is compounded of many herbes The chiefe whereof are Chearefulnesse Loue and Diligence When thou shalt bring me these three sawces to eate then shall our friendship and familiarity be firme and soone after will I bring thee to the speach of my M. Desire much delighted with this direction of this boy said to him DE. Considering you haue acquainted me with your condition desire I wil labour to make these sawces giue them to you Thus Desire continued long in cōference with this Boy treating discoursing many matters with him be gā to be familiar with him deliuering to him the fornamed sawce at last he desired him to opē the gate that thereby he might haue accesse to his M. LOVE Thy request is reasonable cō sidering thou doest what lyeth in thy power stay but a little I will goe call my M. and see if he will come forth to speake with thee CHAPTER 3. Of the Loue of God and our Neighbour and of an other degree of loue and of the of fiee and exercise thereof NOw Desire began to thinke thus with him selfe whether the Loue of God would come forth to talke with him or no cōsidering he was so vile miserable wretched altogither vnworthy with whome so great a Lord shoulde voutsafe to talke and whilst he weas thus debating with himselfe he perceaued one comming towards him who asked him what he would or with whom he would speake DE. Sir I seeke to speak with the loue of God LO I am he which so soone as Desire heard he fell to the ground hauing lost his strength Then the Loue of God taking him by the hand raised him from the ground which made Desire to weepe so abundantly for joy that hardly could he pronounce any word Whereat the Loue of God being tender of hart through the compassion he had of him beganne to weepe also noting the great loue and good will which Desire had towardes him sai LOVE c. Cease off to weepe for I cannot without griefe behold the teares of him that loueth me but tell me who told thee that I was abiding in this house DE. A certaine sheepheard that I mette on the way who directed me to this place where I should finde you LOVE c. What did he tell thee concerning me what is the cause why thou louest me so greatly and hast so great a desire to finde me out Is it because thou hast heard of others that I bestowe many great giftes on my friendes and vse to rewarde with greate benefittes such as serue and obey mee DE. No. But for this cause doe I loue you because you are a good a noble and a famous Lord. And because you bring your friendes and serauntes to the place where they may see and beholde God then the which there is no greater happinesse and felicity in the world The Loue of god hearing what Desire had said was much plesed to heare his holy purpose intēt began to loue him now more then before to whome Desire said I cannot sufficiently meruaile my Lord that you being so mighty and potent a Lord and the Sonne of so great a King admit such as follow and seeke after you to finde you with so great labour difficulty LOVE c. Doe not so For this is a mistery not knowne to all men For many there be that thinke they haue not found or knowe not me when not withstanding I am neare vnto them and then themselues abounde with me And againe there be others that perswade themselues that they haue found and obteyned me when notwithstanding they be farre from me and haue not the least knowledge and vnderstanding of me DE. I beseech you acquainte me with your conditions and office that I may vnderstand whither I be neare or farre of from you for I hould and esteeme of you as of my Lord and friends LOVE c. My office and duety is to loue God for I am called the Sonne of the Knowledge of God DE. How do you loue God LOVE c. I haue a vehement desire to loue him with all my hart with all my strength and with all my power and with assaying any thing whereby I may feele him in such manner as may please him in referring all thinges to his honour prayse and glory and the health and benefitte of mine owne soule And likewise doe I wish that the whole world may know vnderstād him for his exceeding great goodnesse and that all creatures may honour him and yeeld him daily thankes And I enforce my selfe with my earnest desire that neither in great or small thinges much or little I offend or displease him or that I doe any thing contrary to his pleasure And if through mine owne frailety and imbecillity I chaunce to offend him I presently craue and aske forgiuenesse of him and by that meanes our loue is repayred againe And although my Lord and Master be so good so noble and so gratious to me yet am I not content with this first steppe and degree but yet proceede farther and according to my power and ability endeuour to execute nor only what hee commandeth but whatsoeuer the meanest in this Monastery shall commaunde mee in his name And this accustome I my selfe to doe with all reuerence denotion loue joy humility and ready will and that euer in all places and in euery good action And hereby doe I knowe how greatly I loue him when I doe that thing which hee commaundeth mee For thus I perswade my selfe that nothing in the worlde is so gratefull to him bee it to talke with him doe him reuerence or to shewe all seruice to him as to doe that thing which either himselfe or someother shall command me in his name For my Lord and Master saith thus to me How thinkest thou that thy seruices can be acceptable to me or that thou canst bee loued of mee if thou doest not that which I shall commaund thee to doe Or how canst thou say thou louest me For this knowe for certaine that in no other thing thou canst so vnite thy selfe to me or conforme thy will so neare to mine as if thou willingly and gladly execute what I commaund thee CHAPTER 4. The Loue of God proceedeth in his discourse IN this degree of loue I haue resolued with my selfe to performe whatsoeuer I holde my selfe bound to by my vocation and office For since I first professed my selfe of which I neuer repent me I holde my selfe by vow bound to performe that which before I might either haue done or omitted And for that cause I vse diligently to thinke vpon my duety and office resoluting and determining still with my selfe to execute and discharge whatsoeuer I am bound to by vertue of it according to the direction of holy write and learned men Being most assured that many offende through ignorance of that which they are boūd to by duty And if they know what they ought to doe and
joyfull and secret misteries whereof they are ignorant that be carelesse thereof and will not enter into his secret chamber with him although they be in his house and attend vpon him DE. Wherefore doe you prayse him with all these high titles LOVE c. Because the more I extoll commend and prayse him the more I displease despise and set at nought my selfe which how acceptable it is to him cannot be declared with tongue And this is his will pleasure that we continually haue set before our eyes his goodnes his excellency and his infinite greatnes and our owne malice our basenes and exceeding misery And farther I am certayne that I cannot be deceaued although I prayse and honour him all that is in my power for he is farre more noble more excellent more potent and greater then either I or all creatures togither both Angelicall and humaine can comprehend with thought CHAPTER 7. Of the office of the Loue of God in an other degree and a contmuation of that which he beganne to declare of the manner of praying LOVE c. After that I haue endeuoured to prayse and exalt him with the vttermost of my power I offer vp to him my whole minde and will with a chiefe Purpose that I haue that for no worldly thing I would offend or displease him and also most earnestly I entreate him that it may please him to keepe and preserue me in this will and minde considering that without him I am no way able to doe it Then aske I forgiuenes of him for all the offences and iniuries I haue done vnto him and beseech him that he will permit me to thinke vpon vnderstand or loue nothing but himself And yet farther I desire of him that considering he hath voutsafed to admit me for his seruant and friend that into a place of so high a function that it will please him to bestowe on mee the holy spirit of Humility which may withdrawe and turne away my minde from all things displeasing and hatefull to him that my seruice be not hatefull but acceptable to him Also I craue of him that he will bestow on me such things as he knoweth I stand in neede of whither they bee such thinges as are necessary for me or such as for his honour and pleasure he will haue me endued with and that for no other cause but that he would suffer me to liue and die in him and not cast me from his sight according to my desert After this I pray for all those that I loue most and to whome either spiritually or corporally I hold my selfe bound for all this society and for all liuing creatures that it will please him to bestowe his grace and mercy on them that according to their dueties they may knowe him loue him honour prayse and worshippe him All this doe I labour to present to him with sincerity and purity of hart DE. How doest thou present thy selfe before him with this purity of heart LoVE c. As neare as I can I keepe a watch ouer my hart and minde and take a care to my soule restrayning as much as I may all my senses and continually setting before my selfe playne simplicity which doth interpret to the best whatsoeuer I behold And if I would bee free and secure from all feare then doe I remayne and abide with my Lord and Master with whome to be present and to talke and conferre and whose counsaill and aduice to demand is my chiefe good and joy my only will and comfort Neither can I enjoy peace quiet or security or finde anie manner of contentement or ease but only when I am present in his company And for this cause haue I determined with my selfe to forsake all worldly pleasures and to dwell with him and cleaue to him neuer to depart from him except hee shall command mee DE. Yet I thinke it very necessary sometimes to be busied in reading good bookes LOVE c. True it is it is good to spend some time in reading but not with a minde to become learned and skilfull but that thereby thou maist finde out GOD and his wayes and once hauing found him maist knowe and loue him For this I shall not neede many bookes This one thing I looke after will and desire that I may settle and fix my whole loue on GOD and may joyne all my affection reason and vnderstanding to him For his loue alone is sufficient for me he will teach me all thinges that shall be conuenient for me to knowe and can open and discouer more secrets and misteries to mee how I shall loue and not offend him then all the books that the whole world doth possessed And I obtayne greater purity of soule feare deuotion reuerence compunction fortitude and strength and seuerity against the flesh by being in his presence then by reading continually Besides I know for certayne hee neuer will aske account how much I haue reade but how much I haue loued amd esteemed him Neither would I altogither exclude or banish reading especially for such as are yet simple and ignorant and knowe not howe to iudge of their thoughts wordes and workes For to such it is requisite to spend much time in reading to learne the exercises of the spirit minde For as it would be thought great follie rashnes and disgrace to a Prince if a rude country fellow not accustomed to speake to a King should presume in the presence of all his nobility to come and bouldly speake his minde and if in speaking he should vse his accustomed rusticall and vndecent termes it could not but be thought so great a disgrace to the Prince that he iustly might commād him to be thrust out from his presence and farre better had it beene he had neuer presumed thither euen so standeth the case in spirituall cases But to those that by reading and hearing haue alredy attayned to the knowledg of God and diuine exercises to such the exercise of praying is more necessary then reading as being alredy expert how to behaue themselues in the spirituall Court Farther when I present my selfe before my Lord and Master I am very carefull that inconstantly I turne not my head or eyes hither or thither For it would be taken a great dishonour to him to looke an other way whilest on should talke with him DE. Tell me your meaning more plainely for as yet I vnderstand not LOVE When I speake to my Master if at such time I busie my thoughts and reason vpon anie thing but only vpon him I speake to then turne I my backe not my face to him For this cause when I perswade my selfe that I am present before him in sight and that he doth behold me and neuer turneth his eyes from me but marketh what I say I vse all reuerence deuotion loue and attention to him that I can Then doe I prayse and thanke him for all his benefits bestowed on mee and all other his creatures calling them
requisite that thou thy selfe endeuour al that in thee lyeth that God may prosper this thy good purpose DE. What think you needful for me to do HVM My Sonne I will tell thee If thy desire be to remayne here amongst vs and not to be expelled from hence by my Virgins thou must take my yongest daughter which brought thee in hither who is called Nihili-pensio that is contempt of al vnnecessary cares her thou must obey as thy gouernesse or Mistris to whome purposly we haue committed the charge to entertayne strangers and be the directix of nouices whosoeuer refuse to be obediēt to her neuer perseuer in that they vndertake DE. Most willingly I admit her and receaue her my gouernesse and desire to know of you Lady mother your name stocke conditions and degree how you come to be mother ouer these Virgins For as it is tould me I must knowe and learne the properties conditions state of all these Virgins vnder your gouerment to the intent that the better I know them the more I may loue them that when I shall depart from hēce I may the better be able to answere direct those that shal aske or seek to learne any thing of me HVM My name is Humility my Father Contempte of him selfe Knowledge of himselfe my Grandfather and his wife is called Knowledge of God My fore named Grandfather commeth from a citty called To marke and consider what I am what I haue beene what I shall be My Grandmother from a towne called Consideration of the Loue of God There are but two wayes to goe to the country of my Grandfather only two gates whereby to enter in the first is Man himselfe the other All creatures and men say no man can enter into either of these gates but by flying and that our Lord God himselfe builded this citty with his owne hands considering that none but he could finishe so commodious so beautifull so firme a building DE. Would our Lord God whose majesty and excellency is so great put himselfe to the building of such stony and clay workes HVM Yea truely for he is an excellent workeman and both a stilfull mason and carpenter and taketh great delight in making earthen works buildings DE. What is the cause that he doth this considering that he hath need of nothing HVM Nothing but his owne goodnes doth constrayne or moue him to do this whence it proceedeth that he neuer ceaseth to benefit others neither seeketh he or studieth with all thinges that he maketh and goeth about anie other thing but the benefit felicity and saluation of all men the honor and prayse to himselfe alone reserued And for this cause doth he make of so base and vile a matter so goodly and beaufull workes as he doeth that the worthines of the worke being compared with the basenes of the matter all men might admire him prayse him and loue him DE. I meruail that so excellēt a Lord as he is would seeke for prayse considering thereby he may be touched with vaine-glory HVM There is nothing lesse to be feared than that in him he being so perfit that no greater perfection can be added to him and all honor and glory that can be yeelded to him cannot be said vaine being only proper to him And how great honor soeuer we can giue to him yet in regarde of that which beseemeth him is due to him we can neuer honor him answerable to his dignitie And for that cause will he be exalted and praysed not that he desireth glory but because he is most iust and will that euery one haue that which is due to him then seing all prayse honor and glory is due to him alone being only good his will is that all prayse honor and glory be yeelded only to him But if anie other shall seeke or desire after glory they may iustly be called vaineglorious because they take it from him to whome it only appertayneth and he may truly be called a theefe that taketh to himselfe an other mans goodes against the will of the true owner CHAPTER 8. Humility continueth her speech DESIRE Now Lady Mother that you haue tolde me your parentage stocke I desire to knowe how you came to be chiefe Gouernesse of this house for in my opinion it is a great honour and dignity and I my selfe in time may come to be a gouernour for there is greate difference betweene commanding and obeyinge Humility hearing what he saide beganne to weepe of whome Desire demaunded the cause of her weepinge HVM My Sonne I cannot conteyne my teares to see that outwardly thou seemest clad with the habit of humilitie and yet inwardly thou appearest naked bare that in shew thou semest religious and virtuous but in hart and minde voyde of virtue and deuotion In vaine haue we vsed our passed discourse seing these thoughtes and desires of thine are so cleane repugnant from the wil of my father most dearly beloued Lord Iesus who neither in word nor deed euer sought or desired rule or gouernment came not into this world to be serued but to serue From which path who soeuer turneth and strayeth walketh the way of damnation not saluation But Oh vnhappy miserable creaturs that we are to whom it is alotted to rule and gouerne others considering how hard a taske we take in hand if we wil but commaund our selues as we ought Such honor is in deede but misery and full of cares labors wearines afflictions sorowes dangers most horrible feares and which if it be not well ordered gouerned is in the end accompanyed with ignominy and shame Oh ouer heauie burthen of rule cōmandement in which nothing is found put labor and trouble wherein hatred repining il wil is receiued from those that should acknowledg and yeeld obedience and thanks If thou remainest any time here amongst vs thou shalt finde by experience my sayings true Now to answere thy demaund how I came to be gouernesse I will for the Loue of God acquaynte thee with the meane When first I entered into this house I purposed and so perswaded my selfe that I was but a labouring beaste and the seruant of the other Virgins and this determination of mine I so resolued to performe and imprinted it deeply in my minde and hart continuallie calling it freshly to my minde and prayinge to God to make mee still desire it and that it woulde please him to make mee worthie to bee his Spouse and so through his appoynte-ment I came to be gouernesse although of my selfe I neither would or desired it Desire hearing Humilities discourse thought her a Virgin of very rare vertue in that for the Loue of God shee had so dejected and debased her selfe and perceauing her to be yet a Virgin vnderstood the Matrimony that shee spake of to be spirituall and not carnall and said DE. Then I perceaue who so will be a Superiour ruler must according as you haue
journey was come at last to so joyfull an end Wherefore comming to the gates and finding them locked he beganne to call and knocke thereat But not withstanding stāding his calling knocking no man appeared that would giue him an answere Thē spake Simplicity And told him it were requisite that he cryed lowder for by that meanes he should be hard although they with in were a sleepe or else deafe bidde him take the two hammers that hong at the gate presently some would come open it for him These two hammers were called the one To sigh The other To cry Therefore she bid him knocke cry a lowde for these dores should not be here if they were not to be opened therefore are these hamers hanged at them that such a shal knocke may be admitted in Thus cōtinued Desire stil crying knocking long before the Loue of God would opē the gate neither did Desire as yet know him To whome the Loue of God at length spake as foloweth What seek you here brother or what lack you to knocke call thus peraduenture you are weary with your long expectation But it is our custome and manner to feigne our selfs deafe therby to try their patiēce that come hither And it chaunceth often that when we so any wax weary perswade thēselues that the gate must be opened to them so sone as they come we suffer them to depart euen as they came for none are admitted to enter hither that shall thinke themselues worthily to deserue the place that we ought to receitie them of right and duety Therefore tell me art thou one of those De. No Sir I am not For notwithstanding I haue passed ouercome many labours yet am I sure that I haue no way deserued to be admitted in here but altogither vnworthy except it shall please you to receaue me vpō your owne goodnes mercy LOVE c. What is the cause thou desirest to be admitted or what seekest thou to find here within this house DE. I am come sir hither from the house of Humility accompaned with these graue honest companions haue passed my jorney by the path of Patiēce Only to seeke the Loue of God who as it is told me dwelleth here within LOV. c. Doest thou bring me no token whereby I may knowe that thou commest from the house of Humility DE. I bring two tokens The one wherof was giuen me in the house of Humility and it is called Knowledge of my selfe The other haue I got my selfe in my journey and that is called Knowledge of God LOVE c. I am very well pleased to se thee so prouided but yet tell mee this one thing doest thou perswade thy selfe that by reason of these two knowledges we ought of duety to receaue and admit thee DE. Be it farre frō me to haue such a thought I desire to be receaued only through your grace and mercy For I am not sure whither both these knowledges wherwith I am instructed be trulie written or no. This I know for certaine that I continued sometime in the house of Humility and there I learned and knewe the house the Virgins and their conditions they themselues telling me But whether I haue well digested the fruit I eate there or whether they agree well with my stomacke although they be sweete in taste I confesse I knowe not Neither am I sure whether I reaped any benefit by my journey For often did I fall the bushes and brambles oft pricked me and in a manner I was drawne hither by force of my cōpanions Therfore Sir there is none of these thinges that I bring with me that I can tell you any certainety of but mine owne malice vilenes sloath and imperfectiō And amongst other things which cause me to come hither to seeke the Loue of God one especiall cause is that I vnderstand he is a singular good Chirurgion of whome I desire to be purged and to be let bloud And farther men say that with his only looke he presently discouereth the imperfections and faults in the hart and whosoeuer he toucheth he doth presently cure LOVE c. Why doest thou desire to be made so pure and sound DE. Because as I haue learned of others it is allowed to none to enter in hither that shal be vncleane but to such as shall be only pure sounde and vndefiled LOVE c. Considering them that thou puttest thy whole trust and confidence in vs stay here a while For thou canst not enter in or speake with the Loue of God except first thou talke with a Boy of his tarry here therefore and I will call the Boy who will direct thee what thou art to doe and how thou maist come to the speach of his Master CHAPTER 2. Of the loue of our Neighbour HEre Desire stayed expecting greatly the comming of the Boy that shoulde bring him in to the speach of his Master who presently came forth His name was caled the Loue of our Neighbour whome when Desire behelde he could not through joyrefraine from weping for the exceeding great loue hee carried to his Master LOVE c. What is the cause that thou weepest thus considering in this house all are chearefull and merry and none is heard to weepe or lament DE. Ioy not sorrow maketh me to weepe LOVE c. Who do you seeke for here DE. The Loue of God LOVE c. I am his Boy therefore if thou seekest my master thou must first talke be acquainted with me For my M. maketh so great account of me that he wil not speake with those that loue not me DE. I most willingly would learne and knowe thy conditions and for the loue of thy M. be acquainted with thee LOVE c. If thou wouldest be admitted amongst the number of my friends Thou must euery morning giue me in steed of my breakfast a certaine sawce called Hūble thought an other at noone called Hūble speach a third at euening caled Hūble work DE. Where shall I find out or get these sawces LOVE Humility her husband holy Purpose maketh the first which is Humble thought wher by she thinketh and esteemeth her selfe more vile base and inferiour than any other and accounteth of her selfe no better then a labouring beast This holy purpose prepareth a certaine Electuary for Humilitie called Contēpt of our selfe to make this swace which we now speake of an other hearbe is to be added called Good opiniō of our neighbour of which cōpoundes hūble thought is made And in all this prouince is not a skilful ler man to make this swace then the forenamed husband of Humilitie whome so soone as thou shalt get thy friend he will instruct thee how to make this sawce The other called Hūble speach is made compounded of three other hearbes which are Humilitie Gentlenesse and Affability which must be strowed with a fine powder called Slownes and Sparing The third which is Humble worke
often to my minde and rehearsing them being most certayne that he woul not haue me in-grate and vnmindefull of his giftes CHAPTER 8. Of the third degree of Loue. LOVE c. Now although I haue shewed the first degree or steppe of my loue which is to loue my Lord and Master and neuer to offend him and also the second which is to performe and put in practise all his commandements yet doe I not content my selfe herewith in regarde my loue is so great to him but that I adde yet a third degree or steppe to his loue which is to doe all those thinges that I knowe are pleasing to him or whatsoeuer I can imagine he would I should doe DE. How knowe you that you doe those thinges that please him LOVE c. There be two thinges whereby I may knowe that easely which are if I loue that which he loueth and likewise hate what is hatefull to him Concerning the first which is to loue what he loueth I loue his Sonne the most beautifull sweete and noble of all that euer were and most like his Father and so obedient to him as neuer was or shall be Sonne more obedient to a Father Whome the Father loueth euen as himselfe because he is more like to him then euer Sonne vvas to a Father And so greate is the loue and vnion which is betweene them that they two be but one of one will like power and the selfe same knoweledge Who although they be distinct in persons yet are they both one in essence For this Sonne the Father hath made a garment with the handes of his goodnes like to that which Sheepheardes doe weare which the Sonne hauing put on departed out of the priuy Chamber of his princely Father and yet for euer remayneth with him And thus he liueth here in this Monastery and conuerseth with vs. For otherwise we could not behold him Moreouer when his Father would send him ouer all the world cladde with this garment a little traueling scrippe he entred also into this desert to seeke out his sheepe that were wandered and strayed And as hee trauailed through this desert the Father permitted that he should be killed of wolues and deuoured of dogs and would giue him no helpe although he could but would haue him endure a most cruell death by these wolues more painefull to him then euer any sffered being his flesh most tender in that he weas the Son of a King All this did our Lord of his exceeding loue towardes vs that all we that dwell and abide in his house might know and trie his charity and thereby might loue him againe considering that first he loued vs so greatly that he spared not his one only Son but deliuered him to die for the loue he bare to vs al. Whilest the Loue of God was relating this discourse Desire being wholy wounded to the hart could not refraine from vehement weeping But the Loue of God going on with his discourse said farther And although God the Father hath suffered his Son to be killed yet notwithstanding he loueth him so exceedingly that by his great omnipotency he soone raysed him from death much more beautifull and gloriously triumphing bringing with him the sheep which he came to seeke others being left in this wildernesse that they might be fedde and become fat with the knowledge of him he hauing a perpetual and watchfull care ouer them So at length returning againe to his Princely Father he sitteth nowe on his right hand speaking and making intercession for vs al being ouercome with to great a loue towardes vs. For I am of this opinion that except we were spared for his sake long since had we beene driuen cleane out of this Monasterie so wicked and miserable we are and so negligently and sloathfully wee serue him wholy forgette him and contemne him and so little care and remembrance we haue of him But the Omnipotēt father loueth this Son so greatly that in my opinion nothing can be more acceptable to him in this world then that we should loue this his Sonne with him For which cause I endeuour labour to loue him to do those thinges which I thinke pleasing to him DE. What is it that you can doe acceptable to him LOVE c In remembring and speaking of his most holy life his paines laboures his most bitter death and Passion his holy commandements and as neare as I can conformity my self according to his manners For who soeuer my Lord Master seeth most carefully to imitate the life of his Son him doth he most loue and holde deare to him And for this cause was it his holy will and pleasure that he should come liue here amongst vs that by that meanes he might teach vs how we should liue who before liued no better then bruite beasts Therefore hath our ord set him before our eyes as a mirrour or looking glasse that euery one may knowe whether he doe or omit what his pleasure is and may see and behold in the life of his Sonne as in a glasse whether his works be good or badde Neither is there any thing in all the world by which we may more trulie come to the knowledge thereof And yet besides this there is one thing more which my Lord and M. loueth that is my Boy called the loue of our Neighbour whome he esteemeth so much and holdeth so deare that whatsoeuer we doe to him be it good or bad he taketh as if it were done to himselfe DE. How doe you loue this Boy LOVE c. Euen as my selfe And first I perswade my selfe that he is better then I am and although I execute a higher place yet in all thinges that are agreeable to vertue I obey him I farther am carefull that by no meanes I afflict him or giue him occasion of sorrowe but shewe all loue and kindnesse to him that I can I neuer haue sinister conceite of him but rather excuse him all that I may I neuer call him by anie name of disgrace I most willingly dissemble and hide his naturall defectes and imperfections In distreste and aduersitie I lament and bewaile him In his absence I detract him not neither suffer others to doe if I may hinder it I wish and desire that my Lord and Master be better beloued of him then of my selfe and that it would please God to make him as good or better then I my selfe am I enuie him nothing either for corporall or spirituall giftes bestowed on him by God or for any thing which he enjoyeth in this world but rejoyce in his prosperity and lament in his aduersity Farther I thinke him to be the Angell of God and my selfe to be vnworthy to be his seruant This doe I for that I knowe him to be beloued of my Master Also I loue those thinges vvhich appertaine to our societie towardes which I carry a very great zeale in regarde that they appertaine to the worshippe honour of
DESIDERIVS A MOST GODLY RELIGIOVS AND delectable Dialogue teaching the true and ready way by which we may attayne to the perfect Loue of God FIRST WRITTEN IN SPAnish and since translated by diuers persons into the Italian French Dutch and Latin tongue and now lastly into the English Imprinted at ROANE by the permission of Superiours Anno 1604. A MOST GODLY RELIGIOVS and delectable Dialogue teaching the true and ready way by which we may attayne to the perfect loue of God CHAPTER 1. Desire goeth on Pilgrimage THere liued sometimes in a vast and solitarie desert a holy Religious Father whose chiefest care and daylie exercise was with fasting watching and praying continually to serue God This holy Father was moued on a time with a zealous and hartie desire to finde out the true ready way if possibly he cold to true wisdome and the loue of God Therefore he resolued with himselfe to trauaile ouer the whole world if happely he could finde a Master able to instruct and direct him herein With this resolution he departed from his Cell and then first beganne his determined journey Now after this holy Father whome we will call Desiderius or Desire had measured the desert with a long and wearisome trauaile he first encountred a reuerende old sheepheard who fedde his flocke in a pleasant greene meddow beautified with variety of sweet smelling flowers with the sight of whome being greatly comforted hauing long trauailed yet mette with no man he saluted him in manner following My louing Brother now thanked be God who hath directed me to meete you here To whome the sheepheard returned answere I likewise am gladde of this our meeting tel me what seeke you in this solitary desert I seeke quoth Desire a certayne Knight who as I vnderstand is trauailed this way CHAPTER 2. He instructeth Prelates and spirituall Pastors THis Pilgrim this Pastor thus mette togither Desire attentiuely noted with admiration the great care and diligence which this good sheepheard vsed towards the flocke committed to his charge first he had in his hand a rodde or wande on his right side there hong a scrippe or bagge on his feete he weare wodden pattens his garment was a long coate on his lefte side at his girdle there hong a little horne and on his right side an other somewhat greater two great dogges followed him on each side and fast by was his homely cottage fensed compassed about with bushes and thornes The sheepheard perseauing how attentiuely Desire beheld and noted him asked of him the cause thereof and if he neuer had seene a sheepheard before DE. Truely Brother I haue oft seene manie but neuer one so well prouided as your selfe wherefore pardon me and if it be nto troublesome to you answeare me to that I shall aske of you SH You shall not be offensiue to me if your demandes be but such as I may answere DE. Wherefore doe you carrie this staffe in your hande SH I meruaile not a little why you aske me that for considering your selfe are a Sheepheard as I am howe can you be ignorant of the vse of it I vse this staffe both for my ayde and stay that going vp and downe with my sheepe I stumble not and fall and also therewith I order and rule my flocke directing them therewith to keepe their right way and prohibiting them to wander and stray but to keepe togither not allowing each one to goe seuerall wayes for if anie one chance to seuer from my flocke or to follow after anie other then my selfe with this staffe enforce him driue him vntill he vnite himselfe againe to his fellowes DE. What doe you carry in this Scrippe that you weare SH Foure thinges A tinder boxe to strike fire wherewith in colde winter I may warme my selfe and dresse such meate as serueth my fellowes and me also bread onyons a box of oyntment and salt whereof especially I oft giue my shepe DE. Why doe you weare wodden pattens on your feete SH To keepe me warme in Winter when it is Frost and Snow for if I should weare more costly or curious they would soone be worne out with much going about DE. What signifieth this long garment that you weare SH This is my habit without which no man would know me to be a sheephearde DE. Whereof is this garment made SH of sheepe skinnes DE. Might it not bee made of Wolues or other beasts skinnes No for my sheepe would easilie finde that by the smell and so woulde presently fly away from me but seeing me cladde in their owne skinnes they loue and followe me continually DE. What haue you in the horne that hangeth on your left side SH An oyntment wherewith I dresse my sheepe that be infected with the scabbe DE. What in the bigger that hangeth on the right side SH A marking stone whereby I know them from other mens sheepe DE. For what vse doe you keepe these dogges SH They barke in the night and keep away the wolues whereby both my sheepe be in more safety and I my selfe take my rest more quietly DE. Why are you so carefull ouer this your charge SH Because I haue a kinde and bountifull Master who hath promised me a great rewarde although I doe it not in regarde of rewarde but rather for the loue I beare to him CHAPTER 3. Of the same Argument DESIRE now grewe into great admiration with him selfe and was greatly pleased hearing that this sheepheard did vndertake this charge for loue and said to him My brother considering you cōuerse for the most part in these pleasant fieldes can you certifie me of a certayne Knight which wandereth solitarily vp and downe alone by reason that being expelled his possession by his owne subjectes he is constrayned to seeke some place of abode where he may rest and settle him selfe SH What is the name of this Knight you enquire after DE. He is called the Loue of God SH I knowe right well the place of his abode And if thou hadst experience to keepe my flocke as I haue and werte euery way sufficient for such a charge I would my selfe bring thee to him that thou mightest not as heretofore wander vp and downe to seeke him hee loueth sheepheardes and willingly conuerseth with them And although he be a noble and renowmed knight yet is he notwithstāding the soune of a sheepheard But perceauing thee to be a man of a weake and tender constitution and vnfitte of thy selfe to vndertake the charge of my flocke not able to follow them though this solitarie desert I thinke it meete thou shouldest assay an other journey DE. What other journey doe you aduise me to take SH First must you passe through this solitarie desert and not farre hence shall you finde a faire and stately Monasterie this Monasterie is inhabited only with Virgins of whome you shal learne the abode of this Knight for such is the curtesie affabilitie and honest carriage of him that willingly he
regarded aboue the Master No. Away then Negligence For I must be busied in those thinges which are my fathers Smale is the merit we shall receaue here if we be not free from all wearinesse of the place For cursed is he that doeth the workes of God sloathfully and negligently For God seeketh not seruice that is done him by compultion neither is he delighted with vnwilling sacrifices but with that which is done with a willing minde and proceedeth from a sincere perfect hart Now this old accursed Wench being put to her flight we must also banish her foolish hadmaydes who by how much the more they be wicked and dangerous by so much the more are they vehemente and strong and the lesse we labour to mortifie and subdue them the harder shall we finde it to banish and expell them The first of them which is Malice accompaned with her daughter Anger I answere in this manner so sone as shee assaulteth me Sister Charity is patient and gentle then taking the assistance of my husbande my Purpose I suppresse her againe Nothing can be inflicted to this beast so seueare but that she hath deserued farre greater correction If then I haue deserued greater punishments I may justly say I am fauourably spared not being vsed in rigor according to my deserts And it is the part of a gentle beast not to behaue himself stubbournly or rudely to his master his whole family but farre cōtrary to that quietly modestly gently to all men For although perhaps to day his Master beate him Yet to morrowe againe he will feede him wātonly wil behaue himselfe toward him like a louing kinde Master And although perhaps outwardly he make no shewes of affection Yet inwardly doubtles he esteemeth him hightly but yet dissembleth his affection and loue least hee take stomacke being pampered and so kicke against his Master BEsides a beast doth sone forget any wrong or iniury is pleased againe if his master but stroke him on the head or the necke So I my selfe being iniured by any one of my Sisters imagining I am a beast a base vassall beare it paciently for the Loue of God and suffer them to vse me according to their pleasures assuing my selfe that I cannot endure so many iniuries from them as my owne vnworthines doth daily deserue And knowing farther that our lord permitteth for the heynousnes of my sins that I be afflicted of them here in this life so to learne to suffer afflictions for his sake And now se this maide who thou sayest doth wish me nothing but hurt offence that other who thou sayest doth secretly backbite me al these other of whom I am so hated as thou sayest These I say hate not or malice me but my vices faultes defectes my malice my ill manners and conditions most of al my obstinate stubbourne will Therefore I haue cause rather to thinke they loue me for what herein they do proceedeth from zeale and a most holy purpose neither haue they any agreement with Malice or thinke her meete to comfort with Vertue Let vs now therefore consider more iudicially If I be or would be thought the hādmaide of God I must hate detest euen from my hart al my sins defectes offences imperfections the pronesse of my fraylty which draweth me to these which being true why should I malice or stomacke those which doe but that which my selfe am bound to To conclude Know that these who thou sayest speake ill of me and detract me yet not withstanding are my sisters whom I am cōmanded to loue not to hate And therfore wil I do that which I am enioyned Yet meane while let them consider and weigh with themselues why and to what end they afflict iniure me Now againe at some other time she trieth me with Enuie a maide who vseth a two edged sword hurteth her Sisters both in body and soule This Wench is indeede a dangerous enemie whose chiefest felicitie is in her Sisters hurt and is neuer more grieued then at there vertue and good life Therefore when shee commeth to assault me I say Sister you complaine and seeme to be grieued that others in this world possesse greater riches that others are endued with more rare bewtie that others haue more abundantly the giftes of nature then your selfe but I take comfort and reioyce euen in that and think my selfe happy in wanting them For neither in this life or the life to come Desire I any thing but IESVS Christ my Sauiour he is my treasure and the treasure of Angels he is my beauty and the beauty of all creatures he is my gayne and the fountayne of all goodnes Let others fix their loue where best it shall like them I desire only my Sauiour IESVS and his loue euer doe I thirst after with him is no difference twixt ritch and poore he neuer distinguisheth twixt beautifull and fowle Yet here thou complaniest sayest to me this and that body abounde and excell in wealth and beauty such such happines is giuen them and not me But on the contrary this I reply Although these parties are possessed of these pleasures yet haue I my selfe thinges of greater esteeme For so noble and so great is the minde that I carry that it skorneth to bestowe loue or affection on so base so abject and so transitory pleasures And considering that my name is called HUmility by humility meane I to conquer my selfe And I finde the seruants and children of God to abounde with these and greater blessinges but not my selfe who am a base vassall and no way worthy to be partaker thereof Now Enuie seeing shee preuayleth little with her former objections vrgeth in an enuious manner the gift of spirituall vertues saying beholde such a sister who thou knowest right well is more giuen to vertue and deuotion then thou art is more conuersant with God and more exercised in contemplation and is a Virgin of noted sobriety and modesty To whome I streight answere For what cause desire I to be religious or to be vertuous and deuoted to prayer because others should thinke better of me then they doe of my sisters praise me honour me or admire my vertues or else because I would be more daintely fedde cladde more costly or abound in worldly pleasures No truely but for this cause only that I may serue and please God and that my sweete Sauiour Iesus may by me and in me be praysed and honoured Therefore is it my dutie and that which I am bound to rejoyce in when I see that my most louing Lord and Master hath such vertuous deuout seruants that be wholy giuen to his seruice and prayer and endued with most rare holines of life and spende their time in Religious exercises And I hold it my duety to pray to God to giue them greater perfection more abundat grace whereby he may be more highly honored of them For if I had
thy selfe Desire meruailed to heare her say he was a voyce and answered DE. How can you say that I am a voyce SIMP Thou as all other creatures wast created by Gods word it is plaine that a voyce doth follow a word considering therefore that so sone as God had spoke the word presently all creatures were made it followeth that all creatures are voyces DE. Explayne this yet more plainely SIMP Speech and the word are but one thing For speech is not that which is deliuered with the mouth but which being conceaued in the minde is reteyned within But that which is expressed with the mouth is a voyce declaring the speech or word conceaued in the hart As for example if I conceaue such a thought in my minde that thou art a man this is a word or speech and although I vtter it not yet I hold it within mee But if I shall expresse it with my mouth say thou art a man this is a voyce explayning the secret conceyte of my minde De. If I be a voyce whose voyce am I. SIMP Thou art the voice of God by whome thou wast created to this prayse honor glory DE. What thing then do I speake of my selfe if I be a voyce SIMP Thou sayest God is good by the goodnes of that essence which thou hast of God euen so by thy owne beauty thou giuest a witnesse that he is beautifull through whose beauty thou hast attayned to such goodnes and beauty to conclude whatsoeuer God hath created in thee it is but a certayne voyce explayning the vertue goodnes of him De. How can you say that whatsoeuer is in me created by God is a voyce not absolutely whatsoeuer is in me is a voyce SIMP Thus this sins and wickednes which God hath not made are not his voyces but thy owne which speake and declare that thou art filthy nought impure and wicked For as by the creatures of God we are ledde and brought to the knowledge of him so by those things which we do our selues we may attaine to the knowledge of our selues CHAPTER 2. How God may be knowne by his creatures DEsire noted this discourse of Simplicity not without great admiration who although she seemed in shew but simple yet found he her most wise in these high and secret misteries and said to her DE. To what end wold you haue vs to sing SIMP To the end we may forgett the difficulties and sorrowes of this miserable banishment we liue in and loose not our hope to come to the house of Gods Charitie Wherevnto to attayne we shall finde no small helpe in meditating vpon Gods creatures which purposely I haue placed in this journey of Patiēce that thou maiest the soner come to the Loue of God if thou shalt be cōuersant in this booke of his creatures For by Patience we conceaue a greater hope of the diuine scripture which is the whole world which is no other thing then the booke of God DE. Considering then that we must sing let vs do that for which cause we are made voices that is let vs prayse God SIM I am well contented for so many voyces will joine with vs in singing Sometime desfcāt some time the Tenor sometime the treble wil meete vs in the beginning the Basse in the middest the Tenor descant in the end the Treble all sortes of voyces according to the multitute and variety of creatures farther it is necessary if we will doe according to the prescript of musicke that we endeuoure to bee skilfull in our song for considering we haue voyces we must learne vnderstand the knowledge of singing DE. Who shal teach vs that SIM Our owne voyces For some creatures shall declare his power and highnes others his goodnes others his wisdome others his gētlenes others his beauty others his sweetnes others his greatnes others his iustice others his liberality to this end God hath bestowed on vs a kind of knowledge of him selfe according to euery mans capacity and nature that thereby we may sing deliuer his prayse For which cause I entreate thee endeuour in this thy journey to become as expert in singing as thou cāst the rather because in the house of the Loue of God to which thou doest trauaile there is nothing but singing whither when thou shalt come I would haue thee sufficiētly instructed in this arte For whosoeuer shall haue a good voyce in this jorney shall often exercise it it is thereby so amended that it cānot change And as euery mā through daily exercise shall learne to sing in this life so shall he bee there more excellent then others DE. Teach me I pray you how I must sing by Gods creatures for of my selfe I shall not easely learne it SIMP I will willingly do it Now meane time Desire hauing trauailed far through the desert learned and proued many vertues and excellencies of our Lord and Sauiour IESVS Christ and the better by the ayde assistance and direction of his guide Simplicitie Yet was he to passe many great dangerous and hard labours ofte did he stumble but Simplicity supported him that he could not fall Notwithstanding sometimes he fell but presently Simplicity gaue him her hand Sometimes he fell so dangerously that except he had beene lifted vp againe by the helpe of the Feare of God hee neuer woulde or coulde haue rose againe Sometimes when he should goe forwarde he retyred backe and when he should haue receaued benefit by Gods creatures he became much worse For he was not sufficient careful to try out the secret vertues of voyces neither did he greatly regard his song but suffered him selfe to growe hoarse vntill being pricked and put forward with the Feare of God he laboured to goe forward Oft times did thornes and bushes run into his feete but Simplicitie held him vp and the Feare of God plucked them out againe Sometime was he mch oppressed with sleepe but the Feare of God awaked him againe Oft times being weary he sate downe to rest him but Good Will his dogge neuer left barking vntill he arose againe Sometime we he so weary that through inconstancie of mind he determined to goe backe but presently eating of the fruite in his pocket he recouered strength and kept on his way Sometimes as he trauailed in the darknes of the night hee lost both the Feare of God and Simplicity so that he wandered out of the right way of his journey but so sone as the sunne beganne to shine by the help of his dogge he found his way againe Now after they had trauailed thus many dayes they came to a pleasant delightful meadow in the middest whereof was seated a princely Palace called the house of Charitie the Porter whereof was the Loue of God THE THIRD PART CHAPTER 1. Of the probation and exercise of the Loue of God WHen Desire had beheld this goodly Palace he rejoyced much that his long wearysome and painefull