often to my minde and rehearsing them being most certayne that he woul not haue me in-grate and vnmindefull of his giftes CHAPTER 8. Of the third degree of Loue. LOVE c. Now although I haue shewed the first degree or steppe of my loue which is to loue my Lord and Master and neuer to offend him and also the second which is to performe and put in practise all his commandements yet doe I not content my selfe herewith in regarde my loue is so great to him but that I adde yet a third degree or steppe to his loue which is to doe all those thinges that I knowe are pleasing to him or whatsoeuer I can imagine he would I should doe DE. How knowe you that you doe those thinges that please him LOVE c. There be two thinges whereby I may knowe that easely which are if I loue that which he loueth and likewise hate what is hatefull to him Concerning the first which is to loue what he loueth I loue his Sonne the most beautifull sweete and noble of all that euer were and most like his Father and so obedient to him as neuer was or shall be Sonne more obedient to a Father Whome the Father loueth euen as himselfe because he is more like to him then euer Sonne vvas to a Father And so greate is the loue and vnion which is betweene them that they two be but one of one will like power and the selfe same knoweledge Who although they be distinct in persons yet are they both one in essence For this Sonne the Father hath made a garment with the handes of his goodnes like to that which Sheepheardes doe weare which the Sonne hauing put on departed out of the priuy Chamber of his princely Father and yet for euer remayneth with him And thus he liueth here in this Monastery and conuerseth with vs. For otherwise we could not behold him Moreouer when his Father would send him ouer all the world cladde with this garment a little traueling scrippe he entred also into this desert to seeke out his sheepe that were wandered and strayed And as hee trauailed through this desert the Father permitted that he should be killed of wolues and deuoured of dogs and would giue him no helpe although he could but would haue him endure a most cruell death by these wolues more painefull to him then euer any sffered being his flesh most tender in that he weas the Son of a King All this did our Lord of his exceeding loue towardes vs that all we that dwell and abide in his house might know and trie his charity and thereby might loue him againe considering that first he loued vs so greatly that he spared not his one only Son but deliuered him to die for the loue he bare to vs al. Whilest the Loue of God was relating this discourse Desire being wholy wounded to the hart could not refraine from vehement weeping But the Loue of God going on with his discourse said farther And although God the Father hath suffered his Son to be killed yet notwithstanding he loueth him so exceedingly that by his great omnipotency he soone raysed him from death much more beautifull and gloriously triumphing bringing with him the sheep which he came to seeke others being left in this wildernesse that they might be fedde and become fat with the knowledge of him he hauing a perpetual and watchfull care ouer them So at length returning againe to his Princely Father he sitteth nowe on his right hand speaking and making intercession for vs al being ouercome with to great a loue towardes vs. For I am of this opinion that except we were spared for his sake long since had we beene driuen cleane out of this Monasterie so wicked and miserable we are and so negligently and sloathfully wee serue him wholy forgette him and contemne him and so little care and remembrance we haue of him But the Omnipotēt father loueth this Son so greatly that in my opinion nothing can be more acceptable to him in this world then that we should loue this his Sonne with him For which cause I endeuour labour to loue him to do those thinges which I thinke pleasing to him DE. What is it that you can doe acceptable to him LOVE c In remembring and speaking of his most holy life his paines laboures his most bitter death and Passion his holy commandements and as neare as I can conformity my self according to his manners For who soeuer my Lord Master seeth most carefully to imitate the life of his Son him doth he most loue and holde deare to him And for this cause was it his holy will and pleasure that he should come liue here amongst vs that by that meanes he might teach vs how we should liue who before liued no better then bruite beasts Therefore hath our ord set him before our eyes as a mirrour or looking glasse that euery one may knowe whether he doe or omit what his pleasure is and may see and behold in the life of his Sonne as in a glasse whether his works be good or badde Neither is there any thing in all the world by which we may more trulie come to the knowledge thereof And yet besides this there is one thing more which my Lord and M. loueth that is my Boy called the loue of our Neighbour whome he esteemeth so much and holdeth so deare that whatsoeuer we doe to him be it good or bad he taketh as if it were done to himselfe DE. How doe you loue this Boy LOVE c. Euen as my selfe And first I perswade my selfe that he is better then I am and although I execute a higher place yet in all thinges that are agreeable to vertue I obey him I farther am carefull that by no meanes I afflict him or giue him occasion of sorrowe but shewe all loue and kindnesse to him that I can I neuer haue sinister conceite of him but rather excuse him all that I may I neuer call him by anie name of disgrace I most willingly dissemble and hide his naturall defectes and imperfections In distreste and aduersitie I lament and bewaile him In his absence I detract him not neither suffer others to doe if I may hinder it I wish and desire that my Lord and Master be better beloued of him then of my selfe and that it would please God to make him as good or better then I my selfe am I enuie him nothing either for corporall or spirituall giftes bestowed on him by God or for any thing which he enjoyeth in this world but rejoyce in his prosperity and lament in his aduersity Farther I thinke him to be the Angell of God and my selfe to be vnworthy to be his seruant This doe I for that I knowe him to be beloued of my Master Also I loue those thinges vvhich appertaine to our societie towardes which I carry a very great zeale in regarde that they appertaine to the worshippe honour of
is compounded of many herbes The chiefe whereof are Chearefulnesse Loue and Diligence When thou shalt bring me these three sawces to eate then shall our friendship and familiarity be firme and soone after will I bring thee to the speach of my M. Desire much delighted with this direction of this boy said to him DE. Considering you haue acquainted me with your condition desire I wil labour to make these sawces giue them to you Thus Desire continued long in cōference with this Boy treating discoursing many matters with him be gā to be familiar with him deliuering to him the fornamed sawce at last he desired him to opē the gate that thereby he might haue accesse to his M. LOVE Thy request is reasonable cō sidering thou doest what lyeth in thy power stay but a little I will goe call my M. and see if he will come forth to speake with thee CHAPTER 3. Of the Loue of God and our Neighbour and of an other degree of loue and of the of fiee and exercise thereof NOw Desire began to thinke thus with him selfe whether the Loue of God would come forth to talke with him or no cōsidering he was so vile miserable wretched altogither vnworthy with whome so great a Lord shoulde voutsafe to talke and whilst he weas thus debating with himselfe he perceaued one comming towards him who asked him what he would or with whom he would speake DE. Sir I seeke to speak with the loue of God LO I am he which so soone as Desire heard he fell to the ground hauing lost his strength Then the Loue of God taking him by the hand raised him from the ground which made Desire to weepe so abundantly for joy that hardly could he pronounce any word Whereat the Loue of God being tender of hart through the compassion he had of him beganne to weepe also noting the great loue and good will which Desire had towardes him sai LOVE c. Cease off to weepe for I cannot without griefe behold the teares of him that loueth me but tell me who told thee that I was abiding in this house DE. A certaine sheepheard that I mette on the way who directed me to this place where I should finde you LOVE c. What did he tell thee concerning me what is the cause why thou louest me so greatly and hast so great a desire to finde me out Is it because thou hast heard of others that I bestowe many great giftes on my friendes and vse to rewarde with greate benefittes such as serue and obey mee DE. No. But for this cause doe I loue you because you are a good a noble and a famous Lord. And because you bring your friendes and serauntes to the place where they may see and beholde God then the which there is no greater happinesse and felicity in the world The Loue of god hearing what Desire had said was much plesed to heare his holy purpose intēt began to loue him now more then before to whome Desire said I cannot sufficiently meruaile my Lord that you being so mighty and potent a Lord and the Sonne of so great a King admit such as follow and seeke after you to finde you with so great labour difficulty LOVE c. Doe not so For this is a mistery not knowne to all men For many there be that thinke they haue not found or knowe not me when not withstanding I am neare vnto them and then themselues abounde with me And againe there be others that perswade themselues that they haue found and obteyned me when notwithstanding they be farre from me and haue not the least knowledge and vnderstanding of me DE. I beseech you acquainte me with your conditions and office that I may vnderstand whither I be neare or farre of from you for I hould and esteeme of you as of my Lord and friends LOVE c. My office and duety is to loue God for I am called the Sonne of the Knowledge of God DE. How do you loue God LOVE c. I haue a vehement desire to loue him with all my hart with all my strength and with all my power and with assaying any thing whereby I may feele him in such manner as may please him in referring all thinges to his honour prayse and glory and the health and benefitte of mine owne soule And likewise doe I wish that the whole world may know vnderstād him for his exceeding great goodnesse and that all creatures may honour him and yeeld him daily thankes And I enforce my selfe with my earnest desire that neither in great or small thinges much or little I offend or displease him or that I doe any thing contrary to his pleasure And if through mine owne frailety and imbecillity I chaunce to offend him I presently craue and aske forgiuenesse of him and by that meanes our loue is repayred againe And although my Lord and Master be so good so noble and so gratious to me yet am I not content with this first steppe and degree but yet proceede farther and according to my power and ability endeuour to execute nor only what hee commandeth but whatsoeuer the meanest in this Monastery shall commaunde mee in his name And this accustome I my selfe to doe with all reuerence denotion loue joy humility and ready will and that euer in all places and in euery good action And hereby doe I knowe how greatly I loue him when I doe that thing which hee commaundeth mee For thus I perswade my selfe that nothing in the worlde is so gratefull to him bee it to talke with him doe him reuerence or to shewe all seruice to him as to doe that thing which either himselfe or someother shall command me in his name For my Lord and Master saith thus to me How thinkest thou that thy seruices can be acceptable to me or that thou canst bee loued of mee if thou doest not that which I shall commaund thee to doe Or how canst thou say thou louest me For this knowe for certaine that in no other thing thou canst so vnite thy selfe to me or conforme thy will so neare to mine as if thou willingly and gladly execute what I commaund thee CHAPTER 4. The Loue of God proceedeth in his discourse IN this degree of loue I haue resolued with my selfe to performe whatsoeuer I holde my selfe bound to by my vocation and office For since I first professed my selfe of which I neuer repent me I holde my selfe by vow bound to performe that which before I might either haue done or omitted And for that cause I vse diligently to thinke vpon my duety and office resoluting and determining still with my selfe to execute and discharge whatsoeuer I am bound to by vertue of it according to the direction of holy write and learned men Being most assured that many offende through ignorance of that which they are boūd to by duty And if they know what they ought to doe and
conuerseth with all that seeke after him This descourse of the sheepheard pleased Desire not a little and the rather being put in hope by him to finde out the Loue of God Who said to him teach me I pray you the ready way that I must take least that perhaps through ignorance I happe to goe awry SH I may not my selfe forsake my flocke yet will I appoint thee a conuenient companion in this thy journey who accompaning thee that by the assistance of God thou shalt not easely goe out of thy way take here with thee this my dogge DE. What is his name SH Good will DE. Farewell my Brother SH And you also to whome I wish a prosperous journey CHAPTER 4. Of the house of Humilitie HEre Desire leauing the Sheepheard vndertoke his journey accōpanied with his dogge running by his side which was no little comfort to him on the way and now hauing trauailed many dayes and nights he entred on a Sonday into a most pleasant greene medow seated in a dry and rocky soyle whereat Desire meruailed not a little to see so pleasant and so greene a meddow lying in so stony and so barraine a place ouergrowne aboute with bushes and thornes And entring farther in he found there builte a stately faire Monasterie the sight whereof pleased him much But comming neare he found the gates shut and a certayne Virgin standing without modest as to him seemed both in her attire and behauiour who at the sight of Desires dogge beganne to be afrayd Whome Desire comforted and hidde not to feare assuring her his dogge would not hurte her And meruailing to see her stand thus alone without he demanded of her why shee stoode there who answeared him that shee expected the opening of the gates to goe in Then demanding farther her name of her she answered saying I am cal-called Vaine-glorie Now Desire hauing long expected the opening of the gates and perceuing his attendance to be all in vaine beganne to call and knocke at the gate with a hammer hanging thereat called Longanimitie presently came forth can auncient reuerende man who opened the gate This man was called the Feare of God who was both porter and keeper of all this Monasterie whome Desire seing and finding a graue and wise reuerende man was greatly cheared in beholding him and after due reuerence done to him spake to him in manner following Good Sir quoth he my comming hither is to seeke out a Knight called the Loue of God Who as I am tolde is trauailed through this desert and hath his abode now in this Monastery wherefore I humbly desire of you to know if he be here within or no. At this demand of his the porter rejoyced for he loued the Loue of God euen as his owne Brother asked of him why h sought ofter this Knight DE. I seeke him not only because I am greatly delighted with him but also because it is very behouefull for me to finde him FEARE OF GOD. What haue you any thing so secret that you dare not reveale it DE. Truely Sir only I desire his company and conuersation and wish I were his seruant to attend on him coueting nothing more than such a Master and instructer for in all this country I cannot finde a Master answerable to my minde although many haue bin willing to entertayne me But I haue learned from many that the Loue of god is a most noble gentle and bountifull Master who in that he is rich often bestoweth great preferments on his seruāts FEARE OF GOD. True it is he passed his way accōpanied but with fewe who at this present is not within but haue patience a while I will call a Virgin to you who is able to direct you where you shall finde him out CHAPTER 5. How Vaine-glory watcheth at the gate MEane time now Desire joyfully expected the comming of the Porter and Virgin he spake of not weighting long there came to him a modest and seemely Virgin who saluting him curteously was in like manner resaluted againe of whome Desire craued her name who answered my name is called Nihili-pensio because I entermedle not in superfluous vnnecessary thinges and demanding farther the name of the Monasterie shee told him it was the house of Humilitie because within there dwelt many virgins who liued vnder the obedience and rule of humilitie he againe asked what maide is that which standeth without the gate her name quoth she is called Vaine-glory who sitteth continually at this gate vntill it be opened and then if the Porter be negligent looke not strictly to his office but leaue open the gates shee presently entreth Why do you not admit her in said Desire considering both in speech habit gesture she seemeth modest vertuous honest You know not quoth the Virgin her conditions I perceaue For I assure you shee is a most dangerous beaste for how much the more modest religious she semeth by her externall carriage so much I holde her to be more dangerous What saith Desire doth she at any time hurt you yea truly said the Virgin so farre as lieth in her power her father is a wicked man called Selfe Loue her mother as ill called Selfe Estimation neither haue we three greater enemies in all the world and farther they are enemies to the Loue of God a Knight who is Master of this Monastery in which we liue And that you may farther know what hurt Vaine-glory doeth vs I say so soone as shee entereth in shee is so gluttenous and rauening that first shee goeth into our Orchards there deuoureth and eateth vp al our fruite which is both faire good which is the fruite wee haue to liue with neyther haue we more than one tree of it which carrieth so litle that hardly are we susteyned therewith which being taken away from vs by Vaine-glory we remaine so poore that nothing is left vs. And yet worse than this after shee is once come in shee is so crafty and deceitfull that we cannot expell her labour we neuer so much vntill wee call the assistance of our Mother at whose only sight shee runneth away wherefore wee thinke it good not to admitte her at all which to preuent wee purposely keepe this Porter continually at our gate who is a seuere and sterne man and still shutteth the gate that shee cannot enter whome wee intreate to be circumspect that when hee admitteth any hee through negligence leaue not open the gate Desire stoode amased at the discourse of this Virgin and replied considering shee is so dangerous an enemy to you you cannot be too carefull to keepe her out of your house CHAPTER 6. By what meanes we may attame to Humilitie DEsire continuing his speech with this Virgin asked her who brought her into that goodly and Religious Monastery adorned and shining with so rare vertues Two Virgins quoth shee guided me hither whereof the one is called Contempt of the world a Virgin endued with singuler
vertues the other called Contempt of her selfe exceeding the first by many degrees These two Virgins leading me in entreated our Mother and Mistris to receaue me which notwithstanding she had not done but for the loue of a certayne Knight which mette vs in our journey came in here with vs who bestowed on me this habite I weare and admitted me into the society of his Virgins and had it not beene graunted vs by speciall grace that that Knight had entred in hither with vs I had neuer beene receaued but had lost my labour DE. What is the name of the Knight you speake of VIRGIN The Loue of God It pleased desire much that the Loue of God was of that account that so many and so great thinges where done only for his sake and now he beganne more earnestly to Desire his presence and sayde DE. Deare sister tell me what were the parents of these two Virgins which brought you hither for it auaileth much to the honesty and reputation of a man to be borne of honest and vertuous parents for commonly the tree taketh the vertue from the roote VIR I knowe right well their parents names their father is one of chiefest authoritie in our Princes palace who is called To knowe also I knowe as well their grand-father whose name is To Consider who is a wise and discreete man and one that dischargeth his office dulie he married a wife called Wisedome DE. Had the Knight when hee mette you no man in his company VIR Yes he had a boy with him whom he loueth dearely this boy is called the Loue of our neighbour DE. Can you direct me whither this Knight is gone VIR I coulde direct you but let vs goe in and I will bring you to those that can instruct you certainly but tell me I pray you why doe you carry this great dogge with you DE. He was giuen vnto me by an other for I my selfe had first but a little whelpe which I bredde vp in my chaber vntill I mette a certayne sheepheard that bestowed his bigger dogge on me to accompany me through this vast and solitarie desert in which as I was told liued many hurtful serpēts dangerous wild beasts from which I might bee defended by the assistance of this dogge VIRG. What is the dogges name DE. Good will VIRG. The dogge surely is a very good dogge if you knowe howe to keepe him and assure your selfe so long as you haue him he will suffer no ill to befall vnto you neither neede you to feare to stray out of your way DE. But tell me I pray you of whome may I enquire where I may finde this Knight that I seeke after VIR Truely Brother he dwelleth farre hence thou hast a long journey to goe through this desert before thou canst come to the place of his abode thou must trauaile at the leaste seauen dayes journey for there be seauen Monasteries seated in this desert neither is there any other way to passe but this yet for the loue of the Loue of God considering I see thee so desirous of him I will direct thee a short way to goe by the which thou shalt sooner come where he is wherefore it is requisite that thou follow my aduise Desire hearing what see said rejoyced greatly but especially because shee saide shee would doe it for the Loue of God and saide to her DE. I will doe what ere you bid me so I may finde the Loue of God VIR Here within this desert there are eight Monasteries whereof this which is the house of Humility is the first the second is of Iustice the third is of Wisedome the fourth of Fortitude the fift of Temperāce the sixt of Faith the seauenth of Hope the eight of Charity in this last of Charity remaineth the Loue of God and there dischargeth the office of a porter This whole journey thou must vndertake if thou wilt be sure to go the right way but as I saide I will teach thee a shorterway by which thou mayest sooner come to him yet notwithstanding it is of necessity that thou abide a time here in this Monastery that thou maist learne marke and remember all our orders and be acquainted with our Mistris all herd daughters and learned and remember their names behuiours lius Moreouer thou must diligently note al things in this Monastery carry to the Loue of God Certaine rules of ours for the great loue he beareth to this our Monastery before others then will he without delay most willingly receaue thee the rather if thou bring letters of commendation from our Mistris DE. What is the reason the Loue of God should so preferre you considering as me seemeth you are the poorest meanest fewest in number VIR This was the first Monastery that was founded in this Desert and all the other are depēding on this besides our chie fest founder gouernor the builder workman of this Monasterie maketh his abode and dwelling amongst vs And although he walke vp downe this Desert to visit keep in order the other Monasteries yet will he not permit himself to be otherwaies called then a child of this Monastery first of al we gaue him an habit desire was so much delighted with the discourse of this virgin that he felte his hart inflamed with loue for he noted her words well saide he desired nothing more than to spend long time in this place with great diligence to note marke their orders Then the virgin taking him by the hand said let vs now goe in CHAPER 7. The purpose or intent of Humility and her talke with Desire THe building of this house much pleased Desire and he admired the beauty thereof considering it was playne without any coūterfet for neither was it builte high not yet set forth with any imagery or painting but lowe conuenient not founded vpon sand but on a firme rocke After Desire had a time attēded his deuotions in the Oratory the Virgin brought him to the chamber of their Mistris or mother who receaued him curteously seeing him vertuous deuoted to Gods seruice and making him sit said vnto him what cause my Son hath brought thee amongst vs considering we are so poore so meane such abjects DE. Lady mother I seeke after a knight called the Loue of God And as I am instructed I canot finde him except I make my abode here some time with you wherfore if it be not troublesome to you I desire to liue vnder your obedience gouerment HVM Your desire and purpose pleaseth me well but first consider and weigh with your selfe what it is that you goe about to vndertake least hauing once entred you repent you of your purpose DE. I beseech God assist me with his grace helpe that I may perseuer in vertue and all goodnes HVM I wish the same pray to God to accomplish this good worke which he hath begonne in thee But farther it is
but the least tast of Gods loue in me wherein not my part duety to labour what I cold that he might be knowen honored and loued of all the world to pray that he would bestowe his grace on all men whereby he might of them be continually honored Therefore most accursed Wench flie farre from my sight Thou knowest not what charitable Loue is considering thou art the daughter of that wicked damnable and false Apostata For I would if it pleased God that he depriued me of all spirituall corporall good which of his bountie he hath bestowed on me and giue them to others who with them would honor and prayse him more then I doe who am so barraine and vnfruitfull a soyle and haue receaued his grace and giftes in vaine For I desire nothing in this world but Gods prayse and honor and will daily seeke it how dearely so euer I obtayne it See then wreatched Wench how farre thou art deceaued Markest thou not that God knoweth what he doeth he seeth plainely that these vessels into which so abundantly he infuseth his blessings be farre more pure of a more humble spirit then I my self And therefore iustly hath denyed mee such grace seing right well that I am full of pride a vessell filled with anger and malice which through haughtines of minde would proudely attempt to scale if it cold the heauens themselues which duely pondered I rest contented with the will and pleasure of my sweete Lord IESVS neither desire I to finde ought else but him CHAPTER 13. By what meanes we may expell all Malice from our selues THe third daughter of Malice is called Sloath a most dangerous enemy who is cold and lasie in spirituall exercises and the seruice of GOD Wherein consisteth the summe of our saluation Her am I wonte to answere in this manner Thou desirest Sister and willingly wouldest perswade me neither to frequent the seruice of GOD nor to vse at all anie spirituall exercises And therefore of purpose to conquer and subdue thee I will spende more time in watching and praying and diume contemplation where vnto she thus replyeth Seest not thou thy selfe euen frozen with a cold deuotion and to feele no whitte at all any zeale of Gods seruice in thee but to vse thy exercises against thy owne voluntary disposition which prouoketh iustly the indignation of God Neither doest thou ought els but tempt God therein who desireth no vnwilling or impulsiue seruices but such as proceede from a chearefull and willing minde Then reply I againe Away thou wicked wreatch I perceaue thy meaning Knowest thou not that at such time I shew my loue greater to God when I serue him with my owne will be it neuer so small then when I finde my selfe endued with extraordinary deuotion by him art thou ignorant that God sometimes of purpose withdraweth his grace thereby to try and prooue our strength And then when he perceaueth vs to offer vp and bestowe on him that little deuotion which is remayning in vs he doubleth his grace heauenly consolation in vs. Yet so that finding our selues voide of inwarde sensible grace we cast not cleane away our good will harty desire Therfore whereas thou askest why being so cold and cleane voide of deuotion yet I goe to pray considering as thou sayest that is but to tempt God assure thy selfe although I felt in me farre lesse deuotion and will to serue God yet that not withstanding I would frequent my prayers and would set my selfe in the sight of our Lord neither would I speake or desire ought of him but standing before him would yeeld to him al due honor and reuerence imagining himselfe to be present in my sight and that I beheld him and that there I stoode before his high diuine and fearefull Majesty That he who is the fire of loue would inflame my harte when he should thinke conuenient Therefore submit I my self to his holy will am content with that which it shall please him to graunt me And the weaker fainter and colder I finde my selfe so much the nearer I will come to this fire For if I will depart from it then shall I finde my selfe farre colder then before Therefore depart from me thou naughty Wench For I doe not vse frequent my daily prayers my deuout contemplations and spirituall exercises for my owne contentment comfort or delight but only to this end thereby to serue my Lord God honour him considering I know we it to be his holy will and pleasure that I should do so and that I exercise my selfe in all vertue and holines to the honour prayse of his holy name Now when this wicked mayden with her practises cannot withdrawe me from the Loue of God She taketh a new course and laboureth to winne my loue from my fellow Sisters And taking the assistance of her before named Nouices Suspition and rash iudgmēt assaulteth me againe perswadeth me to hate and malice my sisters and to carry a sinister opinion of them whereby I should either suspect some ill in them or else rashly without some just cause condemne thē hence proceede contempt repining murmuring and detraction But my selfe with the assistance of my Purpose marking her presently answere It beseemeth not so base and so abject a maide as my selfe to judge amisse of my sisters or Superiours neither lawfull for sinners to intermeddle with sacred vesselles or for beastes to come nigh the holy mountaine It best beseemeth me to account all my sisters vertuous and holy but my selfe most wreatched and full of foule sinne For it is a secret to me what all men are in the sight of GOD or in what manner they shall ende this mortall life As for my selfe I knowe right well that my pronesse to sinne and naughty appetites and desires woulde drawe me headlong to the pitte of hell were I not preserued by Gods diuine grace and mercie Therefore knowe I right vvell what I may feare of my selfe and suspect that is whether my conscience my wordes and deedes be good for I know my selfe but am a stranger to others And therefore so much as appertayneth to my fellowes I will choose the safest course that is to thinke and speake all good of them assuring my selfe thereby to gaine but neuer to loose For nothing is more dangerous then to be ruled by our owne will and to refuse a certainty for an vncertainety Charity neuer thinketh amisse And I finde it a charge great enough for me to judge and discerne mine owne conscience my affections my wordes and deedes and not to busie my selfe in censuring these not curiously to intermeddle in others actions For vvho made me a Iudge betweene God and my sisters or betweene them and their owne consciences Truly no man Avoide thou therefore or hast thou ought else to say I plainely see thou art nowe ouercome in seeking to suggest to me a suspition of my sisters vvhich is a most damnable and
my conscience Desire thought this Virgin of rare and singuler vertue and departing from her was brought into the Cell of an other daughter of Humility whose name was Desire of Contēpt who receauing him courteously was asked of Desire both her name and conditions VIR my name is Desire of Coutempt because I desire not to be honoured or esteemed of any man Desire wondered hearing this Virgin desire to be so much contemned considering how different it was from the mindes of most men But admired her vertues finding she did it for the Loue of God And leauing her was brought into the Cel of an other Virgin whose name was To reioyce in being contemned Of whome Desire being entertayned demaded likewise her name and conditions VIR My name is To reioyce to be contemned For I wish to be despised scorned and iniured for the Loue of God DE. Instruct me I beseech you how I may attayne to this vertue for such is the haughtines of my proude minde that I doe not only reioyce but am grieued and repine if I be contemned scorned despised or iniured VIR That proceedeth from want of Humility whose vertue is to contemne and neglect her selfe for the Loue of God And truely this is an apparant token that thou aboundest vvith pride and ouer much selfe loue But seing thou art by GOD conducted hither into this Monastery we will willingly instruct thee in all kinde of vertue and altering thy habit will make thee a newe man and will direct and instruct thee how to speake with the Loue of God for other wayes thou shalt be sure for to loose thy labour Therefore if thou wouldest attayne to my vertue thou must imprinte in thy hart my Sister Desire to bee contemned thinking and determining thus with thy selfe henceforth will I desire to be scorned and contemned and to be neglected of all men for the Loue of God This desire once throughly fixed in thy hart thou shalt by degrees attayne to my vertue through prayer study and diligent endeuour And although at the beginning thou shalt endure some labour and payne by striuing to subdue and master thy owne appetites Yet perseuer to the end and thou shalt gette the victorie In so much that thou shalt rejoyce when any thing is said or done to thee contrary to thy likeing Farther thou must by degrees enforce thy selfe to desire to be scorned despised and contemned For it is most true that no man can be humble that is not just And he that shall not desire to be despised contemned mocked and debased this man cannot be called just DE. How may that be that whosoeuer desireth and wisheth not to bee despised should bee said to bee a man vnjust For by that accompt wee shall finde but fewe just men and in my opinion this cannot be true VIRG. I will easely prooue what I haue said It cannot be denied but that hee is jus which giueth to each man that which is right if therefore man can chalenge nothing else for himselfe but to be contemned scorned mocked and debased hee is not just which desireth not to bee so vsed DE. I would heare you prooue that and shewe plainely how nothing but contempt is due to man VIRG. I will First there is no question but that all that which is good ought be loued honored desired and praysed and how much greater and better it is so much the more it ought to be loued contrarie wayes that what so is naught ought to be despised hated rejected and suppressed Now if it be true that euery men is ill it followeth that of right hee must bee contemned and despised DE. Tell mee how all men are to be said to be naught VIRG. Only GOD is good therefore all men are naught DE. I cannot yeald to that conclusion VIRG. Logitians shall proue that none is good but God and whatsoeuer is not God is not good but ill And if man be ill that all shame reproach and contempt is due to him CHAPTER 16. How all creatures are good and yet none is good but God himselfe DESIRE I am not yet resolued by thy alleadged reasons considering thou saist that God is good and that whatsoeuer is not God is not to be said good And the holy Scripture saith that God sawe all thinges that he had made that they were not only good but very good Farther considering God is good as indeede he is the chiefe goodnesse it selfe and the efficient cause and beginning of all thinges created all things that he hath made must of necessity be good that the worke be answerable to the workeman that made it Whereupon it followeth that whatsoeuer God hath made must of necessitie be very good Besides considering man is the most excellent of all corporal creatures it is plaine that he is not only good but very good And then if he be good by thy owne rule it followeth that both honour and loue are due to him VIRG. I will not maintaine a long disputation with thee for that disagreeth with the rules of Humility only I will open what I haue said more at large that thou maist better vnderstand my meaning The scripture sayeth that none is good but only God Which is thus to be vnderstood that only God is essentially good to be good is only proper to him And what soeuer he hath made may be said to be good participating in goodnes giuē to them by God For whatsoeuer goodnes they haue is Gods not their owne So when thou seest good giftes bestowed on any creature from aboue thou must honor and loue such a creature But this honor and loue must be referred to God and not to the creature Therefore our selues and all creatures are to be loued of vs because they be good in their essence or being as the creatures of God this is to loue God in his creatures Let not therefore any man desire to be praysed or honored for his owne sake but for the goodnesse which God hath bestowed on him attributing and referring it all to GOD. For it is one thing that man hath from God but an other which he hath of him selfe From God he hath what good soeuer is but from him selfe whatsoeuer is ill He hath from God that he representeth and carrieth his Image likenesse But of him selfe through wicked life and euell manners he is made altogither dislike to God Also it is giuen to him by the grace of God to desire to be good and endued with vertue but of himselfe hee desireth ill and doeth those thinges that most displease God From hence we learne that those thinges which are bestowed on man from aboue are greatly to be honoured and highly to be loued which are the cōditions of his creation his natural blessings yet not to be loued for his owne sake but for the honor of God cōtrary those things to be hated which are in man himselfe as his vices offences al other imperfections So
that diuersly we honor despise loue hate some thinges in one the selfe same man And be he endued with neuer so great vertue deuotion Yet let him be assured that of himselfe he hath nothing that is good and still let him desire that in regarde of the good giftes bestowed on him by god be they vertue deuotion or other spirituall benefits that God alone be honored and loued for them and that all prayse be giuen to him as to the fountayne of all goodnes But for the sinne in him which he knoweth to be his owne let him desire to be despised hated and contemned of all men This doing I say he is to be accompted iust But if euery iust man shall desire to be contemned after this sort how great is the iniustice of a man desiled with sinne not only not to desire to be contemned as I haue said but to desire and labour to be honoured and extolled Let not therefore a wreatched sinner thinke and imagine that he hath shewed much Humility in desiring to be contemned or let him not be the better perswaded of him selfe therefore considering the most holy vertuous and deuoutest man is bound of duty to desire as much CHAPTER 17. Of the same DEsire was not a little pleased herewith and said to this Virgin DE. I beseech you Sister instruct and direct me by what meanes I may attayne to this holy Desire VIR Two wayes there bee by which thou maist obtayne it which are the Loue of God and a holy Purpose to object imbase thy selfe like to a labouring beast to which holy Purpose our Gouernesse hath wedded her self And if thou wilt be ruled by my directions thou shalt finde thy selfe not a little assisteth thereby DE. Most willingly will I be instructed by you VIR Then assure thy self that the Loue of God whome I perceaue thou art so desirous to finde hath no more dangerous hurtful enemy thē is thy owne body Inure thou thy selfe therefore daily to this custome that euery morning thou say to thy soul Let me see now soule how thou wilt this day hate thy body which is so great an enemy to thy sweete Sauiour and Creator IESVS and how much thou wilt desire that it may be despised afflicted tormented and scorned At night likewayes say thus againe Now shewe me my soule how this day thou hast despised thy body so rebellious against thy most sweete Lord IESVS how thou hast desired that it might be afflicted and iniured of all men and hast laboured that nothing be pardoned it but hast carried thy self most seuere against it This doing deare Brother and still conuersing in these good thoughts and euer perseuering in this thy desire this only exercise in time will bring thee to an exceeding perfection of perfit Humility and will teach how to ouercome and put to flight the most dangerous enemy and be trayer of thy soule and in conclusion thou shalt thereby attayne to so greate hatred of thy selfe that thou shalt wish labour to be contemned and despised And when hereafter thou shalt happen to be contemned of some man then sticke fast to me forsake not my vertue But with rejoycing and thankes giuing to God say thus to thy selfe Now thankes be to God who hath reuenged me of my enemie Desire being much contented with the direction of this Virgin tooke leaue of her and was brought into the Cell of an other daughter of Humility whose name was Simplicity who receauing him louingly was asked by him her name vertue and conditions SIMP My name is Simplicitie My office and conditions is to behaue my selfe simply sincerely and plainely towardes all men and to conceane no hurte or ill meaning of any thing that I shall happen to heare or to see but to thinke all thinges to be done rightly and holylie and to thinke ill of no body but my selfe For I euer suspect and feare my selfe and continually watch ouer my thoughts and desires still looking into my selfe and holding open the right eye of perfect wisdome whereby I may echewe and auoide all euell and our Mother Humility be made more strong in her vertue DE. What is not Humilitie endued with all kinde of vertue except thou hold and keepe open thy eye SIMP No considering Simplicity without Wisdome is of no estimation but hurteth rather then helpeth For the Loue of God loueth no man but such as shall came with true knowledge and Wisdome CHAPTER 16. Of the manners and conditions of Simplicitie DESIRE Now then I desire to be instructed by you my Sister how and in what manner you behaue your selfe simply towardes all sortes of people SIMP In three thinges which are in thought worde and deede First I neuer vse to thinke vpon those things which are aboue my knowledge capacity neither desire I th honors estimations vanities of this world but stil perseuer in this humble thought that I am the most abject of al the world and vnworthiest that liueth to be the seruant of God thinking all other holy vertuous replenished with al kindes of grace vertue Secondly I resolue to vse no flattering feyned or deceiptful wordes but a playne affirmation or else a deniall that is only yea yea or no no. For whatsoeuer is more proceedeth not of good but from the roote groūd of vanity Thirdly I haue determined to busie my selfe in no worldly curious or vayne workes but in such only as are simple and yet necessary least thereby I be drawne to vanity of singularity thereby be expelled kept out from hēce For to doe an action simply bringeth Humility of hart but otherwayes to doe is most ful of perils DE. As how SIMP Thou shalt vnderstand Desire that our gouernes Lady Mother Humilitie hath set me here imposed this charge on me to keepe safely in this Monastery two rare Iewels which are remayning here which are the one Purity of hart the other Innocency The valew whereof is of so high esteeme that they cannot be prised according to their worthines For the obteyning whereof this monasery the other seated in this desert where at the beginning foūded built And what good soeuer we doe is referred to the getting keeping these Iewels But if Curiosity Vanity or Singularitie should enter by the gate of our hart our mouth or else our action they would steale carry away both these Iewels frō vs. And therfore if any of our Virgins shall not imploy all their thoughts words workes to get preserue these we accompte them fooles not vnderstading what they vndertake DE. Why do you so carefully preserue these Iewels considering that by your profession you haue vowed pouerty it is dangerous lest you should offend in couetousnes keeping such vnnecessary and pretious iewels cōsidering many poore people may sterue through want of them SIM Herein thou art deceaued For although in possessing louing or desiring ritches or goods a man may
the world and hath and keepeth his riches and treasures all in his owne handes And yet notwithstanding it is his will and pleasure that we should liue in continuall pouerty to the end we fixe not or settle our loue and affection on any other creature but on himselfe He could if it so pleased him bestow abundance on vs but to his best beloued he doth not because they should loue him only and hate this world and the vanities thereof And wee cannot aske a more manifest token of his loue towardes vs then that he suffereth vs to bee in necessity in this miserable life sendeth vs not those pleasures which fraile flesh would couet And yet farther he will haue vs spend our liues in pouerty least temporall and needles cares should ouercome our weake mindes but will that we should serue him with quiet cōtented thoughts and not be mooued either with losse or gaine of worldly commodities or too much rejoyce or lament in prosperity or aduersity with ouer great mirth or exceeding sorrow but haue our harts still vnited to him in peace and contentation without any mislike For such is the disposition of the Loue of God that he will not inhabit but in still and sequestred places DE. What is the especial vertue that is in you POV To conforme and frame my selfe according to my sisters amongst whome I liue And although I desire to possesse nothing yet to keepe out and expell an enemy of ours that seeketh daily to enter amongst vs and destroy our garden and eate vp our fruit whose name is Singularity our Lady Mother will haue mee liue like my other sisters And yet that I loose not the reward of my vertue shee hath married me to a holy Purpose whose mame is to aske nothing And farther she telleth me if I will attaine to perfection that I must rest content with that which is giuen me be it much or litle and accept as thankfully of grosse and homely diet as of that which shall be prouided at the costliest price and to leaue part of that which is alowed to me and to be content for the Loue of God to take so much only as necessity shal desire DE. That is as if one should desire to be better then good or labour to doe more then he were bound to doe For if I rightly vnderstand it that Lord which hath founded and erected this Monastery commaundeth you to haue the spirit of pouerty as the Prophet saith If thou abound in riches beware thou settle not thy loue on them Whereby I gather that the vertue of pouerty doth not consist in hauing or possessing much or little but in the loue or contempt we take in them POV. I doe not deny but that the spirit of pouerty consisteth in the minde yet notwithstanding it is much safer for the Loue of God to possesse nothing considering our loue and affection to rich and beautifull thinges is so fraile and prone that hardly can wee haue them without fixing our loue on them Least therefore such worldlie riches shoulde gayne some parte of our loue from the Loue of God which is already but smal towards him it is good as the saying is to remoue the strawe farther from the fier For the Loue of God doth chalenge of duety all the loue of man wholy to him selfe and manie there bee that herein flatter themselues saying I doe not immoderatelie loue this or that thing neither would I to much sorrow if it where taken from me But beleeue mee affection and loue is so subtle a thing that hardly are men founde not louing what they possesse Neither can we haue a better example hereof then our SAVIOVR CHRIST himselfe who when he could haue possessed the whole ritches of the world without feare to loue or affect them extraordinarily yet remember how needely and poorely not himselfe liued but also his Blessed Mother and his Holy APOSTLES Which howe can we anie other wayes conceaue but that we must neither affect or possesse any worldly ritches For which cause I haue clearely forsaken all such vnnecessary thinges as I vsed to haue with me in my Cell reteyning nothing els but the Image of my sweete SAVIOVR hanging naked on the ✚ Crosse thereby to remember his great loue to mee I once vsed to keepe many books with mee but nowe possesse only a Bible the life of SAINCTES and the life of my SAVIOVR IESVS with some fewe other for my deuotions And rest fully contented to meditate on sweete Iesus and to busie my selfe with the booke of his holy life CHAPTER 21. Of Obedience DEsire receauing no lesse contentment from this Virgin tooke leaue of her and weas brought to the Cel of an other daughter of Humility called Obedience To her Desire yealded very great reuerence in that she seemed to him to be of high dignity and authority of great estimation with the Loue of God and more beloued of him then her other sisters Now Desire for reuerence sake offering to kisse her hand was denyed of her in regard that being the daughter of Humility she would not allowe either reuerence or honour to be shewed to her but willing Desire to sitte downe by her he asked of her her orders and conditions OBED I am married to a holy Purpose called to omitte nothing I ought to doe Hee is a mighty strong and worthy Knight who alone is able to subdue put to flight the most dangerous beast in all the world called Selfe Will. Which beast doth destroy kill and swallowe vp all that loue and obey her and shee doth with a kinde of flattering allurement entise and drawe to her al obstinate people of which few forsake her vntill she drawe them into hell vtter damnation The greatest part of people and almost all forsake me notwithstanding it is most certaine that without me no man can finde the Loue of God who is a Lord of so great dignity and excellency that the whole world canot be compared with him And in regard it hath pleased almighty God to bestow so good and noble a husband on me I do not any thing but what he shall command me Neither doe I desire to be eased or remitted from that is commanded me except some vrgent necessity constraine me thereunto And in regard of theeues and robbes which lie so secretly amongst vs that hardly they can be discried or discouered by vs I neuer dare to walke alone DE. What companion doe you vse OBED First I take with me my dogge for a companion called as yours is Good will Next I joyne to me my sister Simplicity and my daughters Douotion Chearefulnesse Diligence perseuerance and Purity But chiefely our Lady Mother Humility doth alwaies assotiate her selfe with mee All these of necessitie must I haue with me if I will securely walke to doe that which I am commanded DE. Tell mee I beseech you How doth your Mother HUmility joyne her selfe with you for that as yet I doe not
with great contentment And being guided out of this Monastery by the forenamed Steward who tolde him he had now seene al the virgins of this Monastery he asked if there were no other thing to bee seene ST If thou shalt well obserue what thou hast here heard and seene and shalt with thy best endeuour seeke to put them in execution thou art sufficiently furnished to finde out the Loue of God But yet before thou depart hence I will shew thee a tree that groweth in our gardē Desire beholding this goodly tree beganne much to admire it and the rather because it carried two sorts of fruit and said to the Steward DE. What kinde of fruit is this ST The fruit that groweth on the lower boughes which are pale and of diuers colours is called Distrust of our selues But that which groweth on the toppe of the tree and is of a pleasant red colour is called Trust in God with which fruit all that come hither are to be fedde For except they shall feede vpon this fruit their labour is in vaine and to no ende come they hither DE. Wil it please you to bestowe part thereof on me that I may eate thereof in my journey I am to take STEW I will eate thereof of the fruit of the lower boughes which is Distrust of thy selfe as much as shall be necessary and fill all thy pockets with the fruit of the higher boughes that thou maist eate therof in thy journey this wil serue thee vntil thou come to the house of the Loue of God Now Desire sufficiently satisfied with the fruit of the lowe boughes filled his pockets and bosome with the fruit of the higher boughes and said DE. I beseech you Sister now shew to me the speediest and most ready way to the house of the Loue of God STEW I rejoyce to se thee so furnished and desirous to vndertake the journey to finde the Loue of God Yet not withstāding I feare if thou trauaile alone thou wilt hardly finde out the readiest way therefore wil I giue thee trusty companions of our society who shall doe and guide thee the right way thou art to take DE. Is not Good wil my dogge sufficient for that STEW No truely For although he be very good yet is not he sufficient for such a journey wherein are encountred not only many dangerous wilde beasts hollowe pittes rough wayes bushes bryers but theeues spoylers and robbers and such as seeke to kill and destroy all passengers wherefore it is wisdome not to trust to thy dogge alone DE. For these alleaged reasons I pray you appoint me such cōpanions as you thinke necessary STEW Then take in thy company our Porter the Feare of our Lord who is a worthy and excellent man whose company if thou wilt not forgoe take likewise with thee his daughter Bashfulnes whome to be sure to keepe take an herbe with thee called Humble casting downe of thy eyes And yet farther take with thee an other companion called Simplicitie And now Desire goe on thy way being garded with Gods blessing But yet marke well this one lesson although thou chaunce to loose the Feare of God or Simplicitie Yet be sure to keepe warely thy dogge about thee for he will serue to finde them againe And see that thou giue him of the fruit in thy pocket to eate of And when thou art gone hence keepe the way which leadeth on the left hand where thou shalt finde a path which is a nearer way then others which will bring the directly to the house of Charitie wherein dwelleth the Loue of God DE. What is the name of that path that if I happe to misse my way I may aske it of other STEW It is called Patience which is the ready and nearest way to the house of Humilitie and Charitie †THE SECOND PART CHAPTER 1. Of Patience DESIRE being now well refreshed with the aboue named fruites and accompanied with Good will his dogge and the Feare of God the Porter on the one side and with Simplicity on the other side hauing also his pockets filled with the fruit of Confidence in God departed chearefull out of the house of Humility willingly vndertoke the way of Patience Which although he were told to be short pleasant Yet found he it rough had and vnpleasant by reason of many brables bushes which made him cōplaine say to Simplicitie DE. O good God how hard and difficult a way is this contrary to that I thought it to be SIMP Let not that seeme strange to thee Desire for therefore is it called the way of Patience which if it were not sharpe full of difficulties it should not be calloed and knowne by that name neither should the house to which it leadeth be held in so great esteeme if the way were playne and easie and passible for all people But as it is none passe it but those that be throughly exercised And hast thou not heard the old prouerbe That no good thing can be obteyned without labour and paine or pleasant but first by tasting the sower wherefore hauing now vndertaken and entred the way thou must of necessity endure the hardnes comforted with this that it will not long continue For whosoeuer will seeke to take the fish must be contented to wette his foote And coldest thou imagine that a thing so pretious as the Loue of God cold be obteyned without labour and payne Remember the saying of Seneca the Philosopher A thing of worth cannot be bought for a trifle For with great labours wee atchiue great matters And thou art deceaued Desire if thou thinke to get so rich a treasure with no labour neither wouldst thou make any great accompt of the Loue of God if thou coldest finde him without any trauaile Goe to therefore coragiously and feare not labour considering that after it thou shalt rest and bee comforted vvith the Loue of God and thou wilt esteeme the greatlier of him and loue him better for the more payne thou endurest in finding him out the greater will be thy joy and contentement after And if thou fortune to be weary in the way eate of the fruit which thou hast called Confidence of God and thou shalt finde thy selfe to be strengthned againe But if thou wilt not feele the weariesomes of thy journey do as trauailers do that passe ouer the paine with singing as they goe Desire some what cōforted with this direction of Simplicitie said DE. How can we sing being accompaned with this reuerend and graue old Father SIMP It is his custome to shewe himselfe graue in gesture and apparell but otherwise he is sociable and pleasant in conuersation for he is the brother of the Loue of God singeth sweetly especially when he heareth vs sing not for wantonnes and leuity but to cheare vp our spirits and comfort our selues being weary in our journey DE. How shall I sing that haue no voyce SIMP Thou canst not lacke voyce that art a voyce
journey was come at last to so joyfull an end Wherefore comming to the gates and finding them locked he beganne to call and knocke thereat But not withstanding stāding his calling knocking no man appeared that would giue him an answere Thē spake Simplicity And told him it were requisite that he cryed lowder for by that meanes he should be hard although they with in were a sleepe or else deafe bidde him take the two hammers that hong at the gate presently some would come open it for him These two hammers were called the one To sigh The other To cry Therefore she bid him knocke cry a lowde for these dores should not be here if they were not to be opened therefore are these hamers hanged at them that such a shal knocke may be admitted in Thus cōtinued Desire stil crying knocking long before the Loue of God would opē the gate neither did Desire as yet know him To whome the Loue of God at length spake as foloweth What seek you here brother or what lack you to knocke call thus peraduenture you are weary with your long expectation But it is our custome and manner to feigne our selfs deafe therby to try their patiēce that come hither And it chaunceth often that when we so any wax weary perswade thēselues that the gate must be opened to them so sone as they come we suffer them to depart euen as they came for none are admitted to enter hither that shall thinke themselues worthily to deserue the place that we ought to receitie them of right and duety Therefore tell me art thou one of those De. No Sir I am not For notwithstanding I haue passed ouercome many labours yet am I sure that I haue no way deserued to be admitted in here but altogither vnworthy except it shall please you to receaue me vpō your owne goodnes mercy LOVE c. What is the cause thou desirest to be admitted or what seekest thou to find here within this house DE. I am come sir hither from the house of Humility accompaned with these graue honest companions haue passed my jorney by the path of Patiēce Only to seeke the Loue of God who as it is told me dwelleth here within LOV. c. Doest thou bring me no token whereby I may knowe that thou commest from the house of Humility DE. I bring two tokens The one wherof was giuen me in the house of Humility and it is called Knowledge of my selfe The other haue I got my selfe in my journey and that is called Knowledge of God LOVE c. I am very well pleased to se thee so prouided but yet tell mee this one thing doest thou perswade thy selfe that by reason of these two knowledges we ought of duety to receaue and admit thee DE. Be it farre frō me to haue such a thought I desire to be receaued only through your grace and mercy For I am not sure whither both these knowledges wherwith I am instructed be trulie written or no. This I know for certaine that I continued sometime in the house of Humility and there I learned and knewe the house the Virgins and their conditions they themselues telling me But whether I haue well digested the fruit I eate there or whether they agree well with my stomacke although they be sweete in taste I confesse I knowe not Neither am I sure whether I reaped any benefit by my journey For often did I fall the bushes and brambles oft pricked me and in a manner I was drawne hither by force of my cōpanions Therfore Sir there is none of these thinges that I bring with me that I can tell you any certainety of but mine owne malice vilenes sloath and imperfectiō And amongst other things which cause me to come hither to seeke the Loue of God one especiall cause is that I vnderstand he is a singular good Chirurgion of whome I desire to be purged and to be let bloud And farther men say that with his only looke he presently discouereth the imperfections and faults in the hart and whosoeuer he toucheth he doth presently cure LOVE c. Why doest thou desire to be made so pure and sound DE. Because as I haue learned of others it is allowed to none to enter in hither that shal be vncleane but to such as shall be only pure sounde and vndefiled LOVE c. Considering them that thou puttest thy whole trust and confidence in vs stay here a while For thou canst not enter in or speake with the Loue of God except first thou talke with a Boy of his tarry here therefore and I will call the Boy who will direct thee what thou art to doe and how thou maist come to the speach of his Master CHAPTER 2. Of the loue of our Neighbour HEre Desire stayed expecting greatly the comming of the Boy that shoulde bring him in to the speach of his Master who presently came forth His name was caled the Loue of our Neighbour whome when Desire behelde he could not through joyrefraine from weping for the exceeding great loue hee carried to his Master LOVE c. What is the cause that thou weepest thus considering in this house all are chearefull and merry and none is heard to weepe or lament DE. Ioy not sorrow maketh me to weepe LOVE c. Who do you seeke for here DE. The Loue of God LOVE c. I am his Boy therefore if thou seekest my master thou must first talke be acquainted with me For my M. maketh so great account of me that he wil not speake with those that loue not me DE. I most willingly would learne and knowe thy conditions and for the loue of thy M. be acquainted with thee LOVE c. If thou wouldest be admitted amongst the number of my friends Thou must euery morning giue me in steed of my breakfast a certaine sawce called Hūble thought an other at noone called Hūble speach a third at euening caled Hūble work DE. Where shall I find out or get these sawces LOVE Humility her husband holy Purpose maketh the first which is Humble thought wher by she thinketh and esteemeth her selfe more vile base and inferiour than any other and accounteth of her selfe no better then a labouring beast This holy purpose prepareth a certaine Electuary for Humilitie called Contēpt of our selfe to make this swace which we now speake of an other hearbe is to be added called Good opiniō of our neighbour of which cōpoundes hūble thought is made And in all this prouince is not a skilful ler man to make this swace then the forenamed husband of Humilitie whome so soone as thou shalt get thy friend he will instruct thee how to make this sawce The other called Hūble speach is made compounded of three other hearbes which are Humilitie Gentlenesse and Affability which must be strowed with a fine powder called Slownes and Sparing The third which is Humble worke
joyfull and secret misteries whereof they are ignorant that be carelesse thereof and will not enter into his secret chamber with him although they be in his house and attend vpon him DE. Wherefore doe you prayse him with all these high titles LOVE c. Because the more I extoll commend and prayse him the more I displease despise and set at nought my selfe which how acceptable it is to him cannot be declared with tongue And this is his will pleasure that we continually haue set before our eyes his goodnes his excellency and his infinite greatnes and our owne malice our basenes and exceeding misery And farther I am certayne that I cannot be deceaued although I prayse and honour him all that is in my power for he is farre more noble more excellent more potent and greater then either I or all creatures togither both Angelicall and humaine can comprehend with thought CHAPTER 7. Of the office of the Loue of God in an other degree and a contmuation of that which he beganne to declare of the manner of praying LOVE c. After that I haue endeuoured to prayse and exalt him with the vttermost of my power I offer vp to him my whole minde and will with a chiefe Purpose that I haue that for no worldly thing I would offend or displease him and also most earnestly I entreate him that it may please him to keepe and preserue me in this will and minde considering that without him I am no way able to doe it Then aske I forgiuenes of him for all the offences and iniuries I haue done vnto him and beseech him that he will permit me to thinke vpon vnderstand or loue nothing but himself And yet farther I desire of him that considering he hath voutsafed to admit me for his seruant and friend that into a place of so high a function that it will please him to bestowe on mee the holy spirit of Humility which may withdrawe and turne away my minde from all things displeasing and hatefull to him that my seruice be not hatefull but acceptable to him Also I craue of him that he will bestow on me such things as he knoweth I stand in neede of whither they bee such thinges as are necessary for me or such as for his honour and pleasure he will haue me endued with and that for no other cause but that he would suffer me to liue and die in him and not cast me from his sight according to my desert After this I pray for all those that I loue most and to whome either spiritually or corporally I hold my selfe bound for all this society and for all liuing creatures that it will please him to bestowe his grace and mercy on them that according to their dueties they may knowe him loue him honour prayse and worshippe him All this doe I labour to present to him with sincerity and purity of hart DE. How doest thou present thy selfe before him with this purity of heart LoVE c. As neare as I can I keepe a watch ouer my hart and minde and take a care to my soule restrayning as much as I may all my senses and continually setting before my selfe playne simplicity which doth interpret to the best whatsoeuer I behold And if I would bee free and secure from all feare then doe I remayne and abide with my Lord and Master with whome to be present and to talke and conferre and whose counsaill and aduice to demand is my chiefe good and joy my only will and comfort Neither can I enjoy peace quiet or security or finde anie manner of contentement or ease but only when I am present in his company And for this cause haue I determined with my selfe to forsake all worldly pleasures and to dwell with him and cleaue to him neuer to depart from him except hee shall command mee DE. Yet I thinke it very necessary sometimes to be busied in reading good bookes LOVE c. True it is it is good to spend some time in reading but not with a minde to become learned and skilfull but that thereby thou maist finde out GOD and his wayes and once hauing found him maist knowe and loue him For this I shall not neede many bookes This one thing I looke after will and desire that I may settle and fix my whole loue on GOD and may joyne all my affection reason and vnderstanding to him For his loue alone is sufficient for me he will teach me all thinges that shall be conuenient for me to knowe and can open and discouer more secrets and misteries to mee how I shall loue and not offend him then all the books that the whole world doth possessed And I obtayne greater purity of soule feare deuotion reuerence compunction fortitude and strength and seuerity against the flesh by being in his presence then by reading continually Besides I know for certayne hee neuer will aske account how much I haue reade but how much I haue loued amd esteemed him Neither would I altogither exclude or banish reading especially for such as are yet simple and ignorant and knowe not howe to iudge of their thoughts wordes and workes For to such it is requisite to spend much time in reading to learne the exercises of the spirit minde For as it would be thought great follie rashnes and disgrace to a Prince if a rude country fellow not accustomed to speake to a King should presume in the presence of all his nobility to come and bouldly speake his minde and if in speaking he should vse his accustomed rusticall and vndecent termes it could not but be thought so great a disgrace to the Prince that he iustly might commād him to be thrust out from his presence and farre better had it beene he had neuer presumed thither euen so standeth the case in spirituall cases But to those that by reading and hearing haue alredy attayned to the knowledg of God and diuine exercises to such the exercise of praying is more necessary then reading as being alredy expert how to behaue themselues in the spirituall Court Farther when I present my selfe before my Lord and Master I am very carefull that inconstantly I turne not my head or eyes hither or thither For it would be taken a great dishonour to him to looke an other way whilest on should talke with him DE. Tell me your meaning more plainely for as yet I vnderstand not LOVE When I speake to my Master if at such time I busie my thoughts and reason vpon anie thing but only vpon him I speake to then turne I my backe not my face to him For this cause when I perswade my selfe that I am present before him in sight and that he doth behold me and neuer turneth his eyes from me but marketh what I say I vse all reuerence deuotion loue and attention to him that I can Then doe I prayse and thanke him for all his benefits bestowed on mee and all other his creatures calling them
I haue conuersed sometime with the Loue of God who hath instructed me of all things that are necessary for me to doe Which I hope through Gods helpe to be able to execute But I cannot assure you making no doubt whether I am endued with the Loue of God or no considering it is a thing known only to him selfe who loue or doe not loue him Therefore herein I humble my selfe to his wisdome Neither can I assure you I haue any thing of my selfe one thing excepted which is Good will my dogge whome neither I dare presume to chalenge as my owne considering I haue him by the gifte of another These wordes of Desire pleased Desire of God the rather considering he perceaued that Desire durst not attribute to him self his loue of God DE. Now Sir let me craue to knowe your conditions office DESIRE Euen as a man through true knowledge of him selfe attayneth to great contempt and hatred of himselfe as through true knowledge of God a man likewise cōmeth to perfect loue of God So by much louing of God a man is brought to the greater desire of God And whosoeuer he be that getteth me he desireth nothing els that this world can yeeld For with such vertue and worthines doe I adorne his minde that he thinketh himselfe vnmeete to desire any thing besides that most excellent most rare most to be desired good Which is only our lord Iesus Christ I say I make him the most excellent of the world For although he be borne but of meane parentage yet do I make him a mighty King For whosoeuer is trulie endued with me he thinketh on nothing but only on God he speaketh nothing but only on God because that whersoeuer his treasure is there he setteth his hart And whatsoeuer the hart profoundly thinketh that especially the mouth vttereth And those thinges which are deliuered by the consent of the mouth apparantly declare the thought of the hart I am the foode and repast of that minde which liueth and is nourisned by good desire in this house of Charitie I am of highest dignity and keepe the dore of the secret chamber of the foresaid Charity and haue authority to admit such friendes as I allowe of Here vse I the office of a Cryer or a Trumpetter and walking about this Monastery make certaine cries and soundes vntill such time as I awake and stirre vp my Master and cause him to come forth to speake with such as seek him Who does thou thinke awaked me euen now when thou stoodest calling so long at the gate knockedst with the hammers of teares and sighes truly the barking of thy dog I am the truest messenger of Charitie come first to the gate speake first to my Mam nearest to him am soonest heard of him Farther it is in me to distribute the fruit of a most rare tree which we haue called the sight of God I do giue it to others to eate DE. Is this fruit plesant in tast For in the house of Humilitie an other fruit was giuen me most bitter to eate especially at the first it coulde hardly be swallowed DESIRE OF GOD. This fruit is most sweete yet far sweeter in the tast of some men then of others according as men are more desirous and hungry after it as they haue their tast mouthes most perfect Some there be whose teeth are but dul or blunt with whome this fruit agreeth not because they cannot hold it Other some eate it without hunger or appetite hauing their stomakes ful ouercharged with other meates to these men likewise it tasteth not pleasantly neither is it lightly disgested of them yet neuer thelesse it doth not hurt them Some others there be which by reason of some ague or some immoderate heate haue not their tast so good as others and these cannot judge the goodnes of this fruit but only according as they shall heare by others DE. I beseech you giue me leaue to tast a little of this fruit DESIRE OF GOD. It pleaseth me that thou sayest to tast a little thereof for in this mortall life no man may eate thereof his fill only he may tas and trie how sweete it is DE. Why so DESIRE OF GOD. If any man might enjoy it here to the full of his desire he would neuer desire to depart from this world and to goe to heauen Know therefore that liuing here in this value of misery almost dead through hunger and depriued of strength by reason of long penury we ought longly to watch and desire that day wherein we may enter into that great supper of our King and Master desiring and thirsting after him in no other manner then doth the hart thirst for the cleare fountaine in the hotest Sōmer And such is the vertue and force of this fruit that one little morsell be it neuer so small doth satiate a mans stomacke bee hee neuer so great an eater But being once come to the presence of this King and Master hee will make our stomacke better and stronger that wee shall bee able to eate of this fruit so much as we will and neuer receaue hurt or preiudice by it But here if any one eate more of it then his stomacke can beare he shall rather receaue hurt then good thereby Therefore must we moderately eate of this fruit vntill we arriue at that place of happines where for euer we shall be filled all measure with that same fruit which here we doe but only taste CHAPTER 11. How Desire of God prepared Desire to eate of this fruit DE. Now then Sir I beseech you bestowe vpon me to eate so much of this fruit as your selfe shall thinke good DESIRE OF GOD. First then considering this fruit is not conteyned but in a most cleane vessell it behooueth that thou clense and make cleane thy teeth and that thou wash thy mouth thy eyes thy face thyhandes and feete DE. Where may I finde water wherwith to do it DESIRE OF GOD. I will bring thee to a liuing fountayne that continually runneth both night and day called Holie Religion also I will assemble the Virgins of this Monastery who shall assist to wash and purifie thee This much contented Desire and gladly did he expect the comming of these Virgins when behould he sawe Desire of GOD come and bring them with him saying these be the Virgins that shall wash thee The first is called Sweetnes The second Concord The third Pitty or Compassion The fourth Grace The fift Clemencie The sixt Indulgence The seuenth Mercy The eight Beneuolence The ninth Gentlenes The tenth Sufferance The eleuenth Tranquility The twelfe Securitie The thirtenth Ior. The fourtenth Discretion or Moderation The fiftenth Deuotion Who will giue thee a certayne sawce that shall procure thee an appetite whereby more willingly pleasingly thou shalt eat this fruit For it is only giuen to such a hunger after it but others are sent away empty without it The sixtenth Virgin is