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
FOVRTH ENTERTAINEMENT Of Cordiality where-in it is demaunded How the sisters ought to loue each other with a Cordiall loue yet vsing no indecent familiaritye â— TO satisfie your demaund and to make it well vnderstood wher-in Cordiall loue â—onsisteth wherwith the Sisters ought to loue one â—n other you must know that Cordiallnesse is no â—ther thing then the essence of true and sincere â—reindship which cannot be but betweene persons â—hat haue reasoÌ„ who cherish nourish their freindâ—hips by the mediation reason For otherwise it â—annot be frindship but onlie loue Euen beastes â—aue loue but they cannot haue frindship since â—hey are with out reason they haue loue amongst â—hem because of some naturall correspondence yea â—â—kewise they beare loue towardes man as it appeaâ—eth by experience euerie day and diuers Authours â—aue written of admirable things in this kinde as â—at they relate of a Dolphin that did loue a young â—hild which he had seene many times vppon the sea â—ore so exceussitly that this child being dead the â—olphin himselfe died with greife But this ought â—ot to be called freindship for as much as necessaâ—ie the correspoÌ„dence of freindship is to be found â—â—tweene two that loue each other and that this â—â—eindshipe be contracted by the meanes of reason â—as the greatter part of freindships that men make â—t hauing a good end nor being guided by reason doe not in any sort deserue the name of freindship More-ouer besides the mediation of reason there must be a certayne correspondence either of vocation or of pretence or of quallitie betweene them that contract freindship Experience doth clearly teach vs this for is it not true that there is not more true freindship nor more strong then that which is betweene brethren we doe not call the loue of fathers toward their childreÌ„ freindship nor that the childreÌ„ beare towards their pareÌ„ts because it hath not this correspondeÌ„ce whereof we speake but are different the loue of Fathers being maiesticall loue and full of auhoritie and that of children towardes their parents a respectiue and submissiue loue but betweene Brothers because of the resemblance of their condition the correspondence of their loue maketh a firme strong and solid freindshipe For this cause the ancient christians of the primitiue church did all call themselues brethren and this first feruour waxing could among thâ— common multitude of Christians Religions wearâ— instituted where they did ordayne that Religiouâ— should call themselues Brethren and Sisters to declare the true cordiall and sincere freinship that they did beare or which they ought to beare onâ— towardes an other as there is not any freindship comparable to that of Brethren all other freindship being either vnequall or artificiall as that whicâ— maried persons haue the one with the other thâ— which they haue by contracts written pronuÌ„ceâ— by notaries or otherwise by simple promises Alsâ— these freindships which worldly poeple contraâ— together are either for some particular interest oâ— for some friuolous subiect and are most ordinarilâ— very subiect to perish and to be dissolued But thâ— which is betweene Brethren is cleane contrariâ— for it is naturall not artificiall and therefore veâ— recommendable This then being so I say that this â—s the cause wherefore the Religious call each other Brethren and therefore they haue loue which truely meriteth the name of freindship not common but cordiall freindship that is to saye frindship that hath his foundation within the hart VVe must theÌ„ vnderstand that loue hath his seate within the hart and that we can neuer loue our neighbour too much nor exceed the termes of reason in this loue prouided that it reside in the hart but touching the testimonie of this loue we may well faile and exceede therin passing beyond the rules of reason The Glorious S. Bernarde sayeth that the measure to loue God is to loue him with out measure and that our loue to him should not haue any â—imitte but it must be free to spreed his branches so farr as possible may be That which is sayed of God ought also to be vnderstood of the loue towardes our neighbour prouided allwaies that the loue of God doe euen swimme aloft and hould the first ranke next vnto which we ought to loue our sisters with all the dilatation of our hart not contenting our selues to loue them as our selues as the commaundements of God doe oblige vs but we ought to loue theÌ„ more then our selues as to our teÌ„porall â—ife to obserue the rules of Euangelicall perfection which requireth this of vs. Our Lord hath sayed this himselfe Loue you one another euen as I haue loued you that is to say more then your selues euen as our Lord hath allwaies preferred vs before himselfe and furthermore doth the same euerie time that we receaue him in the most Blessed Sacrament making himselfe our foode likewise his will is that we haue such a loue one to another that wee euer preferr our neighbours before our selues and euen as he did all he could for vs except â—he damning of himselfe for he neither ought nor could doe it because he could not sinne which it of it selfe the onely thing that leadeth to damnation he willeth and the rule of perfection requireth it that we doe all that we are able one for another except that which may cause vs to be damned but this excepted our freindshipe ought to be so constant cordiall and solid that we neuer refuse to doe or suffer whatsoeuer it be for our neighbour and sisters § 2. Now this cordiall loue ought to be accoÌ„panied with two vertues the one is called affabilitye the other good Conuersation Affabiliaye is a vertu that powreth forth a certayne sweetnesse into the serious communications and affayres we haue one with another Good conuersation is that which rendreth vs gracious and pleasing in recreations and lesse serious communications that we haue with our neighbour All vertues as you know haue twoe conttarye vices which are the extremityes of vertue the vertu of Affabilitye is in the midst of two vices to witt Statelinesse or ouer great seriositye and too great tendernesse to make too much of and to speake frequent wordes that tend to flaterie now the vertu Affabilitye houldeth her selfe betweene too much and too little vsing kindnesses according to the necessities of those with whom wee treat neuerthelesse coÌ„seruing a sweete grauitie according as the persons and affayres where-of wee treat doe require I say that cherishings or making much of are to bee vsed at proper times for it would bee very indiscreet to vse about a sicke person so much grauity as they should doe with others not being willing to cherish her more then if she weere in good health Also we should not so frequently vse kindnesses and vppon euerie occasion speake honye wordes casting whole handfulls of them vppon the first we meete with all for euen as if you put too much sugar vppon any meate it will bee distastfull because â—t wil
it is a meanes to practice a â—sand sortes of vertues and our Lord himselfe more liking to vs wheÌ„ with extreme repugnaÌ„â—eâ— goe to kisse his feete theÌ„ if vve went to doe â—ith much more sweetnes and coÌ„tent Also those that haue nothing that is comelye and gratious very happie For they are assured the loue vve 〈◊〉 them is excellent since it is all for God and in VVee thinke often that wee loue some persoâ— God and wee loue them for our selues seruinâ— selues of this pretext saying that it is for this that vvee loue them but in veritie vvee loue 〈◊〉 for the comfort vvee find in them for is itâ— thing more svveete to see a soule come to yâ—â— of good affection that follovveth exceedingly your councells and who goeth faythfully and â—ceably on the way which you haue directed yes vvithout all doubt theÌ„ to see another all â— vnquiett perplexed and weake to follovvâ— and to vvhome one thing must bee tould a 〈◊〉 saÌ„d times which you therefore neglect perchâ— it is not for God then that you loue the foâ— For this last person is also as deare to God 〈◊〉 first and moreouer you should loue her 〈◊〉 because there is much more to be laboured for It is true that there vvhere there is more oâ— that is to say more vertue which is a particiâ— of the diuine quallities wee ovve more affeâ— as for example if there bee found more pâ— soules then that of your Superiour wee ouâ— loue them more for that reason notvvithstaâ— wee owe much more loue to our superâ— because they are our fathers and directours § 8. Touching that which you demauâ— mee If vvee must be glad that a sister prâ— vertue to the cost of another I say that wee 〈◊〉 to loue the good in our neighbour as in our sâ— and principallie in Religion vvhere all ought perfectly in common neither ought vve 〈◊〉 sorrie that a sister practice some vertue to my 〈◊〉 as for exaÌ„ple I find my selfe with one more 〈◊〉 theÌ„ I at the gate and I vvithdravve my selfe 〈◊〉 â—â—waye according to the measure that I practice â—act of humilitie she ought with sweetnesse to â—ctice simplicitie and to proue at another encouÌ„â—o preuent it Likevvise if I giue her a stoole or â—re from any place to giue it her she should bee â—tent that I make this little gayne and by that â—nes she shal be partaker of it as if she did say â—e I could not doe this act of vertue I am very 〈◊〉 that this sister hath done it and vve must not â—ly not bee sorrie but also ought to contribute â—hat vvee are able for this euen vnto our skin if â—eere needfull for so as God be Glorified vvee â—uld not care by vvhom in such sort that if an â—asion should bee presented to performe some â—rke of vertue and our Lord did demaund of vs â—o vvee should like best to performe it vvee â—st aunsvvere him Lord she vvho shal be able to 〈◊〉 it most to thy Glorie Now not hauing this â—ise vve ought to desire to doe itt for charity â—ins first vvith it selfe but if I cannot I ought to â—oyce delight and bee exceeding glade that anoâ—r hath done it and so vve shall perfectly put all â—gs in common Further I must say the same for 〈◊〉 which concerneth the temporall so that the â—se be accommodated vve ought not to care â—ether it bee by our meanes or by another If â—e bee found these little contrarie affections it is â—gne that there is yet thine and mine amongst 〈◊〉 â— 9. In fine you demaund if vvee may knovve wee doe aduaÌ„ce in perfection or no. I aunsvvere â—e shall neuer bee able to knowe our ovvne perâ—ion for it hapneth to vs as to those that saile â—on sea they doe not knovve vvhether they goe â—vvard or no But the maister Pilot who knoâ—â—th the ayre where they saile knovveth it euen so 〈◊〉 cannot iudg of our aduancement but easilye of anothers for vvhen vvee doe a good action 〈◊〉 dare not assure our selues that wee haue perforâ— it vvith perfection for so much as humility 〈◊〉 forbid vs. Novv allthoug vvee may iudg of the vâ—â—tues of another yet must vvee not therefore at 〈◊〉 time determine that one person is better then aâ—â—ther because apparences are very deceaitfull 〈◊〉 such as exteriourlye seeme to bee very vertuouâ— the eyes of creatures before the eyes of God maâ— lesse then another vvho appeareth much more iâ— perfect aboue all perfection I vvish you humiliâ—â— vvhich is not onely charitable but svveet and â—ctable For Charitie is Humilitie asceÌ„ding and â—â—militye is Charitie discending I loue you beâ— vvith more humilitye and fevver other perfectiâ—â— then vvith many other perfections and lesse huâ—â—litie THE NINTH ENTERTAINEMENT VVHEREIN IS TREATED OF MODEST of the manner to receaue corrections anâ— the meanes for a soule so to establish her esâ— in God that nothinge may be able to vviâ—â—dravve her from him § 1. YOu demaund vvhat true Modesty is I 〈◊〉 tell you There are fovvre vertues 〈◊〉 beare the name of modestie the first is that vvhâ—â— beareth it by eminencye aboue the others this is comelinesse of our beauiour and exteriour gestâ— There are tvvo vices opposite to this vertue to 〈◊〉 dissolutnes in our countenaÌ„ces and gestures thâ— to say lightnes the other vice vvhich is no 〈◊〉 contrarie is an affected countenance The second â—hat beareth the name of modestie is the interiour â—omlinesse of our vnderstanding and will this likewise hath two vices opposite vvhich are curiositye â—n the vnderstanding multiplicitye of desires to â—novve and vnderstand all things and instabilitie â—n our enterprises passing froÌ„ one exercise to anoâ—her not setling our selues vpon any one The â—ther vice is a certayne stupiditye carelesnes of â—piritt that vvill not knovve nor learne things neâ—essarie for our perfectioÌ„ an imperfection which is â—o lesse dangerous theÌ„ ther other The third kind of Modestie consisteth in our conuersation and in our wordes that is to say in our manner of speaking â—nd conuersing vvith our neighbour auoyding the â—wo imperfections that are opposite vnto it to witt â—lownishnes and ouer much babbling vvhere of the â—ne hinders vs from contributing any thing to the â—ntertaynment of honest conuersation the other maketh vs so to speake that vvee take the time from others that they cannot speake in their turne The â—ourth is honestie and decencie in garments and â—he contrarie vices are vncleanesse and superâ—uitie Behould heere fowr sortes of Modestie the first â—s exceeding much to bee commended for many â—easons and first because it doth subiect vs very much neither is there any vertue in the vvhich so â—articular attention is requisite and in that it subiecteth vs consisteth the great valour thereof for all â—hat subiecteth vs for God is of great meritt and meruelouslye pleasing to God The second reason â—s that it doth not onely subiect vs for a time but â—llvvaies and in euerie place asvvell being alone â—s in coÌ„panie and
doubt you may say vnto her conâ—â—dentlye verilie sister this is not vvell done but â— you perceaue she hath some passion moued in â—er hart then the discourse must bee changed the â—ost dexterouslâ— that you can You say you feare â— aduerâ—ise a Sister so often of the faultes that she â—ath committed because it vvill take from her asâ—â—rance and make her sooner faile through â—rce of feare O God! vvee must not iudg thus â—f the Sisters heere inclosed for this appertayâ—eth not to any other then to the maydens of the â—orld to loose assurance vvhen they are aduerâ—â—sed of their faults Our Sisters doe loue their â—vvne abiection too much to doe so although they â—e troubled but on the contrarie they vvill take â—reater courage and more care to amend themâ—â—lues not to avoyde the aduertisments for I â—ppose they doe exceedinglye loue all that vvhich â—ay make them become vile and abiect in their â—wne eyes but to the end they may better perâ—â—rme their dutie and yeald themselues more conâ—â—rmable to their vocation THE TVVELFTH ENTERTAINEMENT OF SIMPLICITIE AND RELIGIOVS Prudence § 1. THe vertue whereof we are novv to treat iâ— so necessarie that allthough I haue oftentimes spoken there-of notwithstanding you hauâ— desired that I make an entire discourse of the fame Novv in the first place must bee made knovvnâ— what this vertue of Simplicitie is You knovve that commonlie vvee call a thing simple vvhen it is noâ— imbrodered pleated or of many coullours Foâ— example wee saye behould a person that is simply apparelled because he hath no lineing in his garmeÌ„t I meane his habitt is but of one stuffe and this is â— simple garment Simplicitie therefore is no otheâ— thing then a pure and simple act of Charitie whicâ— hath but one onely end vvhich is to attayne to thâ— loue of God And our soule is then simple vvheâ— vvee haue no other pretension in all whatsoeueâ— wee doe The famous historie of the hostesses oâ— our Lord Martha and Magdalene is verie remarkâ—able for this subiect For doe you not see thaâ— Martha although her end was laudable to vvitt to entertayne our Lord in the best manner yeâ— she vvas not free from being reprehended by thiâ— diuine Maister for so much as besides the veriâ— good end that she had in her ouer-busie care shâ— did yet behould our Lord in as much as hee vvaâ— man and therefore she did beleeue hee vvas â— others vvhom not one onely meate or one manneâ— of dressing vvould suffice and this vvas that vvhicâ— caused her to stirr vpp and dovvne so much to â—repare many dishes and so she doubled this first â—nd of the loue of God in her exercise vvith diuers â—ther petty-pretenses for vvhich she vvas repreâ—eÌ„ded of our Lord Martha Martha thou troublest â—ny selfe vvith many things allthough one onely is â—ecessarie which is this that Magdalene hath choseÌ„ â—nd vvhich shall not bee taken from her Thereâ—ore this act of simple charitie which causeth vs not â—o regard nor haue any other eye in all our actions â—hen the sole desire to please God is the part of Maâ—â—e which is onely necessarie and this is Simplicitie â— vertue vvhich is inseparable with Charitie forsoâ—uch as it looketh right towards God neither caÌ„ it â—uffer any mixture of proper interest for otherwise â— would not bee Simplicity for she cannot suffer â—ny doubling of creatures nor any consideration of â—hem God alone findeth place in her This vertue is â—urely ChristiaÌ„ The Panymes yea those who haue â—iscoursed best of vertues had not any knovvledg â—hereof no more then of Humilitie For of Magniâ—iceÌ„ce Liberallitie and Constancye they haue writâ—â— verie well but of Simplicitie and Humilitie noâ—hing at all Our Lord himselfe is descended from â—eauen to giue knovvledg to meÌ„ asvvel of the one â—s of the other vertue othervvise this so necessarie â—octrine had allvvaies bene vnknovvne Bee pruâ—eÌ„t as serpents sayeth hee to his Apostles but moreâ—uer bee as simple as Doues Learne of the Doue to â—oue God in simplicitye of hart hauing but one onely pretence and one onely end in all that you â—hall doe but imitate not onely the simplicitie of â—he loue of Doues in that they haue allvvaies but â—ne mate for vvhom they doe all and vvhoÌ„ onely â—hey will please but imitate them also in the simpliâ—â—itye that they practice in the exercise and testimoâ—ie that they yeald of their loue for they buesie not theÌ„selues vvith many things nor many loue toyes but they make simply their little gronings and mournings about their young ones and content themselues with their companie when they are present Simplicitie banisheth from the soule the vnprofitable care and solicitude that many haue to seeke out diuersitie of exercises and meanes for to bee able to loue God so as they say that if they doe not all vvhich the sisters haue done in their opinioÌ„ they knovve not hovv to bee conteÌ„t Poore people they torment themseluss to find the art hovv to loue God and knovve not that it hath no other point then to loue him they thinke there is a certayne subtillitie to attayne this loue the vvhich notvvithstanding is not found but in simplicltye § 2. Now vvhen vvee say that there is not any art therein it is not to dispise certayne bookeâ— which are intituled The art hovv to loue God Foâ— these bookes teach that there is no other art then to sett themselues to loue that is to say to put themselues into the practice of those things that are pleasing vnto him vvhich is the onely meanes to find and attayne this sacred loue prouided that this practice bee vndertaken in simplicitye vvithout trouble and solicitude Simplicitye embraceth truely the meanes that are prescribed to each one according to their vocatioÌ„ for to attayne to the loue of God iâ— such sort that she vvill not haue any other motiue to gayne or to be incited to the search of this loue but the end it selfe othervvise she should not beâ— perfectlie simple For she cannot endure any other aspect hovv perfect soeuer it may bee theÌ„ the pure loue of God vvhich is her onely pretence For example if one goe to the office and you aske heâ— whether goe you I goe to the office aunsvvereth she but vvherefore goe you thither I goe to praisâ— God but wherfore at this howeâ— rather then at another it is because the clocke hath stroken if I doe not goe I shal be noted To goe to the office to praise God is verie good but the motiue is not simple For simplicitye requireth that vvee goe therevnto dravvne vvith desire to please God vvithout any other respect and the like is to bee sayed in all other occasions Novv before wee passe further a deceyt must hee discouered vvhich is in the spiritt of diuers touching this vertue for they thinke that Simplicitye is contrarie to Prudence and that they bee opposite the one to the other it is not so for vertues doe neuer contradict the one the
hath perfect simplicitie hath but one loue â—hich is for God and in this loue she hath but one â—nely pretence vvhich is to repose vpon the breast â—f her celestiall Father and as a child of loue to make her aboade there leauing intirelie all the care â—f her selfe to her good Father neuer more trouâ—ling her selfe for any thing but still retayning this â—oly confidence so that neither the desires of verâ—ues and graces themselues doe disquiet her and inâ—eed vvherefore serue the importune and vnquiet â—esires of vertues the practice whereof is not neâ—essarie to vs gratiousnesse mildnesse loue of our â—vvne abiection Humilitie Sweete Charitie cordiall freindshipe tovvards our neighbour and Obedience are the vertues which wee ought to practice most commonlie because they are necessarie for vs and the encounter of such occasions is frequent with vs but for Constancie Magnificence and such other vertues that it may bee vvee shall neueâ— haue occasion to practice lett vs not trouble ouâ— selues wee shall not bee for this the lesse Magnâ—nimous or generous § 7. You aske of mee how the soules vvho iâ— prayer are dravvne to this holy simplicitie and thâ— perfect forsaking all in God ought to guide them selues in all their actions I aunswere that not onelâ— in prayer but in the conduct of their vvhole lifâ— they ought inuariably to vvalke in the spiritt 〈◊〉 simplicitie and abnegation remitting their vvhoâ—â— soule their actions and successes to the good pleâ—sure of God by a loue of perfect and most absoluâ—â— confidence leauing themselues to the mercie anâ— care of the eternall loue which the diuine prouâ—dence hath of them and therefore they must houâ— themselues constant in this course not permittiâ— any alteration or reflection about themselues to 〈◊〉 vvhat they doe or vvhether they bee satisfied Alaâ— Our satisfactions and consolations doe not satisâ— the eyes of God but they onely content this misâ—rable care and loue that wee haue of our selues oâ— of God and his consideration Certaynely the châ—â—dren vvhich our Lord noteth vnto vs to bee tâ—â— modle of our perfection haue not ordinarilie aâ—â— care aboue all in the presence of their Fathers aâ— Mothers they keepe themselues neere to them nâ—â—ther regarding their satisfactions nor consolatioÌ„ which they take in good part and enioy in simpâ—â—citye vvithout any curiositie of considering tâ— causes or the effects loue so much imploying thâ— that they can doe no other thing Hee vvho is veâ— attentiue to please louingly the celestiall louer hâ—â— neither hart nor leasure to reflect vppon himselâ— his spiritt continually tending thether where â—oâ— carrieth it § 8. This exercise of the continuall abandâ—ning of himselfe into the hands of God doth exceâ—lently comprehend all the perfection of other exeâ—cises its most perfect puritye and simplicitie anâ— whiles God permitteth vs to vse it vvee ought nâ— to change it The spirituall louers spouses of the â—â—lestiall king truely doe viewe theÌ„selues from timâ— to time as Doues who are neere the most pure wâ—ters to see if they bee well accommodated to tâ— liking of their Louer and this is performed in tâ—â— examens of their Conscience whereby they cleanâ—â— purifie and adorne themselues the best they maâ— not for to bee perfect nor to satisfye theÌ„selues nâ— for the desire of their progress in wel-doing but â— obey the spouse for the reuerence they beare vnâ— him and for the exceeding desire they haue to gâ—ue him contentemeÌ„t Is not this a verie pure Loâ—â— vnspotted and verie simple since they doe not pâ—rifie themselues to bee pure they adorne not theâ— selues to bee fayre but onelie to please their Louâ— to whom if deformitie were as acceptable thâ— would loue it as much as beautie And so theâ— simple Doues doe not imploye care or time nâ— any eagernes to wash and trimme themselues Fâ—â— the confideÌ„ce that their Loue giueth them of beiâ—â— much beloued although vnworthy I say the Coâ—fidence that their Loue giueth them in the Loâ—â— and bountie of their Louer taketh from them solicitude and diffidence of not being sufficient fayre and the desire to Loue rather then to adorâ— and prepare themselues to Loue cutteth of froâ— them all curious care and maketh them conteâ— with à sweete and faythfull preparation maâ— Louinglye and Cordiallye 8. And to conclude this point St. Francis senâ—ing his Religious into the world in a iourney gaâ— them this aduise in steed of monye and for all theâ— prouision Cast your care on our Lord and hee wâ— feede you I say the same to you my most deare â—aughters cast all your pretensions your solicitudes â—nd affections within the fatherlie breast of God â—nd hee vvill guide you nay hee vvill carrye you wheere his loue vvill haue you Lett vs heare and â—mitate our blessed Sauiour vvho as a most perfect â—salmist singing the soueraigne sonnets of his loue â—ppon the tree of the crosse concludeth them thus My Father I commend and committ my spiritt into â—y hands hauing sayed this my deare daughters â—vhat remayneth but to expire and to dye the death â—f loue not liuing any more to our selues but â—ESVS CHRISTE liuing in vs TheÌ„ shall cease all the â—nquietnesse of our hart vvhich proceedeth froÌ„ the â—esire that selfe loue suggesteth and from the tenâ—ernesse that wee haue in and for our selues which â—auseth vs secretly to bee verie busie in the search â—f the satisfactions and perfections of our selues â—nd being imbarqued vvithin the exercise of our â—ocation vnder the vvinde of this simple and loueâ—ng confideÌ„ce vvhithout perceauing our progresse â—ee shall doe verie much not goeing vvee shall â—ett forvvard and not mouing from our place wee â—hall dravve neere our country as those doe vvho â—ayle on a full sea vnder a prosperous vvinde Then â—re all the euents and varietie of accidents vvhich â—appeÌ„ receaued svveetly and mildlye For hee who â—s in the hands of God and reposeth vvithin his â—reast vvho is abandoned to his loue and commited to his good pleasure vvhat is it that may bee â—ble to shake and moue him Certaynelie in all ocâ—urrances vvithout studying like a Philosopher â—ppon the causes reasons and motiues of euents â—ee pronounceth from his hart this holy acceptatioÌ„â—nd consent of our Lord yeas my father for so it hath bene pleasing in thy sight Then vvee shal be â—all imbrued in svveetnesse and mildnesse towardes our sisters and neighbours for vvee shall see thesâ— soules vvithin the breasts of our Sauiour Alas Heâ— that regardeth his neighbour out of it runneth hazard to loue him neither purelie constantlie noâ— equallie But therein vvho vvould not loue him vvho vvould not support him vvho vvould not suffer his imperfections vvho vvould find any defecâ— in him vvho vvould find him distastfull or burdenâ— some Novv this neighbour my most deare daughters as hee is vvithin the breast of our sauiour iâ— there so welbeloued and so amiable that the loueâ— dyed for loue of him Furthermore the naturaâ— loue of consanguinitie good countenances vvelbeâ— seemings correspondences
the meanes to keepe yoâ— atteÌ„tiue to God vnlesse you goe preseÌ„tlie to declaâ—â— it to the superiour I say to you that you must note that it may bee it taketh not froÌ„ you the attentioÌ„ to the presence of God but rather the sweetnes of this attentioÌ„ Now if it bee but this if you haue the courage aÌ„d the will as you say to suffer it without seeking of comfort I tell you that you shall doe verie well to doe it although that it doe bring you some little vnquietnesse prouided it bee not too great but if it should take froÌ„ you the meanes to drawe neere to God at that time you should goe to lett the Superiour knowe of it not to seek comforte but to gaine way in the presence of God although there would be no great harme to doe it for your coÌ„fort moreouer the sisters must not bee so tyed to the kind entertaynment of the superiour That if she speake not to them according to their content presentlie they perswade theÌ„selues by coÌ„sequence that they are not beleued O no our sisters doe loue humilitie and mortification too much to bee froÌ„ henceforth melancholie vpon a light suspition which may be without grouÌ„d that they are not so wel beloued as their self-selfe-love maketh them desire to bee § 9. But some one will say I haue committed a fault against the superiour and therefore I enter into these apprehensions that she is displeased with mee in a word that she will not haue mee in so good esteeme as she hath had My deare sisters all this discontent is made by the coÌ„maundment of a certayne spirituall Father who is called selfe loue who beginneth to say how haue I failed in this manner what vvill our mother say or thinke of mee O! there is nothing to bee expected that is good of mee I am a poore miserable creature I shall neuer doe any thing that may content our mother and the like wise lamentations they doe dot say Alas I haue offended God I must haue recourse to his goodnes hopeing hat hee vvill strenghthen mee They say O I knovv vvell that God is good hee will not regard my vnfayâ—hfullnes hee knovveth verie vvell our infirmitye Aâ— but our mother This wee renevve still to continue our complaints without doubt care must be had to please our superiours For the great Apostle Saint Paule declareth it and exhorteth therevnto speaking to seruants and it may also bee attributed to children Serue sayeth hee your Maisters to the eye as if hee would say haue a care to please them but after hee also sayed Serue not your maisters to the eye as if hee had sayed that they must looke vvell to themselues for to doe nothing more in the sight of theiâ— maisters then they would doe being absent because the eyes of God doth allvvaies see them to vvhom they ought to haue a great respect not to doe any thing that may displease him and in so doeing they must not trouble themselues nor carâ— to desire allvvaies to please men for it is not iâ— their povver doe the best you can not to vex or anger any person but after this if it happen that by your infirmitye you discontent them sometimes recurr persently to the doctrine that I haue so often preached to you and vvhich I haue had so greaâ— a desire to graue in your harts humble your selues instantlie before God acknovvledging your frailty and weakenesse and then repayre your fault witâ— an act of humilitye if it deserue it tovvardes thâ— person that you haue disquieted and this done neuer trouble your selfe For our spirituall Fatheâ— which is the loue of God forbidds vs to doe so teaching vs that after vvee haue made an act of humilitie euen as I haue sayed vvee should re-enter intâ— our selues for to cherish tenderlye and deareliâ— this blessed abiection vvhich hapneth to vs for hauing offended and this vvelbeloued reprehension that the Superiour vvill giue vs wee haue tvv◠〈◊〉 â—vvo Iudgments and tvvo vvills and therefore wee must make no recknoning of all that selfe loue â—elfe iudgment or selfe vvill suggesteth vnto vs prouided that wee doe make the loue of God to â—aygne aboue selfe loue the iudgment of Superiours yea of inferiours and equalls aboue our ovvne vvhich vvee must annihilate as neere as wee can not contenting our selues to subiect our vvill in doeing all that they will haue vs doe but subâ—ecting our iudgment to beleeue that vvee should haue no iudgment if wee did not esteeme this to bee iustly and reasonably done reiecting also absoâ—utelie the reasons that it vvould bring to make vs â—eleeue that the thing vvhich is commaunded vs â—bould bee better done otherwise then as they haue â—idden vs. VVe must vvith simplicitie alleage our reasons for once if they seeme good but then vvee must yeald vvithout more replies to that vvhich â—hey say to vs and by this meanes make our selfe-iudgment dye which vvee esteeme so wise and â—rudent aboue all others O God! mother our siâ—ters are so resolued to loue mortification that it vvilbe a pleasing obiect to behould them consolaâ—ions vvilbe nothing to them in comparison of the â—rice of afflictions drinesses and repugnances so much doe they desire to render themselues like to â—heir spouse Assist them therefore well in their enâ—erprise mortifye them vvell couragiously not â—paring them for it is that which they demaund â—hey will no more bee tyed to cherishings since it is contrarie to the generositie of their deuotion the which vvill make them heerafter to sett themselâ—es so absolutely to desire to please God that they will no more regard any other thing if it bee not â—roper to aduance them in the accomplishment of â—his desire It is the marke of a delicate hart and a â—ender deuotion to permitt our selues to bee carried away with euerie little encounter of contradâ—ction bee not afraid these childeshnesses of a melancholye and spightfull humour vvill neuer beâ— amongst vs. VVe hane so much courage thankeâ— bee to God that we wil apply our selues to makâ— so good progresse heereafter that it will be agreâ— contentement to behould vs. In the meane time my Deare danghters lett vs purifie our intention to the end that doing all for God for his Honouâ— and Glorie we doe expect our recompence onliâ— from him his Loue shal be our reward heere anâ— himselfe shal be our recompence in all eternitie THE FIFTEENTH ENTERTAINEMENT IN VVHICH IS DEMAVNDED VVHEREIâ— consisteth the perfect determination of regarâ—ing and follovving the vvill of God in 〈◊〉 things and vvhether vvee may find aâ—â— follovv it in the vvills of Superiours equalâ— and inferiours vvhich vvee see to proceeeâ— vpon their naturall or habituall inclination and of some notable points touching Coâ—fessours and Preachers § 1. VVee must knowe that the determinâ—tioÌ„ of following the vvill of God â— all things without exception is contained in oâ— Lords prayer in these words that wee say eueâ—â—day Thy wille bee done in earth as it is
world which are neuer waÌ„ting to coÌ„â—â—oll pious institutes espetially in the beginning Sixtly strong to hould her selfe independant of â—ffâ—ctions frindships or particuler inclinations â—o the end she liue not according to them but â—ccording to the light of true pietie Seuenthly strong to hould her selfe independeÌ„t â—f teÌ„dernesse sweetnesses and coÌ„solatioÌ„s which â—ome vnto vs aswell from God as froÌ„ creatures â—nd not to permitt our selues to be ingaged to â—hem Again strong to enterprise a continuall warâ— against â—ur euill inclinations humours habitts and propensions In fine it must be generous not to be astonished or daunted with difficulties but ratheâ— contrarie wrâ—e increassing her courage by them For as S. Bernard sayeth he is not very valiant whose courage groweth not in midst oâ— paynes and contradictions Generous to pretenâ— the most high point of perfection notwithstanding all imperfections and weaknes or frailty sustayning her selfe by a perfect confidence vppon the diuine mercye following the examplâ— of that soule who sayed to her beloued Dravv me we vvill rume after thee in the odour of thâ— oyntmeÌ„ts as if she would haue sayed of my self I am immouable but when thou shalt drawâ— me I will rume The diuine Louer of our soule leaueth vs often as it weare sticking in our miseries to the end we may know our deliurancâ— commeth from him and when we haue it wâ— hould it deare as a most pretious gift of hiâ— bountie For this cause as generous deuotioÌ„ neuer ceaseth to cry vnto God drawe me 〈◊〉 she neuer ceaseth from aspiring fâ—oÌ„ hoping anâ— from promising her selfe couragiously to runâ— one and sayeth we will runne after thee And wâ— ought neuer to be troubled if at the first onseâ— we runne not after our Sauiour prouided that wâ— allwaies say draw mee that we haw the courage for to say we will runne for although wâ— ruÌ„ne not it sufficeth that God assisting vve vvâ— runne This congregation not being an assemblâ— of perfect persons no more then other ReligioÌ„ are but of persons whoÌ„ pretend to perfeâ—â— themselues not of persons running but of perâ—ons who pretend to runne and who for this â—ause learne first to walke a slow pace then to â—asten themselues after to walke more rouÌ„dly â—nd in fine to runne 9. This generous deuotion conteÌ„neth not â—ny thing and causeth that with out trouble or â—nquietnesse we see euery one to walke to â—unne to fly diuerslie according to the diuersiâ—ies of inspirations and variety of measures of â—he diuine grace which euerie one receaueth This is an aduertisement which the great Apoâ—tle S. Paule made to the Romains 14. one sayeth â—e beleeueth he may eate of all things the other vvhich is vveake eateth hearbs Lett not hym that eateth despise him vvhich eateth not â—e that eateth not lett him not iudge him that â—ateth Lett euerie one abound in his sence he that eateth eateth to our Lord and he that eateth not eateth not to our Lord and asvvell the one as the other rendreth thankes to God Your Rule doeth not commaund many fastes neuerthelesse some for particuler necessities may obtayne licence to faste more Lett not those that shall fast dispise them that eate nor those that eat them who doe fast and euen so in all other things which are not coÌ„maÌ„ded nor forbidden Lett euerie one abound in her sence that is to say let euerie one enioy and vse her libertie with out iudging and controlling others that doe not as she doth desiring to haue her maÌ„ner held to be the best since it may bee that one eateth with as much renunciation of her owne will as another would fast that one telleth not his faultes by the same renunciation by the which another telleth theÌ„ Generous deuotioÌ„ will not haue coÌ„panions in all that she doth but only in her pretentioÌ„ which is the Glorie of God and aduancement of her neighbour in the diuine Loue and prouided they walke rightly to that end she careth not by what way it is on coÌ„ditioÌ„ that he which fasteth fast for God and he who fasteth not also fast not for God she is wholie satisfied as well with the one as with the other She will not then drawe others to her course but followeth simply humbly and peaceably on her way Yea if it should happen that one should eate not for God but by inclinatioÌ„ or that she should not take a disclpline not for God but by à naturall auersion yet for all that those who doe the coÌ„trarie exercises shall not iudg her but with out censuring shall gentlie and sweetlie follow on their way with out dispising to the preiudice of the weake remeÌ„bring them selues that if in these occasioÌ„s some incline perchance to nicenes their owne inclinations and auersioÌ„s also in other occurrences doe perhapps the same but also those who haue such inclinations and auersions ought to take great heede not to vtter any wordes nor to giue any manner of signe of disgust that others doe better for it should be a great impertineÌ„ce in them but rather coÌ„sidering their imbecillity they ought to regard the better doers with a holy sweete and cordiall reuerence for thereby they may be able to drawe as much profitt froÌ„ their weaknes by the humility that proceedeth there of as the others doe gaine by their exercises If that this point be well vnderstood and wel obscrued it will conserue a meruelous tranquilly and sweetnes in the Congregation Lett Martha be actiue but lett her not controll Magdalene Lett Magdalene contemplate but so that she dispise â—ot Martha for our Lord Will take the cause of â—er that shal be censured But neuerthelesse if some sisters should haue â—uersioÌ„s from pious good and approoued things or inclinations to things lesse pious if they will â—eleeue me they shall vse violence and shall â—esist their auersions and inclinatioÌ„s as much as â—hey shal be able the better to render theÌ„selues â—rue mistrisses of theÌ„ selues and to serue God â—y an excelleÌ„t mortification repugning euen this â—heir repugnaÌ„ce contradicting their contradictioÌ„ declining from their inclinations diuerting theÌ„ selues from their auersions and in all and by all making the authoritie of reason to reigne principallie in things in which they haue time to take their resolution and for conclusion they shall endeuour to haue a gentle and tractable hart submisse and easie to condescend in all lawfull things and to shew in euerie enterprise Obedience and Charitie for to resemble the doue who receaueth all the brightness and shinings the sunne giueth her Blessed are the pliable harts for they will neuer breake 10. The daughters of the visitation shall allwaies speake very huÌ„bly of their little congregation and they shall preferr all others before it as touching honour and precedence yet neuertheless they shall preferr it before al other as touching Loue willinglie witnessing when occasion shall present if selfe how contentdllie they liue in this vocation euen so as wemen ought to preferr their hushands before all others not
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
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
Sainâ— Peter vvas chosen to be the head of the Aposteleâ— although he vveere subiect to many imperfection in such sort that he did commit them euen aftâ—â— he had receaued the holy Ghost but for so much 〈◊〉 not vvith staning these his defects he allvvaies â—ad a great courage and vvas not astonished at â—â—mselfe our Lord made him his leiftenaunt and â—â—uored him aboue all the rest so as none had â—â—ason to say he did not deserue to haue the â—riuiledg and to be aduanced before Sainct Ihon â—r the other Apostles VVe must then behaue our â—â—lues in the affection vve are to beare our sisters â—he most equallie that possibly vve may for the foresayed reasons and all ought to knovve that vve loue them vvith this loue of the hart and theâ—efore there is no necessitie to vse so many vvorâ—es that vve loue them dearly that vve haue an â—nclination to loue them in particular and the like â—onsidering the loue vve beare a partie is not â—he more perfect for hauing an inclination for her more then for others rather it may be more subâ—ect to change for the very least thing that she â—hall doe to vs Yf it be so that it bee true that â—ve haue an inclination to loue one rather then another vve ought not to muse or thinke thereon much lesse to declare it in vvordes to the partie for vve ought not to loue by inclination but to loue our neghbour either because he is vertuous â—or for the hope that vve haue that he vvill become so but principally because it is the vvill of God Novv to giue true testimony that vve loue him we must procure him all the good that vve can aswell for soule as bodie praying for him and seruing him cordially vvhen occasion shall present it selfe for the freindship that endeth in fayre speeches â—a no great matter and it is not to loue as our Lord IESVS hath loued vs vvho vvas not content to assure vs that he did loue vs but vvould passe further in doing all that he hath done for proofe of his loue Saint Paule speaking to his moâ—â— Deare children I am most readie sayed he to giâ—â— my life for you and to imploye my selfe so absoâ—â—telie for you that I will not make any reseruatioâ— for to witnesse how dearely and tenderlie I louâ— you yea would he say I am readie to leaue vâ—done or to doe for you or by you all that yoâ—â— will haue of mee wherin he teacheth vs that â— imploy himselfe yea to giue his life for his neighâ—bour is not so much as to leaue himselfe to be imployed at the will of others eithers by them or foâ— them And this was that which he had learned â— our sweete Sauiour vppon the crosse This is thaâ— soueraigne degree of loue of our neighbour thâ—â— Religious men and Religious weemen and wâ— who are consecrated to the seruice of God are called vnto for it is not enough to assist our neighbòurs with our temporall commodities it is noâ— enough sayeth S. Bernard to imploye our propeâ— person to suffer for this loue but it must passe further leauing our selues to be imployed for him iâ— most holy obedience and by him euen so as hâ— will with out euer resisting ther-in for when wâ— imploy our selues for our selues and by choise oâ— our owne will or proper election this allwaieâ— giueth very much satisfaction to selfe loue but tâ— permit our selues to be imployed in things thaâ— others will and which we our selues would not that is to say in businesses which are not of ouâ— election this is it wher-in the soueraigne degree of abnegation doth consist As when we woulâ— preach they send vs to serue the sicke when we would pray for our neighbour they send vs to serue him O how much better and with put coÌ„parison more worth is that which they will haue vs to doe I meane in things not contrarie to God and such as are not displeasing to him then that â—â—ich we performe or make choise of our selues â—ett vs then Loue one another well and serue our â—â—lues therefore with this motiue which is so preâ—ant for to incite vs to this holy Loue which our â—ord IESVS vppoÌ„ the crosse powred forth vnto the â—â—st drop of his most holy bloud vppon the earth â—â—r to make it as it weare a sacred morter whereâ—ith he would soder vnite conioyne and fasten â—â—gether all the stones of his church which are â—â—ythfull the one with the other to the end that â—is vnion should be so strong that there might neâ—er be found there-in any diuision so much did he â—â—are least this diuision should cause eternall damâ—ation â—he supporting of the imperfections of our neighâ—our is one of the most principall points of this â—oue Our Lord IESVS hath shewed it vs vppon the â—rosse whose hart was so sweete towards vs and â—id loue vs so dearely vs I say euen those which â—ere did cause his death and who weare in the act â—f the most enormious sinne which euer maÌ„ could â—ommitt for the sinne which the Iewes did comâ—itt was a monster of wickednes and neuertheâ—esse our sweete sauiour IESVS had considerations of â—oue towards them giuing an exaÌ„ple aboue all imaâ—ination in that he excused them who did crucifie â—im and did iniurie him with most barbarous rage â—or these I say did he seeke out inuentions to make â—is father to pardon them in the very act it selfe of â—inne and iniurye O how miserable are we worldâ—ings for scarcely can we forgett an iniurye that â—ath bene done vs a long time after that we haue â—eceaued it therefore he that will preuent his neighbour in benedictions of sweetnes shal be the most perfect imitatour of our Lord IESVS § 5. Furthermore we ought to marke that cordiall loue is fastned to a vertu which is as a dâ—pendance of this loue to witt a simple confidencâ— as children haue Children when they haue a finâ— feather or some other thing that they esteeme braâ—â— they are neuer in quiet if they haue not mett witâ— their little companions to shew their feather tâ— make them partakers of their ioy as also they wiâ—â— haue them to haue part of their greefe for wheâ— they haue a little hurt vppon their fingers end theâ— cease not to speake of it to all they meete with tâ— the end they may bemoane them and may blowâ— a little vppon their sore now I doe not say thâ— they must be iust as children although I say thâ— this confidence ought to cause Sisters not to bâ— sparing to communicate their little contents anâ— consolatioÌ„s to their sisters also not to fear their imperfections to be noted by theÌ„ I doe not say if thâ— haue had any extraordinarie gift from God thâ—â— they must declare it to all the world noe but touching their ordinarie consolations I would thâ— they should not be too reserued in them but wheâ— occasioÌ„ shall present it selfe not by way of boastinâ— or vanting but with
simple confidence they maâ— communicate them freely and truelie one tâ— an other Likewise lett vs not put our selues intâ— vnquietnesse to couer our defects that they appearâ— not for not to permitt them outwardly to shewâ— themselues doth not make them any whit thâ— better for the sisters will not beleeue that you hauâ— non imperfections because they see none and ouâ— imperfections it may be wil be more dangerous then if they weare discouered and that they dâ— cause vs confusion euen as they doe to those whâ— are more facill to lett them appeare exteriourlieâ— VVe must not then be amased nor discourageâ— when we committ defects and imperfectioÌ„s beforâ— our sisters but contrarie wise we should be glad that vve are knowne to be such as inded we are You â—â—ue peraduenture committed a fault some inciâ—lity or impertinencie it is true but this is before â—ur Sisters which loue you dearelie and thereâ—â—re know very well how to support you in your â—ultes and will haue more compassion of you theÌ„â—â—ssion against you and by this meanes confidence â—ould exceeding he increase cordiallitie and the â—nquillitie of our spiritts which are subiect to be â—oubled wheÌ„ we are knowne to faile in any thing â—w little soeuer as if it weere a great meruaile to â—e vs vnperfect In fine for conclusion of this disâ—â—urse it must allwaies be remembred that for â—me want of gentlenesse and suauitie that soÌ„times â—omitted by mistake we ought not to be angrye â—r to iugd that they haue not a good will towards â—r for they leaue not to haue it for that an act done â—ere or there prouided that it be not frequent â—aketh not men vitious espetiallie when they haue good will to amend THE SECOND DEMAVND â—hat it is to doe all things vvith the Spiritt of Humilitie as the Constitutions doe ordayne 6. THe better to vnderstand this we must know that euen as there is difference â—twen pride the custome of pride and the spritt 〈◊〉 pride for if you coÌ„mitt an act of pride behould â—ide if you committ acts at euerie turne vppoÌ„â—erie encounter this is the custome of pride if you â—e pâ—eased in these acts and seeke after them it is â—e spiritt of pride so likevvise there is a difference betweene humilitye the habitt of humilitie aâ— the spiritt of humilitie Humilitie is that whiâ—â— executeth some act for to huÌ„ble her selfe the habiâ— thereof is to doe so at euerie encounter and vppâ— all occasions that present themselues but the spirâ— of Humilitie is to delight her selfe in humiliatie to search after abiection and humilitie in all thingâ— that is to say that in all we doe speake or desire oâ— principall end be to humble and abase our seluâ— and that it is pleasing to vs to encounter with oâ— owne abiection in all occasions louing deareâ— the very thought ther of Behould this is that whiâ— maketh vs to doe all things in the spiritt 〈◊〉 Humilitie that is as much as who would say search and loue Humilitie and abiection in 〈◊〉 things It is a good practice of Humilitie not looke after the actions of another otherwise thâ— to marke their vertues but neuer their imperfectiâ—â— for whiles we haue no charge we must neuer tuâ— our eyes on that side much lesse our consideratiâ—â— we must allwaies interpret in the best manner thâ— can bee what we see done to or by our neighbouâ— and in doubtfull things we must perswade oâ— selues tha t that which we perceaue is not euill bâ— rather that it is our imperfection which cause such a thought in vs to the end wee may auoyâ— rash iudgements of the actions of others which a most dangerous euill an which we ought singâ—larlie to detest In things euidentlye wicked 〈◊〉 must haue compassion and humble our selues fâ— the faultes of our neighbour as for our owne aâ— praye vnto God for their amendment with tâ— same hart and good will as we would doe for oâ—â— selues if we weare subiect to the same defects But what shall we be able to doe say you fâ—â— to gett this spiritt of such Humilitie as you haâ—â— declared vnto vs O there is no other meanes attayne to it then to all other vertues which are not â—eyned but by reiterating of their acts Humilitie â—â—keth vs to annihilate our selues in all things â—ich are not necessarie for our aduancement in â—ce as to speake well to haue a gracious behauâ—â—r great taleÌ„ts for menaging of exteriour things â—reat spiritt of eloquence and the like for these â—â—â—eriour things we ought to desire that others â—ould doe them better then vve our selues THE FIFT ENTERTAINMENT OF GENEROSITIE THe better to vnderstand what it is and wherein consisteth this strength and Generositie of â—â—ritt which you demaund of mee first a question 〈◊〉 you haue made to me very often must be â—nswered to witt in what true Humilitie consiâ—â—â—th for so much as resoluing this point I shall â—ake my selfe the better to be vnderstood speaâ—â—ng of the second that is of the Generositie of â—hich you now desire that I treate 1. Humilitie is not any other thing then a â—erfect knowledg that we are no other theÌ„ a pure â—othing and it causeth vs to hould this esteeme of â—ur selues the better to vnderstand this you must nowe that there are in vs two kinds or sortes of â—oods some which are in vs and of vs and others which are in vs but not of vs. when I say we haue â—oods which are of vs I doe not say that they â—ome not from God and that we haue them of our â—elues for in veritye of our selues we haue no other â—hing then miserye and nothing but this I meane â—hat they are goods which God hath so placed in vs â—hat they seeme to be of vs these goods are health riches sciences arts and the like Now Humiliâ—â— hindreth vs from glorifying and esteeeming oâ—â— selues for theses goods for so much as it maketh 〈◊〉 more account of them then of nothing ye a meâ— nothing and in effect reason doth make it cleaâ— these goods not being of any stabilitie nor reÌ„driâ—â— vs more acceptable to God but mutable and subiâ—â—â— to fortune and if it weare not so there is nothing lesse assuraÌ„ce then riches which depend of time aâ— seasons theÌ„ beautie which fadeth in let theÌ„ nothinâ— a little durt on the face is sufficient to take away 〈◊〉 the luster thereof and concerning sciences and artâ— little trouble of the braine causeth vs to loose aâ— forgett all that we haue knowne Is it not theÌ„ greâ— reason that humilitie make no reckoning of all 〈◊〉 foresayed goods but how much the more it causeâ— vs to abase our selues by the knowledge of whâ— we are of our selues and by the little esteeme that maketh of all that is in vs and of vs so much thâ— more doth it cause vs to esteeme our selues becauâ—â— of the goods which are in vs and not of vs which aâ— fayth hope and the loue of God how little
for your sex is â—ot permitted it although S. Marie Magdalene â—nd S. Martha her Sister hath done it but you â—mitt not therefore to exercise the Apostolicall â—ffice in the communicatioÌ„ of your manner of life â—uen so as I say Goe then with courage to accomâ—lish that to which you are called but goe in simâ—licitye if you haue apprehensions saye to your â—oules Our Lord will prouide for vs if the consideâ—ation of your weaknes disharten you cast your â—elues into the armes of God and confide in him The Apostles for the most part weere sinners and â—gnorant God made them learned according as â—as necessarie for the charge that he would giue â—â—em doe you therefore confide in him depend â—ppon his prouidence and feare nothing doe not â—â—y I haue not the taleÌ„t to discourse well it importeth not goe with out making discourse for goâ— will giue you that which you shall haue to saye anâ— to doe when it shal be time if you haue indeed â—â— vertue or at least perceaue none in you lett it nâ— trouble you for if you enterprise for the Glorie 〈◊〉 God and the fulfilling of obedience the gouermeâ— of soules or any other exercise whatsoeuer it be God vvill haue care of you and shal be obliged 〈◊〉 prouide for you all that shal be necessarie asweâ— for you as for those God hath giuen you in chargâ— it is true that this which you vndertake is a mattâ—â— of great consequence and importance but hoâ— soeuer you should doe amisse if you would nâ—â— expect good successe since you doe not inteâ—prise it by your owne choise but for your obligâ—tion to Obedience VVithout doubt we haue greâ—â— cause to feare when vve seeke after offices and chaâ—ges be it in Religion or other where and thâ—â— they be granted vs through our importune suiâ—â— but vvhen it is not so Lett vs bovve humbly oâ— necke vnder the yoke of holy Obedience and Leâ—â— vs accept of the burthen with a good hart humbling our selues for this ought allwaies to be practiced but lett vs allvvaies remember to establisâ— Generositie vppon the acts of humilitye foâ— vvith out it these acts of humilitie are vvorth noâ—thing § 3. I haue an extreeme desire to graue iâ— your harts one maxime vvhich is of incomparable profitt not to aske any thing nor to refuâ—â— any thing no my Deare Children demaund nothing nor refuse nothing receaue that which theâ— vvill giue you and doe not demaund vvhat theâ— shall not present or that they vvill not giue you in this practice you shall find great peace to youâ— soules yea my Deare Sisters hould your harts tâ— this holy indifferencie to receaue all they vvill â—iue you and not to desire that vvhich they vvill â—ot giue you I say in a vvorde desire nothing â—ut leaue your selues and all your affayres totally â—nd perfectlie to the care of the Diuine Prouidence â—ermitt him to doe with you euen as Children â—aue themselues to be gouerned by their Nourses 〈◊〉 it carrye you on the right arme or on the â—eft lett it all be as it shall please him for a child â—ould not bee discontented thereat vvhether â— bring you to bed or raise you from bed lett it â—one for it is a good mother that knovveth better â—vhat you vvant then you your selues I advise â—ou if the Diuine prouidence permitt that affliâ—tion or mortifications happen to you not to â—efuse them rather accept them with a louing â—nd peacefull hart and if they be not sent you â—y it or that it be not permitted that they happen â—nto you desire them not nor aske for them â—kevvise if consolations or comfortes be giuen â—ou receaue them vvith the spiritt of gratituâ—e and thankesgiuing to the Diuine bountie â—nd if you haue them not doe not desire them â—ut endeauour to haue your hart prepared to â—eceaue the diuersitye of euents from the Diuiâ—e Prouidence vvith an equall hart as much as â—ay bee If in Religion they appoint obediences â—o you vvhich seeme dangerous for you as â—re those of superioritye refuse them not if they â—re not appointed you desire them not and â—uen so of all thinges I meane of things of this â—vorld for so farr as concerneth vertues we may â—nd ought to aske theÌ„ of God and the loue of God â—omprehendeth them all You cannot beleeue vntill â—ou haue experienced it hovv much profitt the â—ractice of this will bring to your soules for in plaâ—e of musing to desire now these meanes and after others to perfect your selues you will apply yoâ— selues more simply and fayt fullie to those thâ— will encounter you in your way § 4. Casting my eyes vppon the subiect â— your departure and vppon the ineuitable feelinâ— that euerie one of you shall haue in being sâ—paratâ— one from an other I thought my selfe bound 〈◊〉 mâ—ke some little speache to you to lessen yoâ— greife although I will not say that it is not lawâ—full to weepe â— little for it must be done for â— much as ye shall not be able to restraine it hauiâ—â— remayned so sweetly and louinglie together a loâ—â— time in the practice of one and the same exerciseâ— the which hath so vnited your hartes tâ—at with oâ— doubt they cannot suffer any diuision or separatioÌ„ My Deare Sisters you shall not be deuided nâ— separated for all goe and all remayne those thâ—â— goe remayne and those that remayne goe not iâ— their person but in the person of those that goâ— and likewise those that shall goe shall remayne â— the person of those that remayne this is one of thâ— principall fruites of Religion to witt this holy vnioÌ„ that is made by charitie which is such an vniâ— that of many harts there is but one hart and oâ— many members there is made but one bodye all aâ—â— so made one in Religion that all the Religious â— one order as it seemeth are but one onely Relâ—gious The laye Sisters sing the Diuine Office in thâ— person of those that are dedicated to the Quire anâ— the quire NuÌ„nes serue in domesticall offices in thâ— person of those who doe them and euen so thâ— reason is most euident For so much as if those thaâ— are in the quire to sing the office weare not therâ— the others should be there in their place and and â— they had not domesticall Sisters to dresse theâ— dinner the Sisters of the Quire should be imployeâ— therin and if such a Sister weare not superiour thâ— there should be another euen so those who doe â—e doe remayne those who remayne goe for â—â—ose that be named to goe could not performe those that remayne should goe in their place but â—t which ought cause you either to goe or reâ—â—yne willingly my deare daugâ—ters is the almost â—allible assurance which wee ought to haue that â—s separation is made no otherwise then touching 〈◊〉 bodye for touching the spiritt you remayne â—â—st perfectly vnited this corporall separation is â— a small matter the which wil be done
themselues and neuer find persons sufficient to speake vnto and to demaund of them proper and new meanes therefore in breife they studie so much to speake of the perfection they pretend to gett that they forgett the principall meanes for the practice thereof which is that same of keeping themselues quiett and putting all their confidence in him who onely can giue the increase to that they haue sowne and planted § All our good dependeth of the grace of God in whome we ought to place all our confidence and neuerthelesse it seemeth by the egernesse that they haue to doe much they place their confidence in their labours and in the multiplicitye of exercises that they imbrace and in seemeth to them they are neuer able to doe enough This is good prouided that it weere accompaned with peace and with a louing care of doeing well all that they doe notwithstanding allwaies depending vppon the grace of God and not on their exercises I would say not to expect any fruit of their labour without the grace of God it appeareth that these soules forcing themselues in the inquirie of their perfection haue forgotten or else they knowe not that vvhich S. Hierom sayeth O poore man what doest thou confiding in thy labour and in thy industrye knowest thou not that it apperta neth â—o thee to cultiuate the earth to plovve and to sovve it but it is the part of God to giue the grovvth to the plaÌ„tes and to cause thee to haue a good haruest and to rayne fauorably vpon thy sowed grounds thou mayest water them and it is welâ— done but yet for all that it vvould serue thee for nothing if God did not blesse thy labour and giue thee of his pure grace and goodnes a good haruest and not by thy sweates Depend then intirelie of his diuine Bountie It is true it is our dutye to cultiuate well but it is God that causeth our trauaill to be followed with good successe the Holy Church singeth in euerie feast of the holy Confessours God hath honored your labours in causing you to dravve fruite of them to shew that we of our selues are not able to doe any thing with out thee grace of God in which we ought to place all our confideÌ„ce not expecting any thing of our selues I pray you lett vs not bee too sollicitous in our busines for for to doe it vvell wee must apply our selues carefully but quietly and peaceably not putting confidence in our indeuours but in God and in his grace These anxieties of spiritt that vvee haue to aduance our perfection and to see if vvee be aduanced are nothing pleasing to God and serue for no other thing then to satisfie selfe loue vvho is a great hurrier vp and downe trotting hither and thither and neuer ceaseth to vndertake very much although it doe but little one good worke vvell done vvith tranquillitie of spiritt is vvorth much more then many better vvorkes perfomed vvith ouer much egernesse § The Doue museth simply of the vvorke she hath in hand to doe it vvell leauing all other care to her deare companion the soule truely colombine that is to say which loueth God dearely applyeth her selfe simply to all and vvith out impetuositye taketh the meanes vvhich are prescribed to perfect her selfe not searching after others hovv perfect soeuer they may bee my vvelbeloued sayeth she thinketh of mee and I confide in him he loueth mee and in testimonie of my loue I am vvholie his A while since there weere some holie Religious vvomen that sayed to me My Lord vvhat shall we doe this yeare the yeare past we did fast three dayes in the weeke and tooke as many disciplines vvhat shall we now doe this yeare it is necessarie we should doe some thing more aswell to giue thaÌ„kes to God for the yoare past as to proceede all vvaies forward in the way of God It is very vvell sayed that vve ought to aduance our selues daylie aunswered I but our aduancement is not effected as you coÌ„ceaue by the multitude of exercises of pietie but by the perfection wherevvith vvee doe them confiding allvvaies more in our Deare beloued Doue more distrusting our selues The passed yeare you fasted three dayes in the vveeke and tooke discipline three times if you vvill allvvaies double your exercises this yeare you must fast and discipline the vveke entire but the yeare that is to come vvhat vvill you doe you must make nine dayes in the weeke or else fast twise in the day what a great follye is it of those that busie their heades in desiring to bee martyred in the Indies and neuer apply theÌ„selues to that which they haue to doe according to their coÌ„dition it is also a great deceat in them that will eate more then they can disgest we haue not spirituall heate sufficient to digest vvell all that vvee imbrace for our perfection and yet we will not cutt of these anxieties of spiritt that wee haue of desiring to doe much more to read many spirituall bookes espetiallie when they are new to speake well of God and of all the most spirituall things to incite vs say vvee to deuotion to heare sermons to make conferences vpon euerie occasion to communicate very often and confesse ofteÌ„ to serue the sicke to speake vvel of all that passeth in vs for to manifest the pretension that vvee haue â—o perfect our selues and the soonest that possible may bee and such like are not these things very proper to make vs perfect and to attayne to the end of our designes yeas doubtles prouided that all this be done according as it is ordayned and that it bee allvvaies vvith dâ—pendance of the grace of God that is to say that we put not our confidence in all this hovv good soeuer it bee but in one onely God vvho onely can make vs to gather fruite of all our exercises § But my deare daughters I beseech you consider a little the liues of the great Religious saint S. Antonye vvho hath bene honoured of God and men because of his extraordinarie sanctitie tell mee hovv did he attayne to so great sanctitye and perfection vvas it by the force of reading or by conferences and frequent communions or by the multitude of sermons that he heard not so but he attayned there vnto in seruing himselfe with the example of the holy hermitts learning of one abstinence of another prayer euen so he went as a carefull Bee picking and gathering the vertues of the seruantes of God to compose of them the hony of holie edification Hovv did S. Paul the first hermitt attayne vnto perfection did he gayne it by good bookes he had none was it confessions or communions that he vsed he neuer made but two in his life was it conferences or preaching he had them not for he did neuer see any man with in the deserte but S. Antonye vvho came to visitt him in the end of his life doe you knovv vvhat made him a Saint it vvas the
it doth yâ— would say the least distraction PardoÌ„ mee my dauâ—â—ter the least fly of distraction doth not withâ—awe your spiritt froÌ„ God so as you say For noâ—â—ing withdraweth vs from god but sinne and the â—â—solution we haue made in the morning to keepe â—ur selues vnited to God and attentiue to his preâ—nce causeth that wee remayne allwaies there yea so vvhen vvee sleepe since wee doe it in the â—â—me of God and according to his most holy vvill seemeth that his diuine bountye hath sayed to vs â—eepe and rest and in the meane time I vvill watch â—uer you for to keepe and defend you from the â—reing lion vvho goeth allwaies round about â—ou to defeat you Consider then if you haue â—ot reason to take your rest modestly as I haue â—yed for the meanes to doe all things vvell that â—ee doe is to bee attentiue to the presence of â—od for seeing that hee doth behould vs vvho â—f vs will offend him veniall sinnes of themâ—â—lues are not capable to diuert vs out of the way â—at conducteth vs to God they stay vs vvithout â—oubt a little in our way but they doe not therefore â—â—rne vs backe and much lesse simple distractions â—nd this I haue declared in the Introduction As â—or prayer it is no lesse profitable to vs nor lesse â—â—easing to God for hauing manye distractions but â— may bee it shall proue more profitable then 〈◊〉 we had had many consolations because there is â—ore labour therein prouided notwithstaÌ„ding that â—ee must haue fidelitie to withdrawe our selues â—rom these distractions and not willinglie permitt â—ur spiritt to rest or pause on them The same is to â—e sayd of the paine that wee haue all the day long â—o settle our spiritts in god and celestiall things so â—hat we haue care to retayne our spiritt from runâ—ing after these flyes butter flyes as a mother â—oth with her child seeing her little one affected to runne after the butterflyes thinking to caâ—â— them she withdraweth him withhoulding hiâ— presentlye by the armes saying to him My chilâ— thou wilt take cold to runne after those butter flyâ— in the sunne it is better that thou stay with mee thâ— poore child remayneth vntill such time as hee seeâ— another after the which hee should be as readieâ— runne if his mother did not withhould him as bâ—fore but what must wee doe then wee must haâ— patience and not bee wearie of our labour sinceâ— is vndertaken for the loue of God But if I bee nâ— deceaued when wee say that wee cannot find Goâ— and that it seemeth to vs that hee is farr from wâ— wee would say that wee cannot haue the feeling 〈◊〉 his presence I haue obserued that manye make nâ— difference betweene God and the feeling of Goâ— betvveene fayth the feeling of fayth which iâ— very great defect it seemeth to them that wheÌ„ theâ— feele not God that they are not in his presence aâ— this is ignorance For a person vvâ—o goeth â—o suffâ—â— martyrdome for God notwithstanding should nâ— thinke on God at the present but on the payne aâ— though he haue not the feeling of fayth he is nâ— excluded from meritt in respect of his first resolâ—tion but executeth an act of great loue There is great difference to haue the presence of God I vâ—derstand to bee in his presence and to haue the feâ—ling of his presence There is not any but God hiâ— selfe that may grant vs this grace For to giue yoâ— the meanes to obteyne this feelieg is not possibâ— for mee Doe you demaund what must bee done â—hould ones selfe allwaies with great respect beforâ— God as being most vnworthye of his grace Theâ— is no other meanes to doe it then as you saye consider that hee is our God and that we are his weakâ— creatures vnworthy of this honour as S. Francâ—â— did who passed a whole night interrogating witâ— God in these termes who art thou and who am I â—â—fine if you demaund of mee what I shall doe to â—â—eyne the loue of God I will tell you in desiring â—oue him and in place of applying your selues thinke and aske what you may doe to vnite â—ur spiritt to God sett your selues to practice it a continuall application of your spiritt to God â— I assure you you shall sooner arriue to your â—tence by this meanes then by any other waye 〈◊〉 according to the measure that we disperse our â—â—es so much lesse are wee recollected and thereâ—e lesse capable of vniting our selues with the diuiâ— maiestie who will haue vs all without any reserâ—â—â—ion Truely there are soules who busye themselâ—â—â— so much to thinke what they shall doe thar â—y haue not time to doe it and notwitstanding in â—t which regardeth our perfection which confiâ—th in the vnion of our soule with the diuinitie knovve little and to doe much is our way withâ—â—t doubt it seemeth to me that those of vvhom â—u aske the way to heauen haue great reason to â—nswer as they who say that to goe to such a place â—u must allwaies goe setting one foote before other and by this meanes you shall come where â—u desire walke allwaies say they to these soules â—sirous of their perfections walke in the way of â—ur vocation in simplicitie and lett your studie 〈◊〉 to effect more then to desire this is the shorâ—st vvay § 8. But behould a subtilitie that I must if it ease you to permitt mee discouer vnto you withâ—â—t offending you to vvit you wouâ—d I should â—uch you a way of perfection allreadie perfected 〈◊〉 such sort as there weere no other thing to be doâ— then to put it ouer â—our head as you doe your â—bitt and then by this meanes you should find â—â—ur selues perfect without payne that is to say I should giue you in an instant perfection allreâ— made For that I say wee must doe is not agreâ— to nature is not this that vvee vvould haue 〈◊〉 truely if tâ—is were in my povver I should 〈◊〉 the most perfâ—ct man of the vvorld For if I coâ— giue perfâ—ction vnto others vvithout doing 〈◊〉 thing I assure you I vvould first learne it my seâ— It seemeth to you that perfection is an art 〈◊〉 if one could find the secreat there-of hee shoâ— haue it vvithout labour Truely you deceâ— your selues for there is no greatter secreet theâ— vvorke and labour faythfully in the exerciseâ— diuine loue if you pretend to vnite your selues â— the vvelbeloued But I vvould vvillinglie 〈◊〉 you did marke that vvhen I saye you must vvorâ— I allvvaies intend to speake of the superioâ— part of our soule For notvvitstanding all 〈◊〉 repugnances of the inferiour vvee must bee 〈◊〉 more astonished then passengers are at dogâ— that barke a farre of They vvho at a feast takâ— tast of euerie dish eatting somvvhat of each kâ— of meat vvith this varietie ouerturne their stoâ—acke and cause so great indisgestion that it hindrâ—â— them from sleeping all the night neither can thâ— doe any other thing then spitte euen
to thinke to please God by transgressing his commaundements § 2. Amorous Obedience presupposeth thâ—â— vvee bee obedient to the commaundement 〈◊〉 God they say that this Obedience is blind because it obeyeth equally to all Superiours Alâ— the antient Fathers haue blamed those verye much vvho vvould not submitt themselues to the Obedience of those vvho vvere of lesse qualitie theâ— themselues Of vvhom they did demaund vvheâ— you did obey your Superiours vvherefore diâ— you doe it vvas it for the loue of God nothinâ— so For hath not this person the same place amoÌ„gâ—â— vs as the other had vvithout doubt hee is the vicar of God and God by his mouth commaundeth vs and causeth vs to vnderstand his vvilâ— by his ordinances euen as hee did by the mouth of the other You therefore obey the Superiours because you haue an inclination to them as for respect of their persons Alas Alas you doe noâ— more then vvorldlings for they doe the veriâ— same and not onely obey they the commaundements of those vvhom they loue but they vvould not esteeme their loue vvell satisfied 〈◊〉 they did not follovve as neere as they could their â—nclinations and affections euen as the true Obediâ—nt doth tovvardes his superiours as to god himâ—elfe The Panimes ac vvicked as they vvere â—aue shevved vs example of this for the diuell â—pake to them in diuers sortes of Idoles some of â—hem vvere statues of men others of Rats doggs â—iones serpents and the like things and these poore poeple did equallie adioyne fayth to all being as â—bedient to the statue of a dog as to that of a man â—nd to that of a ratt as to that of a lion vvithout â—ny difference vvhy did they this because they â—id respect their Gods in these statues Sainct Paul â—oÌ„maundeth vs to obey our Superiours allthough â—hey should be vvicked Our Lord Our Ladie â—nd Sainct Ioseph haue taught vs very vvell this manner of Obedience in the voyage they made â—rom Nazareth to Bethleem for Cesar hauing â—ade an edict that all his subiects should assemâ—le to the places vvhere they vvere borne for to â—ee enrolled they vvent louingly thither to satisfie â—is Obedience although Cesar vvas a Panyme â—â—d Idolater Our Lord vvould shevv by this that wee neuer ought to regard the face of those â—ho commaund prouided they haue povver to â—ommand § 3. Lett vs novv passe to the second property 〈◊〉 blind Obedience After this point is gayned â—ot to consider those vvho commaund but to subâ—itt our selues equally to all sorts of superiours â—e may passe further and come to the second â—hich is to obey vvithout consideration of the inâ—on or the end vvherefore the commaundement made contenting her selfe to knovve that it is â—ade without consideration vvhether it bee vvell â—ill or whether they haue reason or not to make such or such a commaundement Abraham became verye recommendable in this Obedience God called him and sayed to him Abraham goe forth of thy country and from thy kindred that is to say out of thy citty and goe vnto the place which I will shevve thee Abraham went without reply Alas might not hee very vvell haue sayed Lord thoâ— bidst mee goe out of the citty tell mee then if thoâ— please by which side I shall goe forth hee sayed not a vvorde but vvent his vvay whither the spiritt carryed him not regarding in any sorte whether hee went well or ill wherefore or for what intention God had giuen him this commaundement so sodaynely that he had not so much as appointed him the way which hee should take O! certaynlie truâ— Obedience maketh no discourse but setteth it selfe simply to the worke not inquiring any other thing then to obey It seemeth that our Lord himselfâ— vvould shevv vnto vs hovv much this kind 〈◊〉 Obedience vvas acceptable vnto him when heâ— appeared to Sainct Paul to conuert him for hauing called him by his name hee made him fall to thâ— ground and strooke him blind doe you not noâ— how to make him his disciple hee cast him dovvnâ— to humble him and subiect him to himselfe then iâ— an instaÌ„t hee made him blinde and coÌ„maunded him to goe into the citty to seeke out Ananias and thaâ— hee must doe all that which hee should commaunâ— him But vvherefore did not our Lord himselfe telâ— him what hee shoulde doe without referring hiâ— to another since hee had vouchsafed to speake to him for his conuersion S. Paule did all that vvaâ— commaunded It had cast our Lord nothing to hauâ— tould him himselfe that which hee caused A namâ— to doe but hee vvould that vvee should knovve 〈◊〉 this example how much hee loueth blind Obedience since that it seemeth hee had not made Sainâ— Paâ—nd but to become trulie Obedient VVhen our â—ord gaue sight to the man borne blind hee made â—ay and put it vpon his eis commaunding him to â—e wash in the fountayne of Silo. Might not this â—ore blind man haue bene amazed at the meanes â—here of our Lord made vse to heale him say â—o him Alas what will you haue mee to doe if weere not blind this weere enough to make mee â—ose my sight Hee made none of all these consiâ—â—rations but obeyed simply eueÌ„ so the true Obeâ—ent beleeue simply they can doe all that any a commaund them because they hould that all â—e coÌ„maundements come from God or are made 〈◊〉 his inspiration the which cannot bee impossible 〈◊〉 reason of the power of him who commaundeth â—aiman the Syrian did not the like vvhereby hee â—posed himselfe to danger for being a leaper hee â—ent to finde out Eliseus to heale him because â—t all the remedies that hee had made vse of to â—ouer his former health did serue him to no purâ—â—se Hearing that Eliseus did worke great merâ—â—les hee went vnto him and being arriued hee â—t vnto him one of his seruantes to beseech him bee pleased to cure him VVherevppon Eliseus 〈◊〉 comming forth of his chamber sent him a mesâ—â— by his seruant that hee should vvash himselfe â—uen times in sordayne and bee healed At this â—â—swer Naiman begaÌ„ to bee displeased and sayed â—e there not as good vvaters in our country as â—se are of the Riuer of Iordan and he vvould not â—e thether But his followers did shewe vnto him thee should doe well to doe as the Prophett enâ—ned him since it was so easie a thing Hee being â—â—â—swaded by their wordes vvashed seauen times 〈◊〉 was healed You see hee put himselfe in danger 〈◊〉 to recouer his health by making so many conâ—ratious vppon that vvhich vvas commaunded § 4. The third propertie of blind Obedience 〈◊〉 that she coÌ„sidereth not nor enquireth not so much by vvhat meanes she shal be able to doe that vvhich is coÌ„mauÌ„ded her She knoweth that the way wheâ—by she ought to goe is the Rule of Religion and thâ— coÌ„maundements of superiours she taketh this waâ— in simplicitye of hart vvithout exception wheâ—â— it were better to doe so or so prouided that 〈◊〉 obey all equallye
bee liâ— to his brethren sinne excepted But tell mee vvas feare of preuarication vvhich rendred the mothâ—â— and her sonne so exact in the obseruance of thâ— lawe No truelie it vvas not that for there vvas nâ— any preuaricatioÌ„ for them But they were drawâ— by the loue they carryed to their eternall Fatheâ— No man can loue the commaundement exceâ—â— hee loue him that made it According to the meâ—sure that vvee loue esteeme him that made thâ— lawe wee shall render our selues exact in the obseâ—uance thereof Some are tyed to the lavve vviâ—â— chaines of iron and others vvith chaines of gould vvould say seculars vvho obserue the commaundments of God for the feare they haue of being damned obserue them by force and not for loue Bâ— Religious and those who haue care of the perfectiâ—â— of their soules are tyed therevnto vvith chaines 〈◊〉 gold that is to say by loue they loue the commauÌ„dements and obserue them louinglye and to obserue them the better they embrace the obseruancâ— of the councells and Dauid sayed that God hatâ— commaunded that his commaundements shoulâ— bee verie well keept Behould how hee willetâ— that wee bee punctuall in obseruing of them Ceâ—tainlie all true louers doe so for they auoyd nâ— onely the preuarication of the lavve but also theâ— auoyd the verie shadovve of the preuarication anâ— for this cause the espouse sayeth that his spouse resembled a Doue vvho keepeth her selfe besides thâ— riuers that runne svveetlie and vvhose waters arâ— christaline You knowe well that the doue houlder her selfe secure neere to the waters because thaâ— she seethe there the shadowes of the praying fouâ— â—s that she feareth and so soone as she seeth them â—â—e taketh her flight and so she cannot bee surprisâ—d In like sort vvill the Sacred espouse say is my â—eloued for whiles she flyeth before the shadovve â—f the preuarication of my commaundements she â—eareth not to fall into the hands of disobedience â—ruelie that person vvho depriueth himselfe of â—imselfe voluntarilie by the vowe of obedience â—ot to doe his will in indifferent things sheweth â—â—fficientlie that hee loueth to bee subiect in those â—â—at are necessarie and of obligation VVee must â—â—en bee exceeding punctuall in the obseruance of â—he lavves and Rules vvhich are giuen vs by our â—ord but aboue all in this point of follovving of â—he communitie and wee must take heede of saying â—â—at vvee are not bound to obserue this Rule or â—articular commaundement of the Superiour for â—o much as it is made for the weake and vvee are â—rong and healthfull nor on the contrarie that the â—ommaundment is made for the strong and vvee â—â—e weake and infirme O God! there must bee noâ—hing lesse then this in a communitie I coniure â—ou if you bee strong that you weaken your selues â—or to yeald your selues conforme to the infirme â—nd if you bee weake I say to you strenghten your â—elues to martch fitly vvith the strong The great Aâ—ostle Sainct Paul sayeth that hee made himselfe all â—o all for to gayne all vvho is infirme vvith vvhom am not vvho is si ke with whom I am not sicke â—ith the strong I am strong Behould hovv S. Paul â—heÌ„ hee is vvith the infirme is infirme and taketh â—illingly the commodities necessarie to their inâ—â—rmities to giue them confidence to doe the same â—ut when hee findeth himselfe with the strong he â—s as a gyant to giue them courage and if hee can â—erceaue his neighbour to bee scandalized with any â—hing that hee doth allthough it were lawefull for him to doe it notwithstanding hee hath such a zeaâ— of the peace and tranquillitie of his hart that hâ— willingly abstayneth from the same § 10. But you will say to mee novv it is the houâ— of recreation I haue a verie great desire to goe praâ— to vnite my selfe more immediatlie with the diuinâ— goodnes may I not verie well thinke that the law which ordayneth recreation doth not oblige meâ— since I haue a spiritt Iouiall enough of my self No! wee must neither thinke it nor speake it If yoâ— haue not neede to recreate your selfe notwithstaâ—ding you must make recreatioÌ„ for those vvho hauâ— neede thereof Is there not any exceptioÌ„ in ReligioÌ„ The Rules oblige then all equally ye as withoâ—â— doubt but there are lavves vvich are iustly vniuâ— for example The fast of Lent is commaunded foâ— euerie one seemeth it not to you that this lavve vniust since that the church moderateth this iniuâ— Iustice giuing dispensations to those that cannâ— obserue it in like sort it is in Religion the commaundement is equally for all and none of them selues can dispence therewith but the Superiouâ— moderate the rigour according to the necessities oâ— euerie one VVee must take heede of thinking thaâ— the infirme are lesse profitable in Religion then thâ— strong or that they doe lesse or haue lesse meritt because they doe all equallie the will of God Thâ— Bees shewe vs an exaÌ„ple of that which wee say Foâ— some of them are imployed to keepe the hiue anâ— others are perpetuallie in labour to gather hony notwithstanding those that remayne in the hiue eate not lesse hony then those that take the payne to picke it out of the flowers Doth it not seeme to you that Dauid made an vniust lawe when hee coÌ„maunded that the souldiers that did garde the baggage should part the bootie equallie with those thaâ— went to battaill and who retourned all loaden witâ— blowes No truelie it was not iniust for so much as â—ose that kept the baggage kept theÌ„ for those that â—d fight and those who were in the battaile did â—ght for those that kept the baggage so they deserued 〈◊〉 one recompence since they all obeyed equallie their King God bee Blessed LIVE JESVS THE FOVRTEENTH ENTERTAINEMENT â—GAINST SELFE-IVDGMENT AND THE tendernes vvee haue ouer our selues â— 1. THe first question is If it bee a thing verie contrarie to perfection to bee subiect to â—nes selfe-opinion wherevnto I aunswere that to â—â—e subiect to haue selfe-opinioÌ„s or not to haue theÌ„ â— a thing that is neither good nor euill for so much 〈◊〉 it is naturall to euerie one to haue selfe-opinioÌ„s â—ut this doth not hinder vs from attayning to perâ—â—ction prouided that vvee tye not our selues â—erevnto or that vvee loue them not for it is â—nely the loue of our ovvne opinions which is â—finitly contrarie to perfection and this is that which I haue so oftentimes sayed that the loue â—f our proper iudgment and the esteeme wee â—ake of it is the cause that there are so fevve perâ—ct there are found many persons vvhich reâ—ounce their proper will some for one subiect â—â—d others for another I say not onely in Religiâ—n but amongst seculers and in the Courts of â—rinces themselues If a Prince commaund a courâ—er any thing hee vvill neuer refuse to obey but to auowe that the commaundement is well made thâ— arriueth rarelie I vvill doe vvhat you commaunâ— mee in the manner you desire will hee aunswer
in steed of doing it our vnderstanding vvhich â—s preoccupated of her particular Iudgment will giue vs the change in such sort that in steed of annihilating our opinion it will giue vs reasons to maintayne it and acknovvledg it for good It is allvvaies more profitable to contemne it vvithout regarding it and to chase it away so promptly vvhen vvee perceaue it that vvee knovve not vvhat it was that it vvould say It is verie true that wee are not able to hinder this first motion of complacence vvhen our opinion is approued and followed for this cannot bee auoyded but wee must not muse vpon this complacence vvee must blesse God and passe it ouer not troubling our selues more vvith this contentment then of a little feeling of greife vvhich vvould come to vs if our opinion vvere noâ— followed or found good VVee must vvhen it is required either for Charitie or of obedience to propose our aduise vpon the subiect vvhereof thâ— question is doe it simply but for the rest wee musâ— yeald our selues indiffereÌ„t vvhether it bee receaueâ— or noe VVee may somtimes argue vpon the opinions of others and shevv the reasons vvhervppon our reasons doe depend but wee must doe this modestly and huÌ„bly not dispising the aduise of others nor contesting to make ours to bee receaued Iâ— may bee you vvill aske if it be not to nourish thiâ— imperfection to seeke aftervvards to speake vvitâ— those vvho haue bene of your opinion vvhen therâ— is no more question of takeing resolution it being alreadie determined what ought to bee done vvithout doubt this vvould bee to nourish and maintayne our inclination and consequentlie to commit an imperfectioÌ„ for it is a true marke that onâ— submitteth not her selfe to the aduise of others and that she allvvaies preferreth her ovvne particulaâ— iudgment The thing being determined which had bene proposed vvee must not so much as speakâ— nor thinke thereof vnlesse it vvere a thing notablâ— vvicked for then if vvee could yet further find some inuention to alter the execution or to remedye the businesse wee ought to doe it the most charitably that could bee and the most innocently to â—he end not to trouble any person nor to contemne that vvhich they should haue found to bee good § 4. The sole and onelie remedie to cure proper â—udgment is to neglect that vvhich commeth into our thought applying our selues vnto some better thing for if wee will permitt our selues to make reflection vpon all the opinioÌ„s that diuers encounters vvill suggest vnto vs what will arriue but a continuall distraction and an impeachment of things more profitable and vvhich are proper for our perfection making vs become incapable to make holie prayer For hauing giuen leaue to our spirit to muse it selfe in the consideration of such deceates it vvill allvvaies thrust it selfe more forwards and vvill produce thoughts vpon thoughts opinions vpon opinions and reasons vpon reasons which vvill maruelouslye importune vs in prayer For prayer is no other thing then a totall application of our spirit vvith all her faculties vnto God Novv being vvearied out in the poursuite of vnprofitable things it becommeth so much lesse able and apt for the consideration of the mysteries on vvhich vvee vvould make our prayer Consider then this that I had to say vpon the subiect of the first questioÌ„ by the vvhich wee haue bene taught that to haue opinions is not a thing contrarie to perfection but to haue the loue of our ovvne opinions and consequentlie to esteeme them For if vvee did not esteeme them vvee should not bee so amorous of them and if wee did not loue them wee should little care to haue them approued and wee should not bee so readie to say lett others beleeue vvhat they vvill but as for my selfe doe you knowe what that is you would say as for my selfe verilie no other thing but I will not submitt my selfe but rather I wil be constant in my opinion and resolution This is as I haue manie times sayed the last thing that wee leaue and notwithstanding this is one of the most necessarie things to bee quitted and renounced for the attayning of true perfectioÌ„ for otherwise wee shall neuer gaine holie humilitie which hindreth and forbiddeth vs to make any esteeme of our selues or of all that depeÌ„deth thereon and therefore if we haue not the practice of this vertue in great recommendation wee shall allwaies thinke our selues to bee better then wee are and that others come short of vs ovve vs respect § 5. Novv enough is sayed vppon this subiect If you aske me nothing more wee will passe to the second question vvhich is If the tendernes that wee haue ouer our selues doe not hinder vs verie much in the way of perfection That you may vnderstand this the better I must put you in mind of that which you knowe verie well to witt that we haue two loues in vs the affectiue loue and the effectiue loue and this is aswell in the loue that wee beare tovvards God as in that vvhich wee haue towardes our neighbour and furthermore tovvardes our selues but wee will speake heere but of thaâ— of our neighbour and then wee will retourne to our selues The diuines to make the difference oâ— these tvvo loues to bee the better comprehended are accustomed to serue themselues vvith the comparison of a Father vvho hath tvvo sonnes the one of them is a little minion as yet a verie childe oâ— good grace And the other is a perfect man a braue and generous souldier or of some other condition The Father exceedingly loueth these tvvo sonnes but vvith a different loue For hee loueth the little one vvith an extreame tender and affectiue loue marke I praye you what is there that hee doth not permitt this little infant to doe vnto him He dandels him hee kisseth him bee setts him vpon his knees houldeth him in his armes vvith exceeding delight asvvell to the child as to himselfe if the child bee stung vvith a Bee hee ceaseth not to blovve vpon the hurt vntill such time as the greife be appeased If his eldest sonne had bene stunge vvith a hundred Bees hee vvould not haue vouchsafed to moue his foote although he loue him vvith a great strong and solide loue Consider I pray you the difference of these tvvo loues for although you haue seene the tendernesse that this Father hath to his little one hee doth not therefore â—eaue his designe to send him forth of his house â—nd to make him a Knight of Malta appointing his â—lder sonne to bee his heire and inheritour of his estate This elder then is loued with effectiue loue â—nd the other little one with affectiue loue the one and the other are loued but differentlie The â—oue that wee haue to our selues is of this sort affeâ—tiue and effectiue The effectiue loue is it that â—ouerneth great persons ambitious of Honour and â—f Riches for they doe procure to themselues as much goods as they can and are neuer
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
small matters § 7. Thirdly I desire verie much that the sisters of the Visitation take a great care to particularize their sinnes in Confession I vvould say thaâ— they who shall haue nothing remarkable whicâ— were worthy of absolutioÌ„ tell some particular sinnâ— for to say that they haue many motions of choler of sorrovv and the like is not to the purpose foâ— choler and sorrovv are passions and their motion are not sinne for so much as it is not in our poweâ— to hinder them choler must bee disordered or causâ— in vs some disorderlie actions to bee a sinne weâ— must therefore particularize some thing that marketh a sinne I desire moreouer that you should hauâ— a great care to bee verie true simple and charitablâ— in Confession truth and simplicitie is one selfe same thing telling verie â—learelie your faults vvithout vanitie without cunning making your account that it is God to vvhom you speake froÌ„ whâ— nothing can bee concealed verie charitable noâ— mingling anie thing of another in your ConfessioÌ„â— for example hauing to Confesse of what you hauâ— murmured in your selues or else with the sisterâ— that the superiour hath spoken verie drilie to youâ— doe not say you haue murmured at the harsh corrâ—ction that the superiour hath giuen you but simplâ— that you haue murmured against the superiour Teâ— onely the euill that you haue done aÌ„d not the cauâ—â— and that which thrust you therevppon and neueâ— directlie not indirectlie discouer the offence oâ— others in accuseing your selfe aÌ„d neuer giue willinglie occasion to the Confessour to suspect vvho it 〈◊〉 that hath contributed to your sinne also alleage noâ— any vnprofitable accusations in ConfessioÌ„ as to saâ— you haue had thoughts of the imperfectioÌ„s of youâ— neighbour of vanitie yea and worse you haue haâ— distractions in your prayers if you haue stayed dâ—liberatlie in them tell it in veritie and content noâ— your selfe to say that you haue not had sufficient â—are to keepe your selfe recollected dureing the time of your prayer but if you haue bene negligent to â—eiect a distraction say so for these generall accusaâ—ions serue for nothing in Confession § 8. I desire moreouer my deare daughters â—hat in this house you beare great honour to those who preach the word of God to you truelie wee â—aue verie much obligation to doe it For it â—eemeth that these are celestiall messengers who â—ome as from God to teache vs the way of saluaâ—ion wee ought to regard them as such and not as â—imple men for although they speake not so well â—s celestiall men wee must not therefore diminish â—he humility and reuerence wherewith wee ought â—o heare the Word of God which is allwaies the â—ame as pure and as holie as if it were declared and â—ronunced by Angells I marke how when I write â—o a person vpon ill paper and in a bad character â—e giues mee thankes with asmuch affection as when I write vpon better paper and in more legiâ—le Characters and vvhy because hee maketh not â—eflection vpon the paper which was not good â—or on the character vvhich vvas badd but on mee â—vho vvritt to him in like sort ought vvee to doe of the vvord of God not to regard vvho it is that â—eclareth it to vs or preacheth it it ought to suffice â—s that God serueth himselfe of this preacher to â—each it vs. And since vvee see that God honoureth â—im so much as to speake by his mouth hovv is it â—ossible that wee can bee wanting to honour and â—espect his person THE SIXTEENTH ENTERTAYNMENT TOVCHING AVERSIONS HOVV VVEâ— ought to receaue bookes and that vvâ— must not be astonished to see imperfections in Religious persons no not in Superiours themselues § 1. THe first Question is vvhat it is that weâ— call auersion Auersions are certayne inclinations vvhich are somtimes naturall vvhich arâ— cause that vve haue a certayne grudge of hart at the approch of those tovvards vvhom wee haue them vvhich hindreth vs that vvee loue not their conuersation that is to say vvee take no pleasure therein as wee vvould doe in the companie of those towards vvhoÌ„ vvee haue a svveete inclinatioÌ„ which maketh vs loue them vvith a sensible loue becausâ— there is a certayne alliance correspondance betvveene our spiritt and theirs Novv to shevv that iâ— is naturall to loue some by inclinatioÌ„ aÌ„d not others doe vvee not see that if tvvo men enter into a tennis court vvhere two others are playing at tennis those vvho enter vvill at the first sight haue an inclination that the one winne rather then the other and vvhence commeth this since they haue neuer seene the one nor the other nor haue heard them spoken of nor know not if one bee more vertuous then the other vvherefore they haue no reason to bee affectionate more to the one theÌ„ the other VVe must then confesse that this inclination of louing some better then others is naturall wee see it in beastes themselues vvhich haue no reason yeâ— haue this auersion and this inclination naturallie Experience makes this plaine in a little laÌ„be newlie brought forth shevv him the skinne of a woalfe although hee bee dead hee setts himselfe to flight hee bleats hee hides himselfe vnder the flanks of his damm but shevv him a horse which is a much greater beast hee is nothing at all afrayd but vvill playe with him the reason of this is no other but that nature giueth him sympathy with the one and antypâ—thy from the other Now wee must make no great account of these naturall auersions no more then of inclinations prouided that wee submitt our selues vvhoâ—ie to reason I haue an auersion to conuerse vvith a person vvhom I knovve to bee of great vertue and vvith vvhom I may get much profitt I must in no sort follow my auersioÌ„ which maketh mee auoyd the encounter of him but I ought to subiect this inclination to reason which ought to make mee to seeke his conuersation or at least to remayne there vvith a spiritt of peace and tranquillitie vvhen I meete with the occasion but there are persoÌ„s vvho haue so great feare of hauing auersion from those they loue by inclination that they auoyd their conuersation for the feare they haue of meeting vvith some defect vvhich might take from them the svvetnes of their affection freindshipe VVhat remedie for these auersions since none can bee exempt hovv perfect soeuer hee bee Those vvho are naturallie austere vvill haue auersion from them that are verie svveete and vvill esteeme this svveetnes a very great remissenes although this vertue of svvetnes bee more vniuersalie loued The onlie remedie of this euill as of all other kinds of temptations is a simple diuersion I meane not to thinke thereon but the miserie is that vvee vvould vvillinglie knovv vvhether vvee haue reason or not to haue auersion from some person O! vvee must neuer muse to seeke this our selfe-love vvhich neuer sleeps vvill gilde the Pill so welâ— for vs that it
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
vvith the will of God may bee practiced by persons who are in drinesse sterilitie and corporall weaknes or ouerwhelmed with businesses The first point prostrate on your knees and profoundlie humbled before the incomprehensible Maiesty of God doe you adore his soueraygne goodnes vvho from all eternitie hath named you by your name aÌ„d determined to saue you ordayning among other things this present day to the end that there-in you should come to exercise the workes of life and saluation according to that which is sayed by the Prophet I haue loued thee vvith perpetuall charitie therefore I haue dravvne the haueing pittie of thee The second Point vppon this veritable thought you shal vnite your vvill to that of the most benigne and most mercifull celestiall father by these or the like words cordially offerred O most svveete vvill of my God be thou euer fulfilled in mee O eternall designes of the vvill of my God I adore you consecrat and dedicate my vvill for to vvill eternally that which thou hast willed O that I could doe therefore this day and allvvaies and in all things thy diuine will O my sweete creatour yea celestiall father for such was thy good pleasure from all eternitie So be it O most delectable goodnes bee it as thou hast willed O eternall will liue and raigne in all my wills and ouer all my wills now for euer Amen The third Point After inuocate the diuine helpe and assistance with these or the like deuoure acclamations interiourlie notwithstanding and from the depth of the hart O God inteÌ„d vnto my helpe Let thy helping hand bee vpon this poore and weake heart of mine Behould O Lord this poore and miserable heart vvhich through thy goodnes hath conceaued many holie affectioÌ„s but Alas it is to feeble and vvretched to effectuate the good it desireth vvithout thy helpe I inuocate the most sacred virgin Marie my good Angell and all the court of heauen that their fauour may novv bee propitious vnto mee if thou pleasest The fourth Point Make then a liuelie and povverfull Louing vnion of your vvill vvith Gods holie vvill and then among all the actions of that day asvvell spirituall as corporall make frequent revnions there-of that is to say renevv and confirme agayne the vnioÌ„ made in the morning casting a simple interiour looke vppon the diuine goodnes and saying by vvay of yealding or agreemeÌ„t Yeas Lord I vvill yeas my father yeas allvvaies yea Also if you vvill you may make the signe of the Crosse or kisse that vvhich you beare about you or some Image for all this signifieth that soueraynelie you desire the prouidence of God that you accept it that you adore it and loue it vvith all your hart and that inseparably you vnite your will to that supreme vvill notvvistaÌ„ding all trouble and repugnance The fift point But these tracts of the hart these interiour vvordes ought to bee pronounced svveetely quietly and coÌ„stantly but peaceably and by way of speech they ought to bee distilled and spun as it vvere gently from the top of the spiritt as vve pronunce a vvorde in the eare of a freind that we vvould cast deepe into his heart that noe bodie may heare or pereeaue it for so these sacred vvordes dravvne sliding and distilling from the intimate depth of our soule vvill penetrate and moisten it more intimately and strongly then they vvould doe if they vvere sayed by vvay of iaculatorie prayers and faâ—lies of the spiritt experience vvill make you knovv this prouided you bee humble and simple so bee it GOD BEE BLESSED FOR EVER A TABLE OF THE INTERTAINMENTS THE FIRST ENTERTAYNMENT OF CONSTITVTIONS IN the vvhich is declared the obligation of the ConstitutioÌ„s of the Visitation of Saincte Marie the qualities of the deuotioÌ„ that the Religious vvomeÌ„ of the said Order ought to haue THE SECOND ENTERTAYNEMENT OF CONFIDENCE VVHerein is demaunded if vve may approch to God vvith great confidence namely hauing the feeling of our miserie hovv and of the perfest forsakeing of ones selfe THE THIRD ENTERTAYNEMENT OF CONSTANCIE VPon the flight of our Lord into Egipt vvherin is treated of the constancie vvhich vve ought to haue in the diuers accidents of the vvorld THE FOVRTH ENTERTAYNEMENT OF CORDIALITIE VVHerein is demaunded hovv the sisters ought to loue one another vvith cordiall loue neuertheless vvithout vsing vndecent familiaritie THE FIFT ENTERTAYNEMENT OF GENEROSITIE THE SIXT ENTERTAYNEMENT OF HOPE VPon the departure of the sisters of the Visitation vvho vvent to begin a nevv house of their Jnstitute THE SEAVENTH ENTERTAYNEMENT OF THREE SPIRITVALL LAVVES VVHerein the propertie of doues are applied to the Religious soule by forme of vvay of Lavves THE EIGHT ENTERTAYNEMENT OF DISAPPROPRIATION OF Disappropriation depriuation of all things THE NINTH ENTERTAINEMENT OF MODESTIE IN the vvhich is treated of the modestie manner of receauing corrections of the meanes so to establish his state in God that nothing may be able to diuert it THE TENTH ENTERTAINEMENT OF OBEDIENCE THE ELEAVENTH ENTERTAINEMENT VF THE VERTVE OF Obedience VPon the same subiect of the vertue of Obedience THE TVVELVETH ENTERTAINEMENT Of Simplicitie and Religious prudence THE THIRTENTH ENTERTAINEMENT OF THE SPIRIT OF RVLES Of Rules and of the spiritt of the Visitation THE FOVVRETENTH ENTERTAINEMENT OF PROPER JVDGEMENT AGainst proper Iudgment and the delicacie vvee haue tovvards our selues THE FIFTENTH ENTERTAINEMENT OF THE VVILL OF GOD. IN the vvhich is demaunded vvhere-in the perfect determination of regarding follovving the vvill of God in all things consisteth vvhether vvee may bee able to find it and follovv it in the vvills of our superiours equalls or inferiours vvhich vve see to proceede of their naturall inclinations or habitudes and of certaine notable pointes touching Confessours and Preachers THE SIXTEENTH ENTERTAINEMENT OF AVERSIONS TOuching auersions hovv bookes ought to be receaued and that vve ought not to be astonished in beholding imperfections in Religious persones nor in Superiours themselues THE SEAVENTEENTH ENTERTAINEMENT OF VOICES VVHeerin is demaunded hovv and vpon vvhat motiue voices are to be giuen asvvell to those they vvill admitt to profession as to those that they receaue into the Nouitiate THE EIGHTEETH ENTERTAYNEMENT OF THE SACRAMENTS HOvv vvee ought to prepare to receaue the Sacraments to receaue the Sacraments to recite the diuine Office with certayne pointes touching prayer THE NINETEENTH ENTERTAINEMENT OF THE VERTVES OF S. Ioseph THE TVVENTETH ENTERTAINEMENT OF RELIGIOVS PRETENSION VVHerein is demaunded vvhat pretension vvee ought to haue entring into Religion THE TVVENTY ONE ENTERTAINEMENT VPon the document of demauÌ„ding nothing nor refusing any thing A breefe Exercice for the Morning