I spake of vvas of a verie different humour for so much as she neuer had contentment because of the auiditie she had to seeke and desire the vvay and method to perfect her selfe and although she laboured for it neuerthelesse it allvvaies seemed to her that there vvas some other manner to perfect her then that vvhich others did teach her The one of these Religious womeÌ„ did liue content in her imaginary sanctitie and did not seeke nor desire any other thing and the other did liue discontent because her perfectioÌ„ vvas hidden and therefore she did allwaies desire some other thing Interiour modestie retayneth the soule betweene these tvvo estates in mediocritye to desire and knovv that vvhich is necessarie and no more In fine it must be noted that the exteriour modestie vvhereof vvee haue spoken serueth verye much to the interiour and to the peace aÌ„d traÌ„quillitie of the soule The proofe that all the holy fathers haue made thereof who haue made great professioÌ„ of prayer doeth witnsse it For they haue all iudged that the most modest posture aydeth most therein as to sett themselues on their knees their hands ioyned together or their armes a crosse or the like § 4. The third kind of Modestie regardeth our wordes and manner of conuersing There are speeches vvhich should bee immodest out of the time of recreation vvhere iustly and vvith good reason vvee ought to vnbind the spiritt a little and vvhosoeuer vvould not speake nor permitt others to speake but of high eleuated matters in this time should doe immodestlie For haue vvee not sayed that Modestye regardeth the time the place and the persons To this purpose I did read the other day that S. Pachome vppon his entry into the desert to lead a monasticall life had verye great tentations and the vvicked spiritts did appeare to him often in diuerse formes He that wrote his life sayeth thaâ— one day going to the vvoode to hevv there came a great troupe of infernall spiritts to fright him vvho ranked themselues as soldiers that sett the gard alâ— verye vvell armed calling one to the other Make place for the holy man S. Pachome that knevve very well these vveere the soundes of the wicked spiritt began to laugh saying you mocke mee but I wil be one if it please God Novv the diuell seeing that hee could not intrap him nor make him enter into melancholie thought that he vvould ouertake him with ioy since he had laughed at their first enterprise so he went about to tye a great number oâ— huge cordes to a leafe of a tree and many diuells did sett themselues about these cordes to dravve them with gteat violence crying and sweÌ„ating as if they had had great difficultie the good Sainte lifting vpâ— his eyes and seeing this folly did represeÌ„t to himself our Lord IESVS Crucified on the crosse they seeing that the S. did apply himselfe to the fruite of the treâ— and not to the leafe went their waies all coÌ„founded and ashamed There is a time for laughing and a â—ime not to laugh as also a time to speake and a time to keepe silence as this glorious S. sheweth vs â—n his tentations This Modestie coÌ„poseth our manâ—er of speaking that it may bee acceptable speaking â—either too high nor too lowe neither too slowly â—or too fast retayning our selues within the tearmes of holy mediocritie permitting others to speake without interrupting them for that sauoureth of â—abling yet speaking in our turne to auoyde rustiâ—allnesse which hindreth vs from being of good â—onuersation Also oftentimes a person meeteth with occasioÌ„s vvhere it is necessarie to speake with modestie equallitie patience and tranquillitye § 5. The fourth vertue named Modestie apâ—ertayneth to apparell and manner of dressing where-of it is not needfull to speake any other â—hing then that sluttishnes and vnseemelinesse in â—he manner of apparelling of our selues must be â—uoyded as also the other extremitie that is ouer much great care of dressing our selues vvell with â—ffected curiositie to bee verye fine which is vaniâ—ye But ciuilitye aÌ„d cleanlines hath bene very much â—ommended by S. Bernard as being a great signe â—f the puritie and sanctity of the soule There is an â—xample in the life of S. Hilarion vvhich seemeth â—ontrarie to this for one day speaking to a gentleman that vvas come to see him hee sayed to him â—hat there was no apparence to looke after cleanliâ—es in a haire shirte as if hee had sayed that vvee must not seeke neatnes in our bodies vvhich are no â—ther then stincking carrion and top full of infeâ—tion But this was more admirable in this great S. â—â—en imitable Truely wee must not haue too much delicatnesse â—et notwithstanding vvee must not bee sluttish that which made this Saint speake in this soâ—â— was if I be not deceaued because he spake before courtiers that hee did see so giuen ouertâ— delicatnesse that it was needfull for him to speake a little more sharplye as those that Will maâ—â— straight a youÌ„g tree they doe not onelie seâ— it straighte but they bend it euen to the other side to the end it retourne not to its former crookednes Behould there what I had to say of modestie § 6. You desire in the second place to know whaâ— wee must doe to receaue correction well that thâ— feeling thereof remayne not in vs or drinesse oâ— hart To hinder the motions of choller to be felt iâ— vs and the bloud not to rise in the face will neueâ— bee Happie shall vvee bee if wee may bee able tâ— haue this persectioÌ„ a quarter of an hower before oâ— death But to keepe drinesse of spiritt in such manner that after the feeling is past wee cannot speakâ— with so much confidence sweetnesse and tranquillitie as before ô this vvee must haue a great caâ— not to doe You dismisse the feeling farr of saye yoâ— but it ceaseth not to retourne I assure you my dear daughters that you send it from you it may bee aâ— doe the Cytizens of a tovvne vvherein is made sedition in the night vvhen they chase a vvay thâ— seditious persons and enimies but they put theâ— not out of the tovvne so that they hide themseluâ—â— going from street to street vntill the day come anâ— then they cast themselues vppon the inhabitantâ— and in fine remayne Masters you reiect the feâ—ling you haue of the correction that is giue you but not so couragiously and carefully that hideth not it selfe in some little corner of yoâ— hart at least some part of the feeling You vvâ— not haue the feeling neither vvill you submiâ— your iudgment vvhich maketh you beleeâ—â— that the correction hath bene giuen you vvrongâ—ully or else that it hath bene done by passion or â—he like vvho seeth not that these makebates â—vill sett vppon you and ouervvhelme you â—uickly vvhith a thousand sorts of confusions beleeue mee you chase them not farre of But vvhat must bee done in this time vvee must dravve neere vnto our Lord IESV and speake to
Ioseph in a dreame that is to â—y in sleepe that he should take the Child and â—is mother and fly into Egipt for so much as Herod being iealous of his Royaltie did search â—fter our Lord to put him to death for feare cast he should depriue him of it and being â—lled with choller because the wise men did not â—etourne to him into Ierusalem as he expected â—e commaunded that they should kill all the â—hildren from wo yeares ould and vnder â—eleeuing our Lord should be found among â—â—em and thar by this meanes he should be â—ssured of the possession of his kingdome â—his Gospell is full of diuers excellent consiâ—eratioÌ„s I will content my selfe with such â—s shall serue vs for an entertaynment aswell â—easing as profitable § 2. I begin with the first remarkable note â—hich the great S Ihon Chrysostome maketh â—hich is of the inconstancie varietie and instaâ—ilitye of the accidents of this mortall life O â—ow profitable is this consideration for the â—ant there of is that wich carrieth vs into â—iscouragment and fantasticallnesse of spiritt â—nquietnesse varietie of humours inconstancie â—nd instabilitye in our resolutions for we would â—ot encounter in our way with any difficulty â—r contradiction nor any payne we would â—â—waies haue consolations and be free from â—â—idities and drinesse of spiritt we would allâ—aies haue good things with out mixture of â—ny euill health with out sicknes repose with â—ut labour peace with out trouble Alas who â—eth not our follie for we will that which cannot be Vnmingled puritie is to be foundâ— no other place then in heauen and in hell iâ— heauen goodnes pleasure rest and consolation are in there puritie with out mixture oâ— any euill trouble oâ— affliction on the contrariâ—â— there is found in hell euill dispayre troubâ—â— and vnquietnesse in their puritie with oâ— mixture of any good hope tranquillitie oâ— peace But in this decaying life of ours good 〈◊〉 neuer found with out euill riches with oâ— vnquietnesse rest with out labour consolatioâ— with out affliction health with out sicknes 〈◊〉 breife all is mixed and mingled the good wiâ—â— the badd there being a continuall variety â— diuers accidents Euen so would God diuersiâ—â— the times of the yeare that Sommer should bâ— followed by the autumne and winter by thâ— spring to shew vnto vs that temporall thing are perpetuallie mutable inconstant and suâ—iect to change and that nothing is permaneâ— in this life And the defect of the knowledâ— of this truth is as I haue sayed that whicâ— maketh vs mutable and changing in our hâ—mours for so much as we doe not serue oâ— selues with the reason that God hath giuen vâ— the which reason causeth vs to become immâ—table firme and solide and therefore like to Goâ— When God sayed Let vs make man to our liknâ— he immediatly gaue vnto him reason and thâ— vse there of to discourse consider and discerâ— good from euill and those things which deserâ— to be elected or reiected It is reason that makeâ— vs Superiours and lords ouer all creatures Wâ—â— God had created our first parentes he gaue thâ— entire dominion ouer the fishes of the sea aâ— beastes of the earth and consequentlie gaue â—hem the knowledg of their diuers kindes and â—eanes to rule them and become their maister â—nd lord God hath not onely done this grace â—o maÌ„ to make him lord of creatures by meanes â—f the gift of reason giuen vnto him by the which he becommeth like vnto himselfe but â—urthermore he hath giuen him full power ouer â—ll sortes of accidents and euents It is sayed that â— wise man that is to say a man that is guided â—y reason shall cause himselfe to be absolute â—aister of the planetts what is the meaning of his but that by the vse of reason he shall reâ—ayne firme and constant in the diuersitie of â—ccidents and eueÌ„ts of this mortall life whether â—he time be fayre or that it rayne whether the â—yre be calme or the wind blowe the wise man â—aketh no thought therfore knowing very well â—hat nothing is stable and permanent in this life â—his not being the place of rest In affliction â—e dispayreth not but expecteth consolation â—n sicknnes he doeth not vex himselfe but exâ—ecteth health or if he perceaue the euill to be â—uch that death is to follow he blesseth God â—xpecting the repose of an immortall life to â—ollow this yf he encounter pouertie he is not â—fflicted for he knoweth well that riches are â—ot in this life with out pouertie if he be despiâ—ed he knoweth well that honour heere hath â—ot any perpetuitie but is ordinarilie pourseâ—ed with dishonour or contempt In breife in â—ll sortes of euents be it prosperitie or aduersity â—e remayneth firme stable and constant in his â—esolution of pretending and tending to the â—â—nioyng of eternall goods § 3. But we must not onelie consider thiâ— varietie change and mutation in materiall anâ— transitorie thinges of this mortall life no buâ— we ought to coÌ„sider them also in the successe oâ— our spirituall life where stabilitie and constaÌ„ciâ— are so much the more necessarie by how mucâ— the spirituall life is raysed farre aboue the corporall and mortall life It is a very great abuse not to haue a will to suffer or feele mutation and changes in our humours whiles we do not gouerne our selues by reason neither wiâ—â— be gouerned by others we say eommolieâ— behould this Child he is very young but yeâ— for all that he hath allreadie the vse of reasonâ— euen so many haue the vse of reason who yeâ— for all that euen as Children doe not gouernâ— themselues by the commaundement of reasonâ— God hath giuen man reason for his guide buâ— not with standing there are verie few whicâ— permitt it to rule in them contrariwise theâ— giue ouer themselues to be gouerned by theiâ— passions which should be subiect and obedienâ— to reason according to the order which goâ— requireth of vs I will make it more easy to bâ— vnderstood for the most part persons of thâ— wotld yeald them selues to be gouerned anâ— guided according to their passions and noâ— according to reason they are also ordinarilyâ— iarring varying and changing in their humors if they haue a desire to goe to bed earlie or late they doe it and if they haue a mind to walke in the feeldes they rise betimes in the morning and if to sleepe they effect it when they will they breake their fast sooner or latter as theâ— please and they are not onely iarring and vnconstant in this but they are the same likewise â—n their conuerâ—ation they will that euerie one â—hould accommodate them selues to their huâ—ours but they will not be accommodated to â—hose of others they giue themselues ouer to â—e carryed by their inclinations particular affeâ—tions and passions and this is not esteemed â—itious among worldlie people prouided â—hey doe not much disturbe the minds of their â—eigbour they are not esteemed fleeting and â—nconstant and wherfore is
by a great number of reâ—terated acts and pâ—duced with a liuely force by the meanes vvheâ— of vvee gayne the habitt and facillitye therof 〈◊〉 naturall inclination allwaies carrieth vs to desirâ— commaund and giueth vs an auersion to Obey 〈◊〉 notvvithstanding it is certayne that wee haue mâ— capacitie to Obey and it may be wee haue nonâ— all to commaund § 2. Obedience most ordinarilye hath three â—onditions the first is to accept vvith a good vvill â—e thing that they commaund vs and to apply our â—ill svveetly therevnto louing to bee commaunâ—ed for it is not the way or meanes to yeald our â—lues truelye obedient to haue no person to comâ—aund vs as likewise it is not a meanes to bee â—ilde to remayne alone in a desert Cassian reporâ—th that being in the desert he was somtimes in â—holer and taking his peÌ„ to write if it did not write â—ell hee should cast it from him vvhere-fore sayed â—ee it serueth for nothing to bee alone since that â—ee carrye cholere with vs. Vertue is a good of it â—lfe that dependeth not of the priuation of his â—ontrarie The second condition of obedience is â—romptitude to the which sloth or spirituall sadnes opposite For it rarelye hapneth that a sorovvfull â—ule doth any thing promptly and diligentlye in â—heologicall termes sloth is called spirituall sorâ—owe and this is it vvhich hindereth from execuâ—ng obedience couragiouslie and promptlye The â—ird is perseuerance for it sufficeth not that vvee â—onsent to the commaundement and that wee â—ecute it for some space of time if wee doe not â—erseuere therein since it is this perseuerance that â—bteyneth the crovvne There are euerie where to â—e found admirable examples of perseuerance but â—rticularlye in the life of Saint Pachome there is â—ention of diuers monkes that perseuered vvith â— incredible patience all their life imploying theÌ„â—elues in one and the selfe same exercise as the â—ood Father Ionas vvho neuer in his life did any â—ther thing besides gardening then make matts â—nd hee vvas so habituated that hee made them his â—indowe being shut close meditating and making â—is prayer and the one did not hindet the other in â—im in such sorte that they found him dead vvith his knees acrosse and his matts fastned vpon theâ— hee did dye doing of that which hee had done aâ— his life This vvas an act of great humilitie for obâ—bedience to imploye himselfe in this selfe same exercise being so abiect all his life For strong temptâ—tions might arriue vnto him that he should be câ—pable of some office of more vvorth Now thiâ— third condition is most difficult of all because 〈◊〉 the lightnes ad inconstancie of humayne spiritts foâ— at this present vvee loue to doe one thing and bâ— and by wee will not regarde it if vvee would follow all the motions of our spiritt or that it weâ—â— possible for vs so to doe without giuing scandaâ— ther-in or dishonoring our selues wee should sâ—â— no other thing then chang and instabilitye Noâ— wee would bee in one condition and a while aftâ— wee would seeke for another so extrauagant anâ— inconstant is the spiritt of man Therefore it muâ— be stopped by the force of our first resolutions tâ— the end wee may liue equallie in the throng of tâ—â— inequallities of our feelings successes and euenâ— Now to giue our selues affectionatly to Obediencâ— when wee shall find our selues tempted vve ougâ— to make considerations of the excellencie beautie and meritt yea also the profitt thereof for to eâ—courage vs to passe onvvarde This is to bee vndeâ—stood for those soules that are not yet well establâ—shed in Obedience but vvhen there is no questioâ— but of a simple auersion or disgust of the thing coâ—maunded wee must make on act of loue and pâ— our selues to the vvorke Our Lord IESVS himselâ— in his passion did feele a very great distaste and mortall auersion to suffer death hee sayeth it himselfe but vvith the subtile point of his spiritt hâ— was resigned to the will of his Father all the râ—â— was but a motion of nature Perseuerance is moâ— difficult in interiour things for the exteriour aâ— materiall are easie enough which proceedeth from â—his that wee are troubled to subiect our vnderâ—â—anding for this is the last peece that vvee submitt â—nd notwithstanding it is intirelie necessarie that â—ee subiect our thoughs to certayne obiects in â—uch sort that vvhen our superiour doth giue vs sett â—xercises or practice of vertue wee remayne in â—hose exercises and submitt our spiritt I doe not all it want of perseuerance when wee make some â—mall interruptions so that vvee quit it not alltogeâ—her as it is not vvant of Obedience to bee defeâ—tiue in one of her conditions prouided that vvee â—re not obliged but to the substance of the vertues â—nd not to the conditions For allthough that vvee doe obey vvith repugnance and allmost as it weere â—y force by the obligation of our condition our Obedience notwithstanding omitteth not therefote â—o bee good in vertue of our first resolutioÌ„ But it is â—f an infinitt worth and meritt when it is perforâ—ed vvith the conditions that wee haue nominated or any one thing hovv little soeuer it bee being â—ffectuated vvith such Obedience is of excellent â—vorth § 3. Obedience is a vertue so excellent that â—ur Lord IESVS vvould guide all the course of his â—fe by Obedience eueÌ„ so as hee sayed manye times â—hat hee vvas not come to doe his vvill but that of â—is Father and the Apostle sayeth that hee vvas â—ade Obedient euen vnto death and the death of â—he crosse and he would ioyne to the infinite meritt â—f his perfect Charitie the infinitt meritt of perfect Obedience Charitie giueth way to Obedience â—ecause Obedience dependeth of Iustice also it is â—etter to pay that vvee ovve then to giue an almes â—hat is to say it is better to Obey then to doe acts â—f Charitie by our ovvne proper motion The second point vvher-in Obedience consisteth is rather humilitie then Obedience for this kindâ— of Obedience is a certayne flexiblenes of our willâ— to follovv the will of another and this is a vertuâ— that is exceedinglye pleasing which causeth our spiritt to winde it selfe in all occasioÌ„s and allwaies disposeth vs to doe the vvill of God For example if iâ— passing to one place I meete a sister that desiretâ— mee to goe to another the will of God in mee is that I doe as she desireth rather theÌ„ that I vvill Buâ— if I oppose my opinioÌ„ to hers the will of God in hâ— is that she giue mee way and the like in all thingâ— that are indifferent But if it happen vppon this firâ— opinioÌ„ both will yeald and giue way they must noâ— staye there contesting but they shall haue regard â— that vvhich is best and most reasonable and simplâ— doe it but in this wee must bee guided by discretiâ— for it should bee farre from the purpose to quiâ— a thing that vvere of necessitie to condescend to thing
this For no other â—hing but for so much as this is an ordinarie euill among seculars But in Religion they â—annot permitt themselues in such sort to be â—ransported by their passions considering that â—or exteriour things out Rules are to keepe vs â—n order to pray to eate and to sleepe and â—he like of other exercises allwaies at the same â—oure when obedience or rhe bell signifieth it â—nto vs furthermore we allwaies haue one manner of conuersation we cannot seperate our selues in what then may vnsetlednes and â—nconstancie be exercised it is in the diuersitie of humours of wills and of desires now I am â—oyfull because all things succeed according to my will with in a while I am sorrowfull because there shal be some little contradiction which I did not expect But do you not know that this is not the place where pure pleasure is to be fouÌ„d with out mixture of displeasure and that this life is interlaced with the like accidents this day you are encouraged because you find consâ—lation in prayer and you resolue to serue God verie well but to morrow you shal be in drinesse and you will haue no hart for the seruice of God Good God say you how I aâ— decayed in vigour and violentlie borne downe Tell me now I pray you if you gouerned youâ— selfe by reasoÌ„ should you not see that if it werâ— good to serue God yesterday that it is yeâ— more good to serue him this day and that it shalâ— be much better to serue him to morrow for hâ— is allwaies the same God as worthy to be loueâ— when you are in drinesse as wheÌ„ you are in coÌ„solatioÌ„ Now will I one thing to morrow I woulâ— haue another that I see such a one to doe at thâ— preseÌ„t pleaseth me and with in a while displeaseth me in such sort that it wil be capable to makâ— me conceaue an auersion from her at the preseÌ„â— I loue a person verie much and her conuersatioÌ„ is gratfull and pleasing to mee and to morrow â— shal be scarce able to support it and what meaneth this is she not as capable to be loued thiâ— day as she was yesterday if we did regarâ— what reason doeth dictate to vs we should seeâ— that this person ought to be loued because it iâ— a creature which beareth the Image of the diuine maiestie so we should haue as much content in her coÌ„uersatioÌ„ now as heretofore we had therefore this proceedeth of noe other cause theÌ„ thaâ— we giue out selues ouer to be guided according to our inclinations passions and affections so peruerting the order that God hath placed in vs that all should be subiect to reason for if reasonâ— raigne not ouer all our powers ouer our faculties our passions inclinations and affectioÌ„s and in fine ouer all our proceedings what will happen of it but a continuall vicissitude inconstancye variety changing and iarring which wlle make vs at the present to be ferueÌ„t and little after remisse negligent and sloth full â—â—e while ioyfull and by by melancholie we â—â—albe peacefull and tranquill one houre and â—â—ter vnquiet two dayes together In breife our â—â—fe shall passe away in sloth and losse of time â—hen by this first note wee are incited and â—mmoned to consider the inconstancy and â—arietie of successes aswell in teÌ„porall things as â— spitituall to the end that by the euents that â—ccurre which may be able to affright our spiâ—â—tts as being new things and not preueÌ„ted wee â—â—ose not our courage nor permitt our selues to â—e carried into inequalitie of humours in the midst â—f the inequalitye of accidents that arriue vnto â—s but rather submitt our selues to be guided by â—â—e reasoÌ„ that God hath placed in vs and resigre â—ur selues to his prouidence and so remaine â—rme constant and inuariable in the resolution â—e haue mode to serue God constantlie couâ—â—geouslie and orderlie with out any disconâ—â—nuation whatsoeuer § 5. If I did speake before persons that did â—or vnderstand me I would endeuour to inculâ—aâ—e it vnto them in the best manner that were â—ossible for mee but you knowe that I haue allwaies endeuored throughly to ingraue in your memorie this most holie equallitie of spiritt â—s being the most necessarie and peculier vertu â—f Religion All the ancient Fathers of Religious orders haue had particuler care and proâ—idence for it that this equallie and stabilitie of â—umours and of spititt should raigne in their Monasteries for this they haue established staâ—utes constitutions and Rules to the end the Religious might serue themselues of theÌ„ as of a bridge to passe from the equallitie of exercisâ— which are there appointed and to which thâ— are to be subiect to this so amiable and desirâ—ble equallitie of spiritt in the midst of the inâ—qualitie of accidents they meete with all asweâ— in the way of our mortall life as in the way 〈◊〉 our spirituall life The great S. Chrysostomâ— sayeth O man wherefore doest thou disquiâ— thy selfe because euerie thing succedeth not â— thou wouldest haue it art thou not ashamed 〈◊〉 see that this that thou wilt haue was not to 〈◊〉 found euen in the familie of our Lord CoÌ„sidâ—â— I pray thee the change the alteration the diueâ—sitie of subiects that are there to be seene Oâ— blessed ladie hauing receaued the message thâ— the should coÌ„ceaue by the holie Ghost a sonnâ— who should be Lord and Sauiour of the worlâ— what ioy what iubilation did she feele in thâ—â— sacred houre of the incarnation of the eternaâ— worde a while after Sainct Ioseph perceauinâ— her to be with child and knowing well thâ—â— it was not by him good God in what afflictioâ— and distresse was he what did he not endure anâ— Bl. Ladie what extreamitie of greefe and afflictiâ— did she not feele in her soule seeing her dearâ— spouse at the point to leaue her her modestyâ— not permitting her to discouer to Sainct Iosepâ— the honour and grace where with God haâ— magnified her A little after this tempest waâ— passed the Angell hauing discouered to S. Iosepâ— the secreat of that mysterie what content anâ— ioy was wanting vnto them truely none wheâ— our Bl Ladie brought forth her soÌ„ne the Angelâ— declared his byrâ—h to the shepheardes and theâ— wise men came to adore him I leaue to youâ— consideration what Iubilation and consolation â—hey had in this occasion But attend for this is â—ot all immediatlie after the Angell of our Lord â—ame to S. Ioseph in his sleepe saying Take the â—hild and his mother and fly into Egypt for Herod will seek meanes that the child be slayne O with out doubt this was a subiect of most great greife vnto our Bl. Ladie and S. Ioseph O how the Angell treateth S. Ioseph like a true Religious person Take the child sayeth he and his mother and flye into Egypt and remayne there vntill such time as I shall tell thee what is this might not the poore S. Ioseph haue sayed you bid me to goe will there not be time
vertu it is their charge to carrye â—ur prayers before the throne of the bountie â—nd mercie of our Lord and to bring vnto vs â—e full grant of our requests and the fauours â—hich God will doe vs he doeth them by the â—ediation or intcrcession of our good Angells â—ur assistants are our visible good Angells eueÌ„â—s our holy Angells gardians are our inuisible â—â—ey ayde vs visibly in that which our good â—ngells doe interiorlye for they aduertise vs of â—efects they encourage vs in our weaknes and â—â—ynthartednesse they excite vs to the porsute of â—ur inteÌ„ded course for to attayne vnto perfectioÌ„â—hey hinder vs by their good councell froÌ„ falling â—nd helpe vs to rise agayne wheÌ„ we are throwne â—owne into some steepe deepe downefall of â—mperfections or fault yf we be ouerwhelmed with irksomnes and disgusts they assist vs to â—eare our paynes patiently and they praye to God to giue vs streÌ„gh to support it as we ought â—o doe and not to be subdued in teÌ„ptation Now â—ou see the account we ought to make of their â—ssistance and of the care they haue for vs. I consider next wherfore our Lord IESâ—â— CHRIST who is the eternall wisdome did 〈◊〉 take care of his familie I would say did nâ—â— aduertise S. Ioseph or his most shweete Motâ—eâ— of all that was to arriue vntâ— them might nâ— he very well haue sayed to his foster father â— Ioseph Let vs goe into Egipt we shal be theâ— some time since it is a most assured case that 〈◊〉 had the vse of reason from the instant of hâ—â— conception with in the intrails of the most Hâ—lie virgin Mother but he wâ—uld not doe a mâ—racle to speake before the time was comeâ— might not he vâ—ry well haue inspired it into tâ—â— hart of his most holy Mother or of his welbeloued suppâ—sed Father S Ioseph the spouse 〈◊〉 the most sacâ—ed â—irgin wherefore then did hâ— not this but rather left it to the commission oâ— the Angell wâ—ich was much inferiour to ouâ— Blessed Ladie this was not with out mysteriâ—â— Our Lord would not take vppon him the officâ— of the Angell Gabriell who hauing bene deputed to announce the mysterie of the incarnation to the glorious virgin from the eternall father was thenceforth as it were high stewarâ— gouerner of â—he house familie of our Lorâ— to haue care there of in the diuers accideÌ„ts anâ— occurences which they should encounter witâ— all and to hinder that nothing might happenâ— which should be able to shorten the life oâ— our little infant new borne this was the causeâ— wherefore he aduertisled S Ioseph to carry him speedily into Egipt to auoyd the tiraÌ„nye of Herod who had determined to murther him Ouâ— Lord would not be gouerner of himselfe buâ— permitted himselfe to be carryed where theâ— would and by whom they would it seemeth the◠〈◊〉 did not esteeme himselfe wise enough to â—ide himselfe nor his famylie but leaued the â—ngell to gouerne euen so as pleased him alâ—ough he neither had the knowledg nor the â—isdome to enter comparison with his diuine â—aiestie And now shall we be so daring for to â—y that we will gouerne our selues as hauing â—o more necessitie of directioÌ„ nor of the assistaÌ„ce â—f those that God hath giuen vs for guides not â—steeming them of capacitye sufficient for vs tell â—e was the Angell greatter then our Lord or â—ur Ladie had â—e a better spirit and more â—â—dgmeÌ„t in no case was he indued with any speâ—all or particuler grace or more quallifâ—ed this â—aÌ„not be seeng that our Lord is God and man â—oth together and thaâ— our Bl Ladie being his Mother by coÌ„se â—ueÌ„câ— hath more grace and perâ—ectioÌ„ theÌ„ all the Angells tâ—gether haue not with â—â—aÌ„ding all this the Angell coÌ„maunded and he is â—beyed Moreouer behould the order that is â—ept in this holy familye there is no doubt it was the same of the sparrowhauke where the â—emalts are mistristes and are more worth then â—he males who can doubt that our Bl. Lady was much more worthy then S. Ioseph and that she â—ad more discretioÌ„ and quallities proper for goâ—ermeÌ„t then her spouse Neuerthelesse the Angell â—ddressed not himselfe to her for euerie thing â—hat was requisite to be done whether it weare â—o goe or to come nor in fine for whatseouer it weare that the angell commanded Doth it not â—eeme to you great indiscretioÌ„ to addresse himâ—elfe rather to S. Ioseph then to our Bl. Ladie who is the cheife of the house carrying with her â—he treasure of the eternall father had not she â—easoÌ„ to be offeÌ„ded with this maÌ„ner of proceeding and vsage with out doubt she might haâ— sayed to her spouse Werefore shall I goe inâ— Egipt since my soÌ„ne hath not reuealed to me thâ— I should doe it neither hath the Angell spokeâ— vnto mee of it Bur our Bl. Lady sayed nothinâ— of all this she was not offeÌ„ded because the Aâ—gell addressed himselfe to St. Ioseph but rathâ—â— she simply obeyed in all because she knewâ— that God had so ordayned it she informed neâ— her selfe wherefore but it was sufficient for hâ— that God would haue it so and with out consâ—deration she tooke delight to submitt her self But I am greatter then the Angell or S. Ioseph might she haue sayed but she spake not onâ— such word Doe you not see that Allmightiâ— God taketh pleasure to treat with men in thiâ— manner to teach them most holy and amourouâ— submission Saint Peter was an ould man ignorant and rusticall and S Ihon on the contrarie was young sweete and pleasing neuerthelesse it was the will of God that S. Peteâ— should gouerne others and be the vniuersaâ— Superiour and S. Ihon be one of them thaâ— weare guided by hym and obedient vnto him It is a strange case of mans spiritt that will noâ— be brought to adore the secrett mysteries oâ— God and his most holy will if it haue not some kind of knowlege wherefore this or wherefore that I haue a better spiritt say they in praise of themselues more experience and theâ— like goodlie reasons that are proper for nothing else then to produce vnquietnesse inconstant humours and murmours what reason had they to giue this Office wherefore haue they sayed this to what ende doe they such a thing to this partie rather then to anotherâ— â—hese spirits truely are greatly to be pittied â—soone as we giue our selues ouer to search â—rrowlye into euerie thing that we see done â—as what doe we not for to loose the tranâ—illitie of our harts wee ought not to seeke â—y other reason but that God will haue it so â—d that must suffice but who shall or will asâ—re me that this is the will of God say they â—ould we that God should reueale all things â— secreat inspirarions would we expect vntill â—e should send his Angells to declare vnto vs â—hat is his will he did not so to our Ladie her â—â—fe at the least in this subiect but he would â—ue
be too sweete and vnsauorie in like maÌ„ner too â—requent tendernesse and kindnesses will become disgustfull and not be esteemed knowing they are done but for fashion sake Likwise meates vppon which are put great haÌ„dfulls of salte are displeasing â—ecause of their sharpnes but those whereon the â—alte and suger are put by measure are made pleaâ—ing to the tast in like sort courtiseys which are vsed â—y measure and discretion are pleasing and profiâ—able to them to whom they be exhibited The â—ertu of Good CoÌ„uersation requireth that we coÌ„triâ—ute and condescend to holy moderate ioy and â—o gracious entertaynments which may serue for â—onsolation or recreation of our neighbour that â—n no sort we cause any vexation to him or her â—y our frowning and mellancholie countenances â—r by refusing to recreate in the time ordayned for â—t VVe haue allreadie treated of this vertu in the discourse of modestie wherefore I passe further â—nd say that it is a very difficult thing to hitt â—llwaies the marke we ayme at it is true indeed â—hat vve ought all to haue this pretence to attayâ—e and ayme iust vvith in the vvhite marke of â—ertu the vvhite vve ought ardentlye to desire â—ut notvvithstanding vve ought not to lease couâ—age vvhen vve doe not rightly encounter the â—ssence of vertu nor be astonished therat prouiâ—ed that vvee keepe our selues vvith in the round â—hat is to say the neerest that vve may to true â—ertu for it is a thing vvhich the Saints themselues haue not knovven hovv to doe in all vertues there hauing not bene any but our Bl. Lord and Ladye vvho haue bene able to doe it The Saints haue â—racticed them with a very great difference what difference I pray you is there betweene the spiritâ— of Saint Augustine and that of Saint Ierome as may bee noted in their writings there is nothing more sweete then S. Augustine his writings are swetnes and hony it selfe contrariwise S. Icrome was extreeme austere the better to knowe it confider him in his Episteles he is as it weere allwaieâ— angrie neuerthelesse both of theÌ„ were exceedingly vertuous but the one had more sweetnes the other much more austeritie of life and both of them although not equallye either sweete or rigorous haue bene great Saints So as we see that we oughâ— not to be astonished if we be not equallie gentle and sweete prouided we loue our neighbour according to the loue of the hart wholie extent and aâ— our Lord hath loued vs that is to say more theÌ„ ouâ— selues preferring him allwaies before our selues iâ— all things with in the Order of holy Charitie anâ— refusing him nothing that we may be able to contribute for his profitt except our damnation as 〈◊〉 haue alreadye sayed VVe must there-fore endeuour as much as we shal be able to render exteriouâ— testimonie of our affection conformable to reason to laugh with them that laugh and weepe witâ— those that weepe § 3. I say we ought to manifest that we louâ— ours sisters this is the second part of the questionâ— without vsing indecent familiaritie the rule declareth it but let vs see what we ought to doe heerinâ— nothing but that saÌ„ctitie appeare in our familiaritiâ— and manifest our freindship as S. Paul sayeth iâ— one of his epistles Salute sayeth he one anotheâ— with a holy kisse it was the custome when thâ— christians did meete together to kisse each other Our Lord IESVS did also vse towards his Apostle this forme of salutation as we learne in the traitouâ— Iudas and holie Religious therefore did vse to saye when they encountred each other Deo gratias to declare the great contentment they did receaue in behoulding one the other as if they had sayed or would say I thanke God my Deare Brother for â—he consolation he hath vouchsafed mee by your presence Euen so my Deare daughters we must demonstrate how much we loue our sisters and â—hat we are pleased with them prouided allwaies â—hat sanctitie accompanie the signes we giue of our â—ffection that God may not onely not be offended â—ut that he may be praised and Glorified Likewise S. Paul who teacheth vs so to behaue our selues â—hat our affections may be witnessed by our sanâ—titie willeth and teacheth vs to behaue our selues â—raciously giuing vs his example Salute sayeth he â—uch a one who knoweth well that I loue him with my hart and such a one who must be assuâ—ed that I loue him as my Brother and in partiâ—ular his mother who knoweth also that she is myne § 4. You demaund vppon this subiect if we may or should aduenture to shewe more affection â—o one sister whom we esteeme more vertuous theÌ„ we doe to another I aunswere to this that although â—e are obliged to loue those more that are more â—ertuous with the loue of delight and content yet â—ught we not therefore to loue them more with â—â—e loue of good will nor ought we to shewe them â—ore signes of freindship and this for two reaâ—ons The first is because our Lord IESVS did not â—ractice it but rather it seemeth he shewed more â—ffection to the imperfect then to the perfect since â—e hath sayed that he was not come for the iust but â—or sinners that is to say for those thât haue more â—eede of vs to whom we are to witnesse our loue more particularlye for heere it is vvheÌ„ vve shevvâ— best that vve loue for charitie and not in louing those that giue vs more consolation then payne or trouble And in this vve ought to proceede as the profitt of our neighbour doth require buâ— further then this vve must endeuour so to behaue our selues that vve loue all equallie since our Lord IESVS did not say loue those that are more vertuous but indifferentlie loue one vvith another euen as I haue loued you vvith out excluding any one hovv imperfect soeuer he beeâ— The second reason vvherefore vve ovve not signe of freindship to one more then another anâ— ought not to permitt our selues to be carryed tâ— loue them more is that vve cannot iudge vvhâ— are the more vertuous and vvho haue more perfection for exteriour apparences are very deceat full and very often those that seeme to you to bâ— the most vertuous as I haue saved in anotheâ— part are not so before God vvho is onelie he thaâ— can knovve them It may be that a sister vvhoâ— you shall see to faile very often and committâ—â— multitude of imperfections vvilbe more vertuouâ— more pleasing to Almightye God either foâ— the greatnesse of the courage vvhere vvithe shâ— vphouldeth her selfe in the midst of her imperfâ—ctions not giuing her selfe ouer to be troubled noâ— disquieted to see her selfe subiect to fall or becauâ—â— she dravveth out of it Humilitie or for the loue shâ— hath of her abiection then another vvho shà ll hauâ— a doren vertues either naturall or acquired bâ— hath lesse exercise and labour and consequently may be lesse courage and Humilitie then hath thâ— other vvhom vve see subiect to frailties
soeueâ— we haue of them in vs as also a certayne capacitâ— which God hath giueÌ„ vs to vnite our selues to hiâ— by meanes of his grace and touching vs our vocatiâ— which giueth vs as much assurance as we can hauâ— thereof in this life of the possession of Glorie anâ— eternall felicitie and this great esteeme that humilitie maketh of these goods to witt fayth hope anâ— charitie is the foundation of Generositie of spirittâ— Behould theÌ„ the first goods whereof we haue spokâ—â— appertayne to humility for her exercise and thesâ— other to Generositie for hers Humilitie maketh vâ— beleeue that we are able to doe nothing in respecâ— of the knowlegd os our pouertie and weaknesse in so much as is of our selues and on the coÌ„trarie Generositie maketh vs say with S. Paule I can doe alâ— things in him that coÌ„forteth me Humilitie maketh â—o distrust our selues and Generositie causeth vs to â—ide in God You see theÌ„ that these two vertues of â—â—militie and Generositie are so ioyned and vnited 〈◊〉 one with the other that they neuer are nor caÌ„ seperated There are certayne persons who relye â—poÌ„ a false and childish Humilitie which hindreth 〈◊〉 froÌ„ regarding in theÌ„selues that good which god â—â—â—h placed there They are very much deceaued for â—â—e gifts that God hath endowed vs with all should acknowledged esteemed and greatly honoured aÌ„d â—t held in the same raÌ„ke of base esteeme which we â—â—ght to hould of those that are with in vs and of vs. â—ot onely true christians haue acknowledged that â—â—ey ought to regard these two sortes of goods â—hich are in vs the one kind to huÌ„ble vs the other 〈◊〉 glorifie the Diuine bouÌ„tie which bestowed theÌ„â—pon vs but also the Philosophers for this worde 〈◊〉 common amoÌ„g them know thy selfe ought not â—ely to be vnderstood of the knowledge of our â—itye and miserie but likewise of the excellencye â—d dignitye of our soules who are capable to be â—ited to the Diuinitie by his Diuine bountye who â—â—th setled a certayne instinct in vs the which cauâ—th vs allwaies to tend to and pretend this vnion â—herein consisteth all our felicitye § 2. The Humilitie which doth not produce 〈◊〉 enerositie vndoubtedly is false for after that she â—â—th sayed I can doe nothing I am no other then a â—ure nothing she yealdeth immediatlye the place to â—enerositye of spiritt the which sayeth There is not â—ny thing neither can there be any thing to be had â—â—at is not in my power for so much as I put all my â—onfidence in God who can doe all and vppoÌ„ this â—oÌ„fideÌ„ce she enterpriseth couragiously to performe â—l that they coÌ„maund her But marke thar I say all â—â—at is coÌ„mauÌ„ded her or couÌ„selled how difficult soeâ—er it be for I caÌ„ assure you that Humilitie iudgeth it not to be a thing impossible for her to woâ— miracles being commaunded so to doe if she her selfe to the execution of the commaundemâ—â—â— in simplicitie of hart God will rather worke a â—â—racle then be wanting to giue her abilitie to acâ—â—â—plish her enterprise because she did not vndertâ—â—â—â— the action vppon any other ayde then vppon coÌ„fideÌ„ce she hath in his streingth yea she is groâ—â—ded vppon the estimation that she hath of the gâ— that God hath imparted vnto her and so she makâ— this discourse within her selfe if God doe call to so high an estate of perfection that there is 〈◊〉 more high estate in this life what is that whâ— shall hinder me to attayne there vnto since thâ— am most assured that he who hath beguÌ„ the woâ— of my perfectioÌ„ will perfect it but take heed tâ— this be done with out any presumptioÌ„ for so mâ— as this confidence hindereth not but that we mâ— allwaies keepe our selues vppon our gard for feâ—â—â— of being deceaued but rather it maketh vs mâ— attentiue ouer our selues more vigilant and caâ—â—full to doe that which may serue vs for the aduâ—cement of our perfection Humilitie consisteth 〈◊〉 onely in the distrust of our selues but also that confide in God and the diffideÌ„ce of our selues 〈◊〉 of our ownne forces produceth confidence in Gâ—â— and from this confidence springeth Generositie 〈◊〉 spiritt of which we speake 3. The most holie virgin Our Bl. Ladie 〈◊〉 furnish vs with a most remarkable exaÌ„ple for tâ—â— subiect when she pronuÌ„ced these wordes Behoâ—â— the hand mayde of our Lord be it done to 〈◊〉 according to thy worde for in that she sayeth tâ—â— seruaÌ„t of our Lord she maketh an act of the great humilitie that she could doe for so much as she oâ—posed against the praises that the Angell gaue hâ— that she should be the mother of God that 〈◊〉 châ—â—d which should be borne of her should be called Sonne of the most High the greatest dignitie 〈◊〉 euer had bene or could be imagined she oppoâ—â—â— I say to all these praises and greatnesses her â—enes and vnworthines saying she was the handâ—yd of our Lord. But consider that after she had â—â—â—dred her due to humilitie she practiced inconâ—â—ntly a most excellent act of Generositie saying â—t it be done to me according to thy word It is â—e as if she would haue sayed that I am not in 〈◊〉 sorte capable of this grace if respect be had to â—â—at I am of my selfe but since that which is good â—ne is of God and that wich thou tellest mee is most holy will I beleeue that he is able and that will effect it and therefore she sayed Let it be â—he to me as thou hast sayed § 4. Likewise for want of this Generositie â—y few acts of true contrition are made for soâ—â—ch â—ch as after we be humbled and confounded â—ore the diuine maiestie in consideration of our â—at infidelitye we approch not to make an act confidence in taking hart by the assurance we â—â—ght to haue that the diuine bountie will giue vs 〈◊〉 grace from henceforth to be more faythfull to â—n and to correspoÌ„d more perfectly to his diuine â—â—e After this act of confidence should immeâ—tlye follow that of Generositie saying since that â—m most assured that the grace of God shall not 〈◊〉 wanting to mee I will further beleeue that 〈◊〉 will not permitt me to fayle in corresponding â—his grace § 5. But you will say to mee If I be wanting 〈◊〉 grace it will also be wanting to me It is true if â—en it be so who shall assure me from this time â—rth that I shall not fayle to cooperate vvith grace â—nce I haue so oftentimes heretofore lett it passe 〈◊〉 releslie I aunsvvere that Generositie causeth the soule boudly to say without any feare no I wiâ—â— no more vnfaytfull to God and because she feelâ— in her hart this resolution of neuer being disloyâ— she vndertaketh with out any feare all that she kâ—â—weth is in her power to yeald acceptable seruice God with out exception and enterpriseing all 〈◊〉 beleeueth she hath abilitye for all not of her seâ—â— but in God vppon whome she hath fixed her câ—â—fidence therefore
I say euen in a manner before they be scarse signified vnto them and if they could coÌ„ceaue vvhat vveere more perfect and one degree of perfection more theÌ„ to conforme theÌ„selues to the will of God his desires and intentions they would with out doubt vndertake to mouÌ„t therevnto since they haue a vocation which obligeth theÌ„ therevnto and therefore their deuotion ought to be a strong and generous deuotion as we haue sayed many times § 7. But besides this that we haue sayed of this Generositie this must further more be declared heere to witt that the soule which possesseth it receaueth equallie drinesse of spiritt and sweetnesse of consolations interiour anguishes vexations and oppressions of spiritt as the fauoures and prosperitie of a spiritt filled with peace and tranquillitie and this because she coÌ„sidereth that he which giueth her the consolations is the very same that sendeth her afflictions vvho sendeth the one and the other with the same loue which she her selfe acknowledgeth to be exceedinglie great because that by the interiour affliction of the spiritt he pretendeth to drawe her to most high perfectioÌ„ which is the abnegation of all sortes of coÌ„solatioÌ„s in this life remayning most assured that he who hath depriued her of them in this world will not eternallie depriue her of theÌ„ in the height of heaueÌ„ You will say to mee that we caÌ„not in the thickett of these great darknesses make these considerations seeing as it seemeth we caÌ„not speake so much as one onely word vnto our Lord truly you haue reason to say as it seemeth to you for so much as in veritie it is not so The sacred councell of Trent hath determined this and wee are obliged to beleaue it that God and his grace doe neuer abaÌ„don vs in such sort that we cannot haue recourse to his bountie and protest thâ—t against all the trouble and wrestling of our soule we wil be wholie his and that we will not willinglie offend him But marke well all this is in the superiour part of our soule and because the inferiour perceaueth not any thing at all of this but that she remayneth allvvaies in her payne that is it that troubleth vs and maketh vs to esteeme our selues very miserable and further more we begin to bemoane our selues excessiuelye as if it weare a thing very worthy of compassion to see our selues vvith out consolation Alas Alas for Gods sake let vs coÌ„sider how our Lord and maister hath very willinglie bene exercised by these interiour anguishes and that beyoÌ„d all imaginatioÌ„ Lett vs â—harkeÌ„ vnto those wordes that he spake vppoÌ„ the cross My God mâ— God why hast thou forsakeÌ„ mee he was reduced to so great extremitye that he had no other â—hing left theÌ„ the point of the spiritt which was not ouer whelmed with dolours but yet coÌ„sider that he â—etaketh himselfe to speake to God for to shewe vs 〈◊〉 it shouâ—d not be impossible for vs to doe the same § 8. VVhich is better say you at this time to speake â—o God of our greife and miserie or else to speake â—o him of some other matter I tell you that in this â—afe as in all sortes of temptations it is better to diâ—ert our spiritt froÌ„ the vexation and trouble ther-of â—iscoursing with God of some other thing then to â—â—eake to him of our vexation for vndoubtedly if â—e doe it it will not be with out a kinde of bemoâ—ing and tendernesse ouer our hart augmenting a â—evv our grife our nature being such as it cannot â—â—e or thinke of her dolours with out hauing great â—ompassion of them But you say to me except you â—e attentiue to your greifes you shall not rememâ—er then hovv to declare them what matter is 〈◊〉 truely we are as children vvho are very glad to â—e to their mother if a Bee haue stung them to â—ll it her to the end she may bemoane them and â—ow vppon the place which is alreadie whole for 〈◊〉 willinglie goe to our mother to tell her we haue bene very much afflicted and we aggrauate our affliction recounting the very least things not omitting any little circumstance which may cause vs to be bemoaned a little Now doe you not see this extreeme childishnes if wee haue committed any infidelitie it is good to declare it if we haue bene faythfull it must be also tould yet breiflie with out exaggerating either the one or the other for all ought to be declared to those that haue charge of our soules § 9. You will say now that when you haue had a great motion of choller or of any other tentation there allwaies commeth some scruple intâ— your minde vnlesse you confesse it I say it ought tâ— be spoken in the reuewe of our selues but not by way of confession but for instruction how to coÌ„port our selues in the like occasions I say wheâ— we doe not clearelie see that we haue giuen somâ— kind of consent for if you saie I accuse my selâ— that two dayes together I haue had great motion of choler but I consented not there vnto you dâ—clare your vertues in place of telling your faulteâ— but if I be in doubt whether I haue committeâ— some fault therein or no I must consider manâ—â—elie if this doubt haue any ground it may be thâ— about a quarter of an hower in the space of the two dayes you haue bene somewhat negligent 〈◊〉 diuerting your thoughts from that motion if it 〈◊〉 so tell simply that you haue bene negligent in dâ—uerting your selfe from a motion of choller thâ—â— you haue had during the space of a quarter of 〈◊〉 hower with out adding the tentation hath conâ—â—nued two dayes except you would say it either 〈◊〉 receaue some instruction from your Confessour 〈◊〉 otherwise because it is of your ordinarie reuewâ— for then it is very good to declare it But for orâ—â—narie confessions it wil be better not to speake of since you doe it to no other end then to satisfie your selues and if it put you to some little payne in not doing it it ought to be suffered as some other accident in which we are not able to procure redresse God be Blessed LIVE JESVS THE SIXT ENTERTAINMENT OF HOPE VPPON THE DEPARTVRE OF THE Visitation that went to found a new house of their Institute 1. AMong the praises the Holy Sainctes haue giuen to Abraham S. Paul extolleth this aboue all the rest that he increased in Hope against hope it selfe God Almightie had promised him that â—is seede should be multiplied as the stars of heauen as the sandes of the sea yet notwithstanding he receaued a commaundement to sacrifice his sonne Isaac poore Abraham did not loose his Hope for this but hee expected beyond hope it selfe that being obedient to the commaundement giuen him of sacrificing his sonne God vvould not therefore fayle to performe his promise made to him great truely vvas his hope for in no sort did â—he see where-on it might depend but onely vppon the worde
which God had giuen him O that word of God is a most true and solide ground and foundation for it is infallible Abraham then proceeded to accoÌ„plish the will of the of God with an incoÌ„parable simplicitie for he made no more consideratioÌ„ nor reply then he did vvheÌ„ God had coÌ„maunded him saying goe forth out of thy country anâ— from thy kindred and goe to the place that I wiâ— shewe thee not specifying it vnto him to the enâ— he should imbarke himselfe most simply in thâ— ship of his Diuine prouidence walking then forwards three dayes and three nights with his sonnâ— Isaac carrying the wood for the sacrifice this Innocent soule demaunded of his Faâ—her vvhere waâ— the Holocaust to vvhome good Abraham aunswered My sonne our Lord will prouide it Oâ— good God hovv happie should wee bee if vvâ— could accustome our selues to make this aunswer to our hartes vvhen they are in care for any thing our Lord vvill prouide therefore and that after thâ— vve had not any more anxietie trouble or impression then Isaac had for he held himselfe silent anâ— quiett beleuing our Lord vvould prouide euen aâ— his father had sayed Certaynelye God requiretâ— that the confidence vvee haue in his fatherlie caâ— and Diuine Prouidence should be great But wherefore should we not haue it seeing there hath neuer bene any personne deceaued therein nor anâ— one confided in God that hath not receaued thâ— fruit of his confidence I speake this amongst oâ—â—selues for touching these of the vvorld their confidence is accompagnied vvith apprehension anâ— therefore is of no vvorth before God Lett vs consider I beseech you vvhat Our Lord Maisteâ— sayed to his Apostles to establish in them this holâ— and louing Confidence I haue sent you into thâ— world vvith out scrip mony or other prouisions either for yout nourishment or clothing hath therâ— bene any thing vvanting to you and they saved noâ— goe sayed he to them and meditate not in youâ— mind whereof you shall eate or vvhat you shaâ—â— drinke or vvhere vvith you shal be clothed noâ— likevvise vvhat you shall speake being in the preâ—ence of the great Lords and magistrats of the proâ—inces through vvhich you shall passe for in euery â—ccasion your heauenlie Father vvill prouide for â—ou all that is necessarie neither doe you premeâ—itate vvhat you shall speake for he vvill speake in â—ou and put into your mouth the wordes that you â—hall haue to say But I am so dull and ill-spokeÌ„ some one of our sisters will say I knovve not hovv to â—onuerse with great ones and Noble poeple I haue â—o learning that is all one goe and confide in God â—or he hath sayed Although a vvomaÌ„ should happen â—o forgett her child yet vvill I neuer forgett you â—or I beare you ingrauen in my hart and on my â—ands Thinke you that he vvho hath care to prouide foode for the foules os the ayre and the â—eastes of the earth which neither sovv nor gaâ—her into barnes can euer forgett to prouide all â—hat shal be necessarie for the man that vvil conâ—ide totallie in his Prouidence since that man â—s capable to be vnited to God our Souueraigne good § 2. This my most deare Sisters hath seemed good to me to speake to you vppon this subject of your departure for although you are not capaâ—le of Apostoâ—icall dignitie because of your sex neuerthelesse you are in some sort capable of the Apostolicall office and you may render many seruices to God procuring in some sorte the aduancement of his glorie as the Apostles did Certaynelie my Deare Daughters this ought to be a moriue of great consolation vnto you that God will serue him selfe of you for so excellent a worke as this to which you are called and you ought to â—hould your selues greatlie honored before the Diuine maiestie For what is that that God desireth of you but that which he did ordaâ—ne to his Apostles and that for which he sent them into the world which was that for which our Lord himselfe came to worke in this world to witt to giue life to men and not onely this sayed hee but to the end they should liue more abundantlie that they may haue life and better life which he hath wrought by giuing theÌ„ his grace The Apostles were sent of our Lord throughout the world for the same subiect for our Lord sayed vnto them euen as my Father sent mee I send you goe and giue life to men but you must not content your selues with this but endeuour that they liue and that a most perfect life by the meanes of the doctrine that you shall teach them they shall haue life in beleeuing my worde that you expose to them but they shall haue more abundant life by the good example that you shall giue them and therefore take no care whether your labours fructifie according to your pretended desire for it is not of you the fruits shal be demaunded but onely whether you haue imploied your selues faythfully to cultiuate the sterill and dry ground it will not be demaunded whether you haue had a good haruest but onely if you haue had care to sowe vvel In like manner my deare daughters you are now coÌ„maunded to goe hether and thether into diuers places to the end that soules hauing life by your meanes may liue a better life for what is that vvhich you goe to doe but to giue knowledg of your Institute and by meanes of this knowledg to dravve many soules to imbrace all the obseruances which are comprised and conteined therein but with out preaching and conferring the Sacraments and remitting sinnes as the Appostles did Goe you not to giue life to men but to speake more properly goe you not to giue life to vvomen since it may be a hundred and a huÌ„dred virgins which would haue bene lost in the vvorld shall by your example retyring them selues vvith in your Religion goe to enioy in heaâ—en for all eternitie incomprebeÌ„sible felicitye and not this by your meanes that their life shal be â—uen them and that they shall liue a more abunâ—ant life that is to say a life more perfect and â—easing to God a life that shall make them capable â— vnite themselues more perfectly to the diuine â—ountie for they shall receaue from you necessarie â—â—structions for to attayne the true and pure loue â—f God with is that more abundant life which â—ur Lord IESVS is come to giue to men I haue â—rought sayed he fire into the earth what is that I â—emaund or what doe I prretend but that it burâ—e And in another place he coÌ„maundeth that fire â—urne continually vppon his Altar and therefore â—â—at it should neuer be put out to shewe with what â—rdour he desireth that the fire of his loue be allâ—aies kindled vppoÌ„ the Altar of our harts O God â—hat a grace is this that God doeth bestowe on â—ou he maketh you Apostles not in dignity but in â—ffice and meritt you preach not
they are vvith out galle and out bitternesse and a hundred other lavves haue vvhich are exceeding amiable and profiâ— for soules to obserue vvho are dedicated in â—â—gion to the more peculier seruice of the diuine â—â—tie But I haue considered that if I giue you 〈◊〉 lavves that you haue allreadie had you â—ld make small esteeme of them I haue thereâ—â— chose onely three vvhich are of an incompaâ— profitt being vvell obserued and vvhich doe â—g a very great svvetnesse to the soule vvho coÌ„â—eth them because they are all vvholie of loue extreemely delicious for the perfection of â—uall life are so much the more excellent â—â—tayning perfection as they are lesse knowne 〈◊〉 those that make profession to gett it at least â—he most part but vvhat then are these Lavves 2. The first that I haue designed to giue you â—â—at of the shee-doues vvho doe all for their 〈◊〉 and maistre Doue and nothing for themâ—â—s it seemeth they say no other thing but My â—e doue is all for mee and I all his he is allâ—es inclining tovvardes mee and I attend and â—e my selfe of him and rely on him lett this beloued doue then flie to seeke vvhere it pleaâ—â— him I vvill not enter into diffideÌ„ce or Ielousie â—s loue but vvill confide fully in his care It may bee you haue seene but not marked that shee-doues vvhiles that they hache or sitt on thâ— egges stirre not of them vntill such time as thâ— little young ones be hasthed and vvhen they 〈◊〉 hacthed they continue to couer and keepe thâ— vvarme so long as they haue neede and all this tâ— the heÌ„n goeth not to gather for to nourish her seâ—â— but she leaueth all the care to her deare compaâ—â— who is so faythfull to her that he not onely goâ— to search out the graines to nourish ber but also bringeth vvater in his bill to quench her thâ— he hath an exceding care that nothing be vvanâ— vnto her that is necessarie yea so great that it 〈◊〉 neuer seene that any doue did dye in this time vvant of foode the Doue then doeth all for beloued one she couereth and keepeth her lâ— ones vvarme for the desire she hath to please hâ— in giuing him generation and the cocke-Dâ— taketh care to nourish his deare hen vvho hath the care of her selfe to him she hath no oâ— thought then to please him and he in countereâ— thinketh onely hovv to sustayne her O vvhat a lightfull and profitable lavve is this to doe notâ— but for God and to leaue all the care of our seâ— to him I speake not onely for that which reâ—deth the temporallitye for I vvill not speake thâ— of for there is none of you heere but vndersâ—â— this vvithout speaking but I speake for that wâ— concerneth the spirituallitye and the aduancenâ— of our soules in perfection Ah doe you not that the Doue thinketh nothing but of her beloâ— and to please him she moueth not of her eggs â— in the meane time nothing is vvantting to her recompensâ—ing her confidence vvith his care hovv happie shoulde vve bee if all vve did vve for our most amiable Doue the Holy Ghost foâ— vvould take the care of vs and according to measure that our confidence wherely we should repose in his prouidence should become more great so much more also should his care extende it â—elfe ouer all our necessities and we should neuer doubt that God would leaue vs for his loue is infinitt for the soule that putteth her trust in him O â—ow happie is the Doue to haue such confidence â—n her deare one this is that which causeth her to â—iue in peace and tranquillitie A thousand times more happie is the soule that leaueth the totall care of her selfe and all that is necessarie for her to her most deare and welbeloued beautiful Doue hauing no other thought then to couer and cherish her â—ittle ones to please him and produce him issue for she enioyeth in this life such tranquillitye and so great peace that there is nothing to bee compared â—herevnto nor any repose equall to hers in this world but onely in the height of heauen where she shall fully for euer enioy the chast imbracemeÌ„ts of her celestiall Spouse § But what are our egges that we must sitt on vntill that they bee hatehed for to haue little young Doues our eggs are our desires the which being well couered and cherished the little young doues â—ome forth out of them which are the effects of our desires but among our desires there is one which iâ— supereminent aboue all the other and deseruetâ— much to be very well cherished and couered for tâ— please our Diuine louer the Holy Ghost who wil allwaies be called the sacred Spouse of our soules So great is his bountye and loue towards vs. Thiâ— desyre is the same which we haue brought with vâ—comming into Religion which is to imbrace Religious vertues it is one of the branches of the louâ— of God and one of the most high that are in thiâ— diuine tree But this desire must not extend it selfe further then the meanes which are sett downe it our Rules and constitutions for to attayne to this perfection which wee haue pretended to gayne in obliging our selues to the persuite thereof But it must be cherished and keept in the first vig or all the dayes of our life to the end that this desire may become a beautifull young doue which may resemble her Father which is perfection it selfe And yet wee must haue no other intention then to keepe our selues vppon our egges that is to say enclosed within the meanes that are prescribed vs for our perfection leauing all the care of our selues to our onelye and most amiable Doue who will not permitt that any thing shal be wantting to vs of that which shal be necessarie to please him § Trulie it is a verye great pittie to see soules whereof the number is too great who pretending perfection imagin within themselues that all consisteth in making a multitude of desires and constraine themselues very much to search out now this meanes and immediatlye another to attayne there vnto are neuer content nor quiett in theÌ„selues for from one desire that they haue tâ—ey endeauour quickly to coÌ„ceaue another and it seemeth they are as hennes who hauing layed an egge presentlie charge themselues with another leauing thâ— same which they made without brooding it iâ— such sort that they haue no issue of chickens thâ— Doue doth not so for she couereth hatcheth anâ— cherisheth her little ones vntill such time as they are capable to flye and gather wherewith to nourish themselues The henne if she haue little ones iâ— extreemlye sollicitous and ceaseth not clocking aÌ„d making a noise But the Doue retayneth her selfe quiert and patient she clocketh not nor troubleth not her selfe euen so there are some soules whâ— cease not to clocke and to enforce themselues afteâ— their little ones that is to say after the desires theâ— haue to perfect
themselues and neuer find persons sufficient to speake vnto and to demaund of them proper and new meanes therefore in breife they studie so much to speake of the perfection they pretend to gett that they forgett the principall meanes for the practice thereof which is that same of keeping themselues quiett and putting all their confidence in him who onely can giue the increase to that they haue sowne and planted § All our good dependeth of the grace of God in whome we ought to place all our confidence and neuerthelesse it seemeth by the egernesse that they haue to doe much they place their confidence in their labours and in the multiplicitye of exercises that they imbrace and in seemeth to them they are neuer able to doe enough This is good prouided that it weere accompaned with peace and with a louing care of doeing well all that they doe notwithstanding allwaies depending vppon the grace of God and not on their exercises I would say not to expect any fruit of their labour without the grace of God it appeareth that these soules forcing themselues in the inquirie of their perfection haue forgotten or else they knowe not that vvhich S. Hierom sayeth O poore man what doest thou confiding in thy labour and in thy industrye knowest thou not that it apperta neth â—o thee to cultiuate the earth to plovve and to sovve it but it is the part of God to giue the grovvth to the plaÌ„tes and to cause thee to haue a good haruest and to rayne fauorably vpon thy sowed grounds thou mayest water them and it is welâ— done but yet for all that it vvould serue thee for nothing if God did not blesse thy labour and giue thee of his pure grace and goodnes a good haruest and not by thy sweates Depend then intirelie of his diuine Bountie It is true it is our dutye to cultiuate well but it is God that causeth our trauaill to be followed with good successe the Holy Church singeth in euerie feast of the holy Confessours God hath honored your labours in causing you to dravve fruite of them to shew that we of our selues are not able to doe any thing with out thee grace of God in which we ought to place all our confideÌ„ce not expecting any thing of our selues I pray you lett vs not bee too sollicitous in our busines for for to doe it vvell wee must apply our selues carefully but quietly and peaceably not putting confidence in our indeuours but in God and in his grace These anxieties of spiritt that vvee haue to aduance our perfection and to see if vvee be aduanced are nothing pleasing to God and serue for no other thing then to satisfie selfe loue vvho is a great hurrier vp and downe trotting hither and thither and neuer ceaseth to vndertake very much although it doe but little one good worke vvell done vvith tranquillitie of spiritt is vvorth much more then many better vvorkes perfomed vvith ouer much egernesse § The Doue museth simply of the vvorke she hath in hand to doe it vvell leauing all other care to her deare companion the soule truely colombine that is to say which loueth God dearely applyeth her selfe simply to all and vvith out impetuositye taketh the meanes vvhich are prescribed to perfect her selfe not searching after others hovv perfect soeuer they may bee my vvelbeloued sayeth she thinketh of mee and I confide in him he loueth mee and in testimonie of my loue I am vvholie his A while since there weere some holie Religious vvomen that sayed to me My Lord vvhat shall we doe this yeare the yeare past we did fast three dayes in the weeke and tooke as many disciplines vvhat shall we now doe this yeare it is necessarie we should doe some thing more aswell to giue thaÌ„kes to God for the yoare past as to proceede all vvaies forward in the way of God It is very vvell sayed that vve ought to aduance our selues daylie aunswered I but our aduancement is not effected as you coÌ„ceaue by the multitude of exercises of pietie but by the perfection wherevvith vvee doe them confiding allvvaies more in our Deare beloued Doue more distrusting our selues The passed yeare you fasted three dayes in the vveeke and tooke discipline three times if you vvill allvvaies double your exercises this yeare you must fast and discipline the vveke entire but the yeare that is to come vvhat vvill you doe you must make nine dayes in the weeke or else fast twise in the day what a great follye is it of those that busie their heades in desiring to bee martyred in the Indies and neuer apply theÌ„selues to that which they haue to doe according to their coÌ„dition it is also a great deceat in them that will eate more then they can disgest we haue not spirituall heate sufficient to digest vvell all that vvee imbrace for our perfection and yet we will not cutt of these anxieties of spiritt that wee haue of desiring to doe much more to read many spirituall bookes espetiallie when they are new to speake well of God and of all the most spirituall things to incite vs say vvee to deuotion to heare sermons to make conferences vpon euerie occasion to communicate very often and confesse ofteÌ„ to serue the sicke to speake vvel of all that passeth in vs for to manifest the pretension that vvee haue â—o perfect our selues and the soonest that possible may bee and such like are not these things very proper to make vs perfect and to attayne to the end of our designes yeas doubtles prouided that all this be done according as it is ordayned and that it bee allvvaies vvith dâ—pendance of the grace of God that is to say that we put not our confidence in all this hovv good soeuer it bee but in one onely God vvho onely can make vs to gather fruite of all our exercises § But my deare daughters I beseech you consider a little the liues of the great Religious saint S. Antonye vvho hath bene honoured of God and men because of his extraordinarie sanctitie tell mee hovv did he attayne to so great sanctitye and perfection vvas it by the force of reading or by conferences and frequent communions or by the multitude of sermons that he heard not so but he attayned there vnto in seruing himselfe with the example of the holy hermitts learning of one abstinence of another prayer euen so he went as a carefull Bee picking and gathering the vertues of the seruantes of God to compose of them the hony of holie edification Hovv did S. Paul the first hermitt attayne vnto perfection did he gayne it by good bookes he had none was it confessions or communions that he vsed he neuer made but two in his life was it conferences or preaching he had them not for he did neuer see any man with in the deserte but S. Antonye vvho came to visitt him in the end of his life doe you knovv vvhat made him a Saint it vvas the
for she knoweth verye well thâ— this sufficeth to bee acceptable to God for vvhoâ— loue she obeyth purely simply The second condition of louing Obedience is that it is prompâ— Now promptitude of ObedieÌ„nce hath allwaies beâ— recomended to the Religious as a most necessariâ— peece to obey well perfectly to obserue thâ— which they haue vowed to God This was the toâ— that Eliezer tooke to knovve the virgin that Goâ— had ordayned to bee the spouse of his Masters soÌ„nâ— Hee sayed to himselfe the virgin of vvhome I shaâ— demaund drinke and she shall aunswere mee I 〈◊〉 not onely giue you but furthermore I will draâ— water for your camells by this I shall knowe hâ— to bee a vvorthy spouse for the soÌ„ne of my Maisteâ— and as he thought vppon this hee sawe a farre â— the fayre Rebecca Eliezer seing her so fayre and gratious drevve neere the well where she shoâ— drawe water for her sheepe hee made his demauÌ„â— and the damsell aunswered according to his desigâ— yeas sayed she not onely to you but to your â—mells also Marke I pray you hovv readie and grâ—tious she was she did not spare her labour but wâ— verye liberall thereof for she did not faile to draw water for so many camells as Eliezer brought 〈◊〉 him vvhich vvould require much water O! Trâ— the Obediences that are performed in an 〈◊〉 man are not acceptable There are some vvho obey 〈◊〉 it is with so much lazines and so frovvarde a contenance that they diminish very much the meritt of â—is vertue Charitie and Obedience haue such vnioÌ„â—â—gether that rhey caÌ„not bee separated Loue makâ—h vs to obey readilie For hovv difficult soeuer the â—ing bee that is coÌ„mauÌ„ded hee who hath amorous â—bedience vndertaketh it louingly for Obedience â—â—ing a principall part of humilitye vvhich exceeâ—â—ngly loueth submission consequentlie a sister â—uelie Obedient loueth the commaundement and â—erceauing it a farre of vvhatsoeuer it may bee â—hether it may bee according to her gust or not she â—â—braceth it houldeth it deare and cherisheth it teÌ„â—erlie There is in the life of Sainct Pachome an â—â—ample of this promptitude of Obedience that I â—ill tell you Amongst the Religious of Saint Paâ—â—ome there was one called Ionas a man of great â—ertue and saÌ„ctitie who had the charge of the gardeÌ„ â—herein hee had a figg Tree that did be are verye â—yre figgs Now this figg Tree did serue for a teÌ„tatioÌ„ to the young Religious for euerie time they â—assed neere vnto it they allvvaies cast their eyes on â—â—e figges Saint Pachome hauing noted it walking â—â—e day through the garden looking towardes â—â—e figg Tree savve the diuell on the topp vvho â—evved the figgs from the topp to the bottome as â—â—e Religious did from the bottome to the topp â—his great Saint vvho did no lesse desire to direct is Religious to a totall mortification of their â—nces then to the interiour mortification of their â—assions inclinations called Ionas and comâ—aunded him that the next morning hee should â—ot faile to cutt dovvne the figg Tree vvhereto â—â—e good man replyed Ah My Father these â—oung people must bee a little supported they â—ust bee recreated in some thing it is not for â—ee that I desire to keepe it VVhereto the Faâ—â—er aunsvvered verie svveetlie My Brother you vvil not obey simply and readilye vvhat vvill yoâ— saye that the tree shal be more obedient then you the vvhich hapned for the next morning they fouÌ„â— the Tree dry and without sap neuer bare moâ— fruite The Good Ionas did say verie truelie that 〈◊〉 was not for himseâ—fe that hee vvould keepe thâ— Tree for they noted that from 75. yeares that hâ— had liued in Reâ—â—gion and was gardiner hee neueâ— had tasted any fruit of his garden but hee was very liberall to his BrethreÌ„ but heerby hee learned hoâ— commendable prompt obedience vvas Our Lorâ— hath giuen vs continuall examples all the time oâ— his life of this promptitude in Obedience for theâ—â— could not bee any thing found so pliable and proÌ„pâ— as hee was to the vvill of euerie one and accordinâ— to his example wee must earne to bee verie proÌ„pâ— in Obedience For it sufficeth nor the amorous haâ—â— to doe that is commaunded or that vvhich otheâ— make shewe to desire of him if hee doe it not proÌ„ptlie hee cannot see the houre come soone enougâ— for to accomplish what is ordayned to the end theâ— may of nevv commaunde him some other thing Dauid did but onely desire to drinke of the Cesternâ— of Bethleem and instantly three valiant Warriours departed inclining themselues and crosseâ— through the armie of the enimies to gett it for him They weare exceeding readie to follovv the desirâ— of the king eueÌ„ so vvee see that innumerable saintâ— haue done to follovve as it appeared to them thâ— inclinations and desires that the king of kings ouâ— Lord IESVS had VVat commaundement I beseech you did our Lord make that might oblige Sainctâ— Katherin of SieÌ„na to drinke or licke vvith her tougâ— the filth vvhich came forth of the wound of thaâ— poore woman whom she did serue and Lewiâ— king of France to eate vvith the leapers to encourage them to eate certaynelie they weere not any waies obliged to this but knowing our Lord did â—â—ue it and had demonstrated his inclination to the â—â—ue of our proper abiectioÌ„ they thought in doing 〈◊〉 such things to gratifie him by following his inâ—â—nation with verye great loue aâ—lthough it weere â—rie repugnant to their sence VVe are obliged to â—â—pe our neighbour wheÌ„ hee is in extreeme necesâ—ie neuerthelesse because almes is a counâ—ell of â—â—r Lord many willingly giue almes as much as â—â—eir meanes vvill permitt them Novv vppon this â—bedience to the councells amorouse Obedience â—â—grafted vvich maketh vs enterprise to follovv â—â—ecisely euerie point of the desires and intentions 〈◊〉 God and our superiours § 5. But I must aduertise you heere of one deâ—ate into vvhich vvee may fall For if those that â—ould vndertake the practice of this vertue verie â—â—actlie vvould allvvaies keepe themselues attenâ—â—ue thereby to knovve the desires and inclinations 〈◊〉 their Superiours or God they should loose their â—â—me infallibly as for example vvhilest I should â—â—quire vvhat is the desire of God I should not â—â—ifie my selfe in keeping my repose tranquillitie 〈◊〉 being neere him which is the desire hee hath â—ow since hee hath not giuen mee any other thing 〈◊〉 doe euen as hee who to followe the inclination â—at our Lord hath manifested of succouring the â—oore vvould goe from towne to towne to seeke â—â—em vvho knovveth not that whiles he is in one â—ee shall not serue those that are in another I â—ust goe to this busines in simplicitie of hart giâ—ing my almes vvhen I shall meete vvith the occaâ—on and not goe musing through the streats from â—ouse to house to enquire if there bee any poore â—â—at I knowe not of likevvise vvhen I perceaue the â—â—periour desireth something of mee I must yeald â—â—y
selfe readie to doe it not sifting vp and dovvne if I may bee able to knovve that she hath some iâ—clinatioÌ„ that I doe some other thing for this wouâ—â— take away the peace and tranquillitie of haâ—â— vvhich is the principall fruite of Louing Obedâ—ence § 6. The third condition of Obedience is persâ—uerance Now our Lord hath taught vs this vâ—rye particularlye as sainct Paul declareth in the termes Hee hath beene made Obedient vntill deaâ— and magnifying this Obedience vnto death thâ— death of the crosse sayeth hee In these wordes vntill death is presupposed that hee had bene Obedient all the dayes of his life during the vvhich theâ— vvas no other thing seene then the traces of Obedience yealded by him asvvell to his parents as tâ— many others yea likevvise to the vvicked anâ— impious and as hee did begin by this vertue heâ— did likevvise end therevvith the course of thâ—â— mortaâ—l life The good Religious man Ionaâ— hath furnished vs vvith tvvo examples about thiâ— subiect of perseuerance and allthough hee did noâ— so promptlye obey the commaundement that Sainâ— Pachome gaue him hee vvas notvvitstanding â— Religious of great perfection for from the timâ— that hee entred into Religion vntill his death heâ— continued in the Office of gardener vvithouâ— euer changing it during Sixtie fiue yeares thaâ— hee liued in that Monasterie and the other exercise vvherein hee did perseuere all his life timâ— as I haue before sayed vvas to make matts oâ— buâ—ruhes interlaced vvith leaues of Palmes so that hee dyed making of them This is verie greaâ— vertue to perseuere so long in such an exercise for to doe a thing ioyfully that is commaunded for one time as often as they vvill this costs noâ— thing But vvhen one shall say to you you shall allvvaies doe this all the time of your life heere â—is vvhere vertue shineth or vvherin the diffiâ—â—ltie lieth Consider then vvhat I haue sayed to â—â—u touching Obedience but yett one worde â—ore Obedience is of so great vvorth that she 〈◊〉 companion to Charitie and these tvvo vertues 〈◊〉 those that giue the prize vvorth to all the â—hers in such sort that vvithout them all the â—hers are nothing if you haue not these tvvo â—â—rtues you haue no vertue at all if you haue these â—u haue vvith them all the other vertues § 7. But lett vs passe further and leauing apart â—â—e generall Obedience to the commaundments of â—od lett vs speake of Religious Obedience I say â—en if the Religious obey not they shall neuer â—â—ue any vertue For it is Obedience principallie â—t maketh vs Religious as being the proper and â—culier vertue of Religion yea euen to haue the â—â—sire of martirdome for the loue of God is noâ—ing if you haue not Obedience VVe read â— the life of Sainct Pachome that one of his Reliâ—ous vvho all the time of his Nouitiat had perâ—â—ered in exemplar submission and humilitie caâ—â— to Saint Pachome transported vvith great ferâ—â—ur and sayed to him that hee had a verye â—â—at desire of martyrdome and that hee should â—uer bee sattiffyed vntill hee did attayne it and â—sought him very humbly that hee vvould praye â— God that it might bee accomplished The â—oly Father endeauored to moderate this feruour â—t the more that hee did saye the more hott the â—â—her vvas in the pursuite of his desire The Saint â—â—ed to him My sonne it is more vvorthe to â—â—e in Obedience and to dye euerie day liuing â— a continuall mortification of a mans â— selfe 〈◊〉 to martâ—â— our selues in our imagination Hee â—â—th a good Martâ—â— vvho mortifieth himselfe vvell it is a greater martirdome to perseuere aâ— maÌ„s life in ObedieÌ„ce then to dye vvith one strâ—â— of a svvorde Liue in peace My sonne and quâ— your spiritt diuerting it from this desire The Reâ—â—gious who assured himselfe that his desire proceeâ—ed from the Holy Ghost abated nothing at all his he at continually soliciting the Father that 〈◊〉 would praye that his desire might bee fullfill After some shorte time they had nevves properâ—â— his consolation For a certayne Saracene a captaâ—â— of theeues came to a Mountayne neere to the Mâ—nasterie wherevppon Sainct Pachome called â— Monke to him and sayed to him well my soâ—â— the houre is come that you haue so much desirâ— goe in good time to cut vvood in the mountayâ— The Religious being wholie replenished vvith â— went his vvay chanting and singing psalmes to â— praise of God and giuing thankes vnto him â— hee had vouchsafed to doe him the honour aâ— giue him this occasion to die for his loue in fâ— hee thought of nothing lesse then that the succâ— vvould fall out as it did Novv behould so soone those theeues had perceaued him they came â— wardes him and began to laye hould of him and threaten him for a while hee vvas verye valiâ—â— Thou art dead sayed they I demauÌ„d no other thâ— sayed hee then to dye for God and the like anâ—wers The SaraceÌ„s led him to the place vvhere tâ—â— Idoll was to make him adore it vvhen they saâ— that hee did constantlie refuse it they began to â— themselues vppon him to kill him Alas this poâ— Religious man so valiant in his owne imaginatiâ—â— seeing the blade at his throate Ah of pittie sayed â— doe not kill mee I vvill doe all that you desire mee I am yet youÌ„g take pittie on mee it would â— a great losse to shorteÌ„ my dayes In fine hee adâ—â— their Idoll and these miscreants mocking â— beating him soundlye left him to retourne to his â—onasterie VVhere being arriued more dead then â—â—ue all pale and gastlie Sainct Pachome vvho was â—ne forth to meete him sayed to him well my â—â—nne hovv goeth it and and vvho is hee that hath â—us vsed you Then the poore Religious ashamed â—â—d confused in himselfe because hee had had so â—eat Pride vvas not able to support himselfe â—â—ing hee had commited so haynous a crime but â—â—ting himselfe before the Father confessed it â—hom the Father readilye did helpe causing the â—â—ethren to pray for him and making him aske parâ—â—n of God putt him in good estate and then gaue â—â—m good aduertisments saying My sonne rememâ—â—â— thy selfe that it is more vvorth to haue good â—â—sires to liue according to the communitie and to â—â—ue no other vvill then fidelitie in obseruance of â— Rules not enterprising nor desiring any other â—â—ng then that which is contayned in them then haue great desires to put in execution imaginarie â—eruailes vvhich are good for no other thing then â— make our hartes svvell with pride and to cause â— to despise others esteeming our selues better theÌ„â—â—ey O hovv good it is to liue vnder the shelter of â—oly Obedience rather then to retire our selues â—t of her armes to seeke for that which seemeth â—ore perfect vnto vs if thou vvouldest haue bene â—nteÌ„t to doe as I aduised thee to mortifie thy selfe â—â—ing then thou vvouldest haue desired nothing â—â—se then death shouldest not haue fallen as now
in heauâ— There is not any resistance of the will of God â— heauen all are obedient and subiect to him euâ—â— so say vve that it may arrriue to vs and this vvâ— aske of our Lord to doe neuer bringing any reâ—â—stance there vnto but remayning most obediâ—â—â— and subiect in all occurrences to his diuine wâ—â— But the soules thus determined haue neede to be â—nlightned in what they shal be able to know this will of God Of this I haue spokeÌ„ verie clearely in â—he booke of the Loue of God Notwithstanding to satisfye the demaund â—hich hath bene made mee I will heer say something more The vvill of God may bee vnderstoode in thvvo manners There is the vvill of God signified and the will of good pleasure The vvill of God signified â—s distinguished into four parts which are the commaundements of God and of the Church Counâ—ells Inspirations Rules and constitutions The â—ommaundements of God and of the Church neâ—essarilie euery one must obey because it is the â—bsolute will of God vvho willeth that in this we â—hould obey if wee wil be saued Hee willeth also â—hat wee should obserue his Councells but not with an absolute will but onelie by vvay of desire wherefore wee loose not Charitie neither shall vve bee seperated froÌ„ God for not hauing courage â—o vndertake Obedience to his Councelles Likewise wee ought not to desire to vndertake the praâ—tice of all but of those that are most conforme to â—ur vocation For there are some of them which are â—o opposite to others that it wil be impossible without doubt to imbrace the practice of the one and â—ot to take avvay the meanes to practice the other â—t is a couÌ„cell to leaue all for to follovv our Lord â—aked void of alâ— things It is a councell to lend â—nd giue allmes tell mee the person who hath onâ—e forsaken and giuen avvay all that hee had of what can hee giue Almes since that hee hath noâ—hing wee must then follovv the conuncells that God would we should follovv and not beleeue â—hat hee hath giuen them all that wee should folâ—ovv them all Now the practice of the councells â—hat wee heere ought to practice are those that are conteyned in our Rules Moreouer vveâ— haue sayed that God signifieth his vvill to vs bâ— his inspirations it is true but notvvithstanding hee vvill not that vvee should discerne of ouâ— selues if this vvhich is inspired is his vvill mucâ— lesse that wee should presumptiouslie follow hiâ— inspirations neither will hee that vvee should expect that hee himselfe doe manifest his wills oâ— that hee send his Angells to teach them vs Buâ— his vvill is that in doubtfull cases and of importaÌ„câ— wee should haue recourse to those vvhoÌ„ hee hatâ— established ouer vs to guid vs and that wee shoulâ— yeald our selues totallye subiect to their counceâ— and opinion in this which regardeth the perfectioâ— of our soules Behould then hovv God manifesteth his vvill which wee call signified vvill Moreouer there is the will of the good pleasure of God the which vvee ought to behould in all euents 〈◊〉 would say in all that hapneth vnto vs in sicknes iâ— death in afflictioÌ„ in consolatioÌ„ in aduerse and properouse things in breif in all things vvhich are no foreseene And according to this vvill vvee oughâ— allwaies to bee readie to submitt our selues in aâ— occurrences in things disaggreable in death as iâ— life in fine in all that is not manifestlie against thâ— signified vvill of God for that is allvvaies to bâ— preferred § 2. This being so vvee aunswere to the sâ—cond part of the demaund That you may the bettâ—â— vnderstand this I must tell you what I haue readâ— fewe dayes past in the life of the great Saint Aâ—seline where it is sayed that during all the timâ— that hee was Priour and Abbott of his Monaster hee was exceedinglie beloued of euerie one bâ—cause hee vvas verie coÌ„descending permitting himselfe to yeald to the vvill of all not onely of tâ—â— Religious but also of strangers One came to hiâ— saying Father your Reuerence should take a little â—roth hee tooke it an other came to him and sayed This vvill doe you hurt instantlie hee lest it so hee did submiâ—t himselfe in all that where in there was no offence to God to the vvill of his brethren who without doubt did follovv their owne inclinations especially the Seculers who did also make him turne at euerie hand according to their vvill Novv this great gentlenesse and condescending of this Sainct was not approued of all allthough hee vvas vvel beloued of all so that one day some of his brethren desiring to shevve to him that this vvent not vvell according to their iudgment and that hee ought not to bee so gentle and condescending to the will of all the world but that hee ought to make those whom hee had in charge to yeald vnto his will O my children sayed this great Saint it may bee you doe not knovv with what intention I doe it knovve then when I remember that our Lord hath commaunded that vvee should doe to others as wee vvould they should doe to vs I can doe no othervvise For I vvould that God did my will and therefore I doe vvillinglie that of my brethren and of my neighbours to the end it may please our good God to doe mine sometimes Furthermore I haue an other consideration which is that after that which is the signified will of God I cannot knovve better the â—ill of his good pleasure nor more assuredlie then bâ— the voice of my neighbour For God doth not speake to mee neither doth hee send his Angells to declare to mee what is his good pleasure The stones brute beasts and plantes speake not there is no other then man who can manifest the will of my God to mee and therefore I bind my selfe to this as much as I can God commaundeth mee Charitie tovvards my neighbour and it is a great Charitie to conserue ones selfe in vnion one vvith another and to preserue this I doâ— not find a better meanes then to bee gentle anâ— condescending Sweetnes and humble condescendence ought allwaies to beare svvay in all our actions But my principall consideration is to beleeuâ— that God manifesteth his vvill to mee by those oâ— my brethren and therefore I obey God as oftentimes as I condescend to them in any thing Moreouer hath not our Lord sayed that if wee becomâ— not as a little child wee shall not enter into thâ— kingdome of heauen doe not meruaill then if 〈◊〉 bee sweete and facill to condescend as a child sincâ— in this I doe no other then that vvhich hath benâ— ordayned by my sauiour There is not any greaâ— domage whether I goe to bedd or remayne vppâ—â— whether I goe thither or remayne heere but iâ— should bee an imperfection in mee not to submitâ— my selfe to my neigâ—bour You see my deare sisters the great Sainct Anselme submitteth himselfe to all that which is not contrarie nor
no sort astonish vs for they are men as others anâ— consequentlie subiect to haue inclinations and paâ—sions but it is not permitted vs to iudg that the commaund vs this out of their passion or inclinâ—tion and this thing wee must bee verie warie nâ— to doe Notwithstanding if wee should knowâ— palpably that this was so wee must not omitt 〈◊〉 obey sweetlie and louinglie submitt our seluâ— with humilitye to the correction It is a thing trulie verie hard to selfe-loue to be subiect to all the encounters it is true but also it is not this Loâ—â— that we ought to coÌ„tent nor hearken vnto but only the most Holy Loue of our soules IESVâ— who demauÌ„deth of his Deare spouses a holie imâ—tation of the perfect Obedience that hee rendreâ— not onelie to the most iust and good vvill of hâ—â— Father but also to that of his parents and which more to that of his enimies who without doâ—â— did follovv their passions in the torments whiâ—â— they imposed vpon him and yet good Iesus submâ—â—ted himselfe to vndergoe them sweetlie humbâ—â— and louinglie VVe shall see sufficientlie that thâ— vvord of our Lord vvhich ordayneth that we taâ—â— vp his Crosse ought to bee vnderstood of receauiâ—â— cordially the contradictions vvhich are made 〈◊〉 in all encounters by holy Obedience hovv ligâ—â— and of how little importaÌ„ce soeuer they bee I wâ—â— giue you further an admirable example to make you comprehend the valwe of these little crosses that is to say of obedience condescendance and pliablenesse to follow the will of euerie one but espetially of superiours Sainct Gertrude vvas religious in a monasterie vvhere there vvas a superiour vvho did knovv verie vvell that the blessed Sainct vvas of a vveake and delicate complexion wherefore she caused her to be entertayned more delicately then the other Religious vvoemen not permitting her to vse the austerities vvhich the custome vvas to doe in that Religion vvhat thinke you then the poore virgin did to become holie no other thing then to submitt her selfe verie simply to the mother and although feruour did make her desire to doe the same that others did doe yet she made no shewe thereof for when they commaunded her to goe to bedd she went thither simply without reply being assured she should enioy the presence of her spouse asvvell vvithin her bedd by obedience as if she had bene in the quire vvith her sisters and companions And for testimonie of the great peace and tranquillitie of spiritt that she gayned in this practice our Lord reuealed to Sainct Mictild her companion that if any vvould find him in this life they should seeke him first in the most Holie Sacrament of the Alter and then in the next place in the hart of Sainct Gertrude Wee must not bee astonished at this since the spouse sayeth in tho Canticle of Canticles that the place where hee resteth himselfe is in the midday Hee sayeth not that hee reposeth himselfe in the morning nor in the Euening but in the Midday because that in the mid-day there is not any shadowe The hart of this great Sainct vvas a true midday vvhere there vvas not any shadovve of scruples nor selfe will and therefore her soule did fully enioy her beloued who did take his delights in her In fine obedience is the salâ— vvhich giueth tast and sauour to all our actions maketh them meritorious of eternall life § 5. Furthermore I desire this day to speake two or three words of ConfessioÌ„ First I desire you should beare a great respect to the Confessours for besides that wee are verie much obliged to honouâ— Preissthood wee ought to regard them as Angellâ— that God hath sent vs for to reconcile vs vnto hiâ— diuine maiestie and not onelie this but furthermore vvee ought to regard them as the lieftenants of God vpon earth and therefore although it happen somtimes that they shevve themselues menâ— committing some imperfections as demaunding some curiositie vvhich is not concerning confessioÌ„â— as vvhat should bee your names what penances you doe if you practice vertues and vvhat they are iâ— you haue any tentations and the like I would aunsvvere according to that they aske although you arâ— not obliged therevnto for vvee ought not to telâ— them that wee are not permitted to speake to them of any other thing then that vvhereof you haue accused your selfe O no wee must neuer vse thiâ— defect for it is not true you may say all vvhatsoeuer you will in Confession prouided that you speake not but of that vvhich concerneth your particular and not of that vvhich concerneth the generall of your sisters But if you feare to speake oâ— somthing they aske you for feare of intaÌ„gling youâ— selfe as shal bee to tell them if you haue any tentations if you apprehend the disclosing of them in case they vvould knovve the particulers thereof you may aunswere them I haue had some Father but by the grace of God I doe not thinke that 〈◊〉 haue offeÌ„ded his diuine goodnes therein but neueâ— say you haue bene forbiddeÌ„ to confesse this or that Tell in good truth to your coÌ„fessour all that whicâ— doth brâ—â—d you trouble if you will but I say againe to you take heede to speake of a third nor of a fourth person § 5. In the second place wee haue some reciprocall obligation to the Confessours in the act of Confession to keepe silent that which they sâ—all say vnto vs vnlesse it bee something of good edificatioÌ„ and more then so vvee ought not to speake If it happen that they giue you any councell against your Rules and manner of life hear them with humilitie and reuerence and then you shall doe as your Rules shall permitt and not otherwise thâ— Confessours haue not allwaies intention to oblige you vppon payne of sinne to that which they say to you their councells ought to bee receaued by way of simple direction notvvithstaÌ„ding esteeme them much and make a great account of all that they shall say to you in Confession for you cannott beleeue the great profitt that there is in this Sacrament for the soules that come therevnto vvith requisite humility If they vvould giue you for penance any thing that were against your Rule praye them verie gently to change this penance into an other for so much as being agaynst your Rule you feare to scandalize your sisters if you should doe it Furthermore you must neuer murmur against the confessour if through his fault something happen in ConfessioÌ„ you may speake simply to the superiour that you are verie desirous if it please her to confesse to some other vvithout saying any thing for so doeing you shall not discouer the imperfection of the confessour and also shall haue the commoditie to coÌ„fesse to your coÌ„tent but this is not to bee done lightlie and for matters of nothing wee must auoyde extremities for as it is not good to support notable defects in confessioÌ„s so vve must not bee so delicate that vvee caÌ„not beare some
courage to pretend perfection § 4. But vvhat shall vvee doe if vvee see imperfections in Superiours asvvell as in others wee ought not to bee amazed at it But I hope you make not imperfect superiours say you Alas my deare daughters if vvee should make none Superiours vnlesse they were perfect vvee must pray to God to send vs Saincts or Angells to bee our superiours for wee shall not find men capable wee indeed seeke that they may not bee of wicked exāple but not to haue imperfections wee take no heede therein prouided that they haue the conditions of spiritt which are necessarie for so much as although there may bee found more perfect yet notvvistanding they would not bee so capable to bee Superiours Alas tell mee hath not our Lord himselfe shewed vs that hee did not take this consideration in the election that hee made of Sainct Peter for Superiour of all the Apostles For euerie one knows what this Apostle did in the death and passion of his Maister standing to talke vvith a mayde seruant and so vnhappily denied his most deare Maister vvho had done him so much good hee made his brauado and then in fine hee tooke his flight but besides this after hee vvas confirmed in grace by receauing of the holy Ghost hee did committ a fault vvhich vvas iudged of such importance that Sainct Paul vvritting to the Galathians sayeth to thē that hee had resisted him in the face because hee vvas to bee blamed And not onely Sainct Peter had his imperfections but moreouer Sainct Paul and Sainct Barnabee also for desiring to preach the Gospel they had a little dispute together because S. Barnabee desired to take with them Iohn Marke who was his Cosen S. Paul was of a contrarie opinion and would not that hee should goe with them and Sainct Barnabee would not yeald to the will of Sainct Paul and so they seperated themselues and went to preach S. Paul into one country and Sainct Barnabee into another with his Cosen Iohn Marke It is true our Lord drevv good out of their variance for else they had not preached but in one part of the world by this meanes they cast the seede of the Gospel in diuers places Lett vs not thinke whiles wee shal be in this life to bee able to liue without committing imperfections for it cannot bee whether wee bee Superiours or inferiours since that wee are all men and consequently wee haue all neede to beleeue this veritie as most assured to the end that wee bee not astonished to see our selues yea all of vs subiect to imperfectiōs our Lord hath ordayned that vvee say euerie day these vvordes which are in the Pater Noster Forgiue vs our offences as wee forgiue them that haue offended vs and there is no exception in this ordinance because wee haue all neede to make it It is no good consequence to say she is a Superiour and therefore she is not cholerick or she hath no imperfection You wonder that comming to speake to the Superiour she speaketh some word lesse svveet then ordinarie it may bee she hath her head full of cares and affayres your selfe-loue goeth away all troubled in stead of thinking that God hath permitted this little drinesse in the Superiour to mortifie your selfe-loue vvhich seeketh that the Superiour should make much of you receauing amiably vvhat you would say to her but in fine it vexeth vs to meete with a mortification vvhere vvee looked not for it Alas vvee ought to goe and praye God for the Superiour blessing him for this vvelbeloued contradiction In a vvord my deare daughters Lett vs remember the vvords of the great Apostle S. Paul Charitie thinketh not euill as if hee vvould say that she tourneth her selfe from seeing it without thinking there-on or staying to consider it § 5. Moreouer you asked of mee touching this point whether the superiour or directrice ought not to make shew of repugnance that the sisters doe see her defects and what she ought to say vvhen a Religious cōmeth to accuse herselfe simply to her of some iudgment or thought that she hath had vvhich noted her imperfectiō as for exāple if some one haue thought that the superiour should haue vsed correctiō vvith passion Now I say that vvhich she is to doe in this occasiō is to humble her selfe and to runne to the loue of her abiection but if the sister vvas a little troubled in speaking it the superiour should not make semblance of any thing but chang the discourse yet notwithstanding hide the abiection in her hart For wee ought to take good heade that our selfe loue cause vs not to loose the occasion of seeing our selues vnperfect and of humbling our selues and although they forbeare the exteriour act of humility for feare of troubling the poore sister vvho is alreadie afflicted enough they must not omitt to make the interiour But if on the contrarie the sister vvas not troubled in accuseing her I should thinke it good that the superiour did freelye confesse that she had fayled if it bee true for if the iudgment hee false it is good she declare it vvith humilitie notvvithstanding allwaies reseruing the abiection pretiously vvhich commeth to her of this that they iudg her defectiue You see hovv this little vertue of our ovvne abiectiō ought neuer to remoue one stepp from our hart because wee haue need of it euerye houre although wee be verie perfect for as much as our passions will reuiue yea somtimes after vvee haue liued in Religion many yeares and haue made great progresse in perfection euen as it hapned to a Religious of Sainct Pachome named Siluain vvho in the vvorld vvas a player by profession and being conuerted became Religious Hee passed the yeare of his probation yea manie others after vvith verie exempla◠mortification they neuer hauing seene him exercise any act of his first occupation twenty yeares after hee thought hee might doe well to make some merrimēt vnder pretence of recreating his brethren beleeuing that his passions were alreadie so mortifyed that they had no povver to make him passe the limitts of a simple recreation but the poore man vvas much deceaued for the passion of ioy did so reuiue that after his apish fopperies hee betooke himselfe to dissolutions in such sort that they resolued to put him out of the monasterie vvhich they had done but that one of his Religious brethren yealded himselfe pledge for Siluain promising that hee should amend himselfe vvhich he did and became after a great Saint Consider then my deare sisters how vvee must neuer forgett what vvee haue bene to the end wee become not worse and lett vs not thinke that vvee are perfect vvhen vvee doe not committ manie imperfections wee must also take head not to bee troubled if vvee haue passions for vvee shall neuer bee vvholie exempt Those Hermitts vvho vvould avovv the contrarie were censured by the sacred councell and their opinion condemned and held for erroneous VVee shall therefore
and bringeth forth much fruit but notvvithstanding she produceth it virginallie for she is not touched of the male though hee looke on her there is no vnion made betvveene them and though she produce her fruit in the shadovve and aspect of her Palme yet this is verie purelie and virginallie The male Palme tree contributeth nothing of his substance for this production neuertheless none can say that hee hath not a great part of the fruit in the Palme female since vvithout him she should not beare but remayne barren and vnfruitfull God hauing from all eternitie in his diuine prouidence decreed that a virgin should conceaue a sonne vvhich should bee God and man together notvvithstanding vvould that this virgin should bee maried but o God! For vvhat reason say the Holie doctours did hee ordayne tvvo so different things to bee a virgin and maried together The greater part of Fathers say that this vvas to free our Bl. Ladie of the caluÌ„niations of the Ievves who had not exeÌ„pted our Ladie froÌ„ caluÌ„nie and reproach but theÌ„selues would haue become examiners of her puritie and that to conserue this puritie and virginitie it vvas necessarie that the diuine prouideÌ„ce should coÌ„mitt her to the charge into the gard of a maÌ„ vvho vvas a virgin that this virgin might conceaue and bring forh this svveet fruit of life our Lord Iesus vnder the shadovve of holie Mariage Sainct Ioseph vvas then as a Palme tree vvho not bearing fruit notvvithstanding is not vnfruitfull but hath a great part in the fruit of the female Palme not that Sainct Ioseph contributed any thing to this holie and Glorious production but the onelie shadovve of Mariage vvhich did free our Ladie Glorious Mistrise from all sorts of calumnies and censures that her being big vvith child might haue caused her and although hee did contribute nothing of his hee had notvvithstanding a great part in this most holie fruite of his sacred spouse For she did appertayne vnto him and vvas planted neere vnto him as a glorious Palme neere to its vvelbeloued Palme Tree vvho according to the order of the diuine prouidence could not nor ought not to haue produced but vnder his shadovve and by his aspect I vvould say vnder the shadovv of holie mariage that they had contracted together a mariage that vvas not according to the ordinarie fashion so much for the communication of exteriour goods as for the vnion and coniunction of interiour goods O vvhat a diuine vnion vvas there betvveene our Blessed Ladie and Sainct Ioseph a vnion vvhich did cause this tresure of eternall riches vvhich is our Lord to bee and appertayne to the glorious Sainct Ioseph euen as hee did appertayne to our BL Ladie not according to the nature that hee had taken in the bovvels of our Glorious Mistris nature which had been framed by the Holie Ghost of the Most pure bloud of our B L. Ladie but according to grace vvhich made him become participant of all the goods of his deare spouse and the vvhich did cause that hee vvent meruelouslie increasing in perfectioÌ„ and this by the coÌ„tinuall coÌ„uersation that hee had with our Bl. Ladie who did possesse all vertues in so high a degree that no other pure creature can bee able to attayne there-vnto Notvvithstanding Sainct Ioseph was the man vvho did neerest approch to her and eueÌ„ as vvee see a looking-glasse opposed to the beames of the sunne receaue the beames most perfectlie and another looking-glasse being put iust against that which receaueth the beames although the latter looking glasse take not or receaue the beames froÌ„ the sunne but by reflectioÌ„ notvvithstaÌ„ding it representeth theÌ„ so liuelie that wee cannot allmost iudge which it is that receaueth theÌ„ immediatlie froÌ„ the sunne either that vvhich is opposite to the suÌ„ne or that vvhich receaueth them by reuerberatioÌ„ of like sort was it in our Bl. Ladie who vvas as a pure mirrour opposed to the beames of the sunne of Iustice beames that did bring into her soule all vertues in their perfection perfectioÌ„s and vertues vvhich did make so perfect a reflection in S. Ioseph that allmost it seemed that hee vvas as perfect or that hee had the vertues in as high a degree as the glorious virgin our Mistris had them § 2. But in particular to retayne vs in our matter begun in vvhat degree had hee virginitie thinke vvee vvhich is a vertue that maketh vs become like Angells If the holie virgin vvas not onelie a virgin most pure and vvhite but as the holie Church singeth in the Response of the Lessons at Mattins holie and immaculate virginity ccc She vvas virginitie it selfe hovv much thinke vvee did hee excell there-in vvhose charge from the eternall father vvas to bee guardian of her virginitie or to say better companion since that she had not any need to bee guarded by any other then her selfe hovv excellent say I ought hee to bee in this vertue They had both of them vovved to keepe virginity all there life time and behould God vvill that they bee vnited by the band of a holie Mariage not for to make them vnsaye and repent them of their vovve but for to reconfirme them and to fortifie one the other to perseuere in their holie enterprise wherefore they did renevv it vovving to liue virginally together all their life The spouse in the Canticle of canticles vseth admirable tearmes for to discribe the bashfulnes or shamefastnes the chastitie and most innocent caÌ„dor of his diuine lover with his deare and welbeloued spouse Hee sayeth thus Our sister this little young virgin alas that she is little she hath no breasts vvhat shall wee doe to her in the day that she must bee spoken vnto if she bee a vvall lett vs build vpon it bulwarkes of siluer and if shee bee a gate or dore lett vs ioyne it together with boords of Cedar to strenghthen it or with some incorruptible vvood Behould hovv the diuine spouse speaketh of the puritie of the most holie Virgin of the Church of the deuout soule but principallie this is addressed to the most holie Virgin who vvas this diuine Sunâ—mite by excellencie aboue all others Our sister she is little she hath no breasts that is to say she thinketh not of mariage for she hath neither breasts nor care therefore VVhat shall vvee doe to her in the day she is to bee spoken vnto what meaneth this In the day she is to bee spoken vnto Doth not the diuine spouse speake vnto her alvvaies vvhen it pleaseth him In the day she shal be spoken vnto to vvit of the principall vvorde that is vvhen vvee speake to maydes of their mariage for so much as it is a vvord of importance since it is in their choise to make election of a vocation and estate vvhere-in they must allvvaies remayne if she bee a dore vvee vvill double it or couer it ouer vvith boords of Cedar that is an incorruptible vvood to make it stronger The most
Glorious virgin was a tower compassed with verie high walls within the which inclosure the enimie could not enter nor any kind of other desires then of liueing in perfect puritie and virginitie vvhat shall vvee doe to her For she is to bee vvedded hee vvho hath giuen her this resolution of virginitie haueing so ordayned it If she bee a tovver or vvall lett vs fasten vpon it bulvvarks of siluer vvhich in steed of beating dovvne the tower shall fortifie it more vvhat is then the Glorious Sainct Ioseph but a strong bulvvarke vvhich hath been ordayned ouer our Blessed Ladie since beeing her spouse she vvas subiect to him and hee had care of her Therefore Sainct Ioseph vvas not appointed ouer our Bl. Ladie for to make her breake her vovv of virginitie but contrarivvise he vvas giuen her for a companion there-of and to the end that the puritie of our Ladie might more admirably perseuered in its integritie vnder the vaile and shadovv of Mariage and of the holy vnion they had together If the most holie virgin be a dore sayeth the eternall father vvee will not haue it opened for it is the orientall gate whereby none can enter nor goe forth but contrarivvise it must hee doubled and fortified vvith incorruptible vvodde that is to say giue her a companion in her puritie vvhich is the great Sainct Ioseph who ought for this office to surpasse all the Saincts yea the Angells and the Cherubins themselues in this so recommendable vertue of virginitie a vertue vvhich made him become like to a Palme tree as vvee haue sayed § 3. Lett vs passe to the second propertie and vertue that I find in the Palme I say to my purpose that there is made a iust resemblance and coÌ„formitie betvveene Sainct Ioseph and the Palme tree in their vertue vvhich is no other then holie humilitie for althoug that the Palme bee the prince of trees it is notvvithstanding the most huÌ„ble the vvhich it vvitnesseth in this that it hideth his flovvers in the spring time vvhen all other trees sett them forth to the shevve and lets them not appeare but in the great heates The Palme keepeth itt flovvers vvithin pouches or purses vvhich are made in forme of sheaths or sizzarcases vvhich doth represent verie vvell vnto vs the difference of soules vvho tend to perfection from others and the preseÌ„ce of the iust from those vvho liue according to the vvorld for the vvorldlings and earthlie men who liue according to the Lawes of the earth assoone as they haue some good thought or some good cogitation vvhich in their opinion is vvorthy to bee esteemed or if they haue some vertue they are neuer in rest vntill such time as they haue manifested it and made it knovvne to all those they meete vvithall vvhere-in they runne the same hazard that the trees that are forvvard to budd forth their flovvers in the spring time as the Almonde trees are for if peraduenture the frost ouertake them they perish and beare no fruit these vvorldlie men vvho are so light to make their flovvers bloome and sprout out in the spring of this mortale life by a spiritt of pride and ambition allvvaies are in danger to ruÌ„ne hazard to bee taken by the frosts vvhich maketh them loose the fruit of their actions contrariâ—â—se the iust â—hould allvvaies all their flovvers close-vvithin the case of most holie humilitie and permitt them not to appeare as much as they can vntill the great heates vvhen that God the diuine sunne of Iustice shall come povverfullie to vvarme their hart in eternall life vvhere they shall beare for euer the svveete fruit of felicitie and immortalitie The Palme permitteth not its flovvers to bee seene vntill such time as the vehement heat of the sunne come to make its sheaths cases or buggetts vvherin they are enclosed to cleaue or riue asunder after the vvhich its fruit appeareth suddenlie to the vevve in like maÌ„ner doth the iust soule for she keepeth her flowers that is to say her vertues hidden vnder the vaile of holie humilitie vntill death vvherein our Lord causeth them to bee disclosed and letteth them appeare outvvardlie for so much as the fruits are not to withhould there apparence long after O how excellently faythfull heerin vvas this great Sainct of vvhom vvee speake it cannot bee sufficientlie declared according to its perfection for notwithstaÌ„ding being such as hee was in what pouertie and in vvhat abiection did hee not liue all the time of his life vnder the vvhich pouertie and abiectioÌ„ hee kept hidden and couert his great vertues and dignities but vvhat dignities my God to be gouernour of our Lord and not onelie this but furthermore to bee his supposed father and to bee the spouse of his most holie Mother O truelie I doubt not at all that the Angells rauished vvith admiration did come in troopes after troopes to coÌ„sider him and to admire his humilitie vvhen hee did retayne this deare child in his poore shopp vvhere he laboured in his trade to nourish the sonne the Mother vvho were committed to him There is no doubt my deare sisters but that Sainct Ioseph was more valiant then Dauid and had more wisdome then Salomon Notvvithstanding behoulding him reduced vnto the exerâ—ise of a carpenter who could haue iudged so much of him if he had not beeÌ„ illuminated with celestiall light so fast did hee shut vp and keepe all the siâ—guler giftes wherwith God had gratified him for vvhat wisdome had not hee since that God gaue him in charge his most glorious sonne and that hee was chosen to bee his gouernour If the Princes of this vvorld haue so much care as being a matter of importance to giue to their children gouerners who are most capable then God being able to make that the gouerner of his sonne should bee the most accomplished and coÌ„pleat man of the world in all perfectioÌ„s according to the dignitie and excellencie of the thing gouerned which was his most glorious sonne the vniuersall prince of heauen and earth hovv should it bee that haueing povver to doe it hee vvould not or hath not done it Therefore there is no doubt but that Sainct Ioseph was endovved with all the graces and giftes which did deserue the office that the eternall father vvvould impose vppon him giueing him the temporall and domesticall stevvardshipp of his sonne and conduct of his familie which was composed but of three which doth represent vnto vs the misterie of the most holie and most adored Trinitie not that there is any comparison but in that which respecteth our Lord who is one of the Persons of the most holy Trinitie for touching the others they are creatures but noâ—withstaÌ„ding wee may say euen so That it is a Trinitie on earth which in some sorte doth represeÌ„t the most holie Trinitie Marie Iesus and Ioseph Ioseph Iesus and Marie a Trinitie meruelouslie recoÌ„mendable and vvorthy to bee honoured You vnderstaÌ„d theÌ„ how exceedinglie the dignitie of S. Ioseph was