receaue all things as being sent vs from the hand of God by what way soeuer they arriue vnto vs. For it is he who doth direct them so One of those renowned Fathers of the desert was wont to say that a man should neuer attaine true quietnes and content vntil he could perswade himselfe that there was no body els in the world but God and he Doroth. doct 7. And S. Dorotheus says that those aūtient Fathers were very conuersant in receauing all things as coming from the hand of almighty God how sleight so euer they were in themselues and in what manner so euer they chaunced to them and that by this meanes they attained vnto a great quietnes and peace leading euen in their mortall bodies heauenly liues THE II. CHAPTER Wherein the second foundation is more amply declared IT is a verity so confirmed by holy scripture that all afflictions and euills which happen vnto vs for punishment of our sinnes are procecding from the omnipotent hand of God that it were needles for vs to spend more time in proofe therof did not the diuell seeke to obscure it with his malicious craft seeing from an other verity which we affirmed to be infallibly true to wit that God is neither Author nor cause of sinne he infers a false and lying conclusion in perswading some that how euer those harmes which a◠incident vnto vs by naturall causes and by creatures deuoid of reason as sickness◠famine sterility and the like are all proceeding from the hand of God seing that they commit no sinne in what they do neither is it possible they should in tha◠they are incapable of sinning neuerthele◠those harmes and domages which arriu◠vnto vs through the faults of others a when any one doth strike and wound or robbe and iniure me are not proceeding from the hand of God neither hapning through his appointment and prouidence but through the malice and peruersity of the others will which errour and such who receaue not euery thing as coming from the Almighty hand of God Doroth. doct 7. S. Dorotheus doth excellently reprehend where he sais We when we heare any word spoken against vs or chaunce to be iniured of any one do imitate dogs who when any one throwes a stone at them not regarding him who threw it do runne and bite the stone so we consider not God Almighty to be him who procured vs this affliction to clense vs from our sinnes but straight runne vnto the stone which is to wreake our anger on our neighbour To free vs from this errour as also to ground vs surely in the Catholicke truth the Diuins consider in the sinnes which man comits two thinges which do concure the one is the motion and exteriour acte the other the disorder of the will whereby we come to transgresse the comaund of God Of the first God is the Author and of the second man Let vs put the case on entring into quarell with an other kille him vnto the killing of him there is required that he lay hand to his sword that he lift it vp that he let fall his arme and giue the blow with diuers other naturall motions which may be a part considered by themselues without the disorder and commotion of that mans will by whose interuention that other man is kild and of all these motions by themselues and considered apart God is the Author and produceth them as he doth all other effects in creatures deuoid of reason seing that as nothing of it selfe without the helpe of God can put it selfe in acte or motion so also without him this man could not haue stired his arme nor handled his sword and more ouer these naturall actes in thēselues are not bad seeing that if a man should make vse of them in his defence in a lawfull warre or as executioner of Iustice and so kill an other he should cōmit no sinne but of that fault which is in the disorder of the will by which this wicked wretch cōmits that outrage and of the disaray of reason God is not the cause how euer he permit it in that he could haue hindered it and yet out of his iust iudgments doth not They vse to declare this by a comparison a man hath a wound in his foot and by reason therof he haults the cause why he doth go vpon his foot is the vertue and motiue power of the soule but the occasion of his lamenes in his wound and not the vertue of his soule so likewise in those actiōs by which men come to sinne God is the cause of the action but the defect and sinne proceeds meerly from the mans free will So that although God neither is nor can be the Author of any sinne yet we are assuredly to hold that all the euill inflicted on vs for punishment of our sins whether they arriue by intermission of causes naturall or els by vnreasonable creatures by what way or in what manner so euer they are directed are all proceeding from the hand of God and so ordained by his high prouidence it is God alone who lifts vp that hand which strikes you moues that tongue which reuiles and iniurs you si erit malum in ciuitate quod Deus non fecerit says the Prophet Amos Amos. 3 6. is there any euill in the Citty that God hath not done the holy scripture is full of this verity attributing all the euill which one man doth to an other vnto God saying that God alone is Author of it In the second booke of the Kings God tooke the inflicting of that punishmēt vpō himselfe where with he punished Dauid by meanes of his sonne Absalon for that adultery and murther which he had committed saying Behould I will raise vp against thee 2. Reg. 12.11 a plague from thine owne house and bereaue thee of thy wiues before thine eyes giue them to thy neighbour thou hast committed this thy wickednes in priuat but I will bring to passe that which I haue said in the sight of all Israell and in the face of the sunne whence also it is that those impious Kings who with great pride cruelty did execute most cruell vengeance on the people of God were called by the holy Scripture instruments of the diuine Iustice Isai 10.5 wo vnto Assur the rod of my fury and of Cyrus King of Persia by whom God purposed to punish the Chaldeans he sais Isa 45.1 cuius apprehendi dexteram whose right hand I haue laid hold of S. Augustin herupon discourseth excellent well Aug. su psal 73. their impiety saith he is become as the axe of God they are made the instrumēt of the angry but not the kingdome of the well pleased God vsually doth as we see men to do a man sometimes when he is angry will snatch vp some rod which lies next at hand perhaps some twig or other with which he beats his sonne and afterwards casting his rod into the fier
he doth reserue the inheritance for his sonne in the like manner God sometimes by the euill teacheth amends the good by vsing them as instruments and scourges of his wrath We read in the Ecclesiasticall History Hist ecc p. 1. lib. 3 c. 11 that Titâ—â— Generall of the Romaine army fetching once a circuit about the walles of Hierusalem which he then held besieged and seeing the ditches all filled with the dead corses and carkasses of men and all the neighbouring country infected with the horrible stench of theÌ„ lifting vp his sorrowfull eyes to heauen to direct thither his lamentable voice he cald God to witnesse for him that he was no waies the cause of so great a slaughter and butchery of men And also when Alaricus was in his expedition to sacke and ruine Rome p. 2. li. 9. c. 2. hist lest it is recorded that a venerable auncient Monke went to meet him on his way beseeching him that he would not be the cause of such great euills as were imminent that day ouer that wretched Citty vnto whom he answered that he went towards Rome out of no proper inclination of his owne but there is said he a certaine person which importuns me daily euen seems to hollâ—w in mine eares go to Rome and distroy that Citty And thus we see all things are proceeding from the hand of God and disposed according to his will ordinance And so the Royal Prophet Dauid wheÌ„ Semei reuiled and curst him throwing downe sand and stones against him said vnto those who counsailed him for to reuenge himselfe 2. Reg. 16.10 The Lord hath commaunded him to curse and reuile Dauid and who shall dare to say why hath he done so as much as to say the Lord doth vse him as his instrument to punish and chastise me with all But what marueile ist to acknowledge men the instruments of Gods Iustice and diuine prouidence since euen the Diuels are so how euer otherwise obstinat and enhardned in their malice and seeking nothing more then our perdition S. Gregory notes it excellently well Greg. li. 18 moral c. 3.1 Reg. 16.23 vpon that place of the first booke of Kings Spiritus Domini malus arripiebat Saul the euill Spirit of the Lord did ceaze on Saul the same spirit being called the spirit of the Lord and also an euill spirit euill to wit because of the desire of its mischieuous will and of the Lord for that he was sent by God to afflict Saul with that plague and torment which God by its meanes did execute vpon him and so it is declared in the same text saying exagitabat eum spiritus nequam à Domino the wicked spirit from the Lord 1. Reg. 16.14 did torment and vexe him and for this reason sais the saint Greg. li. 14. mor. c. 16. Iob. 19.12 doâ—h the holy scripture call those diuells which torment and persecute the iust the Thieues of God Thieues because of the malicious will they haue to hurt and damage vs and of the Lord to giue vs to vnderstand that all the power they haue for to do any mischiefe is deriued vnto them from almighty God And so S. Augustin obserues very well that Iob did not say Dominus dedit Aug. in psal 31. Iob. 1.21 Diabolus abstulit the Lord hath giuen and the Diuell hath taken away but he attributs it all to almighty God saying the Lord hath giuen me the Lord hath takeÌ„ away knowing right well that the Diuell could proceed no farther in hurting vs then God permitted him And this Saint prosecutes his discourse saying Aug. in psal 31. acknowledge God the Authour of thy scourge and punishment seeing the Diuel can do thee no harme vnles he first permit it who hath all superiour power Let no maÌ„ say this mischiefe is happened to me by the Diuells meanes but attribut all your punishmeÌ„t affliction to Almighty God since the Diuell can do nothing of himselfe not so much as touch the least haire which lies vpon our garments without the permission of God neither could he enter into the heard of swine as the Euangell testifies Math. 8.31 without hauing first obteined leaue of our Sauiour Christ to do it how then shall he be able to tempt or indomage vs without the permission of Almighty God He who had no power to touch the swine how shall he come to annoy the children THE III. CHAPTER Of the great good and profit which is included in this Conformity with the will of God SAint Basil says that the height of all the sanctity and perfection of a Christian life consists in attributing the causes of all things to God how little or great so euer in themselues they be and to conforme our selues in them vnto his holy will But to the end that we may the better comprehend the importance and perfection thereof and be incited by our affection towards it to seeke and procure it with greater diligence we will more particularly declare the great good and profit which is contained in this conformity with the will of God The first is that intire and perfect resignation which the Saints and all Masters of spirituall life do extoll so much pronouncing it the root and ofspring of all our tranquility and peace as being that whereby a man is wholly submitted and resigned into the hands of God as a peece of clay into the Potters hands to be fashioned and moulded as he pleases without desiring to haue any interest longer in himselfe neither to liue to eate to sleepe or labour for himselfe but wholly and intirely for Almighty God and this is effected by this conformity seeing that man thereby resignes himselfe wholly vnto the will of God in such manner as not to desire any thing but only that the diuine will may be most perfectly accomplished in him as well in point of what he is to do as in all accidents which may happen to him aswell in prosperity and consolation as in anxiety and aduersity Which is a thing so gratefull and pleasing to Almighty God as for this only reason he stiled Dauid a man according to his owne harte Inueni virum secundum cor meum 1. Reg. 13.14 Actuum 13.22 qui faciat omnes voluntates meas he hauing prepared his hart so plyable and obedient to the hart of God so readily wrought to a delicate aptnes to receaue each forme which he should please to impresse in him either of ioy and contentment or of paine and griefe as softned waxe was not more supple to receaue the figure which a man should imprint in it and therefore he said Psal 56.8 Psa 107.1 and repeated it againe Paratum cor meum Deus paratum cor meum my hart is prepared 〈◊〉 God my hart is prepared Secondly he who hath this intire and perfect conformity with the will of God must with all haue attained to an intire and perfect mortification of all his passions
shall please then the which there is nothing in which he can more shew his loue vnto him seeing he freely giues and offers vp vnto his Diuine Maiestie what so euer he hath as also what so euer he can haue or may desire and that with a mind so liberally disposed as could he or had he more with the same willingnes he would depart with it THE IV. CHAPTER That this perfect conformity with the wil of God is a blessednes and a kind of heauen in earth WHosoeuer shall be arriued to this entire conformity with the will of God receauing euery thing which may happen to him as proceeding from the hand of God and conforming himselfe in all vnto his most diuine and holy will shall haue obteined here on earth a rare felicity and beatitude and enioy a wondrous great tranquility and peace with a perpetuall ioy and iubily of mind Which is that blessednes and felicity which God Almighties great and faithfull seruaÌ„ts enioy in this mortall life for as the Apostle says the Kingdom of God and the beatitude of this life is not meate and drinke nor any other sensuall delight and pleasure but Iustice peace and ioy in the Holy Ghost Ad RoÌ„ 17.14 this is the kingdom of heauen on earth and that Paradice of all delights which we may enioy in this life and which with good reason is called a beatitude since it resembles vs in a certaine proportion vnto the blessed in heauen for as in heauen aboue there is no change nor alteration but the blessed perseuer alwaies in one being in the eternall fruition of Almighty God so also they who are once arriued to this intire and perfect conformity to that place all their contentment in the contentment and the will of God are neuer troubled nor disquieted with any mutation or contrary accident of this present life in that their harts and wils are so sweetly vnited and conformed vnto the will of God that the consideration how all is proceeding from him and how his good will and pleasure is fulfilled in all makes that pleasing and delightfull to them which otherwise would be grieuous and sorrowfull and that because they desire and loue more the will of their beloued then their owne WheÌ„ce it comes that nothing is able to disturbe their peace for they reioyce and are particularly glad when they are afflicted grieued and despised as knowing it proceeding from the hand of God and there is nothing els which can disquiet them or bereaue them of the peace and tranquility of their minds And this was the cause of that perpetuall cheerfulnes and peace which those holy Saints whom we admire in story S. Anthony Dominicke Francis Lib. 5. c. 5. vitae P. N â—gnatij and others enioyed as also of that which we read of our B. Father Ignatius and ordinarily see in other great seruants of Almighty God For do we thinke that these holy Saints had no aduersity that they had not tentations and infirmities like vs that they were neuer crossed with the successe of thinges without doubt they were and that farre more then we for as much as God vses most frequently to try his Saintes and exercise them in the like accidents whence therefore comes it that they remained euer in one state of mind without any chaunge of countenance but with a ioy and serenity both in the interior and exterior so great as if they had kept perpetuall feast and iubily The cause was no other then that which we haue already declared because they were arriued to that degree of perfection to haue intire conformity with the will of God and had placed all their delight in the accomplishment thereof and so the successe of euery thing was their felicity Diligentibus Deum omnia cooperantur in bonum Ad RoÌ„ 8.28 Mach. 12 21. non contristabit iustum quicquid ei acciderit all labours tentations mortifications were conuerted into a delight to them since they acknowledged in them the blessed will of God which was all there ioy and contentment They had already attained vnto the greatest height of felicity beatitude which any on could arriue to in this mortall life and so proceeded in all their actions as if they had been in possessioÌ„ of the glory of heauen Sancta Cathari de Sien en ses dialogos Herupon S. Catherine of Siena said excellently wel that the iust in this world are like our Sauiour Christ who neuer wanted the beatitude of his soule how euer great his paines and afflictions were So likewise the iust doe neuer loose that their felicity which consists in the conformity with the will of God with how many aduersities so euer they be opprest Seing that there remaines with them still that ioy contentment which they take in the will of God which is accomplisht in them This is a perfection so sublime and of so high prerogatiue as the Apostle auouches it to passe all vnderstanding Ad Philip 4.7 Et pax Dei quae exsapâ—rat omnem sâ—nsum custodiat corda vestra intelligentias vestras in Christo Iesu he calls it a peace surpassing all vnderstanding for as much as it is a gift of God so high and supernaturall that no humaine vnderstanding by it selfe can comprehend how it is possible for a hart of flesh and blood to remaine quiet at peace and comforted in the middle of those stormes and tempests raised by the miseries and tentations of this life This was notwithstanding to be be found in that wondrous bushe which Moyses saw all burning in a flame Exod. 3â— 2. and yet not consumed as also in that Miracle of the Children who at Babylon throwne into the fiery furnace remained vntoucht in the midst of such a mighty fier singing praises vnto God This is that which holy Iob mentioned in speaking vnto God mirabiliter me crucies Iob. 1â— 16. O Lord thou dost torment me after a wonderous manner signifying the great paine and torment which on the one side he suffred and on the other the vnspeakable contentment and ioy which he receaued in the sustaining them seing that such was the good will and pleasure of his Diuine Maiesty Cassian writs of a certaine venerable man who at Alexandria was incompast and hemd in by a sort of lewd Infidells who reuiled him with all the iniurious speeches as they could deuise in the meane time he remained in the middle of them like a silly lambe sustaining all and answering not a word they all made their sport with him striking and shouing him doing him a thousand other iniuries among the rest one demaunded of him in mockery what miracles his Christ had done vnto whom he answered the miracles which he hath done are that I in suffering all these iniuries and as many more as you can all inuent do take all patiently and am neither moued to anger against you nor stired vp to passion in my selfe This doubtles
sufferings and that lothsome Leprosy which God sent him vnto his holy will then in all the Almes and good workes which he did whilst he was in health and full prosperity and so in like manner you shall please God more by following his will whilst you are sicke then in all which you could do if you were well S. Bonauenture says the same Iob 1.21 Bonau de grad virt c. 24. lib. de perfect Relig. c 37. hoc refert ex Diuo Gregor Perfectius est aduersa tolerare patienter quam bonis operibus insudare it is more perfection to suffer aduersity patiently then to performe good works neuer so earnestly God can well be without both you me for any profit which he intends vnto his Church ego dixi Deus meus es tu quoniam bonorum meorum non eges he is pleased for the present to preach vnto you in sicknesse and requires that you should learne patience humility out of it psal 15.2 commit all to God he knowes best what is most expedient for you and you are wholly ignorant of it your selfe if we were to desire health and corporall forces for any cause we ought to desire it the better to imploy our selues in the seruice of God and to be more pleasing to him If then our Lord is pleased more and had rather haue me exercised with sicknesse and in suffering patiently the paine of my disease his will be done it is the best for me and most conuenient Act. 2â— 30. S. Paul the Apostle and Preacher of the Gentils was by the permission of God deteined two yeares in prison in a time when the primitiue Church had so much need of him it is not much then for you if God doe keepe you two moneths or two yeares or all your life if so he pleases inthrald vnto some sicknesse who are farre from being so necessary in the Church of God as was that glorious Apostle S. Paul Others there are who when they are disabled by sicknesse or long and continuall infirmity to liue according to the community but are inforced to accept of particularities are much troubled and disquieted scarcely esteeming them selues Religious men and thinking euery one disedified with them in seing their extraordinary fare and manner of life and especially if their disease be such as extendeth not to the exterior shew when their sicknesse is only knowne to God themselues and their particularities and exemptions knowne to all to these I answere that it is a good and laudible consideration and you haue iust cause to haue resentment of it but so as not to cease in point of your sicknesse to conforme your selfe vnto the will of God and to make your benefit of a double merit by conforming your selfe on the one side entirely with the will of God in all those indispositions and infirmities which he is pleased to visit you withall and on the other by a great desire as farre as shall be possible vnto you to performe and exercise your selfe in all the functions of your Order in being heartily sorry that you cannot be imployed in that which others do and in this manner besides the merit of induring sicknesse patiently and willingly there is place in this second point of incriting as much as those who are well and lustly and actually imployed in all those exercises S. Augustiâ— in his 62 S. Augu. sermon de tempore treating of the obligation which each one had vnder mortall sinne to fast time of lent coming to speake of those who were infirme and vnable to fast says that it is sufficient for such as those to eate at least with interior griefe and sorrow sighing and lamenting that whilst others fast they are not able to beare theÌ„ company like as a valiant souldier who hauing been wounded in fight hath more affliction and griefe that he cannot go to field to do some acte worthy the seruice of his King then paine and anguish to be vnder the Chirurgions launce Euen so it is with good Religious men when they are sicke who are more troubled grieued that they cannot performe the exercises of the Religion with the rest then at the torment of their owne disease But in fine neither that nor any other thing is to be a hinderance to our conformity with the will of God in our infirmities but we are to receaue them as presents directed vnto vs from his owne hands vnto his greater glory for our greater good and benefit Hieron in vit Patrum S. Hierom recounts how a certaine Monke beseeched holy Abbot Ioannes an Egyptian by nation to cure him of a violent feuer which much tormeÌ„ted him vnto whom the blessed Saint answered rem tâ—b necessariam cupis abijâ—ere vt enâ—m corporâ— nitro vel alâ—â—s huiusmodi line amâ—ntis abluuntur à sordibus it a animae lang oribus alijsque huinsmodi castigationibus purificantur you desire to be rid of a thing which is very needfull for you for euen as we clense the filth of our bodies with sope and lie so by infirmities the like chastisements are our soules made cleane and purified THE XVII CHAPTER How we are not to repose our trust in Phisitians and Medecins but only in Almighty God and are to conforme our selues vnto his will not only in sicknesse but also in all other things which doe accompany it THat which hath been said of sicknesse is likewise to be vnderstood in matter of all other things which during our sicknesse are accidentall to vs S. Basil touching this matter hath left vs an excellent document Basil in reg Fusias disputat 55 saying that we so ought to make vse of Phisicke and Phisitians as in the meane time to place no trust in them as King Asa did whom the holy scripture therfore reprehends 2. p. 16.12 Nec in infirmitate sua quaesiuit Dominum sed magis in mediâ—orum arte confisas est he hath not sought after God so much as in his infirmity but hath rather trusted to the skill of the Phisitians we are not to attribute to them either our recouery or remaining still infirme but ought to fixe our hope only on God who sometimes is pleased to restore vs so our health by Phisicall meanes and sometimes suffers vs to receaue no good by it and therfore saith S. Basil although we haue neither commodity of Phisitian nor his drogs yet are we not to dispaire of recouering our health seeing that our Sauiour Christ as the holy Scripture testifies sometimes cured diseases by his only will as that Leaper who said vnto him Domine si vis potes me mundare Lord if you will you can make me cleane and our Sauiour answered volo mundare I will be cleane at other times he did apply certaine things as when he made clay with his spittle and annointed the eyes of the blind with it commanding him to go wash himselfe in the poole Siloe at other times
composed only of eyes of feet of hands or heads but that there should be different meÌ„bers in his Churcâ— so is it as much vnfitting that this particular and excellent manner of prayer which we haue mentioned in a treaâ—ise therof apart Trâ—ct 5. c. 4. 5. should be communicated to euery on and it is as little necessary seing they merit it not or supposing that they do yet may they merit more in other things in the graunting of which vnto them God may oblige them with a greater fauour then in bestowing vpon them this prerogatiue There hath been diuers great and holy Saints vnto whom we do not know whither our Lord hath in this kind been so fauourable or if this grace were added to the aboundance of the rest they haue said with S. Paul that they tooke no glory in it nor had it in any singular esteeme but all their glory was to beare the crosse of Christ Ad Gala. 6.14 Mihi autem absit gloriari nisi in cruce Domini nostri Iesu Christi M Auila treating of this hath a saying of great consolation M. Auila to 2 epis fol. 22. God saith he leaueth some in desolation for many yeares and oftentimes for their whole liues and for my part I beleeue that the lot and portion of these persons is best of all if they haue but so much faith as not to censure euill of it and withall patience courage to suffer so straunge an accident and long a banishment If one could but perswade himselfe that this condition is the best for him he would easily coÌ„forme his owne will to that which God desires The holy Saints Tract 5. c. 20. and Masters of spirituall life do bring many reasons to the declaring and prouing that this part or portion is the better for them AmoÌ„g the rest we will content our selues with one of the most important of them confirmed by the authorities of S. Augustin S. Hierom and S. Gregory as also of most of those who haue handled this argument which is that all haue not sufficieÌ„t ability to conserue themselues in their humility in such a height of contemplation seing we can scarcely wring out a teare or two but we presently perswade our selues we are become spirituall men and high contemplatiues whence we proceed to compare perhaps prefer our selues to other men And euen the Apostle S. Paul himselfe did seeme to stand in need Aug. lib. de oraÌ„dâ— DeuÌ„ quâ— est epist 121. Hier. su illud ThreÌ„ 〈◊〉 sed cuÌ„ clamauero rogauero exclusit ora tionem meam Greg. li. â—0 mor. c. 21. 24. 2. Cor. 12.7 of some such counterpoise least otherwise he should haue been swaied to vanity Etne magnitudo reuelationuÌ„ extollat me datus est mihi stimulus carnis angelus satanae qui me colaphizet to the end that his being rapt to the third heauen and the high intelligences which he had there receaued might not stire him vp to pride God permitted him to be still haunted with a tentation which might be sufficient to humble him and make him know his owne infirmity Therfore although this way do seeme more eminent and high yet the other is more secure and so God who is most wise and who conducts vs vnto one end which is himselfe doth lead each one that way which is most conuenieÌ„t for him Perhaps if you enioyed that great familiarity with Almighty God in prayer in place of becoming humble and making your profit of it you would become more proud and arrogant wheras now you are conserued in humility and confusion and therfore this way is most proper for you most secure howeuer you may be ignorant of it Math. 20 22. Nescitiâ— quid petatis you know not what you aske S. Gregory to this purpose doth teach vs an excellent doctrine on this verse of Iob Greg. li. 9. mor. c. 7. Si venerit ad me non videbo eum si abierit Iob. 9.11 non iâ—â—eiligam if he come vnto me I will not see him and if he depart from me I will take no notice of it Man saith he is become so blind through sinne that he doth not know when he draweth nigh to God or when he departeth from him yea oftentimes that which he conceaus to be a great fauour of God and wherby he imagineth himself to approach nigh vnto him is that wherby he incurreth the offence of God and is the occasion of his farther separation from him and on the contrary that which he esteemeth to be the anger of God and wherby he gesses that God forsaketh him and casts him vtterly into forgetfulnes is Gods grace vnto him and the only thing which doth withhold him from departing from him And so who is there that doth not thinke when he finds himselfe plunged in high praver and contemplation and on the receauing hand of many graces and fauours from Almighty God that he is well aduanced on the way of a straicter vnion with his diuine Maiestie so oftentimes he cometh to waxe proud of these priuacies and graces and too secure and to confide in himselfe too much and the diuell by that way doth bring him to ouerthrow and ruine which he imagined to lead directly to a greater eminence and to approach nigher to Almighty God On the other side ofteÌ„times one shall find himselfe afflicted and desolate assaulted with greeuous and fierce tentatioÌ„s vexed with dishonest thoughts with horrid blasphemies and doubts of faith and thinke that God is mightily offended with him and that he vtterly forsaketh and leaueth him and then he is nigher vnto him then euer he was before seing by this meanes he is rendred more humble and more intelligent of his owne infirmity and so wholly diffiding in himselfe he hath recourse to God with more liuely vigour and resolution in placing all his confidence in him and making it all his care that he depart not from him So as that is not the best which seemeth so to you but it is conuenient you know that the way which God doth lead you is the best and most expedient for you Moreouer this very bitternes this griefe and trouble which you resent so much because you make not your prayers in your owne iudgment so well as you ought to do may be a new cause of consolation to you seing it is a particular grace and fauour of God and an infalible signe of your loue to him for there is no griefe where there is no loue we cannot be sorrowfull that we serue not God enough without some will and purpose to serue him well and therfore this paine griefe is begotten from the loue of God and the desire of better seruing him if you had no care how well or ill you serued him how your prayers did go and how your works were done it were an euill signe but to be sorry and afflicted because it seemeth to you you do nothing as