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
sympathies and otheâ— graces shall then bee purified and reduced to thâ— perfect obedience of the most pure loue of thâ— good diuine pleasure and truelie the greatest gooâ— happinesse of soules vvho aspire to perfection should bee not to haue any desire to bee beloueâ— of creatures but by this loue of Charitie vvhicâ— affectionateth vs to our neighbour and â—each oâ—â— in their degree according to the desire of oâ—â— Lord. § 10. Before I end I must speake a vvord 〈◊〉 the prudence of the serpent for I haue considereâ— that if I did speake of the simplicitie of the Douâ— you vvould quicklie obiect vnto mee the Serpenâ— Many haue demaunded vvhat serpent it vvas 〈◊〉 vvhom our Lord vvould haue vs learne Prudence omitting all other aunsvveres that may beâ— made to this question vvee vvill novv take thâ— wordes of our Lord bee Prudent as the serpenâ— vvho vvhen hee is taken exposeth all his bodie tâ— saue his head in like manner ought vvee to doâ— exposeing all to daÌ„ger vvhen it is requisite for tâ—â— conserue our Lord and his loue vvhole and intiâ—â— vvithin vs For hee is our head and vvee are hâ—â— members and this is the Prudence that vvee ought â—o haue in our Simplicitie Furthermore you must â—emember that there are tvvo sortes of Prudence â—vherevvith vvee must be furnished to vvitt natuâ—all and supernaturall Touching the naturall it must bee vvell mortified as not being vvholie â—ood suggesting vnto vs many considerations and â—nnecessarie preuentions and foresights vvhich â—ould our spiritts verie farr of from Simpliciâ—ie The true vertue of PrudeÌ„nce ought indeed to â—ee practiced for so much as it is a spirituall salte â—hich giueth tast and fauour to all the other verâ—ues But it ought so to bee practiced by the Reliâ—ious of the Visitasion that the vertue of simple â—onfidence surpasse all for they ought to haue an â—ntire simple confidence vvhich may cause them to â—emayne in repose betvveene the armes of their â—elestiall Father and their most deare mother â—ur Bl. Ladie being before assured they vvill â—lvvaies protect them vvith their most amiaâ—le care since they are assembled for the glorie of God and the honour of the most holy Virgin God bee blessed Amen THE THIRTEENTH ENTERTAYNMENT OF THE RVLES AND SPIRIT of the Visitation § 1. It is a verie difficult thing which you demauÌ„â— of mee to witt what is the spiritt of youâ— Rules and how you may vnderstand them Noâ— before wee speake of this spirit You must knowâ— what it meaneth to haue the spiritt of a Rule foâ— wee heare it ordinarilie spoken such a Religioâ— hath the true spiritt of his Rule VVe will take oâ— of the holie Gospell two examples which are verâ— proper for to make you comprehend this It is sayed that St. Ihon Baptist was come in the spiritt aâ— vertue of Elias and therefore hee did repreheÌ„d siâ—ners bouldly and rigourously calling them viperâ— broode and such other wordes But what was thâ— vertue of Elias It was the zeale which proceedâ— of his spiritt for to annihilate and punish sinneâ— making fire fall froÌ„ heauen to ouerthrowe and â— fund those who would resist the Maiesty of â— Maister This was then a spiritt of rigour that Eliâ— had The other example that wee find in the Goâ—pell which serueth to our purpose is That oâ— Lord desiering to goe to Ierusalem his discipâ— disswaded him from it because some had affectiâ— to goe into Carphanaum others into Bethaâ— and so they endeauoured to leade our Lord to â— place whither they vvould goe It is noe new thiâ— to haue inferiours guid their maisters accordiâ— to their vvill But our Lord vvho vvas facillâ— condescend notwithstanding setled his â— for the Euangelist vseth the same vvordes goe vnto Ierusalem to the end that the Apostles â—hould not presse him further not to goe thither Then goeing tovvards Ierusalem hee desired to â—asse through a tovvne of Samaria but the Samaâ—itans vvould not permitt him whervppon Saint â—ames and Saint Ihon being in choler were so â—ngry against the Samaritans for the inhospitalâ—tye shewed tovvards their Maister that they â—yed vnto him Maister vvilt thou that vvee make â—ere fall from heauen to consume them and punish â—em for the outrage they haue done thee And â—ur Lord aunsvvered them you knovve not of â—hat spiritt you are as vvho vvould say doe you â—ot knowe that wee are no more in the time of â—lias vvho had a spiritt of rigour and although â—ee were a verie great seruant of God and did well â— doeing that which you would doe notwithstanâ—â—ng you should not doe well to imitate him For â— much as I am not come to punish and confound â—nners but to drawe them sweetlye to penance â—d to follow mee § 2. Now Lett vs see what the perticuler spiâ—t of a Rule is The better to vnderstand this exaÌ„â—es must bee alleaged of Religion in general and â—erwardes we vvill retourne to our selues All â—â—ligions and all assemblyes of deuotion haue â—e spiritt vvhich is generall and each-one â—th one vvhich is his in particular The generall â— the pretence that they all haue to aspire to â— perfection of Charitie but the particular spiâ—t is the meanes to attayne to this perfection of â—â—arity that is to say to the vnioÌ„ of our soule withâ—d and with our neighbour for the loue of God â— which is made with God by the vnion of our â—ll with his and with our neighbour by meekeâ—se vvhich is a vertue immediatlie depending charitie Lett vs novv come to this particular spiritt Truelie it is verie different in diuers orderâ— some vnite themselues to God and to their neighbour by Contemplation and for this cause they haue verie great solitude and conuerse as little as may bee vvith the vvorld no not one vvith another but att certayne times They also vnite themselueâ— vvith their neighbour by the meanes of prayer praying to God for him On the contrarie the particular spiritt of others is truely to vnite themselues to God and their neighbour but it is by the meanes of action although spirituall They vnite themselues to God but this is in reconcileing theiâ— neighbour vnto him by studie preachings Confessions conferences and other actions of pietieâ— and the better to performe this act tovvards theiâ— neighbour they conuerse vvith the vvorld allthough they vnite themselues to God by prayer yett notvvistanding their principall ende is thaâ— vvee speake of to vvitt to endeauour to conuer soules vnite them to God Others haue a seuerâ— and rigoerous spiritt vvith perfect contempt of the vvorld and of all its vanities and sensualities desireing to induce others by their example to coÌ„temnâ— earthlie things and for this serue the asperities oâ— their habitts and exercises Others haue anotheâ— spiritt and it is a verie necessarie thing to knovvâ— vvhat is the peculier spiritt of each Religion anâ— pious assembly § 3. For to knovve this vvell vvee must consider the end vvherefore it hath bene begun and thâ— diuers meanes to
as the Angells although in diuers language and that vvee are before the same God before vvhom the Angells tremble and euen as man vvho did speake to a king should becomâ— verie attentiue fearing to committ some fault bâ— if notvvithstanding all his care hee did happen tâ— faile hee vvould blush incontinentlie so likevviâ—â— ought wee to doe in the Office staÌ„ding vpon ouâ— gaurd fearing to faile More-ouer it is requisite tâ— haue attention to pronunce vvell and to say as it 〈◊〉 ordayned aboue all in the beginning but if vveâ— happen to committ some defect therein vvee muâ—â— humble our selues for it vvithout astonishmenâ— since it is no strang thing for vvee doe it elswhere but if vvee happen to doe it manie times and thaâ— this continue there is a signe that vvee haue noâ— conceaued a true displeasure of our first fault anâ— it is this negligence vvhich should bring vs verie much confusion not because of the presence of the Superiour but for the respect of God and of his Angells vvho are present vvith vs. Novv it is allmost a generall rule that vvhen vvee committ so often one and the selfe same fault it is a signe vvee vvant affection to amend it and if it bee a thing vvhere-of vvee haue been oftentimes aduertised there is apparence that vvee neglect the aduertisment § 10. More-ouer you ought not to haue a scruple of omitting in the vvhole office tvvo or three verses by mistake prouided that you did it not of purpose but if you slumber a good part of the office although you say your verses on your quire you are obliged to say it againe but vvhen you doe things that are necessarie to bee done in the Office as to cough or to spitt or that the Mistris of the ceremonies speaketh for matter of the office then you are not obliged to say it againe VVhen they enter into the Quire the Office being begun they must place themselues in their ranke vvith the others and follovv on the Office vvith them and after that it is sayed you must retake that which the Quire had sayed before you were there ending vvhere you had taken it if not you must say vvith a lowe voice that vvhich the Quire hath sayed then hauing ouertaken it coÌ„tinue therevvith in case your assistance there bee truelie necessarie You must not say your Office againe for hauing been distracted in saying of it prouided it bee not voluntarie and althoug you should find your selues at the end of some psalme not being vvell assured that you haue sayed it because that you haue bene distâ—acted not thinking there-on omitt not to pass forvvard humbling your selues before God for vve must not allvvaies thinke that vvee hauâ— been negligent vvhen the distraction hath beeâ— long for it may verie vvell bee it vvill endure thâ— length of an Office vvithout any fault of ours and hovv bad soeuer it vvere vvee should noâ— bee troubled but make simple refusalls of it from time to time before God I desire that vve shoulâ— neuer bee troubled for the bad motions that vvâ— haue but that vve faythfullie and couragiouslie imploy our selues not to consent there-vnto sincâ— there is verie great difference betvveene to feele and to consent § 11. You desire that I speake something oâ— prayer manie are verie much deceaued beleeuing that much method is necessarie to doe it vvell anâ— they trouble themselues to find out a certayne arâ— vvhich they thinke is necessarie to bee knovvn therein neuer ceasing to subtilize and pry abouâ— their prayers to see hovv they haue made them oâ— hovv they shal be able to doe it according to their likeing thinking they must not cough nor moue durâ—ing the time for feare that the spiritt of God vvith dravve it selfe A verie great follie truely as if thâ— spiritt of God vvere so nice that it depended of thâ— methode and countenaÌ„ce of those vvho praye I doâ— not say that vve must not vse those methodes vvhicâ— are appoynted vs but vvee ought not so tye ouâ—selues vnto them as those doe vvho neuer thinkâ— they haue made their prayer vvell if they haue noâ— made their considerations before the affection that our Lord giueth them vvhich is notvvithstanding the end for the which vvee make considerations such persons resemble those vvho findeinâ— themselues in the place vvhither they pretended tâ— goe retourne backe againe because they are noâ— come by the vvay that hath been taught them Neuertheless it is requisite vvee behaue our selue◠〈◊〉 great reuereÌ„ce speaking to the diuine Maiestie since the Angells who are so pure tremble in his presence but good God! will some soules say I cannot allwaies haue this feeling of the presence of God which causeth so great an humiliation to the soule nor this sensible reuerence which annihilateth mee so sweetlie and acceptably before God Now it is not of this that I entend to speake but of that which the superiour part and the topp of the spiritt worketh houlding it selfe abiect and in humilitie before God in acknowledgmeÌ„t of his infinitt goodnes and our profouÌ„nd littlenesse indignitie § 12. VVee must also haue a great resolution neuer to abaÌ„don prayer for any difficultie that may bee found there-in nor to goe with any preoccupation of desires to bee comforted and satisfied there-in for this will not bee to yeald our will vnited and ioyned to that of our Lord whose will is that entring to prayer wee bee resolued to suffer the payne of continuall distractioÌ„s drinesse and disgust which shall come vpoÌ„ vs there-in remayning as coÌ„stant as if wee had had much consolation and traÌ„quillitie since it is certayne that our prayer shall not bee less acceptable to God nor lesse profitable to vs for being made with more difficultie prouided that vvee allvvaies place iustlie our vvill with the vvill of the diuine Maiestie remayning in a simple atteÌ„tioÌ„ and dispositioÌ„ to receaue the euets of his good pleasure with loue bee in it prayer or other occurraÌ„ces hee will cause that all things shal be profitable to vs and acceptable to his diuine goodnes Therefore this shall be to pray vvell my deare daughters to keepe your selues in peace and tranquillitie neere our Lord or in his sight vvithout any other desire or pretentioÌ„ but to bee vvith him and to content him § 13. The first methode theÌ„ for to entertayne our selues in prayer is to take some point as the misteries of the death Life and passion of our Lord the which are the most profitable and it is a verie rare thing that wee cannot bee able to profit by the consideration of that which our Lord hath done vvho is the souerayne Maister vvhom the eternall Father hath sent into the world to teach vs what wee ought to doe and therefore besides the obligation that wee haue to forme our selues according to this diuine modell we ought to bee verie exact to consider his actions for to imitate them because it is one of the most excellent intentions that vvee
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
of the soule attendig till God sende them consolation in their way and make them to see as another Iacob when he was wearie and tired in his voiage that the Rules and method of Life which they haue embraced are the true â—adder by which they ought in guise of the Angell to mount vnto God by Charitie and to descend into themselues by humilitie But if with out auersion it happen vnto â—hem to violate the Rules through infirmity â—hen they are instantly to humble themselues before God demaund pardon of him and reâ—ewing their resolution of obseruing the same Rule they shall take care and wach â—boue all that they enter not into discouragement of spirit and vnquietnesse but with new confidence in God haue recourse to his holie Loue. 6. And in regard of violating of the Rule which is not done but by pure disobedience or by contempt if they doe it by carelessnes infirmity tentation or negligence then they may ought to confesse it as a veniall sinne or otherwise as a thing wherin there might haue bene a veniall sinne for although there be not any kind of sinne there in in vertu of obligation to the Rule there may be neuertheless in respect of their negligeÌ„ce carelessnes sodaynesse or other such defects since it rarelie arriueth that seeing some good proper for our aduance-ment and especiallie if we be called and inuited to doe the same we voluntarilie giue it ouer omitt it with out offence in so much as such an omission proceedeth no otherwise theÌ„ of neglicence and depraued affectioÌ„ or want of fernonâ— And if we must render an account of those wordes which are trulie idle how much more for hauing rendred vnfruitfull and vnprofitable the call which out Rule giueth vs for the practice there of I haue sayed It hapneth rarely not to offend god WheÌ„ wiâ—â— Leaue vndone a good fitt for our adduancement because it may so fall out that we omitt it not willingly or deliberatly but by obliuion vnwarinesse and subreption and theÌ„ there is no sinne therein neither little nor great vnlesse the thing which we forget weare of so great importance that we weare obliged to hould our selues so attentiue that we doe not fall into obliuion and vnwarinesse as for exemple if a sister break silence because she is not attentiue that it is time of silence therefore she remembreth not heâ—selfe for somuch as she thinkelth of other things or else she is suprised with some motion to speake in the wich occasioÌ„ she shall haue sayeâ— some thing before she hath well thought to repress it with out doubt she sinneth not for the â—bseruance of silence is not of so great imporâ—ance that they be obliged to haue such an atâ—ention that they forgett it not rather contraâ—iewise it is a very good thing in the time of â—â—lence to imploy themselues in other pious and â—oly thoughts and if being attentiue to them â—ne forgett her selfe to be in time of silence â—his obliuion proceding from so good a cause â—an neuer be euill nor consequently the wante â—f silence which proceedeth there of But if she should forgett to serue a sicke perâ—on which weare in danger for want of seruice â—nd that this office had bene enioyned her for â—â—e wich all reposed on her care it should be no â—ood excuse for her to say I thought not of it I â—â—id not remember my selfe no for the thing â—as of so great importaÌ„ce that she ought to bee â—ttentiue there vnto not to faile there in and he want of this attention may not be excused in â—â—gard of the quallitie of the thing which doeth â—eserue and require due attention 7. It ought to be beleeued that according 〈◊〉 the measure which diuine Loue shall make â—rogresse in the soules of the daughters of the â—ongregation it will alwaies render them more â—â—act and carefull in the obseruance of their â—onstitutions although they of them â—lues oblige not vnder payne of sinne neiâ—â—er mortall nor veniall for if they did obliâ—â—e vnder payne of death how much more â—raitly should they obserue them Now â—oue is strong as death then the attraâ—â—ions of Loue are also as powerfull to execute resolution as the threatnings of death zeale sayeth the sacred Canticle is hard and strong as hell the Soules then which haue zeale will doâ— as much and more in vertu of the same theÌ„ they would doe for feare of hell So likwise by the sweet violence of Loue the daughters of the CongregatioÌ„ wil obserue so much more exactly their Rules God affisting theÌ„ then if they weare obliged vnder payne of eternall damnation It summe they shall haue perpetuall memorie oâ— that which Salomon sayeth in the Prouerbs 19. he which keepeth the commaundement gardeth his soule and he who neglecteth his way shall die now your way is that manner of Life in the which God hath placed you I speake nothing heere of the obligatioÌ„ which we haue to the obseruance of vowes for it is most euident thaâ— whoseuer absolutely traÌ„sgresseth the Rule in thâ— essentiall vowes of Pouertie Chastitie and obedience sinneth mortally and he shoulde doe aâ— much breaking inclosure 8. Lett the sisters make a particuler Professioâ— to nourish in their hartes an interiour stroÌ„g anâ— generous deuotioÌ„ I say interiour that they hauâ— their wills coÌ„forme to the good exteriour actioÌ„ they shall doe whether they be little or greatâ— Lett nothing be done out of custome but by electioÌ„ and applicatioÌ„ of the will if somtimes the exteriour action preuent the interiour affectioâ— because of the coÌ„tinuall vse there of at least let affection immediatlie follow if before that I incline my selfe to my Superiour I haue not thâ— interiour inclination by an humble electioÌ„ to bâ— subiect vnto her at least lett this electioÌ„ accoÌ„panie or follow neere the exteriour inclinatioÌ„ The fisters of the CongregatioÌ„ haue very few Rules for the exteriour few a usterities few ceâ—emonies short seruice let theÌ„ therefore willingâ—ie and louinglie accommodate their hartes â—o them making the exteriour to proceede from â—he interiour and nourishing the interiour by â—he exteriour euen so as fire produceth ashes â—nd ashes nourish the fire More ouer this deuotion must be strong First to support tentations which are neuer â—anting to them wich will with an entire hart â—erue God SecoÌ„dly stroÌ„g to support the varietie of spirits â—hich they shall find in the congregatioÌ„ which â—s so great a triall for weake spirits that they shall â—arcely encounter any thing more difficult Thirdry strong to support each one her owne â—mperfections and not to be disquieted to see â—er selfe subiect to them for euen as she must â—aue a stroÌ„g humilitie not to loose courage but â—o lift vp her confidence in God in the midst of â—er imbecillities so must she haue a powerfull â—ourage to entreprise the correction and ameÌ„dment of them Fourthly stroÌ„g to fight again h cr imperfectioÌ„s Fiftly strong to conteÌ„ne the worlde and iudgeâ—eÌ„ts of the
this For no other â—hing but for so much as this is an ordinarie euill among seculars But in Religion they â—annot permitt themselues in such sort to be â—ransported by their passions considering that â—or exteriour things out Rules are to keepe vs â—n order to pray to eate and to sleepe and â—he like of other exercises allwaies at the same â—oure when obedience or rhe bell signifieth it â—nto vs furthermore we allwaies haue one manner of conuersation we cannot seperate our selues in what then may vnsetlednes and â—nconstancie be exercised it is in the diuersitie of humours of wills and of desires now I am â—oyfull because all things succeed according to my will with in a while I am sorrowfull because there shal be some little contradiction which I did not expect But do you not know that this is not the place where pure pleasure is to be fouÌ„d with out mixture of displeasure and that this life is interlaced with the like accidents this day you are encouraged because you find consâ—lation in prayer and you resolue to serue God verie well but to morrow you shal be in drinesse and you will haue no hart for the seruice of God Good God say you how I aâ— decayed in vigour and violentlie borne downe Tell me now I pray you if you gouerned youâ— selfe by reasoÌ„ should you not see that if it werâ— good to serue God yesterday that it is yeâ— more good to serue him this day and that it shalâ— be much better to serue him to morrow for hâ— is allwaies the same God as worthy to be loueâ— when you are in drinesse as wheÌ„ you are in coÌ„solatioÌ„ Now will I one thing to morrow I woulâ— haue another that I see such a one to doe at thâ— preseÌ„t pleaseth me and with in a while displeaseth me in such sort that it wil be capable to makâ— me conceaue an auersion from her at the preseÌ„â— I loue a person verie much and her conuersatioÌ„ is gratfull and pleasing to mee and to morrow â— shal be scarce able to support it and what meaneth this is she not as capable to be loued thiâ— day as she was yesterday if we did regarâ— what reason doeth dictate to vs we should seeâ— that this person ought to be loued because it iâ— a creature which beareth the Image of the diuine maiestie so we should haue as much content in her coÌ„uersatioÌ„ now as heretofore we had therefore this proceedeth of noe other cause theÌ„ thaâ— we giue out selues ouer to be guided according to our inclinations passions and affections so peruerting the order that God hath placed in vs that all should be subiect to reason for if reasonâ— raigne not ouer all our powers ouer our faculties our passions inclinations and affectioÌ„s and in fine ouer all our proceedings what will happen of it but a continuall vicissitude inconstancye variety changing and iarring which wlle make vs at the present to be ferueÌ„t and little after remisse negligent and sloth full â—â—e while ioyfull and by by melancholie we â—â—albe peacefull and tranquill one houre and â—â—ter vnquiet two dayes together In breife our â—â—fe shall passe away in sloth and losse of time â—hen by this first note wee are incited and â—mmoned to consider the inconstancy and â—arietie of successes aswell in teÌ„porall things as â— spitituall to the end that by the euents that â—ccurre which may be able to affright our spiâ—â—tts as being new things and not preueÌ„ted wee â—â—ose not our courage nor permitt our selues to â—e carried into inequalitie of humours in the midst â—f the inequalitye of accidents that arriue vnto â—s but rather submitt our selues to be guided by â—â—e reasoÌ„ that God hath placed in vs and resigre â—ur selues to his prouidence and so remaine â—rme constant and inuariable in the resolution â—e haue mode to serue God constantlie couâ—â—geouslie and orderlie with out any disconâ—â—nuation whatsoeuer § 5. If I did speake before persons that did â—or vnderstand me I would endeuour to inculâ—aâ—e it vnto them in the best manner that were â—ossible for mee but you knowe that I haue allwaies endeuored throughly to ingraue in your memorie this most holie equallitie of spiritt â—s being the most necessarie and peculier vertu â—f Religion All the ancient Fathers of Religious orders haue had particuler care and proâ—idence for it that this equallie and stabilitie of â—umours and of spititt should raigne in their Monasteries for this they haue established staâ—utes constitutions and Rules to the end the Religious might serue themselues of theÌ„ as of a bridge to passe from the equallitie of exercisâ— which are there appointed and to which thâ— are to be subiect to this so amiable and desirâ—ble equallitie of spiritt in the midst of the inâ—qualitie of accidents they meete with all asweâ— in the way of our mortall life as in the way 〈◊〉 our spirituall life The great S. Chrysostomâ— sayeth O man wherefore doest thou disquiâ— thy selfe because euerie thing succedeth not â— thou wouldest haue it art thou not ashamed 〈◊〉 see that this that thou wilt haue was not to 〈◊〉 found euen in the familie of our Lord CoÌ„sidâ—â— I pray thee the change the alteration the diueâ—sitie of subiects that are there to be seene Oâ— blessed ladie hauing receaued the message thâ— the should coÌ„ceaue by the holie Ghost a sonnâ— who should be Lord and Sauiour of the worlâ— what ioy what iubilation did she feele in thâ—â— sacred houre of the incarnation of the eternaâ— worde a while after Sainct Ioseph perceauinâ— her to be with child and knowing well thâ—â— it was not by him good God in what afflictioâ— and distresse was he what did he not endure anâ— Bl. Ladie what extreamitie of greefe and afflictiâ— did she not feele in her soule seeing her dearâ— spouse at the point to leaue her her modestyâ— not permitting her to discouer to Sainct Iosepâ— the honour and grace where with God haâ— magnified her A little after this tempest waâ— passed the Angell hauing discouered to S. Iosepâ— the secreat of that mysterie what content anâ— ioy was wanting vnto them truely none wheâ— our Bl Ladie brought forth her soÌ„ne the Angelâ— declared his byrâ—h to the shepheardes and theâ— wise men came to adore him I leaue to youâ— consideration what Iubilation and consolation â—hey had in this occasion But attend for this is â—ot all immediatlie after the Angell of our Lord â—ame to S. Ioseph in his sleepe saying Take the â—hild and his mother and fly into Egypt for Herod will seek meanes that the child be slayne O with out doubt this was a subiect of most great greife vnto our Bl. Ladie and S. Ioseph O how the Angell treateth S. Ioseph like a true Religious person Take the child sayeth he and his mother and flye into Egypt and remayne there vntill such time as I shall tell thee what is this might not the poore S. Ioseph haue sayed you bid me to goe will there not be time
enough to depart earelie in the morning or will you haue me to goe in the night my furniture is not readie how will you haue me carrye the child shall I haue armes strong enough to carrye him continuallie in so long a iorney or would you haue his mother to carry him in her turne alas doe you not see that she is young very tender I neyther haue horse nor monye for the voyage and doe you not knowe that the Egyptians are enimies to the Israelites who shall receaue vs and the like difficulties which surely we had alleaged to the Angell if we had beene in the place of S. Ioseph who sayed not so much as one word to excuse himselfe from performing the obedieÌ„ce but departed at the same hower and accomplished all that the Angell had commaunded him There are many profitable documents in this commaundement first we are taught that we must in no sort delay and be remisse in that which concerneth obedience it is the fashioÌ„ of the slothfull to linger and say as S. Augustinâ— sayed of him selfe By and by yet a little anâ— then I will conuert my selfe The Holy Ghosâ— will brooke no delay but desireth a great proÌ„ptitude in following of his iâ—spiratioÌ„s Our lossâ— comes of our negligeÌ„ce which makâ—th vs to say â— will begin by and by and why not in this hourâ— which he inspireth and exciteth vs forwardâ— truly because we are so tender ouer our selues that we feare euerie thing that may seeme to takâ— away our rest and repose which is no other thinâ— then our backwardnes and lasines from whicâ— we will not be with drawne by the solicitatioÌ„ oâ— any obiects which inuite vs to goe out of ouâ— selues and we say in a manner as the slothfull man who coÌ„playning of those that would haue him come forth of his house how shall I comâ— forth saved he for there is a lioÌ„ in the high way and a Beare in the passages and with out doubâ— they will deuoure mee O how much are wee to blame to permitt God our Lord to send and resende to knocke and strike at the gate of our harts so many times before that we will open it vnto him and permitt him to dwelle therein foâ— it is to be feared that we doe prouoke and constraine him to abandon forsake vs Moreouer the great peace and equalitie of spiritt of the most Holie virgin and S. Ioseph ought to 〈◊〉 coÌ„sidered and their coÌ„stancye in the thickest of so great inequalitie of diuers accideÌ„ts which hapned vnto them as we haue sayed Nâ—w coÌ„sider if we haue reasoÌ„ to trouble our â—elues and be astonished if we find the like encouÌ„ters in the house of God which is Religion since that this was in the same famylie of our Lord where stabilitie soliditie it selfe made his residence which was â—â—r lord Iesus This ought to be spoken and reâ—eated of vs many times to the ende to engraue â— the better in our soules to witt that the ineâ—uallity of accidents ought neuer to carrye our â—ules and spirits into the inequallity of huâ—ours for the inequallitie of humours proceeâ—eth from no other source or spring then of our â—assions inclinations or immortified affections â—nd they ought not to haue power ouer vs whiles â—ey incite vs to doe to leaue vndone or desire â—ny thing how little soeuer it may be which is â—oÌ„trarie to that which reason doth dictate vnto â—s to be done or left vndone for to please God I will passe to the second consideration that I â—ote vppon this word of the Angell of our lord â—ho sayed to S. Ioseph Take the child and that â—hich followeth but I will in sist vppon this â—orde The Angell of our lord vppoÌ„ which I deâ—â—re we would marke well what estimation wee â—ught to make of the care helpe assistaÌ„ce direâ—tioÌ„ of â—hose whoÌ„ God hath placed round aboud â—s to assist vs the more securely to goe forward â—n the way of perfection First it must be vnderâ—â—ood â—hat wheÌ„ it is sayed The Angell of our lord â—t may not be thought to be spoken as if it weare â—ayed of one of vs the Angell of such a one or â—he Angell of such a one for this weare as much â—s so say our Angell gardiaÌ„ who hath care of vs by Gods appointment but our lord who is the king â—nd guide of Angells theÌ„seluâ—s had no neede duâ—ing the course of his mortall life of an Angell â—ardien Therfore when it is sayed The Angell of â—ur lord it ought thus to be vnderstood to witt â—he Angell appointed to guide and conduct the familie of our Lord and more spetiallie dedâ—cated for his seruice and that of his holie Mâ—ther the B. Virgin Now to explicate this moâ— familiarlie we changed Officers and aydâ— some dayes past what signifieth these ayâ— that are giuen you wherefore doe we giue yâ— them S. Gregorie sayeth that in this miserabâ— world we ought to doe as those who walke vpoÌ„ the ice if we will keepe our selues stedye aâ— solide in the enterprise of sauing our soules â— perfitting our selues for sayeth he they taâ—â— one the other by the hand or vnder the arme â— the ende that if any one among them slipp â— may be held vp by the other and that the othâ—â— may be stayed by him when he shal be in dangâ—â— to fall in his turne We are in this life as vppoâ— the ice finding in euerie designe occasions aâ— to make vs stuÌ„ble and fall soÌ„tines into anxietâ— now into murmors a little after into ficklenâ— and inconstancy of spiritt which will cause thâ— nothing that is done shal be to giue vs contenâ—ment and we will begin to be disgusted witâ— our vocation melancholy suggesting vnto vâ— that we shall neuer doe any thing of worth anâ— the like things and accidents that encounter â— in our little spirituall world for man is an abrigâ—meÌ„t of the world or to say better a little worâ—â— in the which he meeteth with all that is seene iâ— the grear vniuersall world our passioÌ„s represâ— the beastes and liuing creatures which are witâ— out reason our sences inclinations affectionâ— powers and the faculties of our soule all theâ— haue their particular signification but I will nâ— stay on this but will follow on my discourâ— begun These aydes then who are giuen vs a◠〈◊〉 assist vs and to keepe vs firmelie in our way â— the end to hinder vs froÌ„ falling or if we fall â— helpe vs to rise againe O God! with what â—eedome hartinesse sincerity simplicity and â—â—thfull confideÌ„ce ought we to treat with these â—sistants which are giuen vs of God for our â—irituall aduancement certanlie no otherwise â—en as with our good Angells and wee ought â— respect them with the like reuerence for our â—ood Angells are called our Angells gardians â—ecause they haue charge to assist vs with their â—spirations to defend vs in our dangers to â—prehend vs for our faultes to incite vs to the â—orsute of
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
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
she attempteth what soeueâ— commaunded or councelled her § 5. But you will demaund of mee if it be neâ— permitted to doubt whether we bee capable or 〈◊〉 to doe those things that are commaunded vs aunsweere that Generositie of spiritt doth neâ— permitt vs to enter into any doubt To this end yâ—â— must distinguish as I haue bene accoustomeâ— tell you the superiour part of your soules from inferiour Now wheÌ„ I say that Generositie doth 〈◊〉 permitt vs to doubt this is as touching the Suâ—â—riour part for it may very well bee that the inferiâ—â—â— will be top full of doubts and will haue much diâ—â—cultye to receaue the charge or imployment thaâ— appointed vs. But for all this the soule that is Geâ—â—rous scorneth it and maked no account ther-of 〈◊〉 simply putteth her selfe to the exercise of the chaâ— not so much as speaking one worde nor shewâ— any action to discouer the feeling she hath of 〈◊〉 incapacitie But we poore creatures are so ioyfâ—â— as of nothing more to witnesse that we are vâ— huÌ„ble and that we haue a base esteeme of our seluâ— and the like things which are nothing lesse thâ— true humilitie which doth neuer permitt vs to reâ— the iudgment of those whom God hath giuen vs be our Guides I haue put in the booke of the intâ—â—duction an example which serueth to my purpoâ—â— and which is very remarkable it is of king Achâ—â— who being reduced to extreeme affliction by 〈◊〉 greeuous warre that two other kings did make â—gainst him hauing beseeged Herusalem God coÌ„â—maunded the prophet Isaye that he should goe to â—omfort him in his name and to promise him he â—hould haue the victorie and remayne triumphant â—uer his enimyes And moreouer the prophet sayed â—o him that for proose of the truth of what he spake â—e should demaund of God a signe in heaueÌ„ aboue â—r in the earth below and God would grant it him â—hen Acâ—â—az distrusting the bountie of God and his â—iberality sayed I will not doe it for so much as 〈◊〉 will not tempt God But the miserable man sayed â—ot this for the honour he did beare to God for â—ontrariwise he refused to honour him because God would at that time be honored by miracles â—nd Achaz did refuse to demauÌ„d one of him which â—e had signified vnto him he desired to doe he â—ffended God in refusing to obey the Prophet that God sent to signify his will vnto him VVee ought â—hen neuer to be doubtfull that we cannot doe that which is commaunded for so much as those who â—ommaund vs knowe sufficiently our capacitye § 6. But you tell me that peraduenture you â—aue many interiour miseries ad imperfections â—hat your superiours knowe not of and this that â—hey doe is vppon exteriour apparences by the which it may be you haue deceaued their spiritts I â—ay wee must not allwaies beleeue what you saye â—ushed forwardes it may be with discouragment â—hat you are miserable and wholy filled with imâ—erfections no more theÌ„ we must beleeue that you â—aue them not wheÌ„ you say nothing of them they â—rdinarilie being such as your workes make them â—ppeare Your vertues are knowne by the fidelitie â—ou haue in practicing of them and euen so imperâ—ections are knowne by their acts VVe cannot as â—ong as we feele no malice in our hart deceaue the spiritt of our superiours § 7. But you tell mee that wee see many Sts. make great resistance that they might not receaue those offices and charges others would haue giuen them That which they haue done hath not bene onely because of the base esteeme they had of theÌ„selues but principally because they did see that those that would haue them vndertake these charges grounded themselues vppon apparent vertues as are fastings Almees deeds penaÌ„ces and austerities of bodye and not vppon the true interiour vertues which they kept close and couert vnder holye humilitie and they weare sought on t and followed by the poeple who did nott knowe them otherwise then by the fame they heard of their vertu in this case it should be as it seeemeth permitted to make some resistaÌ„ce but doe you know to whome I will tell you To a Religious of Dijon for example to whome a Superiour of Anessy should send commaundement to be Superiour hauing neuer seene nor knowen her But a Religious of that place to whom she should make the same commaundement should neuer endeuour to bring any testimonie that she is repugnant to the commaundement but rather she should endeuour to put her selfe to the exercise of her charge with as much peace and courage as if she thought her selfe very capable for the performance thereof But I see very well the craft of the diuell we feare forsoothe the successe thereof will not proue to our honour we haue our reputation in so great recommendation that we would not be held for learners in our charges but for maisters and Mistrisses that neuer committ faultes § 8. You now by this vnderstand inough what the spiritt of streingth and Generositie is which we so much desire should be established amongst you to the end it may banish all childishnes effeminacie which serue for nothing else then to stop vs in our way and to hinder vs from making any progresse in perfection These tendernesses are nourisht by the vaine reflectioÌ„s wee make vppoÌ„ our selues principallie when we haue stuÌ„bled in our way by any faulte for in this place by the grace of God we haue neuer yet seene any directlye to fall but if they stumble now and then and in steed of huÌ„bling themselues mildly and redressing themselues couragiously as we haue sayed they enter into consideration of their pouertie and there vppon they begin to compassionate themselues saying Alas my God! how miserable am I I am fitt for nothing and afterward we passe into discouragment which causeth vs to saye O no there is nothing more for to be hoped for of me I shall neuer doe any thing of worth it is time lost to speake to mee and coÌ„sequentlie we would almost that they should leaue vs there as if they weere very well assured neuer to be able to gayne any thing with vs. Good God how farre are all these things from the soule that is generous and who maketh a great esteeme as we haue sayed of the talentes God hath endowed her with all for she is not astonished eyther at the difficultyes of the way she hath to goe or at the greatnesse of the worke or the leanght of time that must be imployed therein or in fine at the delaying of the worke which she hath vndertaken The Religious of the Visitation are all called to most great perfection and their enterprise is the most high and excellent that can be thought of for so much as they haue not onely the pretense in vniting themselues to the will of God as all creatures ought to doe but moreouer their pretensioÌ„ is to vnite themselues to his desires yea euen vnto his intentions
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
seemetâ— that all is lost and the meanes to performe ouâ— begun enterprise is taken from vs. Consider this soule hovv vvell she sitteth on her eggs in the timâ— of consolation and leaueth the care of her selfe to her onely vvelbeloued one If she bee in prayer what holy desires doth she not make to please him hovv tenderly affected is she in his preseÌ„ce vvholye melting into her vvelbeloued she putteth her selfe intirely into the armes of his Diuine Prouidence O these are most amiable eggs and all this is veryâ— good besides the little pigions are not vvanting which are the effects for vvhat is it that she doth not the vvorkes of her charitie are in so great nuÌ„ber her modestie appeareth before all the sisters she giueth exceeding edifiâ—ation she causeth admiration in all those that behould her or vvho knovâ— her mortifications sayeth she lost mee nothing aâ— that time they vveere rather consolations to meeâ— and for Obediences they vveere my ioyes I noâ— soouer heard the first sound of the Bell but I vvâ—â— risen I did not permitt one point of vertue 〈◊〉 passe without practice and I did doe all this vvitâ— most great peace and tranquillitie But novv that â— am in disgust and in driesse in prayer I haue not anâ— courage as it seemeth to mee for my amendmenâ— I haue not the feruour I vsed to haue in my exercises in fine the cold and frost hath wholly benummed mee I beleeue it vvell Consider I pray yo◠〈◊〉 this poore soule hovv she lamenteth her disgrace her discontent doth appeare euen in her face she hath her countenance on the ground deiected and melencholye she vvalketh all pensiue so coÌ„fused as nothing more Good God! vvhat haue you sister are vvee constrained to say to her O! vvhat haue I I am so decayed in vigour nothing can content mee all is disgustfull to mee I am novv so confused But vvhat confusion is it For there arâ— two sorâ—s one which coÌ„ducteth to humilitie and to life and the other to dispayre and consequentlye to death I assure you quoth she I am so neere it that I haue allmost lost the courage to passe further in my vndertaken course of perfection O Good God! what a vveaknes is this consolation is vvanting and by that occation courage is lost O vvee must not doe so but rather the more God depriueth vs of consolation the more wee ought to labour and confide in him to giue him testimonie of our fidelitye one onely act made with drinesse of spiritt is more worth then many made with great tendernesse Because that as I haue allreadye sayed speaking of Iob it is vvrought with a more stroÌ„g loue allthough not so tender nor so pleasing so that the more they take froÌ„ mee the more I make is the secoÌ„d lavve that I desire very much that you obserue § 4. The third lavve that I presenâ— to you of the Doues is this that they vveepe as if they did reioyce they sing allwaies one selfe same tune asvvell for their songs of reioysing as for those of â—amenting that is to say to bemoane themselues and manifest their griefe Behould them pearched on their branches vvhere they bewaile the losse that they haue had of their little ones which the vveasill or ovvle hath robbed them of for vvhen any other taketh them then the maister of the Douehouse they are very much afflicted consider them also vvhen their companion commeth and approcheth to thë soe that they are wholie coÌ„forted they chang not their tune but make the same mournful grumling sound to expresse their contentment aâ— they did to manifest their greife This is that moâ—â— holie Equallitie of spiritt my Deare soules that vvish vnto you I doe not saye equallitie of humours nor of inclinations I saye equallitie oâ— spiritt for I make none neither doe I desire thaâ— you should make any acount of the turmoyle thaâ— the inferiour part of your soule causeth to troublâ— you which is that which causeth vnquietnesse whâ— the Superiour part doth not her duty in making hâ—â—selfe maister nor doeth keepe good watch to discouer her enimies as the Spirituall CoÌ„flict sayeth we ought to doe to the end she bee proÌ„ptly aduertise of the turbulent motions and assaults that the inferiour part raiseth which proceed from our senceâ— and from our inclinations and passions for to makâ— warre against it and to subiect it to hir lawes but say vve must retayne our selues allvvaies constanâ— and resolute in the Superiour part of our soule tâ— prosecute the vertue vvhereof vvee make profeâ—sion and to keepe our selues in a continuall equaâ—litie asvvell in aduerse things as in prosperous iâ— desolarion as in consolation and in fine aswell iâ— the thickest of aridities as in the midst of cherâ—shings Iob of vvhome vve spake in the secoÌ„d law furnisheth vs moreouer vvith an exaÌ„ple of this suâ—iect for he did euer sing the selfe same ayre in all thâ— songes that he hath coÌ„posed which are no other tâ—â— the historie of his life what is that which he did sayâ— vvheÌ„ as God did make his goods to be multiplyeâ— giuing him children and in fine he did send hiâ— whatsoeuer his desire could wish in this life vvhâ— sayed hee but the name of God be blessed this wâ— his song of loue that he did sing in all occasioÌ„s fâ—â— consider him reduced to the extremitye of afflictioÌ„ â—hat doth hee doe hee singeth his canticle of lameÌ„â—â—tioÌ„ vppoÌ„ the same ayre that hee did sing the other â—or reioyceing we haue receaued sayeth hee good â—hings of our Lord wherefore should not wee reâ—eaue the euill Our Lord hath giuen mee children â—nd goods and our Lord hath taken them froÌ„ mee â—is holy name be blessed allwaies the name of God â—e blessed O this holy soule vvas a chast and louing â—oung doue exceedinglye cherished of her deare â—nd onely one euen so should wee doe My deare â—hildren that is in all occasions vve should take the â—ood and the euill our comforts and afflictions froÌ„â—he hand of our Lord neuer ceasing to sing other â—hen that most excellent canticle The name of God â—e blessed allwaies on the ayre of coÌ„tinuall equalâ—itye for if this good happ arriue vnto vs we shall â—iue in great peace in all occurrences But doe not â—ou doe as those that weepe when consolation â—ayleth and doe no other thing but sing vvhen it is â—eturned or cometh agayne vvherin they are like â—o the Apes and Baboones who are allvvaies sadd â—nd furious vvhen the ayre becometh raynie and â—loudie and neuer cease to leape skipp and â—urne heeles ouer head vvhen it is fayre vveaâ—her § 5. Consider then the three lawes that I giue â—ou the which neuerthelesse are lavves totallye of â—oue obliging no othervvise then for loue Lett â—oue then carrye vs vnto our Lord that vve bee sollicitous to obserue and keepe them to the end vvee may truely say in imitation of the beautifull Doue of the Soueraigne spiritt vvhich is the sacred spouse My welbeloued
is all mine and I am all for him doing no other thing then for to please him hee hath his hart allvvaies tovvards mee by prouidence as I haue mine tovvards him by confidence and hauing all this time of our liâ— exhibited our selues for our vvelbeloued he vvâ— haue care to prouide for vs his eternall Glorie 〈◊〉 recompence of our confidence there vve shâ— see the happie estate of those who quitting all supeâ—fluous vnquiett care that vvee haue ordinarilâ— ouer our selues and of our perfection giuing theselues simply and intirely to their duty abaÌ„doniâ— themselues vvith out reseruation into the hands the diuine goodnes for vvhom onely they haâ— laboured hovv their labours shall be in the 〈◊〉 follovved with such peace and repose as cannot â— explicated for they shall rest for euer within 〈◊〉 breast of their vvellbeloued The happie lott also â— those vvho shall haue obserued the second lavâ— vvilbe very great for permitting and giuing theâ—selues ouer to bee depriued of their young pigeoâ— by their maister which is our Lord vvith out troâ—ble or discontent hauing had the courage to saâ— The more they take from mee the more I maâ—â— remayning submisse vnto him vvho hath spoylâ— them these shall sing so much the more courâ—giously in the height of heauen this Most meâ—fluous canticle God be Blessed in the midâ—â— of eternall consolations as they haue song wâ—â— a better courage in the thickest of the desolationâ— anguishes and disgusts of this mortall and tranâ—torie life during the which wee ought to endeuoâ— carefully to conserue this most amiable indifâ—rencye of spiritt Amen THE EIGHT ENTERTAYNMENT OF DISAPPROPRIATION AND depriuation of all things THese little affections of myne and thine are the reliques of the world where there is â—othing so pretious as they for it is the soueraigne â—â—licitye of the world to haue great store of things â—oper and of which one may saye This is mine â—ow that which maketh vs be come affectionat to â—â—at which is ours is the great esteeme wee haue â—f our selues for wee hould our selues for such exâ—â—llent creatures that wee esteeme any one thing â—at appertayneth to vs aboue measure and the â—ttle esteeme that wee haue of others causeth that â—ee haue a dislike of that which hath serued them â—â—t if wee weere truelie humble and vnclothed of â—ur selues so that wee held our selues for nothing â—efore God we would make no reckoning of â—â—at should be proper for vs and wee should esteeâ—e our selues exceedingly honoured to be serued â—ith that which hath bene for the vse of another â—ut we ought as well in this as in euery other thing 〈◊〉 make a difference betweene inclinations and â—â—fections for when these things are no other then â—â—clinations and not affections vvee must not â—ouble our selues because it doth not depend of â—s to bee free from hauing euill inclinations as it â—oth from bad affections So then if it happen that â— changing the garment of any sister to giue her â—nother of lesse worth the inferiour part be moued a little it is not sinne if that with reason she acceâ—â— it willinglye for tâ—e loue of God and so likevvâ—â— of all other motions that arriue vnto vs. § 2. Now these motions doe happen because wâ— haue not put all our will in coÌ„moÌ„ which is a thiâ— that ougâ—t to bee done entring into Religion 〈◊〉 euery Sister shouâ—d leaue â—er proper will withoâ— the gate to the end she haue no other vvill then 〈◊〉 will of God happie is she that shall haue no othâ— will then that of the communitie and vvho shâ— euerie day take out of the coÌ„mon purse that whiâ— shall bee necessarie for her euen so ought this â—cred vvord of our Lord to bee vnderstood Bee 〈◊〉 carefull for to morrow it regardeth not so mâ—â— that which appertayneth to corporall foode or clâ—thing as spirituall exercises for if one should â—maund of you vvhat will you doe to morrow yâ— would aunsvver I knovve not this day I vvil 〈◊〉 such a thing that is commanded mee to morroâ— doe not know what I shall doe because I knoâ— not what they will coÌ„mmaund mee whosoeuer 〈◊〉 doe this she shall neuer be vexed nor vnquiet â— where true indiffereÌ„cye is there cannot be displâ—sure or sadnes If there bee any that will haue Mâ— and Thine let her goe seeke it out of the house 〈◊〉 within it is not to be spoken of § 3. Now wee must not onely vvill in geneâ—â— disappropriatioÌ„ but in particular for there is nothâ— more easye the to say in grosse wee must renouâ—â— our selues and quitt our ovvne will but wheâ— must come to practice there lieth the difficulty 〈◊〉 this cause wee must make considerations vpon 〈◊〉 condition and vpon all things that depend therâ— in particular then in particuler to renounce forâ— with one of our proper wills and incoÌ„tinently aâ—â—ther vntill such time as wee bee intirely vnclothâ—â— of them all This true nakednes of all thingâ— wrought by three degrees The first in the affection â—ereof the which is begotten in vs by the consiâ—â—ration of the beautie of this nakednes The secoÌ„d â—gree is the resolution that followeth the affectioÌ„ â—r wee easilye resolue of a good that wee affect â—he third is the practice which is the most difficult â—he goods vvhereof vvee must vncloth our selues â—e of three sortes Exteriour goods the goods of â—e bodye the goods of the soule Exteriour â—ods are all those things that wee haue left out of â—eligioÌ„ as housses possessions parents freinds and â—e like For to vncloth vs of them vvee must reâ—â—unce them into the hands of our Lord and then â—â—maund those affectioÌ„s that hee would wee should â—â—ue for them for vvee must not remayne with out â—â—fections nor haue them all equall and indifferent â—ee must loue euerie one in his degree Charitie giâ—eth place and order to the affections The second â—ods are those of the bodie beautye health and the â—e like things which wee must renounce and theâ—â—e must not goe to a looking glasse to behould if â—e be fayre nor care more for health theÌ„ for sicknes â— least touching the superiour parte for nature will â—lwaies haue a sensible apprehension and exclame â—â—mtimes espetiallie vvhen the person is not verye â—erfect VVee ought therefore to remayne equallie â—ontent in sicknes and in health and to take the â—emedies and such sustenance as vvee find I meane â—ith reason allwaies for touching inclinations I â—â—tt them passe The goods of the hart are the conâ—â—lations and svvetnesses that are found in a spiriâ—â—all lifâ— and these goods are very good and whereâ—ore vvill you say to mee must vvee then vnâ—oth our selues of them it must be done notvvithâ—anding and they are to bee remitted into the haÌ„ds â—f our Lord for to dispose thereof as it shall please â—im and wee are to serue him asvvell vvithout them as with them There is another sorte of gooâ— which are neither interiour nor exteriour that aâ— neither goods of
vvell you vvould haue much feeling of the correction if it vvere done to you VVee must also dearely loue this â—biection and humble our selues as Arsenius did confessing that vvee bee culpable of the same fault prouided that vvee humble our selâ—es allvvaies in the spiritt of svveetnes and tranquillitie § 3. I perceaue very vvel that you desire â— should furthermore speake of the other verâ—ues of Modestye I tell you then that the second vvhich is the interiour vvorketh the same effects in the soule that this vvhich vvee haue spoken of doth in the body this composeth the motions gestures and countenances of the body auoyding the two extremities vvhich are these tvvo contrarie vices lightnes or dissolution and a countenance too much affected Likewise interiour modestie mayntaineth the povvers of the soule in tranquillity and Modesty auoyding as I haue sayed curiosity of the vnderstanding ouer the vvhich she principally exerciseth her care also cutting of from the vvill her multitude of desires making it to apply it selfe piously to that onely one that Marie hath chosen vvhiâ—h shall not be taken from her that is a vvill to please God Martha doeth verye vvell represent the immodestye of the vvill she is forvvard and eager and setteth all the seruants of the house a vvorke she goeth hither and thither vvith out stay so desirous is she to intreat our Lord vvell and it seemeth to her there vvill neuer be sufficient seruices of meat to make him good cheare Euen so the vvill vvhich is not restrayned by Modesty passeth from one subiect to another to prouoke it selfe to loue God and to desire many meanes and vvayes to serue him and yet notvvithstanding there is no necessitie of so many things it vvould be better to vnite her selfe to God as Magdalene did keeping her selfe at his feete demaunding of him that hee giue vs his loue then to thinke hovv and by vvhat meanes wee may gett it This Modesty bridle the theâ— vvilâ— coÌ„tinually setling and closing it in the exercise of the meanes of her aduanâ—ement in the loue of God according to the vocation in vvhich vvee remayne I haue sayed that this vertue doth principally imploy it selfe to subiect the vnderstanding because the naturall curiositie that vvee haue is very dangerouse and causeth that vvee neuer perfectly knovve any one thing for so much as vvee take not time sufficient to learne it vvell It flieth also the other extremitie of vice vvhich is opposite to it â—hat is dulnes and negligence of spiritt vvhich vvill not knovve that vvhich is necessarie Novv this â—ubiection of the vnderstanding is of verye great â—mportance for our perfection for look how much â—he vvill vveddeth it selfe to any thing so much the more earnest it is in the pursuite of it and if the vnderstanding shevve vnto the vvill the beautie of another it deuerteth it from the first The Bees haue no setled place vvhiles they haue not a king neuer â—easing to fly through the ayre dispersing scattering themselues hauing allmost no repose in their â—iue but so soone as their king is borne they gather â—hemselues all together round about him and goe not forth but by the permission of their king to gaâ—her their honnye In like manner our vnderstanding and vvill our passions and the faculties of our soule as spirituall Bees vntill such time as they haue a king that is to saye vntill such time as they haue made choise of our Lord IESVS for their king haue no repose our senses neuer ceasing to vvander curiously and to dravve our interiour faculties after them to disperse them somtimes after one subiect â—hen after another and by this meanes there is no other then a continuall labour and vnquietnesse of spiritt vvhich maketh vs to loose the peace and tranquillitie of spiritt vvhich is so necessarie for vs this is that vvhich the immodestie of the vnderstanding and will causeth vs. But from the time that our soules haue chosen Our Lord IESVS for their onely fouueraigne king her povvers like chast mysticall Bees put themselues in order neere to him and neuer goe forth from their Hiue but for to gather the exercises of charitie that this holy king commaundeth them to practice towards their neighbour and presently after they returne modestly into this holy and amiable presence of their Lord for to gather and mannage discreetlye the honny oâ— holy and amorous conceits and affections vvhich they dravve from his sacred presence and so they shall auoyd the tvvo extremities aforesayed cutting of on the one side curiositie of the vnderstanding by a simple attention to God Aâ—l mighty and on the other side stupiditie and lazines of spiritt by the exercises of Charitie that they shall practize tovvards their neighbour vvhen it shal be requisite and necessary But behould another example touching this subiect On a day a certayne Religiouâ— man came to the great Sainct Thomas and demauÌ„ded of him vvhat hee should doe to become veryâ— learned In reading one onely booke sayed hee I read these dayes past The Rule that Sainct Augustine made for Religious vvomen vvhere hee sayeth expressly that the sisters may neuer read another bookes then those that shal be giuen them bâ— their Superiour and after hee gaue the same commaundement to his Religious meÌ„ So much knowledg had hee of the euill that the curiositie of willing to knovve other things then that vvhich is necessarie for the better seruice of God vvhich aâ— very fevv things bringeth to the soule for if yoâ— vvalke in simplicitye by the obseruance of yoâ— Rules vvithout povvring out your selues or seaâ—ching to knovve other things you shall perfectlâ— serue God Science or knowledg is not necessarâ— to loue God as sayeth Sainct Bonauenture for simple vvoman is as capable to loue God as thâ— most learned men in the vvorld There must be little knovvledg and very much practice in thâ— vvhich concerneth perfection I remember vpoÌ„ thâ— discourse the danger there is in the curiositie of thâ— vvill to knovve so many meanes for the perfiting oâ— it selfe I spake vvith tvvo Religious vvomen oâ— tvvo orders vvell reformed one of them by the frequent reading of the bookes of the Bl. S. Teresa learned to speake so like her that she seemed to bee a little Mother Teresa and she beleeued it so imagining in her selfe all that the holy Mother Teresa had done vvhilest she liued that she thought to doe the very same so farr as to haue had the bindings of the spiritt and suspensions of the povvers of the soule euen so as she did read the Sainte had so that she spake very vvell thereof There are others who haue so effectually thought on the life of S. Katherin of Sienna and of the life of S. Katherin of Genes that they also thought theÌ„selues to bee S. Katherins Such soules as these at the least haue contentment in themselues by the imagination they haue of being Saints although their contentment be vaine But the other Religious vvoman
I spake of vvas of a verie different humour for so much as she neuer had contentment because of the auiditie she had to seeke and desire the vvay and method to perfect her selfe and although she laboured for it neuerthelesse it allvvaies seemed to her that there vvas some other manner to perfect her then that vvhich others did teach her The one of these Religious womeÌ„ did liue content in her imaginary sanctitie and did not seeke nor desire any other thing and the other did liue discontent because her perfectioÌ„ vvas hidden and therefore she did allwaies desire some other thing Interiour modestie retayneth the soule betweene these tvvo estates in mediocritye to desire and knovv that vvhich is necessarie and no more In fine it must be noted that the exteriour modestie vvhereof vvee haue spoken serueth verye much to the interiour and to the peace aÌ„d traÌ„quillitie of the soule The proofe that all the holy fathers haue made thereof who haue made great professioÌ„ of prayer doeth witnsse it For they haue all iudged that the most modest posture aydeth most therein as to sett themselues on their knees their hands ioyned together or their armes a crosse or the like § 4. The third kind of Modestie regardeth our wordes and manner of conuersing There are speeches vvhich should bee immodest out of the time of recreation vvhere iustly and vvith good reason vvee ought to vnbind the spiritt a little and vvhosoeuer vvould not speake nor permitt others to speake but of high eleuated matters in this time should doe immodestlie For haue vvee not sayed that Modestye regardeth the time the place and the persons To this purpose I did read the other day that S. Pachome vppon his entry into the desert to lead a monasticall life had verye great tentations and the vvicked spiritts did appeare to him often in diuerse formes He that wrote his life sayeth thaâ— one day going to the vvoode to hevv there came a great troupe of infernall spiritts to fright him vvho ranked themselues as soldiers that sett the gard alâ— verye vvell armed calling one to the other Make place for the holy man S. Pachome that knevve very well these vveere the soundes of the wicked spiritt began to laugh saying you mocke mee but I wil be one if it please God Novv the diuell seeing that hee could not intrap him nor make him enter into melancholie thought that he vvould ouertake him with ioy since he had laughed at their first enterprise so he went about to tye a great number oâ— huge cordes to a leafe of a tree and many diuells did sett themselues about these cordes to dravve them with gteat violence crying and sweÌ„ating as if they had had great difficultie the good Sainte lifting vpâ— his eyes and seeing this folly did represeÌ„t to himself our Lord IESVS Crucified on the crosse they seeing that the S. did apply himselfe to the fruite of the treâ— and not to the leafe went their waies all coÌ„founded and ashamed There is a time for laughing and a â—ime not to laugh as also a time to speake and a time to keepe silence as this glorious S. sheweth vs â—n his tentations This Modestie coÌ„poseth our manâ—er of speaking that it may bee acceptable speaking â—either too high nor too lowe neither too slowly â—or too fast retayning our selues within the tearmes of holy mediocritie permitting others to speake without interrupting them for that sauoureth of â—abling yet speaking in our turne to auoyde rustiâ—allnesse which hindreth vs from being of good â—onuersation Also oftentimes a person meeteth with occasioÌ„s vvhere it is necessarie to speake with modestie equallitie patience and tranquillitye § 5. The fourth vertue named Modestie apâ—ertayneth to apparell and manner of dressing where-of it is not needfull to speake any other â—hing then that sluttishnes and vnseemelinesse in â—he manner of apparelling of our selues must be â—uoyded as also the other extremitie that is ouer much great care of dressing our selues vvell with â—ffected curiositie to bee verye fine which is vaniâ—ye But ciuilitye aÌ„d cleanlines hath bene very much â—ommended by S. Bernard as being a great signe â—f the puritie and sanctity of the soule There is an â—xample in the life of S. Hilarion vvhich seemeth â—ontrarie to this for one day speaking to a gentleman that vvas come to see him hee sayed to him â—hat there was no apparence to looke after cleanliâ—es in a haire shirte as if hee had sayed that vvee must not seeke neatnes in our bodies vvhich are no â—ther then stincking carrion and top full of infeâ—tion But this was more admirable in this great S. â—â—en imitable Truely wee must not haue too much delicatnesse â—et notwithstanding vvee must not bee sluttish that which made this Saint speake in this soâ—â— was if I be not deceaued because he spake before courtiers that hee did see so giuen ouertâ— delicatnesse that it was needfull for him to speake a little more sharplye as those that Will maâ—â— straight a youÌ„g tree they doe not onelie seâ— it straighte but they bend it euen to the other side to the end it retourne not to its former crookednes Behould there what I had to say of modestie § 6. You desire in the second place to know whaâ— wee must doe to receaue correction well that thâ— feeling thereof remayne not in vs or drinesse oâ— hart To hinder the motions of choller to be felt iâ— vs and the bloud not to rise in the face will neueâ— bee Happie shall vvee bee if wee may bee able tâ— haue this persectioÌ„ a quarter of an hower before oâ— death But to keepe drinesse of spiritt in such manner that after the feeling is past wee cannot speakâ— with so much confidence sweetnesse and tranquillitie as before ô this vvee must haue a great caâ— not to doe You dismisse the feeling farr of saye yoâ— but it ceaseth not to retourne I assure you my dear daughters that you send it from you it may bee aâ— doe the Cytizens of a tovvne vvherein is made sedition in the night vvhen they chase a vvay thâ— seditious persons and enimies but they put theâ— not out of the tovvne so that they hide themseluâ—â— going from street to street vntill the day come anâ— then they cast themselues vppon the inhabitantâ— and in fine remayne Masters you reiect the feâ—ling you haue of the correction that is giue you but not so couragiously and carefully that hideth not it selfe in some little corner of yoâ— hart at least some part of the feeling You vvâ— not haue the feeling neither vvill you submiâ— your iudgment vvhich maketh you beleeâ—â— that the correction hath bene giuen you vvrongâ—ully or else that it hath bene done by passion or â—he like vvho seeth not that these makebates â—vill sett vppon you and ouervvhelme you â—uickly vvhith a thousand sorts of confusions beleeue mee you chase them not farre of But vvhat must bee done in this time vvee must dravve neere vnto our Lord IESV and speake to
attayne to this end There is a generall spiritt in all-Religions as wee haue saâ—ed buâ— it is the particuler of vvhich I speake and to whicâ— vvee must haue so great a loue that there is not anâ— thing vvhich vvee may knowe that is conforme tâ— this end that vvee vvould not embrace vvith aâ— our hart Knovve you vvhat it meaneth to louâ— the end of our Institute it is to bee exact in the obseruanee of the meanes to attayne to this end which are our Rules and Constitutions and to bee verie diligent to doe all that belongeth and helpeth to obserue them the more perfectly this is to haue the spiritt of our Religion But this exact and punctuall obseruance must bee vndertaken in simplicitye of â—hart I vvould say vvee must not desire to goe beyond it by pretences to doe more then is appointed vs in our Rules For it is not by the multiplicitie of things that vvee doe that vvee gaine perfection but it is by the perfection and puritie of intention vvith the vvhich vvee performe them You must therefore regard vvhat is the end of your Institute and the intention of your Institutour and â—ettle your selues to the meanes vvhich are appointâ—d you to attayne therevnto Touching the end of your Institute you must not search into the inâ—ention of the three first sisters that began it no more then the Iesuitts did into the first designe that Saint Ignatius had for hee thought nothing lesse â—hen to doe that vvhich hee did aftervvards as likevvise Saint Francis Saint Dominicke and others vvhich haue begun Religious Orders But God to vvhome it appertayneth to make such assemblyes of pietie causeth them to florish in this fashioÌ„ that vvee see they doe for vvee must not beleeue that â—his is the vvorke of men vvho by their inuention â—aue begun this kind of life so perfect as this of Religion is It is God by vvhose inspiration Rules â—aue bene composed vvhich are the proper meanes â—o attayne to this generall end os all Religions that â—s to vnite themselues to God and to their neighâ—our for the loue of God But as each Religion â—ath his peculier end and also particular meanes to â—ttayne to this end and generall vnion so all haue generall meanes to attayne therevnto vvhich is by the three essentialle vowes of Religion Eueriâ— one knoweth that riches and the goods of thâ— earth are powerfull attracts to dissipate the soule asvvell for the ouer great affection she hath vnto them as for the solicitudes she must haue to keepâ— them yea to increase them for so much as man neuer hath enough of them as hee desireth A Religious person cutteth of all this at once by thâ— vowe of pouertie And doth the same to the flesh and to all his sensuallities and pleasures aswell lawefull as vnlavvfull by the vowe oâ— Charitie VVhich is a very great meanes to bee vnited to God most peculiarlie for so much aâ— sensuall pleasures doe verie much vveaken and depresse the forces of the spiritt dissipate the harâ— and the loue vvee ovve to God and hinder vâ— from giuing our selues intirelie vnto him by this meanes vvee doe not content our selues to goe out of the vvorld but furthermore vveâ— goe out of our selues that is to say renouncing the terrestriall pleasure of our flesh But mucâ— more perfectlie doe vvee vnite our selues to Goâ— by the vowe of Obedience for so much as vveâ— renounce our vvhole soule and all her povvers her vvills and all her affections to submitâ— and subiect our selues not onely to the vvill oâ— God but to that of our Superiours vvhich vveâ— are allwaies to regard as the will of God himselfe And this is a verie great renounciation because of the coÌ„tinuall productions of the little wills that selfe loue causeth Then being thus sequestred from all things vvee doe retire into the intime oâ— our harts to vnite our selues the more perfectlie to his Diuine Maiestie § 4. Novv to come in particular to the end for which our Congregation of the Visitation hatâ— been erected and thereby to comprehend morâ— easilie vvhat is the spiritt of the Visitation I haue â—waies iudged that it vvas a spiritt of a profound â—imilitie tovvards God and gentlenesse tovvards â—r neighbour For so much as hauing lesse riâ—our for the bodie there must bee so much more â—eeknes of hart All the auntient Fathers haue deâ—â—rmined that vvhere corporall mortifications â—d austerities are vvanting there they ought to â—ue more perfection of spiritt Humilitie then â—vvards God and mildnes tovvardes your neiâ—bour in your houses must supply the austeritie â— others And allthough austerities are good in â—emselues and are meanes to attayne to perfeâ—ion yet they will not bee so good in your house â— as much as this should bee against your Rules â—he spiritt of svveetnesse is so the spiritt of the Viâ—ation that vvhosoeuer vvould introduce more â—steritie therein then novv there is should inâ—â—ntinently destroy the Visitation for this should â—e to doe against the end for which it hath bene â—ected vvhich is to bee able for to receaue â—erein infirme woemen and maydens that haue â—t sufficient strenght of bodie to vndertake iâ— â— which are not inspired and dravvnâ— to vnitte â—emselues to God by the vvay of ausâ—erities â—hich they vse in other Religions It may â—ee you â—ll say to mee if it happen that a sister hath a â—ong complexion may not she vse more austeâ—ties then others vvith the permission of the Suâ—â—riour in such sort that the other sisters doe not â—rceaue it I aunsvvere to this there is no secrett â—at passeth not secreatlie to another and so from â—e to other they come to make Religions in Regions from little combinations in the end â— is dissipated The Bl. Mother S. Teresa foretould â—mirable well the hurt which these little enterpriâ—s bring of desiering to doe more then the Rule ordayneth and vvhich the communitie doth noâ— exercise and particularlie if it bee the Superiour iâ— vvill bee greater For euen so soone as her Religious shall perceaue them they vvill incontinentlie doe the same and they shall not vvant reason for to perswade themselues that they doe vvell some thrust forvvards vvith zeale others to please the Superiour and all this vvill serue for a tentation to those vvho cannot or vvill not doe the same § 5. VVee must neuer introduce permitt noâ— suffer these particularities in Religion Neuerthelesse excepting certayne particular necessities as iâ— it should happen that a sister vvere oppresseâ— vvith some great vexation or tentation then iâ— should not bee an extraordinarie for to aske of thâ— superiour to doe some penance more then others For wee must vse the same simplicitie that the sickâ— doe vvho ought to aske the remedies vvhich they thinke may comfort them So that if you had a sister heere that vvere so generous and couragious aâ— to haue a vvill to attayne perfection in a quarter oâ— an hovver doing more then the communitie â— vvould councell her that
good meanes to vnitâ— vs vnto our neighbour it doth hide moreoueâ— from vs our ovvne perfection There is a certaynâ— simplicitie of hart vvherein consisteth the perfection of all perfections and it is this simplicitiâ— which maketh our soule haue no other aspect theâ— towardes God and that she keepe her selfe closeliâ— recollected wholie vvithin her selfe for to apply her selfe vvith all fidelitie that is possible for her to the obseruances of her Rules not povvring out heâ— selfe to will nor desire to vndertake to doe more then this She vvill not exercise excellent and extraordinarie things vvhich may cause her to beâ— esteemed of creaturrs and therefore she houldeth her selfe verie lovve or abiect in her selfe and hath no great satisfactions for she doth nothing oâ— her ovvne will nor any thing more then others and so all her sanctitie is hidden from her eyes God onelie seeth it who delighteth himselfe in heâ— simplicitie by the vvhich she rauisheth his hart and vniteth her selfe to him She cutteth of at a blovve all the inuentions of selfe-loue vvhich taketh a singuler delight to enterprise great and excelleÌ„t things and such as may cause vs to bee much esteemed aboue others Such soules doe totallie enioy great â—eace and tranquillitie of spiritt VVee must neiâ—her thinke nor beleeue that doing nothing more â—hen others and follovving the communitie vvee â—aue the lesse meritt O no! For perfection conâ—isteth not in austerities Allthough they bee a good â—eanes to attayne therevnto and that they bee good in themselues notvvithstanding for vs they â—re not because they are not conforme to our Rules nor to the spiritt of them it being more perâ—ection to keepe our selues vvithin their simple â—bseruance and to follovve the communitie then â—o desire to exceede it The person vvho vvill keepe â—er selfe vvithin these limitts I assure you she shall â—inish a great iourney in short time and shall bring â—uch fruite to her sisters by her example In fine when wee are to rovve it must bee done by meaâ—ure the gally-slaues who rowe vppon the sea â—re not so soone beaten for rovving a little lazilie â—s if they guide not the stroke of the are by meaâ—ure wee ought to endeauour to aduance all the â—ouices verie equallie in doing the same things to â—he end they rovve equallie and although all doe it â—ot vvith equall perfection wee cannot remedie it â—he like is seene in all communities § 7. But you say it is for mortification that you â—ay a little longer in the quire on festiuall dayes â—hen others because that the time that you haue alâ—eadie indured there hath succeeded vvell with you â—uring the space of tvvo or three hovvers together â—ll haue remayned there To this I aunsvvere you â—hat it is not a generall rule that vvee must doe all â—hose things from which vvee haue repugnance no â—ore tken to abstaine from things to vvhich vvee â—aue inclination For if a sister haue an inclination â—o say the diuine office she must not omitt to assist â—ereat vnder pretext of mortifying her selfe Moreouer on feastiuall dayes the time that remayneth which is left free to doe what they please each one may imploy her selfe according to her deuotion yet it is true notwistanding that haueing bene three howers yea more in the Quire with the communitie it is mueh to bee feared that the quarter of an hovver that you stay there longer iâ— but a little morcell that you vvill giue to selfe-loue § 8. In fine my deare daughters vvee must loue our Rules verye much since they are the meanes by which wee should attayne vnto their end VVhich is for to guid vs with facillitie to the perfection of Charitie which is the vnion of our soules with god and with our neighbour and not onelie this but also to revnite our neighbour with God the which wee doe by the way that wee present vnto him the which is verie sweete and facille No woemaÌ„ must bee reiected for want of corporall strenght prouided that she haue a will to liue according to the spiritt of the Visitation which is as â— haue sayed a spiritt of humility towardes God and of Svveetnes of hart towards our neighbour and iâ— is this spiritt which causeth our vnion as well with God as with our neighbour By humilitie wee vnite our selues with God submitting our selues to the exact obseruance of his wills which are signified to vs in our Rules for wee ought piouslie to beleeue that they haue bene composed by his inspiratioÌ„ being receaued by the holie church and approued by his Holines which are most euident signes thereof And therefore wee ought to loue them so much the more tenderly and to bind the fast euerie day vppon our breasts many times in forme of acknowledgment towards God who hath giuen theÌ„ vs. By sweetnes of hart wee vnite our selues with our neighbour by an exact punctuall coÌ„formitie oâ— life maÌ„ners and exercises doeing neither more noâ— lesse then those with whoÌ„ wee liue and that which marked vnto vs in the way wherein God hath â—aced vs together imploying and settling all the â—rces of our soule to performe them vvith all the â—erfection that shal be possible for vs. But note this â—hich I haue sayed manie times that wee must bee â—erie punctuall in the obseruance of our Rules eueÌ„â— the verie least little it ought not to bee vnderâ—â—ood as punctuallitie of Scruple O no! for this is â—ot my meaning but a punctualitie of chast spouses â—ho content not themselues to auoyd the displeaâ—â—re of their celestiall spouse but would doe all that â—ey can how little soeuer it may bee that is most â—easing vnto him § 9. It shal be much to the purpose that I propose â—â—me remarkable example vnto you to make you â—â—mprehend how acceptable to God the conformâ—â—g of our selues to the coÌ„munitie in all things is â—earkeÌ„ theÌ„ to this that I will say to you wherefore â—inke you did our Lord aÌ„d his blessed Mother subâ—itt themselues to the lavve of the presentatioÌ„ and â—urification but because of the loue they beare to 〈◊〉 communitie Truelie this example should bee â—â—fficieÌ„t to moue Religious persons to follow their â—ommunitie exactlie neuer seuering themselues froÌ„â— For neither the sonne nor the Mother were in â—ny sorte obliged to this lavve not the sonne beâ—â—use hee was God not the Mother because she was most pure Virgin they could easilie haue exeÌ„ptâ— themselues whiout the knowledg of any person â—r might she not haue gone to Nazareth in guisse â— goeing to Ierusalem But she did not so but â—erie simply followed the communitie she might â—erie vvell haue sayd The lavve is not made for â—y most deare sonne nor for mee it doth not â—â—lige vs at all But since all men are obligâ— therevnto and obserue it vvee vvill submitt our selues verie vvillinglie for to conforme oâ— selues to euerie one of them and not to bee siâ—guler in any thing The Apostle Sainct Paul saye verie vvell that our Lord in all things must
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
yet find that there are any great difficulties notvvithstanding vvee ought to haue more consideration then in their first receauing for vvee haue had also more meanes to note their humours actions and habitudes vvee see vvell the passions that they haue but for all this vvee ought not to hinder them from being admitted to the Nouitiat prouided that they haue a good vvill to amend and submitt themselues and to serue themselues of the medicines proper for to heale them And although they haue repugnance against these remedies and take them vvith great difficultie their is nothing to bee sayed to this prouided that they giue not ouer the practice of them for medicines are allvvaies bitter to the tast and it is not possible that they receâ—ue them vvith the svveetnes they vvould doe if they were pleasing to the appetite but for all this omitt not to haue their operation and vvhen they haue it it is better then that they haue the more paine and labour euen iust as a sister that hath her passions strong she is cholericke she committeth manie defects if she wil be cured of this and desire that wee correct mortifie it and that wee giue her remedies proper for her cuâ—e although the taking of them trouble and vex her vvee must not therefore refuse her our voice for she hath not onelie a will to bee healed but furthermore she taketh the remedies which are giuen her for this purpose although vvith payne and difficultie VVe shall find those who haue been ill bredd and not trained vp in ciuillitie vvho vvill haue a rude and lumpish nature novv there is no doubt but these haue more payne and difficultie then those who haue a more sweet and tractable disposition and that they wil be more subiect to committ faults then others vvho haue been better bredd but neuertheless if they desire to bee vvell cured and by their indeauours vvitnesse a firme vvill to seeke and desire to receaue the remedies although it bee to their cost to such as these I vvould giue my voice notvvithstanding these relapses For these after much labour produce great fruit in Religion becomming great seruants of God and gayning strong and solide vertue for the graces of God supplyeth the defect and there is no doubt that often vvhere there is lesse of nature there is more of grace Therefore vvee ought not to refuse to receaue such into the Nouitiat although they haue many euill habitts prouided such persons vvil be cured In summe to receaue one into the Nouitiat there is nothing to bee knovvne but if she haue a good vvill and if she bee deliberatelie resolued to receaue the vsage shal be giuen her for her cure and to liue in gteat submission hauing this I vvould giue her my voice Behould I thinke this is all that can bee sayed concerning this second reception § 10. For the third it is a thing of great importance to receaue any to professioÌ„ and in this it seemeth to mee wee ought to obserue three things the first that those vvee receaue to profession bee sound not of bodie as I haue alreadie sayed but of hart and spiritt I vvould say vvho haue their hart vvell disposed to liue in an entire flexiblenesse and submission Secondlie that they haue à good spiritt novv vvhen I say a good spiritt I entend not to speake of those great spiritts vvho are ordinarilie vaine and full of selfe-iudgments of imaginarie sufficiencie and vvho in the vvorld vvere shopps of vanitie vvho come into Religion not to humble themselues but as if they vvould read there lessons of Philosophy and Theologie haueing a vvill to guid and gouerne all Of such as these you must take great heede I say there must bee good care taken of them not that they must not bee receaued if vvee see that they vvil bee chaÌ„ged and humble themselues for they vvil be able in time vvith the grace of God to make this chang vvhich will arriue without doubt if they vse faythfullie the remedies which shal be giuen them for their amendment Therefore when I speake of a good spiritt I intend iudicious and well made spiritts and more-ouer of a moderate temper who are not very great nor verie little for such spiritts allwaies doe much vvithout knovving it themselues They applie theÌ„selues to worke and giue theÌ„selues to solide vertues they are tractable and vvee haue not much trouble to guid them for they easilie coÌ„preheÌ„d how good a thing it is to leaue themselues to bee gouerned by others The third thing that is to bee obserued is this if she haue laboured vvell in the yeare of her Nouitiat if she haue suffered vvell and profited vvith the medecines that haue been giuen her if she haue made much of those resolutions that she promised entring into the Nouitiat of changing her euill humours and inclinations for the yeare of Nouitiat hath bene giuen her for this If vvee see she hath perseuered faythfully in her resolution and that her vill remayneth firme and constant and that she applyes her selfe to reforme her selfe and behaue her selfe according to the Rule and constitutions and that this vvill endure yea allvvaies desireth to doe better this is a good signe and a good conditioÌ„ for to giue her your voice although notvvithstanding she leaue not to commit faultes and also great enough for although in the yeare of her Nouitiat she ought to labour for the reformation of her manners and habitts it is not therefore to be sayed that she must not make any relapse nor that at the end of her Nouitiat she ought to bee perfect For behold the Colledg of our Lord the Glorious Apostles although they were called well and had laboured much in the reformation of their liues how often did they committ faultes not onelie in the first yeare but also in the second and third all did speake and promise maruelles yea euen to follow our Lord into prison and death but in the night of his passion vvhen Iudas came to take their good Maister all forsooke him Therefore I will say that falles ought not to bee a cause that wee reiect one vvhen among all this she remayneth vvith a verie strong will to redresse her selfe and vvith a vvill to helpe her selfe by the meanes vvhich are giuen her for this purpose This is that I had to say touching the conditions which those ought to haue vvhom wee would receaue to profession and vvhat the sisters ought to obserue to giue theÌ„ their voices herevpon I will finish my discourse if you demaund not any further question § 11. VVee demaund first if any one be found who was subiect to bee troubled for small matters and that her spirit was often full of melencholie and vnquietness and that she did witness by this little loue of her vocation and yet notwithstanding this being past she promiseth to doe marualles what should bee done to her it is most certayne that such a person being so changeable is
not proper for Religiō for in this she will not be cureed wee must giue her leaue to depart VVe doe not know you say whether this proceedeth from want of will to bee cured or because she doth not comprehend wherein true vertue consisteth But if after she hath bene made to vnderstand what she ought to doe for her amendment she doth it not but becommeth incorrigible she must bee reiected especially because her faults as you say proceed not for want of iudgment nor of abillitie to comprehend where-in true vertue consisteth much lesse to know the meanes she ought to vse for her amēdment but it is from the defect of the will which hath not perseuerance nor cōstancie to execute and serue it selfe of that which she knoweth to be requisite for her amendment although she say somtimes that she will doe better yet doth it not but perseuereth in this inconstancie of will I would not giue her my voice Moreouer you say there are some so delicate that they cannot support correction without much trouble and this maketh them often sicke if this be so open them the gate for since they are sicke and will not that wee treat them nor apply to them the remedies fitt for their health wee cleerlie see that doing so they will become incorrigible and giue not any hope to bee able to cure them because this delicacie aswell of spiritt as of bodie is one of the greatest hindrances which can bee in a Religious life and therefore wee must haue an especiall care not to receaue such who are vnmeasurably tainted therewith because they will not bee cured refusing to vse those things which are giuen them for their health § 12. Secondlie wee demaund what wee ought to iudg of her who withnesseth by her words that she repenteth her selfe of entring into Religion Trulie if she perseuere in these disgusts of her vocation and repentāce and that vvee see that this maketh her remisse and negligent to behaue her selfe according to the spirit of her vocation she must bee put forth neuertheless vvee must consider that this may happen either by a simple tentation or for her exercise and triall and this may bee knovvne by the profit she shall make of such thoughts disgusts or repentance vvhen vvith simplicitie she shall discouer her selfe of such things and that she vvil be faythful to vse the remedies that shal be giuē her for itt for God neuer permitteth any thing for our exercise but that hee vvould vvee should dravve profitt thereby the vvhich is allvvaies done whē vvee are faythfull to discouer our selues and as I haue sayed simple to beleeue and to execute that vvhich is appointed vs and this is a marke that the exercise is of God but vvhen vvee see that this person vseth her selfe-iudgment and that her vvill is seduced and corrupted perseuering in her disgusts then her case is in ill estate and as it vvere vvithout remedie she must bee dismissed § 13. Thirdlie you demaund if vvee ought not to make consideration of giuing our voice to one that is not cordiall or vvho is not equall tovvards all the sisters and who hath manifested that she hath more inclination to one then to another VVee must not bee so rigourous for these small matters Consider that this inclination is the last peece of our renuntiation for before wee can arriue to this point not to haue any inclinatiō to one more then to another and that these affectiōs bee so mortified that they appeare not there must bee time for it VVee must obserue in this as in all other things if this sister is become incorrigible § 14. In fine you say if the opinion of the other sisters were wholie contrarie to that you know and that there came an inspiration to you to speake something that you haue knowne which is to the aduātage of the sisters hould it bee ommitted to bee spaken of no allthough the conceate of others be wholie contrarie to yours and that you bee onelie in this opinion for this may serue for others to resolue thēselues what they ought to doe The Holie Ghoste ought to preceede in the communitie and they are to resolue themselues according to the varietie of opinions for to doe as they iudg most expedient for his Glorie Now this inclination that wee haue that others giue their voice or that they giue it not although we giue or doe not giue ours ought to bee contemned and reiected as another tentation but wee must neuer make shew among the sisters of our inclinations or auersions in this occasion In fine for all the imperfections that woemen bring out of the world this rule must bee regarded when wee see that they amend themselues although that they leaue not to committ faultes wee must not reiect them for by the amēdment they make it appeere that they will not remayne incorrigible THE EIGHTEENTH ENTERTAINEMENT HOVV VVEE OVGHT TO RECEAVE THE Sacraments and recite the diuine Office vvith other pointes touching prayer § 1. BEfore that wee know how wee ought to prepare our selues to receaue the Sacraments and what fruit wee should receaue by thē it is necessarie to knovv vvhat the Sacraments and their effects are The Sacraments then are the conduits so to speake vvhereby God descendeth to vs as by prayer vvee ascend to him since prayer is no other thing then an eleuation of our spiritt vnto God The effects of the Sacraments are diuers although they haue all but one and the selfe same end and pretention which is to vnite vs with God By the Sacrament of Baptisme wee vnite our selues to God as the sonne with the Father by that of Confirmation wee vnite our selues to him as a souldier with his Captayne receauing strenght to fight and vanquish our enimies in all tentations By the Sacrament of Pennance wee are vnited to God as reconciled freinds by that of the Eucharist as foode with the stomacke by that of Extreame vnction wee vnite our selues to God as a child who comming from a farr country alreadie putting one of his feete into the house of his father to revnite himselfe with him his mother and all the familie Now these are the effects of the Sacraments but notwithstanding which demaunde all the vniō of our soule with her God VVee will speake now but of two of thē to witt of Pennance and of the Holie Eucharist And first it is most necessarie that wee should know wherefore it is that so often receauing these two Sacraments wee doe not also receaue the graces which they are accustomed to bring to soules which are well prepared since these graces are ioyned to the Sacramēts I will declare it in a word it is for want of due preparation and therefore wee must know how wee ought to prepare our selues well to receaue these two Sacraments and so like-wise all the others § 2. Therefore the first preparation is puritie of intention the second is attention the third is hulitie Touching puritie of
with God by any other meanes then by mortification These vvordes are hard vvee must dye but they are seconded vvith great svveetnes that is to the end vvee may bee vnited to God by this death You knovv that no vvise man putteth nevv vvine into an old vessell the liquour of diuine Loue cannot enter vvhere the old Adam raigneth hee must of necessitie bee destroyed but how you will say to mee vvill hee bee destroyed hovv my deare daughters by punctuall obedience to your Rules I assure you on the part of God that if you bee faythfull to doe that they teach you you shall attayne vvithout doubt to the end you ought to pretend vvhich is to vnite your selues vvith God Marke that I say to doe for vvee cannot purchase perfection by crossing our armes wee must labour in good sadnes euen from the hart to tame and reclame our selues and to liue according to reason our Rule and obedience and not according to the inclinations vvee haue brought from the vvorld Religion tolerateth vs to bring our euill habits passiōs and inclinations but not to liue according to them it giueth vs Rules to serue vs to presse and straine out of our harts vvhatsoeuer is contrarie to God therefore liue courageouslye according to them § 4. But some one vvill say Good God! hovv shall I doe I haue not the spiritt of Religiō Truelie my deare Daughter I easilie beleeue you it is a thing the vvorld bringeth not to Religion The spiritt of the Rule is gayned in practiceing the Rule faythfully I say the same of holie humilitie and mildnesse the foundation of this congregatiō God vvill infalliby giue it vs prouided that vve haue a good hart and doe our endeauour to gett it vve shal be verie happie if one quarter of an hovver before vvee dye vvee find our selues reuested vvith this garment all our life vvil be vvell impoyed if vvee labour to vvorke thereon somtimes one peece somtimes another for this holy habitt is not made vvith one onelie peece it is requisite there bee many You thinke peraduenture that perfectiō is to bee found alreadye made and that there is no other thing necessarie to bee done but to put it ouer your head as a garment No no my Deare Daughters it is not so Mother you tell mee our sisters the Nouices are of good vvill but that abillitie is vvanting to put their desires in execution and that they feele their passions so strong that they almost fearre to begin to goe on Courage my Deare Daughters I haue tould you many times that Religion is a schoole vvhere vve learne our lesson the Maister requireth not allvvaies that vvithout faile the Scholers knovve their lesson i◠sufficeth that they haue attention to doe their endeauour to learne it Lett vs also doe vvhat vve can God vvil be contented and our superiours also Doe you not see euerie day those vvho learne to beare armes fall often in like manner doe those vvho learne to ride a horse vvell but they are not therefore held for vanquished for it is one thing to bee cast sōtimes to the ground and another to be absolutelie ouercome Your passiōs at times make head against you and therefore you say I am not fit for Religion because I haue passion No my Deare Daughters you are deceaued the matter goeth not so Religion accounteth no great tryumph to frame a spiritt allreadye made a svveete soule and peacefull in its selfe but she exceedinglie esteemeth to reduce to a vertuous course soules that are strong in their inclinations for these soules if they are faythfull vvil surpass the others getting by the point of the spiritt vvhich others haue vvithout payne VVe doe not require of you that you should not haue passions it is not in your povver and God vvill that you feele them vntill death for your greater meritt nor likvvise that they bee but of little strength for this should bee as much as to say that a soule ill habituated could not bee fit to serue God the vvorld is deceaued in this thought God reiecteth nothing vvhere malice doth not intrude it selfe For tell mee I pray you if a person be of such or such a temper subiect to such or such a passion hovv can hee help it therefore all cōsisteth in the acts that vvee make by the motions vvhich depend of our vvill sinne being so voluntarie that vvithout our consent there is no sinne Put the case that I bee ouertaken vvith choler I vvould say to it Turne and returne riue in sunder if thou vvilt I vvill doe nothing for thy respect no not so much as to pronounce a vvord according to thy suggestion God hath left this in our povver othervvise in requireing perfection of vs it should bee to oblige vs to a thing impossible and consequently iniustice which cannot bee in God § 5. To this purpose there commeth into my mind a historie vvhich is proper for our purpose vvhen Moyses descended from the mountayne vvhere hee did speake vvith God hee savv the people vvho hauing made a golden calfe did adore it touched vvith iust choler for zeale of the Glorie of God hee sayed turning himselfe tovvards the Leuites If there be any one for our Lord let him take his svvord in hand to kill all those that shall present themselues before him not sparing any neither father nor mother sister nor brother but put all to death The Leuites thē takeing the svvord in hand hee vvas the most famous vvho killed most In like manner my deare daughters take the svvord of mortification into your hand for to kill and annihilate your passions and she vvho shall haue the most to kill shal be the most valiant if she vvill cooperate vvith grace Behould these tvvo young soules vvhereof the one is a little past six yeares old the other about fiue they haue fevv to kill also their spirit is not almost borne but these great soules vvho haue experienced many things and haue tasted the svveetnesses of heauen it is to them to vvhom it appertayneth to kill and annihilate their passions vvell Deare mother for those who you say haue so great desire of their perfection that they vvould passe all others in vertue they doe vvell to comfort their selfe-love a little but they should doe well to follovv the communitie in keeping their rules vvell for that is the right vvay to arriue to God You are verie happie my deare daughters in respect of vs in the vvorld when vvee aske the vvay one sayeth it is on the right hand another on the left and for the most part they deceaue vs but you you haue nothing to doe but to permitt your selues to bee carried you are like to those that saile vpon the sea the barque carrieth them and they remayne within it without care and in reposeing they goe forvvarde and haue nothing to doe to enquire if they are in their vvay vvhich is the dutie of the marriners vvho allvvaies see the fayre starre
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
other but haue a verie great vnion together The vertue of simplicitie is opposite and contrarie to the vice of craft and deceaite a vice vvhich is the source and spring from vvhence proceedeth policye subtiltye and doublenesse Crafte is a masse of subtilties deceytes and threacheries it is by the meanes of crafte that vvee find out inuentions to deceaue the spiritt of our neighbour and of those vvith vvhom wee haue to doe for to leade to the point vve aime at vvhich is to make them vnderstand that wee haue no other meaning in our hart then the same wee manifest by our wordes nor any other knovvledg of the subiect vvhereof there is question a thing which is infinitly contrarie to simplicitye vvhich requireth that vvee haue the interiour entirely coÌ„forme to the exteriour § 3. I intend not therefore to say that wee must demonstrat our motions of passions by the exteriour euen as vvee haue them in the interiour for it is not against simplicitye to sett a good countenance on the matter so as they may conceaue nothing amisse There must be allwaies made a difference betweene the effects of the Superiour part of our soule and the effectes of the inferiour part It is true that by fitts vvee haue great coÌ„motions in the interiour of our soule vppon the encounter of a correction or of some other contradiction but this commotioÌ„ proceedeth not from our vvill but all this sensible apprenhension passeth in the inferiour part the superiour part consenteth not at all to this but agreeth accepteth and findeth this encounter good we haue sayed that Simplicitye hath her continuall aspect in the purchaseing of the loue of God novv the loue of God requireth of vs that wee restrayne our feelings and feares and that wee mortifie and annihilate theÌ„ wherefore it doeth not require that wee should manifest theÌ„ and make theÌ„ knowen to others Therefore it is not want of Simplicie to sett a good countenaÌ„ce on it wheÌ„ wee are moued in the interiour But should not this deceaue those who should see vs say you for so much as although we should be verie vnmortified they would beleeue that wee are very vertuous This reflectioÌ„ my deare sister vpoÌ„ what they will say or what they will thinke of you is contrarie to simplicitie for as wee haue sayed she hath no other eye then to coÌ„teÌ„t God aÌ„d not creatures but onely as the loue of God requireth it After that the simple soule hath done an actioÌ„ that she iudgeth is her dutie to doe she thinketh no more thereoÌ„ and if it coÌ„meth into her mind to thinke what they will say or what they will thinke of her she proÌ„ptly cutteth of all this because she caÌ„not endure any stop or stay to diuerte her in her designe which is to keepe her selfe attentiue to her God to increase in her selfe his diuine loue the coÌ„sideratioÌ„ of creatures moueth not her for any thing for she referreth all to the Creator The same is to be sayed of that which one may say whether it bee not permitted to make vse of Prudence for the not discouering to superiours that which wee shall thinke may trouble theÌ„ or our selues in speaking of it for Simplicitie regardeth onely if it bee expedieÌ„t to speake or doe such a thing theÌ„ she putteth her â—â—lfe to the woorke not loosing time to coÌ„sider if the â—â—periour bee troubled or my selfe If I haue declarâ—d some thought I haue had of her or if she be not â—â—oubled nor I neither if it bee expedieÌ„t for mee to â—â—eake it I will not omitt simply to declare my â—inde let it happen after as God will when I shall â—aue done my dutie I will not put my felfe to payne â—â—r any other thing wee must not allwaies feare â—ouble so much whether it be for our selues or for â—nother for the trouble of ones selfe is not a sinne â— I knovve that goeing into some coÌ„panie one will â—â—eake some woordes that will trouble and moue â—ee I ought not to auoyde the goeing amoÌ„ge theÌ„ â—ut I ought to carrie my selfe armed with the conâ—â—dence vvhich I ought to haue in the diuine proteâ—ioÌ„ that it will fortifie mee to ouercome and vanâ—ish my nature against which I will make warre â— his trouble is not made but in the inferiour part â—f our soule wherefore wee must not bee astoniâ—ed when it is not obeyd I would say when wee â—e not coÌ„sent to that which it suggesteth to vs for â—at must not bee done But from whence coÌ„meth â—â—is trouble but for want of Simplicitie for somuch â— wee muse oftentimes to thinke what one vvill 〈◊〉 and what one will thinke in steed of thinking 〈◊〉 God and of that which maâ— make vs more pleasâ—â—g to his diuine bountie and goodnes but if I â—eake such a thing I shall remayne in more â—yne theÌ„ I was before I spake it vvell if you will â—â—t declare it and that it be not necessarie hauing 〈◊〉 need of instruction in this act resolue your â—fe readilye and loose not the time to consider â—hether you ought to declare it or not For there 〈◊〉 no reason to make an hovvers consideration â—pon all the triffling actions of our life Moreâ—er I thinke in my opinion that it is better and â—ore expedient to tell our Superiour the thoughts which mortifie vs most theÌ„ many others which seruâ— for nothing but for to prolong the discourse wee haue vvith her and if you remayne in payne it iâ— nothing but immortification that causeth it for 〈◊〉 vvhat purpose vvill I speake of that which is noâ— necessarie for my profitt and omitt that which may more mortifie mee Simplicitie as vvee allreadiâ— sayed seeketh nothing but the pure loue of God the vvhich is neuer found so vvell as in the mortification of our selues and according to the measurâ— that mortification encreaseth so much the morâ— neere vvee approche vnto the place vvhere weâ— shal find his diuine loue Moreouer the Superiourâ— ought to bee perfect or att least they ought to doâ— the vvorkes of the perfect and therefore they hauâ— their eares open for to receaue and vnderstand aâ— that wee vvill say to them vvithout putting themselues to much payne Simplicitye intermedletâ— not with what others doe or vvill doe She thinketh of her selfe yet not for her selfe doth she thinkâ— but what is truelie necessarie for as for other thing she allwaies speedilie turneth away her thoughtâ— This vertue hath a great affinitye with humilitye which permitteth vs not to haue a vvorse opinioâ— of any then of our selues § 4. You aske hovv Simplicitye must bee obserued in coÌ„uersations and recreations I aunswer you as in all other actions although in this therâ— must bee had a holy freedome libertie for to entertayne our selues vvith discourse vvhich serue thâ— spiritt for matter of ioy recreation VVee muâ— bee verie reall in conuersation yet wee must noâ— therefore bee inconsiderate for so much as simplicitye allwaies followeth the Rule of the