or weare with time because they are earthly and common to euery man But those that are hidden in the harte no mustines rust worme or tune can consume them because they are common to none but to such as doe possesse theÌ„ Dow quoth Desire if hee who doeth possesse them did discourse and make a show of them would they not consume then as other riches doe No said she for when he doeth discouer them to bee seene then hee doeth not possesse them any longer for whosoeuer doeth inioy them doeth not thinke that hee doeth possesse them but doeth alwaies endeuour himselfe and trauaileth to get and to attaine vnto them For our God doeth oftentimes bestowe these iewelles vppon him that doth not know them and is ignorant of the possessioÌ„ thereof because that our Presumption and Selfe loue which lyeth hidden in our hartes shoulde not steale them away Therefore he that doeth possesse them keepes them as secret as may the possible The nineteenth Chapter sheweth what thinges that mayntaine sinceritie or Simplicitie THe wordes of this Damsell did please Desire sayd by what meanes might one best keepe then these iewelles one thing aunswered she is most requisite and necessary to those that are new beginâ—ers and not altogether vnprofitable to the long continuers which is to flie to shutte doores and windowes for to haunt and frequen many mens companies and to heare and see much are ready waies to lose and to be depriued of them because our soule is as a looking glasse which easily receuieth all figures and likenesses which are brought before it and is like vnto waxe which retayneth the print marke of any thing put vppon it How is it possible quoth Desire to flie and to shutte all the gates and windowes for hun that dwelleth in a congregation or companie of many for he is constrained to go oftentimes hether and thether for to dispatch his busines besides it is both decent and godly to be affable and curteous to euery man for not to fall in the vice of selfe-loue or Partialitie which is to bee abhorred and to be detested although it seemeth to carrie a faire shine or colour of vertue and godlines It is true answered she but neuerthelesse the Loue of God commandeth vs that we should be circumspect in all our actions and doe nothing but by necessitie according to the greatnes of our affaires and to bee carefull alwaies for these iewels which we haue in our custody that we do not lose them How must we then behaue our selues quoth Desire for to doe as much as lieth in vs It is needfull answered she that hee who is not able for his busines sake to keepe him from company indangering hereby greatly the looimg of these two iewels Chastitie and Innocency should alwaies take me at his side and whensoeuer he shall bee in my companie then he needeth not to feare that hee shall loose them although he should trauel through al the world I pray you quoth Desire that it may please you to instruct me by some comparison that I might the better conceiue it and the simple and idiot people the better vnderstand it for to carrie it away in their memories the more easier Knowe then aunswered Sinceritie whosoeuer is desirous to keep Chastitie and Innocencie being two of the best meanes to vertue and the readiest waies to come to the last the Loue of God who comprehendeth all perfection of Charitie must flie and shutte doores and windowes And if it be not possible for him to doe it let him vse me then in all his actions and put mee in his right eye that whensoeuer his left eie of Concupiscence of rash or foolish iudgement will desire to see or iudge any thing let him direct her to his right eye of sinceritie considering with himselfe earnestly that euery man or woman are Angelles and children of the Lorde who continually without ceasing doe laude praise their Creator Likewise whatsoeuer he shall heare or see of his neighbour his right eye shall excuse it and amend it And whensoeuer his left eye of Concupiscence shall seeke to drawe him to the loue and desire of any Creature let him presently beholde his right eye which will send him to the remembring consideration of the beauty goodnesse and other perfections of his Creator which will cause him to loue the creature for no other cause but that shee doth loue laud and praise with him her God and Creator And therefore it were most requisite that he should vse me likewise in all his words and communications When quoth Desire doeth a man all things with Sinceritie when his minde answered she is simple vpright and sincere so that his wordes and deedes be alwaies correspondent and all his actions reasonable and without dissimulation Hauing alwaies a speciall regard that all his doinges may redound to the glorie praise of God his soules health and saluation and to the profite of his neighbour and this doing is in all thinges to walk with Sinceritie and he goeth sure and without daunger whosoeuer taketh her alwayes in his companie The twentith Chapter intreateth of Pouertie one of Ladie Humilities daughters DEsire hauing receiued great comforte out of Sincerities words tooke his leaue of her and his guide brought him to another of Ladie Humilities daughters called Pouerty who bidding him welcome did pray him to sit downe by her side Desire seeing the great courtesie of the Ladie said that hee was very glad of her coÌ„pany because he did perceiue that shee esteemed much of the Loue of God and therefore did aske her name and prayed her to tell him her manners and conditions My name quoth she is Pouertio And for the Loue of God I doe not possesse nor care for anye worldly thinges wherein quoth Desire take you then your ioy and all your comforte My chiefest treasure answered she wealth and riches ioy and comforte consisteth to forbeare all things for the Loue of God I doe greatly maruaile of this quoth Desire for I was tolde that this pallace was builded by the most noblest richest and most bountifullest knight of the earth wherefore doth he suffer then so poore and needie people to dwel in it For I cannot conceiue what profite or gain hee receiueth by your pouertie need and necessitie I will tell it thee answered she The Landlord the founder of this house is Lord and King of all the earth hauing al her riches and wealth in his hand power and yet it is his will and pleasure that we should bee poore because we shoulde not settle our heart vpon any thing but vpon him onely for hee is able inough to giue vs all things aboundantly But these whom he loueth he doeth giue them none of this earthly felicitie because they shoulde onely desire and loue him and hate this transitorie and deceitfull worlde
offence and then we are as good frendes as euer wee were before and because my Lord and God is so bountifull and â—ood I am not yet counâ—ed to this first degree but I endeuour my selfe also to my small power aâ— dâ—â—â— bâ—â—â—e to execute and doe that which he or any of 〈◊〉 least amongst vs doeth command mee with as great diligence as may be And hereby onely I can perceiue howe dearely I do loue him when I doe that which he commaundeth me For certainly I beleeue that nothing is more acceptable or pleasant vnto him no seruice or reuerence more delightful then the obedience vnto his will and commandementes For he him self doth say how can thy seruice please mee or howe canst thou perswade thy selt that I loue thee when thou doest not keepe my commandementes For knowe that there is nothing that ioyned knitted faster thy spirite with thine then willingly to execute my will and keep my lawes and statutes The fourth Chapter doeth prosecute the office of the loue of God in the same degree IN the same degree of Charitie I haue purposed to do al thinges where unto by office and calling I am bound unto and seeing that I haue nowe bounde my selfe to God whereof I repent me not I am willing to obey his will and commandement Daily therefore I consider my office and all thinges there vnto belonging and for the better execution hereof I diligently follow the couÌ„sell of the godly and the holy Scriptures for I know that many herein offende my Lord because they are ignorant of those things which are belonging to their dutie And if they knowe it and doe it not then they are farre worse because they sinne not through ignoraunce or weakenesse but onely through meere wilfulnes and mallice Besides that which I haue promised and haue sworne vowed vnto him wherevnto I am most bounde I endeuour with all diligence to performe and keepe it Therefore I haue vowed vnto my Lorde to serue him with three damselles Obedience Chastity and Pouertie Therefore euery morning I study how I might best serue please him speaking vnto my soule as followeth Let vs cast about my soule how we shall behaue our selues this day to please and to serue our Lorde and again in the euening I say vnto her Let vs see O my Soule howe wee haue serued our Lorde to day with the saide Damsels whether we haue offended him in any thing or no and in this sorte I endeuour my selfe to bee a loyall seruant to my Lorde with these Damselles Wherefore do you this quoth Desire Therefore answered the Loue of God because these three Damselles are Chamberlaines to my Lorde and none can come in his chaÌ„ber and speake with him vnlesse first they do open him the doores and prepare him the entry I pray you quoth Desire to tell me what spirituall exercises you do vse for to bee faithfull vnto these damsels I haue answered the Loue of God three intents which I do offer both day and night that further me to all manner of seruice The first intent is called Wish or aduance not The seconde Desire nothing The first intent serueth Obedience when I dresse it with a certaine sause called to doe and then is called Aduance not to doe And the finer I dresse this for her diet the more frendshippe she getteth for me and in greater fauour she bringers me with my Lorde and sayeth much good of me vnto him so that he by her words loues me dearly and is a mercifull and bountifull Lord unto me This foresaid dish namely Aduance not to do when I dresse it with another sause called to haue then it is called Wish or aduance not to haue herewithal I feede and maintaine the other Damsell called Pouerty Stay a while quoth Desire Why shoulde I not wish or aduance my selfe to haue something when I lacke This is not thus to be understoode answered the Loue of God for if thou needest some thing thou hast thy Soueraign who wil by himselfe or by his commanders sufficiently prouided for thee without thy wishinge or asking which is altogether vnmannerly For where one is who hath the commaundement and care ouer all the houshold hee will sufficiently prouide for them all after his power abilitie as it becommeth his duetie place and authoritie To the end the rest should addict themselues more zelously to the seruice of God and to the contemplation of heauenly and spirituall thinges without euery mans owne and perticular carefulnes to craue aske or aduance to haue that which he needeth And it were a greate ouersight that a chiefe commaunder of anye place should not haue the care and forecast to prouide for his subiects or housh oldes necessitie without their asking But that which I speake of aduancing demaunding or crauing is diuersly but chiefely two waies to be vnderstode First when they prouide not for thy necessitie without thy asking or crauing which is greatly to be misliked discommended dispraised in a congregation whatsoeuer Secondly that which thou needest thou doest lacke it gretly and not to be wilfull and wanton Orels in all thinges which thou canst desire therin will consist curiositie superfluitie and tempting of God For beleeue me that vnder the couer colour of necessitie lie oftentimes hidden diuers and many sinnes chieflie in things belonging to the maintenance and sustenance of the body as meare drinke apparell and such like things are How shall I know quoth Desire whether it be needfull superfluitie or wantonnesse onely that which I demand or craue to haue See answered the loue of God whether thou canst forbeare it and liue without it without the great hinderaunce perill and daunger of thy soule and body But if thou didst perceiue that it shold turne thee to such perill damage then to Desire nothing were a great sinne and madnesse and contrarie to Gods commaundementes But if thou canst forbeare it and bee without it so it bee not as I haue sayde daungerous and hurtefull to thy health although somewhat painefull troublesome and tedious to thy fleshe then to Desire nothing is a great vertue and morthie of prayse and commendation But as the holy Scripture sayeth Blessed is the man that suffereth something for the Loue of GOD. Therefore if thou canst forbear it without the hazarding and indangering both of thy soule and bodie then to craue aske and demande esteeme it wantonnesse onely although it couereth it selfe which the cloake of necessity want need holines For sinnes neuer disclose and shewe themselues hare but present themselues alwaies vnder the colour of good thinges and hereby mayest thou know whether it be necessarie or not when thou crauest some thing And that none deceiue themselues in their owne opinion they need greatly a diligent inquisition a vertuous exercise and if they be destitute hereof then set them goe about their businesse with counsell of the holy scriptures or with the aduice of
a gooly and wise man who will instruct them herein The fifte Chapter intreateth of the two other intentes namely of Desire nothing and remēber nothing SEeinge I haue nowe disclosed vnto thee my first intent wherewithall I maintayne the two damosels Obedience and Pouertie likewise I will discouer the nature and propertie of others namely Desire nothing Remember nothing Thou must know that the said first intent To wishe for nothing groweth and commeth of nothing but from a Desire to haue or doe nothing And when the cause which is the Desire to wishe for is taken awaye and rooted out then his force and effect doth cease quickly which is To aske for And hereby is made that which is contrarie to it namely To aske nothing which is my second intent wherewithall I maintain dame Pouertie But thou must marke that this Desire is vnderstood only of worldlye and earthly matters But because this hearbe hath an other roote where out it groweth which is to Remember for nothing there can bee wisht for which was not before remembred therefore make much of this third intent which is to Remember nothing wherewithall I mayntain the third Damsell called Chastitie But thou must vnderstande this Remembring when it is substantiall stedfast wilfull and springing out of a fleshly lust For it is not in mans power not to Remember nothing but wel not to suffer thoughtes to remayne and cast foundations in him but to turne them quickly of and to thinke of God But because that this hearbe Remembring doeth water it selfe with a water called To see we must cast vpon it a pouder called Diligently to haue care to the eyes which is very profitable so it These three intents do not onely clense my soule of all worldly things as selfe-wil such like spots but they breede in mee a great purenes promptitude to loue my Lorde drawing from me al other loues and vniting me altogether with him In these three intents I haue comprehended all the other godly exercises seruing the spirite as well of Humilitie as of any other vertues because I know that the perfection of vertue consisteth herein Thinke not therefore that in vame I serue these three Ladies for they bee very gracious and get me much fauour One of the three called Pouerty hath giuen me a faire iewell I pray you quoth Desire to let me see it I keepe it answered the Loue of God in two places namelie in my heart and Bed-chamber This iewel is so costly and of such price and value that I was not able to keepe it in my hart before I had cast out of it all earthly loue And in like sort it coulde haue no place in my Bed-Chamber before I had cast and throwne out of it all curious superfluous and partiall things reseruing onely to my vse but a few bookes Now do you call this iewell quoth Desire It is called answered the Loue of God Nothing at all for this is the greatest treasure that Pouertie can possesse who is the richest Ladie of all the earth because she hath as much treasure hereof as she will her selfe The sixte Chapter doth prosecute the office of the Loue of God and besides intreateth of praier IN this degree of charity wherof I haue spoken which was for to obey his commaundement as my duetie doeth require there is yet another circumstance to bee considered for the Office sake wherein hee hath placed me namely to be his chāberlain Which is whēsoeuer I come to serue him or come to craue something at his hands or but onely to speake with him I haue then a special care to come before him with such great humilitie lowlines purenesse of mind as I am able And the purer and cleaner that my heart is the more casie I see beholde and knowe him And pray my louing brother the Feare of God and my Aunt Reuerence to keepe mee companye What do you when Lady Reuerence goeth with you said Desire Then I remēber and think what I am answered the Loue of God and set before my eyes the maiesty and greatnes of my Lord who is to be serued with feare and reuerence as one onely worthie of it Besides I remember that all Angels and heauenly principalities do fall downe before him worshippe and adore him being astonished at such great excellent and incomprehensible a Maiestie Moreouer I conclude that hee knoweth the secrets of my bart and seeth my inward thoughtes better then I my selfe Likewise that he can according vnto his godly will and pleasure doo and vndoo all things and that life and death being and not being and the saluation and condemnation of al the world are in his hand and power Furthermore I remēber that hee is the fountaine and welspring of all goodnesse the onely and Soueraigne good in heauen and earth and when diligently I put in minde those thinges then I beginne to shake and tremble then my hearte and minde beginnes to alter so that oftentimes I fall in a sound chieflie when I consider that I being so wicked vile vncleane worser then any dog presume to vndertake such an high office to be so familiar with such a mighty Lord that such a renowned Maiesty will vouchsafe to delight in my vile companie suffer me to speak eat with him as his familiar and onely friend And oftentimes my selfe do tel him of it saying wherefore doest thou suffer O my God these vile vnclean sinners to stand before thee How my Lord is it decent that thou shouldest be serued of such wretches wicked offenders as we are Where is the honour and reuerence due to thy princely Maiestie But what aunswere doeth he giue you quoth Desire I cannot tell answered the Loue of God but onely that for very ioy hee makes mee to weepe and saith Doo not trouble thy selfe herewithall for thou hast not procured thee the office hast not placed thy selfe in it but I haue called thee vnto it and I know wherefore I haue done it but bee thou carefull to looke to thy calling and that which thy Office doth require demaunde endeuour thy selfe diligently to further and performe it What do you say vnto him quoth Desire when you come before him accompanied with Humilitie Charity Feare and Reuerence First of al quoth the Loue of God when I craue something at his hands and would moue him to grant me my request then I endeuour with all my force and power to exalte and prayse him and cease not for to giue him thankes for all his benefits which I haue receiued for I knowe that this is acceptable pleasant in his sight And whensoeuer I goe about to praise him then I rehearse all the wondrous workes which hee hath done recreating and delighting my selfe therein greatly This same I do touching his great power wisedome and goodnesse further I rehearse his great mercye and benefites which he hath bestowed vppon his people and seruants praising and
meat and restoritie I am the chiefest in this pallace and ain Chamberlaine to loue and Charitie I haue power to bringe those in whome I will that are my frendes I am the preacher who goeth through the house trying vntill my Lorde doeth awake commeth forth of his chamber for to speake with those that do call vpon him Whom think you did awake vs wheÌ„ thou didst stand long before the gates knocking with the two hammers hanging at the doore called To sigh and weepe but onely the continual barking of thy dog I am the surest messinger who commeth first at the gates and goeth to the Lord who followeth him alwaies and is next vnto him I haue in my power the fruite of a tree that which wee that are here within haue to deliuer out and to giue to euery man thereof to eate called See God Is it a sweete fruite said Desire for they gaue me an other to eat in the house of Humility which was somwhat bitter and chiefly at the first fell somewhat harde vneasie to bee swallowed This fruite quoth hee To desire God is maruellous sweete and pleasant but to some more sweeter and of pleasanter tast then to others which happeneth after the good appetite and stomack that they haue And the sounder that their tast is and their teeth the better thereafter they finde this fruite the sweeter and more pleasant For some there are who haue rotten teeth to those this fruit is vnsauorie for they are not able to chaw it And some doe eat it without appetite or hunger because their stomackes are already ouerladen with other meates and to those likewise it is vnpleasant because they cannot well digeste it although it doeth them but sinal hurt And some there are whose taste is marde through a feuer or an vnnaturall heate and these knowe nothing of this fruit but onely by heare say I pray you qd Desire let me taste of this fruit I am glad answered To desire Gâ—d art thou willing to taste of it for it is not possible that wee during this life should satisfie our selues or sil our bellies with it but only tast how sweet and pleasant it is Wherefore quoth Desire Therefore aunswered To desire God for if man could here satisfie his appetite with it feede plentifully vnto his owne will of it hee wold neuer be willing to leaue this prison and go to heauen hauing here of this fruit sufficieÌ„t enough to maintaine him But for the better vnderstanding hereof we die almost for hunger and are famt and feeble with too long fasting looking alwaies for the time till we shall come to the banquet of our soueraigne Lorde and Ring And euen as a hart doth thirst in the Sommer after the springe of water so likewise doe our soules hunger after that day This fruite is of such force and vertue that onely a small bitte doth fil our stomacke so much that it is not able to containe more how great a feeder soeuer a man bee But when wee shall bee with the Lorde then he will giue vs greater stronger stomackes that we may eat plentifully enough of these fruites without any hurt or surfeting for if any would eate here in this liâ—e more then their stomackes were able to beare it woulde more hinder then profite them Therefore it is needefull that we eat but a little and inoderatly of these fruits till we come to that place where we may fully satisfie our selues with them wherof we haue now but a taste onely The eleuenth Chapter intreateth how to Desire God did prepare Desire for to eate of the fruit I Pray you sir quoth Desire let mee haue a taste of these fruits so much or little as it pleaseth you First aunswered To desire God because this fruit doth neuer remain but in a pure vessell it is therefore most necessary that thou doest make cleaue thy teeth wash thy eyes mouth face and handes But where shall I come to water here saide Desire I will bring thee to a fountaine of life aunswered To desire God which runneth and floweth both night and day and is called Godly exercise besides I will call some Damselles of the house that will bee willing to wash and cleanse thee Desire was glad in tarrying for these Damselles and saw presently To desire God accompainied with these Ladies and saide Behold frende these Ladies must wash thee The first is called Courtesie the seconde Vnitie the third Pittie the fourth Mercy the fift Amiablenesse the sixte Fauour the seuenth Meeknesse the eight Zeale the ninth Ioy the tenth Iustice the eleuenth Fortitude the twelfth Prouidence or Forecast And this last will giue thee an hearbe that will prouoke thine appetite for to eat thy meat with a better stomacke For this fruite is onely ministred to the hungrie and not to any other The thirteenth Damsell is called Long suffering the foureteenth Constancie the fifteenth Peace the sixteenth Neatnes the seuenteenth Diligence the eighteenth Prayer the nineteenth Labour and the last am I to Desire God And I am alwaies found in this company And so long as thou art to bee founde among them they will further thee greatly in the eating of this fruite And whensoeuer thou dost eat them they will goe alwaies with thee and neuer forsake thee vnlesse thy selfe beares them away and doest misuse them for they themselues are wondrous desirous of this diet and no sooner they fee this fruite but presently they swarme about it eneÌ„ as bees about the hony and there is no surer token that one hath had a tast of these fruites but when they see these Damsels about the doore Desire was glad when hee was washt and had tasted of the fruit Brother quoth to desire God seeing thou hast done this thou must now sing also for the seruants of God do alwaies sing after their meales praising and thanking the Lord. And hâ—â—t is 〈◊〉 bâ—oâ—e in the hoâ—â—â— tâ—at can not one in the hoâ—â— that can not 〈◊〉 Howe shall I sing quoth Desire Let vs goe within the house said To dessire God where â—â—ll the Musicians dwell The â—â—rst is called Blessing the second Honour the thirde Prayse the fourth Thanksgiuing With these must thou sing for they are very good and skilfull Musitians and haue all good doyces The first Musitian called Blessing singeth the Superins or troble and prayseth God for his great liberalitie The seconde who supplieth the Contratenor called Honour praiseth the Lord for his vnspeakeable and incomprehensible wiâ—â—bom And the third who is câ—lled Praise singeth the Tenor and praiseth him in his endles goodnes bountie excellency and generally in all that God is in himselfe The sourth is Thankesgiuing and serueth the Base who thanketh the Lorde for all that hee hath created and for all his benefites most liberally powred bestowed vppon all his creatures The twentie two Chapter intreateth howe Desire did learne to sing THe musicke and the manner thereof did please Desire greatly Behold
quoth to desire God wilt thou go hence and return againe from whence thou art come where should I trauaile answered Desire for to be better then I am here where I am come with so much pain and labour Now that I am welcome to a place where I may line in quiet and be comforted I am not minded to change for they say in a common prouerbe De that is in blisse let him remain where hee is And I tell you sir I wil not go hēce vnles you doe thrust mee out of the dores It is not our custome qd To desire God to turn any body out of the doores vnlesse they thēselues doe desire it but rather doe intreat them to stay But because they may know that we stand not in need of any body therefore sometimes doe aske them if they are desirous for to go or not But because thou art willing to tarrie here with vs thou must not bee idle what must I doe qd Desire All that they shall commande thee aunswered To desire God And when I shall not bee commaunded at all saide Desire what shall I doe then Sing answered To desire God praise thanke magnifie the Lord. And whensoeuer thou art about thy busines dost that is commanded vnto then thē thou maiest yet sing to thy selfe for to keepe thy thoughtes from idlenes Further wilt thou please our Lord and become his familiar frende see that thou goest to speak oftentimes alone with him and if thou wilt profite greatly bee daylie conuersant with him Then shalt thou heare his aunswers who will disclose vnto thee many secretes whereby thou shalt grow familiar with him becom one of his minions May euery man who will said Desire come in his chamber and speake with him I quoth To desire God as far as he hath Humilitie in his company I tel thee that it is his greatest ioy that wee should come to him and awake him for hee is of this nature that he cannot abide to be alone and how base simple soeuer a mā is yet he reioyceth greatly in his company and will haue him to remaine with him continually For his nobilitie and worthines is so great that hee doth not regarde the externall person for there is no exceptions of persons with him if his spirite bee humble for one man hath cost him so deare as an other and hath created thē all of one substance the earth I which more is the baser viler the persō is if he doth but debase humble himself the greater fauour and courtesy he sheweth vnto him and wil do him the more good And I tell thee plaine that the most part of these that are dwelling here are but of simple parētage progenie For God hath chosen those for his seruice who were the abiectes of that worlde to the ende that no body who dwelleth here should think him to be receyued and intertained for his desarts worthines but only through the goodnesse and meere mercy of God Therefore if thou art willing for to dwell here and desirous not to loose but to profite further thy selfe and procure that thy song bee acceptable vnto God remember these four parts The first is Good-will the seconde Humilitie that third Patience the fourth Loue or Charity And whensoeuer thou singest with these four parts thou shalt neuer faile in thy songs And although sometimes thou flippest a note or two or els doest not sing fast enough presently thou shalt come to the right tune againe by hearing onely With good will thou shalt sing that Superius or Treble for all that rest doth frame it selfe after it and with the second and third namely with Humility Patience thou shalt sing the Contratenor for Humilities Patiences doinges are contrarie to a mans wil and wilfulnes And with the fourth namely Loue thou shalt sing all manner of musicke whatsoeuer that with thy soule the sweetnesse of that holy Ghost But aboue all thinges doe not forget to eat the fruit which thou hast eaten in that Pallace of Humilitie namely to Distrust in thy selfe and the greater thy loue and desire is towards God and the greater friend thou art of the Lord giue him the more of this fruite for he loueth them wel gladly eateth of them The thirteenth chapter how to desire God did bring Desire into the chamber of the Lord besides intreateth of an instruction to Praier I woulde praye you for to get one sauoure more at your hands which is seeing you haue entertained mee granted that I shall dwell here that it may please you likewise to bring me to my Lord for to know him to do vnto him homage reuerence I am contented qd To Desire God go with me Desire went trembling that he now should speak with so mightie a king monarch in his chamber and stand before his diuine maiesty and was taken with such feare trembling that he neither durst nor coulde come before that Lorde in as much that hee was minded to turne backe againe But when he remembred againe the nobilitie and vnspeakable courtesie and goodnes of this king how louing affable hee was to euery man he comforted himself vppon his gratiousnesse there vpon putting onely all his trust confidence Tarrie for mee here at the doore saide to desire God for I will go see what my Lorde doth and tell him how thou art here to speak with him Desire was yet fearfull studying what hee should say vnto the Lord whē he shold come before him Com hither qd to desire God I haue tolde my Lorde how thou art here Go in therfore and I wil stay here for thee Desire began with great reuerence to goe through the chamber of presence as soone as he did see the Lorde fell downe flat vpon his face weeping bitterly durst not once lift vp his eyes for he remembred that he had beene a mortall enemye of his Lord had done him oftentimes great iniury and wrong in as much that he was not able to vtter one word but onely did sigh weepe thinking alwaies that now he was in the presence of this endlesse goodnes whome hee had so oftentimes so grieuously offended What meaneth this qd our Lord wherefore doest thou come hether doest thou not speak Arise let me know thy desire What can or shall I speake before thy incomprehensible Maiestie answered Desire O my Lord I am not worthy to open my vile vnclean mouth in thy sight but suffer me now to bewaile by silence sighes teares my forepast wickednes iniquity Wherefore art thou come hither quoth our Lord I I am not come hither my Lord answered Desire for I do not thinke that I haue deserued to dwell here in thy house and yet lesse to come in thy maiesties chāber presence Who hath bronght thee hether then said our Lord Thy grace hath drawne mee hether hath caused me to be calde commanded