and bringeth forth much fruit but notvvithstanding she produceth it virginallie for she is not touched of the male though hee looke on her there is no vnion made betvveene them and though she produce her fruit in the shadovve and aspect of her Palme yet this is verie purelie and virginallie The male Palme tree contributeth nothing of his substance for this production neuertheless none can say that hee hath not a great part of the fruit in the Palme female since vvithout him she should not beare but remayne barren and vnfruitfull God hauing from all eternitie in his diuine prouidence decreed that a virgin should conceaue a sonne vvhich should bee God and man together notvvithstanding vvould that this virgin should bee maried but o God! For vvhat reason say the Holie doctours did hee ordayne tvvo so different things to bee a virgin and maried together The greater part of Fathers say that this vvas to free our Bl. Ladie of the caluÌ„niations of the Ievves who had not exeÌ„pted our Ladie froÌ„ caluÌ„nie and reproach but theÌ„selues would haue become examiners of her puritie and that to conserue this puritie and virginitie it vvas necessarie that the diuine prouideÌ„ce should coÌ„mitt her to the charge into the gard of a maÌ„ vvho vvas a virgin that this virgin might conceaue and bring forh this svveet fruit of life our Lord Iesus vnder the shadovve of holie Mariage Sainct Ioseph vvas then as a Palme tree vvho not bearing fruit notvvithstanding is not vnfruitfull but hath a great part in the fruit of the female Palme not that Sainct Ioseph contributed any thing to this holie and Glorious production but the onelie shadovve of Mariage vvhich did free our Ladie Glorious Mistrise from all sorts of calumnies and censures that her being big vvith child might haue caused her and although hee did contribute nothing of his hee had notvvithstanding a great part in this most holie fruite of his sacred spouse For she did appertayne vnto him and vvas planted neere vnto him as a glorious Palme neere to its vvelbeloued Palme Tree vvho according to the order of the diuine prouidence could not nor ought not to haue produced but vnder his shadovve and by his aspect I vvould say vnder the shadovv of holie mariage that they had contracted together a mariage that vvas not according to the ordinarie fashion so much for the communication of exteriour goods as for the vnion and coniunction of interiour goods O vvhat a diuine vnion vvas there betvveene our Blessed Ladie and Sainct Ioseph a vnion vvhich did cause this tresure of eternall riches vvhich is our Lord to bee and appertayne to the glorious Sainct Ioseph euen as hee did appertayne to our BL Ladie not according to the nature that hee had taken in the bovvels of our Glorious Mistris nature which had been framed by the Holie Ghost of the Most pure bloud of our B L. Ladie but according to grace vvhich made him become participant of all the goods of his deare spouse and the vvhich did cause that hee vvent meruelouslie increasing in perfectioÌ„ and this by the coÌ„tinuall coÌ„uersation that hee had with our Bl. Ladie who did possesse all vertues in so high a degree that no other pure creature can bee able to attayne there-vnto Notvvithstanding Sainct Ioseph was the man vvho did neerest approch to her and eueÌ„ as vvee see a looking-glasse opposed to the beames of the sunne receaue the beames most perfectlie and another looking-glasse being put iust against that which receaueth the beames although the latter looking glasse take not or receaue the beames froÌ„ the sunne but by reflectioÌ„ notvvithstaÌ„ding it representeth theÌ„ so liuelie that wee cannot allmost iudge which it is that receaueth theÌ„ immediatlie froÌ„ the sunne either that vvhich is opposite to the suÌ„ne or that vvhich receaueth them by reuerberatioÌ„ of like sort was it in our Bl. Ladie who vvas as a pure mirrour opposed to the beames of the sunne of Iustice beames that did bring into her soule all vertues in their perfection perfectioÌ„s and vertues vvhich did make so perfect a reflection in S. Ioseph that allmost it seemed that hee vvas as perfect or that hee had the vertues in as high a degree as the glorious virgin our Mistris had them § 2. But in particular to retayne vs in our matter begun in vvhat degree had hee virginitie thinke vvee vvhich is a vertue that maketh vs become like Angells If the holie virgin vvas not onelie a virgin most pure and vvhite but as the holie Church singeth in the Response of the Lessons at Mattins holie and immaculate virginity ccc She vvas virginitie it selfe hovv much thinke vvee did hee excell there-in vvhose charge from the eternall father vvas to bee guardian of her virginitie or to say better companion since that she had not any need to bee guarded by any other then her selfe hovv excellent say I ought hee to bee in this vertue They had both of them vovved to keepe virginity all there life time and behould God vvill that they bee vnited by the band of a holie Mariage not for to make them vnsaye and repent them of their vovve but for to reconfirme them and to fortifie one the other to perseuere in their holie enterprise wherefore they did renevv it vovving to liue virginally together all their life The spouse in the Canticle of canticles vseth admirable tearmes for to discribe the bashfulnes or shamefastnes the chastitie and most innocent caÌ„dor of his diuine lover with his deare and welbeloued spouse Hee sayeth thus Our sister this little young virgin alas that she is little she hath no breasts vvhat shall wee doe to her in the day that she must bee spoken vnto if she bee a vvall lett vs build vpon it bulwarkes of siluer and if shee bee a gate or dore lett vs ioyne it together with boords of Cedar to strenghthen it or with some incorruptible vvood Behould hovv the diuine spouse speaketh of the puritie of the most holie Virgin of the Church of the deuout soule but principallie this is addressed to the most holie Virgin who vvas this diuine Sunâ—mite by excellencie aboue all others Our sister she is little she hath no breasts that is to say she thinketh not of mariage for she hath neither breasts nor care therefore VVhat shall vvee doe to her in the day she is to bee spoken vnto what meaneth this In the day she is to bee spoken vnto Doth not the diuine spouse speake vnto her alvvaies vvhen it pleaseth him In the day she shal be spoken vnto to vvit of the principall vvorde that is vvhen vvee speake to maydes of their mariage for so much as it is a vvord of importance since it is in their choise to make election of a vocation and estate vvhere-in they must allvvaies remayne if she bee a dore vvee vvill double it or couer it ouer vvith boords of Cedar that is an incorruptible vvood to make it stronger The most
her dignitie into what profound annihilation and humiliation of himselfe was hee aftervvards brought vvheÌ„ hee savve himselfe so much honoured that our Lord and our Ladie did yeald themselues obedient to his vvill and did nothing but by his commaundement this is a thing that cannot be comprehended therefore it is necessarie that vvee passe to the third propertie that I note to bee in the Palme which is valour constancie and strength vertues that are found in a verie eminent degree in our Sainct § 4. The Palme hath strength and valour and likevvise a verie great constancie aboue all other trees also it is the cheife of all The Palme shevveth his streÌ„gth and coÌ„stancie in this that the more its loaden the higher it riseth aÌ„d becoÌ„meth more high the vvhich is verie contrarie not onelie to all other trees but to all other things for the more they bee loaden the more they bovve dovvne tovvards the earth but the Palme shevveth his strenght and constancie in not submitting it selfe nor euer bowing dovvne for any burthen they can put vpon it for it is its instinct to mount vpvvards and therefore it doth so none being able to hinder it it shevveth its valour in this that its Leaues are made like svvords and seemeth to haue as manie svvords to fight as it beareth leaues it it truelie vvith verie iust reason that Sainct Ioseph is sayed to resemble the Palme for hee vvas allvvaies verie valiant coÌ„stant and perseuerant There is much difference betvveene coÌ„stancie and perseuerance strenght and valour vvee call a man constant vvho keepeth himselfe firme and prepared to suffer the assaults of his enimies vvithout astonishment or loosing courage during the combatt but perseuerance regardeth principallie a certayne interiour vexation or irksomnes vvhich arriueth to vs in the lenght of our paynes vvhich is one of the povverfullest enimies that vvee can encounter vvithall novv perseuerance maketh a man to contemne this enimye in such sort that hee remaineth victorious by a coÌ„tinuall equallitie and submission to the vvill of God Courage is that vvhich maketh a man valiaÌ„tlie resist the assaults of his enimies but valour is a vertu vvhich causeth that vvee are not onelie readie to fight nor to resist when occasion presents it selfe but that vvee assault the enimie at the same time hee looketh not for it Novv our Glorious Sainct Ioseph was indued vvith all these vertues and hee did merueilouslie vvell exercise them for as concerning his constancye hovv much I pray you did hee make it appeare vvhen seing our Blessed Ladie great vvith child and not knovving how this could bee My God vvhat distresse vvhat anguish what payne did hee not feele notwithstaÌ„dâ—â—g hee complayned not hee was not more vnciâ—â—ll nor more displeased towards his spouse nether â—â—d hee treat her the worse for this remayning as â—vveet and respectiue in his behauiour as hee had â—ont to bee But what valour and what force did â—ee not vvitness in the victorie that hee boore away â—gainst the tvvo greatest enimies of man the diuell â—nd the world and this by the most exact practice â—f profound humilitie as wee haue noted in the â—hole course of his life The diuell is such an eniâ—ie of humilitie because the waÌ„t hee had there-of â—as it that expelled him out of heauen and thrust â—im into hell from whence humilitie would haue â—ept him if he had chosen it for his inseparable coÌ„â—anion that there is no inuention nor art where-of â—ee serueth not himselfe to make a man fall from his vertue and so much the more because as hee â—noweth it is a vertue which maketh him become â—â—finitely pleasing to God so that wee may well say â—aliant and strong is the man who like Sainct Ioâ—eph perseuereth therein because that he remayneth â—n absolute coÌ„querour of the diuell and the world which is filled with ambition vanitie and Pride Touching perseuerance contrarie to this interiour â—nimye which is the anxietie which commeth â—pon vs in the continuation of abiect humbling â—nd paynfull things of euill fortunes if wee may â—o say or else in diuers accidents that happen â—nto vs O how was this Sainct proued of God â—nd men euen in his iourney The Angell commaunded him to depart speedelie and to carrie our Ladie and her most deare soÌ„ne into Egipt behould â—ee departeth in an instant without speaking a worde hee inquired not whither shall I goe what â—way shall I take wherewith shall wee bee maynâ—ained who will receaue vs there hee departed at aduenture with his tooles on his backe for tâ— gayne his poore liuing and his families with thâ— sweate of his browes O how much might this anxietie where-of wee speake haue troubled him especiallie seeing the Angell had not tould him how longe hee should bee there so that hee could noâ— settle any assured dvvelling not knowing wherâ— the Angell vvould commaund him to retourne â— If Sainct Paul admired so much the obediencâ— of Abraham vvhen God commaunded him to goe out of his country for so much as God diâ— not tell him into what coast hee should goe neither did Abraham aske it of him Lord you commaund mee to goe but tell mee then if it shal be by the south gate or on the North side but hee puâ— him selfe on the way and went according as the spiritt of God guided him How exceeding admirable then is this perfect obedience of Sainct Ioseph The Angell did not tell him vntill vvhat time hee should remayne in Egipt neither did hee inquire it hee remayned there the space of fiue yeares as the most part beleeue without seeking to informe himselfe of his retourne assureing himselfe that hee who had commaunded that hee should goe thither would commaund him agayne when hee should retourne wherein hee vvas allvvaies readie to obey hee vvas in a country not onely of strangers but also enimyes of the Israelites for so much as the Egyptians had yet in mind hovv they had left them what they had bereaued them of and that they had been cause that a great number of the Egiptians had been ouervvhelmed vvhen they did pursue them and this stuck in their stomacks I leaue it to your consideration what desire Sainct Ioseph might haue of his retourne because of the continuall feares that hee might haue amongst the Egipâ—ians the greife of not knovving vvhen hee â—hould come forth might vvithout doubt greatâ—y afflict and torment his poore hart notvvithâ—â—anding hee remaynes allvvaies himselfe allwayes sweete tranquill and perseuerant in his â—ubmission to the good pleasure of God to which hee left himselfe fully to bee guided for â—s he was iust hee had his vvill allwaies squared â—oyned and conforme to the will of God To â—ee iust is no other thing then to bee perfectâ—ie vnited to the vvill of God and to bee allvvaies â—herein conforme in all sorts of euents prosperous â—or aduerse That Sainct Ioseph allwaies in all ocâ—â—sions hath been perfectlie submisse vnto the diuine will none can doubt doe you not see hovv
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
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
I say euen in a manner before they be scarse signified vnto them and if they could coÌ„ceaue vvhat vveere more perfect and one degree of perfection more theÌ„ to conforme theÌ„selues to the will of God his desires and intentions they would with out doubt vndertake to mouÌ„t therevnto since they haue a vocation which obligeth theÌ„ therevnto and therefore their deuotion ought to be a strong and generous deuotion as we haue sayed many times § 7. But besides this that we haue sayed of this Generositie this must further more be declared heere to witt that the soule which possesseth it receaueth equallie drinesse of spiritt and sweetnesse of consolations interiour anguishes vexations and oppressions of spiritt as the fauoures and prosperitie of a spiritt filled with peace and tranquillitie and this because she coÌ„sidereth that he which giueth her the consolations is the very same that sendeth her afflictions vvho sendeth the one and the other with the same loue which she her selfe acknowledgeth to be exceedinglie great because that by the interiour affliction of the spiritt he pretendeth to drawe her to most high perfectioÌ„ which is the abnegation of all sortes of coÌ„solatioÌ„s in this life remayning most assured that he who hath depriued her of them in this world will not eternallie depriue her of theÌ„ in the height of heaueÌ„ You will say to mee that we caÌ„not in the thickett of these great darknesses make these considerations seeing as it seemeth we caÌ„not speake so much as one onely word vnto our Lord truly you haue reason to say as it seemeth to you for so much as in veritie it is not so The sacred councell of Trent hath determined this and wee are obliged to beleaue it that God and his grace doe neuer abaÌ„don vs in such sort that we cannot haue recourse to his bountie and protest thâ—t against all the trouble and wrestling of our soule we wil be wholie his and that we will not willinglie offend him But marke well all this is in the superiour part of our soule and because the inferiour perceaueth not any thing at all of this but that she remayneth allvvaies in her payne that is it that troubleth vs and maketh vs to esteeme our selues very miserable and further more we begin to bemoane our selues excessiuelye as if it weare a thing very worthy of compassion to see our selues vvith out consolation Alas Alas for Gods sake let vs coÌ„sider how our Lord and maister hath very willinglie bene exercised by these interiour anguishes and that beyoÌ„d all imaginatioÌ„ Lett vs â—harkeÌ„ vnto those wordes that he spake vppoÌ„ the cross My God mâ— God why hast thou forsakeÌ„ mee he was reduced to so great extremitye that he had no other â—hing left theÌ„ the point of the spiritt which was not ouer whelmed with dolours but yet coÌ„sider that he â—etaketh himselfe to speake to God for to shewe vs 〈◊〉 it shouâ—d not be impossible for vs to doe the same § 8. VVhich is better say you at this time to speake â—o God of our greife and miserie or else to speake â—o him of some other matter I tell you that in this â—afe as in all sortes of temptations it is better to diâ—ert our spiritt froÌ„ the vexation and trouble ther-of â—iscoursing with God of some other thing then to â—â—eake to him of our vexation for vndoubtedly if â—e doe it it will not be with out a kinde of bemoâ—ing and tendernesse ouer our hart augmenting a â—evv our grife our nature being such as it cannot â—â—e or thinke of her dolours with out hauing great â—ompassion of them But you say to me except you â—e attentiue to your greifes you shall not rememâ—er then hovv to declare them what matter is 〈◊〉 truely we are as children vvho are very glad to â—e to their mother if a Bee haue stung them to â—ll it her to the end she may bemoane them and â—ow vppon the place which is alreadie whole for 〈◊〉 willinglie goe to our mother to tell her we haue bene very much afflicted and we aggrauate our affliction recounting the very least things not omitting any little circumstance which may cause vs to be bemoaned a little Now doe you not see this extreeme childishnes if wee haue committed any infidelitie it is good to declare it if we haue bene faythfull it must be also tould yet breiflie with out exaggerating either the one or the other for all ought to be declared to those that haue charge of our soules § 9. You will say now that when you haue had a great motion of choller or of any other tentation there allwaies commeth some scruple intâ— your minde vnlesse you confesse it I say it ought tâ— be spoken in the reuewe of our selues but not by way of confession but for instruction how to coÌ„port our selues in the like occasions I say wheâ— we doe not clearelie see that we haue giuen somâ— kind of consent for if you saie I accuse my selâ— that two dayes together I haue had great motion of choler but I consented not there vnto you dâ—clare your vertues in place of telling your faulteâ— but if I be in doubt whether I haue committeâ— some fault therein or no I must consider manâ—â—elie if this doubt haue any ground it may be thâ— about a quarter of an hower in the space of the two dayes you haue bene somewhat negligent 〈◊〉 diuerting your thoughts from that motion if it 〈◊〉 so tell simply that you haue bene negligent in dâ—uerting your selfe from a motion of choller thâ—â— you haue had during the space of a quarter of 〈◊〉 hower with out adding the tentation hath conâ—â—nued two dayes except you would say it either 〈◊〉 receaue some instruction from your Confessour 〈◊〉 otherwise because it is of your ordinarie reuewâ— for then it is very good to declare it But for orâ—â—narie confessions it wil be better not to speake of since you doe it to no other end then to satisfie your selues and if it put you to some little payne in not doing it it ought to be suffered as some other accident in which we are not able to procure redresse God be Blessed LIVE JESVS THE SIXT ENTERTAINMENT OF HOPE VPPON THE DEPARTVRE OF THE Visitation that went to found a new house of their Institute 1. AMong the praises the Holy Sainctes haue giuen to Abraham S. Paul extolleth this aboue all the rest that he increased in Hope against hope it selfe God Almightie had promised him that â—is seede should be multiplied as the stars of heauen as the sandes of the sea yet notwithstanding he receaued a commaundement to sacrifice his sonne Isaac poore Abraham did not loose his Hope for this but hee expected beyond hope it selfe that being obedient to the commaundement giuen him of sacrificing his sonne God vvould not therefore fayle to performe his promise made to him great truely vvas his hope for in no sort did â—he see where-on it might depend but onely vppon the worde
selfe readie to doe it not sifting vp and dovvne if I may bee able to knovve that she hath some iâ—clinatioÌ„ that I doe some other thing for this wouâ—â— take away the peace and tranquillitie of haâ—â— vvhich is the principall fruite of Louing Obedâ—ence § 6. The third condition of Obedience is persâ—uerance Now our Lord hath taught vs this vâ—rye particularlye as sainct Paul declareth in the termes Hee hath beene made Obedient vntill deaâ— and magnifying this Obedience vnto death thâ— death of the crosse sayeth hee In these wordes vntill death is presupposed that hee had bene Obedient all the dayes of his life during the vvhich theâ— vvas no other thing seene then the traces of Obedience yealded by him asvvell to his parents as tâ— many others yea likevvise to the vvicked anâ— impious and as hee did begin by this vertue heâ— did likevvise end therevvith the course of thâ—â— mortaâ—l life The good Religious man Ionaâ— hath furnished vs vvith tvvo examples about thiâ— subiect of perseuerance and allthough hee did noâ— so promptlye obey the commaundement that Sainâ— Pachome gaue him hee vvas notvvitstanding â— Religious of great perfection for from the timâ— that hee entred into Religion vntill his death heâ— continued in the Office of gardener vvithouâ— euer changing it during Sixtie fiue yeares thaâ— hee liued in that Monasterie and the other exercise vvherein hee did perseuere all his life timâ— as I haue before sayed vvas to make matts oâ— buâ—ruhes interlaced vvith leaues of Palmes so that hee dyed making of them This is verie greaâ— vertue to perseuere so long in such an exercise for to doe a thing ioyfully that is commaunded for one time as often as they vvill this costs noâ— thing But vvhen one shall say to you you shall allvvaies doe this all the time of your life heere â—is vvhere vertue shineth or vvherin the diffiâ—â—ltie lieth Consider then vvhat I haue sayed to â—â—u touching Obedience but yett one worde â—ore Obedience is of so great vvorth that she 〈◊〉 companion to Charitie and these tvvo vertues 〈◊〉 those that giue the prize vvorth to all the â—hers in such sort that vvithout them all the â—hers are nothing if you haue not these tvvo â—â—rtues you haue no vertue at all if you haue these â—u haue vvith them all the other vertues § 7. But lett vs passe further and leauing apart â—â—e generall Obedience to the commaundments of â—od lett vs speake of Religious Obedience I say â—en if the Religious obey not they shall neuer â—â—ue any vertue For it is Obedience principallie â—t maketh vs Religious as being the proper and â—culier vertue of Religion yea euen to haue the â—â—sire of martirdome for the loue of God is noâ—ing if you haue not Obedience VVe read â— the life of Sainct Pachome that one of his Reliâ—ous vvho all the time of his Nouitiat had perâ—â—ered in exemplar submission and humilitie caâ—â— to Saint Pachome transported vvith great ferâ—â—ur and sayed to him that hee had a verye â—â—at desire of martyrdome and that hee should â—uer bee sattiffyed vntill hee did attayne it and â—sought him very humbly that hee vvould praye â— God that it might bee accomplished The â—oly Father endeauored to moderate this feruour â—t the more that hee did saye the more hott the â—â—her vvas in the pursuite of his desire The Saint â—â—ed to him My sonne it is more vvorthe to â—â—e in Obedience and to dye euerie day liuing â— a continuall mortification of a mans â— selfe 〈◊〉 to martâ—â— our selues in our imagination Hee â—â—th a good Martâ—â— vvho mortifieth himselfe vvell it is a greater martirdome to perseuere aâ— maÌ„s life in ObedieÌ„ce then to dye vvith one strâ—â— of a svvorde Liue in peace My sonne and quâ— your spiritt diuerting it from this desire The Reâ—â—gious who assured himselfe that his desire proceeâ—ed from the Holy Ghost abated nothing at all his he at continually soliciting the Father that 〈◊〉 would praye that his desire might bee fullfill After some shorte time they had nevves properâ—â— his consolation For a certayne Saracene a captaâ—â— of theeues came to a Mountayne neere to the Mâ—nasterie wherevppon Sainct Pachome called â— Monke to him and sayed to him well my soâ—â— the houre is come that you haue so much desirâ— goe in good time to cut vvood in the mountayâ— The Religious being wholie replenished vvith â— went his vvay chanting and singing psalmes to â— praise of God and giuing thankes vnto him â— hee had vouchsafed to doe him the honour aâ— giue him this occasion to die for his loue in fâ— hee thought of nothing lesse then that the succâ— vvould fall out as it did Novv behould so soone those theeues had perceaued him they came â— wardes him and began to laye hould of him and threaten him for a while hee vvas verye valiâ—â— Thou art dead sayed they I demauÌ„d no other thâ— sayed hee then to dye for God and the like anâ—wers The SaraceÌ„s led him to the place vvhere tâ—â— Idoll was to make him adore it vvhen they saâ— that hee did constantlie refuse it they began to â— themselues vppon him to kill him Alas this poâ— Religious man so valiant in his owne imaginatiâ—â— seeing the blade at his throate Ah of pittie sayed â— doe not kill mee I vvill doe all that you desire mee I am yet youÌ„g take pittie on mee it would â— a great losse to shorteÌ„ my dayes In fine hee adâ—â— their Idoll and these miscreants mocking â— beating him soundlye left him to retourne to his â—onasterie VVhere being arriued more dead then â—â—ue all pale and gastlie Sainct Pachome vvho was â—ne forth to meete him sayed to him well my â—â—nne hovv goeth it and and vvho is hee that hath â—us vsed you Then the poore Religious ashamed â—â—d confused in himselfe because hee had had so â—eat Pride vvas not able to support himselfe â—â—ing hee had commited so haynous a crime but â—â—ting himselfe before the Father confessed it â—hom the Father readilye did helpe causing the â—â—ethren to pray for him and making him aske parâ—â—n of God putt him in good estate and then gaue â—â—m good aduertisments saying My sonne rememâ—â—â— thy selfe that it is more vvorth to haue good â—â—sires to liue according to the communitie and to â—â—ue no other vvill then fidelitie in obseruance of â— Rules not enterprising nor desiring any other â—â—ng then that which is contayned in them then haue great desires to put in execution imaginarie â—eruailes vvhich are good for no other thing then â— make our hartes svvell with pride and to cause â— to despise others esteeming our selues better theÌ„â—â—ey O hovv good it is to liue vnder the shelter of â—oly Obedience rather then to retire our selues â—t of her armes to seeke for that which seemeth â—ore perfect vnto vs if thou vvouldest haue bene â—nteÌ„t to doe as I aduised thee to mortifie thy selfe â—â—ing then thou vvouldest haue desired nothing â—â—se then death shouldest not haue fallen as now
can haue for all whatsoeuer wee doe to performe it because our Lord hath done it that is to say to practice vertues because that our Father hath practiced them and as hee hath practiced thē The better to comprehend this wee ought faythfullie to ponder see and consider them in prayer for the child that loueth his Father well hath a great affection to conforme himselfe to his humours to imitate him in all that hee doeth That which you say is true that there are soules who cannot settle themselues nor busie their spiritts vpō any misterie being drawne to a certayne sweete simplicitie which houldeth them in great tranquillitie before God without any other consideration then to know that they are before him who is all their good they may remayne so profitably and this is good but generallie speaking we ought to prouide that all the sisters begin by the methode of prayer which is the most sure which carrieth them to the reformation of life and māners which is this wee speake of which is made about the mysteries of the Life and death of our Lord there wee walke in securitie Therefore wee ought to apply our selues sweetlie and simply about our Maister to learne that which hee vvould wee should doe and likevvise those that can vse their imagination ought to doe it but it must bee vsed soberlye verie simply breiflie The holie Fathers haue left many pious and deuout considerations which wee may vse for this subiect for since the great sancts and holie men haue composed them who shall dare to refuse piouslie to beleeue that which they haue piouslie beleeued VVee must goe assuredlie after these persons of so great authoritie But not contenting themselues vvith that vvhich they haue left many men haue made numbers of other imaginations and it is of these vvhereof vvee must not serue our selues for meditation for so much as it may bee preiudiciall VVee ought to make our resolutions in the feruour of prayer vvhen the sunne of iustice shineth vppon vs and inciteth vs by his inspiration I vvill not say therefore that vvee must haue great feelings and consolations although vvhen God giueth them vs vvee are obliged to make our profitt of them and to correspond to his loue but vvhen hee doth not giue them vs vvee ought not to vvant fidelitie but to liue according to reason and the diuine vvill and to make our resolutions vvith the point of our spiritt and superiour part of our soule not omitting to effectuate and putt them in practice for any drynesse repugnance or contradiction that can or may present it selfe Behould then heere the first manner of meditating vvhich manie great saincts haue practiced vvhich is verie good vvhen it is made as it ought § 14. The Second manner of meditaeting is not to vse the imagination but to hould themselues to the foote of the Letter that is to say to meditate purelie and simply the Gospell and the misteries of our fayth entertayning themselues familiarlie and verie simply vvith our Lord of that vvhich hee hath done and suffered for vs vvithout any representation Novv this manner is much more high and better thē the first and so it is more holie and more assured vvherefore vvee ought to bee carried easilie by the least attract that vvee haue there-vnto obserueing euerie degree of prayer to keepe our spiritt in holie liberty for to follovv the lights and motions that God vvill giue vs But for other kinds of prayer more eleuated vnlesse that God send them absolutelie I praye you that you vndertake them not of your selfe and without the aduise of those vvho guide you LIVE IESVS THE NINETEENTH INTERTAINEMENT VPON THE VERTVES OF Sainct Ioseph 1. THe iust man is made like to the Palme-tree as the holie Church causeth vs to sing in euerie feast of holie Confessours But as the palme-tree hath a verie great varietie of particulier properties aboue all other trees as being the prince and king of trees as well for the beautie as goodnes of his fruit euen so there is verie great varietie of Iustice although that all the iust bee iust and equall in Iustice notvvithstanding there is a great disproportion betvveene the particular acts of their Iustice euen as the garment of the Patriarke Ioseph doth represent vnto vs vvhich vvas long euen vnto the heeles imbrodered vvith a goodlie varietie of flovvers euerie iust man hath a garment of iustice vvhich couereth him euen to the heeles that is to say all the powers faculties of his soule are couered vvith iustice and his interiour and exteriour represent no other thing then iustice it selfe being iust in all his actions and motions asvvell interiour as exteriour but notvvithstanding it must bee confessed that euerie garment is embrodered vvith varietie of diuers fayre flovvers vvhereof the inequallitie maketh them not the less delightfull nor lesse commendable The great Sainct Paul the Hermitt vvas iust with most perfect iustice and yet neuertheless it is not to bee doubted that hee did neuer exercise so much Charitie tovvards the poore as Sainct Iohn vvho therefore vvas called the Almes-giuer nor had hee euer the occasions to practice Magnificence and therefore hee had not this vertue in so high a degree as manie other Saincts hee had all vertues but some of them not in so high a degree as the others the Saints haue excelled some in one vertue others in another and although they are all Saintcts yet verie differentlie there being asmuch difference in Sainctitie as there is in Saincts This therefore being presupposed I note three particular properties that the Palme-tree hath among all others vvhich are in verie great nūber vvhich properties appertayne best to the Sainct whose feast vvee celebrate who is as the holy Church ordayneth vs to say like to the Palme tree O vvhat a Sainct is the glorious Sainct Ioseph vvho is not onelie a Patriark but the cheife of all the Patriarcks hee is not simply a Confessour but more then a Confessour for in his Confession are contayned the dignities of Bishops the generositie of Martyres and of all the other Saincts Therefore it is with iust reason that hee is compared to the Palme-tree which is the king of trees and which hath the propertie of virginitie of humilitie and of constancie and valour Thre vertues vvhere-in the Glorious Sainct Ioseph hath exceedinglie excelled and if vvee durst make comparisons there vvould bee manie vvho vvould mayntaine that hee passed all the other Saincts in these three vertues Among the Palmes is found the male and feemale The male beareth not fruit and neuerthelesse hee is not vnfruitfull for the Palme female vvould not beare fruit vvithout him and his aspect in such sort that if the Palme female bee not planted neere to the male-Palme tree and in his aspect she remaineth vnfruitfull bereth not dates vvhich is her fruit and on the contrarie if she bee regarded of the male Palme and bee in his aspect she produceth