is compounded of many herbes The chiefe whereof are Chearefulnesse Loue and Diligence When thou shalt bring me these three sawces to eate then shall our friendship and familiarity be firme and soone after will I bring thee to the speach of my M. Desire much delighted with this direction of this boy said to him DE. Considering you haue acquainted me with your condition desire I wil labour to make these sawces giue them to you Thus Desire continued long in cōference with this Boy treating discoursing many matters with him be gā to be familiar with him deliuering to him the fornamed sawce at last he desired him to opē the gate that thereby he might haue accesse to his M. LOVE Thy request is reasonable cō sidering thou doest what lyeth in thy power stay but a little I will goe call my M. and see if he will come forth to speake with thee CHAPTER 3. Of the Loue of God and our Neighbour and of an other degree of loue and of the of fiee and exercise thereof NOw Desire began to thinke thus with him selfe whether the Loue of God would come forth to talke with him or no cōsidering he was so vile miserable wretched altogither vnworthy with whome so great a Lord shoulde voutsafe to talke and whilst he weas thus debating with himselfe he perceaued one comming towards him who asked him what he would or with whom he would speake DE. Sir I seeke to speak with the loue of God LO I am he which so soone as Desire heard he fell to the ground hauing lost his strength Then the Loue of God taking him by the hand raised him from the ground which made Desire to weepe so abundantly for joy that hardly could he pronounce any word Whereat the Loue of God being tender of hart through the compassion he had of him beganne to weepe also noting the great loue and good will which Desire had towardes him sai LOVE c. Cease off to weepe for I cannot without griefe behold the teares of him that loueth me but tell me who told thee that I was abiding in this house DE. A certaine sheepheard that I mette on the way who directed me to this place where I should finde you LOVE c. What did he tell thee concerning me what is the cause why thou louest me so greatly and hast so great a desire to finde me out Is it because thou hast heard of others that I bestowe many great giftes on my friendes and vse to rewarde with greate benefittes such as serue and obey mee DE. No. But for this cause doe I loue you because you are a good a noble and a famous Lord. And because you bring your friendes and serauntes to the place where they may see and beholde God then the which there is no greater happinesse and felicity in the world The Loue of god hearing what Desire had said was much plesed to heare his holy purpose intēt began to loue him now more then before to whome Desire said I cannot sufficiently meruaile my Lord that you being so mighty and potent a Lord and the Sonne of so great a King admit such as follow and seeke after you to finde you with so great labour difficulty LOVE c. Doe not so For this is a mistery not knowne to all men For many there be that thinke they haue not found or knowe not me when not withstanding I am neare vnto them and then themselues abounde with me And againe there be others that perswade themselues that they haue found and obteyned me when notwithstanding they be farre from me and haue not the least knowledge and vnderstanding of me DE. I beseech you acquainte me with your conditions and office that I may vnderstand whither I be neare or farre of from you for I hould and esteeme of you as of my Lord and friends LOVE c. My office and duety is to loue God for I am called the Sonne of the Knowledge of God DE. How do you loue God LOVE c. I haue a vehement desire to loue him with all my hart with all my strength and with all my power and with assaying any thing whereby I may feele him in such manner as may please him in referring all thinges to his honour prayse and glory and the health and benefitte of mine owne soule And likewise doe I wish that the whole world may know vnderstād him for his exceeding great goodnesse and that all creatures may honour him and yeeld him daily thankes And I enforce my selfe with my earnest desire that neither in great or small thinges much or little I offend or displease him or that I doe any thing contrary to his pleasure And if through mine owne frailety and imbecillity I chaunce to offend him I presently craue and aske forgiuenesse of him and by that meanes our loue is repayred againe And although my Lord and Master be so good so noble and so gratious to me yet am I not content with this first steppe and degree but yet proceede farther and according to my power and ability endeuour to execute nor only what hee commandeth but whatsoeuer the meanest in this Monastery shall commaunde mee in his name And this accustome I my selfe to doe with all reuerence denotion loue joy humility and ready will and that euer in all places and in euery good action And hereby doe I knowe how greatly I loue him when I doe that thing which hee commaundeth mee For thus I perswade my selfe that nothing in the worlde is so gratefull to him bee it to talke with him doe him reuerence or to shewe all seruice to him as to doe that thing which either himselfe or someother shall command me in his name For my Lord and Master saith thus to me How thinkest thou that thy seruices can be acceptable to me or that thou canst bee loued of mee if thou doest not that which I shall commaund thee to doe Or how canst thou say thou louest me For this knowe for certaine that in no other thing thou canst so vnite thy selfe to me or conforme thy will so neare to mine as if thou willingly and gladly execute what I commaund thee CHAPTER 4. The Loue of God proceedeth in his discourse IN this degree of loue I haue resolued with my selfe to performe whatsoeuer I holde my selfe bound to by my vocation and office For since I first professed my selfe of which I neuer repent me I holde my selfe by vow bound to performe that which before I might either haue done or omitted And for that cause I vse diligently to thinke vpon my duety and office resoluting and determining still with my selfe to execute and discharge whatsoeuer I am bound to by vertue of it according to the direction of holy write and learned men Being most assured that many offende through ignorance of that which they are boūd to by duty And if they know what they ought to doe and
the world and hath and keepeth his riches and treasures all in his owne handes And yet notwithstanding it is his will and pleasure that we should liue in continuall pouerty to the end we fixe not or settle our loue and affection on any other creature but on himselfe He could if it so pleased him bestow abundance on vs but to his best beloued he doth not because they should loue him only and hate this world and the vanities thereof And wee cannot aske a more manifest token of his loue towardes vs then that he suffereth vs to bee in necessity in this miserable life sendeth vs not those pleasures which fraile flesh would couet And yet farther he will haue vs spend our liues in pouerty least temporall and needles cares should ouercome our weake mindes but will that we should serue him with quiet cōtented thoughts and not be mooued either with losse or gaine of worldly commodities or too much rejoyce or lament in prosperity or aduersity with ouer great mirth or exceeding sorrow but haue our harts still vnited to him in peace and contentation without any mislike For such is the disposition of the Loue of God that he will not inhabit but in still and sequestred places DE. What is the especial vertue that is in you POV To conforme and frame my selfe according to my sisters amongst whome I liue And although I desire to possesse nothing yet to keepe out and expell an enemy of ours that seeketh daily to enter amongst vs and destroy our garden and eate vp our fruit whose name is Singularity our Lady Mother will haue mee liue like my other sisters And yet that I loose not the reward of my vertue shee hath married me to a holy Purpose whose mame is to aske nothing And farther she telleth me if I will attaine to perfection that I must rest content with that which is giuen me be it much or litle and accept as thankfully of grosse and homely diet as of that which shall be prouided at the costliest price and to leaue part of that which is alowed to me and to be content for the Loue of God to take so much only as necessity shal desire DE. That is as if one should desire to be better then good or labour to doe more then he were bound to doe For if I rightly vnderstand it that Lord which hath founded and erected this Monastery commaundeth you to haue the spirit of pouerty as the Prophet saith If thou abound in riches beware thou settle not thy loue on them Whereby I gather that the vertue of pouerty doth not consist in hauing or possessing much or little but in the loue or contempt we take in them POV. I doe not deny but that the spirit of pouerty consisteth in the minde yet notwithstanding it is much safer for the Loue of God to possesse nothing considering our loue and affection to rich and beautifull thinges is so fraile and prone that hardly can wee haue them without fixing our loue on them Least therefore such worldlie riches shoulde gayne some parte of our loue from the Loue of God which is already but smal towards him it is good as the saying is to remoue the strawe farther from the fier For the Loue of God doth chalenge of duety all the loue of man wholy to him selfe and manie there bee that herein flatter themselues saying I doe not immoderatelie loue this or that thing neither would I to much sorrow if it where taken from me But beleeue mee affection and loue is so subtle a thing that hardly are men founde not louing what they possesse Neither can we haue a better example hereof then our SAVIOVR CHRIST himselfe who when he could haue possessed the whole ritches of the world without feare to loue or affect them extraordinarily yet remember how needely and poorely not himselfe liued but also his Blessed Mother and his Holy APOSTLES Which howe can we anie other wayes conceaue but that we must neither affect or possesse any worldly ritches For which cause I haue clearely forsaken all such vnnecessary thinges as I vsed to haue with me in my Cell reteyning nothing els but the Image of my sweete SAVIOVR hanging naked on the ✚ Crosse thereby to remember his great loue to mee I once vsed to keepe many books with mee but nowe possesse only a Bible the life of SAINCTES and the life of my SAVIOVR IESVS with some fewe other for my deuotions And rest fully contented to meditate on sweete Iesus and to busie my selfe with the booke of his holy life CHAPTER 21. Of Obedience DEsire receauing no lesse contentment from this Virgin tooke leaue of her and weas brought to the Cel of an other daughter of Humility called Obedience To her Desire yealded very great reuerence in that she seemed to him to be of high dignity and authority of great estimation with the Loue of God and more beloued of him then her other sisters Now Desire for reuerence sake offering to kisse her hand was denyed of her in regard that being the daughter of Humility she would not allowe either reuerence or honour to be shewed to her but willing Desire to sitte downe by her he asked of her her orders and conditions OBED I am married to a holy Purpose called to omitte nothing I ought to doe Hee is a mighty strong and worthy Knight who alone is able to subdue put to flight the most dangerous beast in all the world called Selfe Will. Which beast doth destroy kill and swallowe vp all that loue and obey her and shee doth with a kinde of flattering allurement entise and drawe to her al obstinate people of which few forsake her vntill she drawe them into hell vtter damnation The greatest part of people and almost all forsake me notwithstanding it is most certaine that without me no man can finde the Loue of God who is a Lord of so great dignity and excellency that the whole world canot be compared with him And in regard it hath pleased almighty God to bestow so good and noble a husband on me I do not any thing but what he shall command me Neither doe I desire to be eased or remitted from that is commanded me except some vrgent necessity constraine me thereunto And in regard of theeues and robbes which lie so secretly amongst vs that hardly they can be discried or discouered by vs I neuer dare to walke alone DE. What companion doe you vse OBED First I take with me my dogge for a companion called as yours is Good will Next I joyne to me my sister Simplicity and my daughters Douotion Chearefulnesse Diligence perseuerance and Purity But chiefely our Lady Mother Humility doth alwaies assotiate her selfe with mee All these of necessitie must I haue with me if I will securely walke to doe that which I am commanded DE. Tell mee I beseech you How doth your Mother HUmility joyne her selfe with you for that as yet I doe not
joyfull and secret misteries whereof they are ignorant that be carelesse thereof and will not enter into his secret chamber with him although they be in his house and attend vpon him DE. Wherefore doe you prayse him with all these high titles LOVE c. Because the more I extoll commend and prayse him the more I displease despise and set at nought my selfe which how acceptable it is to him cannot be declared with tongue And this is his will pleasure that we continually haue set before our eyes his goodnes his excellency and his infinite greatnes and our owne malice our basenes and exceeding misery And farther I am certayne that I cannot be deceaued although I prayse and honour him all that is in my power for he is farre more noble more excellent more potent and greater then either I or all creatures togither both Angelicall and humaine can comprehend with thought CHAPTER 7. Of the office of the Loue of God in an other degree and a contmuation of that which he beganne to declare of the manner of praying LOVE c. After that I haue endeuoured to prayse and exalt him with the vttermost of my power I offer vp to him my whole minde and will with a chiefe Purpose that I haue that for no worldly thing I would offend or displease him and also most earnestly I entreate him that it may please him to keepe and preserue me in this will and minde considering that without him I am no way able to doe it Then aske I forgiuenes of him for all the offences and iniuries I haue done vnto him and beseech him that he will permit me to thinke vpon vnderstand or loue nothing but himself And yet farther I desire of him that considering he hath voutsafed to admit me for his seruant and friend that into a place of so high a function that it will please him to bestowe on mee the holy spirit of Humility which may withdrawe and turne away my minde from all things displeasing and hatefull to him that my seruice be not hatefull but acceptable to him Also I craue of him that he will bestow on me such things as he knoweth I stand in neede of whither they bee such thinges as are necessary for me or such as for his honour and pleasure he will haue me endued with and that for no other cause but that he would suffer me to liue and die in him and not cast me from his sight according to my desert After this I pray for all those that I loue most and to whome either spiritually or corporally I hold my selfe bound for all this society and for all liuing creatures that it will please him to bestowe his grace and mercy on them that according to their dueties they may knowe him loue him honour prayse and worshippe him All this doe I labour to present to him with sincerity and purity of hart DE. How doest thou present thy selfe before him with this purity of heart LoVE c. As neare as I can I keepe a watch ouer my hart and minde and take a care to my soule restrayning as much as I may all my senses and continually setting before my selfe playne simplicity which doth interpret to the best whatsoeuer I behold And if I would bee free and secure from all feare then doe I remayne and abide with my Lord and Master with whome to be present and to talke and conferre and whose counsaill and aduice to demand is my chiefe good and joy my only will and comfort Neither can I enjoy peace quiet or security or finde anie manner of contentement or ease but only when I am present in his company And for this cause haue I determined with my selfe to forsake all worldly pleasures and to dwell with him and cleaue to him neuer to depart from him except hee shall command mee DE. Yet I thinke it very necessary sometimes to be busied in reading good bookes LOVE c. True it is it is good to spend some time in reading but not with a minde to become learned and skilfull but that thereby thou maist finde out GOD and his wayes and once hauing found him maist knowe and loue him For this I shall not neede many bookes This one thing I looke after will and desire that I may settle and fix my whole loue on GOD and may joyne all my affection reason and vnderstanding to him For his loue alone is sufficient for me he will teach me all thinges that shall be conuenient for me to knowe and can open and discouer more secrets and misteries to mee how I shall loue and not offend him then all the books that the whole world doth possessed And I obtayne greater purity of soule feare deuotion reuerence compunction fortitude and strength and seuerity against the flesh by being in his presence then by reading continually Besides I know for certayne hee neuer will aske account how much I haue reade but how much I haue loued amd esteemed him Neither would I altogither exclude or banish reading especially for such as are yet simple and ignorant and knowe not howe to iudge of their thoughts wordes and workes For to such it is requisite to spend much time in reading to learne the exercises of the spirit minde For as it would be thought great follie rashnes and disgrace to a Prince if a rude country fellow not accustomed to speake to a King should presume in the presence of all his nobility to come and bouldly speake his minde and if in speaking he should vse his accustomed rusticall and vndecent termes it could not but be thought so great a disgrace to the Prince that he iustly might commād him to be thrust out from his presence and farre better had it beene he had neuer presumed thither euen so standeth the case in spirituall cases But to those that by reading and hearing haue alredy attayned to the knowledg of God and diuine exercises to such the exercise of praying is more necessary then reading as being alredy expert how to behaue themselues in the spirituall Court Farther when I present my selfe before my Lord and Master I am very carefull that inconstantly I turne not my head or eyes hither or thither For it would be taken a great dishonour to him to looke an other way whilest on should talke with him DE. Tell me your meaning more plainely for as yet I vnderstand not LOVE When I speake to my Master if at such time I busie my thoughts and reason vpon anie thing but only vpon him I speake to then turne I my backe not my face to him For this cause when I perswade my selfe that I am present before him in sight and that he doth behold me and neuer turneth his eyes from me but marketh what I say I vse all reuerence deuotion loue and attention to him that I can Then doe I prayse and thanke him for all his benefits bestowed on mee and all other his creatures calling them
my Lord and Master and to the preseruation and maintenance of this his house Wherefore I am very carefull that nothing be lost or mislayed especially of those thinges which belong to the seruice of Religion Ceremonies and the holy Canons of the Church Which thinges although many doe not greatly esteeme yet I am fully perswaded that the holy Ghost would neuer haue instituted them except hee had knowne them to be pleasing to God Therefore I holde the smallest Ceremonies to be obserued imagining they tend to the honour of God and most readely and willingly with all humility reuerence doe I keepe them And this thought doe I still carry in my minde if I should not honour my Lord and Master worshippe him carefully serue him dutifully and shewe my selfe most zealous in his seruice who should doe it considering I am beholding to him more then all other creatures For if the seruants and attendants of great Princes and States serue and obey their Masters so carefully diligently and with so great a desire why should not I serue and honour my Master and Lord that admitteth me to the familiarity of his chamber Therefore if the whole world should fall and decline from his obedience and not one should perseuer to shewe him reuerence yet woulde I remayne faithfull euen vntill my last moment of life CHAPTER 9. Of those things which the Loue of God hateth and a conclusion of his dutie and office THe other thing of the two which I spake of before wherewith I please and content my Lord Master is to hate such things as I knowe he hateth And two especiall enemies I knowe my Master hath which are The world and My flesh Wherefore I haue resolued with my selfe to hate them all that I can to haue neither friendship or peace with thē which determinatiō to performe I purpose an other thing which is to take no delight or recreation with thē neuer to talke or conuerse familiarly with thē except it be by the cōmandement of my M. which cōmandement is of more weight thē any Purpose I can vndertake Therfore haue I besought the Superior of this Monastery that he neuer send me abrod into twon or contry for my recreatiō or disport which is a thing different frō my disposition which I hate yet when he cōmandeth it I must needs obey him And although for some causes my M. command me somtimes to goe abroad into the world yet will he that I returne with all the speed that I can make for feare lest I be caught and deceaued with the deceites thereof being assured that how warely soeuer men conuerse therein yet more hurt than good commeth euer thereby Likewise do I detest hate my owne faultes and vncleanes my il motions desires my sodaine passions promise to sin not ignorant how hatefull they be to my Lord and M. And therfore for the loue of him I continually labor to amend my selfe Besides I sequester my selfe from all that dwell in this Monastery for his loue except when charity necessitie require the cōtrary Neither doe I it for that cause that I contemne them or thinke them vnworthy of my company fellowship for as I said before I esteeme them as Saints and Angelles but rather because I thinke my selfe vnworthy of their presence and conuersation or meete to kisse the ground that they treade on DE. Why do you so LO Because in these times Religiō is much decayed by reason of to much familiarity and conuersing of such as profes monastical liues not only amongst themselues but also amongst secular persons Whereby it chanceth that so little prayer deuotion and meditation is vsed For in these daies some Monasteries are become like Princes Palaces and only in name habit they shew themselues religious when they treate of and handle naught but worldy causes holines religion is so rare amongst some of thē that they neuer frequent their deuotions but when they meet in their Oratories out of which they talke of nothing but worldy businesses and newes being alwaies so distracted that they know not how to collect their minds to serue God and when they are called against their wils to their Oratories to sing their seruice they feare they shall not soone enough depart frō thence againe thus they sing their seruice being full of high misteries with litle reuerence or no deuotiō at al hauing their minds desire on the end in the kitchen And beause they vnderstād litle of God or what appertayneth to him God likewise regardeth them not but hateth them Therefore haue I determined to inure my selfe to a custome and to endeuour to be alwaies solitary and attend my deuotions that so my minde may take delight in God and those thinges that appertaine to him and that I may learne to loue him as in truth it is most requisite considering that for that cause I haue forsaken the world withdrawne my self hither DE. Some will say thou art singular wil note thee for it LOVE I regard not that for I ought not desire to please men especially whē it shall displease and offend God And so long as I am not scandalous to others let them think or speake their pleasures of me That which I doe is but my office and dutie if therfore thou seeke me doe thou as I haue done CHAPTER 10. The Loue of God brought defire into the house IN this meane time Desire was much amazed and bethought himselfe of those thinges which he had heard of the Loue of God and said to him DE. When you haue done all these thinges is there cause that you shoulde be in feare of any thing LOVE c. Yea trulie I must with great care and studie endeuour that by doing well I fall not into vaine-glory and selfe liking For if so I should yeeld to them presently my Master would expel me this Monastery Therefore haue I alwaies Humility my Mother by my side DE. Carry me I beseech you into the house LOVE Followe me for thou hast had conference enough with me I will bring thee vnto an other fellowe of mine whose office is higher and more worthy then mine DE. What is his name LOVE He is called Desire of God Now Desire vvent with a chearefull minde accompanied with the Loue of God to seeke Desire of God and hauing founde him he asked of him if he were Desire of God DESIRE OF GOD. I am hee thou seekest what wouldest thou with me DE. I would intreat to be admitted to your seruice Here Desire of God was delighted with the readie will of Desire and said to him DESIRE OF GOD. If thou desire to liue with me thou must be wel instructed by my brother the Loue of God For Desire of God is made of the wine that runneth out of that vessell of the Loue of God See therefore thou be first well instructed by the loue of God least otherwise thou deceaue thy selfe DE.
vertues the other called Contempt of her selfe exceeding the first by many degrees These two Virgins leading me in entreated our Mother and Mistris to receaue me which notwithstanding she had not done but for the loue of a certayne Knight which mette vs in our journey came in here with vs who bestowed on me this habite I weare and admitted me into the society of his Virgins and had it not beene graunted vs by speciall grace that that Knight had entred in hither with vs I had neuer beene receaued but had lost my labour DE. What is the name of the Knight you speake of VIRGIN The Loue of God It pleased desire much that the Loue of God was of that account that so many and so great thinges where done only for his sake and now he beganne more earnestly to Desire his presence and sayde DE. Deare sister tell me what were the parents of these two Virgins which brought you hither for it auaileth much to the honesty and reputation of a man to be borne of honest and vertuous parents for commonly the tree taketh the vertue from the roote VIR I knowe right well their parents names their father is one of chiefest authoritie in our Princes palace who is called To knowe also I knowe as well their grand-father whose name is To Consider who is a wise and discreete man and one that dischargeth his office dulie he married a wife called Wisedome DE. Had the Knight when hee mette you no man in his company VIR Yes he had a boy with him whom he loueth dearely this boy is called the Loue of our neighbour DE. Can you direct me whither this Knight is gone VIR I coulde direct you but let vs goe in and I will bring you to those that can instruct you certainly but tell me I pray you why doe you carry this great dogge with you DE. He was giuen vnto me by an other for I my selfe had first but a little whelpe which I bredde vp in my chaber vntill I mette a certayne sheepheard that bestowed his bigger dogge on me to accompany me through this vast and solitarie desert in which as I was told liued many hurtful serpēts dangerous wild beasts from which I might bee defended by the assistance of this dogge VIRG. What is the dogges name DE. Good will VIRG. The dogge surely is a very good dogge if you knowe howe to keepe him and assure your selfe so long as you haue him he will suffer no ill to befall vnto you neither neede you to feare to stray out of your way DE. But tell me I pray you of whome may I enquire where I may finde this Knight that I seeke after VIR Truely Brother he dwelleth farre hence thou hast a long journey to goe through this desert before thou canst come to the place of his abode thou must trauaile at the leaste seauen dayes journey for there be seauen Monasteries seated in this desert neither is there any other way to passe but this yet for the loue of the Loue of God considering I see thee so desirous of him I will direct thee a short way to goe by the which thou shalt sooner come where he is wherefore it is requisite that thou follow my aduise Desire hearing what see said rejoyced greatly but especially because shee saide shee would doe it for the Loue of God and saide to her DE. I will doe what ere you bid me so I may finde the Loue of God VIR Here within this desert there are eight Monasteries whereof this which is the house of Humility is the first the second is of Iustice the third is of Wisedome the fourth of Fortitude the fift of Temperāce the sixt of Faith the seauenth of Hope the eight of Charity in this last of Charity remaineth the Loue of God and there dischargeth the office of a porter This whole journey thou must vndertake if thou wilt be sure to go the right way but as I saide I will teach thee a shorterway by which thou mayest sooner come to him yet notwithstanding it is of necessity that thou abide a time here in this Monastery that thou maist learne marke and remember all our orders and be acquainted with our Mistris all herd daughters and learned and remember their names behuiours lius Moreouer thou must diligently note al things in this Monastery carry to the Loue of God Certaine rules of ours for the great loue he beareth to this our Monastery before others then will he without delay most willingly receaue thee the rather if thou bring letters of commendation from our Mistris DE. What is the reason the Loue of God should so preferre you considering as me seemeth you are the poorest meanest fewest in number VIR This was the first Monastery that was founded in this Desert and all the other are depēding on this besides our chie fest founder gouernor the builder workman of this Monasterie maketh his abode and dwelling amongst vs And although he walke vp downe this Desert to visit keep in order the other Monasteries yet will he not permit himself to be otherwaies called then a child of this Monastery first of al we gaue him an habit desire was so much delighted with the discourse of this virgin that he felte his hart inflamed with loue for he noted her words well saide he desired nothing more than to spend long time in this place with great diligence to note marke their orders Then the virgin taking him by the hand said let vs now goe in CHAPER 7. The purpose or intent of Humility and her talke with Desire THe building of this house much pleased Desire and he admired the beauty thereof considering it was playne without any coūterfet for neither was it builte high not yet set forth with any imagery or painting but lowe conuenient not founded vpon sand but on a firme rocke After Desire had a time attēded his deuotions in the Oratory the Virgin brought him to the chamber of their Mistris or mother who receaued him curteously seeing him vertuous deuoted to Gods seruice and making him sit said vnto him what cause my Son hath brought thee amongst vs considering we are so poore so meane such abjects DE. Lady mother I seeke after a knight called the Loue of God And as I am instructed I canot finde him except I make my abode here some time with you wherfore if it be not troublesome to you I desire to liue vnder your obedience gouerment HVM Your desire and purpose pleaseth me well but first consider and weigh with your selfe what it is that you goe about to vndertake least hauing once entred you repent you of your purpose DE. I beseech God assist me with his grace helpe that I may perseuer in vertue and all goodnes HVM I wish the same pray to God to accomplish this good worke which he hath begonne in thee But farther it is
done first humble and debase himselfe HVM It is true my Son as by experience thou mayest finde it DE. And how may I try it HV By seeing those that humble themselues to be exalted yet to take heede that thou humble not thy selfe to that end that thereby thou desire to be exalted for so thou shalt sinne in pride And pride humility are open enemies and euer oppose themselues one against the other For what so euer thou doest if thou truely humble thy selfe thou canst not in the same action exalte thy selfe But if thou humble thy selfe because thou wouldest be exalted thy shewe is humble but thy acte is proud And because the action is to be taken according to the intent of the mind such humility is called pride By which reason humilitie may diuersly be termed pride For if wee haue respect to the action of such a man outwardly he carrieth a shew of humility but looking to the end of his humble action wee shall finde it wholy to proceed from pride And to speake properly humility it selfe contendeth not with pride but the spirit of humility and it is impossible to haue these two agree in one for humility is but an act but the spirit of humility conteyneth both the act and the cause and intention of humbling and dejecting our selues CHAPTER 9. Humility continueth her discourse and teacheth how to striue against vice NOw my forenamed husbād I meane my purpose I vndertooke to humble my self like a labouring beaste and the seruant of all men assisted me faithfully in a certayne conflict I had with an other Lady and her maidens of the house of Pride whose gouernesse was called Pride of life which daily endeuoureth to scrach out mine eyes and still brauleth with me An she bringeth with her both the vnder gouernesse of her house called Concupiscence of the flesh and her steward Concupiscence of the eyes To these three associates her selfe a lewde maide both mother and nurse of them called Negligence who beinge often weake and feeble is easily ouercome but sometime she so filleth her selfe with eating drinking that shee becommeth fatte strong and then is shee very dangerous Shee hath attending on her a certayne maide dull foolish and will brought vp called Malice with whome come hither three other Maides Anger Sloath Enuy. And vnto the three last associate them selues two other that is Naughty Suspition and Rash Iudgement All these are at mortall enmity with me and still oppose them selues against me with whome I am daily to contende and fight Therefore so oft as they enter in here I with the assistance of my husband straite driue them out and force them to flie And then haue we can other feare least the Maide which cōtinually watcheth at the gates I meane Vaine-glory presently steppe in For if once we giu her opportunity to enter she robbeth vs of the fruite and benefit which we got by expelling our other forenamed enemyes so that then we are barraine of all goodnes and loose the labour we tooke in our former conflicte DE. How then chanceth it that when these other your enemies enter in here she standing at the gates doth not also enter HVM This is the reason those other Maydens vse the benefit of winges enter not by the gate but flie ouer the walles often they hide them selues so secretly in some corner of the house that when we least suspect them they walke wander vp and downe amongst vs wherefore we are of necessity to keepe a carefull watch least suddainly they come vpon vs and spoile vs vnlooked for DE. Let vs discourse yet longer of this matter and tel me why You are at such debate contention with them considering how il a thing it is to giue such example to worldly mē when they shal see such discord dissention amongst Religious persons who they knowe should be gentle pittiful milde for the Loue of God to all men HVM The cause of our strife and dissension with them is al only for that cause we expel them our house because they are open and professed enemies to the Loue of God who is our chiefe Lord Master and whosoeuer is an enemy to the Loue of God we wil haue neither friendshippe or familiarity by any meanes with him CHAPTER 10. Of Concupiscence of the flesh DESIRE was greatly pleased to heare how great confidence Humility had in the Loue of God and desired of her to instruct him by what meanes and helpes they ouercame and expelled those dangerous Maydens their professed enemies HVM I would willingly doe it but because I am not yet fully acquainted with thy nature life conditions and minde but only goe vpon conjectures and imaginations I rest yet doubtfull whither I may instruct thee herein or no. For considering the contrariety and difference of mens natures the sweetest hony tasteth not sweet to all men DE. What soeuer I seeme in shewe to your iudgement or what opinion soeuer you haue of me yet I wholy submit my selfe to your will and yeelde me to be ordered by your direction only desiring to be instructed by you what meanes to vse to finde the Loue of God HVM Vpon that condition I will satisfie your desire and will impart and make knowen to you my exercises and course of life First that holy purpose and determination of myne which I spake of before hath made me Mistris of the whole world so long as I shall contemne and despise it And Mistris ouer my owne body by fasting and discipline and by my voluntary and willing humility I say not only Mistris and commandresse ouer my ghostly enemy but ouer all the world and yet farther which is greatest Mistris and commandresse ouer my selfe for when the world seeth me to labour and endeuour with all my diligence to please the Loue of God it repugneth me and all my family yet I still reteyne peace and tranquillity with my forenamed husband Now Desire greatly admired the vertue and force of him whome Humility so often had named her husband and said DE. I beseech you Lady Mother instruct mee by similitudes that I may more playnely conceaue your meaning For I am but of dull and slowe concepte and by examples I shall better conceaue your sayings This request of Desire pleased Humility well finding that by acknowledging this owne dulnesse he was now become both modest and humble wherevpon she saide to him HVM So soone as I see any of my before named enemies enter in hither I thus behaue my selfe if it be the first which is Concupiscence of the flesh I foreknowe already her conditions and behauiours which are to be exceedingly giuen to gluttony and to pamper her body by excesse of eating drinking Therefore first I take from her all kinde of delicate diet neither do I allowe her her fill of ordinary meate and drinke And because I am not strong enough of my selfe to tame and master her in regarde that my
my conscience Desire thought this Virgin of rare and singuler vertue and departing from her was brought into the Cell of an other daughter of Humility whose name was Desire of Contēpt who receauing him courteously was asked of Desire both her name and conditions VIR my name is Desire of Coutempt because I desire not to be honoured or esteemed of any man Desire wondered hearing this Virgin desire to be so much contemned considering how different it was from the mindes of most men But admired her vertues finding she did it for the Loue of God And leauing her was brought into the Cel of an other Virgin whose name was To reioyce in being contemned Of whome Desire being entertayned demaded likewise her name and conditions VIR My name is To reioyce to be contemned For I wish to be despised scorned and iniured for the Loue of God DE. Instruct me I beseech you how I may attayne to this vertue for such is the haughtines of my proude minde that I doe not only reioyce but am grieued and repine if I be contemned scorned despised or iniured VIR That proceedeth from want of Humility whose vertue is to contemne and neglect her selfe for the Loue of God And truely this is an apparant token that thou aboundest vvith pride and ouer much selfe loue But seing thou art by GOD conducted hither into this Monastery we will willingly instruct thee in all kinde of vertue and altering thy habit will make thee a newe man and will direct and instruct thee how to speake with the Loue of God for other wayes thou shalt be sure for to loose thy labour Therefore if thou wouldest attayne to my vertue thou must imprinte in thy hart my Sister Desire to bee contemned thinking and determining thus with thy selfe henceforth will I desire to be scorned and contemned and to be neglected of all men for the Loue of God This desire once throughly fixed in thy hart thou shalt by degrees attayne to my vertue through prayer study and diligent endeuour And although at the beginning thou shalt endure some labour and payne by striuing to subdue and master thy owne appetites Yet perseuer to the end and thou shalt gette the victorie In so much that thou shalt rejoyce when any thing is said or done to thee contrary to thy likeing Farther thou must by degrees enforce thy selfe to desire to be scorned despised and contemned For it is most true that no man can be humble that is not just And he that shall not desire to be despised contemned mocked and debased this man cannot be called just DE. How may that be that whosoeuer desireth and wisheth not to bee despised should bee said to bee a man vnjust For by that accompt wee shall finde but fewe just men and in my opinion this cannot be true VIRG. I will easely prooue what I haue said It cannot be denied but that hee is jus which giueth to each man that which is right if therefore man can chalenge nothing else for himselfe but to be contemned scorned mocked and debased hee is not just which desireth not to bee so vsed DE. I would heare you prooue that and shewe plainely how nothing but contempt is due to man VIRG. I will First there is no question but that all that which is good ought be loued honored desired and praysed and how much greater and better it is so much the more it ought to be loued contrarie wayes that what so is naught ought to be despised hated rejected and suppressed Now if it be true that euery men is ill it followeth that of right hee must bee contemned and despised DE. Tell mee how all men are to be said to be naught VIRG. Only GOD is good therefore all men are naught DE. I cannot yeald to that conclusion VIRG. Logitians shall proue that none is good but God and whatsoeuer is not God is not good but ill And if man be ill that all shame reproach and contempt is due to him CHAPTER 16. How all creatures are good and yet none is good but God himselfe DESIRE I am not yet resolued by thy alleadged reasons considering thou saist that God is good and that whatsoeuer is not God is not to be said good And the holy Scripture saith that God sawe all thinges that he had made that they were not only good but very good Farther considering God is good as indeede he is the chiefe goodnesse it selfe and the efficient cause and beginning of all thinges created all things that he hath made must of necessity be good that the worke be answerable to the workeman that made it Whereupon it followeth that whatsoeuer God hath made must of necessitie be very good Besides considering man is the most excellent of all corporal creatures it is plaine that he is not only good but very good And then if he be good by thy owne rule it followeth that both honour and loue are due to him VIRG. I will not maintaine a long disputation with thee for that disagreeth with the rules of Humility only I will open what I haue said more at large that thou maist better vnderstand my meaning The scripture sayeth that none is good but only God Which is thus to be vnderstood that only God is essentially good to be good is only proper to him And what soeuer he hath made may be said to be good participating in goodnes giuē to them by God For whatsoeuer goodnes they haue is Gods not their owne So when thou seest good giftes bestowed on any creature from aboue thou must honor and loue such a creature But this honor and loue must be referred to God and not to the creature Therefore our selues and all creatures are to be loued of vs because they be good in their essence or being as the creatures of God this is to loue God in his creatures Let not therefore any man desire to be praysed or honored for his owne sake but for the goodnesse which God hath bestowed on him attributing and referring it all to GOD. For it is one thing that man hath from God but an other which he hath of him selfe From God he hath what good soeuer is but from him selfe whatsoeuer is ill He hath from God that he representeth and carrieth his Image likenesse But of him selfe through wicked life and euell manners he is made altogither dislike to God Also it is giuen to him by the grace of God to desire to be good and endued with vertue but of himselfe hee desireth ill and doeth those thinges that most displease God From hence we learne that those thinges which are bestowed on man from aboue are greatly to be honoured and highly to be loued which are the cōditions of his creation his natural blessings yet not to be loued for his owne sake but for the honor of God cōtrary those things to be hated which are in man himselfe as his vices offences al other imperfections So
thy selfe Desire meruailed to heare her say he was a voyce and answered DE. How can you say that I am a voyce SIMP Thou as all other creatures wast created by Gods word it is plaine that a voyce doth follow a word considering therefore that so sone as God had spoke the word presently all creatures were made it followeth that all creatures are voyces DE. Explayne this yet more plainely SIMP Speech and the word are but one thing For speech is not that which is deliuered with the mouth but which being conceaued in the minde is reteyned within But that which is expressed with the mouth is a voyce declaring the speech or word conceaued in the hart As for example if I conceaue such a thought in my minde that thou art a man this is a word or speech and although I vtter it not yet I hold it within mee But if I shall expresse it with my mouth say thou art a man this is a voyce explayning the secret conceyte of my minde De. If I be a voyce whose voyce am I. SIMP Thou art the voice of God by whome thou wast created to this prayse honor glory DE. What thing then do I speake of my selfe if I be a voyce SIMP Thou sayest God is good by the goodnes of that essence which thou hast of God euen so by thy owne beauty thou giuest a witnesse that he is beautifull through whose beauty thou hast attayned to such goodnes and beauty to conclude whatsoeuer God hath created in thee it is but a certayne voyce explayning the vertue goodnes of him De. How can you say that whatsoeuer is in me created by God is a voyce not absolutely whatsoeuer is in me is a voyce SIMP Thus this sins and wickednes which God hath not made are not his voyces but thy owne which speake and declare that thou art filthy nought impure and wicked For as by the creatures of God we are ledde and brought to the knowledge of him so by those things which we do our selues we may attaine to the knowledge of our selues CHAPTER 2. How God may be knowne by his creatures DEsire noted this discourse of Simplicity not without great admiration who although she seemed in shew but simple yet found he her most wise in these high and secret misteries and said to her DE. To what end wold you haue vs to sing SIMP To the end we may forgett the difficulties and sorrowes of this miserable banishment we liue in and loose not our hope to come to the house of Gods Charitie Wherevnto to attayne we shall finde no small helpe in meditating vpon Gods creatures which purposely I haue placed in this journey of Patiēce that thou maiest the soner come to the Loue of God if thou shalt be cōuersant in this booke of his creatures For by Patience we conceaue a greater hope of the diuine scripture which is the whole world which is no other thing then the booke of God DE. Considering then that we must sing let vs do that for which cause we are made voices that is let vs prayse God SIM I am well contented for so many voyces will joine with vs in singing Sometime desfcāt some time the Tenor sometime the treble wil meete vs in the beginning the Basse in the middest the Tenor descant in the end the Treble all sortes of voyces according to the multitute and variety of creatures farther it is necessary if we will doe according to the prescript of musicke that we endeuoure to bee skilfull in our song for considering we haue voyces we must learne vnderstand the knowledge of singing DE. Who shal teach vs that SIM Our owne voyces For some creatures shall declare his power and highnes others his goodnes others his wisdome others his gētlenes others his beauty others his sweetnes others his greatnes others his iustice others his liberality to this end God hath bestowed on vs a kind of knowledge of him selfe according to euery mans capacity and nature that thereby we may sing deliuer his prayse For which cause I entreate thee endeuour in this thy journey to become as expert in singing as thou cāst the rather because in the house of the Loue of God to which thou doest trauaile there is nothing but singing whither when thou shalt come I would haue thee sufficiētly instructed in this arte For whosoeuer shall haue a good voyce in this jorney shall often exercise it it is thereby so amended that it cānot change And as euery mā through daily exercise shall learne to sing in this life so shall he bee there more excellent then others DE. Teach me I pray you how I must sing by Gods creatures for of my selfe I shall not easely learne it SIMP I will willingly do it Now meane time Desire hauing trauailed far through the desert learned and proued many vertues and excellencies of our Lord and Sauiour IESVS Christ and the better by the ayde assistance and direction of his guide Simplicitie Yet was he to passe many great dangerous and hard labours ofte did he stumble but Simplicity supported him that he could not fall Notwithstanding sometimes he fell but presently Simplicity gaue him her hand Sometimes he fell so dangerously that except he had beene lifted vp againe by the helpe of the Feare of God hee neuer woulde or coulde haue rose againe Sometimes when he should goe forwarde he retyred backe and when he should haue receaued benefit by Gods creatures he became much worse For he was not sufficient careful to try out the secret vertues of voyces neither did he greatly regard his song but suffered him selfe to growe hoarse vntill being pricked and put forward with the Feare of God he laboured to goe forward Oft times did thornes and bushes run into his feete but Simplicitie held him vp and the Feare of God plucked them out againe Sometime was he mch oppressed with sleepe but the Feare of God awaked him againe Oft times being weary he sate downe to rest him but Good Will his dogge neuer left barking vntill he arose againe Sometime we he so weary that through inconstancie of mind he determined to goe backe but presently eating of the fruite in his pocket he recouered strength and kept on his way Sometimes as he trauailed in the darknes of the night hee lost both the Feare of God and Simplicity so that he wandered out of the right way of his journey but so sone as the sunne beganne to shine by the help of his dogge he found his way againe Now after they had trauailed thus many dayes they came to a pleasant delightful meadow in the middest whereof was seated a princely Palace called the house of Charitie the Porter whereof was the Loue of God THE THIRD PART CHAPTER 1. Of the probation and exercise of the Loue of God WHen Desire had beheld this goodly Palace he rejoyced much that his long wearysome and painefull
journey was come at last to so joyfull an end Wherefore comming to the gates and finding them locked he beganne to call and knocke thereat But not withstanding stāding his calling knocking no man appeared that would giue him an answere Thē spake Simplicity And told him it were requisite that he cryed lowder for by that meanes he should be hard although they with in were a sleepe or else deafe bidde him take the two hammers that hong at the gate presently some would come open it for him These two hammers were called the one To sigh The other To cry Therefore she bid him knocke cry a lowde for these dores should not be here if they were not to be opened therefore are these hamers hanged at them that such a shal knocke may be admitted in Thus cōtinued Desire stil crying knocking long before the Loue of God would opē the gate neither did Desire as yet know him To whome the Loue of God at length spake as foloweth What seek you here brother or what lack you to knocke call thus peraduenture you are weary with your long expectation But it is our custome and manner to feigne our selfs deafe therby to try their patiēce that come hither And it chaunceth often that when we so any wax weary perswade thēselues that the gate must be opened to them so sone as they come we suffer them to depart euen as they came for none are admitted to enter hither that shall thinke themselues worthily to deserue the place that we ought to receitie them of right and duety Therefore tell me art thou one of those De. No Sir I am not For notwithstanding I haue passed ouercome many labours yet am I sure that I haue no way deserued to be admitted in here but altogither vnworthy except it shall please you to receaue me vpō your owne goodnes mercy LOVE c. What is the cause thou desirest to be admitted or what seekest thou to find here within this house DE. I am come sir hither from the house of Humility accompaned with these graue honest companions haue passed my jorney by the path of Patiēce Only to seeke the Loue of God who as it is told me dwelleth here within LOV. c. Doest thou bring me no token whereby I may knowe that thou commest from the house of Humility DE. I bring two tokens The one wherof was giuen me in the house of Humility and it is called Knowledge of my selfe The other haue I got my selfe in my journey and that is called Knowledge of God LOVE c. I am very well pleased to se thee so prouided but yet tell mee this one thing doest thou perswade thy selfe that by reason of these two knowledges we ought of duety to receaue and admit thee DE. Be it farre frō me to haue such a thought I desire to be receaued only through your grace and mercy For I am not sure whither both these knowledges wherwith I am instructed be trulie written or no. This I know for certaine that I continued sometime in the house of Humility and there I learned and knewe the house the Virgins and their conditions they themselues telling me But whether I haue well digested the fruit I eate there or whether they agree well with my stomacke although they be sweete in taste I confesse I knowe not Neither am I sure whether I reaped any benefit by my journey For often did I fall the bushes and brambles oft pricked me and in a manner I was drawne hither by force of my cōpanions Therfore Sir there is none of these thinges that I bring with me that I can tell you any certainety of but mine owne malice vilenes sloath and imperfectiō And amongst other things which cause me to come hither to seeke the Loue of God one especiall cause is that I vnderstand he is a singular good Chirurgion of whome I desire to be purged and to be let bloud And farther men say that with his only looke he presently discouereth the imperfections and faults in the hart and whosoeuer he toucheth he doth presently cure LOVE c. Why doest thou desire to be made so pure and sound DE. Because as I haue learned of others it is allowed to none to enter in hither that shal be vncleane but to such as shall be only pure sounde and vndefiled LOVE c. Considering them that thou puttest thy whole trust and confidence in vs stay here a while For thou canst not enter in or speake with the Loue of God except first thou talke with a Boy of his tarry here therefore and I will call the Boy who will direct thee what thou art to doe and how thou maist come to the speach of his Master CHAPTER 2. Of the loue of our Neighbour HEre Desire stayed expecting greatly the comming of the Boy that shoulde bring him in to the speach of his Master who presently came forth His name was caled the Loue of our Neighbour whome when Desire behelde he could not through joyrefraine from weping for the exceeding great loue hee carried to his Master LOVE c. What is the cause that thou weepest thus considering in this house all are chearefull and merry and none is heard to weepe or lament DE. Ioy not sorrow maketh me to weepe LOVE c. Who do you seeke for here DE. The Loue of God LOVE c. I am his Boy therefore if thou seekest my master thou must first talke be acquainted with me For my M. maketh so great account of me that he wil not speake with those that loue not me DE. I most willingly would learne and knowe thy conditions and for the loue of thy M. be acquainted with thee LOVE c. If thou wouldest be admitted amongst the number of my friends Thou must euery morning giue me in steed of my breakfast a certaine sawce called Hūble thought an other at noone called Hūble speach a third at euening caled Hūble work DE. Where shall I find out or get these sawces LOVE Humility her husband holy Purpose maketh the first which is Humble thought wher by she thinketh and esteemeth her selfe more vile base and inferiour than any other and accounteth of her selfe no better then a labouring beast This holy purpose prepareth a certaine Electuary for Humilitie called Contēpt of our selfe to make this swace which we now speake of an other hearbe is to be added called Good opiniō of our neighbour of which cōpoundes hūble thought is made And in all this prouince is not a skilful ler man to make this swace then the forenamed husband of Humilitie whome so soone as thou shalt get thy friend he will instruct thee how to make this sawce The other called Hūble speach is made compounded of three other hearbes which are Humilitie Gentlenesse and Affability which must be strowed with a fine powder called Slownes and Sparing The third which is Humble worke
often to my minde and rehearsing them being most certayne that he woul not haue me in-grate and vnmindefull of his giftes CHAPTER 8. Of the third degree of Loue. LOVE c. Now although I haue shewed the first degree or steppe of my loue which is to loue my Lord and Master and neuer to offend him and also the second which is to performe and put in practise all his commandements yet doe I not content my selfe herewith in regarde my loue is so great to him but that I adde yet a third degree or steppe to his loue which is to doe all those thinges that I knowe are pleasing to him or whatsoeuer I can imagine he would I should doe DE. How knowe you that you doe those thinges that please him LOVE c. There be two thinges whereby I may knowe that easely which are if I loue that which he loueth and likewise hate what is hatefull to him Concerning the first which is to loue what he loueth I loue his Sonne the most beautifull sweete and noble of all that euer were and most like his Father and so obedient to him as neuer was or shall be Sonne more obedient to a Father Whome the Father loueth euen as himselfe because he is more like to him then euer Sonne vvas to a Father And so greate is the loue and vnion which is betweene them that they two be but one of one will like power and the selfe same knoweledge Who although they be distinct in persons yet are they both one in essence For this Sonne the Father hath made a garment with the handes of his goodnes like to that which Sheepheardes doe weare which the Sonne hauing put on departed out of the priuy Chamber of his princely Father and yet for euer remayneth with him And thus he liueth here in this Monastery and conuerseth with vs. For otherwise we could not behold him Moreouer when his Father would send him ouer all the world cladde with this garment a little traueling scrippe he entred also into this desert to seeke out his sheepe that were wandered and strayed And as hee trauailed through this desert the Father permitted that he should be killed of wolues and deuoured of dogs and would giue him no helpe although he could but would haue him endure a most cruell death by these wolues more painefull to him then euer any sffered being his flesh most tender in that he weas the Son of a King All this did our Lord of his exceeding loue towardes vs that all we that dwell and abide in his house might know and trie his charity and thereby might loue him againe considering that first he loued vs so greatly that he spared not his one only Son but deliuered him to die for the loue he bare to vs al. Whilest the Loue of God was relating this discourse Desire being wholy wounded to the hart could not refraine from vehement weeping But the Loue of God going on with his discourse said farther And although God the Father hath suffered his Son to be killed yet notwithstanding he loueth him so exceedingly that by his great omnipotency he soone raysed him from death much more beautifull and gloriously triumphing bringing with him the sheep which he came to seeke others being left in this wildernesse that they might be fedde and become fat with the knowledge of him he hauing a perpetual and watchfull care ouer them So at length returning againe to his Princely Father he sitteth nowe on his right hand speaking and making intercession for vs al being ouercome with to great a loue towardes vs. For I am of this opinion that except we were spared for his sake long since had we beene driuen cleane out of this Monasterie so wicked and miserable we are and so negligently and sloathfully wee serue him wholy forgette him and contemne him and so little care and remembrance we haue of him But the Omnipotēt father loueth this Son so greatly that in my opinion nothing can be more acceptable to him in this world then that we should loue this his Sonne with him For which cause I endeuour labour to loue him to do those thinges which I thinke pleasing to him DE. What is it that you can doe acceptable to him LOVE c In remembring and speaking of his most holy life his paines laboures his most bitter death and Passion his holy commandements and as neare as I can conformity my self according to his manners For who soeuer my Lord Master seeth most carefully to imitate the life of his Son him doth he most loue and holde deare to him And for this cause was it his holy will and pleasure that he should come liue here amongst vs that by that meanes he might teach vs how we should liue who before liued no better then bruite beasts Therefore hath our ord set him before our eyes as a mirrour or looking glasse that euery one may knowe whether he doe or omit what his pleasure is and may see and behold in the life of his Sonne as in a glasse whether his works be good or badde Neither is there any thing in all the world by which we may more trulie come to the knowledge thereof And yet besides this there is one thing more which my Lord and M. loueth that is my Boy called the loue of our Neighbour whome he esteemeth so much and holdeth so deare that whatsoeuer we doe to him be it good or bad he taketh as if it were done to himselfe DE. How doe you loue this Boy LOVE c. Euen as my selfe And first I perswade my selfe that he is better then I am and although I execute a higher place yet in all thinges that are agreeable to vertue I obey him I farther am carefull that by no meanes I afflict him or giue him occasion of sorrowe but shewe all loue and kindnesse to him that I can I neuer haue sinister conceite of him but rather excuse him all that I may I neuer call him by anie name of disgrace I most willingly dissemble and hide his naturall defectes and imperfections In distreste and aduersitie I lament and bewaile him In his absence I detract him not neither suffer others to doe if I may hinder it I wish and desire that my Lord and Master be better beloued of him then of my selfe and that it would please God to make him as good or better then I my selfe am I enuie him nothing either for corporall or spirituall giftes bestowed on him by God or for any thing which he enjoyeth in this world but rejoyce in his prosperity and lament in his aduersity Farther I thinke him to be the Angell of God and my selfe to be vnworthy to be his seruant This doe I for that I knowe him to be beloued of my Master Also I loue those thinges vvhich appertaine to our societie towardes which I carry a very great zeale in regarde that they appertaine to the worshippe honour of