for your sex is â—ot permitted it although S. Marie Magdalene â—nd S. Martha her Sister hath done it but you â—mitt not therefore to exercise the Apostolicall â—ffice in the communicatioÌ„ of your manner of life â—uen so as I say Goe then with courage to accomâ—lish that to which you are called but goe in simâ—licitye if you haue apprehensions saye to your â—oules Our Lord will prouide for vs if the consideâ—ation of your weaknes disharten you cast your â—elues into the armes of God and confide in him The Apostles for the most part weere sinners and â—gnorant God made them learned according as â—as necessarie for the charge that he would giue â—â—em doe you therefore confide in him depend â—ppon his prouidence and feare nothing doe not â—â—y I haue not the taleÌ„t to discourse well it importeth not goe with out making discourse for goâ— will giue you that which you shall haue to saye anâ— to doe when it shal be time if you haue indeed â—â— vertue or at least perceaue none in you lett it nâ— trouble you for if you enterprise for the Glorie 〈◊〉 God and the fulfilling of obedience the gouermeâ— of soules or any other exercise whatsoeuer it be God vvill haue care of you and shal be obliged 〈◊〉 prouide for you all that shal be necessarie asweâ— for you as for those God hath giuen you in chargâ— it is true that this which you vndertake is a mattâ—â— of great consequence and importance but hoâ— soeuer you should doe amisse if you would nâ—â— expect good successe since you doe not inteâ—prise it by your owne choise but for your obligâ—tion to Obedience VVithout doubt we haue greâ—â— cause to feare when vve seeke after offices and chaâ—ges be it in Religion or other where and thâ—â— they be granted vs through our importune suiâ—â— but vvhen it is not so Lett vs bovve humbly oâ— necke vnder the yoke of holy Obedience and Leâ—â— vs accept of the burthen with a good hart humbling our selues for this ought allwaies to be practiced but lett vs allvvaies remember to establisâ— Generositie vppon the acts of humilitye foâ— vvith out it these acts of humilitie are vvorth noâ—thing § 3. I haue an extreeme desire to graue iâ— your harts one maxime vvhich is of incomparable profitt not to aske any thing nor to refuâ—â— any thing no my Deare Children demaund nothing nor refuse nothing receaue that which theâ— vvill giue you and doe not demaund vvhat theâ— shall not present or that they vvill not giue you in this practice you shall find great peace to youâ— soules yea my Deare Sisters hould your harts tâ— this holy indifferencie to receaue all they vvill â—iue you and not to desire that vvhich they vvill â—ot giue you I say in a vvorde desire nothing â—ut leaue your selues and all your affayres totally â—nd perfectlie to the care of the Diuine Prouidence â—ermitt him to doe with you euen as Children â—aue themselues to be gouerned by their Nourses 〈◊〉 it carrye you on the right arme or on the â—eft lett it all be as it shall please him for a child â—ould not bee discontented thereat vvhether â— bring you to bed or raise you from bed lett it â—one for it is a good mother that knovveth better â—vhat you vvant then you your selues I advise â—ou if the Diuine prouidence permitt that affliâ—tion or mortifications happen to you not to â—efuse them rather accept them with a louing â—nd peacefull hart and if they be not sent you â—y it or that it be not permitted that they happen â—nto you desire them not nor aske for them â—kevvise if consolations or comfortes be giuen â—ou receaue them vvith the spiritt of gratituâ—e and thankesgiuing to the Diuine bountie â—nd if you haue them not doe not desire them â—ut endeauour to haue your hart prepared to â—eceaue the diuersitye of euents from the Diuiâ—e Prouidence vvith an equall hart as much as â—ay bee If in Religion they appoint obediences â—o you vvhich seeme dangerous for you as â—re those of superioritye refuse them not if they â—re not appointed you desire them not and â—uen so of all thinges I meane of things of this â—vorld for so farr as concerneth vertues we may â—nd ought to aske theÌ„ of God and the loue of God â—omprehendeth them all You cannot beleeue vntill â—ou haue experienced it hovv much profitt the â—ractice of this will bring to your soules for in plaâ—e of musing to desire now these meanes and after others to perfect your selues you will apply yoâ— selues more simply and fayt fullie to those thâ— will encounter you in your way § 4. Casting my eyes vppon the subiect â— your departure and vppon the ineuitable feelinâ— that euerie one of you shall haue in being sâ—paratâ— one from an other I thought my selfe bound 〈◊〉 mâ—ke some little speache to you to lessen yoâ— greife although I will not say that it is not lawâ—full to weepe â— little for it must be done for â— much as ye shall not be able to restraine it hauiâ—â— remayned so sweetly and louinglie together a loâ—â— time in the practice of one and the same exerciseâ— the which hath so vnited your hartes tâ—at with oâ— doubt they cannot suffer any diuision or separatioÌ„ My Deare Sisters you shall not be deuided nâ— separated for all goe and all remayne those thâ—â— goe remayne and those that remayne goe not iâ— their person but in the person of those that goâ— and likewise those that shall goe shall remayne â— the person of those that remayne this is one of thâ— principall fruites of Religion to witt this holy vnioÌ„ that is made by charitie which is such an vniâ— that of many harts there is but one hart and oâ— many members there is made but one bodye all aâ—â— so made one in Religion that all the Religious â— one order as it seemeth are but one onely Relâ—gious The laye Sisters sing the Diuine Office in thâ— person of those that are dedicated to the Quire anâ— the quire NuÌ„nes serue in domesticall offices in thâ— person of those who doe them and euen so thâ— reason is most euident For so much as if those thaâ— are in the quire to sing the office weare not therâ— the others should be there in their place and and â— they had not domesticall Sisters to dresse theâ— dinner the Sisters of the Quire should be imployeâ— therin and if such a Sister weare not superiour thâ— there should be another euen so those who doe â—e doe remayne those who remayne goe for â—â—ose that be named to goe could not performe those that remayne should goe in their place but â—t which ought cause you either to goe or reâ—â—yne willingly my deare daugâ—ters is the almost â—allible assurance which wee ought to haue that â—s separation is made no otherwise then touching 〈◊〉 bodye for touching the spiritt you remayne â—â—st perfectly vnited this corporall separation is â— a small matter the which wil be done
but they allwaies pause vpon their but which is much as to say that they knovve vvell it should bâ— better othervvise None can doubt my deare daâ—ghters but that this is verie contrarie to perfectioâ— for it produceth ordinarilie vnquietnesse of spiriâ— variances murmurations and in fine it nourisheâ— the loue of proper estimation And therefore prâ—per-opinion and selfe-iudgment ought neither â— bee esteemed nor loued But I must tell you thâ— there are persons vvho ought to forme their opâ—nions as Bishops and Superiours are to doe vvâ— haue charge of others and all such as haue goueâ—ment Others ought not to trouble themselues vâ—lesse obedience so ordayne For otherwise thâ— should loose their time vvhich they ought to iâ—ploy faythfully in retayning themselues with Goâ— and as the inferiours should be esteemed little atteâ—tiue to their perfection if they would settle theâ— selues to consider their selfe opinions so likevviâ— the Superioures should bee held incapable of thâ— charges if they did not forme their opinions aâ— would not take sinall resolutions although thâ— ought not to content themselues therein nor to tâ— themselues therevnto for this should bee contraâ—â— to their perfection The great Saint Thomas wâ— had one of the greatest spiritts that a man coâ— haue vvhen hee formed any opinions hâ— did ground them vpon the most pregnant reâ—sons that hee could and neuerthelesse if hee fourâ— any one who did not approue that which hee hâ— iudged good or contradicted him therein hâ— would not dispute nor bee offended in himselfâ— but suffered it willglye VVherein bee manifestâ— verie well that hee did not loue his ovvne opinioâ— yâ—t so that hee did not disapproue it neither leauing so as others should find it good or no after hee â—d performed his part hee troubled himselfe no â—rther The Apostles were not addicted to their â—ne opinions no not euen in things appertaynâ—â—g to the gouerment of the Holy church vvhich â—as an affayre of so great importance so that after â—cy had determined the cause by the resolution â—hich they had takeÌ„ they were not offended if any â—d censure the same and if any did refuse to agree their opinions although they were verie well â—ounded they did not seeke to make them to bee â—â—ceaued by contesting nor by disputes If then the â—â—periours would change opinions at all encounâ—s they vvould bee esteemed light and imprudeÌ„t their gouernments so also if those vvho haue no â—rges would tye themselues to their opinioÌ„s deâ—cing to mayntaine them and cause them to bee â—ceaued should they not be held for obstinate yes â—elie For it is a most assured thing that the loue selfe-opinion degenerateth into obstinacie if it â—e not faytfully mortified and cut off VVe see an â—mple of it euen amongst the Apostles It is an â—mirable thing that our Lord hath permitted â—ny things that the Apostles haue done vvorthy â—elye to haue bene written to lye hidden vnder â—rofound silence and that the imperfectioÌ„ which â—gee at Sainct Paul and Sainct Barnaby commitâ— together hath bene vvritten It is vvithout â—ubt a spetiall prouideÌ„ce of our Lord who would â—â—e it so for our particular instruction they went â—th together to preach the holy Gospell and tooke â—th them a young man called Iohn Marke vvho â—s kinsman to Sainct Barnabee These two great â—ostles fell into dispute whether they should take 〈◊〉 with them or leaue him and finding themselâ— of a contrarie opinion vpon this fact and not being able to agree they separated themselues oâ— from the other Now therefore tell mee ougâ— we to bee troubled when wee see some defect amongst our selues since the Apostles did also coâ—mitt them § 2. There are certayne great spiritts that aâ— verie good but who are so subiect to their opinioÌ„ and esteeme them to bee so good that they wâ— neuer forgoe them and good heed must bee takâ— not to aske it of them incircumspectlie and vnâ—wares For after wards it is almost impossible â— make them acknowledg and confess that they haâ— fayled for so much as they thrust theÌ„selues so faâ— into the search of reasons to mayntane that whiâ— they haue once sayed to bee good that there is â— meanes vnlesse they giue themselues to an excelâ— perfection to make them vnsay vvhat they haâ— sayed There are also found great spiritts and veâ— capable that are not subiect to this imperfectioâ— but verie vvillinglye dismisse their opinions â— though that they bee verie good they arme â— themselues to the defence of them vvhen any coâ—trarietie or contrarie opinion is opposed to tâ— which they haue iudged for good and well assuâ— euen as vvee haue sayd of the great Saint Thomâ— vvhereby you see it is a naturall thing to bee subiâ— to opinions ordinarilie melancholie persons â— more giuen therevnto then those that are of a â—uiall and pleasant humour for these are easâ— tourned at euerie hand and facile to beleeueâ— which is sayed to them The great Saint Paula â— obstinat in mayntaining the opinion that she â— formed to her selfe of exercising great austeritâ— rather then she vvould submitt herselfe to the â—uise of many that did councell her to abstaine aâ— likevvise many other Saints vvho thought thâ— must macerate their bodies verie much to plâ— God in such sort that they therefore refuseâ— obey the phisition and to performe that which was requisite to the conseruation of their perishing and mortall bodies and although this was an imperfection they leaue not for this to bee great Saints and â—erie acceptable to God the vvhich teacheth vs â—hat vvee ought not to trouble our selues vvhen wee perceaue in our selues imperfections or incliâ—ations contrarie to true vertue prouided that wee â—ecome not obstinate to perseuere willinglie in â—hem For Saint Paula and others rendring themâ—elues stifneckt although it was in a small matter â—aue bene reprehensible in the same Concerning our selues wee must neuer omitt so to forme our opinions but that wee will vvillinglie depose them â—vhen it is needfull vvhether vvee bee obliged or not obliged to forme them Therefore to bee subâ—ect to esteeme of our ovvne iudgment and to â—eeke out reasons to mayntaine that vvhich vvee â—aue apprehended and found to bee good is a verie â—aturall thing but to permitt our selues to goe â—hereafter and to bee fastned thervnto vvould be a notable imperfection Tell mee is it not time vnprofitably lost espetiallie in those that haue not â—harge to muse on this § 3. You say vvhat must vvee doe then to morâ—ifie this inclination we must cutt of that vvhich â—ourisheth it it commeth into your mind that â—our Superiour erreth in commaunding this or that â—o bee done in such manner and that it vvould bee â—etter done so as you haue conceaued turne from â—ou this thought saying to your selfe Alas â— what â—aue I to doe vvith it since it is not committed to mee It is allwaies much better to vvithdravve our â—hought simply then to search reasons in our mind â—o make vs beleeue that vvee haue done vvrong â—or
of the soule attendig till God sende them consolation in their way and make them to see as another Iacob when he was wearie and tired in his voiage that the Rules and method of Life which they haue embraced are the true â—adder by which they ought in guise of the Angell to mount vnto God by Charitie and to descend into themselues by humilitie But if with out auersion it happen vnto â—hem to violate the Rules through infirmity â—hen they are instantly to humble themselues before God demaund pardon of him and reâ—ewing their resolution of obseruing the same Rule they shall take care and wach â—boue all that they enter not into discouragement of spirit and vnquietnesse but with new confidence in God haue recourse to his holie Loue. 6. And in regard of violating of the Rule which is not done but by pure disobedience or by contempt if they doe it by carelessnes infirmity tentation or negligence then they may ought to confesse it as a veniall sinne or otherwise as a thing wherin there might haue bene a veniall sinne for although there be not any kind of sinne there in in vertu of obligation to the Rule there may be neuertheless in respect of their negligeÌ„ce carelessnes sodaynesse or other such defects since it rarelie arriueth that seeing some good proper for our aduance-ment and especiallie if we be called and inuited to doe the same we voluntarilie giue it ouer omitt it with out offence in so much as such an omission proceedeth no otherwise theÌ„ of neglicence and depraued affectioÌ„ or want of fernonâ— And if we must render an account of those wordes which are trulie idle how much more for hauing rendred vnfruitfull and vnprofitable the call which out Rule giueth vs for the practice there of I haue sayed It hapneth rarely not to offend god WheÌ„ wiâ—â— Leaue vndone a good fitt for our adduancement because it may so fall out that we omitt it not willingly or deliberatly but by obliuion vnwarinesse and subreption and theÌ„ there is no sinne therein neither little nor great vnlesse the thing which we forget weare of so great importance that we weare obliged to hould our selues so attentiue that we doe not fall into obliuion and vnwarinesse as for exemple if a sister break silence because she is not attentiue that it is time of silence therefore she remembreth not heâ—selfe for somuch as she thinkelth of other things or else she is suprised with some motion to speake in the wich occasioÌ„ she shall haue sayeâ— some thing before she hath well thought to repress it with out doubt she sinneth not for the â—bseruance of silence is not of so great imporâ—ance that they be obliged to haue such an atâ—ention that they forgett it not rather contraâ—iewise it is a very good thing in the time of â—â—lence to imploy themselues in other pious and â—oly thoughts and if being attentiue to them â—ne forgett her selfe to be in time of silence â—his obliuion proceding from so good a cause â—an neuer be euill nor consequently the wante â—f silence which proceedeth there of But if she should forgett to serue a sicke perâ—on which weare in danger for want of seruice â—nd that this office had bene enioyned her for â—â—e wich all reposed on her care it should be no â—ood excuse for her to say I thought not of it I â—â—id not remember my selfe no for the thing â—as of so great importaÌ„ce that she ought to bee â—ttentiue there vnto not to faile there in and he want of this attention may not be excused in â—â—gard of the quallitie of the thing which doeth â—eserue and require due attention 7. It ought to be beleeued that according 〈◊〉 the measure which diuine Loue shall make â—rogresse in the soules of the daughters of the â—ongregation it will alwaies render them more â—â—act and carefull in the obseruance of their â—onstitutions although they of them â—lues oblige not vnder payne of sinne neiâ—â—er mortall nor veniall for if they did obliâ—â—e vnder payne of death how much more â—raitly should they obserue them Now â—oue is strong as death then the attraâ—â—ions of Loue are also as powerfull to execute resolution as the threatnings of death zeale sayeth the sacred Canticle is hard and strong as hell the Soules then which haue zeale will doâ— as much and more in vertu of the same theÌ„ they would doe for feare of hell So likwise by the sweet violence of Loue the daughters of the CongregatioÌ„ wil obserue so much more exactly their Rules God affisting theÌ„ then if they weare obliged vnder payne of eternall damnation It summe they shall haue perpetuall memorie oâ— that which Salomon sayeth in the Prouerbs 19. he which keepeth the commaundement gardeth his soule and he who neglecteth his way shall die now your way is that manner of Life in the which God hath placed you I speake nothing heere of the obligatioÌ„ which we haue to the obseruance of vowes for it is most euident thaâ— whoseuer absolutely traÌ„sgresseth the Rule in thâ— essentiall vowes of Pouertie Chastitie and obedience sinneth mortally and he shoulde doe aâ— much breaking inclosure 8. Lett the sisters make a particuler Professioâ— to nourish in their hartes an interiour stroÌ„g anâ— generous deuotioÌ„ I say interiour that they hauâ— their wills coÌ„forme to the good exteriour actioÌ„ they shall doe whether they be little or greatâ— Lett nothing be done out of custome but by electioÌ„ and applicatioÌ„ of the will if somtimes the exteriour action preuent the interiour affectioâ— because of the coÌ„tinuall vse there of at least let affection immediatlie follow if before that I incline my selfe to my Superiour I haue not thâ— interiour inclination by an humble electioÌ„ to bâ— subiect vnto her at least lett this electioÌ„ accoÌ„panie or follow neere the exteriour inclinatioÌ„ The fisters of the CongregatioÌ„ haue very few Rules for the exteriour few a usterities few ceâ—emonies short seruice let theÌ„ therefore willingâ—ie and louinglie accommodate their hartes â—o them making the exteriour to proceede from â—he interiour and nourishing the interiour by â—he exteriour euen so as fire produceth ashes â—nd ashes nourish the fire More ouer this deuotion must be strong First to support tentations which are neuer â—anting to them wich will with an entire hart â—erue God SecoÌ„dly stroÌ„g to support the varietie of spirits â—hich they shall find in the congregatioÌ„ which â—s so great a triall for weake spirits that they shall â—arcely encounter any thing more difficult Thirdry strong to support each one her owne â—mperfections and not to be disquieted to see â—er selfe subiect to them for euen as she must â—aue a stroÌ„g humilitie not to loose courage but â—o lift vp her confidence in God in the midst of â—er imbecillities so must she haue a powerfull â—ourage to entreprise the correction and ameÌ„dment of them Fourthly stroÌ„g to fight again h cr imperfectioÌ„s Fiftly strong to conteÌ„ne the worlde and iudgeâ—eÌ„ts of the
FOVRTH ENTERTAINEMENT Of Cordiality where-in it is demaunded How the sisters ought to loue each other with a Cordiall loue yet vsing no indecent familiaritye â— TO satisfie your demaund and to make it well vnderstood wher-in Cordiall loue â—onsisteth wherwith the Sisters ought to loue one â—n other you must know that Cordiallnesse is no â—ther thing then the essence of true and sincere â—reindship which cannot be but betweene persons â—hat haue reasoÌ„ who cherish nourish their freindâ—hips by the mediation reason For otherwise it â—annot be frindship but onlie loue Euen beastes â—aue loue but they cannot haue frindship since â—hey are with out reason they haue loue amongst â—hem because of some naturall correspondence yea â—â—kewise they beare loue towardes man as it appeaâ—eth by experience euerie day and diuers Authours â—aue written of admirable things in this kinde as â—at they relate of a Dolphin that did loue a young â—hild which he had seene many times vppon the sea â—ore so exceussitly that this child being dead the â—olphin himselfe died with greife But this ought â—ot to be called freindship for as much as necessaâ—ie the correspoÌ„dence of freindship is to be found â—â—tweene two that loue each other and that this â—â—eindshipe be contracted by the meanes of reason â—as the greatter part of freindships that men make â—t hauing a good end nor being guided by reason doe not in any sort deserue the name of freindship More-ouer besides the mediation of reason there must be a certayne correspondence either of vocation or of pretence or of quallitie betweene them that contract freindship Experience doth clearly teach vs this for is it not true that there is not more true freindship nor more strong then that which is betweene brethren we doe not call the loue of fathers toward their childreÌ„ freindship nor that the childreÌ„ beare towards their pareÌ„ts because it hath not this correspondeÌ„ce whereof we speake but are different the loue of Fathers being maiesticall loue and full of auhoritie and that of children towardes their parents a respectiue and submissiue loue but betweene Brothers because of the resemblance of their condition the correspondence of their loue maketh a firme strong and solid freindshipe For this cause the ancient christians of the primitiue church did all call themselues brethren and this first feruour waxing could among thâ— common multitude of Christians Religions wearâ— instituted where they did ordayne that Religiouâ— should call themselues Brethren and Sisters to declare the true cordiall and sincere freinship that they did beare or which they ought to beare onâ— towardes an other as there is not any freindship comparable to that of Brethren all other freindship being either vnequall or artificiall as that whicâ— maried persons haue the one with the other thâ— which they haue by contracts written pronuÌ„ceâ— by notaries or otherwise by simple promises Alsâ— these freindships which worldly poeple contraâ— together are either for some particular interest oâ— for some friuolous subiect and are most ordinarilâ— very subiect to perish and to be dissolued But thâ— which is betweene Brethren is cleane contrariâ— for it is naturall not artificiall and therefore veâ— recommendable This then being so I say that this â—s the cause wherefore the Religious call each other Brethren and therefore they haue loue which truely meriteth the name of freindship not common but cordiall freindship that is to saye frindship that hath his foundation within the hart VVe must theÌ„ vnderstand that loue hath his seate within the hart and that we can neuer loue our neighbour too much nor exceed the termes of reason in this loue prouided that it reside in the hart but touching the testimonie of this loue we may well faile and exceede therin passing beyond the rules of reason The Glorious S. Bernarde sayeth that the measure to loue God is to loue him with out measure and that our loue to him should not haue any â—imitte but it must be free to spreed his branches so farr as possible may be That which is sayed of God ought also to be vnderstood of the loue towardes our neighbour prouided allwaies that the loue of God doe euen swimme aloft and hould the first ranke next vnto which we ought to loue our sisters with all the dilatation of our hart not contenting our selues to loue them as our selues as the commaundements of God doe oblige vs but we ought to loue theÌ„ more then our selues as to our teÌ„porall â—ife to obserue the rules of Euangelicall perfection which requireth this of vs. Our Lord hath sayed this himselfe Loue you one another euen as I haue loued you that is to say more then your selues euen as our Lord hath allwaies preferred vs before himselfe and furthermore doth the same euerie time that we receaue him in the most Blessed Sacrament making himselfe our foode likewise his will is that we haue such a loue one to another that wee euer preferr our neighbours before our selues and euen as he did all he could for vs except â—he damning of himselfe for he neither ought nor could doe it because he could not sinne which it of it selfe the onely thing that leadeth to damnation he willeth and the rule of perfection requireth it that we doe all that we are able one for another except that which may cause vs to be damned but this excepted our freindshipe ought to be so constant cordiall and solid that we neuer refuse to doe or suffer whatsoeuer it be for our neighbour and sisters § 2. Now this cordiall loue ought to be accoÌ„panied with two vertues the one is called affabilitye the other good Conuersation Affabiliaye is a vertu that powreth forth a certayne sweetnesse into the serious communications and affayres we haue one with another Good conuersation is that which rendreth vs gracious and pleasing in recreations and lesse serious communications that we haue with our neighbour All vertues as you know haue twoe conttarye vices which are the extremityes of vertue the vertu of Affabilitye is in the midst of two vices to witt Statelinesse or ouer great seriositye and too great tendernesse to make too much of and to speake frequent wordes that tend to flaterie now the vertu Affabilitye houldeth her selfe betweene too much and too little vsing kindnesses according to the necessities of those with whom wee treat neuerthelesse coÌ„seruing a sweete grauitie according as the persons and affayres where-of wee treat doe require I say that cherishings or making much of are to bee vsed at proper times for it would bee very indiscreet to vse about a sicke person so much grauity as they should doe with others not being willing to cherish her more then if she weere in good health Also we should not so frequently vse kindnesses and vppon euerie occasion speake honye wordes casting whole handfulls of them vppon the first we meete with all for euen as if you put too much sugar vppon any meate it will bee distastfull because â—t wil
is all mine and I am all for him doing no other thing then for to please him hee hath his hart allvvaies tovvards mee by prouidence as I haue mine tovvards him by confidence and hauing all this time of our liâ— exhibited our selues for our vvelbeloued he vvâ— haue care to prouide for vs his eternall Glorie 〈◊〉 recompence of our confidence there vve shâ— see the happie estate of those who quitting all supeâ—fluous vnquiett care that vvee haue ordinarilâ— ouer our selues and of our perfection giuing theselues simply and intirely to their duty abaÌ„doniâ— themselues vvith out reseruation into the hands the diuine goodnes for vvhom onely they haâ— laboured hovv their labours shall be in the 〈◊〉 follovved with such peace and repose as cannot â— explicated for they shall rest for euer within 〈◊〉 breast of their vvellbeloued The happie lott also â— those vvho shall haue obserued the second lavâ— vvilbe very great for permitting and giuing theâ—selues ouer to bee depriued of their young pigeoâ— by their maister which is our Lord vvith out troâ—ble or discontent hauing had the courage to saâ— The more they take from mee the more I maâ—â— remayning submisse vnto him vvho hath spoylâ— them these shall sing so much the more courâ—giously in the height of heauen this Most meâ—fluous canticle God be Blessed in the midâ—â— of eternall consolations as they haue song wâ—â— a better courage in the thickest of the desolationâ— anguishes and disgusts of this mortall and tranâ—torie life during the which wee ought to endeuoâ— carefully to conserue this most amiable indifâ—rencye of spiritt Amen THE EIGHT ENTERTAYNMENT OF DISAPPROPRIATION AND depriuation of all things THese little affections of myne and thine are the reliques of the world where there is â—othing so pretious as they for it is the soueraigne â—â—licitye of the world to haue great store of things â—oper and of which one may saye This is mine â—ow that which maketh vs be come affectionat to â—â—at which is ours is the great esteeme wee haue â—f our selues for wee hould our selues for such exâ—â—llent creatures that wee esteeme any one thing â—at appertayneth to vs aboue measure and the â—ttle esteeme that wee haue of others causeth that â—ee haue a dislike of that which hath serued them â—â—t if wee weere truelie humble and vnclothed of â—ur selues so that wee held our selues for nothing â—efore God we would make no reckoning of â—â—at should be proper for vs and wee should esteeâ—e our selues exceedingly honoured to be serued â—ith that which hath bene for the vse of another â—ut we ought as well in this as in euery other thing 〈◊〉 make a difference betweene inclinations and â—â—fections for when these things are no other then â—â—clinations and not affections vvee must not â—ouble our selues because it doth not depend of â—s to bee free from hauing euill inclinations as it â—oth from bad affections So then if it happen that â— changing the garment of any sister to giue her â—nother of lesse worth the inferiour part be moued a little it is not sinne if that with reason she acceâ—â— it willinglye for tâ—e loue of God and so likevvâ—â— of all other motions that arriue vnto vs. § 2. Now these motions doe happen because wâ— haue not put all our will in coÌ„moÌ„ which is a thiâ— that ougâ—t to bee done entring into Religion 〈◊〉 euery Sister shouâ—d leaue â—er proper will withoâ— the gate to the end she haue no other vvill then 〈◊〉 will of God happie is she that shall haue no othâ— will then that of the communitie and vvho shâ— euerie day take out of the coÌ„mon purse that whiâ— shall bee necessarie for her euen so ought this â—cred vvord of our Lord to bee vnderstood Bee 〈◊〉 carefull for to morrow it regardeth not so mâ—â— that which appertayneth to corporall foode or clâ—thing as spirituall exercises for if one should â—maund of you vvhat will you doe to morrow yâ— would aunsvver I knovve not this day I vvil 〈◊〉 such a thing that is commanded mee to morroâ— doe not know what I shall doe because I knoâ— not what they will coÌ„mmaund mee whosoeuer 〈◊〉 doe this she shall neuer be vexed nor vnquiet â— where true indiffereÌ„cye is there cannot be displâ—sure or sadnes If there bee any that will haue Mâ— and Thine let her goe seeke it out of the house 〈◊〉 within it is not to be spoken of § 3. Now wee must not onely vvill in geneâ—â— disappropriatioÌ„ but in particular for there is nothâ— more easye the to say in grosse wee must renouâ—â— our selues and quitt our ovvne will but wheâ— must come to practice there lieth the difficulty 〈◊〉 this cause wee must make considerations vpon 〈◊〉 condition and vpon all things that depend therâ— in particular then in particuler to renounce forâ— with one of our proper wills and incoÌ„tinently aâ—â—ther vntill such time as wee bee intirely vnclothâ—â— of them all This true nakednes of all thingâ— wrought by three degrees The first in the affection â—ereof the which is begotten in vs by the consiâ—â—ration of the beautie of this nakednes The secoÌ„d â—gree is the resolution that followeth the affectioÌ„ â—r wee easilye resolue of a good that wee affect â—he third is the practice which is the most difficult â—he goods vvhereof vvee must vncloth our selues â—e of three sortes Exteriour goods the goods of â—e bodye the goods of the soule Exteriour â—ods are all those things that wee haue left out of â—eligioÌ„ as housses possessions parents freinds and â—e like For to vncloth vs of them vvee must reâ—â—unce them into the hands of our Lord and then â—â—maund those affectioÌ„s that hee would wee should â—â—ue for them for vvee must not remayne with out â—â—fections nor haue them all equall and indifferent â—ee must loue euerie one in his degree Charitie giâ—eth place and order to the affections The second â—ods are those of the bodie beautye health and the â—e like things which wee must renounce and theâ—â—e must not goe to a looking glasse to behould if â—e be fayre nor care more for health theÌ„ for sicknes â— least touching the superiour parte for nature will â—lwaies haue a sensible apprehension and exclame â—â—mtimes espetiallie vvhen the person is not verye â—erfect VVee ought therefore to remayne equallie â—ontent in sicknes and in health and to take the â—emedies and such sustenance as vvee find I meane â—ith reason allwaies for touching inclinations I â—â—tt them passe The goods of the hart are the conâ—â—lations and svvetnesses that are found in a spiriâ—â—all lifâ— and these goods are very good and whereâ—ore vvill you say to mee must vvee then vnâ—oth our selues of them it must be done notvvithâ—anding and they are to bee remitted into the haÌ„ds â—f our Lord for to dispose thereof as it shall please â—im and wee are to serue him asvvell vvithout them as with them There is another sorte of gooâ— which are neither interiour nor exteriour that aâ— neither goods of
hath perfect simplicitie hath but one loue â—hich is for God and in this loue she hath but one â—nely pretence vvhich is to repose vpon the breast â—f her celestiall Father and as a child of loue to make her aboade there leauing intirelie all the care â—f her selfe to her good Father neuer more trouâ—ling her selfe for any thing but still retayning this â—oly confidence so that neither the desires of verâ—ues and graces themselues doe disquiet her and inâ—eed vvherefore serue the importune and vnquiet â—esires of vertues the practice whereof is not neâ—essarie to vs gratiousnesse mildnesse loue of our â—vvne abiection Humilitie Sweete Charitie cordiall freindshipe tovvards our neighbour and Obedience are the vertues which wee ought to practice most commonlie because they are necessarie for vs and the encounter of such occasions is frequent with vs but for Constancie Magnificence and such other vertues that it may bee vvee shall neueâ— haue occasion to practice lett vs not trouble ouâ— selues wee shall not bee for this the lesse Magnâ—nimous or generous § 7. You aske of mee how the soules vvho iâ— prayer are dravvne to this holy simplicitie and thâ— perfect forsaking all in God ought to guide them selues in all their actions I aunswere that not onelâ— in prayer but in the conduct of their vvhole lifâ— they ought inuariably to vvalke in the spiritt 〈◊〉 simplicitie and abnegation remitting their vvhoâ—â— soule their actions and successes to the good pleâ—sure of God by a loue of perfect and most absoluâ—â— confidence leauing themselues to the mercie anâ— care of the eternall loue which the diuine prouâ—dence hath of them and therefore they must houâ— themselues constant in this course not permittiâ— any alteration or reflection about themselues to 〈◊〉 vvhat they doe or vvhether they bee satisfied Alaâ— Our satisfactions and consolations doe not satisâ— the eyes of God but they onely content this misâ—rable care and loue that wee haue of our selues oâ— of God and his consideration Certaynely the châ—â—dren vvhich our Lord noteth vnto vs to bee tâ—â— modle of our perfection haue not ordinarilie aâ—â— care aboue all in the presence of their Fathers aâ— Mothers they keepe themselues neere to them nâ—â—ther regarding their satisfactions nor consolatioÌ„ which they take in good part and enioy in simpâ—â—citye vvithout any curiositie of considering tâ— causes or the effects loue so much imploying thâ— that they can doe no other thing Hee vvho is veâ— attentiue to please louingly the celestiall louer hâ—â— neither hart nor leasure to reflect vppon himselâ— his spiritt continually tending thether where â—oâ— carrieth it § 8. This exercise of the continuall abandâ—ning of himselfe into the hands of God doth exceâ—lently comprehend all the perfection of other exeâ—cises its most perfect puritye and simplicitie anâ— whiles God permitteth vs to vse it vvee ought nâ— to change it The spirituall louers spouses of the â—â—lestiall king truely doe viewe theÌ„selues from timâ— to time as Doues who are neere the most pure wâ—ters to see if they bee well accommodated to tâ— liking of their Louer and this is performed in tâ—â— examens of their Conscience whereby they cleanâ—â— purifie and adorne themselues the best they maâ— not for to bee perfect nor to satisfye theÌ„selues nâ— for the desire of their progress in wel-doing but â— obey the spouse for the reuerence they beare vnâ— him and for the exceeding desire they haue to gâ—ue him contentemeÌ„t Is not this a verie pure Loâ—â— vnspotted and verie simple since they doe not pâ—rifie themselues to bee pure they adorne not theâ— selues to bee fayre but onelie to please their Louâ— to whom if deformitie were as acceptable thâ— would loue it as much as beautie And so theâ— simple Doues doe not imploye care or time nâ— any eagernes to wash and trimme themselues Fâ—â— the confideÌ„ce that their Loue giueth them of beiâ—â— much beloued although vnworthy I say the Coâ—fidence that their Loue giueth them in the Loâ—â— and bountie of their Louer taketh from them solicitude and diffidence of not being sufficient fayre and the desire to Loue rather then to adorâ— and prepare themselues to Loue cutteth of froâ— them all curious care and maketh them conteâ— with à sweete and faythfull preparation maâ— Louinglye and Cordiallye 8. And to conclude this point St. Francis senâ—ing his Religious into the world in a iourney gaâ— them this aduise in steed of monye and for all theâ— prouision Cast your care on our Lord and hee wâ— feede you I say the same to you my most deare â—aughters cast all your pretensions your solicitudes â—nd affections within the fatherlie breast of God â—nd hee vvill guide you nay hee vvill carrye you wheere his loue vvill haue you Lett vs heare and â—mitate our blessed Sauiour vvho as a most perfect â—salmist singing the soueraigne sonnets of his loue â—ppon the tree of the crosse concludeth them thus My Father I commend and committ my spiritt into â—y hands hauing sayed this my deare daughters â—vhat remayneth but to expire and to dye the death â—f loue not liuing any more to our selues but â—ESVS CHRISTE liuing in vs TheÌ„ shall cease all the â—nquietnesse of our hart vvhich proceedeth froÌ„ the â—esire that selfe loue suggesteth and from the tenâ—ernesse that wee haue in and for our selues which â—auseth vs secretly to bee verie busie in the search â—f the satisfactions and perfections of our selues â—nd being imbarqued vvithin the exercise of our â—ocation vnder the vvinde of this simple and loueâ—ng confideÌ„ce vvhithout perceauing our progresse â—ee shall doe verie much not goeing vvee shall â—ett forvvard and not mouing from our place wee â—hall dravve neere our country as those doe vvho â—ayle on a full sea vnder a prosperous vvinde Then â—re all the euents and varietie of accidents vvhich â—appeÌ„ receaued svveetly and mildlye For hee who â—s in the hands of God and reposeth vvithin his â—reast vvho is abandoned to his loue and commited to his good pleasure vvhat is it that may bee â—ble to shake and moue him Certaynelie in all ocâ—urrances vvithout studying like a Philosopher â—ppon the causes reasons and motiues of euents â—ee pronounceth from his hart this holy acceptatioÌ„â—nd consent of our Lord yeas my father for so it hath bene pleasing in thy sight Then vvee shal be â—all imbrued in svveetnesse and mildnesse towardes our sisters and neighbours for vvee shall see thesâ— soules vvithin the breasts of our Sauiour Alas Heâ— that regardeth his neighbour out of it runneth hazard to loue him neither purelie constantlie noâ— equallie But therein vvho vvould not loue him vvho vvould not support him vvho vvould not suffer his imperfections vvho vvould find any defecâ— in him vvho vvould find him distastfull or burdenâ— some Novv this neighbour my most deare daughters as hee is vvithin the breast of our sauiour iâ— there so welbeloued and so amiable that the loueâ— dyed for loue of him Furthermore the naturaâ— loue of consanguinitie good countenances vvelbeâ— seemings correspondences
the saluation of their soules Lett vs bee verie carefull to conserue the spirit of the Visitation but not in such sort that the care hinder vs from the communicating of it charitably and vvith simplicitie to our neighbour and to euerie one according to their capacitie and doe not feare that it vvilbe dissipated by this communication for Charitie neuer ruinateth any thing but perfecteth all things THE SEAVENTEENTH ENTERTAINEMENT VVHERE-IN IS DEMAVNDED HOVV and vppon vvhat motiue the Religious ought to giue their voice to those that they vvould admitt to Profession as also to those they receaue into the Nouitiat § 1. TVVo things are requisite for to giue their voice so as is befitting such persons The first that they admitt such persons who haue a good call from God The second that they haue requisite conditions for our manner of life Touching the first point that she must haue a good vocation from God to bee receaued into Religion you must knovv that when I speake of this call and vocation I intend not to speake of the generall vocation such as that is by the vvhich our Lord calleth all men to Christianitie nor yet of that vvhereof it is sayed in the Ghospell that many are called but fevv elect For God vvho desireth to giue eternall life to all giueth to them all the meanes to attayne thervnto and therefore he calleth theÌ„ to Christianitie and hath elected them correspondent to this vocation follovving the attracts of God and yet the number of those vvho are found therein is verie little in comparison of those vvho are called But speaking more particulerlie of a Religious vocation I say that manie are vvell called of God into ReligioÌ„ but there are fevv vvho maintayne and conserue their vocation for they begin vvell but are not faythfull to correspond to the diuine grace nor perseuerant in the practice of that vvich may conserue their vocation and make it good assured There are others vvho are not vvell called neuertheless being entred their vocatioÌ„ hath been ratifyed and made good of God euen as vve see in those vvho come through spleene discontent into Religion and although it seemeth that these vocations are not good neuertheless vve haue seene that these being entred on such tearmes haue succeeded verie vvell in the seruice of God Others are incited to entrer into Religion for some disaster and misfortune vvhiâ—h they haue in thâ— vvorld others for vvant of health or corporall beautie and altâ—ough that these persons haue motiues vvhich of themselues are not good notvvithstanding God serueth himselfe of them for to call such persons In fine the vvaies of God are incomprehensible and his iudgments inscrutable and admirable in the varietie of vocations and meanes vvhich hee vseth to call his creatures to his seruice to vvhich all honour and reuerence is due § 2. Novv of this great varietie of vocationâ— it follovveth that it is a thing verie difficult to knovv true vocations and yet this is the first thing vvich is requisite to giue their voice vvell to vvitt if the partye proposed bee vvell called and if her vocation bee good hovv then amongst so great a varietie of vocations and of so different motiues shall vvee bee able to knovv the good from the bad and not bee deceaued This truely is a matter of great importance and is verie difficult notvvithstanding it is not so that wee are altogether destitute of meanes for to knovv the goodnes of a vocation Novv amongst manie that I could alleage I vvill speake of one onelie as the best of all A good vocation is no other thing then a firme and constant vvill that the person called hath to serue God in the manner and in the place to vvhich his diuine Maiestie calleth her aÌ„d this is the best marke that vvee can haue to knovv vvhen a vocation iâ— good but note vvell that vvhen I say a firme and constant will to serue God I doe not say that she must from the beginning doe all that is to be done in her vocation vvith so great a stabilitie and constancye that she bee exempt from all repugnance difficultie or disgust in that vvhich dependeth thereon no I doe not say so much lesse that this stabilitie and constancie bee such that it exempteth heâ— from committing faults nor that therefore she beâ— so firme that she neuer happen to stagger or variâ— in the entreprise that she hath made to practice the meanes vvhich may conduct her to perfection Oâ— no truely this is not that I vvould say for euerie man is subiect to such a passion alteration and vicissitude that hee vvho this day doth loue such aâ— thing to morrovv vvill loue another in such sorâ— that one day neuer resembleth another Then it is not by the diuers motioÌ„s feelings that vvee oughâ— to iudg the stabilitie and constancie of the vvill although vvee haue once embraced it but if amongsâ— this varietie of diuers motions the vvill remayne firme and quitteth not the good it hath embraced allthough it feele some disgust or coldnesse in the loue of some vertue and that she doe not therefore omitt to serue her selfe of the meanes that arâ— appointed her so that to haue a marke of a good vocation a sensible constancie is not necessarie buâ— that vvhich is in the superiour part of the spiritt vvhich is effectiue is sufficient Therefore to know if God vvill haue vs Religious wee must not expect that hee speake sensibly vnto vs or that he send some Angell from heauen to signifie his will much lesse is it needfull to haue reuelations vpon â—his subiect or to make an examine of ten or â—welue Doctors to see if the inspiration bee good â—r badd if it must bee follovved or not But vvee ought to correspond vvell and cultiuate the first motion and then not to bee afflicted if disgusts and â—uke-warmnes therein come vpon vs for if vvee â—llvvaies endeuour to keepe our vvill verie constaÌ„t â—o desire and search the good which is manifested â—nto vs God vvill not bee wanting to cause all to â—edound to his Glorie § 3. And vvhen I say this I doe not speake onelie for you but more ouer for all woemen that â—re in the vvorld of whom truelie care ought to be â—ad in assisting them in their good designes VVheÌ„â—hey haue the first motions a little strong nothing â—s difficult vnto them it seemeth vnto them that â—hey can breake through all obstacles But vvhen â—hey feele these changes and that the former gusts â—re no more so sensible in the inferiour part they â—hinke that all is lost and that all must bee left they vvill and they vvill not that which they then feele â—s not sufficient to make them leaue the world I would willinglie sayeth one of these virgins but I know not if it bee the vvill of God that I bee Religious for so much as the inspiration that I feele at this time is not strong enough me thinkes It is
yet find that there are any great difficulties notvvithstanding vvee ought to haue more consideration then in their first receauing for vvee haue had also more meanes to note their humours actions and habitudes vvee see vvell the passions that they haue but for all this vvee ought not to hinder them from being admitted to the Nouitiat prouided that they haue a good vvill to amend and submitt themselues and to serue themselues of the medicines proper for to heale them And although they haue repugnance against these remedies and take them vvith great difficultie their is nothing to bee sayed to this prouided that they giue not ouer the practice of them for medicines are allvvaies bitter to the tast and it is not possible that they receâ—ue them vvith the svveetnes they vvould doe if they were pleasing to the appetite but for all this omitt not to haue their operation and vvhen they haue it it is better then that they haue the more paine and labour euen iust as a sister that hath her passions strong she is cholericke she committeth manie defects if she wil be cured of this and desire that wee correct mortifie it and that wee giue her remedies proper for her cuâ—e although the taking of them trouble and vex her vvee must not therefore refuse her our voice for she hath not onelie a will to bee healed but furthermore she taketh the remedies which are giuen her for this purpose although vvith payne and difficultie VVe shall find those who haue been ill bredd and not trained vp in ciuillitie vvho vvill haue a rude and lumpish nature novv there is no doubt but these haue more payne and difficultie then those who haue a more sweet and tractable disposition and that they wil be more subiect to committ faults then others vvho haue been better bredd but neuertheless if they desire to bee vvell cured and by their indeauours vvitnesse a firme vvill to seeke and desire to receaue the remedies although it bee to their cost to such as these I vvould giue my voice notvvithstanding these relapses For these after much labour produce great fruit in Religion becomming great seruants of God and gayning strong and solide vertue for the graces of God supplyeth the defect and there is no doubt that often vvhere there is lesse of nature there is more of grace Therefore vvee ought not to refuse to receaue such into the Nouitiat although they haue many euill habitts prouided such persons vvil be cured In summe to receaue one into the Nouitiat there is nothing to bee knovvne but if she haue a good vvill and if she bee deliberatelie resolued to receaue the vsage shal be giuen her for her cure and to liue in gteat submission hauing this I vvould giue her my voice Behould I thinke this is all that can bee sayed concerning this second reception § 10. For the third it is a thing of great importance to receaue any to professioÌ„ and in this it seemeth to mee wee ought to obserue three things the first that those vvee receaue to profession bee sound not of bodie as I haue alreadie sayed but of hart and spiritt I vvould say vvho haue their hart vvell disposed to liue in an entire flexiblenesse and submission Secondlie that they haue à good spiritt novv vvhen I say a good spiritt I entend not to speake of those great spiritts vvho are ordinarilie vaine and full of selfe-iudgments of imaginarie sufficiencie and vvho in the vvorld vvere shopps of vanitie vvho come into Religion not to humble themselues but as if they vvould read there lessons of Philosophy and Theologie haueing a vvill to guid and gouerne all Of such as these you must take great heede I say there must bee good care taken of them not that they must not bee receaued if vvee see that they vvil bee chaÌ„ged and humble themselues for they vvil be able in time vvith the grace of God to make this chang vvhich will arriue without doubt if they vse faythfullie the remedies which shal be giuen them for their amendment Therefore when I speake of a good spiritt I intend iudicious and well made spiritts and more-ouer of a moderate temper who are not very great nor verie little for such spiritts allwaies doe much vvithout knovving it themselues They applie theÌ„selues to worke and giue theÌ„selues to solide vertues they are tractable and vvee haue not much trouble to guid them for they easilie coÌ„preheÌ„d how good a thing it is to leaue themselues to bee gouerned by others The third thing that is to bee obserued is this if she haue laboured vvell in the yeare of her Nouitiat if she haue suffered vvell and profited vvith the medecines that haue been giuen her if she haue made much of those resolutions that she promised entring into the Nouitiat of changing her euill humours and inclinations for the yeare of Nouitiat hath bene giuen her for this If vvee see she hath perseuered faythfully in her resolution and that her vill remayneth firme and constant and that she applyes her selfe to reforme her selfe and behaue her selfe according to the Rule and constitutions and that this vvill endure yea allvvaies desireth to doe better this is a good signe and a good conditioÌ„ for to giue her your voice although notvvithstanding she leaue not to commit faultes and also great enough for although in the yeare of her Nouitiat she ought to labour for the reformation of her manners and habitts it is not therefore to be sayed that she must not make any relapse nor that at the end of her Nouitiat she ought to bee perfect For behold the Colledg of our Lord the Glorious Apostles although they were called well and had laboured much in the reformation of their liues how often did they committ faultes not onelie in the first yeare but also in the second and third all did speake and promise maruelles yea euen to follow our Lord into prison and death but in the night of his passion vvhen Iudas came to take their good Maister all forsooke him Therefore I will say that falles ought not to bee a cause that wee reiect one vvhen among all this she remayneth vvith a verie strong will to redresse her selfe and vvith a vvill to helpe her selfe by the meanes vvhich are giuen her for this purpose This is that I had to say touching the conditions which those ought to haue vvhom wee would receaue to profession and vvhat the sisters ought to obserue to giue theÌ„ their voices herevpon I will finish my discourse if you demaund not any further question § 11. VVee demaund first if any one be found who was subiect to bee troubled for small matters and that her spirit was often full of melencholie and vnquietness and that she did witness by this little loue of her vocation and yet notwithstanding this being past she promiseth to doe marualles what should bee done to her it is most certayne that such a person being so changeable is