respect of the tyme when hee should doe the thing as when hee is commaunded to doe it when hee would rest take his refection recreation or doe some other thing of his owne or when contrariewise hee hath a mind to doe it and is cōmaunded to repose eate or rest from labour or should doe some other particular thing then that Also this Vnwillingnesse may come in respect of the maner of the worke as when it must be done speedily laboriously and diligently or meekly humbly and to his owne confufion and to the abating of his pride Finally it may happen in respect of the place as when it is publicke vnpleasant loathsome By all these occasions I say with the like this sadnes creepeth into the worke when wee doe the same though they all spring of one only cause namely proper will and must be remoued and cast out by this degree of willingnesse and contentment remembring that such is the pleasure and will of that soueraigne will whoe for his owne delight and seruice created ours Moreouer thear is an other kind of wnwillingnesse in doing the vvill of God which is more secret and proceedeth of causes lesse known but no lesse contrarie to the same vvill of God and degree of willingnesse and these causes are commonly couered with pretence of pietie as of prayer fasting teaching studdyeng preaching and the like so that many when by their superior they are commanded any thing which may interrupt their exercise they doe it not willingly but vnwillingly and with sadnesse proper will persuading them that they were better occupied before and blinding them so that they can not see how much Obedientia melior est quà m victima Obedience is better then sacrifices nor knowe that though in themselfes such works be good yet are they nought worth done against the vvill of God manifested vnto vs by his lawe and the commaunding or knowne intention of the lawfull superior namely so long as hee commaundeth not against the fame lawe A third kinde of vnwillingnesse ariseth from another cause yet more secret and vnknowne namely when a man knoweth that it is the vvill of God and also willingly taketh it in hand but vnwillingly bestoweth his spirit his endeuour and tyme vpon it to doe it well and faythfully but turning his mind from the same casteth it on God and his will and so neglecteth the worke making it not so perfect as hee ought which is a notable and most secret deceipt for casting so his mind from the worke to the vvill of God hee diuideth the said worke and will which are but one making the worke one thing and the will another and so when hee seeketh God but of the worke hee seeketh him out of his will and turning from the worke hee turneth from his will casting of his mind from the worke hee casteth it from his will and finally going out of his worke hee goeth out of his will and pleasure because the worke is his will and though still hee doth the worke yet if it be hot willingly hee doth it not before God whoe seeth the heart and iudgeth according to the will and therfore how much the more hee so feeketh God so much the lesse doth hee find him because God is neuer fownd by doing against his diuine will but the more vnwillingly hee doth that which hee commaundeth and the more hee turneth his interior eyes from it as being wearie therof the more doth hee against his will and by consequence the lesse hee findeth him But God is fownd only by his will that is by doing that which hee commaundeth in his will which is his worke by meanes of his will which is by meanes of doing the thing which hee willeth and that willingly and with all our heart and all our strength as wee are bownd to serue him which all our heart and our strength not with slownes or fastidiousnesse for Maledictus homo qui facit opus Deinegligenter Accursed is that man whoe doth the worke of God negligenly nor yet sadly or as it were by constraint for Non ex tristitiae aut nece ssitate Not with sadnesse or necessitie but willingly and with contentment Hilarem enim datorē diligit Deus For God loueth a ioyfull giuer but as is said hee doth not ioyfully the worke whoe in doing it vnwillingly thinketh therof Hee doth not I say willingly the vvill of God whoe doing the worke will not thinke therof but only of his will as though his worke were not his will or as if his will were other then his worke fynally as though his worke and his will were not one and the self same thing so that when to thinke of the will hee will not thinke of the worke hee thinketh in deed neither of the worke nor of the will and the soule that will be so out of the worke to be in God is neither in deed in God nor yet in his worke Let vs therfore lay downe heer for a sure grownd to build vpon for an infallible Maxime to resolue this matter and for a shining light to dissipat and dissolue this cloud namely that when any worke presenteth it selfe to be done following the Rules aboue said the same verie worke it self be it corporall or spirituall inasmuch as it appertaineth to mee is the verie vvill of God and to mee is spirit and life I say the verie worke it selfe to signifie the thing done and to exclude all imaginations of any other thing either in heauen or in earth or in our soule excepting as that thing it selfe is in our soule I say both corporall and spirituall that none may think the corporall to be lesse then the spirituall and to touche the deceipt and common error heerin of many spirituall men which doe more willingly the spirituall then the corporall esteeming the one kind more noble then the other and deeming to find more life and light in the one then in the other which though it be true in respect only of themselfes and good so to doe preferring the one before the other when a man hath libertie to take his choise yet is it otherwise when the vvill of God inter poseth it self by meanes of any obligation or commādement for then it is ill done and a man deceiueth himself in preferring the spirituall before the corporall obedience being as is said better then sacrifice I say in as much as it appertaineth vnto me to exclude the substance of the thing be it corporall or spirituall substance togeather also with all her Accidents as the whitenes blacknes and all kind of colours sweetnes or bitternes and all kind of tastes greatnes smallnes and all kind of proportions and finally all the qualities and accidents as not being this vvill of God but as it appertaineth vnto mee that is in as much as it ought to be in my soule as being brought vnto the same by the corporall powers and fiue sences Nihil est
spirituall Rules and documēts touching interiour exercise it fareth not as in other books which chiefly or at least partly tend to delight the eare by pleasant wordes or moue affection by pleasing tearmes but by plainesse of Documents and cleernesse of Doctrine to lay open the way to Perfection and an easie and familiar meanes to practice the same Thus heartily wishing your dayly progresse in all vertue I commend yow to Gods holie protection and my self poor sinner by your prayers to his sweet mercie Your poor Brother and Cosin in Christ Iesus B. Benet called heertosore VV. Fitche TO THE DEVOVT RELIGIOVS English-vvomen of the Couent of S. Vrsula at Louayn and of S. Benet at Bruxells and particularly to his deuout Cosins VVisemans in both hovvses and to all other Religious of our Nation in Flanders DEVOVT sisters in Christ and deer Cosins Many yeares haue passed since this booke was dedicated to the aboue sayd of S. Briget but being twoe sundry tymes put to print in England whear I was then in Prison it was both tymes taken though it doth not in any wise touch either Controuersies or matters of State Since which tyme hath bein erected that your Religious howse at Bruxells and aswell the same as that of Louayne hath bein better knowne vnto mee for the entercourse of letters betwixt yow and mee my louing Cosins at Louayne and by your rendition my good Cosin at Bruxells And because I owe yow and your howses the like office as to the aboue sayd for the same causes of kinred and Countrie and that as sayth the Philosopher Bonum quò communius eo melius The good is so much the better by how much it is more common and finally for that the subiect of the booke particularly fitteth those of your vocation I haue thought good to direct it also vnto yow the respect of the smallnesse of the worke disswading therfrom wayeng lesse in the one scale of the ballance of my consideration then the ponderousnesse of the sayd causes put against it in the other especially the Ballance being held in the hand of that charitable affection which shall neuer cease to worke and doe the office which kinne and Countrie call vpon mee to performe And though the thing both in respect of it self and of so sinfull and vile a wretch from whome it cometh be of so small valew and so vnworthy the printing that I haue often tymes hindred the same howsoeuer the great persuasion of others and due affection to the aboue named made mee consent therunto in England yet in tyme perceiuing it is so acceptable in these partes to all sortes aswell of authoritie as of learning and perfection and seing it so much published throughout France though paynfully by writing I haue bein more encouraged to present the same vnto yow though for the third part therof it is not thought meet to be published as treating of matters somewhat high for the capacitie of the common sort And if it bring yow any spirituall profit I beseech yow recompense mee with this prayer that I be not like the candle which whilst it lighteneth others consumeth it self nor as the Conduict pipe which conuayeth water from the fountaine to others not retayning any for it self Fare yee well Your poor Brother and Cossin in Christ Iesus B. Benet called heertofore VV. Fitch TO THE READER GENTLE Reader There is a certaine booke intituled the Method to serue God in Latin Franch and English which in the beginning speaketh of the vvill of God Least therfore thow mayst think that this booke be as it were the same or not much different and so thy affection to read this be diminished thow shalt vnderstand that they differre in all matters in subiect method and pretended scope For that booke hath but some one Chapter or document of the vvill of God but this three bookes or partes that goeth to other discourses of vertues and vices but this pursueth this only point of the vvill of God that propowndeth it as the end of our actions but this as the beginning progresse and ending of the wholle spirituall life geuing precepts for euery one Yea that booke in the place where it toucheth the vvill of God sheweth not how to know it but this geueth meanes how to know the same that speaketh of the vvill of God without distinction but this distinguisheth it mystically into three Finally that booke speaketh of the Exteriour will but this entreth into the knowledge tast and feeling of the Internall will as it is spirit and life yea and essentially God himself as is shewed in the third part But it is needlesse to speak of all the differences which by reading thow shalt find to be such as that there is no conueniencie betwixt them only the vvill of God which is heer taught throughout the Actiue Contemplatiue and Supereminent lyfe is thear touched in the beginning of that booke of Actiue lyfe And if this had affinitie with that it would neuer haue bein so required and published in France especially so paynfully by writing before it was printed and particularly amongst religious Orders whear that booke is so common As for the other three bookes mentioned they be not yet printed though readie to goe to the prefle And if this or they bring vnto thy sowlle any profit or consolation I desire for recompense some memorie of mee in thy holie prayers Fare well Thine in Christ Iesus B. Benet THE RVLE OF PERFECTION CONTAYNING A BREIFE AND PERSPICVOVS ABRIDGEMENT OF ALL THE whole spirituall life reduced to this only point of the vvill of God Diuided into three partes THE FIRST PARTE OF THE EXTERIOR VVILL OF GOD COMPREHENDING THE ACTIVE LIFE OF THE EXCELLENCY AND VTIlitie of this exercise compared vvith others CHAP. I. HAVING well considered the diuersitie of wayes and multitude of exercises fownd out and practised by many learned and deuoute persons for the obtaining of true perfection and in fine finding that as they tend all to one end so in themselues they are not muche different but rather in substance all one how differet̄ soeuer they seeme I haue desired for the greater light and profit of deuout soules and more facilitie to abridge and reduce them all to one only point in which may shine and cleerly be seene all the others and which not withstanding such breuitie might be easie to comprehend and perspicuous to vnderstand to which effect I could find no point so fit as this of the vvill of God for though the perfect soule and illuminated spirit cleerly doth see and discerne all wayes and exercises in euery one and euery one in all principally in the highest and most sublime yet is this verified rather in this exercise and point of the vvill of God then in any other for that heer in all the other exercises are so cleerly seene that not only the perfect and illuminated person but also the beginner if hee will a little consider may see them
the Psalmist counsaileth Vacate videte Take yee leasure and see putting the good fish of works and inspiratiōs in theirvessell of hearts and casting forth by resistance the bad For though this nett of the vvill of God take aswell the good as the bad fishe yet it doth it with cōtrary intentiōs the good to be reserued for the sustētation of the soule the bad to be cast out for her exercise the one and the other in this diuine will which would so haue it The cause why wee ought to doe all with this sole intētiō of Gods will is because it is better without cōparison then any other containing all perfections and making ourworks more perfect meritorious and agreable vnto God then all others as by the second Chapter before hath bein shewed and as by this one argument may appear Our worke taketh her goodnes of the end for which it is done hauing in itself nomore good thē it receaueth from her end so that if it bee done for some end that is base or of little moment the worke also is base and of little worth if the end be high the worke is high if it be higher and better the worke is higher and better if finally highest and best the worke is best and most sublime Now so it is that a higher and better end thear can be none them this of the vvill of God nor any like vnto it and therfore a better or nobler worke thear can be none then that which is done with this end of the vvill of God nor any like vnto it yea as ther is no end equall vnto it so is thear no worke comparable ther vnto That no other end can be better or equall vnto this is manifest because this end is immediatly God himself which is Summūbonū The foueraigne good for which without any other end is done immediatly for the vvill of God is immediatly done for God who hath no equall A man may doe his worke for diuers intētiōs as to exterminate vice to attaine vnto vertue to auoid hell to come to heauē to imitate our Sauiours exāple all which are good though some more perfect then others but to doe his worke only for the vvill of God and only to please him is an intention farr excelling them all the others hauing their end and object only to the Creature directly and to the Creator indirectly yea so farr excelleth this intention the others as hee that doth things natural with this intention as to walke yea though they bee pleasant as to eate and drink doth more merit and please God then hee which without this end should fast doe pennance discipline or other painfull works with any other intention VVhear may be noted certaine deceipts and abuses first of those whoe measure all their works and esteeme their merit only or principally by their exterior they taking contrariewise their merit from the interior or end wherfore they be done Secondly by this rule appeareth the losse of merit light and grace of the most part of men which doe their naturall works naturally and not supernaturally as they might doe by this intention which maketh such works naturall and humaine supernaturall and diuine Thirdly of those which not only in naturall things but also in supernaturall and good works as almes fasting sayeng diuine seruice etc forget to addresse their intention to God 〈◊〉 doing them either because they can not auoid them or els of custome not thinking wherfore Fourthlie of those which doe their works for reward in heauen for though they shal be rewarded and though it be good so to doe them yet is it better without comparison to doe them only for Gods will and to please him not thinking as much as is possible of any reward and how much the lesse hee so worketh so much the more shall hee be rewarded as approching so much the neerer to the nature of a Sonne and contrariewise how muche the more hee so worketh for reward so much the lesse shall hee be rewarded as so much more approching to the nature of a mercenarie or seruant Finally by this rule may appeare the common blindnes of men whoe for the most part doe their works for other ends and not for this of the vvill of God But some may heer obiect and say that if so it be as wee say that the worke taketh her merit only of the interior and that an ordinarie and naturall worke with this intention of the vvill of God is more noble and meritorious then the greatest worke done with any other intention then consequently to receiue that diuine Sacrament of the Altar or any other is not a better worke then to walke eate or drinke I answer that in receiuing the Sacraments thear be twoe things to be considered one is the Sacrament as a Sacrament instituted by God to conferre grace the other is the simple receauing therof as being our worke and wee the Author therof If then wee haue respect vnto the first it is a better worke without comparison then our ordinarie works hauing an excellency in it selfe as of it selfe but if wee haue regard vnto the other it is nothing better hauing no excellency in it self as of it self but is good better or best of all according to the intention yea euell also for in Iudas it was bad and in the other Apostles verie good If any one obiect that if the worke take her merit only of the end then at least as touching the works of penance as discipline fasting almesdeeds they are no better then ordinarie works being done with this good end and intention of the vvill of God aswell as they I answer that it followeth not for though the worke take her merit only of the end for which it is done yet are not common works equall with the works of penance if both haue the same end but the penall works merit more because that besides the good intention for which they be done they containe and haue in them selfes both satisfaction for the synns past for as sayth S. Thomas Licet Deus non delectetur penis nostris delectatur tamen ijs vt sunt iustae Though God be not delighted in our pains not withstanding hee is delighted in them as they are iust and are also a preseruation from the synns to come for as sayth the Philosopher Paenae medicinae sunt pains are medicins VVherfore when wee say that the worke taketh all her good of the end wee meane all the good which it hath more then it had before in it selfe so that if two works de done for this vvill of God wherof the one is good in it selfe as almes or fasting the other neither good nor bad in it selfe as to walke or talke the first of these works shal be the better namely so much the better as almes or fasting is better then walking or talking but if twoe works that be equall in
a great Admiration seing God to cooperate so familiarlie with him in that which hee doth Likewise by an extreame Ioy and exultation of heart seing himself made the liuely instrument and temple of God In like maner by a sweet and amorous inclination towards the celestiall Bridegroome tasting his great clemencie and goodnes Farther by an inward Iubilation and heartie ioy in the soule perceiuing her self to be deliuered from the seruitude of her self and set free from the bondage of proper will Moreouer by a totall resignation and deliuering vp of the soule into the hands of her spouse to enioy him more fully Againe by acts of perpetuall Abnegation of him self as hauing fownd by experience the perfect consolation and happie fruit which immediatly springeth and infallibly cometh therof Also by a true Annihilation of him self proceeding from the propinquitie and neernes of the Allmightie and infinit essence of God In like sort by holie and heauenly desires wishes and suspires to be alwayes conuersant in heauen seing now the chaines of his proper will to be broken which tied him so before vnto the earth Finally by a most intimate Loue of God feeling the ardour and sweet burning flame of his diuine loue And to conclude by an Attention to the straight vnion already made betwixt God and the soule by vnitie of their wills in the worke entertaining nourishing and cheatishing the same vnion by diligently hearing willingly obayeng and ioyfully following the tract of the same spirit of God The second and more essentiall meanes to conserue entier the pure and perfect intention is to make an expropriatioÌ„ of the worke that is â—that when a man hath so rectified and purified his intention according to these degrees hee ought to put of as it were the worke both exterior and interior as not being his owne but knowing that in veritie after such rectification it is not his will that doth the worke but the vvill of God nor his spirit but the spirit of God and by consequence that it is not himself but God that doth the same hee being only the meer Instrument though free nay nor that Instrument neither as of him self but the same giuen him by God and therfore I say hee ought to esteeme and firmely behold the verie worke so done as the verie will operatioÌ„ and spirit of God as hath bein touched in the fourth degre And not only the soule must so esteeme and behold it as the verie vvill of God but also all other things set apart must adheare therunto and with all her power remaine recollected therin so that being wholie established and immoueablie setled in the same keeping forth all bruit and noise of the world and all clowds of passions and distracting thoughts shee shall discouer this light of heauen in a quiet and profownd silence and tast this verie life and viuifieng spirit of Gods vvill in great abundance VVhear must be noted that wee say hee must behold the worke as the verie vvill of God and not that hee behold the said will in the worke and that to eschew many errors blindnes and deceipts which proceed from such kind of speach and practise For first wee say that wee must behold God or his will in our worke or in our intention it is so conceiued and vnderstood as if one should behold the same will as contayned and inclosed in the worke as in some vessell place space or circuit corporall imaginarie or intellectuall hee nor his will hauing neither place nor situation as contayned therin Secondly in so sayeng diuers doe endeuour to see or consider the will and the worke both togeather and not the vvill of God only and alone and so indeed the soule can not know nor tast the liuely vvill of God for it being spirit and life it is impossible that shee should be capable therof in any perfection whiles shee is filled and possessed with the worke be it exterior or interior but when shee taketh the verie worke for the verie will Thirdly by such an imagination of seing the vvill of God in the worke or in the intention is hindred the vnion with the same will as making the will one thing and the intention another Finally when so wee consider or contemplate God or his will in our work or intention the same worke or intention is the principall obiect of our contemplation or spirituall sight wheras indeed it should be the only vvill of God For these causes therfore I say not that weâ— must behold the vvill of God in our worke or intention but I say wee must behold the worke or intention as the verie vvill of God which is God himself whoe by his presence doth anihillate in this respect both the worke and intention or will of man not that indeed they are nothing hauing alwayes their essence but that they are so little that in comparison and the presence of God they are nothing and though they be some thing yet must they not heer be seene as such but as nothing because though in it self the worke be some thing yet considered in the vvill of God it is nothing but euen the same vvill of God into which it is transformed and so of death and darknes is made life and brightneâ—s and that which in it self was corporall in the vvill of God is made spirituall VVherfore so taking the worke whether exterior or interior not as his owne but as the verie pure vvill of God without any hesitation excluding all other thoughts and distractions let the soule fix her self in the same with all her forces with all simplicitie constancie veritie and viuacitie of fayth let her adheare therunto inclose plunge and transforme her selfe therinto being her light life peace and ioy her center and repose as being her rule and perfection her treasure and richesse her beginning and end and so shall shee accomplish the continuation of 〈◊〉 six degrees of perfect Intention and by stabilitie of perseuerance shall establish in her self this seat and shall make great king Salomon her celestiall spouse sweetly repose therin Hovv the celestiall Bridegroome and his spouse in their Dialogue in the Canticles make mention of this seat or spirituall Throne vvith her six degrees CHAP. XV. OF this Throne with her six mysticall degrees is made mention in the Canticles of Salomon For of the first of Remembrance is spoken when the celestiall Bridegroome sayth to his spouse Pone me vt signaculum super cor tuum vt signaculum super brachium tuum Put mee as a signet vpon thy heart and as a signet vpon thine arme for a signet maketh impression and impression signifies Remembrance against Obliuion by the heart is meant the intention or affection by the arme the action the heart and the arme together doth signifie the actuall intention VVhen then the bridegroome sayth to his spouse that shee imprint him as a signet hee will haue her to be mindfull of him when hee sayth
actuall will desire and contentment in our works is fownd in God in whom is no Accident and to whome nothing can happen a nue I saye that it is by the meanes of man God vsing humaine will which will as touching good works is common to God and man by reason of the vnion of God and man God I saye in this worke vseth humayne will in asmuch as it is a â—nue will and desire and humayne contentation as an Accident or a thing nuely felt or tasted not that God himself hath not also his will and contentation in euery worke as being the principall author therof but as suche this will is not nue or accidentall or perceiuable of man but is made perceiuable and nue to the nue will and contentation humayne conioyned and conformed to the diuine by which conformitie and coniunction the diuine externall will and contentation communicateth and manifesteth it self to the humaine and temporall will and contentation in such sort that man in this Interiour will rellisheth no whit his owne humayne will and contentation but Gods only his owne being wholy swallowed vp and transformed into Gods For this transformation requireth that all the powres and forces of oursowlle be absolutely employed in God and consequently not any of them vpon himself and by another consequence as so transformed feeleth no will of his owne but only that of God I meane that by this Deiforme Intention and diuine will the sowlle is so straightly vnited with God and so replenished with spirit and lyfe so eleuated magnified glorified and deified breif so drowned in the abysse of the inaccessible eternall light that shee feeleth no will or motion as her owne but only as Gods in whom only shee vieweth and feeleth her self and all her motions This will pleasure and contentment of God is so delitious a thing and so pleasant to the sowlle when so shee tasteth it perfectly that it draweth illuminateth dilateth extendeth exalteth rauisheth and inebriateth her in such sort that shee feeleth no more any will affection or inclination of her owne but wholy despoyled of her self and all self-will intrest and commoditie is plunged into the bottomlesse gulfe of this will and the abyssall pleasure therof and so is become one and the same spirit with God The difference betwixt the Interiour and Exteriour will is that the Exteriour taketh her light from abrode and the Interiour from within that is the former is knowne by Exteriour things as by the commaundements of God of the church of the Prelate by customes c. but the other by Interiour things as inspirations illuminations eleuations and other the like attractions of God The one is shaddowed with corporall things or by theyr images and the other is wholly discouered in spirit and truth the one hath in it accidentall things but the other is in a maner wholy essentiall the one consisteth of the ryne and pith to weet both of the Exteriour and interiour but the other of the interiour only All which notwithstanding is meant according to our capacitie to weet that the will diuine is different which in it self is alwayes but one and the same as wee haue shewn in the beginning of the first parte Chap. 4. but that our capacitie apprehendeth it so and that in such maner and by such degrees it discloseth and manifesteth it self vnto vs as not hable to comprehend it at the very first otherwise nor all at once for Nemo repeÌ„tè fit summus No man becometh perfect on the suddaine sayth Saint Bernard So that this diuine will and heauenly light descendeth vnto vs by degrees and wee therby ascend vp to God by like degrees and this is it which S. Thomas sayth Sicut diuinum lumen gradatim decrescendo in nos descendit gradatim it a contrario modo per ipsum lumen in Deum reducimur gradatim crescendo As the diuine light decreasing by degrees descendeth vnto vs by degrees so on the contrary are wee drawne backe into God by the same light increasing and by degrees and that according to the Psalmist sayeng They shall proceed from vertue to vertue the God of Gods shal be seen in Sion that is in perfect contemplation sayth the Glose And in the Prouerbs also Iustorum semita sicut lux splendens procedit crescit vsquè ad perfectum diem The way of the Iust proceedeth like a resplendeÌ„t light and groweth to noone-daye which day according to the Glose is lyfe euerlasting So that this Interiour will discouereth not it self after one sorte but diuersly and by degrees like as neither wee doe comprehend it all at once but by little and little and by the same degrees wherof though one might set downe a great many yet for breuitie I will reduce them all to fiue that is Manifestation Admiration Humiliation Exultation and Eleuation Of Manifestation the first degree CHAP. II. AS touching the first degree then this Manifestation of the Interiour will proceedeth of the pure intention of the Exteriour will for the one springeth of the other as the effect of the cause and the one followeth the other and is transported therinto immediately if so be this intention be trulie pure wee doing our worke with this only end of the vvill of God all other intents and ends though good sett asyde and in fine if it be accompanied with the six degrees specified in the first parte For after such puritie of intention it cannot be but the sowlle must tast of the Interiour will and feele her internall touch seing it is a Maxime in Philosophy that VVhatsoeuer is moued is moued of her end now a man cannot be moued of any end but that hee must needes see or feele that end yf then hee be moued by this only end of the vvill of God hee seeth and feeleth it within himself But note this word only for if so be hee be moued by any other end not only sinister but good hee cannot feele it be it neuer so good And loe heer the poynt wherin many fayle the ditch wherinto many fall and the rocke wheragainst many wracke the which so stoppeth this spacious Oceane of the vvill of God and maketh it so straight and vnnauigable that the shipps of theyr sowlles cannot make sayle therin namely because they haue some other end although often tymes so secret that they themselfes know not neither can discerne it the which abuse is manifestly displayed in the 9. and other chapters ensuing of the first parte But to the end to speake somewhat more essentially of this puritie of intention which thus manifesteth the vvill of God it is nothing els then a pure and free choice which the sowlle maketh by her free will of this diuine will and pleasure in steed of her owne affection passion or will and also of her worke the which choice consisteth in an auersion from the Creature and in a simple conuersion to the Creator
it to be â—etter to liue therin then in her owne will the â—hich hauing once taken full fast and peaceaâ—le possession of her draweth exalteth rauiâ—eth and coÌ„ioyneth her inseparably to it self and lifteth her vp as Amber doth the strawe and like a torrent of delights breaking out vpon her and ouerflowing her doth so water and inebriate her and so wholy replenish her interiour that like as melted and dissolued into a sea of sweetnesse shee remaineth so cleane depriued of her owne forces and powers that the diuine will taketh plenary possession of her through an absolute maysterie and without all manner of contradiction impelling her onward to all goodnesse and working in her by her and with her all these holie and amorous interiour operations and effects And note that betwixt this Manifestation and puritie of intention thear is a mutuall augmentation and reciprocall encrease for as that springeth of this so this augmenteth by that wherfore how much greater is the puritie of Intention so much cleerer also will be the Manifestation and how much cleerer is this Manifestation so much greater will be that puritie of Intention and how much sooner the soule shall haue attayned this puritie so much the speedier shall shee likewise enioy that Manifestation Finally when the sowlle hath once fownd this treasor and tasted this pleasure it shall not be hard for her to renounce from thenceforth her self and to continue this puritie of Intention seeing that a man easily forgoeth the lesser good and pleasure to enjoy the greater Of Admiration the second Degree CHAP. III. AFTER this Manifestation of the pleasure which God taketh in the execution of his will succeedeth another degree to weet Admiration proceeding of three principall causes the first wherof is the greatnes of God the second a mans owne Nothing the third the admirable familiaritie of God with the sowlle As touching the first the vnmeasurable greatnes of God almightie beginneth heer to discouer it self so wonderfully that it wholy astonisheth the sowlle for this interiour will by which shee is absorbed and with which shee is become one and the self same thing geueth her so true knowledge of God that shee knoweth and seeth that thear is nothing else but hee and that thear is but one being or Essence which is true and that all things els but it are nothing which although they haue some certaine borrowed being in theÌ„ yet they haue it not so as that thear is any comparison to be made betwixt their being and that of Gods from which it all proceedeth whoe should not be infinit if thear were any other then hee for thear should hee end whear that other should beginne Now then the sowlle knowing and seeing this veritie by her owne experience shee is so grownded and established therin not by particular discourse of the vnderstanding but by a generall and simple view and by her inheasion to God as that shee neither seeth knoweth nor feeleth any other thing then this infinite essence and incomprehensible beautie wherwith astonished shee heerhence beginneth to tast the immensitie or infinitie which shee had but only heard tell of afore and this experimentall knowledge of the infinitie of God ingendreth this Admiration in the sowlle Furthermore this Admiration is augmented by the contrarie cause to weet our Nothing which is as great an extremitie on the other side and no lesse profownd gulf the perfect knowledge of which poynt cometh by the knowledge of the other for CoÌ„traria iuxta se posita magis elucescunt Contraries set one by another are more euident so that like as black is more perspicuous set by white so doth mans Nothing appeare more cleerly being compared with the immensitie of God as also on the other side the immensitie of God by comparison with mans Nothing yea these twoe poynts are so incident one to the other that without the one yow can not knowe the other insomuch that a man can neuer see the infinite Essence of God till first hee knowe his owne Nothing neither yet his owne nothing before hee haue the true knowledge of this diuine immensitie but the sowlle once knowing it knoweth forthwith right perfectly her owne Nothing the sight wherof putting her into an astonishment and admiration maketh her to break forth and say with the Prophet Ad nihilum redactus sum nesciui I ame brought to nothing and wist it not for why shee hath so long contemplated and so intimately embraced this infinite Essence in this will that when shee retorneth to behold her self in conference and comparison with this infinitie shee acknowledgeth her self meer vanitie and a very Nothing the which acknowledgement freeth her and geueth her a frank accesse to God and free egresse and regresse vnto him at her pleasure as hee himself witnesseth sayeng Egredietur ingredietur pascua inueniet Shee shall goe forth and enter and shall find pasture But these twoe diuine illustrations and operations are followed by a third to weet by a great familiaritie and sweetnesse which our Sauiour vseth toward the sowlle wherat shee remayneth yet more astonished for that commonly like seek and accompanie with theyr like as Noblemen with Noblemen gentlemen with gentlemen ploughmen with ploughmen beggers with beggers insomuch as to see a Lord conuerse with a begger were a note of Heroycall and admirable goodnesse in him but if a king should be seene to doe it it would be reputed an humilitie and condescent worthy of immortall memorie now what were all this goodnesse and humilitie compared with Gods whoe so vouchsafeth to conuerse with man truly nothing els but mallice and pride If then it seemeth so greate goodnes one worme of the earth to conuerse with another what bountie trow yee is it to see the king of kings and God of Gods familiar with a worme and which hath nothing but commeth from him yea which is most of all with a syn full sowlle and his enemie seeking her wooing her chearing her shewing her all louely and gratious regard and incessantly honoring her with some particular grace or other in fine making shewe as though hee had some speciall need of her yea seeking her grace with such instance loue and humilitie as though all his good depended on her consent and all his felicitie consisted in her fauor The sowlle loe mounted to this degree and seing with an illuminat eye the extent of so infinit goodnes of God toward her not only falleth into a profownd admiration therof but departeth euen out of her self through extreame astonishment so farre forth as falling therby as into a trance or Extasie in excesse of loue and ioy shee crieth out sayeng Fulcite me floribus stipate me malis quia amore langueo Prop mee vp with flowres beset mee rownd with apples for loe I languish for loue If the twoe Qweenes Hester and shee of Saba fell into an extasie the one in beholding the glorie of king