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
fidelitye vvherewith he had imployed himselfe to that which he enterprised in the begining to the vvhich he had bene called anâ— intertayned not any other cogitations Those Holâ— Religious vvho did liue vnder the charge of S. Pachomius had they bookes or preachings none conferences they had but rarelie did they confessâ— often Somtimes vppon good feasts did they hearâ— many Masses the sundayes and the feasts on otheâ— dayes none but vvhat wil be sayed theÌ„ that eattinâ— so seldome of the spirituall foodes that nourish ouâ— soules to immortallitye they weere allwaies in sâ— good state that is to say so strong and couragious â—or to vndertake the gayning of vertues and to attayne to perfection and to the end of their pretention and wee vvho eate much more are allwaies so leane that is to saye so remisse and languishing in â—he poursuite of our enterprises and it seemeth that we haue not longer then spirituall consolations march before vs any courage or vigour in the seruice of our Lord wee must then imitate these holy Religious applying our selues to our affayres that â—s to say to that which God requireth of vs according to our vocation feruently and humbly not to thinke of any other thing then this nor expecting to find any meanes fitter to perfect vs then it § Put it may bee you vvill reply Sir you say feruentlye Good God! and hovv shall I doe this for I haue not any feruour no not of that which â—ou vnderstand to vvitt not the feeling of feruour which God giueth to vvhom he thinketh good and â—t is not in our power to gaine it when we please â— add also humbly to the end none haue any subâ—ect of excuse for doe not say I haue not humilitie â—t is not in my povver to haue it for the Holy Ghost â—hat is bountie it selfe doth giue it him that demauÌ„deth it of him not that humilitie that is to saye â—hat feeling of our littlenesse which maketh vs so much to humble our selues so graciouslie But I meane the humilitie that maketh vs knovve our owne abiection and which causeth vs to loue it hauing acknowledged it to bee in vs for that is true â—umilitie MeÌ„ did neuer studye so much as novv they doe Those great Saints S. Augustine S. Gregorie S. Hilarie whose solemnitie vve keepe this day and many others haue not studied so much they had not time to doe it composing so many bookes as â—hey haue done preaching and performing all other â—hings appertayning to their charges But they had so great confidence in God and in his grace and so great distrust in themselues that they atteÌ„ded not to theÌ„selues nor coÌ„fided any thing at all in their owne industry nor in their labour so that all the great workes that they haue done weere done purelie by the confidence which they had in the grace of God and in his Allmighty povver It is thou O Lord sayed they which makeest vs to labour and for thee we labour it shal bee thou alone vvich must blesse our sweats and paynes and giue vs a good haruest aÌ„d so their bookes and their preachings did bring forth meruelous fruites and wee who coÌ„fide in our fayre wordes in our exquisite fine speaches and in ouâ— doctrine all our paynes vanish as smoake and yealâ— no other fruite theÌ„ vanitie You must theÌ„ for coÌ„clusion of this first lawe that I giue you fully coÌ„fide iâ— God aÌ„d doe all for him entirely quitting the care oâ— your selues to your deare master Doue who will exercise an exceeding care and foresight ouer you anâ— how much more true and perfect your confidencâ— shal be so more peculier shall his prouidence beâ— ouer you § 3. I thought good to giue you for the secoÌ„d lawâ— the worde which the doues speake in their laÌ„guage The more they take the more I make say they whaâ— meaneth that the meaning is this vvhen their littlâ— pigeons are grovvne a little great the maister of thâ— doue-cote coÌ„meth and taketh them from them anâ— presently they put theÌ„selues to sitt for others but iâ— they did not take them they would prouide for thâ— longer and consequently they would breed lesse they say The more they take from mee the more make And to make you vnderstand the better whaâ— I would saye I vvil preseÌ„t an exaÌ„ple vnto you Ioâ— that great seruant of God praised by the mouth oâ— God himselfe did not permitt himselfe to be ouercome by any affliction vvhich did come vppoÌ„ him the more that God did take froÌ„ him his young pâ—geons the more did he begett what is that which he did not doe whiles he was in his first prosperitie what good whorkes did he omitt he speaketh of himselfe in this manner I was a foote to the lame that is to say I caused him to be carryed or I sett him on my asse or camell I was an eye to the blind in causing him to be guided I was in fine the prouider for the hungrye and the refuge of all the afflicted Now consider him in extreme pouertye Hee complayneth not that God had takeÌ„ froÌ„ him the meanes that hee had to doe so many good workes but he sayeth with the doue The more is takeÌ„ froÌ„ mee the more I doe not Almes deeds for hee had not wherewithall but in this onely act of submission and patieÌ„ce that he made seeing himselfe depriued of all his goods and of all his children hee did more then euer hee had done by all the great workes of charitie that hee had wrought during the time of his prosperitie yealded himselfe more pleasing to God in this onely act of patience then euer hee had done in so very many good workes that hee had performed in his whole life for of necessitie he must haue a loue more noble aÌ„d generous for this onely act theÌ„ euer vvas needfull for all the others put together VVe must then likewise doe the same to obserue this amiable lawe of Doues giuing our selues ouer to bee depriued by our souetayne maister of our little young pigeoÌ„s that is to say of the meanes to execute our defices wheÌ„ it pleaseth him to depriue vs of theÌ„ how good soeuer they bee neuer complayning of him nor lamenting as if he did vs great wronge but rather we ought to double not our desires nor our exercises but the perfection with the which wee doe theÌ„ endeuoring by this meanes to gayne more by one onelie act as vndoubtedly we shall doe then we should haue done with a hundred other acts done according to our propension and affection our Lord vvill not haue 〈◊〉 carrye his crosse but onely by one ende and he vvil be honoured therein as great ladies vvho cause their traynes to be carried after them his vvill iâ— notwithstanding that vve should carrye the crosse that he layeth vpon our shoulders which indeed iâ— our ovvne But alas vve doe nothing for vvhen hiâ— Goodnes depriueth vs of the consolation which he vvas vvont to giue vs in our exercises it
sympathies and otheâ— graces shall then bee purified and reduced to thâ— perfect obedience of the most pure loue of thâ— good diuine pleasure and truelie the greatest gooâ— happinesse of soules vvho aspire to perfection should bee not to haue any desire to bee beloueâ— of creatures but by this loue of Charitie vvhicâ— affectionateth vs to our neighbour and â—each oâ—â— in their degree according to the desire of oâ—â— Lord. § 10. Before I end I must speake a vvord 〈◊〉 the prudence of the serpent for I haue considereâ— that if I did speake of the simplicitie of the Douâ— you vvould quicklie obiect vnto mee the Serpenâ— Many haue demaunded vvhat serpent it vvas 〈◊〉 vvhom our Lord vvould haue vs learne Prudence omitting all other aunsvveres that may beâ— made to this question vvee vvill novv take thâ— wordes of our Lord bee Prudent as the serpenâ— vvho vvhen hee is taken exposeth all his bodie tâ— saue his head in like manner ought vvee to doâ— exposeing all to daÌ„ger vvhen it is requisite for tâ—â— conserue our Lord and his loue vvhole and intiâ—â— vvithin vs For hee is our head and vvee are hâ—â— members and this is the Prudence that vvee ought â—o haue in our Simplicitie Furthermore you must â—emember that there are tvvo sortes of Prudence â—vherevvith vvee must be furnished to vvitt natuâ—all and supernaturall Touching the naturall it must bee vvell mortified as not being vvholie â—ood suggesting vnto vs many considerations and â—nnecessarie preuentions and foresights vvhich â—ould our spiritts verie farr of from Simpliciâ—ie The true vertue of PrudeÌ„nce ought indeed to â—ee practiced for so much as it is a spirituall salte â—hich giueth tast and fauour to all the other verâ—ues But it ought so to bee practiced by the Reliâ—ious of the Visitasion that the vertue of simple â—onfidence surpasse all for they ought to haue an â—ntire simple confidence vvhich may cause them to â—emayne in repose betvveene the armes of their â—elestiall Father and their most deare mother â—ur Bl. Ladie being before assured they vvill â—lvvaies protect them vvith their most amiaâ—le care since they are assembled for the glorie of God and the honour of the most holy Virgin God bee blessed Amen THE THIRTEENTH ENTERTAYNMENT OF THE RVLES AND SPIRIT of the Visitation § 1. It is a verie difficult thing which you demauÌ„â— of mee to witt what is the spiritt of youâ— Rules and how you may vnderstand them Noâ— before wee speake of this spirit You must knowâ— what it meaneth to haue the spiritt of a Rule foâ— wee heare it ordinarilie spoken such a Religioâ— hath the true spiritt of his Rule VVe will take oâ— of the holie Gospell two examples which are verâ— proper for to make you comprehend this It is sayed that St. Ihon Baptist was come in the spiritt aâ— vertue of Elias and therefore hee did repreheÌ„d siâ—ners bouldly and rigourously calling them viperâ— broode and such other wordes But what was thâ— vertue of Elias It was the zeale which proceedâ— of his spiritt for to annihilate and punish sinneâ— making fire fall froÌ„ heauen to ouerthrowe and â— fund those who would resist the Maiesty of â— Maister This was then a spiritt of rigour that Eliâ— had The other example that wee find in the Goâ—pell which serueth to our purpose is That oâ— Lord desiering to goe to Ierusalem his discipâ— disswaded him from it because some had affectiâ— to goe into Carphanaum others into Bethaâ— and so they endeauoured to leade our Lord to â— place whither they vvould goe It is noe new thiâ— to haue inferiours guid their maisters accordiâ— to their vvill But our Lord vvho vvas facillâ— condescend notwithstanding setled his â— for the Euangelist vseth the same vvordes goe vnto Ierusalem to the end that the Apostles â—hould not presse him further not to goe thither Then goeing tovvards Ierusalem hee desired to â—asse through a tovvne of Samaria but the Samaâ—itans vvould not permitt him whervppon Saint â—ames and Saint Ihon being in choler were so â—ngry against the Samaritans for the inhospitalâ—tye shewed tovvards their Maister that they â—yed vnto him Maister vvilt thou that vvee make â—ere fall from heauen to consume them and punish â—em for the outrage they haue done thee And â—ur Lord aunsvvered them you knovve not of â—hat spiritt you are as vvho vvould say doe you â—ot knowe that wee are no more in the time of â—lias vvho had a spiritt of rigour and although â—ee were a verie great seruant of God and did well â— doeing that which you would doe notwithstanâ—â—ng you should not doe well to imitate him For â— much as I am not come to punish and confound â—nners but to drawe them sweetlye to penance â—d to follow mee § 2. Now Lett vs see what the perticuler spiâ—t of a Rule is The better to vnderstand this exaÌ„â—es must bee alleaged of Religion in general and â—erwardes we vvill retourne to our selues All â—â—ligions and all assemblyes of deuotion haue â—e spiritt vvhich is generall and each-one â—th one vvhich is his in particular The generall â— the pretence that they all haue to aspire to â— perfection of Charitie but the particular spiâ—t is the meanes to attayne to this perfection of â—â—arity that is to say to the vnioÌ„ of our soule withâ—d and with our neighbour for the loue of God â— which is made with God by the vnion of our â—ll with his and with our neighbour by meekeâ—se vvhich is a vertue immediatlie depending charitie Lett vs novv come to this particular spiritt Truelie it is verie different in diuers orderâ— some vnite themselues to God and to their neighbour by Contemplation and for this cause they haue verie great solitude and conuerse as little as may bee vvith the vvorld no not one vvith another but att certayne times They also vnite themselueâ— vvith their neighbour by the meanes of prayer praying to God for him On the contrarie the particular spiritt of others is truely to vnite themselues to God and their neighbour but it is by the meanes of action although spirituall They vnite themselues to God but this is in reconcileing theiâ— neighbour vnto him by studie preachings Confessions conferences and other actions of pietieâ— and the better to performe this act tovvards theiâ— neighbour they conuerse vvith the vvorld allthough they vnite themselues to God by prayer yett notvvistanding their principall ende is thaâ— vvee speake of to vvitt to endeauour to conuer soules vnite them to God Others haue a seuerâ— and rigoerous spiritt vvith perfect contempt of the vvorld and of all its vanities and sensualities desireing to induce others by their example to coÌ„temnâ— earthlie things and for this serue the asperities oâ— their habitts and exercises Others haue anotheâ— spiritt and it is a verie necessarie thing to knovvâ— vvhat is the peculier spiritt of each Religion anâ— pious assembly § 3. For to knovve this vvell vvee must consider the end vvherefore it hath bene begun and thâ— diuers meanes to
can haue for all whatsoeuer wee doe to performe it because our Lord hath done it that is to say to practice vertues because that our Father hath practiced them and as hee hath practiced thē The better to comprehend this wee ought faythfullie to ponder see and consider them in prayer for the child that loueth his Father well hath a great affection to conforme himselfe to his humours to imitate him in all that hee doeth That which you say is true that there are soules who cannot settle themselues nor busie their spiritts vpō any misterie being drawne to a certayne sweete simplicitie which houldeth them in great tranquillitie before God without any other consideration then to know that they are before him who is all their good they may remayne so profitably and this is good but generallie speaking we ought to prouide that all the sisters begin by the methode of prayer which is the most sure which carrieth them to the reformation of life and māners which is this wee speake of which is made about the mysteries of the Life and death of our Lord there wee walke in securitie Therefore wee ought to apply our selues sweetlie and simply about our Maister to learne that which hee vvould wee should doe and likevvise those that can vse their imagination ought to doe it but it must bee vsed soberlye verie simply breiflie The holie Fathers haue left many pious and deuout considerations which wee may vse for this subiect for since the great sancts and holie men haue composed them who shall dare to refuse piouslie to beleeue that which they haue piouslie beleeued VVee must goe assuredlie after these persons of so great authoritie But not contenting themselues vvith that vvhich they haue left many men haue made numbers of other imaginations and it is of these vvhereof vvee must not serue our selues for meditation for so much as it may bee preiudiciall VVee ought to make our resolutions in the feruour of prayer vvhen the sunne of iustice shineth vppon vs and inciteth vs by his inspiration I vvill not say therefore that vvee must haue great feelings and consolations although vvhen God giueth them vs vvee are obliged to make our profitt of them and to correspond to his loue but vvhen hee doth not giue them vs vvee ought not to vvant fidelitie but to liue according to reason and the diuine vvill and to make our resolutions vvith the point of our spiritt and superiour part of our soule not omitting to effectuate and putt them in practice for any drynesse repugnance or contradiction that can or may present it selfe Behould then heere the first manner of meditating vvhich manie great saincts haue practiced vvhich is verie good vvhen it is made as it ought § 14. The Second manner of meditaeting is not to vse the imagination but to hould themselues to the foote of the Letter that is to say to meditate purelie and simply the Gospell and the misteries of our fayth entertayning themselues familiarlie and verie simply vvith our Lord of that vvhich hee hath done and suffered for vs vvithout any representation Novv this manner is much more high and better thē the first and so it is more holie and more assured vvherefore vvee ought to bee carried easilie by the least attract that vvee haue there-vnto obserueing euerie degree of prayer to keepe our spiritt in holie liberty for to follovv the lights and motions that God vvill giue vs But for other kinds of prayer more eleuated vnlesse that God send them absolutelie I praye you that you vndertake them not of your selfe and without the aduise of those vvho guide you LIVE IESVS THE NINETEENTH INTERTAINEMENT VPON THE VERTVES OF Sainct Ioseph 1. THe iust man is made like to the Palme-tree as the holie Church causeth vs to sing in euerie feast of holie Confessours But as the palme-tree hath a verie great varietie of particulier properties aboue all other trees as being the prince and king of trees as well for the beautie as goodnes of his fruit euen so there is verie great varietie of Iustice although that all the iust bee iust and equall in Iustice notvvithstanding there is a great disproportion betvveene the particular acts of their Iustice euen as the garment of the Patriarke Ioseph doth represent vnto vs vvhich vvas long euen vnto the heeles imbrodered vvith a goodlie varietie of flovvers euerie iust man hath a garment of iustice vvhich couereth him euen to the heeles that is to say all the powers faculties of his soule are couered vvith iustice and his interiour and exteriour represent no other thing then iustice it selfe being iust in all his actions and motions asvvell interiour as exteriour but notvvithstanding it must bee confessed that euerie garment is embrodered vvith varietie of diuers fayre flovvers vvhereof the inequallitie maketh them not the less delightfull nor lesse commendable The great Sainct Paul the Hermitt vvas iust with most perfect iustice and yet neuertheless it is not to bee doubted that hee did neuer exercise so much Charitie tovvards the poore as Sainct Iohn vvho therefore vvas called the Almes-giuer nor had hee euer the occasions to practice Magnificence and therefore hee had not this vertue in so high a degree as manie other Saincts hee had all vertues but some of them not in so high a degree as the others the Saints haue excelled some in one vertue others in another and although they are all Saintcts yet verie differentlie there being asmuch difference in Sainctitie as there is in Saincts This therefore being presupposed I note three particular properties that the Palme-tree hath among all others vvhich are in verie great nūber vvhich properties appertayne best to the Sainct whose feast vvee celebrate who is as the holy Church ordayneth vs to say like to the Palme tree O vvhat a Sainct is the glorious Sainct Ioseph vvho is not onelie a Patriark but the cheife of all the Patriarcks hee is not simply a Confessour but more then a Confessour for in his Confession are contayned the dignities of Bishops the generositie of Martyres and of all the other Saincts Therefore it is with iust reason that hee is compared to the Palme-tree which is the king of trees and which hath the propertie of virginitie of humilitie and of constancie and valour Thre vertues vvhere-in the Glorious Sainct Ioseph hath exceedinglie excelled and if vvee durst make comparisons there vvould bee manie vvho vvould mayntaine that hee passed all the other Saincts in these three vertues Among the Palmes is found the male and feemale The male beareth not fruit and neuerthelesse hee is not vnfruitfull for the Palme female vvould not beare fruit vvithout him and his aspect in such sort that if the Palme female bee not planted neere to the male-Palme tree and in his aspect she remaineth vnfruitfull bereth not dates vvhich is her fruit and on the contrarie if she bee regarded of the male Palme and bee in his aspect she produceth
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
as more honourable but in affection so euerie one preferrs his country before others in Loue not in esteeme and each Pilot cherisheth more the vessell wher in hâ— saylleth theÌ„ thers although they be more rich and better furnished Lett vs freelie auouch thaâ— other Congregations are better more rich anâ— more excellent but therefore not more amiable or more desirable or more conuenient foâ— vs since our Lord hath willed this should be our countrie our barke and that our harâ— should be maried to this institute following thâ— speach of him who being demaunded which was the most delightfull resting place and the best foode for the Child the breast sayed he and the milke of his mother for although there are many more beautifull breasts and better milke yet for him there is not any more proper nor more amiable THE SECOND ENTERTAINEMENT VVherin is demaunded whether we may appeare before God whith great confidence hauing whith in our selues the feeling of our miserie and hovv and of the perfect abnegation of our seues YOv demanded of mee most Deare daughters whether a soule that hath the feeling of her miserie may present her selfe before God with a great coÌ„fidence now I aunswere that not onelie the soule which hath the knowlâ—dg of her miserie may haue great confidence in God but also she cannot haue true confideÌ„ce vnlesse she haue the kenowledg of her miserie for this â—enowledg and confession of our miserie introâ—uceth vs before God euen so all the great â—ints as Iob Dauid and others did begin all â—â—eir prayers by the confession of their miserie â—nd indignitie therfore it is a very good thing â—or a person to acknouledg her selfe poore vile â—biect and vnworthy to appeare in the presence â—f God This saying knovve thy selfe so much â—elebrated by the antients of former times alâ—hough that it extendeth it selfe to â—he knowledg â—f the greatness and excelleÌ„cie of the soule that â—t doe not abase and prophane it selfe in things â—nworthy of its nobilitie it also extendeth to â—he knowledg of our indignity imperfection â—nd miserie For looke how much more wee â—hall acknowledg our selues to be miserable so much more shall we confide in the bounty and mercy of God for betweene mercie and miserie â—here is à certayne connexion so great that the â—ne cannot be exercised with out the other yf God had not created maÌ„ he had bene truely toâ—ally good but he had not bene actuallie mercifull for so much as mercie exerciseth not it selfe but â—o the miserable You see then that how much more wee acknowledg our selues miserable so much more we haue occasion to put our trust in God since we haue nothing wher of to confide in our selues Distrust of our selues proceedeth from the knowledg of our imperfections It is good then to distrust our selues But to what purpose will it serue vs vnlesse we cast our whole confidence vppon God and relie vppon his mercie the faults and infidelities that wee coÌ„mitt euerie day ought indeed to bring vs shame and confusion when we will approch neere oâ— Lord and so we read that there haue bene hoâ— soules S Katherin of SieÌ„ne and S. Theresa whâ— wheÌ„ they weare falleÌ„ into any fault felt exceedinâ— great confusioÌ„ It is truelie very reasonable thaâ— hauing offeÌ„ded God we should retire our selue a little by humilitie and remayne confounded for hauing offeÌ„ded a freind onely we are ashamed to approch to him but wee must not remayne there for these vertues of humilitie of abiection confusion are mediate vertue by the which we ought to mount to thâ— vnion of our soule with God It would be nâ— great matter to be annihilated and left naked oâ— our selues the which is donne by acts of coÌ„fusion if it weare not to giue our selues wholie tâ— God euen as S. Paule taught vs vhen he sayed vncloth your selues of the ould man and put oâ— you the new for you must not remayne naked but cloth yourselue with God This little recoylâ— is not made but to the end the soule may thereby leape forward into God by an act of Louâ— and confidence for wee must not be coâ—founded with Sadnes or vnquietness it is self Louâ— that giueth these confusions by which we arâ— sorrie for not being perfect not so much for the Loue of God as for the Loue of our selues Yea although you feele not any such confidence yet may you not ommitt to make acts therof and say vnto our Lord although my Lord I haue not any confidence in thee yet I know thou art my God that I am wholie thine and haue no other hope then in thy goodnes and therefore I giue my selfe ouer quite into thy haÌ„ds It is allwaies in our power to make these acts and albeit we haue difficultie in it it is not thereâ—â—re impossible and it is in these occasions and â—eses difficulties that we ough to giue testimoâ—ie of our fidelitie to our Lord for although we â—ake such acts with out gust and with out any â—atisfaction we must not be troubled since our â—ord loueth them better so And doe not say as â—ou are wont alas it is no otherwise then from â—he mouth for if the hart would it not the mouth would not speakâ— a worde Hauing done this â—emayne in peacâ— with out reflecting vppon your â—rouble speake to out Lord of some other thing CoÌ„sider then for conclusioÌ„ of this first point that â—t is very good to haâ—e confusion when we haue â—he knowlegd and feeling of our miserie and imperfeâ—â—ion but we must not there in nor for it â—aâ—â— into into discouragemeÌ„t but raise vp our hart vnto God by a holie Confidence the foundation wheâ—e of ought to be in him and not in vs For so much as we change and he neuer changeth but remayneth allwais as good and as mercifull wheÌ„ we are weake aâ—d imperfect as when we are stroÌ„g and perfect I am woÌ„t to say that the â—hrone of the mercie of God is our miserie it followeth theÌ„ that how much greater our miserie shal be so much great ther Confidence must we haue 3. Lett vs past now to the other question of forsaking ones selfe and what ought to be the cxercise of the soule abandoned It must then be vnderstood that to abaÌ„don our soule and to leaue our selues is no other thing then to quitt break vs of our selfe will to giue it vnto God for it should serue vs but little as I haue alreadie sayed to renounce and leaue our selues if it weare not to vnite vs more perfectlie to the diuine goodnes it is this then for which this giuing ouer ones selfe ought to be madâ— which otherwise would be vnprofitable aâ— should reseÌ„ble those of the antieÌ„t philosopheâ— who made admirable renuntiations of the selues and of all thinges for a vaine pretext giue them selues to philosophy as Epicteâ— most renowned philosopher who being a slaâ— by condition by reason of his great wisdom they weare content to haue giuen hem his
freâ—dome but he out of an extreame renuntiatioâ— would not haue his liberty and so voluntarilâ— remayned in slaueric with so great pouertie that after his death they found no other housâ— hold stuffe of his but a Lampe which waâ— sould very deare because it had bene the LaÌ„p of so great à man But we must not abandon ouâ—selues vnles it weare to leaue our selues to the mercie of the will of God There are manâ— who say to our Lord I giue my selfe wholie to the with out any reseruation but there are verie few which unbrace the practice of this renuntiation which is no other thing then a perfect indifferencie to receaue all sortes of euentâ— according as they arriue by the order of the diuine prouidence aswell affliction as coÌ„solatioÌ„ sicknes as health pouertie as riches eonteÌ„pt as honour infamy as glorie the which I meane according to the Superiour part of our soule for there is not any doubt but that the inferiour and naturall inclination will allwaies bend and tend to the side of honour rather then that of contempt of riches then that of pouertie although there are not any that can be ignorant that contempt abiection and pouerty are more pleasing to God then honour and abundance of great riches § 4. Now to gett this relinquishing of all at soeuer we ought to obey the wil of God â—nified and that of his good pleausure the one done by may of resignation the other by way indifferencie The will of God signified comâ—ehendeth his commaudements his councells â—s inspirations our Rules and the ordinances our Superiours The will of his good pleauâ—â—e regardeth the euents of things which wee â—n not foresee or preuent as for example I â—owe not if I shall die to morrow I doe see at this is the good pleausure of God and there â—re I render my selfe to his holy will and â—ll die willinglie In like fort I know not if the â—â—xt yeare all the fruites of the earth shal be â—asted if it happen they be or there be plague â—t other like euents it is euident that this is the â—ood pleasure of God and therefore I coÌ„forme â—y selfe there vnto It may happen that you â—hall not haue consolation in your exercises it 〈◊〉 certayne that then this is the good pleasure of â—od wher-fore you must remayne with an exâ—eame indifferencie betweene desolation â—onsolation The same ought to be done in all â—hings which shall artiue vnto vs in the cloathes â—hat are giuen vs and in the meates that are â—resented vs. § 5. It ought moreouer to be noted that there â—re things in which the will of God signified is â—oined to that of his good pleasure as if I fall sicke of a greeuous feauer I see that the good pleasure â—f God in this euent is that I remayne indiffereÌ„t either for health or sicknes but the will of God signified is that I who am not vnder obedience call for the phisition and that I apply all thâ— remedies I can I doe not say the most exquisit but the common and ordinarie and that tâ—â— Religious who are vnder a Superiour receaâ—â— the remedies and vsage which are presenteâ— them in simplicity and submission for God haâ— signified it vnto vs in this that he hath giue vertu vnto remedies the holy Scripture teacheth it in many places the church ordayâ—eth it now this being done lett the sickneâ— surmount the remedie or the remedie surmouâ— the maladie we ought to be perfectlie indiffereÌ„â— in such sort thar if sicknes and health wear preseÌ„t before vs and that our Lord did say vntâ— vs if thou chose health I will not take froâ— thee one graine of my grace and if thou makâ— choise of sicknes I will not augment it one ioâ— at all but to make choise of sicknes would bâ— more agreable to my will the soule then thaâ— intirely abandoneth and comitteth it selfe intâ— the haÌ„ds of our Lord will with out doubt choosâ— sicknes for this cause onelie that there is in iâ— some what more of the good pleasure of God yea though she weare to remayne all her life in â— bedd not being able to doe any other thing thâ— to suffer yet would not she for any thing in thâ— world desire any other estate then that Euen thâ— saints which are in heaueÌ„ haue such an vnioÌ„ with the will of God that if there weare to be had a little more of the good pleasure of God in hell thy would quitt paradice to goe thither This estate of forsaking of ones selfe comprehendeth also the entire resignation to the good pleasure of God in all temptations as drinesses auersions and repugnances which may arriue in a spirituall life for in all these things we see the â—od pleasure of God when they arriue not by â—r default and that on our part there be no â—ne In fine this renuntiation of our selues is â—e vertu of vertues it is the creame of â—haritie the sweete sauour of humilitie the â—eritt as it seemeth of patience and the fruite 〈◊〉 perseuerance O great is this vertue and â—lie worthy to be practiced by the most deare â—hildren of God My father sayed our most â—weet Sauiour vppon the crosse I committ my â—iritt into thy bandes as yf he would Saye â—s true that all is consummate and that haue accomplished all that thou hast comâ—aunded me but more ouer if such be thy â—ill that I remayne yet on this Cross to â—â—ffer more I am content and committ my â—â—irit into thy handes thou mayest do thereâ—ith euen as it shall please thee We ought â— doe the same my most deare daughters â— euerie occasion be ir that we doe suffer â—r that wee doe enioy some contentment â—eauing our selues to be conducted by â—e diuine will according to his good â—easure with out euer permitting our â—elues to be preoccupated by our particuler will Out Lord loueth with an extreeme â—ender loue those who are so happie as â—o abandon themselues totally to his paâ—ernall care leauing themselues to be goâ—erned by his diuine prouidence with out â—â—nusing or considering whether the effects â—f this prouidedce shabe beneficiall proâ—itable or dommagable to them being most assured that nothing shall be sent vnto them from his paternall and amiabâ— hart nor that he will permitt any thing to arriâ— vnto them aut of which he will not canâ— them to drawe good and profit prouided thâ— they put theyr whole confidence in him aâ— that thy say with a good hart I remitt my spirâ—â— my soule my hodie and all that I haue into tâ— blessed hands to doe according as it shâ—â— please thee For we are neuer reduced to sucâ—â— extremitye that we may not allwaies powâ—â— before his diuine maiestie perfumes of holy suâ—mission to his most blessed will and a continuaâ—â— promise neuer willinglie to offend him § 2. Somtimes our Lord will that the soule chosen for the seruice of his diuine maiesâ—â— should nourish them selues wih a firme and iâ—uariable
resolution to follow him among thâ— disgusts drinesses repugnaÌ„ces and asperities 〈◊〉 a spirituall life with out consolation sweetnesâ— tenderness and gusts that they beleeue theâ—selues not to be worthy of other treating foâ—lowing our diuine Sauiour with the pure poiâ— or quintessence of the spiritt hauing no otheâ— prop or stay then that of the diuine will whicâ— would haue it so Behould then how I desiâ—â— you should walke my Deare daughters But now you demaund of me wherin this soul ought interioulie 'to imploy her selfe which iâ— totally abaÌ„doned into the haÌ„ds of God she shaâ—â— doe nothing but remayne neere vnto our Lorâ— with out care of any thing no not of her own bodie nor of her soule for since she is imbarkeâ— vnder the prouidence of God what hath she tâ— doe to thinke of that which is to come ouâ— Lord to whome she hath totallie left her selfe will prouide sufficieÌ„tlie for her Yet my meaning â—s not that she think not of those things to which she is obliged according to her charge for a Superiour ought not vnder colour of â—bandoning her selfe to God and reposing in â—is care neglect to read and learne the documents which are proper for the exercise of her â—harge It is most true that she ought to haue great confidence to forsake her selfe in such manner with out any reseruation to the diuine â—rouidence Moreouer that when wee abandon â—ur selues wholie our Lord taketh care of all â—nd conducteth all but if we reserue any thing of the which we confide not in him he leaueth vs as if he sayed You thinke to be wise enough with out mee I leaue you to gouerne you â—hall see how you will find your selues there-in Those who are dedicated to God in Religion ought to abandon all with out any reseruation Sainct Marye Magdalene who was totallie giuen ouer to the will of our Lord remayned at his feete and did hearken whilst he spake â—nd when he ceased to speake she also ceased to â—earken but she did not therefore remoue from being neere him euen so the soule which is so giuen ouer hath noe other thing to doe then to remayne beweene the armes of our Lord as a child in the bosome of his Mother who when â—he setteth him on the ground for to goe he goeth vntill such time as she taketh him vp againe and when she will carrie him he permitteth it for he knoweth not nor thinketh whether he goeth but leaueth himselfe to be carryed or lead whether it pleaseth his Mother in the same sort this soule louing the will of the good pleasure of God in all things that arriue vnto her leaueth her selfe to be carried and walketh neuerthelesse perfâ—rming with great diligence the will of God as farre foâ—th as it is signified vnto her § 3. You aske now if it be possible that our will may be so dead in our Lord that we may come in a sort to know no more what we will or what we will not I say in the first place that it neuer hapneth so to abandon our freedome and the libertie of our free will that it remaynes not with vs so that allwaies we haue some desire and some will but these are not absolute wills and formed desires for so soone as a soule which hath plunged it selfe into the good pleasure of God perceaueth in it selfe any will she incontinently maketh it to dye in the gooâ— will of God § 4. You would also know if a soule which is yet vnperfect may be able to remayne profitably before God with this simple attention to his holy presence in prayer I tell you iâ— that God place you there you may well remayne there for it hapneth very often that our Lord giueth these quietnesses tranquillities to some soules that are not well purged but whiles it is expedient that they purifie them selues more perfectlie they ought out of prayer to consider what is necessarie for their amendment For although God would allwaies hould them throughly recollect yet haue they sufficient libertie besides to discourse with the vnderstanding vppon diuers indifferent things where-fore then may they not consider and make resolutions for their amendment and the practice of vertues There â—re verye perfect persons to whom our lord â—euer giueth such sweetnes nor this quietâ—es who doe all with the Superiour parte â—f their soule and make their will to die with â—n the will of God by a sweet and liuelie â—orce and with edge of reason this death speake of is the death of the spouse the â—hich is much more excellent and generous â—â—en the other and ought rather to be called 〈◊〉 sleeping then a death for this soule which â—s imbarked in the ship of the prouidence of â—od permitteth her selfe to saile sweetlie â—s a person who sleeepth with in a shipp vpon a calme sea yet doeth not cease therefore â—o goe forward this manner of death so sweet â—s giuen by way of grace the other is giuen by â—ay of merit § 5. You would further know what founâ—ation our confidence ought to haue It must â—e founded vppon the infinite Goodnes of God and vppon the meritts of the death â—nd passions of our lord IESVS-CHRIST with this condition on our part that we haue â—nd know in our selues an entire and firme reâ—olution to be wholic Gods and to abandon our â—elues totallye with out any reseruation to his â—rouidence I desire allwaies that you marke â—hat I say not that we must feele this resoâ—ution of being totallie Gods but only that â—t must be had and knowen in vs for so much as we must not studie or muse on that wee feele or on that wee feele not because the most part of our feelings and sattisfactions â—re no other then delayes of going forward instigated by selfe loue Also it must not be vnderstood that in all these things heere spoken of renuntiation and of indifferencie wâ— neuer haue desires contrarie to the will of God and that nature doe not repugne at the euent of his good pleasure for this may often happeÌ„ these vertues are those which make their residence in the Superiour part of the soule thâ— inferior ordinarilie knoweth nothing of it anâ— no account must be made of what that inferiouâ— part feeleth but not regarding what it willeth or willeth not wee ought to imbrace this diuine will vnite our selues there vnto whether it will or no There are few persons thaâ— arriue to this degree of perfect forsaking themselues but wee all of vs neuerthelesse oughâ— to pretend it each one according to her abillitiâ— and capacitie LJVE IESVS LJVE THE THIRD ENTERTAINEMENT Vppon the flight of our Lord into Egipt Wherin is treated of the Constancie which wâ— ought to haue in the middest of the accidents of this World 1. WEE Celebrate the octaue of thâ— feast of the Holy Innocents oâ— which day the holie Churcâ— causeth to be read the Gospell that treateth how the Angell of our Lord spake â—o the glorius S.
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
her know his will by S. Ioseph to whom â—e was subiect as to her Superiour we would â—eraduenture be taught and instructed by God â—ymselfe by way of extasies or rauishments â—d visions and I know not what like chilâ—sh fopperies that we frame in our spiritts â—ther then submitt our selues to the assured â—nd most amiable way of true holy submisâ—on to the gouernment of those whome God â—ath placed to direct vs and the obseruaÌ„ce and â—irection aswell of our Rules as of our supeâ—ours Lett it suffice then for vs to know that it â— the will of God that we obey and and Lett â—s not muse nor enter into consideration of the â—apacitie of those we ought to obey and then â—e shall submitt our spiritts to walke simply â—n in the way of most holy humilitie which will make vs infinitlye pleasing to God § 7. I must now passe to the third consideraâ—on which is a note that I haue taken vppon â—he coÌ„maundement the Angell gaue to S. Ioseph â—o take the Child and his mother and to goe â—nto Egipt to remayne there vntill such time as he did aduertise him for to retourne Truly thâ— Angell did speake verie brefly and did treat S. Ioseph like a good Religious maÌ„ sayng Goe and returne not vntill I tell thee by this manner oâ— proceeding betweene the Angell and S. Ioseph we are taught in the third place how we ought tâ— embarke our selues vppoÌ„ the sea of diuine prouidence with out biskitt with out Rowers witâ— out oars with out sailes and in fine wiâ—h out any kind of prouisioÌ„ and euen so to leaue all the caâ—â— of our selues and successe of our affayres to ouâ— lord with out recours or replyes or any feareâ— whatsoeuer of that which may arriue vnto vs Foâ— the Angell sayed simply take the child and hiâ— mother and flye into Egipt not telling him neither by whay way they should goe nor what prouisioÌ„ they should haue to passe rhe iourney noâ— into what part of Egipt rhe should goe mucâ— lesse who should receaue theÌ„ or of whome theâ— should be maintayned being there Had not theâ— poore S. Ioseph some reasoÌ„ to make reply saying wâ—y bidd you me to leaue this country and thaâ— so speedilie eueÌ„ in an instaÌ„t But this was to sheâ— vnto vs the promptitude that the Holie spiritâ— requireth of vs when he sayeth vnto vs raise thyâ— selfe aboue thy selfe goe out of such an imperfection Oh the holy spiritt is a great enimie oâ— remissnes negligence and delayes â— Consider â— beesech you the great PatroÌ„ and modell of perfect Religious holy AbrahaÌ„ behould how Goâ— dealt with him Abraham saith he goe forth of thy country and froÌ„ thy kindred and goe to the mountayne that I shall shew thee what say est thou lord that I goe forth of the towne but tell meâ— theÌ„ if I shall goe towardes the East or the westâ— he made no such reply but departed thence proÌ„piâ— and went whether the spirit of God conduâ—ed him euen vnto the mountayne which hath â—er since bene called the vision of God for soâ—uch as he receaued great and notable graces in â—is mountayne to demonstrate vnto vs how â—atfull and pleasing promptitude in obedieÌ„ce is to him Might not S. Ioseph haue sayed vnto â—e Angell yâ—u commaund mee to conduct the â—ild and his mother tell me then if you please â—here with shall I nourish them in the way for â—u knowe well my lord I haue no monye to â—are our charges But he alleaged no excuse fulâ— confiding that God would prouide what â—ould be requisite for them which he did alâ—ough meanely causing theÌ„ to find where with â—intertayne theÌ„selues simply either by the trade 〈◊〉 labour of S. Ioseph or otherwise by the alâ—es that good poeple did bestowe on theÌ„ Trueâ— all the ancieÌ„t Religious of former times haue â—ne admirable in the confideÌ„ce they haue had â—â—at God would allwaies prouide sufficient of â—â—at they had neede of for the sustayning of â—â—eir life leauing all care of themselues to his â—uine prouidence § 8. But I consider that it is not onely reâ—isite for vs to repose in the diuine prouidence â—r that which regardeth temporall things but â—uch more for that which appertayneth to our â—â—irituall life and the perfectioÌ„ thereof It is no â—â—her thing truely then the ouer much care we â—ue of our selues which maketh vs loose the traÌ„â—â—illitie of our spirit and carryeth vs into coÌ„traâ—ery aÌ„d inequallitie of humours for that as soone 〈◊〉 any coÌ„tradictioÌ„s happeÌ„ to vs yea wheÌ„ we doe â—erceaue but onlie a little act of our immortification or when we coÌ„mitt some fault how litâ— soeuer it seemeth to vs all is lost and is thâ— so great a meruaile to see vs poore creaturâ— somtimes to fall but I am so miserable so fullâ— imperfections knowe you it well Blesse Goâ— who hath giueÌ„ you this knowledge and doe 〈◊〉 lament so much you are very happie to know that you are no other then miserie it selfe Afâ— you haue thaÌ„ked God for the knowledge whiâ— he hath giuen you cutt of this vnprofitable teâ—dernesse ouer your selues which causeth youâ— complayne of your infirmities Wee haue diuâ— delicacies concerning our bodies which â— exceeding contrarie to perfection but they a more with out comparison which we haue oâ— our soules My God! sayeth one I am nâ— faythfull to our lord and therefore I haue â— any consolation in prayer great pittie trueliâ— But I am so often in drinesse that it maketh â— beleeue that things stand not well betweeâ— God and my soule he being so full of consolatiâ— is not this wiselie spokeÌ„ as if God did allwaiâ— giue consolation to his freinds hath there eâ— bene a pure creature so worthy to be belouâ— of Gâ—d which hath bene more beloued him then our Lady and S. Ioseph Behoulâ— they weare allwaies in coÌ„solation Can there imagined a more extreame affliction then thâ— which S. Ioseph did feele when he perceauâ— that the Glorious virgin was great with chiâ— knowing well it was not his fact his afflictiâ— and anguish of mind being so much the greaâ— as the passion of loue is more vehement theÌ„â— other passions of the soule and furthermore loue Ielousie is the extremitye of payne tâ— spouse in the canticles declareth in to be so Loue â—ayeth she is strong as death for loue worketh the â—ame effects in the soule that death doth in the â—odye But Ielousie sayeth she is as hard as hell â— leaue then to your consideration what anxiety â—nd greife the Bl. S. Ioseph did indure and our Bl. â—ady also when she perceaued what opinion he â—ho loued her so dearlye might haue of her and â—nowing her selfe to be so dearely beloued of him â—elousye made him to languish and not knowing what way to take he resolued rather then to blame â—er whome he had allwaies so much honoured and â—oued to leaue her and depart secretlie But you will say I am very sensible of the payne that this
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
will wee â— will wee not but the separation of harts and â—nion of spiritts this is it alone that is to be feaâ— Now touching vs we will not onelie remayne â—ted together but further more this our vnion â—ll euerie day increase to more perfection and â—t most sweete and amiable bond or corde of â—ritie shall be allwayes more twisted and tied â—ether according to the measure that we shall â—ance our selues in the way of our owne perfeâ—â—â—on for as much as becomming more capable to â—te our selues to God the more we shall vnite â—â—r selues one to and other so that by euery â—â—mmunion that we make our vnion shal be made â—re perfect for vniting our selues with our Lord â— shall allwaies remayne more vnited together â—o the receauing of this sacred and celestiall Bread 〈◊〉 of this most odoriferous Sacrament is called â—â—mmunion that is as much to say as common â—on O good God what an vnion is that which â—etweene each Religious of one and the same â—er such an vnion that their spirituall riches are â—ntermixed together and reduced into common â—heir exteriour prouisions are A Religious persoÌ„â—h nothing in particular to himselfe because of â—e sacred vowe that he hath made of voluntarie â—â—uertie and by the holy profession that Religious make of most holy charitie all their vertues are â—â—â—mon and all participat of the good workes 〈◊〉 one an other and shall enioy the fruite of 〈◊〉 same prouided that they keepe themselues allwaiâ—â— in charitie and in obseruance of those Rules â— Religion vvherevnto God hath called them that that person which is in any domesticall oâ—â—ce or in any other exercise vvhat soeuer it be coâ—templateth in the person of her that is in pray in the quier she that reposeth participateth of 〈◊〉 labour another hath vvho is in exercise by 〈◊〉 commaundement of the Superiour Behould thâ—â— my deare Children hovv those that goe doe â—â—mayne and those vvho remayne doe goe aâ— therefore you ought all equallie louinglie and coâ—ragiously to imbrace Obedience as vvell in this â—â—casioÌ„ as in all others since those vvho doe remayâ—â— shall haue part of the labour and fruite of the voâ—â—ge of those vvho depart euen as they shall haue pâ— of the tranquillitie and quiet of those who remâ—â—ne Doubtlesse all of you my Deare children haâ—â— neede of much vertue and of great care to pracâ—â— it aswell to depart as to stay For euen as they vvâ— depart haue need of much courage consideâ—â— in God louinglye and with the spiritt of humilâ—â— to enterprise that vvhich God requireth of theâ— vanquisâ—ing all the feelings which may laye hoâ— or come vppon them to leaue the house in vvhâ—â— God hath first placed them the Sisters they haâ— so dearely loued and vvhose conuersation brougâ—â— so much consolation to their soule the tranquâ—litye of their retired life which is so deare thâ— parents and acquaintance and I knovv not vvâ— many other things to which nature is tyed wâ—les that vve liue in this life They likewise vvâ— remayne haue the same neede and necessitye â— courage asvvell to perseuere in the practice â— hâ—y submission humilitie and tranquillitye as â—â— to prepare themselues to goe forth vvhen â—y shal be commaunded since that euen as you 〈◊〉 your Institute My Deare sisters beginneth â— extend it selfe into all parts in so many diuers â—ces in like manner you ought to endeauour â— increase and multiply the acts of your vertue â—â—d to stringhten your courage for to make your â—ues capable to bee imployed according to the â—ill of God § 5. Truely it seemeth to mee vvhen I regard â—â—d consider the beginning of your Institute that â—verye vvel representeth the historie of Abraâ—â—m for vvhen God had giuen his vvord to him â—t his seede should be multiplied â—s the stars of â—â—e firmament and as the sandes of the sea he â—â—mmaunded him neuerthelesse to sacrifice his â—â—nne by vvhome the promise of God vvas to â— accomplished Abraham did hope and strenghâ—â—n himselfe in his hope agaynst hope it selfe â—â—d his hope vvas not in vaine but fruitfull in â—â—e manner vvhen the first three Sistâ—rs did ranke â—â—emselues together and embraâ—e this kind 〈◊〉 life God had designed from all eternitie to â—esse their gâ—neration in giuing them one vvho â—â—ould be greatâ—ie multyplied but vvho could haue â—â—leeued this since vvhen they enclosed themâ—â—lues vvith in their little house vve thought â—o other thing then to make them dye to the â—orld they vveare not sacrificed but they did â—oluntarilie sacrifice themselues and God conâ—nted himselfe so must vvith their sacrifice â—at he hath not onely giuen them a nevv life â—r them selues but a life so abundant that they â—ay by his grace communicate it to many souâ—s euen as vve allreadie see And truelie it seemeth to mee that these three first Sisters â— verye well represented by the three graineâ— wheat that weare found among the strawe wâ—â— was put on the chariott of Triptolemus the wâ—â— graines did serue to conserue his armye For bâ— brought into a countrye where there was not â— wheate these three graines weare takeÌ„ and cast â— the ground which did produce others in such quâ—titie that with in a fewe yeares all the groundeâ— that country weare sowed there with The Proâ—â—dence of our good God casting with his bleâ—â—â—â— hand these three Religious into the ground of Visitation and hauing remayned there somtâ— hidden from the eyes of the world they haue pâ—â—duced the fruite that we see at this present in 〈◊〉 sort that within a short time all this country shâ—â—â— made participant of your Institute O how hapâ—â—â— are those soules who dedicate themfelues truely â— absolutely to the seruice of God for God neâ—â— leaueth them barren nor vnfruitefull for for a vâ—â— nothing that they haue leaft for God God giuâ—â— them incomparable recompences aswell in this â— as in the other VVhat a grace is this I praye yâ—â— to be imployed in the seruice of soules whom Gâ—â— hath so dearelye loued and for whose saluation oâ— Lord IESVS hath suffered so much truely it is inestimable honour and you ought my deare châ—â—dren to make a very great esteeme thereof and â— employ your selues fâ—ythfully therein not coÌ„plâ—ning neither of payne nor care nor labour for yâ— shal be most dearely recompensed for all allthouâ—â— this ought not to serue as a motiue to encourage yâ— but rather because by the same you become moâ—â— pleasing to God and thereby augment his Glorieâ— much the more Goe then and remayne couragâ—ouslie in this exercise and doe not studie to coÌ„â—â—dâ—â— that you see not in your selues what is necessarie meanes talentes proper for the offices you shal be â—â—ployed in it is hetter that you doe not see them â—our selues for this will keepe you in humilitye â— giue you more ample subiect to distrust your â—â—â—es your owne forces and cause you more â—â—â—olutelie to put your vvhole confidence in God â—o much that as long as we haue not
necessitie to â—â—â—ctice a vertue it is better we haue it not when 〈◊〉 shall haue vse thereof prouided that we bee â—â—â—thfull in those that vve haue present practice of â— vs hould our selues assured that God will giue euery vertue in his time lett vs not studie to deâ—â— nor to pretend any thing lett vs indeed leaue â—â—r selues vvholie in the handes of the diuine proâ—â—â—ence that he doe vvith vs vvhat shall please him 〈◊〉 to vvhat purpose is it to desire one thing rather â—â—n another ought not all things to be indifferent to vs prouided that vve please God and that vve â—â—ue his diuine vvill this ought to suffice vs. For â—â—y part I admire hovv it can bee that vve should â—â—ue more inclinatioÌ„ to bee imployed in one thing â—â—en in another principallie being in Religion â—here one charge and one busines is as pleasing â— God as another since it is Obedience that giueth â—â—e prise to all the exercises of ReligioÌ„ if the choice â—eare giuen vs the most abiect should bee the â—ost desirable and these vve should imbrace most â—â—uingly but this not being in our choice lett vs â—â—brace the one the other with the same harty â—ood vvill vvhen the charge that is giueÌ„ vs is honoâ—â—ble before men lett vs hould our selues humble â—efore God vvhen it is more abiect before men â—â—tt vs esteeme our selues more honored before the â—iuine Bountie § 6. In fine my deare daughters retayne chereâ—ully and faythfully that which I haue sayed to you â—vhether it respect the interiour or the exteriour vvill nothing but vvhat God vvould haue yoâ— vvill imbrace louinglie the euents ad diuers effâ— of his diuine will not troubling your heades abâ— any other thing and now what can I say more deare Sisters since it seemeth that all our happiâ— is comprised in this most amiable practice onâ— I will represent to you the example of the Israâ— with the which I vvill ende they hauing belong time vvith out a king had a desire to haue great certaynelie is the spiritt of humayne estiâ—tion as if God had left them vvith out a guide that he had not had care to Rule gouerne and fend them for this cause they did addresse theâ—selues to the Prophett vvho promised in the name to demaund one for them of God the vvhâ— he did and God being irritated vvith their demaâ— made them this aunsvvere â—hat he vvould grâ— their request but that he shouâ—d aduertise theÌ„ â—â— the king that they should haue should take sâ— dominion ouer them that he should take their châ—dren from them as for their sonnes he shoâ— make some of them vndâ—r officers others sodiers and captaynes and for their daugâ—ters â— should make some of them cookes others Bakeâ— and others perfumers Oâ—r Lord doth the samâ— Most deare daughters to â—hose vvho dedicate theâ—selues vnto his seruice for as you see in Religioâ— their are diuers charges and diuers offices but vvhâ— is it that I will say no other thing but that it seemeth to mee that the diuine Maiestie hath choseâ— you vvho are to goe as perfumers yea truelie foâ— you are deputed by him to goe and povvre forâ— the most svveete sauour of the vertues of your Institute and as young damsells are louers of svveetâ— smelles â—as the sacred spouse sayeth in the CaÌ„ticles that the name of her be oued is an oyle or baâ—meâ— vvhich spredeth all ouer its Odoriferous and fragranâ— sauour for this cause she addeth the young â—ells haue follovved him being dravven by his â—â—e perfumes My deare sisters as perfumers of â—uine bountie goe your way to povvre forth â—igh all partes the incomparable odour of Most â—re humilitie svveetnesse aÌ„d Charitie that many â—g maydens may be dravvne to follovv after perfumes and to imbrace your manner of life â—ich they may bee able as yourselues to inioy in â—fe a holy and amorouse peace and traÌ„quillie of â— and by this meanes in the other life to possess â—all felicitye Your congregation is as a hiue of the vvhich hath all readie cast diuers swarmes â—euerthelesse vvith this difference that the come forth to retyre themselues vvith in anoâ—iue and there to begin a nevv houshould â— svvarme choising their particuler king vnder â—me they fight and make their retraite but touâ— you my deare soules although you goe vvithâ—evv hiue that is to saye begin a nevv house â—ur order neuerthelesse you haue allvvaies the same king that is our Lord IESVS Crucified â—r vvhose authoritie you shall liue in securitie â—â—resoeuer you shall bee feare not the vvant of â—hing for he vvill be allvvaies vvith you so as you doe not make choise of another onely â—a great care to increase your loue and fidelitie â—s diuine Goodnes hould your selues as neere â—m as you can possibly and all yvill succeede to good learne of him to doe all that you shall to doe and doe nothing vvithout his councell â—e is the most faythfull freind vvho vvil conâ— gouerne and haue care of you as vvith my â—â—le hart I humbly beeseech him God bee â—â—ed LIVE JESVS THE SEAVENTH ENTERTAYNMENT VVHEREIN THE PROPERTIâ— of Doues are applyed to the Religious souâ— by vvay of Lavves 1. YOu haue demaunded of mee some iâ— Lavves in the beginning of the yeare considering vvhat might bee most profitable conuenient for you I haue cast the eyes of my â—ration vppon the Gospell of this day vvheâ—â— made mention of the Baptisme of our Lord â— and of the Glorious apparition of the holie Gâ— in the forme of a Doue vppon the vvhich appaâ— I haue layed hould and considering that the â—â— Ghost is the loue of the Father and of the Sonâ— haue thought that I ought to giue lavves all of the vvhich I haue taken from the Doues in coâ—â—â—deration of this that the Holie Ghost hath voâ—â—â—safed to take the forme of a Doue and also so 〈◊〉 the more vvilinglie because that all the soules vâ— are dedicated to the seruice of the Diuine Maiâ— are obliged to bee as chast and louing Doues â— as vve see the spouse in the Canticles is often naâ— by this name and vvith very good reason for tâ— is a great correspondence betvvene the quallitie the Doue and those of the beautifull louing Dâ— of our Lord the lavves of Doues are all exceeâ—glie agreable it is a most svvete meditatioâ— consider them VVhat is a more goodly lavvâ— pray you then that of cleanlines for their is any thing more neate then Doues they are vvoÌ„â— â—andsome although there is nothing more 〈◊〉 then a doue-cote and the place vvhere they â—e their nests notvvithstanding vve neuer see a 〈◊〉 Doue they haue allvvaies their feathers bright â—th make a delightfull aspect in the sunne Lett â—nsider I pray you hovv gratious the Lavve of 〈◊〉 simplicitie is Our Lord IESVS himselfe hath â—â—ed it saying to his Apostles bee as simple as â—es and as prudent as the serpent But in the 〈◊〉 place good God hovv delightfull is their 〈◊〉 of svveetnesse For
seemetâ— that all is lost and the meanes to performe ouâ— begun enterprise is taken from vs. Consider this soule hovv vvell she sitteth on her eggs in the timâ— of consolation and leaueth the care of her selfe to her onely vvelbeloued one If she bee in prayer what holy desires doth she not make to please him hovv tenderly affected is she in his preseÌ„ce vvholye melting into her vvelbeloued she putteth her selfe intirely into the armes of his Diuine Prouidence O these are most amiable eggs and all this is veryâ— good besides the little pigions are not vvanting which are the effects for vvhat is it that she doth not the vvorkes of her charitie are in so great nuÌ„ber her modestie appeareth before all the sisters she giueth exceeding edifiâ—ation she causeth admiration in all those that behould her or vvho knovâ— her mortifications sayeth she lost mee nothing aâ— that time they vveere rather consolations to meeâ— and for Obediences they vveere my ioyes I noâ— soouer heard the first sound of the Bell but I vvâ—â— risen I did not permitt one point of vertue 〈◊〉 passe without practice and I did doe all this vvitâ— most great peace and tranquillitie But novv that â— am in disgust and in driesse in prayer I haue not anâ— courage as it seemeth to mee for my amendmenâ— I haue not the feruour I vsed to haue in my exercises in fine the cold and frost hath wholly benummed mee I beleeue it vvell Consider I pray yo◠〈◊〉 this poore soule hovv she lamenteth her disgrace her discontent doth appeare euen in her face she hath her countenance on the ground deiected and melencholye she vvalketh all pensiue so coÌ„fused as nothing more Good God! vvhat haue you sister are vvee constrained to say to her O! vvhat haue I I am so decayed in vigour nothing can content mee all is disgustfull to mee I am novv so confused But vvhat confusion is it For there arâ— two sorâ—s one which coÌ„ducteth to humilitie and to life and the other to dispayre and consequentlye to death I assure you quoth she I am so neere it that I haue allmost lost the courage to passe further in my vndertaken course of perfection O Good God! what a vveaknes is this consolation is vvanting and by that occation courage is lost O vvee must not doe so but rather the more God depriueth vs of consolation the more wee ought to labour and confide in him to giue him testimonie of our fidelitye one onely act made with drinesse of spiritt is more worth then many made with great tendernesse Because that as I haue allreadye sayed speaking of Iob it is vvrought with a more stroÌ„g loue allthough not so tender nor so pleasing so that the more they take froÌ„ mee the more I make is the secoÌ„d lavve that I desire very much that you obserue § 4. The third lavve that I presenâ— to you of the Doues is this that they vveepe as if they did reioyce they sing allwaies one selfe same tune asvvell for their songs of reioysing as for those of â—amenting that is to say to bemoane themselues and manifest their griefe Behould them pearched on their branches vvhere they bewaile the losse that they haue had of their little ones which the vveasill or ovvle hath robbed them of for vvhen any other taketh them then the maister of the Douehouse they are very much afflicted consider them also vvhen their companion commeth and approcheth to thë soe that they are wholie coÌ„forted they chang not their tune but make the same mournful grumling sound to expresse their contentment aâ— they did to manifest their greife This is that moâ—â— holie Equallitie of spiritt my Deare soules that vvish vnto you I doe not saye equallitie of humours nor of inclinations I saye equallitie oâ— spiritt for I make none neither doe I desire thaâ— you should make any acount of the turmoyle thaâ— the inferiour part of your soule causeth to troublâ— you which is that which causeth vnquietnesse whâ— the Superiour part doth not her duty in making hâ—â—selfe maister nor doeth keepe good watch to discouer her enimies as the Spirituall CoÌ„flict sayeth we ought to doe to the end she bee proÌ„ptly aduertise of the turbulent motions and assaults that the inferiour part raiseth which proceed from our senceâ— and from our inclinations and passions for to makâ— warre against it and to subiect it to hir lawes but say vve must retayne our selues allvvaies constanâ— and resolute in the Superiour part of our soule tâ— prosecute the vertue vvhereof vvee make profeâ—sion and to keepe our selues in a continuall equaâ—litie asvvell in aduerse things as in prosperous iâ— desolarion as in consolation and in fine aswell iâ— the thickest of aridities as in the midst of cherâ—shings Iob of vvhome vve spake in the secoÌ„d law furnisheth vs moreouer vvith an exaÌ„ple of this suâ—iect for he did euer sing the selfe same ayre in all thâ— songes that he hath coÌ„posed which are no other tâ—â— the historie of his life what is that which he did sayâ— vvheÌ„ as God did make his goods to be multiplyeâ— giuing him children and in fine he did send hiâ— whatsoeuer his desire could wish in this life vvhâ— sayed hee but the name of God be blessed this wâ— his song of loue that he did sing in all occasioÌ„s fâ—â— consider him reduced to the extremitye of afflictioÌ„ â—hat doth hee doe hee singeth his canticle of lameÌ„â—â—tioÌ„ vppoÌ„ the same ayre that hee did sing the other â—or reioyceing we haue receaued sayeth hee good â—hings of our Lord wherefore should not wee reâ—eaue the euill Our Lord hath giuen mee children â—nd goods and our Lord hath taken them froÌ„ mee â—is holy name be blessed allwaies the name of God â—e blessed O this holy soule vvas a chast and louing â—oung doue exceedinglye cherished of her deare â—nd onely one euen so should wee doe My deare â—hildren that is in all occasions vve should take the â—ood and the euill our comforts and afflictions froÌ„â—he hand of our Lord neuer ceasing to sing other â—hen that most excellent canticle The name of God â—e blessed allwaies on the ayre of coÌ„tinuall equalâ—itye for if this good happ arriue vnto vs we shall â—iue in great peace in all occurrences But doe not â—ou doe as those that weepe when consolation â—ayleth and doe no other thing but sing vvhen it is â—eturned or cometh agayne vvherin they are like â—o the Apes and Baboones who are allvvaies sadd â—nd furious vvhen the ayre becometh raynie and â—loudie and neuer cease to leape skipp and â—urne heeles ouer head vvhen it is fayre vveaâ—her § 5. Consider then the three lawes that I giue â—ou the which neuerthelesse are lavves totallye of â—oue obliging no othervvise then for loue Lett â—oue then carrye vs vnto our Lord that vve bee sollicitous to obserue and keepe them to the end vvee may truely say in imitation of the beautifull Doue of the Soueraigne spiritt vvhich is the sacred spouse My welbeloued
him of some other thing But your feeling is not quieted but it suggesteth to you to regard â—he vvrong hath bene done you O God this is not the time submitt your iudgment to make it â—eleeue and confesse that the correction is good â—nd that it vvas giuen verye iustlie O no this â—s to bee done after your soule shal be quiet â—gayne and pacified for in the time of trouble wee must not speake nor doe any thing vppon any â—ermes or reasons but remayne constant and resoâ—ute not to consent to our passion for vvee shall neuer vvant reasons at that time they will come â—hicke and threefold But not one must hee hearkned vnto hovv good soeuer they seeme to bee But vvee must keepe neere to God as I haue sayed diuerting our selues after vvee bee humbled and prostrate before his Maiestie speaking to him of some other thing But marke this vvorde that pleaseth mee verie much to speake because of the profitt thereof humble your selues vvith a svvete and a peacefull humilitye and not vvith a melancholy and troubled humility for this is our vnhappinesse that vvee bring before God acts of troubled spitefull humilitye and by this meanes our spiritts are not pacified and these acts are vnfruitfull But if on the contrarie vvee make these acts before the diuine bountie vvith a svveet confidence wee should come away all cherefull and trâ—â—quille and after wee should verie easilye disauowâ— all the reasons very often and ordinarilye irreasonable that our iudgement and proper loue doâ— suggest vnto vs and wee should goe with the samâ— facilitye to speake to those who haue giuen vs thâ— correction or contradiction as before You oueâ—come your selfe indeed say you to speake to them but if they doe not aunsvvere to you as you desire this doth redouble the tentation all this proceedetâ— of the same euill that wee haue sayed what imporâ— it you whether they speake after one fashion oâ— another so that you doe your dutie Therefore aâ— being well counted and deducted there is not anâ— person that hath not auersion to bee corrected S Pachome after that he had liued forty or fiftye yeares in the desert in great perfection had a reuelation from God that hee should gayne a great number of soules and that many should come into thâ— deserts to place themselues vnder his conduct heâ— had allreadie some Rcligious with him and the firsâ— hee receaued was his Brother named Iohn vvhâ— was his elder Brother S. Pachome then began to inlarge his monasterie and to make a great numbeâ— of cells his Brother Iohn either because hee diâ— not knovve his designe or otherwise for the zealâ— hee had to pouertie one day reprehended him verye sharplye saying vnto him is it so that yoâ— ought and meane to imitate our Lord IESV whâ— had not where-on to rest his head vvhilest hee waâ— in this world to make so great a conuent and otheâ— the like wordes to that purpose S. Pachome allthough he weare a great S. had such a feeling of thiâ— reprehension that hee tourned himselfe on thâ— other side to the end if I bee not deceaued that the feeling hee had there-of might not appeare in hiâ— face Then hee weÌ„t and cast himselfe on his kneeâ— before God demaunding pardon for his fault and â—mplayning for that after he had remayned so â—ng within the desert he was not yet mortifyed â—aking so humble and feruent prayer that he obâ—â—yned grace neuer more to bee subiect to impaâ—nce Likewise S. Francis towards the end of his â—e after hee had had so many rapts and amorous â—nions with God after hee had done so much for â—s glorie and surmounted himselfe in so many â—rtes one day when hee planted colworts in the â—rden it hapned that à Brother seeing that hee did â—ot plant them well reprehended him and the S. â—as moued with so povverfull a motion of choleâ— at his reprehension that hee had almost vttered iurious words against that Brother that had reâ—â—ehended him Hee opened his mouth to proâ—unce it but hee restrayned himselfe and taking the dung that hee did burie with the collworts â— wicked toung sayed hee I will teach the to inâ—rye thy Brother and presently prostrating himâ—â—â—fe on both his knees hee besought the Brother to â—â—rdon him Now what reason is there I praye you â—at wee should bee astonished to see our selues â—t to cholere and if wee haue a feeling vvhen wee â—e reprehended or when some contradiction hapâ—eth vnto vs vvee must therefore take example â—om these Saints who did surmount themselues continentlye the one hauing recourse to prayer â—â—d the other humbly demaunding pardon of his â—rother and neither the one nor the other did any â—ing in fauour of their motion but amended theÌ„â—â—lues and made their profitt of it You tell mee that â—ou accept of the correction with all your hart â—â—at you approue it and find it iust reasonable â—ut this giueth you a certayne confusion in respect â—f the superiour because you haue displeased her or â—â—uen her occasion to bee angrye and that this taketh from you the confidence to approch vnto hâ— notvvistanding you loue the abiection that coâ—meth on you for the fault My daughter this is doâ— by the commaundement of selfeloue knowe yâ— not it may bee you doe not that there is in our sâ—ues a certayne Monasterie whereof the Superioâ— is selfeloue and therefore it imposeth penances aâ— this payne is the penance it imposeth vppon yoâ— for the fault you haue committed in displeasing 〈◊〉 superiour because it may bee she will not esteeâ— you so much as she hath done if you had not fayâ— in your duty This is enough for those vvho â—ceaue correction I must speake a word for thâ— that giue it They ought to vse verye great discâ—tion to take a proper time for it and to doe it wâ— all due circumstances besides they must not bâ— astonished or meruaill nor bee offended to â— those to whome they giue it to haue a feelingâ— trouble thereof for it is a thing verye greeuous tâ— person to see himselfe corrected § 7. Thirdly you demaund how you may 〈◊〉 able to carrye your spiritt vp rightly before Goâ— not svvaruing on the right hand or on the lâ—â— My Deare daughter your proposition is very plâ—sing to mee for so much as it bringeth his aâ—â— were with it You must doe that you speake goeâ— God looking neither on the right hand nor â— the left But it is not this that you demaund I â— well but vvhat you may bee able to doe to fix yoâ— spiritt in God in such sorte that nothing may vntâ— nor dravve it backe Tvvo things are necessarie 〈◊〉 this to die and to bee saued For after this there shâ— neuer bee any separation and your spiritt shalâ— indissolubly fastned and vnited to God You say yâ— this is not that which you demaund but it is wâ— you may doe to hinder that the least fly doe 〈◊〉 with drawe your spiritt from God as
so the souâ— that desire to tast of all methodes and meanes tâ—â— leade or may conduce to perfection doe the veâ— same for the stomacke of their vvill not hauiâ— sufficieÌ„t heat to disgâ—st and put in practice so mâ—â— meanes there is made there a certayne cruditie aâ— indisgestioÌ„ vvhich taketh avvay their peace and tâ—â—quillitie of spiritt to dravve neere vnto our Loâ—â— vvhich is the onely thing necessarie that Maâ— hath chosen and shall neuer bee taken from her Lett vs passe novv to that other demaund tâ—â— you proposed to mee that is vvhat you may dâ— to strengthen your resolutions so vvell that thâ— mâ— spring forth and come to good effect There â—o better meanes my child then to put them in â—â—tice but you say you are allvvaies fraile and 〈◊〉 although you doe often make strong resoluâ—s not to fall into the imperfections that you deâ— to amend if the occasioÌ„ present it selfe you faile to stumble and lay your nose on the ground â—ld you haue mee tell you vvhy vvee remayne vveake it is because vvee vvill not abstayne â—n vnwholsome meates it is euen as if a parson 〈◊〉 vvould not haue the payne of the stomacke â—aske of a phisition vvhat she should doe hee â—uld aunsvvere her that she must not eate of 〈◊〉 and such meates because they engender crudiâ— vvhich doe cause payne aftervvardes but she 〈◊〉 not abstayne from them VVee doe euen the 〈◊〉 same wee would for example loue correâ— vvell but we vvill neuerthelesse bee obstinate â—hat a folly is this this cannot bee you vvill â—er bee able and strong to support correctioÌ„ couâ—ously whiles you eate of the fruit of proper â—mation I vvould verye vvillingly keepe my â—e recollect neuerthelesse I vvill not abâ—â—ge so many sortes of vnprofitable reflections â—s may not be Good God! I vvould bee inuariaâ— and very feruent in my exercises but also I â—uld not willinglye haue so muche payne in a â—de I would find the busines allreadie dispatched may not bee graÌ„ted during this life wherein we â—l allwaies haue difficultie and labour The feast â—he Purification as I haue sayed to you once â—re hath not an Octaue Of necessitie wee must â—e two equall resolutions the one to see vveedes vve in our garden and the other to haue the â—rage to see them pluckte vp by the rootes and â—lucke them vp our selues for our selfe loue-will â—er dye vvhiles wee liue it being selfe-loue that causeth these impertinent productions Moreoâ— it is not to bee fraile to fall sometimes into veâ—â— sinnes so that wee raise our selues immediatlye the retourne of our soule to God meeklie and gâ—tlye humbling our selues wee must not thinkâ— liue vvith out committing some for there hath bene any Our Bl. Ladie excepted that hath this priuiledge truely although they staye vs a 〈◊〉 as I haue sayed they doe not diuert vs so muchâ— of the vvay but that one onely regard of God â—â—lisheth theÌ„ in fine wee must knowe that we oâ— neuer to cease from making good resolutions though wee see very well that according to our â—dinarie wee practice them not yea when wee â—â—ceaue verye vvell it is impossible to practice tâ—â— when occasion shall present it selfe and this 〈◊〉 bee done with more stabilitie then if we felt in â— selues sufficient courage for to bring our enterpâ— to good effect saying to our Lord it is trueâ— Lord that I shall not haue the strenght to doeâ— support such a thing of my selfe but I reioyce foâ— much as it shal be thy streinght which will worâ— in mee and vppon this foundation wee must to battaill couragiously and doe not doubt but â— shall haue the victorie Our Lord doeth tovvâ—â—â— vs euen the very same that a good Father or â—ther who permitt their child to goe alone wâ— hee is in a softe medovve vvhere the grasse is vâ— grovvne or vppon moss beâ—ause if hee happeâ— fall it vvil be no great harme but in the ill and â—â—gerous vvaies they carrye him carefully in tâ— armes VVe haue often seene soules to suppâ— couragiouslye diuers great assaultes not hauing â—ne ouercome of theit enimies who withâ— while haue bene ouercome in slight encounterâ— why so because our Lord seeing it could doe tâ— no great harme to fall left them to goe alonâ— thâ—mselues the vvhich hee did not doe vvhen they â—ere in the desperate termes of great temptatioÌ„s 〈◊〉 of vvhich hee drewe them by his Allmighty â—vver Paula vvho vvas so generous to forsake the â—rld quitting the citty of Rome and so great â—ndance of all things and vvho could not be shaâ— by the Motherly affection she bare to her â—dren so resolute vvas she to forsake all for God â—er she had effected all these great meruailes she â—mitted herselfe to bee surmounted by the tentaâ—n of her proper iudgment vvhich made her beâ—ue that she ought not to submitt her selfe to the â—â—ise of many holie persons vvho did desire her vvithdravve somevvhat of her ordinarie austeâ—es vvherein S. Hierome auovveth that she vvas â—rehensible Lett vs marke vvell for conclusion 〈◊〉 all vvhatsoeuer vvee haue declared in this disâ—rse are things verie delicate concerning perfeâ—â— and therefore lett none of you that haue heard â—m bee affrighted or afflicted if she find not her â—e to haue arriued to this perfection since by the â—ce of God you haue so good courage to desire 〈◊〉 pretend the attayning therevnto LIVE IESVS AMEN THE TENTH ENTERTAINEMENT OF OBEDIENCE 1. OBedieÌ„ce is a morall vertue vvhich dependeth of Iustice novv there are certayne â—orall vertues vvhich haue so great affinitye with 〈◊〉 vertues Theologicall which are Fayth hope and charitie that they seeme as it weere Theoloâ—call although they bee in a degree verie inferiour Penance Religion Iustice and Obedience No Obedience consisteth in tvvo points the first is obey Superiours the second to obey our equallâ— and inferiours But this second appertayneth ratâ— to humilitie gentlenesse and charitie then to Oâ—dience For the person that is humble thinketh tâ— all others surpasse her and are better then she â— such sort that she esteemeth them her Superioâ—â— and beleeueth that she ought to obey them 〈◊〉 touching the Obedience that regardeth the Suâ—riours that God hath established ouer vs to goueâ— vs it is of Iustice and necessity and wee ouâ— to render it vnto them with entire submission our vnderstanding vvill Novv this Obedieâ— of the vnderstanding is practized when being â—maunded vvee accept and approue the commauâ—ment not onely vvith our will but also vvith â— vnderstanding approuing and esteeming the thâ— that is commaunded and iudging it better â— any other thing that they might haue commaunâ— vs vppon this occasion VVhen one is come to tâ— then they loue so to Obey that they desire insâ—ably to bee commaunded to the end that all tâ— doe bee done by Obedience This is the Obedâ— of the perfect and that which I desire for 〈◊〉 which proceedeth from the pure gift of God 〈◊〉 othervvise is gotten vvith long time and labâ— and
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
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
â—ou hast done but bee of good courage and reâ—ember henceforth to liue in submission and asâ—e thy selfe that God hath pardoned thee Hee â—eyed the councell of the saint comporting himâ—â—â—e vvith much more humilitie all the time of his ◠§ 8. I say yet furthermore that Obedience is of no lesse meritt theÌ„ Charitie for to giue a cupp â— water for Charitie is vvorth the kindome of heaâ— our Lord himselfe hath sayed it doing so much fâ— Obedience you vvill gayne the same The verâ— least thing done for Obedience is most acceptabâ—â— to God eate for Obedience your eating is moâ—â— pleasing to God then the fasts of Anchoritts if thâ— bee done without Obedience if you rest by Obedâ—ence your repose is much more meritorious aâ— acceptable to God then voluntarie labour but yâ— will say to mee what profitt shall come to mee fâ— practiceing this louing Obedience so exactly vvâ— the foresayed conditions blindlie promptlye aâ— perseuerantlie O my deare Daughthers the peâ—son that vvill performe it shall enioy in his soâ— continuall tranquillitye and the most holie peaâ— of our Lord vvhich surpasseth all vnderstandiâ—â— Hee shril haue no account to render of his actioâ— since they haue all bene exercised by Obedienâ— as vvell touching the Rules as the Superiours wâ— happines more profitable and desirable then thâ— Certaynely the true Obedient speaking this by tâ— way loueth hir Rules honoureth theÌ„ and esteeme them dearely as the true vvay wherein hee ougâ— to walke to the vnion of his spiritt vvith God Tâ—â—refore hee neuer departeth from this vvaye nor fâ— the obseruance of those things that are appointâ— therein in forme of direction no more then froâ— those that are there commaunded The soule truelie Obedient shall liue as svvetâ— and peaceably as a childe vvho is in the armes of deare mother vvho troubleth not himselfe vvâ— that vvhich may happen whether the Mother câ—rie him on the right hand or on the left hee takâ— no care euen so the true Obedient lett them coâ—maund him this or that hee troubleth not himseâ—â— prouided that they commaund him and heeâ— allvvaies betwene the armes of Obedience I would â—ay in the exercise of Obedience his content Now to such a one I may very well assure on the art of God the Paradice of eternall life as also dureâ—â—g the course of this mortall life hee shall enioy â—ue tranquillitie for it cannot bee doubted § 9. Now you demaund if you bee obliged â—n payne of sinne to doe all that the Superiours tell â—ou you must doe as when you render account if â—ou must hould for a commaundement all that the â—uperiour hath sayed to you vvhich is proper for â—our aduancement O no my Daughter Superiours â—o more then confessours haue not intention allâ—aies to oblige the inferiours by the commaundements they make vvhen they will doe it they â—e that vvorde of commaundement vppon payne â—f disobedieÌ„ce and then the inferiours are obliged â— obey vnder payne of sinne allthough the comâ—aundement vvere verie light and the thing but â—tle but othervvise not for they giue aduise in â—ree sortes some by forme of commaundement â—thers by vvay of councell and others by way of â—mple direction In the CoÌ„stitutions Rules it is â—en the verie same for their are articles that say â—he sisters may doe such a thing and others that â—ye they shall doe itt or take heede they doe it not â—me of these are councells and others commaunâ—â—ments those vvho vvould not subiect themselues â— the councells and direction they should transâ—â—esse against louing Obedience and this should â—ittnesse in them great remisnesse of hart and â—f hauing verie little of the of God to doe but â—nelie that which is commaunded and no more â—d allthough they doe not transgresse the Obediâ—â—ce that they haue vovved vvhich are those of coÌ„â—aundements and councells vvhen they are not â—biect vnto direction neuerthelesse they trangresse louing Obedience vvhich all the Religious of thâ— Visitation ought to pretend and practice § 10. You aske me if a person might not verye well thinke vvhen they chaÌ„ge your Superiouâ— that she is not so capable as the other you haue haâ— and that she hath not so much knovvledg of tâ—â— way whereby she ought to guid you Certayne vvee are not able to hinder our thoughts but to râ—solue or abide in theÌ„ this is that vvhich vvee ougâ—â— not to doe For if Balaam vvas so vvell instructâ—â— by an asse vvith much more reason ought vvee beleeue that God vvho hath giueÌ„ vs this Superioâ—â— vvill cause her to teach vs according to his vvill â— though it may bee not according to our will Oâ— Lord hath promised that the true obedient persâ— shall neuer erre No truelie the person vvho veâ— follovv indistinctlye the vvill and direction of tâ— Superiours whom God shall establish ouer him â— though the Superiours vvere neuer so ignoraâ— and did leade their inferiours according to thâ— ignorance yea through rugged and daÌ„gerous waâ— the inferiours submitting theÌ„selues to all that is â— manifestlie sinne nor against the commaundemâ— of God and the Holie church I can assure you â— they shall neuer erre The true obedient persâ— sayeth the holye scripture shall speake of victorâ— that is to saye hee shall become victorious in difficulties through vvhich hee shal be carried Obedience and shall come forth of the vvaâ— through vvhich hee did enter by Obedience wâ— honour hovv dangerous soeuer they may bee should be a pretty kind of Obedience if â— vvould not obey but those Superiours vvho shoâ— be pleasing to vs If this day you haue a Superiâ—â— of great esteeme asvvell for her quallitie as for vertues you willinglie obey vvith a good hart morrovv you shall haue another vvho will not 〈◊〉 much esteemed aÌ„d you doe not obey her with so â—ood a hart as the other yealding her the like Obeâ—ience not esteeming so much that vvhich she â—â—yeth to you nor performing your dutye vvith â—â—at satisfaction Ah! vvho seeth not that you did â—bey the other out of your inclinations and not â—urelie for God for if it were so you should haue â— much pleasure and make as great esteeme of â—at vvhich this telleth you as you did of that â—hich the other did saye I haue ofteÌ„ vsed to speake â—ne thing that is good allvvaies to bee spoken of â—ecause it ought allvvaies to bee obserued to vvitt â—hat all our actions ought to bee practiced accorâ—ing to the superiour part for it is so that vvee must â—ue in this house and not according to our sences â—â—d inclinatioÌ„s VVhithout doubt I shall haue more â—â—ttisfactioÌ„ touching the inferiour part of my soule â— doe that vvhich one superiour to vvhome I haue â—n inclination shall coÌ„maund mee then to doe that â—nother biddeth mee to vvhome I haue it not but â— I doe obey equallie touching the superiour part sufficeth and my Obedience is vvorth more wheÌ„ haue lesse content in doing it for heerein vvee â—hevve it is for God and not for our
but they allwaies pause vpon their but which is much as to say that they knovve vvell it should bâ— better othervvise None can doubt my deare daâ—ghters but that this is verie contrarie to perfectioâ— for it produceth ordinarilie vnquietnesse of spiriâ— variances murmurations and in fine it nourisheâ— the loue of proper estimation And therefore prâ—per-opinion and selfe-iudgment ought neither â— bee esteemed nor loued But I must tell you thâ— there are persons vvho ought to forme their opâ—nions as Bishops and Superiours are to doe vvâ— haue charge of others and all such as haue goueâ—ment Others ought not to trouble themselues vâ—lesse obedience so ordayne For otherwise thâ— should loose their time vvhich they ought to iâ—ploy faythfully in retayning themselues with Goâ— and as the inferiours should be esteemed little atteâ—tiue to their perfection if they would settle theâ— selues to consider their selfe opinions so likevviâ— the Superioures should bee held incapable of thâ— charges if they did not forme their opinions aâ— would not take sinall resolutions although thâ— ought not to content themselues therein nor to tâ— themselues therevnto for this should bee contraâ—â— to their perfection The great Saint Thomas wâ— had one of the greatest spiritts that a man coâ— haue vvhen hee formed any opinions hâ— did ground them vpon the most pregnant reâ—sons that hee could and neuerthelesse if hee fourâ— any one who did not approue that which hee hâ— iudged good or contradicted him therein hâ— would not dispute nor bee offended in himselfâ— but suffered it willglye VVherein bee manifestâ— verie well that hee did not loue his ovvne opinioâ— yâ—t so that hee did not disapproue it neither leauing so as others should find it good or no after hee â—d performed his part hee troubled himselfe no â—rther The Apostles were not addicted to their â—ne opinions no not euen in things appertaynâ—â—g to the gouerment of the Holy church vvhich â—as an affayre of so great importance so that after â—cy had determined the cause by the resolution â—hich they had takeÌ„ they were not offended if any â—d censure the same and if any did refuse to agree their opinions although they were verie well â—ounded they did not seeke to make them to bee â—â—ceaued by contesting nor by disputes If then the â—â—periours would change opinions at all encounâ—s they vvould bee esteemed light and imprudeÌ„t their gouernments so also if those vvho haue no â—rges would tye themselues to their opinioÌ„s deâ—cing to mayntaine them and cause them to bee â—ceaued should they not be held for obstinate yes â—elie For it is a most assured thing that the loue selfe-opinion degenerateth into obstinacie if it â—e not faytfully mortified and cut off VVe see an â—mple of it euen amongst the Apostles It is an â—mirable thing that our Lord hath permitted â—ny things that the Apostles haue done vvorthy â—elye to haue bene written to lye hidden vnder â—rofound silence and that the imperfectioÌ„ which â—gee at Sainct Paul and Sainct Barnaby commitâ— together hath bene vvritten It is vvithout â—ubt a spetiall prouideÌ„ce of our Lord who would â—â—e it so for our particular instruction they went â—th together to preach the holy Gospell and tooke â—th them a young man called Iohn Marke vvho â—s kinsman to Sainct Barnabee These two great â—ostles fell into dispute whether they should take 〈◊〉 with them or leaue him and finding themselâ— of a contrarie opinion vpon this fact and not being able to agree they separated themselues oâ— from the other Now therefore tell mee ougâ— we to bee troubled when wee see some defect amongst our selues since the Apostles did also coâ—mitt them § 2. There are certayne great spiritts that aâ— verie good but who are so subiect to their opinioÌ„ and esteeme them to bee so good that they wâ— neuer forgoe them and good heed must bee takâ— not to aske it of them incircumspectlie and vnâ—wares For after wards it is almost impossible â— make them acknowledg and confess that they haâ— fayled for so much as they thrust theÌ„selues so faâ— into the search of reasons to mayntane that whiâ— they haue once sayed to bee good that there is â— meanes vnlesse they giue themselues to an excelâ— perfection to make them vnsay vvhat they haâ— sayed There are also found great spiritts and veâ— capable that are not subiect to this imperfectioâ— but verie vvillinglye dismisse their opinions â— though that they bee verie good they arme â— themselues to the defence of them vvhen any coâ—trarietie or contrarie opinion is opposed to tâ— which they haue iudged for good and well assuâ— euen as vvee haue sayd of the great Saint Thomâ— vvhereby you see it is a naturall thing to bee subiâ— to opinions ordinarilie melancholie persons â— more giuen therevnto then those that are of a â—uiall and pleasant humour for these are easâ— tourned at euerie hand and facile to beleeueâ— which is sayed to them The great Saint Paula â— obstinat in mayntaining the opinion that she â— formed to her selfe of exercising great austeritâ— rather then she vvould submitt herselfe to the â—uise of many that did councell her to abstaine aâ— likevvise many other Saints vvho thought thâ— must macerate their bodies verie much to plâ— God in such sort that they therefore refuseâ— obey the phisition and to performe that which was requisite to the conseruation of their perishing and mortall bodies and although this was an imperfection they leaue not for this to bee great Saints and â—erie acceptable to God the vvhich teacheth vs â—hat vvee ought not to trouble our selues vvhen wee perceaue in our selues imperfections or incliâ—ations contrarie to true vertue prouided that wee â—ecome not obstinate to perseuere willinglie in â—hem For Saint Paula and others rendring themâ—elues stifneckt although it was in a small matter â—aue bene reprehensible in the same Concerning our selues wee must neuer omitt so to forme our opinions but that wee will vvillinglie depose them â—vhen it is needfull vvhether vvee bee obliged or not obliged to forme them Therefore to bee subâ—ect to esteeme of our ovvne iudgment and to â—eeke out reasons to mayntaine that vvhich vvee â—aue apprehended and found to bee good is a verie â—aturall thing but to permitt our selues to goe â—hereafter and to bee fastned thervnto vvould be a notable imperfection Tell mee is it not time vnprofitably lost espetiallie in those that haue not â—harge to muse on this § 3. You say vvhat must vvee doe then to morâ—ifie this inclination we must cutt of that vvhich â—ourisheth it it commeth into your mind that â—our Superiour erreth in commaunding this or that â—o bee done in such manner and that it vvould bee â—etter done so as you haue conceaued turne from â—ou this thought saying to your selfe Alas â— what â—aue I to doe vvith it since it is not committed to mee It is allwaies much better to vvithdravve our â—hought simply then to search reasons in our mind â—o make vs beleeue that vvee haue done vvrong â—or
satisfied in â—etting these loue theÌ„selues exceedinglie vvith this â—ffectiue loue But there are others that loue themâ—elues more vvith the affectiue loue and these are â—ose vvho are verie tender of themselues and who noe nothing but bemoane dandle cherish and conâ—rue themselues and who feare so much all that â—ay hurt them that it is a great pittie to behould â—em If they bee sicke vvhen they haue no more â—â—yne then in their fingers end there is noâ—ing more hurt then they are they say they are â—ost miserable no euill how great soeuer it bee is comparable to that they suffer and they cannoâ— find medicines sufficient to cure them they cease not to medicine themselues and in thinking to conserue their health they loose it and ruinate iâ— altogether if others are sicke it is nothing in fine there is none but they vvho are to bee bemoaneâ— and are subiect to weepe teÌ„derlie ouer themselues endeuoring thereby to moue those that see them to compassion They take little care vvhetheâ— others esteeme them patient or no so that they beleeue them to bee verie sicke and afflicted imperfections certainlie proper to children and if I durâ— say it to vvoemen and furthermore amongst men to those that are of an effeminate hart and little couragious for amongst the generous this imperfection is not mett vvith all for vvell made spirits stand not vpon these childish toyes and sottisâ— delicacies vvhich are proper for nothing but tâ— stopp vs in the way of our perfectioÌ„ and yet for a this vvee cannot endure that one esteeme vs delâ—cate is not tâ—is verie much tendernes § 6. I remember a thing that hapned to mâ— retourning from Paris I encountered in a house tâ— Religious vvoemen with this accident vvhich serâ—eth to my purpose and truelie I had more consâ—latâ—on in this encounter then I had in all nâ— iourney although I had mett with manie verie veâ—tuous soules but this one did comfort mee abouâ— all There vvas in this house a maide vvho maâ— her â—riall or nouitiate she was meruelouslie gentâ— docile subiect and obedient in fine she had all tâ— most necessarie conditions to bee a true Religioâ— vvoeman in the end it hapned by misfortune thâ— her sisters did marke in her a corporall imperfect vvhich vvas cause that they began to bee in douâ— whether they ougâ—t not to dismisse her for tâ— cause The mother Superiour loued her verie muâ— and vvas troubled to doe it but notwithstanding the sisters did stronglie ground themselues vpon this corporall incommoditye Novv vvhen I was there the matter vvas referred to mee touching this good poore soule vvho is vvell descended she vvas brought before mee being there she placed her selfe vpon her knees It is true my Lord sayed she that I haue such an imperfection vvhich truelie is so shamefull naming it alovvde vvith great simplicitie I confesse that our sisters haue verie great reason not to bee willing to receaue mee for I am insupportable in my defect But I beseech you to bee fauorable vnto mee assuring you if they receaue mee exercising their charitie tovvards mee that I vvill haue a great care not to trouble them submitting my selfe vvith all my hart to keepe the garden â—or to bee imployed in other offices vvhatsoeuer they bee that may keepe mee farr of from their companie to the end I may not molest theÌ„ Truelie this maydeÌ„ touched my hart O she vvas not much tender of her selfe I cannot hould my selfe from saying that I vvould vvith all my hart haue the same naturall defect and vvithall haue the courage to declare it before the whole world vvith the same simplicitye that she did before mee she had not so much feare of being disesteemed as manie others haue neither vvas she so tender ouer her selfe she did not make any of these vaine and vnprofitable considerations vvhat vvill the Superiour say if I declare this or that to her if I aske her any helpe or reliefe she vvill say or thinke that I am verie delicate and if it bee true vvhy vvould you not that she should thinke so But vvhen I tell her my necessitie she maketh mee so cold a countenaÌ„ce that it seemeth that she is not pleased vvith it It may verie vvell bee my good daughter that the Superiour hauing other things enough in her head hath not allvvaies attention to smile or speake verie gratiouslie when you delare to her your greife and this is it you say which troubleth you and taketh from you the confidence to speake to her of your infirmities O God! my deare daughters these are childish toyes wee must goe simply If the Superiour or the mistrisse haue not entertayned you as you desire one time yea many you must not bee disgusted therefore nor iudg they doe allwaies the same O no Our Lord will touch them it may bee with his spiritt of sweetnes for to yeald themselues more pleasing at our next retourne so wee must not bee so tender as to desire allwaies to speake of all the infirmities wee haue when they are not oâ— importance a little head ache or a little tooth ache which will quicklie passe perchance if you would beare it for the loue of God there is no neede to goe speake to make your selfe to be beemoaned a little it may bee you will not speake to the superiour oâ— to her that may take care to ease you but with more facillitie to others because say you that you would suffer this for God O my deare daughter if it were so that you would suffer it for the loue of God aâ— you thinke you would not goe to tell it to anotheâ— that you knovve well will find her selfe obliged to declare your greife to the Superiour and by this meanes fetching a coÌ„passe you shall haue your coÌ„tentment but in good earnest you had better make your demauÌ„d simply to her that can giue you leaue to take it for you knowe well that the sister that you speake to of your headache hath not povver to bidâ— you goe lye downe on your bed this theÌ„ is no otheâ— designe or inteÌ„tioÌ„ although wee thinke not so expreslie but to the end to bee bemoaned a little by this sister and this doth greatlie satisfie selfe-loueâ— Now if it happeÌ„ by encouÌ„ter that you speake it the sister it may be asking you how you doe at that time there is no harme so that you tell it simply without aggrauating it or bewailling your selfe But more then this must not be spokeÌ„ but to the Superiour or to the mistrisse you must no more bee afraid although they bee a little rigorous in correcting such a fault For my deare daughter you take not froÌ„ theÌ„ the coÌ„fideÌ„ce and libertie to correct you goe simply then tell theÌ„ of your greife I beleeue well that you take more pleasure aÌ„d are more coÌ„fideÌ„t to tell your payne to her who hath not the charge to coÌ„fort you theÌ„ to her that hath care aÌ„d power to doe it whiles you doe so
it is better to goe into heauen vvith one legg one eye one arme then for a man to haue two and loose himselfe Novv such kind of poeple being thus come into Religion wee see them oftentimes make great profitt produce much fruit and perseuere faythfullie in their vocation § 6. There are others vvho haue been called verie well vvho notvvithstanding haue not perseuered but after they haue remayned in Religion some time haue left all of this vvee haue an example in Iudas of vvhose vocatioÌ„ wee caÌ„not doubt but hee was vvell called for our Lord did choose and called him to the Apostle-shipe with his owne mouth from vvhence then came it that being so well called hee did not perseuere in his vocation O this vvas because hee abused this libertie and would not vse the meanes vvhich God had giuen him for this end but in lieu of imbracing them and vsing them for his profitt hee tourned them into abuse and in doeing this hee lost himselfe by reiecting them for it is a certayne thing that vvhen God calleth any one to a vocatioÌ„ hee obligeth himselfe consequentlie by his diuine prouidence to furnish him vvith all requisite helpes to become perfect in his vocatioÌ„ Novv vvhen I say that our Lord obligeth himselfe vvee must not thinke that it is vvee vvho haue obliged him to doe this in following his vocation for vvee cannot oblige him but God obligeth himselfe by himselfe thrust forward and prouoked to doe this by the entralles of his infinitt goodnes and mercie so that decomming Religious our Lord is of himselfe obliged to furnish mee vvith all that is necessarie for to bee a good Religious not of dutie but through his mercie and infinit prouidence Euen as a great king raising souldiers for warr his foresight and prudence requireth that hee prepare armour to arme them with all for what likelihood were it to send them to fight without armes which if he doe not prouide hee is taxed of great imprudence Now the diuine Maiestie neuer wanteth care nor foresight touching this and to make vs the better creditt it hee obligeth himselfe there-vnto in such sort that wee ought neuer to enter into conceat that there is fault of his part vvhen wee doe not well yea his liberallitie is so great that he giueth these meanes to those to whom hee is not obliged because hee hath not called them Note also that when I say that God is obliged to giue to those whom hee calleth all the conditions requsite to bee perfect in their vocation I doe not say that hee giueth them to them all at once at the instant that they enter into Religion O no! vvee must not thinke that entring into Religion they can bee perfect so sodaynlie it is sufficient that they come to tend to perfection and to vndertake the meanes fitt to perfect themselues and to doe this it is necessarie to haue this firme and constant will of which wee haue spoken of imbraceing all meanes proper for perfecting themselues in the vocation wherevnto they bee called § 7. Behold therefore how secreat and hidden the iudgments of God are and as some who for despite and by way of mockerie did enter into Religion notwithstanding did perseuere well therein so others being well called and hauing begun with great feruour did make an euill end and leaue all therefore it is a verie difficult thing to know if a woemen haue a good vocation from God for to giue her your voice for although wee see her feruent it may bee she will not perseuere so but so much the worse for her you must not therefore if you see that she hath this constant vvill to desire to serue God and perfect her selfe deny to giue her your voice for if she will receaue the helpes that our Lord vvill infaillibly giue her she vvill perseuere but if after some yeares she loose perseuerance to her damnation you are not the cause but her selfe And this bee spoken for the first part and knowledg of vocations § 8. Touching the second that is to say To know what conditions they ought to haue who offer themselues first those wee receaue into the house secondlie those wee receaue to the Nouitiat and in the third place those vvee receaue to profession I haue little to say about the first reception for vvee cannot know these much vvho doe come with so good countenance and outvvard shevv speake to them they vvill doe all vvee vvill haue them they resemble Sainct Iohn and Sainct Iames to vvhom our Lord sayed Can you drinke the Chalice of my passion They bouldlie and freelie aunsvvered I and yet the night of his passion they left and for sooke him These women doe so they make so manie prayers so manie Reuerences they shew so much good vvill that vvee cannot vvell deny them and in effect in my opinion wee need not make verie great consideration thereof I say this for the interiour for truelie it is verie difficult at this time to bee able to knovv it principallie of those vvho come farr of all that wee can doe to them is to knovv who they are and such things as regard the temporall and exteriour then open theÌ„ the gate and put them to their first triall If they bee of the place where wee dwell wee may obserue their behauiour and by the conuersation vvee haue vvith them come to knovv something of their interiour but I find this verie difficulte notvvistanding for they allwaies come in the best fashion and posture they can Now in my opinion for that which concerneth their corporall health and infirmitie of bodie there is no necessitie of making any great consideration for so much as in these houses wee may receaue the weake and feeble asvvell as the strong and robust since they haue beene built partlie for them prouided that the infirmities bee not so great that they make them wholie incapable of obseruing the Rule and vnable to performe that vvhich tâ—is vocation requireth but excepting this I would neuer refuse them my voice no not vvhen they shouâ—d be blind or should haue but one legg if vvith this they should haue the other conditions requisite to this vocation and lett not humayne prudence say to mee But if such kind of poeple shouâ—d allwaies bee presented must wee allvvaies receaue them and if all vvere blind or sicke vvho shall serue them trouble not your selues vvith this for it vvill neuer arriue leaue this in the care of the diuine prouidence vvho knoweth vvell hovv to prouide for it and to call the strong necessarie for the seruice of the weake VVhen the infirme shall present themselues say God bee blessed and vvhen the strong come in good time be it In summe the sicke vvho hindâ—r not the obseruance of the Rule ought not to bee reiected in your houses Behould vvhat I had to say to you touching this first reception § 9. Touching the second vvhich is of receauing any into the Nouitiat I doe not
intention it is a thing totallie necessarie not onelie in the reception of the Sacraments but further more in all that wee haue to doe Now the intention is then pure when wee receaue the Sacraments or doe any other thing vvhatsoeuer it bee for to vnite vs vvith God and to bee more pleasing to him without any mixture of proper interest You shall knovv this if vvhen you desire to communicate your Superiours vvill not permitt you or othervvise if after the holie Communion you haue not had consolation and notvvithstanding this you remayne in peace not consenting to the assaultes vvhich may come to you but if contrarivvise you consent to vnquietness because they refuse you to communicate or because you haue not had consolation vvho seeth not that your intention vvas impure and that you sought not to vnite your selfe to God but to consolations since that your vnion with God ought to bee made vnder the vertue of holie Obedience and euen so likevvise if you shall desire perfection vvith a desire full of vnquietnesse vvho seeth not that it is selfe-loue vvhich vvould not that others should see imperfections in you If it vvere possible that vvee could bee as pleasing to God being imperfect as being perfect vvee ought to desire to bee vvithout perfection to the end to nourish vvithin vs by this meanes most holie humilitie § 3. The second preparation is attention Truelie vvee ought to goe to the Sacraments with verye much attention asvvell for the greatnesse of the vvorke as concerning that vvhich each Sacrament requireth of vs. For exemple going to Confession vvee ought to carrie thither a hart louinglie dolorous and to the holie Communion wee ought to beare a hart ardentlie louing I doe not say by this great attention that vvee should not haue any distractions for this is not in our povver but I intend to say that vvee must haue a verie particular care not to settle our selues therein vvillinglie § 4. The third preparation is humilitie vvhich is a vertue verie necessarie to receaue the graces abundantlie vvhich flow vnto vs by the conduits of the Sacraments because waters are accustomed to glide more swiftlie and stronglie when the conduits are placed in bending places and tending down-wards But besides these three preparations I desire to speake a word to you about the principall end of all which is the totall abandoning of our selues to the mercie of God submitting our will and all our affection to his dominioÌ„ without any reseruation I say without reseruation for so much as our miserie is so great that wee alwaies reserue something to our selues The most spirituall persons ordinarilie reserue to thëselues the will of haueing vertues and when they goe to the holie coÌ„munioÌ„ O Lord say they I abaÌ„doÌ„ my selfe intirelie without reseruatioÌ„ into thy haÌ„des but lett it please thee to giue mee prudeÌ„ce to know how to liue honourably but they neuer demaunde simplicitie O my God! I submitt my selfe absolutelie to thy diuine will but giue mee fortitude to thy diuine will but giue mee fortitude to performe excellent workes for thy seruice but of sweetnes and mildnes of spiritt to liue peaceably with their neighbour they speake not off at all Giue meee will another say that humilitie which is proper for to giue good example but humilitie of hart vvhich maketh vs loue our owne abiection they haue no neede thereof as they thinke O my God since that I am wholie thine lett mee haue allwaies consolation in prayer Yea is this that vvhich is necessarie for to bee vnited vvith God vvhich is the pretention that vvee haue But they neuer aske tribulations or mortifications O! It is not the meanes to make this vnion to reserue to themselues all these vvills for the fayre shevv that they make for our Lord desireth to giue himselfe vvholie vnto vs and his will is that reciprocally vvee should giue our selues entirelie vnto him to the end that the vnion of our soule vvith his diuine maiestie might bee more perfect and that vvee might bee able truelie to say follovving the great Apostles I liue no more in my selfe but it is Iesus that liueth in mee § 5. The second part of this preparation consisteth in emptying our hart of all things to the end our Lord himselfe may vvholie replenish it trulie the cause vvherfore vvee doe not receaue the grace of sanctification since that one onelie Communion vvell receaued is capable and sufficient to make vs holie and perfect proceedeth not but of this that vvee permitt not our Lord to raigne in vs as his goodnes desireth to doe This vvelbeloued of our soules cometh into vs and hee findeth our harts topp full of good affections and desires but this is not that vvhich hee seeketh for hee desireth to find them empty that hee may make himselfe maister aÌ„d gouerner thereof And to shevv hovv much hee desireth it hee sayeth to his sacred spouse that she should put him as a seale vppon her hart to the end that nothing might enter there but by his permission and according to his good pleasure Novv I knovv that the midst of your harts is emptie othervvise it should bee a verie great infidelitie I vvould say that you haue not onelie reiected and detested mortall sinne but all kindes of vvicked affections but alas all the nookes and corners of our harts are full of a thousand things vnvvorthy to appeare in the presence of this Soueraygne King VVee seeme to bind his hands and to hinder him from distributing the benefits and graces vvhich his goodnes hath desire to bestovve vpon vs if hee found vs prepared Lett vs therefore on our part doe vvhat is in our povver to prepare our selues vvell to receaue this supersubstantiall bread abandonning our selues totally to the diuine prouidence not onelie for that vvhich concerneth temporall goods but principallie the spirituall povvring forth in the presence of the diuine goodnes all our affections desires and inclinations for to bee intirelie subiect vnâ—o him and lett vs assure our selues our Lord vvill accomplish on his part the promise that hee hath made of transforming vs into himselfe raising our basenes vntill it bee vnited to his greatnes § 6. VVe may communicate vvell for diuers ends as to demaunde of God to bee deliuered of some tentation or affliction bee it for our selues or for our freinds or to begg some vertue prouided it bee vnder this condition for to vnite vs by this meanes more perfectlie vnto God the vvhich arriueth not verie often for in the time of affliction vvee are more ordinarilie vnited vnto God because vvee remember him more often And for as much as concerneth vertues somtimes it is more to the purpose and berter for vs not to haue them in habitt then if vvee had them prouided notvvithstanding that vvee doe acts of vertue according to the measure that the occasions doe present themselues for the repugnance that vvee feele to practice some one vertue ought to serue vs to huÌ„ble
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
exalted how excelleÌ„tlie hee was replenished with all sortes of vertues On the other side you see neuertâ—elesse how much hee was brought lowe and humbled more then an bee declared or imagined This one example sufficeth for the better vnderstanding of it hee tooke his iourney tovvards his ovvne country and vnto his tovvne of Bethlem and none is refused of all lodging but himselfe at least that vvee knovve of so that hee was constrayned to retire himselfe and to lead his chast spouse into a stable among the oxen and asses O into vvhat extremitie vvas his humilitie and abiection reduced his humilitie vvas the cause euen as S. Bernard explicateth it that hee thought vpon leauing our Bl. Ladie vvhen hee savve her great vvith child For Sainct Bernard sayeth that hee made this discourse within himselfe VVhat meaneth this I knovv that she is a virgin for vvee haue made a vovv together to keepe our virginitie and puritie vvherein she vvould in no sorte bee wanting notwithstanding I see that she is great vvith child and that she is a Mother how can it bee that maternitie is found in virginitie and puritie and that virginitie doth nott hinder Maternitie O God sayed hee to himselfe it may bee this is that Glorious virgin of whom the Prophets doe assure vs that she shall conceaue and bee the mother of the Messias O? If this bee of God forbidd that I should remayne with her I that am so vnworthy of it it wil be much better that I secreetlie forsake her because of my indignitie and dwell not any longer in her companie this was a feeling of an admirable humilitie and the which did make S Peter to cry out in the vessell where hee vvas vvith our Lord vvheÌ„ hee did see his Almigthie power manifested in the great draught of fishes that hee tooke at his onlie commaundement willing them to cast their netts into the sea O Lord sayed hee being wholie traÌ„sported with the like feeling of humilitie as Sainct Ioseph with drawe they selfe from mee for I am a sinfull man and therefore I am not worthy to bee with thee I knovv well vvould hee say that If I cast my selfe into the sea I shall perish but thou who art Allmighty canst walke vppon the waters without danger for this â—ause I beseeth thee to retyre from mee and not â—hat I withdrawe my selfe from thee If Sainct Ioâ—eph were so carefull to shutt vp all his vertues vnder the shadowe of most holie humilitie hee had â— most particular care to hide the pretious pearle of â—is virginitie this was the cause hee consented to â—ee maried to the end that none might know it and because that vnder the holie vaile of mariage â—ee could liue vnknowne whereby virgins and â—hose who will liue chastlie are taught that it is not sufficient for them to bee virgins vnless they bee humble and shut vp their puritie within the preâ—ious box of humilitie for othervvise it wlll happeÌ„ vnto them as it did to the foolish virgins vvho for vvaÌ„t of humilitie and mercifull Charitie were repelled from the Mariage of the spouse and therefore were constrained to goe to the wedding of the world wher the councell of the Celestiall spouse is not obserued who sayeth that hee who will enter to the Mariage feast must bee humble I would say that hee must practice humilitie for sayeth hee going to a wedding or being inuited to a Mariage take the last place wher-in wee see how necessarie humilitie is for the conseruation of virginitie since vndoubtedlie not any one shal bee at the celestiall banquet and Nuptiall feast which God hath prepraed for virgins in the eelestiall habitation vnlesse that hee shal be accompained with this vertue VVee doe not keepe pretious things â— especially odoriferous oyntments in the ayre for not onelie these sweete sauours would euaporate themselues but moreouer the flyes would corrupt them and make them loose their price and worth in like manner the soules of the Iuste fearing to loose the price and valour of their good workes shut or locke them vp ordinarilie in a box but not in a coÌ„mon box no more then precious oyntments but in a box of Allabaster such as S. Marie Magdaleine powred forth or emptied vpon the sacred head of our Sauiour when that hee reestablished her in virginitie not essentiall but repared the which is somtimes more excellent being acquired and re-established by penance then that which haueing not receaued blemish is accompained with lesse humilitie This Allabaster Box then is humilitie within the which vvee ought in imitation of our Bl. Ladie and Sainct Ioseph to locke vp our vertues and all that which may make vs to bee esteemed of men contenting our selues to please God and to remayne vnder the sacred vaile of the abiection of our selues expecting the time as wee haue sayed vvhen God comeing to dravve vs into the place of securitie which is his Glorie himselfe cause our workes to appeare for his honour and glorie But vvhat more perfect humilitie can bee imagined theÌ„ that of Sainct Ioseph I except that of our Bl. Ladie for wee haue alreadie sayed that Sainct Ioseph did receaue a great increase in all vertues by vvay of reflection of those that the most holie virgin did imprint in him hee had a verie great part in that diuine treasure that hee had neere him which vvas our Lord and Maister yet for all that hee so huÌ„bled and abased himselfe that it seemed not that hee had any part in him yet notvvithstaÌ„ding hee did appertayne to him more then to any other next to the most holie Virgin and none may doubt there of finde hee vvas of his familie and the sonne of his spouse who did appertayne vnto him I am accustomed to say that if a doue to make the comparison more conforme to the puritie of the Sainct of whoÌ„ I speake should carrie a date in his becke and lett it fall into a garden would wee not say that the Palme which should come of it did appertayne â—o him vvho did ovve the garden novv if this bee so vvho can doubt that the holie Ghost haueing lett â—all this diuine Date as a diuine Doue into the inclosed and locked garden of the most holy virgin a garden sealed and inuironed on euerie side with the hedges of the holie vovve of virginitie and all immaculate chastitie who did appertayne to the glorious Sainct Ioseph as to her husband who shall doubt I say or vvho can say that this diuine Palme-tree which beareth the fruit that nourisheth to immortalitie doth not appertayne wholie to this great Sainct Ioseph who notvvithstanding is not therefore the more puffed vpp nor become â—eth the more proude but rather becometh allwaies the more humble O God! what a goodlie fight vvas it to behould the reuerence and respect wherevvith hee did conuerse asvvell with the mother as vvith the sonne If hee had a desire to leaue the mother not knowing at that time the greatnesse of
the Angell tourneth him at all essaies he telleth â—im that hee must goe into Egipt hee goeth â—hither hee commaundeth that hee retourne hee retourneth God would that hee should bee allvvaies poore vvhich is one of the most forceable proofes that vvee can haue and hee submitteth himselfe loueinglie therevnto and not for a time for this vvas all his life but vvith vvhat pouertie vvith a contemptible needye and reiectable pouertie The voluntarie pouertie vvhere-of Religious make profession is verie amiable for so much as it hindreth them not from takeing and receauing those things vvhich shal be necessarie for them onelie forbidding and depriuing them of superfluities But the pouertie of Sainct Ioseph of our Lord and our Blessed Ladie vvas not such for allthough it vvas voluntarie for so much as hee did loue it dearelie it did not leaue therefore to bee abiect reiected and contemned and in verie great necessitie for euerie one esteemed this great Sainct as a poore carpenter who without doubt could nâ— make such gayne but that many necessarie thinâ— would bee wanting although hee did take paynâ— with an exceeding affection for the entertaynmâ—â—â— of his whole familie which done hee did submâ—â— himselfe most humbly to the will of God in tâ— continuatioÌ„ of his pouertie and abiection not peâ—mitting himselfe to bee ouerthrowne nor vaâ—quished by interiour disquietness which vvithoâ—â— doubt did make him manie assaults but remaynâ— allwaies constant in submission the which as his other vertues went continuallie increasing aâ— perfectionating themselues euen as that of our Bâ— Ladie who did gayne euerie day an ouer-grow of vertues and perfections that she did learne her most holie sonne who could not increase any thing for so much as hee was from the instaâ—â— of his conception such as hee is and shal be eternalie which did cause that the holy familie wher-hee vvas went allwaies increasing and aduanciâ—â— in perfection Our Bl. Ladie drawing her perfâ—ction from his diuine goodnes and Sainct Iosepâ— receauing it as wee haue allreadie sayed by the mâ—diation of our Bl. Lady § 5. Now what remayneth there more to bâ— saved but that wee ought not to doubt but that thâ— Glorious Sainct hath much creditt with him â— heaueÌ„ who hath fauoured him so much as to assuÌ„â— him thither in bodie and soule the which is â— much the more probable because wee haue not haâ— any Relique of his heere belowe on earth and seemeth to mee that none can doubt of this veritiâ—â— for how could hee refuse this grace to Sainct Iâ—seph who had been so obedieÌ„t to him all the day â— of his life without doubt when our Lord desceâ—ded into Limbus Patrum hee was spoken vnto bâ— Sainct Ioseph in this sort My Lord remember yoâ— selfe if you please that when you came from heaueÌ„â—o earth I receaued you in-to my familie and that when you were borne I receaued you into my armes now that you must goe to heauen lead meâ—â—hither with you I receaued you into my familie receaue mee now into yours since you goe thither I haue carried you betweene my armes now take mee vpon yours and as I haue had care to nourish â—nd conduct you during the course of your morâ—all life take care of mee and conduct mee to the immortall life and if it is true the which wee ought to beleeue that in vertue of the most Bl. Saâ—rament that wee receaue our bodies shall rise againe at the day of iudgment how can wee doubt â—hat our Lord did cause the Glorious Sainct Ioseph â—o ascend with him into heauen asvvell bodye as soule who had had the honour and the grace to â—arrie him so often in his Bl. armes the which did â—lease our Lord so much O how many kisses did â—ee tenderlie giue him from his Blessed mouth for â—o recompence in some sorte his labour Sainct Ioâ—eph then is in heauen in body and soule without doubt Hovv happie should vee bee if vvee could deserue to haue part in his holie intercessions for nothing shal be denied him neither of our Bl. Ladie â—or her Glorious sonne hee will obteyne for vs if wee haue confidence in him a holie grovvth in all sortes of vertues but espetiallie in those which vvee haue found that hee had in a more high degree â—hen all others vvhich are the most holie puritie of bodie and spiritt and the most amiable vertue of humilitie constancye valour and perseuerance vertues vvhich make vs in this life become victoâ—ious ouer our enimyes and vvhich vvill make vs deserue the grace to enioy eternall revvardes in the next life vvhich are prepared for them vvho shall â—imitate the example that Sainct Ioseph hath giuen them being in this mortall life a reward whicâ— shall bee no lesse theÌ„ eternall felicitie in the whicâ— wee shall enioy the cleare vision of the Father thâ— Sonne and the Holie Ghost God bee Blessed Amen LIVE IESVS THE TVVENTITH ENTERTAINEMENT IN VVHICH IS DEMAVNDED vvhat pretention vvee ought to haue entring into Religion § 1. THe questioÌ„ that our Mother proposetâ— vnto mee to declare vnto you my deaâ— daughters to vvitt the preteÌ„ce which one ought tâ— haue to enter into Religion is truelie the most important most necessarie and profitable that can bâ— explicated Verily my deare daughters many women enter into Religion who knovv not vvherefore they will come to a parloyr or speaking placâ— where they shall see the Religious women witâ— a cheerefull countenance haueing a good gesturâ— verie modest and much contented and they vviâ—â— say within themselues good God! It is good â—â— bee there Lett vs goe thither the vvorld doâ— frowne vpon vs wee meete not with our pretentions in it Another will say good God! how weâ— they sing others come thither to encounter peacâ— consolations and all sortes of sweetnesses sayinâ— in their thought My God! how happie are Relâ—gious women being out of the noise of fatheâ— and mother who doe no other thing then complayne and chide vee can doe nothing which contenteth them wee are allwaies to begin anew Our Lord promiseth those vvho forsake the world for his seruice many consolations lett vs goe then into Religion Behould my deare daughters three sortes of pretentions which are worth nothing to make vs enter into the house of God Of necessitie it must be God who buildeth the Cittie or othervvise although it vvere built it must bee ruined againe I will beleeue my deare daughters that your pretentions are better grounded and therefore that you haue all good courages and that God vvill blesse this little companie nevvbegun § 2. There commetth to my mind tvvo or three similitudes fitt to giue you to vnderstand vvhervppon and hovv your pretentions ought to bee founded for to bee solide but I vvvill content my selfe to explicate one vvhich shall suffice put the case that an architect vvould build a house hee doth two things first hee considereth if his building bee for some particular as for a Prince or a king because hee must proceed there-in in
the guide of the shipp knoweth that they are in a good vvay and sayeth to the others vvho are in the barque courage you are in a good vvay follovv on vvithout feare This diuine Pilote is our Lord the barque is your Rules those vvho guide it are the Superious vvho ordinarilie call vppon you goe forvvard sisters by the punctuall obseruance of your Rules you shall happilie arriue to Almigtye God hee vvill guide you surelie § 6. But marke vvhat I tell you vvalke by the punctuall and faythfull obseruāce of them for who contemneth his vvay shal be killed sayeth Salomon Mother you say that our sisters say it is good to vvalke by the rules but it is the generall vvay God dravveth vs by particular attracts euerie one to her spetiall vvee are not all dravvne by one and the same vvay they haue reason to say so and it is true but it is a so true that if this tract come from God it vvill lead thē to obedience vvithout doubt it appertayneth not vnto vs vvho are inferiours to iudg of our particular attracts this is the duetie of superiours and therefore particular direction is ordayned be you verie faythfull therein and you shall reap the fruit of benediction my deare daughters if you doe this vvhich is taught you you shal be verie happie you shall liue content and you shall experience in this vvorld the fauours of heauen at least in some small quantity But take heede that if some interiour gust come to you and cherishings from our Lord not to tye your selfe vnto them it is a fevv Anniscōfitts that the Apothecarie strevveth vpon a bitter potion for a sicke person the sicke must svvallovv the bitter medicine for his health and allthough hee take from the hand of the Apothecarie these sugred graines yet must hee of necessitie feele aftervvards the bitternes of the purgation Therefore you see clearly vvhat the pretention is that you ought to haue to bee vvorthy spouses of our Lord and to make your selues capable to bee vvedded to him vpon the mount of Caluarie Therefore all your life liue and frame all your actiōs according to it and God vvill blesse you All our happines consisteth in perseuerance I exhorte you therevnto my Deare Daughters vvith all my hart and pray his diuine goodnes that hee vvill fill you vvith grace and vvith his diuine loue in this vvorld and make vs all enioy his Glorie in the other life Farevvell my Deare Daughters I beare you all in my hart to commend my selfe to your prayers vvould bee superfluous for I beleeue of your pietie you vvill not bee vvanting I vvill send you euerie day from the Altar my benediction and in the meane time receaue it In the name of the father the Sonne and the Holie Ghost LIVE JESVS THE ONE AND TVVENTY ENTERTAINEMENT TOVCHING THE DOCVMENT OF demaunding nothing nor refusing any thing § 1. MOther I spake one day vvith an excellent Religious vvoman vvho did aske of mee if hauing a desire to communicate oftner then the communitie one might desire it of the Superiour I sayed to her that if I vvere a Reliligious man I thinke I should doe thus I vvould not aske to cōmunicate more often thē the cōmunitie did I vvould not aske to vveare haircloth to make extraordinarie fasts to take disciplines nor doe any other thing I vvould content my selfe to follovv in all and through all the communitie if I vveare strong I vvould not eate four times a day but if my Superiour made mee eate four times a day I vvould doe it and say nothing if I vvere vveake and hee did not offer mee to eate but once a day I vvould eate but once a day vvithout thinking vvhether I should bee vveake or not I desire fevv things and that vvhich I desire I desire it verie little I haue almost no desires but if I vvere to bee nevv borne I vvould haue none at all if God came to mee I vvould also goe to him and if hee would not come to mee I vvould keepe mee there and not goe to him I say then vve must nether aske nor refuse any thing but leaue our selues wholye in the hands of the diuine prouidence vvithout museing vpon any desire but to vvil that which God would haue of vs. Sainct Paul did excelcellently practice this abnegation in the verie instant of his conuersion when our Lord had made him blinde presentlie hee sayed Lord what wilt thou haue me to doe and from thenceforth hee did allwaies remayne in an absolute dependance of that which God should ordayne for and of him all our perfection consisteth in the practice of this point and the same Sainct Paul writeing to one of his disciples forbiddeth him among other things to permitt his hart to bee preoccupated by any desire so great knowledg had hee of this defect § 2. You say if wee must not desire vertues wherefore hath our Lord sayed aske and it shal be giuen you O my daughter when I say that vvee must not aske nor desire any thing I intend terestriall things as for vertues wee may aske them and demaunding the loue of God wee comprehēd them all therein for it contayneth them all But for the exteriour imployment should wee not say you desire base offices because they are more paynfull and there is more to bee donne and to humble ones selfe the more for God My daughter Dauid sayeth that hee did loue better to bee abiect in the house of our Lord then to bee great among sinners And it is good Lord sayeth hee that thou hast humbled mee to the end I may learne thy iustifications notvvithstandinh this desire is verie suspitious and perhapps a humayne cogitation what knovve you haueing desired abiect offices whether you shall haue the courage to accept the abiections which you shall meete withall in them it may bee there vvill happen many disguste and bitternesses although that now you feele the courage to suffer mortification and humiliation what knovv you if you shall allvvaies haue it In breife wee must hold the desire of offices whatsoeuer they bee base or honorable for a tentation it is allwaies better to desire nothing but to prepare our selues to receaue those obedience shall impose vpon vs and bee they honourable or abiect I would take and receaue them humbly without speaking one onelie word vnlesse my superiour did questiō mee and then I would simply aunsweere the truth as I should thinke it § 3. You aske me hovv wee may practice this document of holie indifferency in sicknes I find in the holy Gospell a perfect modele in Sainct Peters wiues mother this good woman lyeing sicke in her bed in a great feuer did practice many vertues but that which I most admire is the great neglect she had of her selfe relying on the diuine prouidence and the care of her Superiours remayning in her feuer trāquille and without any vnquietnesse nor giueing any to those who were about her notvvithstanding euerie one
knovveth hovv much those vvho are in feuers are molested which hindreth them from repose and giueth them a thousand other vexations Novv this great resignation that our sicke made of her selfe into the hands of her superiours caused her that she vvas not vnquiett nor did she take care for her health or her cure she vvas content to suffer her sicknes vvith mildenesse and patience O God! hovv happie was this good vvoman Truelie she did deserue that they should take care of her as also the Apostles did vvho prouided for her cure not being solicited by her but by charitie and commiseration of vvhat she suffered Happie shall those Religious persons bee who shall make this great and absolute referring of themselues into the hands of their superiours vvho by the motion of Charitie shall serue them and shall carefullie prouide for all their vvants and necessities for Charitie is more strong and presseth more neere then nature This good siâ—ke vvoman did knovv that our Lord vvas in Capharnaum that hee cured the sicke and yet she vvas not vnquiet nor troubled not her selfe to send to tell him vvhat shee suffered but that vvhich is more admirable is this That she seeing him in the house vvhere hee beheld her and she also beheld him yet she did not speake one vvord to him of her infirmitie to excite him to haue pitty vpon her nor press him to touch her for to bee healed Novv this vnquietnes of mind that vvee haue in sufferance and sicknesses to the vvhich are subiect not onelie vvordly persons but also verie often the Religious springeth from the disorderlie loue of our selues Our sicke sister maketh not any account of her sicknes she is not forvvard to recount it she suffereth it without careing whether they bemoane her or procure her health or no she is content that our Lord knovveth it and her superiours vvho gouerne her she seeth our Lord in the house as a souerayne Phisition but regardeth him not as such so little thinketh she of her recouerie she rather considereth him as her God to vvhom she appertayneth asvvell sicke as in health being as much content to bee sicke as to possesse perfect health O hovv many vvould haue vsed sleights to bee cured by our Lord and vvould haue sayed that they asked health the better to serue him fearing something should bee vvanting to him But this good vvoman thought of nothing lesse then this making her resignation to appeere in that she did not require her health notvvithstanding I vville not say but that vve may aske it of our Lord as of him vvho can giue it vvith this condition if such be his vvill for vve ought alvvaies to say Fiat voluntas tua it is not sufficient to bee sicke and to haue afflictions beccause God vvould haue it so but it must bee as hee vvill and as long a time as hee vvill and in the manner it pleaseth him that it should bee not making any choise of any sicknes or affliction vvhatsoeuer hovv abiect or dishonorable it may seeme to bee for sicknes and affliction vvithout abiection verie often svvelleth the hart in stead of humbling it but vvhen vve haue sicknes vvithout honour or vvith dishonour it selfe disestimation and abiection are our malady hovv many occasions are there then to exercise patience humilitie modesty and svveetnesse of mind and hart Lett vs therefore haue a great care as this good vvomaÌ„ had to keepe our hart in mildnesse making profitt as she did of our sicknesses for she did rise so soone as our Lord had chaced avvaye the feuer and serued him at the table vvherein certaynlie she demonstrated great vertue and the profitt she had made of her sicknes of the vvhich being quitted she vvould not vse her health but for the seruice of our Lord imploying herselfe therein in the same instant that she had receaued it Besides she vvas not like persons of the vvorld vvho hauing a sicknes of some dayes must haue vveekes and monthes to restore themselues Our Lord vppon the Crosse maketh vs to see very vvell hovv vvee ought to mortifie these delicacies for haueing extreame thirst hee did not aske to drinke but simply manifested his necessitie saving I am thirsty after vvhich hee perfomed an act of verie great submission for some one hauing offered him on the point of a launce a peece of spouÌ„ge moistned in vineger to queÌ„ch his thirst hee sucked it with his blessed lipps a strang thing â—he vvas not ignorant that this vvas a draught vvhich should augment his payne neuertheless hee tooke it simply not makeing shew that it did trouble him that hee had not found it good to teach vs vvith vvhat submission vvee ought to take the remedies and meates presented vs vvhen vvee are sicke not so much as makeing shevve that vvee are disgusted and greeued yea also vvhen vvee shal be in doubt that this vvill increase our disease Alas haueing neuer so little incommodity wee doe quite contrarie to that vvhich our svveete Maister hath taught vs for vvee cease not to lament and find not persones sufficient as it seemeth to bemoane our case and to recount our greefes by parcells vnto vs our payne vvhatsoeuer it bee is incomparable and those that others suffer are nothing in respect vvee are more melancholy and impatient then can hee declared vvee find nothing that goeth as it ought to content vs. In fine it is great pitty to see hovv little vve are the true imitatours of our Sauiour vvho did forgett his greefes and endeauoured not to haue them marked by men contenting himselfe that his eternall father by vvhose obedience he suffered did consider them and vvould cease his anger tovvardes humayne nature for the vvhich hee did suffer § 4. You aske vvhat I desire should remayne most ingrauen in your mind the better to put it in practice Ah! vvhat shall I say to you my most deare daughters but these tvvo deare vvordes that I haue allreadie so much recommended vnto you desire nothing refuse nothing in these tvvo wordes I say all for this document comprehendeth the perfect practice of indifferencie Behould the poore little Iesus in the crib hee receaued pouertie nakednes the companie of beastes all the iniuries of the time colde and all that his father permitted to arriue vnto him it is not vvritten that hee euer put forth his haÌ„ds to haue the breast of his mother hee left himselfe wholie to her care and prouidence nether did hee refuse those little comforts that she offered him hee receaued the seruices of Sainct Ioseph the Adoration of the three Kinges and of the shepheards with equall indifferency euen so vvee ought neither to desire nor refuse any thing but to suffer and receaue equallie all that the prouidence of God shall permitt to happen vnto vs God giue vs his grace so to doe Amen GOD BEE BLESSED Out of the same Authour AN exercise for the morneing vvhich being breife simple and tending immediatly to the loueing vnion of our vvill
as the Angells although in diuers language and that vvee are before the same God before vvhom the Angells tremble and euen as man vvho did speake to a king should becomâ— verie attentiue fearing to committ some fault bâ— if notvvithstanding all his care hee did happen tâ— faile hee vvould blush incontinentlie so likevviâ—â— ought wee to doe in the Office staÌ„ding vpon ouâ— gaurd fearing to faile More-ouer it is requisite tâ— haue attention to pronunce vvell and to say as it 〈◊〉 ordayned aboue all in the beginning but if vveâ— happen to committ some defect therein vvee muâ—â— humble our selues for it vvithout astonishmenâ— since it is no strang thing for vvee doe it elswhere but if vvee happen to doe it manie times and thaâ— this continue there is a signe that vvee haue noâ— conceaued a true displeasure of our first fault anâ— it is this negligence vvhich should bring vs verie much confusion not because of the presence of the Superiour but for the respect of God and of his Angells vvho are present vvith vs. Novv it is allmost a generall rule that vvhen vvee committ so often one and the selfe same fault it is a signe vvee vvant affection to amend it and if it bee a thing vvhere-of vvee haue been oftentimes aduertised there is apparence that vvee neglect the aduertisment § 10. More-ouer you ought not to haue a scruple of omitting in the vvhole office tvvo or three verses by mistake prouided that you did it not of purpose but if you slumber a good part of the office although you say your verses on your quire you are obliged to say it againe but vvhen you doe things that are necessarie to bee done in the Office as to cough or to spitt or that the Mistris of the ceremonies speaketh for matter of the office then you are not obliged to say it againe VVhen they enter into the Quire the Office being begun they must place themselues in their ranke vvith the others and follovv on the Office vvith them and after that it is sayed you must retake that which the Quire had sayed before you were there ending vvhere you had taken it if not you must say vvith a lowe voice that vvhich the Quire hath sayed then hauing ouertaken it coÌ„tinue therevvith in case your assistance there bee truelie necessarie You must not say your Office againe for hauing been distracted in saying of it prouided it bee not voluntarie and althoug you should find your selues at the end of some psalme not being vvell assured that you haue sayed it because that you haue bene distâ—acted not thinking there-on omitt not to pass forvvard humbling your selues before God for vve must not allvvaies thinke that vvee hauâ— been negligent vvhen the distraction hath beeâ— long for it may verie vvell bee it vvill endure thâ— length of an Office vvithout any fault of ours and hovv bad soeuer it vvere vvee should noâ— bee troubled but make simple refusalls of it from time to time before God I desire that vve shoulâ— neuer bee troubled for the bad motions that vvâ— haue but that vve faythfullie and couragiouslie imploy our selues not to consent there-vnto sincâ— there is verie great difference betvveene to feele and to consent § 11. You desire that I speake something oâ— prayer manie are verie much deceaued beleeuing that much method is necessarie to doe it vvell anâ— they trouble themselues to find out a certayne arâ— vvhich they thinke is necessarie to bee knovvn therein neuer ceasing to subtilize and pry abouâ— their prayers to see hovv they haue made them oâ— hovv they shal be able to doe it according to their likeing thinking they must not cough nor moue durâ—ing the time for feare that the spiritt of God vvith dravve it selfe A verie great follie truely as if thâ— spiritt of God vvere so nice that it depended of thâ— methode and countenaÌ„ce of those vvho praye I doâ— not say that vve must not vse those methodes vvhicâ— are appoynted vs but vvee ought not so tye ouâ—selues vnto them as those doe vvho neuer thinkâ— they haue made their prayer vvell if they haue noâ— made their considerations before the affection that our Lord giueth them vvhich is notvvithstanding the end for the which vvee make considerations such persons resemble those vvho findeinâ— themselues in the place vvhither they pretended tâ— goe retourne backe againe because they are noâ— come by the vvay that hath been taught them Neuertheless it is requisite vvee behaue our selue◠〈◊〉 great reuereÌ„ce speaking to the diuine Maiestie since the Angells who are so pure tremble in his presence but good God! will some soules say I cannot allwaies haue this feeling of the presence of God which causeth so great an humiliation to the soule nor this sensible reuerence which annihilateth mee so sweetlie and acceptably before God Now it is not of this that I entend to speake but of that which the superiour part and the topp of the spiritt worketh houlding it selfe abiect and in humilitie before God in acknowledgmeÌ„t of his infinitt goodnes and our profouÌ„nd littlenesse indignitie § 12. VVee must also haue a great resolution neuer to abaÌ„don prayer for any difficultie that may bee found there-in nor to goe with any preoccupation of desires to bee comforted and satisfied there-in for this will not bee to yeald our will vnited and ioyned to that of our Lord whose will is that entring to prayer wee bee resolued to suffer the payne of continuall distractioÌ„s drinesse and disgust which shall come vpoÌ„ vs there-in remayning as coÌ„stant as if wee had had much consolation and traÌ„quillitie since it is certayne that our prayer shall not bee less acceptable to God nor lesse profitable to vs for being made with more difficultie prouided that vvee allvvaies place iustlie our vvill with the vvill of the diuine Maiestie remayning in a simple atteÌ„tioÌ„ and dispositioÌ„ to receaue the euets of his good pleasure with loue bee in it prayer or other occurraÌ„ces hee will cause that all things shal be profitable to vs and acceptable to his diuine goodnes Therefore this shall be to pray vvell my deare daughters to keepe your selues in peace and tranquillitie neere our Lord or in his sight vvithout any other desire or pretentioÌ„ but to bee vvith him and to content him § 13. The first methode theÌ„ for to entertayne our selues in prayer is to take some point as the misteries of the death Life and passion of our Lord the which are the most profitable and it is a verie rare thing that wee cannot bee able to profit by the consideration of that which our Lord hath done vvho is the souerayne Maister vvhom the eternall Father hath sent into the world to teach vs what wee ought to doe and therefore besides the obligation that wee haue to forme our selues according to this diuine modell we ought to bee verie exact to consider his actions for to imitate them because it is one of the most excellent intentions that vvee