A treatise of the loue of God. Written in french by B. Francis de Sales Bishope and Prince of Geneua, translated into English by Miles Car priest of the English Colledge of Doway

THE NINGTH BOOKE. OF LOVE OF SVBMIS∣SION, WHEREBY OVR WILL IS VNITED to Gods. (Book 9)

Of the vnion of our will, to the will of God, which is the WILL OF GOOD PLEASVRE. CHAPTER. I.

I. NOthing excepting sinne, is done but by the will of God, called an absolute will and of GOOD PLEA∣SVRE, which cannot be hindred by man, and which is not knowen, vn∣to vs but by the effects, yet being arriued, they make manifest that God willed and determined them.

2. Let vs conside•• in grosse THEO: all that

hath bene, is, and shall be; and rauished with a∣mazement, we shall be forced to crie out with the Psalmist: O Lord I will praise thee, because thou are abundantly magnified; thy works are wonder∣full, and my soule doth acknowledge thē very much; thy knowledge is become admirable of me, it is made great, nor can I reach to it. And from thence we passe on to a most holy Complacence, reioycing that God is so infinit in WISDOME, PO∣WER, and GOODNESSE, which are the three Diuine Proprieties, whereof the world is but a small taste, or scantling.

3. Let vs behold men and Angels, and all the varietie of nature, qualities, conditions, faculties, affections, passions, graces and priuiledges which the diuine Prouidence hath established in the in∣numerable number, of those heauenly INTELLI∣GENCES, and humane creaturs, vpon which Gods IVSTICE and MERCY is so admirably practised; and we cannot containe our selues from singing with ioye full of respect and louing dread.

True Iustice and true Iudgment, are The obiect of my dittie: VVhich vnto thee I offer dare, Most iust and full of pitie.

THEO: we are to take an exceeding complacence to see how God exerciseth his MERCY by the sun∣drie benefits which he doth distribute amongst men and Angels in heauen and earth; And how he practiseth his IVSTICE by an infinit varietie of paines and chastisements: for his IVSTICE and

MERCY are equally amiable and admirable in them selues, since both of them, are no other thing then the same most singular Goodnesse and Deitie. But the effects of his Iustice being alwayes sharpe and and full of bitternesse to vs, he sweetens them with the mixture of the effects of his MERCY, conser∣uing the greene Oliue amidst the waters of the Deluge of his iust indignation, and giuing power to the deuote soule, as to a chast doue, to find it in the end, prouided alwayes, that like to the doue, she doth louingly meditate. So death, afflictions, anguishes, labours, whereof our life is full, which by Gods iust ordinances are the punishments of sinne, are also by his milde MERCY, made ladders to ascend to Heauen, meanes to encrease grace, and merits to obtaine Glorie. Blessed is pouertie, hunger, thirst, sorrow, sicknesse, persecution, death: for in truth they are the iust punishments of our faults, yet punishments so seasoned, or to vse the Phisitions terme, so aromatized with Diuine sweetenesse, benignitie and clemencie, that their bitternesse, is best beloued. A strang, yet a true thing, THEO: if the damned were not blinded with the obstinacie, and hatred which they con∣ceiue against God, they would find consolation in their torments, and see the Diuine MERCY admi∣rably dispersed amongst their eternally-tormen∣ting flames. So that the Saints considering on the one side the torments of the damned so horrible and dreadfull, they praise Gods IVSTICE in it, and crie out, thou art iust ô Lord thou art iust, and iu∣stice for euer raignes in thy iudgments. But seeing on the other side, that these paines, though eternall

and incomprehensible, come yet farre short of the crime and trespasse, for which they were inflicted, rauished with Gods infinite MERCY; ó Lord, will they saie, how good thou art, since in the very heate of thy wroth, thou canst not keepe in the torrent of thy MERCYES, that it streame not its waters into the deuouring flames of Hell.

Goodnesse o Lord hath not thy soule forsooke, Euen while thy iustest iustice, vengeance tooke Midst hellish flames, nor could sterne ire represse The torrent of thy wounted graciousnesse. Thou still pour'st out, and still dost enterlace, Thy wrothfull strokes, with strikes of grace.

And then turning our eyes vpon our selues in par∣cular, and finding in vs diuers interiour and exte∣riour goods, as also a greatest number of interiour and exteriour paines, which the Diuine Prouidēce hath prepared for vs, according to his most holy IVSTICE and MERCY: and as opening the armes of our consent, we doe most louingly embrace all, resting in Gods most holy will and singing vnto him, by way of a Hymne of an eternall repose, Thy will be done in earth as it is in Heauen: I Lord, thy will be done in earth, where we haue no pleasure, which is not enterlaced with some paine; no Roses without thornes; no day so cleare that is not followed with a night; no summer that was not vsshered in by a precedent winter: In the earth, ò Lord, where consolations are thinne sowen, desolations thicke: let yet ò God thy will be done, not onely in keeping thy Commande∣ments, Counsells, and Inspirations which are to be practised by vs; but also in the sufferance of

afflictions and paines which are to fall vpon vs, so that thy will may doe by vs, for vs, in vs, and with vs, what is thought good to thee.

That the vnion of our will to the will of God, is pri••c••pally caused by tribulations. CHAPTER. II.

1. PAines considered in themselues, cannot in∣deede be beloued; yet beheld in their source that is, in Gods will and prouidence which or∣daines them, they are infinitly amiable. Behold Moyses his rod vpon the ground, it is a hideous serpent; looke vpon it in Moyses his hand, it is a rod of wonders. Looke tribulations in the face, they are dreadfull; behold them in the will of God, they are loues and delights. How often doth it fall out, that the potion or plaster presented by the Phisition or Apoticarie is loathsome vnto vs, which being offered by some friends hand, (Loue surmounting our loathing) we receiue with de∣light? Certes Loue doth either free labour from all difficultie, or makes its difficultie delightfull. It is reported that there is a riuer in Boetia, where∣in, the fishes shine like gold, but taken out of those waters, the place of their origine, they haue the naturalll colour of other fishes. Euen so affli∣ctions if they be looked vpon out of God's will, they beare with them their naturall bitternesse;

but being contemplated in this eternall will, they are all gold, louely and precious beyond con∣ceite.

2. If Abraham had beheld a necessitie to slaughter his Sonne out of Gods will, thinke THEO: what panges and conuulsions his poore heart had felt: but seeing it in Gods GOOD PLEA∣SVRE, it appeares all gold, and he doth tenderly embrace it. If the Martyrs had looked vpon their torments out of this GOOD PLEASVRE, how could they haue sunge in chaines and flames? The truely louing heart, loues Gods GOOD PLEASVRE, not in consolations onely, but in afflictions also; yea it loues it better vpon the crosse, in paines and diffi∣culties, because it i•• the prime effect of Loue, to make the Louer suffer for the thing belo∣ued.

3. The Stoicks, especially the good Epictetes, placed all Philosophie in abstaining and sustaining bearing and forbearing: in forbearing and abstai∣ning frō terreane delightes, pleasures ād honours; in sustaining and bearing wrongs, toyles and discō∣modities. But Christian doctrine which is the onely true Philosophie, hath three principles vpō which it doth ground all its exercises. Abnegation of ones selfe, which is farre more then to abstaine from pleasures: Bearing of the crosse, which is farre more then to tolerate it: following of our Sa∣uiour not onely in the point of renunciation of a mans selfe, and bearing of his crosse, but euen in the practise of all sorts of good works. Yet is there not so much loue testified, neither in the abnega∣tion, nor in the very deede doing, as in suffering.

Certes the holy-Ghost in the holy Scripture puts downe the death and passion which our Sauiour suffered for vs, as the highest straine of our Sa∣uiours Loue towards vs.

4. First to loue Gods will in consolations, is a good loue, when the loue of God is indeede loued, not the consolation in which it is found: howbeit it is a loue voide of contradiction, repugnance and difficultie; for who would not loue a will so wor∣thy in a subiect so wellcome? Secōdly, to Loue the will of God in his Cōmandemēts, Coūsells, ād in∣spiratiōs, is a secōd degree of loue and much more perfect: for it leades vs to the renouncing and quitting of our owne will, and makes vs abstaine and forbeare many pleasures, yet not all. Thirdly to loue sufferances and afflictions for the loue of God, is the highest point of holy Charitie: for there is nothing therein to gaine our affection, saue the onely will of God; Our nature feeles a great contradiction in it, and we doe not thereby forsake pleasures onely, but we euen ēbrace paines and torments.

5. Our mortall enemye knew well, what was Loue's furthest tryall, when he had heard from the mouth of God, that IOB was iust, rightuous, fea∣ring God, hatting sinne, and stable in innocencie: he made no account of all this, in comparison of bearing afflictions, by which he made the last and surest essaye of the loue of this great seruant of God, ād to haue thē in an extreamitie, he compo∣sed them of the losse of all his goods, and all his children, of the entire reuolt of all his friends, and of an arrogant opposition of his greatest Confede∣rates,

and his owne wife: and of an opposition, full of despight, mockerie, and reproch; to which he added the whole collection of almost all hu∣mane diseases namely a cruell, stinking, horrible vlcer ouer all his bodie.

6. And yet behold the great IOB, as king of all the miserable creaturs vpon the face of the earth seated vpon a dunge-hill, as vpon the Throne of miserie; adorned with soares, vlcers, and matter, as with royall robes, suteing them in the qualitie of his royaltie, with so great an abiection and an∣nihilation, that if he had not spooken, one should not haue descerned, whether IOB was a man redu∣ced into a dounghill, or the dounghill a corrup∣tion in forme of a man. Behold there, I saie, the great Iob, crying out, If we haue receiued good things from the hand of God, why shall we not also receiue that which is bad? ô God how this word is great with Loue! He ponders, THEO: that it was from the hand of God, that he had receiued the good, testifying that he had not so much loued good because it was good, as that it came from our Sauiours hand: which being so, he concluds, that he is louingly to support aduersities, since they proceede from our Sauiours hand, equally to be loued when he distributs afflictions, and when he bestowes consolations. Each one doth easily re∣ceiue good things, but to receiue euill, is a worke of perfect Loue, which loues them so much the more, for that they are not amiable, but in respect of his hand that giues them.

7. The Trauailler that is in feare whether he hath hit vpon the right way, walks in doubt, loo∣king

about him in the countrie where he is, and stands in a muse at the end of almost euery feild, to thinke whether he goes not a straie. But he that is sure of his way, walks on iocundly, boldly and swiftly. Euen so the Loue that de••ires to walke to Gods will through consolations, walkes still in feare to take the wrong path, and in steede of lo∣uing Gods good liking, to fall in loue with the pleasure which is in the consolation; but the Loue that strikes straight through afflictions towards the will of God, walkes in assurance: For affli∣ction being in no wise amiable in it selfe; it is an easie thing to Loue it onely for his sake that send's it. The hounds in spring time, are euery foote at default finding hardly any sent at all; because the hearbes and flowres doe then smell so freshly, that the freshnesse put downe the rowt or sent of the Hart or hare; In the spring time of consolations, Loue is scarcely acquainted with Gods pleasure, because the sensible pleasure of the consolation doth so allure the heart, that it trou∣bles the attention which it ought to haue to the will of God. S. CATHARINE hauing from our Sa∣uiour her choice of a Crowne of gold, or a crowne of thornes, choosed this, as better suteting with Loue. A desire of sufferance, saieth the B. ANGELA FOLIGNY, is an infallible marke of Loue: and the great Apostle cries out, that he glories onely in the Crosse, in in∣firmitie, in per∣secution.

Of the vnion of our will to the Diuine will, in spirituall afflictions by resignation. CHAPTER. III.

1. THe Loue of the Crosse makes vs vndertake voluntarie afflictions, as for example, fa∣sting, watching, haire-shirts, and other tamings of the bodie, renoūce pleasures, honours ād riches: ād loue in these exercises is very delightfull to the beloued; yet more, when we receiue with patience sweetenesse, and mildnesse the paines, torments, and tribulations, by reason of the Diuine will which sends vs them. But Loue then is at its hight, when we receiue afflictions not with patience and sweet∣nesse onely, but we doe euen cheerish, loue and embrace thē, in regard of the Diuine will, whence they proceede.

2. Now of all the essayes of perfect Loue, that which is practised by the repose of the mind in spi∣rituall tribulations, is doubtlesse the most pure, and highest. The B. ANGELA OF FOLIGNY makes an admirable description of the interiour panges which sometimes she felt, saying that her soule was tortured like to one who being tyed hand and foote, should be hung by the necke, without being strangled, but should hang in this estate betwixt death and life, without hope of helpe, and neither being able to keepe herselfe vpon her feete, nor

assist herselfe with her hands, nor crie out, nor yet sigh or moane. So it faires, THEO: the soule is sometimes so ouercharged with interiour affli∣ctions, that all her faculties and powers, are op∣pressed by priuation of all that might releiue her; and by apprehension and impression, of all that might attristate her. So that at the imitation of her Sauiour she begins to be troubled, to feare, to be disamayed, and at length to waxe sad with a sor∣row like vnto that of one dying. Whence she may rightly saie, My soule is heauie euen to death: and with her whole hearts consent, she desirs, peti∣tions, supplicats, that if it be possible, this Calice may passe, hauing nothing left her, saue the very supreame point of her Spirit, which cleeuing hard to the Diuine heart and will, saieth in a most sin∣cere submission, O eternall Father, ah! not myne, but thy will be done. And, which is diligently to be noted, the soule makes this resignation a∣midst such a world of troubles, contradictions re∣pugnances, that she doth euen hardly perceiue that she makes it; at least it seemes to her to be done so coldly, that it is not done from her heart, nor as it were fitting, since that which passeth there in fauour of the Diuine will, is not onely done without delight and contentment, but euen against the pleasure and liking of all the rest of the heart; whom loue permits to bemoane her selfe, at least to moane that she cannot bemoane her∣selfe, and to sigh out all the LAMENTATIONS of IOB and Hieremie: yet with charge, that a sacred peace be still conserued in the very bottome of the heart in the highest and most delicate point of the Spi∣rit;

and this submissiue peace is not tender or sweete, nor yet in a manner sensible, though o∣therwise, sincere, strōg, inuincible, ād full of Loue; ād it seemes to haue betakē it selfe to the very ēd of the Spirit, as into the dungeō of the Fort, where it remaines corragious; though all the rest be taken and pressed with sorrow: And by how much the more Loue in this case is depriued of all helpes, forsaken of all the aide of the vertues and faculties of the soule, by so much it is more to be prised for conseruing constantly its fidelitie.

3. This vnion or conformitie to the diuine pleasure, is made either by a holy resignation, or a most holy indifferencie. Now Resignation is pra∣ctised, with a certaine force and submission: one would willingly liue in lieu of dying, yet since it is Gods pleasure that die we must, we yeeld to it. We would willingly liue, if it pleased God, yea further, we would willingly that it were his plea∣sure to prolong life: we die willingly, yet more willingly would we liue; we departe with a reaso∣nable good will, yet would we stay with a better. IOB in his afflictions made an act of resignation: since we haue receiued the good, saied he, from the hand of God, why shall we not sustaine the the toyles and vexations which he doth send vs? marke, THEO: how he speakes of sustaining, sup∣porting, enduring; as it hath pleased our Lord, so was it done, our Lords name be praised. These are the words of resignation and acceptance, by way of sufferance and patience.

Of the vnion of our will to Gods will by Ind••fferencie. CHAPTER. IV.

1. REsignation preferrs Gods will before all things, yet doth it Loue many other things besides the will of God: but Indifferencie passeth Resignation: for it Loues nothing, but meerely for the Loue of Gods will: in so much that no∣thing at all can stirre the indifferent heart, in the presence of the will of God. True it is, the most indifferent heart in the world may be touched with some affection, while yet it discouers not where the will of God is. Eliezer being come to the fountaine of Harā, had a full view of the virgin Rebecca, ād without doubt, saw her too too faire and pleasing: howbeit he staied himselfe in an in∣differencie, till he knew by a signe from God, that the Diuine will had ordained her a wife for his Maisters sonne: for then he presented her with the eare-iewels, and bracelets of gold. Con∣trariwise if IACOB had onely loued in Rachel the alliance with Laban, to which his Father Isaac had obliged him, Lya had bene as deare vnto him as Rachel, they being doth Labans daughters; and consequently his Fathers will had bene as well ful∣filled in the one as in the other. But because beyōd his Fathers will he coueted to satisfie his owne liking, taken with the beautie and louelinesse of

Rachel, he was troubled to Espouse LYA, yet by resignation, tooke her against his owne li∣king.

2. But the indifferent heart stands not thus af∣fected, for knowing that tribulation though she be hard-fauered as another LYA, leaues not for all that to be daughter and a beloued one to the Diuine Pleasure, it loues her as much as consola∣tion, which yet in it selfe is more gracious, yea it Loues tribulation more, for that it sees nothing amiable in it, sauing the signe of Gods will. If pure water onely be my desire, what care I whether it be serued vp in a golden bolle, or in a glasse, since, I am to haue the water onely; yea I would rather haue it in a glasse, because it hath no other colour then that of the water, which also I haue at a fairer view. What doth import whether Gods will be presented vnto vs in tribulation or in con∣solation, since I pretend nothing in either of them, but Gods will, which appears so much the better, in that there appears, no other beautie, then that of the eternall pleasure?

3. Heroicall, yea more then heroicall was the indifferencie of the incomparable S. PAVLE, I am pressed saied he, of two sides, hauing on the one side a desire to be freede from this bodie, and to be with IESVS-CHRIST, which is incomparably better: yet on the other side a desire to liue for your sake. Wherein he was followed by the great Bishop S. MARTIN, who being got to the periode of his life, pressed with an extreame desire to goe to God, did yet testifie that he would most willingly re∣maine amongst the trauaills of his charge, for the

good of his flocke, so that hauing ended this Can∣ticle.

How wishfull are thy Tents, How much belou'd, O dreadfull God of Hosts! My soule is mou'd VVith an extreame desire, And sense doe sownd To be where ioyes abound. My heart leapes, and flesh makes strife After thee, ó God of life.

He fell vpon this exclamation. O Lord, if I may yet be seruiceable to thy peoples saluation, I re¦fuse not Labour, thy will be done. Admirable was the indifferencie of the Apostle, admirable that of this Apostolicall man. They see heauen stand o∣pen for them, in earth a thousand toyles, they are indifferent in the choice of either, nothing but the will of God can conterpoise their hearts. Heauen appears no more pleasant then worldly miseries, so Gods GOOD PLEASVRE be equally in them both. Labours are a heauen to them, if Gods will be found in thē, and heauen is a Hell if it be not found therein: for as Dauid saieth, they desire not any thing in heauen or earth, but that Gods GOOD PLEASVRE might be accomplished. O Lord what is there in heauen for me, or what can I desire in earth saue thyne owne selfe.

4. The indifferent heart is as a balle of waxe in

the hands of its God, readie to receiue all the im∣pressions of the Diuine pleasure. It is a heart e∣qually disposed to all, hauing no other obiect of its will, then the will of its God, which doth not place its affection vpon the things that God wil∣leth, but vpon the will of God that willeth them. Wherevpon when it meetes with Gods will in di∣uers things, it chooseth that, cost what it will, wherein it appeares most. Gods will is found in marriage, and in virginitie, but because it is more in virginitie, the indifferent heart makes choice of virginitie though it should cost her her life, as it did S. PAVLS deare spirituall daughter S. T••CLA, S. CE∣CILIE, S. AGATHA, with a thousand others. Gods will is found in seruing as well the poore as the rich, but yet somwhat more in seruing the poore; the indifferent heart will choose that part. God's will is in modestie exercised in consolations, and in patience practised in tribulations; the indifferent heart preferres this, as hauing more of Gods will in it. To conclud Gods will is the soueraigne ob∣iect of the indifferēt soule. Wheresoeuer she espies it, she rūnes to the odour of its perfumes, directing her course still thither, where it most appeares, without any other respect. She is cōducted by the Diuine will, as in a beloued string, which way soe∣uer it takes, she makes after it: She would prise hell more with Gods will to boote, then heauen without it. Nay she would euen preferre hell be∣fore heauen, if she perceiued onely a little more of Gods will in that, then in this. So that if by sup∣position of an impossible thing, she should appre∣hend her owne damnation more agreeable to God,

then her saluation, she would quit Heauen and runne into Hell fire.

That holy indifferencie is extended to all things. CHAPTER. V.

1. Indifferencie is to be practised in things be∣longing to the naturall life, as in health, sick∣nesse, beautie, deformitie, weacknesse and strēgth: in the affaires of the spirituall life as in honours, place, riches; In the varietie of the spirituall life, as in drinesses, consolations, gusts, aridities: In actions, in sufferances, and finally in all sorts of e∣uents. Iob, in his naturall life, was wounded with a most horrible soare that euer eye beheld. In his ciuile life, he was scorned, baffled, contemned, and that by his nerest allie: In his spirituall life, he was oppressed with languors, gripings, conuulsions, andguishes, darknesse, and with all kinds of in∣tollerable interiour aggreeuāces, as his cōplaints and Lamentations doe witenesse. The great Apo∣stle doth denounce vnto vs a generall indifferencie to shew our selues the true seruants of God, in wants, anguishes, wounds, in prisons, seditions, trauailles, in watchings, fastings, in chastitie, in knowledge, in longanimitie, and sweetenesse, in vertue of the holy Ghost, in vnfained Charitie, in the word of truth, in the vertue of God, by the armes of Iustice, to the right and left hand, by glo∣rie

and abiection, by infamie and good name; as seductours and yet iust, as men vnknowen, and yet acknowledged, as men dying and yet aliue, as cha∣stised and yet not slaine, as sorrowfull, and yet still continually ioyefull, as needie and yet enriching many, as hauing nothing and yet possessing all things.

2. Note I pray you, THEO: how the life of the Apostles, in their bodies, was afflicted with woūds: in their hearts with anguishes: in their ciuile life, by infamie and prisons; and in all these ô God what indifferencie they had! Their sorrows are ioyfull, their pouertie rich, their death liuely, their dishonours honorable: that is, they are ioy∣full to be sad, content to be poore, reenforced to liue amongst the dangers of death, and glorious to be disesteemed; for such was the will of God.

3. And whereas the will of God was better knowen in sufferances, then in the acts of other vertues, he rankes the exercise of patience in the front, saying, let vs appeare in all things the seruāts of God, by great patience in tribulations, in wāts in anguishes: and then towards th'end, in chasti∣tie, in Prudence, in longanimitie.

4. In like manner our heauenly Sauiour was incomparably afflicted in his ciuile life, being con∣demned as guiltie of Treason against God and mā, bet, buffetted, scourged; and in his naturall life tormēted with an extraordinarie ignominie, dying in the most cruell and sensible torments that heart could thinke. In his spirituall life, enduring sor∣rowes, feares, amazements, anguishes, succour∣lesnesse,

interiour oppressions, such as neuer was or shall be. For though the supreame portion of his soule did soueraignely enioye eternall glorie, yet would not Loue let glorie spred its delightes, neither in his sense, imagination or inferiour rea∣son, but left the whole heart exposed in this sort, to the mercy of sorrow and distresse.

5. Ezechiel had a vision of a picture of a hād, which tooke him by an onely locke of his head-haire, and hoist him vp into the aire. In like man∣ner our Sauiour reared vp into the aire vpon the Crosse, seemed to be held in his Fathers hand, by the very extreamitie of the Spirit, and as it were, by one haire of his head, which being touched by the sweete hand of his eternall Father, receiued a soueraigne abundāce of Felicitie, all the rest being drunke vp in sorrow and griefe. Wherevpon he cries out, My God, why hast thou forsaken me?

6. They saie, that the fish termed the Lanterne of the Sea, in the midst of the tempest, thrusts her tongue out of the water, which is so bright, shi∣ning and cleare that she serue the marriners for light-houses, or Beacons; so in the midst of pas∣sions wherewith our Sauiour was beset, all the fa∣culties of the soule were swallowed vp, and buried in the torment of such a number of paines, excep∣ting onely the point of his Spirit, which being free from all paine, remained bright and light with glorie and felicitie. O how blessed is the Loue which raignes in the top of a faithfull soule, while it is tossed vpon the billowes and waues of interiour tribulations.

Of the practise of the louing indiffe∣rencie, in things belonging to the seruice of God. CHAPTER VI.

1. Scarcely can we discouer the Diuine plea∣sure but by the euents, and as long as it is vnknowen vnto vs, we must adheare close to the will of God which is alreadie declared and signi∣fied vnto vs: but as soone as the Diuine Maiesties pleasure appeares, we must presently and louingly submit our selues vnto it.

2. My mother, or my selfe (all is one) are sicke in bed, what doe I know, whether it be his will, that death should ensue? verily I am ignorant of it; yet know I well, that in the interim, till the euent arriue, he hath ordained by his signified will, that I vse meanes conuenient for the cure. I will therefore faithfully doe myne endeauour, not omitting any thing that I can well contribute to that effect. But if it be the Diuine pleasure, that the remedies should not preuaile against the dis∣ease which brings death with it; as soone as I shall haue intelligence thereof by the euent, I will lo∣uingly yeeld to it, in the point of my heart maugre all the opposition of the inferiour powers of my soule. I, Lord, will I saie, it is my will, because thy GOOD PLEASVRE is such: so it hath pleased thee, and so it shall please me, who am the most humble seruant of thy will.

3. But if the Diuine pleasure were declared vnto me, before the euent thereof, as was the man∣ner of his death to the great S. Peter: to the great S. PAVLE his shakles and prisons: to Hieremie the ruine of his deare Hierusalē: to Dauid the death of his sonne: then I were at the same instant to vnite my will to Gods, in imitation of the great Abra∣ham, and with him, if we had such a command, we were to vndertake the execution of the eternall Decree, euen in the slaughter of our owne childrē. O admirable vnion of this Patriarch•• to the will of God, who beleeuing that it was the Diuine pleasure that he should sacrifice his child, willed and enterprised it so couragiously! Admirable that of the child, who so meekely submited him∣selfe to his Fathers sword, to haue Gods will per∣formed, at the price of his owne blood.

4. But note here, THEO: a marke of the per∣fect vnion of an indifferent heart with the Diuine pleasure: behold Abraham with the sword in his hand, his arme extended, readie to lend death's-blow to his onely deare Sōne: this he did to please the Diuine pleasure: and see at the same instant an Angell, who of the part of the saied Pleasure, sodainely stops him, and presently, he waighes his blow, equally readie to sacrifice or not to sa∣crifice his sonne, his life and death being all one to him, in the presence of Gods will. When God giues him order to sacrifice his Sonne, he is not sorrowfull; when he dispenseth with the order giuen, he is not ioyfull. All is one to this resolute heart, so Gods will be done.

5. Yes, THEO: for God oftentimes to exercise

vs in this holy indifferencie, inspires vs with high designes, which yet he will not haue accomplished and as then we are boldly, couragiously and cō∣stantly to set vpon and pursue the worke to our power; so are we sweetly and quietly to submit our selues to the euent of our entreprise, such as it pleaseth God to send vs. S. LEWES by inspira∣tion, passed the Sea, to conquer the holy Land, the successe answered not his expectation, he sweetly submitted hīselfe to it. I doe more esteeme the tranquillitie of this submission, then the mag∣nanimitie of his enterprise. S. FRANCIS went into Egipt to conuert the infidels, or amongst the in∣fidels to die a Martyre, such was the will of God, yet he returned without performing of either, and that was also Gods will. It was also the will of God, that S. ANTONIE of Padua both desired Martyrdome, and obtained it not. The B. Ignatius of Loyola, hauing with such paines put on foote the Companie of the name of IESVS, whereof he saw so faire fruit, and foresaw much more in the tyme to come, durst yet promise himselfe, that, though he should see it dissolued, which was the sharpest displeasure that could befall him, with in halfe an houre after he would be resigned and appease himselfe in the will of God. Iohn Auila, that holy and learned Preacher of Andalusia, ha∣uīg a designe to erect a cōpanie of reformed Priests for the aduancement of Gods glorie, wherein he had alreadie made a good step, as soone as he saw that of the Iesuites on foote, which he thought did suffice for that time, he presently stopt his designe, with an incomparable meecknesse and humilitie.

O how happie are such soules, as are couragious, and forceable in the enterprises to which God in∣spires them; and withall tractable and facile in gi∣uing them ouer, when God doth so dispose. These are markes of a most perfect indifferencie, to leaue of doing a good, when God pleaseth, and to re∣turne in the halfe way, when Gods will, which is our Guide, doth ordaine it. Ionas was much to blame, to suspect that God did not accomplish his Prophesie vpon the NINIVITS; Ionas performed Gods will, in denouncing vnto the Niniuits their ouerthrowe, but he let his owne will and interest enter into the worke, wherevpon seeing that God did not fulfill his prediction according to the ri∣gour of the letter, he was offended, and murmured vnworthily. Whereas, if Gods will had bene the onely motiue of his actions, he would haue bene as well content to haue seene it accomplished, in remission of the paine which the Niniuits had me∣rited, as in punishments of the fault, which the Niniuits had comitted. Our desire is that the things which we vndertake, or haue a finger in, should succeede well, but there is no reason, that God should doe all that we desire. If Gods will be that Niniuie should be threatned, ād not throwen downe, since the threat is sufficient to correct, why should Ionas find himselfe ageeeued in it?

6. But if this be so, we are then to affect no∣thing at all, but abandone our businesse to the mercy of the euents. Pardon me, THEO: we are to omit nothing, which is requisite to bring the worke, which God hath put into our hands to a

happie issue; yet vpon condition, that if the euent be contrarie, we should louingly and peaceably embrace it: for we are commanded to be iealous in that which appertaines to God's glorie, and to our office: but we are neither obliged, nor char∣ged with the euent which is not placed within our reach. Take care of him, was it saied to the Groome of the stable, in the Parable of the poore mā, who lay halfe dead betwixt Hierusalē ād Hie∣rico: It is not saied, as S. Bernard remarkes, cure him, but take care of him. So the Apostles, with an vnspeakable affection, preached first to the Iewes, though they foresaw that in the end they they should be forced to leaue them, and betake themselues to the Gentils. It is our part to plant and water carefully, but it belongs to God onely, to giue encrease.

7. The great Psalmist makes this praier to our Sauiour, as in an exclamation of ioye, and with presage of victorie. O Lord, for thy beautie and comlinesse sake, bend thy bow, march prosperou∣sly and get on horse back; as though he too would saie, that by the arrowes of his heauenly Loue, shot into humane hearts, he made himselfe Maister of man, to handle him at his pleasure, not vnlike to a horse well trained vp. O Lord thou art the Royall MAISTER OF THE HORSE, who can turne the heart of thy faithfull Louers into all postures, some∣times giuing them full bridle, they runne at full speede in the enterprises to which they were inspi∣red; ād againe, at thy pleasure, thou stopest them in the midst of their careere, and at the hight of their speede.

8. But further, if the enterprise begun by in∣spiration, doe perish by his fault, into whose hāds it was put in trust, how can one saie then, that a man is to submit himselfe to Gods will? for some will saie vnto me, it is not Gods will that hinders the euent, but my fault, which is not caused by Gods will. It is true, my child, thy fault was not caused by Gods will; for God is not Authour of sinne: yet it is also true, that it is Gods will that thy fault, is followed with the defect and ouerthow of thy designe, in punishment of thy fault: for though his goodnesse cannot permit him to will thy fault, yet can his Iustice permit the paine due to it. So God was not the cause that Dauid offen∣ded, yet he inflicted vpon him the paine due to his sinne. Nor was he the cause of Sauls sinne; Marrie he was cause that in punishment of it, the victorie perished in his hands.

9. When therefore it happens, that in punish∣ment of our fault, our holy designes haue not good euents; we must equally by a solide repentance detest the fault, and accept the punishments thereof.

Of the indifferencie which we are to haue in our Spirituall aduancement. CHAPTER. VII.

1. GOd hath ordained that we should imploy our whole endeauours to obtaine the

holy vertues. Let vs thē forget nothīg which might helpe our good successe in this pious entreprise: but after we haue once planted, and watered, let's then know for certaine, that it is God, which must giue groth to the trees of our good inclina∣tions and habits. And therefore, from his Diuine Prouidence we are to expect the fruits of our de∣sires ād labours. And if we perceiue not the pro∣gresse and aduancement of our hearts in deuotiō, such as we would desire it, let's not be troubled at it, let's liue in peace, let a smooth calme alwayes raigne in our hearts. It belongs to vs, diligently to labour our heart, and therefore we must faithfully attend to it: But touching the plentie of the croppe or haruist, let's leaue the care thereof to our Lord and Maister. The Husbandman is neuer reprehen∣ded that the haruest is not plentifull; but onely that he did not carefully till and sowe his ground. Let's not be troubled to perceiue our selues conti∣nually NOVICES in the exercise of vertue: for in the MONASTERIE OF A DEVOTE LIFE, euery one holds himselfe a continuall NOVICE; and there, the whole life, is the yeare of PROBATION, there being no more euident argument, not onely that we are NOVICES, but that we are euen worthy of expul∣sion and reprobation, then to esteeme and hold our selues PROFESSED. For according to the Rule of this Order, not the solemnitie, but the perfor∣mance of the vowes, makes the Nouices Profes∣sed; nor are the vowes euer performed, while there remaines yet something to be done for their per∣formance; nor is the obligation of seruing God, and going on in his loue ended, but with the end

of life. I but, will some say vnto me, if I know that it is by my owne fault, that I profited not in ver∣tue, how could I but be greeued and disquieted? I haue saied the same in the Introduction to a de∣uote life, but I doe willingly iterate it, because it can neuer be saied sufficiently, one must be sorrie for faultes committed, with a setled, constant, and calme repentance, but not with such an one as is distempered, turbulent, or disencouraging. Are you sure that your backwardnesse in vertue was caused by your fault? goe to then, humble your selfe before God, implore his Mercy, fall prostrate before the face of his goodnesse, and demand par∣don, confesse your fault, crie him mercy, euen in your Ghostly Fathers eare, to obtaine absolation: But this being done remaine in peace, and hauing detested the offence, embrace louingly the ab∣iection, which you feele in your selfe, by reason of delaying your aduancement in vertue.

2. Alas, THEO: the soules in Purgatorie, are there doubtlesse for their sinnes, and for sinnes which they haue detested, and doe highly detest: but as for the abiection and paine which remaines, to be tyed to that place, and to be depriued for a space of the beloued Loue of heauen, they endure it with Loue, and deuotely pronoūce the Canticle of the Diuine Iustice; Thou art iust ô Lord, and thy iudgments are rightuous. Let's therefore ex∣pect our aduancement with patience, and in steede of disquieting our selues that we haue so little pro∣fited in the time past, let vs diligently endeuour to doe better in the time to come.

3. Behold, I beseech you this good soule, she

hath much desired and endeauored to infranchish her selfe of choler, wherein God hath assisted her: for he hath quite deliuered her from all the sinns which proceede frō choler, she would die rather then vtter one onely iniurious word, or to let slipe any showe of hatred. And yet she is subiect to the assaults, and first motions of this passion, which are certaine iertings, stirrings, and sallies of an angrie mind, termed in the Caldaicall Para∣phrase, SHRVGGINGS, saying shrugge, but sinne not: whereas our sacred version saieth; Be angrie, but sinne not; which in effect is the same thing: for the Prophet would onely saie, that if anger sur∣prise vs, stirring vp in our hearts the first shrug∣gings of sinne, we should be carefull not to let our selues be carried further into the passion, for so we should offend: and though these first stirrings and shruggings be no sinne, yet the poore soule that is oft set hard at by them, doth trouble, af∣flict ād disquisquiet herselfe, reputing her sorrow a sacrifice to God, as though it were the Loue of God that prouoked her to this sorrow. And yet, THEO: it is not heauenly Loue that causeth this trouble; it neuer being offended but at sinne; it is selfe-Loue that desires to be freed from the paines and toyles, which the assaults of anger drawes vpō vs. Nor is it the offence that offends vs in these stirrings of anger, there being none at all commit∣ted: it is the paine we are put to in resisting, that disquiets vs.

4. These rebellions of the sensuall appetite, as well irascible, as concupiscible, are left in vs for our exercise, to th'end we might practise spirituall

valour in resisting them. They are they Philistians, against whom the true Israelits are still to fight, but shall neuer put them to flight; they may wea∣ken them but neuer quite ouerthrow them. They liue with vs, and neuer die but with vs. They are truly execrable and detestable, as being bred by sinne, and fed of sinne, whence, as we are termed earth, because we take our descent from earth, and to earth runne back againe, so this rebellion is named sinne by the great Apostle, as being issue of sinne and drawing still that wayward, though it neuer makes vs guiltie, vnlesse we second, and obey it; wherevpon the same Apostle doth exhort vs, that we permit it not to raigne in our mortall bodie, to be subiect vnto it. He prohibits vs not to feele: but onely not to consent to it. He doth not ordaine, that we should hinder sinne to enter into vs, but he commands, that it should not raigne in vs: It is in vs when we feele the rebellion of the sensuall appetite, but it doth not raigne in vs, vnlesse we giue consent vnto it. The Phisitian will neuer giue order that the sicke of an ague should not be drie, for that were too great a fol∣lie, marrie he will tell him, that though he be drie, he must abstaine from drinking. No man will be so mad, as to bid a woman with child, longe for no extrauagant things, for it is not in her power; well may one desire her to discouer her longings, to th'end that if she longes for hurtfull things, one might diuert her imagination, least the phantasie might get dominion ouer her heart.

5. The sting of the flesh, forerunner of Satan▪ did rudely treate the good S. PAVLE; to haue in••••∣ted

him into the precipice of sinne: The poore Apostle endured this as a shamefull and infamous wrong: and therevpon termed it a boxing or buf∣fetting, and petitioned to God to be deliuered of it: but he heard from God, Paule my grace is sufficient for thee: for vertue is perfected in infir∣mitie; whereat this holy man submitting himselfe, willingly, then quoth he, will I glorie in myne in∣firmities, that the vertue of Christ may dwell in me. But take notice, I beseech you, that there is sensuall rebellion euen in this admirable vessell of Election, who in rūning to the remedie of Praier, doth teach vs, that we are to vse the same armes against the temptatiōs we feele. Note further, that God doth not alwayes permit those cruell reuoults in man, for the punishment of sinne, but to mani∣fest the force and vertue of the Diuine assistance and grace. Finally marke, how we are not onely not to be disquieted in our temptations and infir∣mities, but are euen to glorie to be infirme, that therby Gods vertue may appeare in vs, sustaining our weeknesse, against the force of the suggestion and temptation: for the glorious Apostle cals the stingings and shooting of the impurities which he endured, his infirmities, and yet he saieth he glo∣ries in them; for be't that he felt them by his mi∣serie, yet through Gods mercy he consented not to them.

6. Certes, as I haue alreadie saied, the church condemned the errour of certaine Solitarists, who held, that we might be perfectly deliuered, euen in this world, of the passion of Anger, Concupis∣cence, Feare, and the like. It is Gods will we

should haue enemies; and it is also his will that we ••hould repulse them. Let vs thē behaue our selues couragiously betwixt the one and th'other will of God, enduring with patience to be assaulted, and endeauoring with courage by resistance to make head against the assaults.

How we are to vnite our will with Gods, in the permission of sinne. CHAPTER. VIII.

1. GOd doth soueraignely hate sinne, and yet he doth most wisely permit it to leaue rea∣sonable creaturs free in their actions, according to the condition of their nature, and to make the good more commendable, while hauing power to transgresse the law, they doe not for all that trans∣gresse it. Let vs therefore adore and blesse this ho∣ly permission. But since the Prouidence which doth permit the sinne, doth infinitly hate it, let vs also detest and hate it, desiring with all our heart, that sinne permitted, may not be com∣mitted: And in sequele of this desire, let vs make vse of all the meanes possible to hinder the birth, groth and raigne of sinne, imitating our Sauiour therein, who neuer ceaseath to exhort, to promise, to menace, to prohibite, to command, and inspire vs, to turne our will from sinne, so farreforth as is possible, without depriuing vs of libertie. But when the sinne is once committed, let vs endeauore

what we are able, to haue it blotted out; as our Sa∣uiour, who assured Carpus, aboue mentioned, that if it were requisit he was readie to suffer death a∣gaine to deliuer one onely soule from sinne. But if the Sinner waxe obstinate, let vs weepe, THEO: moane, praie for him together with our Sauiour, who hauing all his life time shed an aboundance of teares vpon sinners, and such as did represent thē, died in the end, his eyes full of teares, his bodie goarie with blood, lamenting the losse of sinners. This affection touched Dauid so to the quicke, that he fell into a traunce vpon it, I haue sownded, saieth he, for sinners abandoning thy law. And the great Apostle protest's that a continuall sor∣row possesseth his heart for the obstinacie of the Iewes.

2. Yet be sinners neuer so obstinate, let vs ne∣uer desist to aide and assist them: for what doe we know, but they may doe pennance and be saued? happie is he that can saie to his neighbour, as did S. Paule, I haue neither ceased night nor day to admonish euery of you with teares; and therefore I am cleare of your blood; for I haue not bene sparing, in denouncing vnto you, Gods good pleasure in euery behalfe. So lōg as there remaines any hope, that the sinner will amend, which al∣wayes remaines as long as life; we must neuer re∣iect him, but praie for him, and assist him as farre forth as his miserie will permit.

3. But lastly, after we haue wept ouer the ob∣stinate, and performed towards them the good of∣fices of Charitie, in essaying to reclame them from perdition, we must imitate our Sauiour, and

the Apostles, that is, we must remoue our mind from thence, and place it vpon other obiects, and imployments, more to the aduancement of Gods glorie. We were first, saied the A∣postles to the Iewes, to announce the word of God vnto you, but whereas you reiect it and make your selues vnworthy of the raigne of IESVS-CHRIST, we will betake our selues to the Gentils. The kingdome of God, saieth our Sauiour shall be taken from you, and shall be giuen to a nation that will make some profit of it. Nor can one in∣deede spend much time in bewailing some few, without loosing time fit and necessarie, to pro∣cure the saluation of others. It is true indeede, the Apostle saieth, that the losse of the Iewes is a cōti∣nuall corrasiue vnto him, yet he spoke it in no o∣ther sense, then we saie, that we praise God con∣tinually, for we meane no other thing thereby, then that we praise him very frequently, and in euery occasion: and in the same manner, the glo∣rious S. Paule, felt a continuall griefe in his heart, caused by the Iewes reprobation, for that in euery occasion he bemoaned their mishape.

4. For the rest we must for euer adore, Loue and praise God's reuenging and punishing IVS∣TICE, as we loue his MERCY being both daugh∣ters of his goodnesse. For as he is good, yea so∣ueraignly good, he makes vs good by his grace: by his IVSTICE he punisheth sinne, because he hates it, and he hates it, for that being soueraignly good, he hates the soueraigne euill which is ini∣quitie. And in conclusion note, that God doth neuer otherwise withdraw his MERCY from vs,

then by the iust vengāce of his punishing IVSTICE, nor doe we euer escape the rigour of his IVSTICE, but by his iustifying MERCY: and howsoeuer whe∣ther he punish or gratifie vs, his good pleasure is worthy of adoration, loue, and euerlasting praise. So the Iust, who sing the praises of Gods MERCY, for such as haue wrought their owne saluation, shall reioyce, euen in seeing Gods vengance: The Blessed shall with ioye approue the Sentence of the Reprobats damnation, as well as that of the Elects saluation. And the Angels hauing exerci∣sed their Charitie towards those that they had in keeping, shall remaine in peace, while they see them obstinate, yea euen damned. We are there∣fore to submit our selues to the Diuine will, and kisse the right hand of his MERCY, and the left hand of his IVSTICE, with an equall Reuerence.

How the puritie of Indifferencie is practised in the actions of holy Loue. CHAPTER. IX.

1. THe most excellent Musician of the Vniuer∣sitie, and one that had a skeelfull hād vpō the Lute, became in time so deadly deafe, that his hearing serued him for nothing, yet ceased he not for all that to sing, and to handle his Lute maruei∣lous delicatly, by reasō of the perfect habite which he had therein whereof his deafenesse did not de∣priue

him; But taking no pleasure in his song, nor yet in the sound of his Lute, as being depriued of his hearing, he could not perceiue the sweetenesse and delight of it; so that he neither sung nor plaied, saue onely to content a Prince, whose na∣tiue subiect he was, and whom he infinitely desired to please, as hauing an infinite obligatiō vnto him, for his breeding from his childhood. Hence he tooke an incomparable delight to delight him: and when his Prince made shew to be delighted in his musike, he was rauished with delight. But it hap∣pened sometimes that the Prince, to make triall of this louing Musician's loue, gaue him order to sing, and presently vpon it, leauing him there, wēt a hunting: yet the desire which this Chaunter had to accomplish his Maisters desires, made him con∣tinue his musike as attentiuely as though his Prince had bene present; though in very deede he had no content in his owne song: for he neither had the pleasure of the Melodie, whereof his deafe∣nesse depriued him, nor the content of pleasing his Prince, who being absent could not enioye the sweetenesse and pleasure of the ayre which he sung.

My heart to sing, is readie and dispos'd, A hymne in honour of thy name compos'd: My soule and spirit ardently essayes To sing thy praise. Vp then my glorie vp, and quit thy rest, In Harpe ād Psaltere let our lord be bles't.

Mans heart is the true Chaunter of the Can∣ticle of sacred Loue; himselfe the HARPE or PSAL∣TER: Now ordinarily this Chaunter is his owne auditorie, taking a great pleasure in the Melodie of his song; I meane, our heart louing God, doth taste the delights of this Loue, and takes an incom∣parable contentment, to loue so louely an obiect. Marke▪ I praie you THEO: what I would saie. The Little young Nightingales, doe first essaie a be∣ginning of song, by imitating the old one, but ha∣uing got skill, and passing Maisters, they sing for the pleasure which they take in their owne song, and doe so passhionatly addict themselues to this delight, as I haue saied in an other place, that by striuing to send out their voice, their weseele bur∣sting, they send out their life. So our hearts in the beginning of deuotion, loue God that they may be vnited, and become gratefull vnto him, and imitate him in that he hath loued vs for all eter∣nitie: but by little and little being formed, and exercised in holy Loue, they are imperceptibly changed, and in lieu of louing God, to please God, they begin to Loue him for the pleasure they take in the exercises of holy Loue, and insteede of falling in Loue with God, they fall in Loue with the Loue they beare him, and stand affected to their owne affections, not taking any more plea∣sure in God, but in the pleasure they take in his Loue; contenting themselues with this Loue, because it is theirs, that it is in their heart, whence it proceedes: for though this sacred Loue be called the Loue of God, because God is loued by it, yet it is also ours, we being the Louers that

Loue by it. And herevpon we come to chang; for insteede of louing this holy Loue for that it tends to God, who is the beloued; we Loue it because it proceedes from vs, who are the Louers. Now who doth not see, that in so doing we doe not seeke God, but turne home to our selues, louing the Loue, in lieu of louing the beloued; louing, I saie, the Loue, not by reason of Gods good plea∣sure and liking, but for the pleasure and content we draw from it. This Chaunter who in the be∣ginning sung to God, and for God, doth now ra∣ther sing to himselfe and for himselfe, then for God. And the pleasure he takes in singing, is not so much to please Gods eare, as his owne. And for as much, as the Canticle of Diuine Loue is of all, the most excellent, he also Loues it better, not by reason of the Diuine excellencie which is exalted therein, but because its ayre is more delicious and agreeable.

A meanes to discouer when we chang in the matter of this holy Loue. CHAPTER. X.

1. YOu may easily discouer this THEO: for if this mysticall Nigtīgale sing to please God she will sing the song, which she knowes to be most gratefull to the Diuine Prouidence: but if she sing for the delight which she her selfe takes

in her melodious sōg, she will not sing the Cāticle, which is most agreeable to the heauenly Bountie; but that which likes herselfe best, and from which she thinks to draw the most contentment. Of two Canticles which are both Diuine, the one may be sung, because it is Diuine: and the other, because it is pleasing; Rachell and Lya, were equally Ia∣cobs wiues, but he Loues the one onely in the qualitie of a wife: the other, in that she was beau∣tifull. The Canticle is Diuine, but the motiue which moues vs to sing it, is the spirituall delight which we pretend therein.

2. Doe you not see, will some saie to this or that Bishop, that it is Gods will that you should sing the Pastorall song of his Loue, amongst your flocke, which he commands you thrice to feede in vertue of holy Loue, in the person of the great S. Peter, the first head of Pastours? What will you an∣swere me? That at Rome, or Paris there is more spirituall delight, and that there, one may practise Diuine Loue with more comfort. O God it is not then to please thee that this partie desires to sing, it is for the pleasure he takes in it; He seekes not thee in his Loue, but the contentment which he receiues in the exercise of the same loue. Religious men would sing the Pastours song, and married men that which belongs to the Religious, and all this saie they, to Gods greater glorie. Ah, you de∣ceiue your selues my friends, doe not saie that you doe it to Gods greater glorie. O God no! it is done for your owne greater content; which you preferre before Gods. Gods will is equally, and almost still more in sicknesse, thē in health. Where∣fore

if we Loue health better, let vs neuer saie, that we doe it to serue God the better: for who sees not, that it is health that we looke for in Gods will, not God's will in health.

3. It is hard, I confesse, to behold long toge∣ther and with delight, the beautie of a Myrrour, without casting an eye vpon a mans selfe, yea with∣out taking a complacence in himselfe; yet is there a differēce betwixt the pleasure which one takes in beholding the Myrrour, by reason of its beau∣tie, and the complacence one takes to see himselfe in it: It is also without doubt very hard, to loue God, and not withall Loue the pleasure which we take in his Loue: yet is there a faire difference be∣twixt the pleasure which one takes in louing God for his beautie, and that which he takes in louing him because his Loue is delightfull vnto him. Now, our strife must be purely to find out in God the Loue of his beautie, not the pleasure we take in the beautie of his Loue. He that in praying de∣ce••nes that he praies, is not perfectly attentiue to his Praier: for he diuerts his attention from God, to whom he praies, and turnes it vpō the Praier, which he makes vnto him. The very solicitude we haue, not to be distracted, is often times a maine distraction: Simplicitie in spirituall actions is most commendable. Desire you to behold God, doe so then, and be attentiue to that: for if you goe to reflect and bring your eyes backwards vpon your selfe, to see how you looke when you looke vpon him, it is not now him that you behold, but your owne gesture, your selfe. He that praies feruently, knowes not whether he praies or not; for he

thinks not of the Praier which he makes, but of God, to whom he makes it. He that is in the heate of sacred Loue, doth not turne his heart vpon him∣selfe, to looke what he is doing, but keepes it hard set, and bent vpon God, to whom he applies his Loue. The heauenly Chaunter takes such plea∣sure in pleasing God, that he hath no pleasure in the melodie of his voice, but onely in respect that God is pleased in it.

4. Why, in your opinion Theo: did Amon the sonne of Dauid Loue Thamar so desperately, that he euen thought to die for Loue? Doe you thinke that it was her that he loued? You shall see that he did not: for as soone as he had glutted his execrable lust, he cruelly kick'ed her out of dores, ād ignominiously reiected her. If it had bene thamar that he loued, he had neuer done this; for Thamar remained still Thamar: but whereas it was not Tha∣mar that he loued, but the brutall delight which he tooke in her, as soone as he had got what he sought for, Thamar was outragiously bet, and brutally treated by him. His pleasure was placed vpon Thamar, but his Loue was set vpon the plea∣sure, not vpon Thamar. So that the pleasure being ended he could also willingly haue procured an end of her. THEO: you shall see some praying, as you would thinke, with great deuotion and feruour in the practise of heauenly Loue: but stay a little, and you shall discouer whether it be God indeede that he loueth. Alas, as soone as the delight and satisfaction which he tooke in Loue shall de∣part, and a drinesse shall arriue, he will quite leaue of all, and praie onely cursarily by fits. Now if it

had bene God indeede that he loued, why would he haue left louing him, since God is still God: it was therefore God's consolation that he loued, not the God of consolation. Truly there are diuers that take no delight in Diuine Loue, vnlesse it be canded in the suggur of some sensible sweetenesse, and they doe willingly plaie the children, who, if they haue a little honie spred vpō theit bread doe licke and sucke off the honie, casting the bread away: for if the delight could be separated from the Loue, they would reiect Loue, and licke vp the delight onely. Wherefore following Loue for Loue of the delight, whē they meete not with delight, they forsake Loue. And, ô God, to what eminent danger are those people exposed, either to returne backe againe as soone as they misse those gusts and consolatiōs, or else to be occupied in vaine delight farre remote from true Loue, and to mistake the honie of Heraclea for that of Nar∣bone?

Of the perplexitie of the heart in Loue, which doubts whe∣ther it please the Beloued. CHAPTER. XI.

1. THe Musician which I mentioned being fal∣len sicke, tooke no delight in his owne musicke, saue onely that now and thē he perceiued

his Prince attentiue to it, and please himselfe in it, O how happie is the heart that Loues God with∣out pretence of any other pleasure then a strife to please God: for what more deare and perfect plea∣sure can a soule euer take, then that which is takē in the Diuine pleasure? Yet this pleasure to please God, is not properly Diuine Loue, but the fruit thereof, which may be separated from it, as the Lemmon from the Lemmon tree. For, as I haue saied, our Musician did continually sing, without reaping any contentment of his song, whereof his deefenesse made him incapable: and often also did he sing, without hauing the pleasure to please his Prince, who after he had giuen him Order to begin, would withdraw himselfe, or goe a hun∣ting, neither taking leasure nor pleasure to heare bim.

2. O God, while thy benigne looke doth te∣stifie vnto me that thou art pleased in the song of my Loue, ah how I am comforted! for is there any pleasure comparable to the pleasure of plea∣sing thee? But when thou turnes thyne eyes from me, not daigning me a feeling of the delightfull fa∣uour, of the complacence which thou takest in my song, good God what panges my soule endures: without leauing off for all that ••••••ally to Loue thee, and continually to sing the Hymne of thy Loue, not for any delight she finds in it; for she finds none at all, but for the pure Loue of thy will.

3. I haue seene a sicke child of that disposition that he would couragiously haue eaten wha•• his mother presented him (though with an incredible

loathing) for a pure desire he had to giue her con∣tent: In this case, he eate his meate without ta∣king any pleasure in it, yet not without a pleasure of a higher rate and ranke, which was the pleasure of pleasing his mother ād in perceiuing her cōtent. But another who without seeing his mother, by the meere knowledge he had of her desire, tooke all that was brought to him by her order, he eate without any pleasure at all: for he neither had the pleasure of eating, nor yet the contentment to see his mother pleased, but did it onely purely and simply to doe her will. The contentment of our Prince who is present with vs, or of any partie that we Loue earnestly, makes watchings, paines, and trauailles delicious, and begets in vs a Loue of pe∣rill. But nothing is so discomfortable, as to serue a Maister that knowes it not, or at least if he know it, yet giues no signe that he takes it in good part; Loue must be strong in this occurrence, because it runnes alone without being sustained by any plea∣sure or pretention.

4. Thus it comes to passe often times that we haue no consolation in the exercise of holy Loue, for that, being like deafe singers, we heare not our owne voices nor ēioye the melodie of our sōg; yea further, we are pressed with a thousand feares, frighted with a thousand false Alarmes, which the Enemye giues round about our heart; suggesting, that peraduenturs, we are not in grace with our Maister, and that our Loue is fruitlesse, yea that it is false and vaine, since it brings forth no comfort. And then, THEO: we labour not without pleasure onely, but with an exceeding distresse, being nei∣ther

able to discouer the profit of our labours, nor his contentment, for whom we labour.

5. But that which in this case doth augment our difficultie, is, that euen the Spirit and highest part of Reason cannot all asswage our griefe for this poore superiour portion of Reason being be∣set round about with the suggestions of the ene∣mie, she is euen all in teares, and hath her hands full in keeping the GARD, least sinne by surprise might get consent: so that she can make no SAL∣L•••• to disengage the inferiour part of her Spirit. And albeit she haue not lost heart, yet is she so desperatly set at, that though she be not guiltie of fault, yet is she not free from paine: for that her griefe might be full, she is depriued of the generall consolati••n, which doth ordinarily accompanie vs through all the other calamities of this life, to wit, hope that they will not be of long conti∣nuance, but will haue an end; so that the heart in these spirituall troubles, falls into a certaine im∣potencie of thinking to see an end of them, and consequently of hoping to be eased of its bur∣den. Faith indeede which resides in the top of the Spirit, assures vs that these troubles will haue end, and that one day we shall enioye expected repose: But the lowdnesse of the shoutes and outcries which the Enemie makes in the rest of the soule about the inferiour Reason's Quarter, will scare∣ly permit the aduise and Remonstrance of Faith to be heard. And we haue our Imagination filled with this heauie presage. Alas I shall neuer be ioyfull.

6. O God, my deare THEO: now it is, that

we are to shew an inuincible courage towards our Sauiour, seruing him purely for the Loue of his will▪ not onely without pleasure, but euen flot∣ing in the midst of sorrows, horrours, astonish∣ments and assaults; as did his glorious mother, and S. IOHN vpon the day of his passion, who amongst so many blasphemies, sorrows and deadly disa∣sters, remained constant in Loue; yea euen in tha•• instant in which our Sauiour, hauing drawen all his holy ioyes to the very top of his Spirit, left no ioye or consolatiō at all in his heauenly coūtināce; and when his eyes languishing and couered with the darke vaile of death, did onely cast vpon them a looke of sorrow, as did the Sunne send out beames of horrour, and daunting darknesse.

How the soule amidst the•••• interiour an∣guishes, knowes not the Loue she beares to God, and of the Louely death of the will. CHAPTER. XII.

1. THe night before the great S. PETER was to suf••er, Martyrdome, an Angell came to the Prison and filled it with splendour, awaked S. PE∣TER, made him arise, girt himselfe, put on his shooes and clothes, freede him of, his bonds and shackles, drew him out of Prison, and led him through the first and second garde, till he came to

the iron gate in the high way towards the towne, which opened at their cōming: and hauing passed a streete, the Angell left the glorious S. PETER in full libertie. Behold a great varietie of very sen∣sible actions, and yet S. PETER who was at the first awaked, did not apprehend that which was done by the Angell, was done indeede, but esteemed in ••n imaginarie vision. He was awake, and yet did not thinke so; he put on his clothes and shooes, not knowing that he had done it; he walked, and yet thought he walked not; he was deliuered, and beleeued it not: And all this, because the wonder of his deliuerance was so great▪ and it did engage his heart in such sort, that though he had sense and knowledge enough to doe what he did, ye•• had he not enough to discouer that he did it real∣ly, and in good earnest; He saw indeede the An∣gell, but could not discerne whether it was a true and naturall vision. Wherevpon he tooke no con∣solation in his deliuerie, till such time a•• cōming to himselfe: Now, quoth he, I know for certaine, that God hath sent his Angell, and hath deliuered me out of Herods hands, and from all the Iewes expectation.

2. Now, THEO euen after the same manner it goes with a soule which is ouercharged with in∣teriour anguishes, for be it that she hath the po∣wer to beleeue, to hope and Loue her God, yet her distresse doth possesse her and make head a∣gainst her so desperatly, that she cā get no time to make a retreate into her owne quarter, and see what is done at home. Wherevpon she is concei∣ted that she hath neither faith, Hope, nor Chari∣tie▪

but onely the shadowes, and fruitlesse impres∣sions of the saied vertues; which she apprehends in a manner without apprehending them, and as strangers, not as the Familiars of the soule. And if you will but take notice of it, you shall find our soules alwayes in this estate, when they are fierce∣ly set vpon by some violent passion: for they per∣forme many actions, as though they were in a dreame, with so little feeling, that they can scarce∣ly beleeue that the passage is reall. Which moued the Psalmist to expresse the greatenesse of the Israelits consolation in their returne from Babi∣lon's Captiuitie in these words.

VVhen't pleas'd great Sions king to grant Vs freedome from our thrall, VVe s••em'd to dreame; so were we tooke VVith thoughts extaticall!

And as the holy latine version following the Sea∣uentie hath, we were made as men comforted, that is, the admiration of the good which befell vs was so excessiuely great, that it hindred vs from fee∣ling the consolation which we receiued, and it see∣med to vs, that we were not truely comforted nor had any true consolation, but onely in a figure, and a dreame.

3, Such are the feelings of the soule which is tossed in the midst of Spirituall anguishes, which doe exceedingly purifie and refine Loue for being stript of all pleasure by mediation, whereof she might be ioyned to God, she is ioyned and v∣nited

to God immediatly, will to will, heart to heart without the least mediation of content, or any o∣ther pretention. Alas, THEO: how the poore heart is afflicted, when being as it were abandoned by Loue, it lookes round about, ād yet seemes not to find it. It is not found in the exteriour senses, thy not being capable of it; nor in the Imagination, which is cruelly tortured by sundrie onsets; nor in the vnderstanding, distracted with a thousand ob∣scurities of strang discourses and apprehensions; and though at length it be found in the top and supreame region of the Spirit, where it doth still reside: yet doth the soule mistake it, and conceiues that it is not it; because the thicknesse of darke∣nesse and distresse doth not permit her to taste the sweetenesse thereof. She sees it without seeing it; meetes it, but doth not know it; as though it pas∣sed in a dreame onely ••••r in a Type. In this sort Magdalaine hauing met with her deare-Maister, re∣ceiued no comfort from him, for that, she did not apprehend that it was he indeede, but a Gardener onely.

4. But what is the soule to doe that finds her selfe in this case? THEO: she wots not how to be∣haue herselfe amidst so many vexations; nor hath she any strength left, but euen permits her will to die in the hands of Gods will, imitating her sweete IESVS, who being come to the top of the paines of the Crosse, which his Father had ordained, and not being able any further to resist the extream••tie of his torments, did like the Hart, who, when he is rūne out of breath, and oppressed by the hounds, yeelding himselfe vp into the

huntsmans hands, with teares trickling downe, sends out his last brayings: for so this Diuine Sa∣uiour, neere vnto his death, and giuing vp his last breath, with a loude voice and aboundance of teares; Alas quoth he, ô Father into thy hands I commēd my Spirit: This was the last word, THEO: and that by which the beloued sonne, gaue a so∣ueraigne testimonie of his Loue towards his Fa∣ther. When therefore all failes vs, when our ex∣treamities are growen to their hight; this word, this disposition, this rendring vp of our soule into our Sauiours hands, can neuer faile vs. The sonne commended his soule to his Father in this his last, and incomparable anguish. And we, when the con∣uulsions of spirituall paines shall bereaue vs of all other sort of solace, and meanes of resistance, let vs commend our soule into the hands of the eter∣nall sonne our true Father, and making our hearts in a quiet submission stoope to his good pleasure, let vs make ouer our whole will vnto him.

How the will being dead to it selfe, liues entirely to Gods will. CHAPTER. XIII.

1. VVE speake with a singular proprietie of the death of men, in our French tongue: For we call it an OVERPASSING, and the dead thēselues OVERPASSED, intimatīg, that DEATH amongst men, is but a PASSAGE from one life to

another, and TO DIE, is no other thing but to OVER PASSE the confines of this mortall life, to arriue at the immortall. True it is our will can no more die then our soule, yet doth she sometimes out goe the limits of her ordinarie life, to liue wholy in the Diuine will. Then it is that she nei∣ther cann, or will desire any thing at all, but giues her selfe ouer totally and without reserue to the good pleasure of the Diuine prouidence, moiste∣ning, and incorporating her selfe with this good pleasure, that she is not seene, but is hid with IESVS CHRIST in God, where she liues: not she, but the will of IESVS CHRIST in her.

2. What becomes of the brightnesse of the starres, when the Sunne appeares in our Horison? certainely it doth in no wise perish, but is drunke vp, and spent in the Sunnes singular light, with which it is happily mixed and allied. And what becomes of mans will when it is entirely deliuered vp to God's pleasure? It doth not altogether pe∣rish, yet is it so drunke vp, and dispersed in the will of God, that it appeares not, nor hath it any other will, then the will of God. Propose vnto your selfe, THEOT: the glorious and neuer suffi∣ciently praysed S. Lewes, who embarkes him∣selfe to saile beyond Sea: and behold the Queene his deare wife ebarking her selfe together with his Maiestie; now if one should haue demanded of this braue Princesse, Madame whither doe you tend? she would without doubt haue replied, I goe whither the king goeth; but if one should haue demanded againe saying: but doe you know, Ma∣dame, whither the King Goes? She would also

haue made answere, he told me in generall, how∣beit I care not for knowing that, desiring onely to accompanie him. And if one had replied, why then Madame, you haue no designe in this iorney; No, would she haue saied, I haue no other but to be with my deare Soueraigne and husband. Why, but might one haue saied vnto her, he goes into Egipte, to passe into PALESTINE, he will lodge at DAMIETA in ACREA, ād in many places besids; doe not you intend Madame, to goe thither to? To this she would haue made answere: no in truth I haue no intention, saue onely to keepe my selfe neere my King, as for the places whither he goes, they are all indifferent to me, nor doe they enter into my thoughts, but in so much as he shall be there; I goe without desire of going, for I affect nothing but the Kings presence. It is therefore the King that goes, he that designes the iorney; but as for me, I goe not, I followe onely: I desire not the iorney, but the onely presence of the King: to goe or to staie, and all sorts of contrarietie, being indifferent to me.

3. Certes if one demand of a seruant that is of his Maisters traine, whither he goes: he is not to an∣swere that he is to goe to such or such a place, but onely that he is to follow his Maister; for he goes no where vpō his owne accord, but at his Maisters pleasure onely. In like manner, THEO: a will per∣fectly resigned to God's, is not to haue any will of her owne, but is simply to follow God's. And as one in a Shipe, doth not moue by his owne motiō, but leaues himselfe to be moued by the Motion of the Vessell in which he is, so the heart, that is

embarked in the diuine pleasure, ought to haue no other will then that of permitting it selfe to be conducted by the Diuine will. And then the heart doth not, as before, saie, thy will be done not myne, for there is now no will to be renounced; but it pronounceth these words, Lord, I put my will into thy hands, euen as though it had not its will in its owne disposing: but at the disposition of the Diuine prouidence; So that it is not proper∣ly in this manner that Seruants follow their Mai∣sters▪ for albeit the iorney be vndertaken at their Maisters pleasure, yet is their following perfor∣med by their owne particular will, by a will not∣withstanding that is follower, seruant, subiect, and thraule to the will of their Maister. So that as the Maister ād seruāt are two, so the will of the Maister and the will of the seruant are also two. But the will which is dead to her selfe, that she may liue to Gods, is without any particular will, remai∣ning not onely conformable and subiect, but euen annihilated in herselfe to be cōuerted into Gods: as one might saie of a little child, who hath not yet got the vse of his will, to Loue or desire any thing, saue the vse of his deare mothers breastes: for he decernes not of which side he would rather be, or any other thing else, except onely to be be∣twixt his mothers tresses, with whom he esteemes himselfe one same thing; neuer troubling himselfe how he should conforme his will to his mothers: for he perceiues not his owne, nor doth he think, he hath any, leauing all the care to his mother, to goe, to doe, and to will what she iudgeth profi∣table for him.

4 It is truely the highest perfection of our will, to be thus vnited to our soueraigne good, as was his, who saied: ô Lord thou hast conducted and led me in the way of thy will: for what would he haue saied, but that he had made no vse of his owne will to conduct himselfe, but simply left the conduct and command thereof to the will of God.

An explanation of that which hath bene saied touching the decease of our will. CHAPTER. XIV.

1. IT is credible that the most sacred virgine our Ladie, receiued so much content in car∣rying her little IESVS betwixt her armes, that de∣light beguiled wearinesse, or at least made it de∣lightfull: for if a branch of AGNVS CHAS∣TVS can solace and vnwearie Trauaillers, what solace did not the GLORIOVS MOTHER receiue in carrying the immaculate LAMBE of God? And though she permitted him now and then to rūne a foote by her, weelding him by the hand, yet was it not, that she would not rather haue had him hā∣ging about her necke and breasts; but it was to teach him to forme his steps, and walke alone. And we, THEO: as the little children of the heauenly Father, may walke with him in two sorts: for we may either take the steps of our owne will, which

we conforme to his, holding alwayes in the hand of our obedience his Diuine intention, and follo∣wing it wheresoeuer it shall leade vs, which God requires at our hands by the signification of his will: for since his will is that I should doe his or∣donance, his will is also that I haue a will to doe it. God hath signified vnto me that his will is, I should keepe holy the Saboth day, since therefore he will haue me to doe it, he will also that I haue a will to doe it, and for this end that I haue a will of myne owne, by which I follow his, by corres∣pondance and conformitie. But we may also walke with our Sauiour, without any will of our owne, by casting our selues simply vpon the Diuine plea∣sure, as a little child in his mothers armes, by a certaine admirable kind of consent, which may be termed VNION, or rather vnitie of our heart with Gods. And this is the way that we are to endeuour to comport our selues in GODS WILL OF GOOD PLEASVRE, for so much as the effects of this WILL OF GOOD PLEASVRE, doe proceede purely from his Prouidence and doe come vnto vs without our la∣bour. True it is we may desire their cōming, ac∣cording to Gods will, and this is a good desire; yet we may also receiue the euents of Heauens good pleasure, by a most simple tranquillitie of our will, while willing nothing, we doe in sim∣plicitie of heart giue way to all that God would haue done in vs, on vs, or by vs.

2. If one had asked the sweete IESVS when he was carried in his mothers armes, whither he went too! might he not with good reason haue answe∣red, I goe not, t'is my mother that goes for me.

And if one had saied to him, but at least doe not you goe with your mother? might he not reaso∣nably haue replied: no, I doe not goe, or if I goe whither my Mother carries me, I neither goe with her, nor by myne owne steps, but by my mothers, by her, and in her: But if one had yet gone fur∣ther with him, saying; surely ô most deare Diuine child, thy will is that thy sweete mother should carrie thee: no verily might he haue saied, I will none of all this; but as my entirely good mother walkes for me, so she wills for me. I leaue her the care as well to goe, as to will to goe for me, where she likes best. and as I goe not hut by her gate; so I will not but by her will: And from the instant I was first in her armes, I neuer gaue my attention either to will or nill, turning all other cares ouer to my mother, saue onely the care to liue in her bosome, to sucke her sacred Pappe, and to keepe my selfe close ioyned to her amiable necke, louing to kisse her with kisses of my mouth. And be it knowen vnto you, that while I am amongst the delights, of these holy huggings which surpasse all delights; I apprehend my mother as a tree of life, and my selfe in her, as the fruit; that I am her owne heart in the midst of her heart, or her soule in the heart of her heart, so that as her gate serues both her and me without my touching the ground; so her will serues vs both without producing any act of my will, about the businesse of going and cō∣ming. Nor doe I euer take notice whither she goe fast or fairely, hither or thither, nor doe I make any enquirie whither she tends, contenting my selfe with this, that goe she whither she please, I

goe still lock't vp in her bosome, close layed at her sugared dugges, where I feede as amōgst Lil∣lies. O Diuine child of Marie, permit my poore soule to take this straine of Loue! But goe then ô most amiable deare little babe, or rather goe not, but staie still so holily glewed to thy sweete mothers breast, goe alwayes in her, and by her, or with her, but neuer without her while thou re∣mainest a child; ô how blessed is the wombe that bore thee, and the dugges that gaue thee sucke! The Sauiour of our soules was endewed with the vse of Reason, from the instant of his Conception in his mothers wombe, and could make all these discourses: yea euen the glorious S. IOHN his Fore∣runner from the day of his holy Visitation. And though both of them, as well in that time, as in their infancie, were possessed of proper libertie to will or not to will; yet did they deferre the care of that which concerned their exteriour gouernemēt to their mothers, to doe and will for them what was requisite.

3. Such should we be, THEO: pliable and tra∣ctable to Gods good Pleasure, as though we were very waxe, not giuing our thoughts leaue to wan∣der in wishing and willing any thing, but leauing it to God to will and doe all for vs according to his goodnesse throwing vpon him all our sollicitude, because he hath care of vs, as the holy Apostle saieth; and note that he saieth: All our sollicitudes that is, as well those which concerne the euents, as those, which pertaine to willing or not willing: for he will haue a care of the issue of our affaires, and of willing that which is best for vs.

4. Meane while let vs affectionatly imploye our cares to blesse God in all his works, by Iobs example, saying; our Lord gaue, and our Lord hath taken away: the name of our Lord be blessed. Lord I will will no euents, but will let them be willed for me, euen as thou shalt please: yea in lieu of willing the euents, I will blesse thee, in that thou hast willed them. O THEO: what an ex∣cellent imployment of our will is this, when she leaues willing and choosing the effects of Gods good pleasure, to praise and thanke him for such effects.

Of the most excellent exercise a man can make in the interiour and exteriour trou∣bles of this life, In sequele of the indif∣ferencie and death of the will. CHAPTER XV.

1. TO blesse and thanke God in all the euents that his prouidence ordaines, is in very deede a most holy exercise: yet if while we leaue the care to God to will and doe in vs, on vs, and with vs, what pleaseth him, without attending to that which passeth, though indeede we feele it, we could diuert our heart, and applie our attention to the Diuine goodnesse and sweetenesse, blessing God not in the effects or euēts which he ordaines, but in himselfe, and in his owne excellencie, we

should certainly performe a farre more eminent exercise. In the time that Demetrius layed Seige to Rhodes; Protogenes, who was in a little house in the Suburbs, ceased not to worke, and that with such assurance and repose of mind, that though the enemies sword hung still in a manner ouer his head, yet performed he that excellent MAIST••R-PEECE, ād admirable Satyre, making him∣selfe merrie with playing vpon a pipe. O God how worthy soules are those, that in all kinds of acci∣dents, keepe still their affections and attentions vpon the eternall goodnesse to honour and Loue it eternally?

2. The daughter of an excellent Phisitian and Surgeon, being in a continuall Ague and knowing that she was tenderly beloued of her Father, saied to one of her friends, I endure a great paine, yet thinke I of no remedies: for I know not what would be apt to worke the Cure. I might wish for one thing, while an other were more conuenient. Were it not therefore my fairest way to leaue all this care to my Father, who knowes what to doe, can, and will doe all that is required for my health? I were to blame if I should trouble my selfe to thinke of it, since he will be carefull enough to thinke of it for me: I should erre to desire any thing, sith he is diligēt enough to desire all that cā be profitable for me: I will therefore expect one∣ly till he will that which he deames fit, and will not otherwise busie my selfe then in fixing myne eyes vpon him when he comes nigh me, to testifie vnto him my filiall affection, and to discouer vnto him my perfect confidence; and with this she fell a

sleepe; till her Father iudging it fit to let her blood, prouided things requisite for it, and com∣ming towards her, euen as she awaked, after he had asked her, how she found herselfe after her sleepe, he demanded whether she would not like well to be let blood for her health; Father, saied she, I am yours, I know not what I should desire for my cure; it belongs to you to will and doe for me whatsoeuer you shall iudge conue∣nient: for my part, it sufficeth me to Loue and ho∣nour you with my whole heart, as indeede I doe: with this they take and bind her arme, and her Fa∣ther himselfe lanceth the veine; But while he is doing the deede, and the blood springs out, the louing girle neuer once looked vpon her lanced arme, nor yet on the blood that issued out of the veine, but keeping her eyes fixed vpon her Fathers face, she saied onely now and then with a low voice; my Father Loues me tenderly, and I am entirely his: And when all was done, she than∣ked him not, but onely repeated againe, the former words of her filiall affection and confi∣dence.

3. But tell me now THEO: my friend, did not this girle testifie a more solide, and attentiue loue towards her father, then though she had she••en her selfe much sollicitous in begging his helpe to her cure, in looking how they opened her veine, or how the blood span out, and in vsing a great deale of ceremonie in rendring him thankes? cer∣tainely none can make any doubt of it; For in ta∣king vpon her the care of her selfe, what had she gotten, but an vnprofitable anxitie, especially her

father hauing care enough of her: what had loo∣king vpon her arme profited her, but haue bene an occasion of horrour? And what vertue had she practised in thanking her father, saue that of gra∣titude? Did she not better then, to occupie her selfe wholy in the Demonstrations of her filiall affection, which is infinitly more delightfull to her father then all other vertues.

4. Myne eyes are alwayes to our Lord, because he will deliuer our feete from the snare. Art thou fallen into the snares of aduersitie? ah looke not vpon this mishape, nor vpon the Gyues wherein thou art caught? looke vpon God, and leaue all to him, he will haue care of thee, throwe thy thoughtes vpon him, and he will nourrish thee. Why dost thou trouble thy selfe with willing or nilling the euents and accidents of this world, since thou art ignorant what were best for thee to will, and that God will will for thee, without thy trouble, all that thou art to will for thy selfe. Ex∣pect therefore in peace of mind the effect of the Diuine pleasure; and let his willing suffice thee, since he can neuer cease to be good: For so he gaue order to his well beloued S. Catharine of Sienna, Thinke of me quoth he to her, and I will thinke for thee. It is a hard thing to expresse to the full, this extreame indifferencie of mans heart, which is so reduced to, and dead in the will of God: for it is not to be saied, me thinkes, that she doth sub∣mit herselfe to Gods submission, being an act of the soule declaring her consent, nor is it to be saied that she doth accept or receiue it; for as much as accepting, or receiuing are certaine actions,

which in some sort may be termed passiue a∣ctions, by which we embrace, and take what soe∣ctions, befalls vs: nor yet are we to saie, that she per∣mits; permission being an action of the will, and consequently a certaine idle emptie wish, that will indeede doe nothing, but onely let it be done. And therefore, me thinke, the soule in this indifferecie, that willeth nothing, but leaues God to will what he pleaseth, is to be saied to haue her will in a sim∣ple expectation; since that to expect, is not to doe, or act; but onely to remaine exposed to some euer. And if you marke it, the expectation of the soule is altogether voluntarie, and yet an action it is not, but a meere disposition to receiue whatsoeuer shall happen: and as soone as the euents are once arriued and receiued, the expectation becomes a cōtentment or repose; Marry till they happen, in truth the soule is A PVRE EXPECTATION, indifferēt to all that it shall please the Diuine will to ordaine.

5. In this sort did our Sauiour expresse the ex∣treame submission of his humane will to the will of his eternall Father. The Almightie, saieth he, hath opened myne eare, that is, he hath declared vnto me his pleasure, touching the multitude of torments which I am to endure, and I, saieth he afterwards, doe not gainesaie or withdraw my selfe▪ what would this saie, I doe not gainesaie, or withdraw my selfe, but this, my will is in a simple expectation, and is readie for all that God shall send; In sequele whereof I deliuer vp and abandone my bodie, to the mercy of such as will beate it, and my cheekes to such as will make them smart, being prepared to let them exercise their pleasure

vpon me. But marke, I praie you THEO: that euen as our Sauiour, after he had made his Praier of Resignation in the Garden of Oliuet, and after he was taken, left himselfe to be handled and haled by those that crucified him, by an admirable sur∣render made of his bodie and life into their hands. So did he resigne vp his soule and will, by a most perfect indifferēcie, into his eternall Fathers hāds. For though he cried out. My God, My God, why hast thou forsaken me? Yet was that, to let vs vn∣derstand, the reall anguish and distresse of his soule, but in no wise to impeach the most holy in∣differencie, of which it as possessed; as shortly after he shewed, concluding all his life and passion in these incomparable words. Father, into thy hands I commend my Spirit.

Of the perfect stripping of the soule vni∣ted to Gods will. CHAPTER. XVI.

1. LEt vs represent vnto our selues, THEO: the sweete Iesus in Pilats house, where for the Loue of vs, he was turned out of his clothes by the soldiers, the Ministers of death; and not con∣tent with that, they take the skin with them, tearing it with the blowes of rods and whipps, as afterwards his soule was bereft of his bodie, and his bodie of life, by the death which he endured vpon the Crosse. But three dayes being once rūne

ouer; the soule by the most holy Resurrection, did reinuest her glorious bodie, and his bodie its mor∣tall skin, wearing sundrie garments, now resem∣bling a Gardener, now a Pilgrime, or in some other guise, according as the saluation of man, and the glorie of God required. LOVE did all this THEO: and it is LOVE also that entring into a soule to make it happily die to it selfe, and liue to God, which doth bereaue it of all humane desires, and self-esteeme, which is as closely fixed to the Spirit, as the skin to the flesh, and strips her at lēgth of her best beloued affections, as were those which she had to spirituall affections, exercises of pietie, and the perfection of vertues, which see∣med to be the very life of the soule.

2. Then, THEO: the soule may by good right crie I haue put of my garment, and how can I find in my heart, to resume them againe? I haue washed my feete from all sorts of affections, and can I euer be so mad as to soile thē againe? I came naked out of the hande of God, and naked will I returne thither, God gaue me many desires and God hath taken them away, his holy name be blessed. Yea THEO: the same God that made vs desire vertues in our beginning, ād which makes vs practise thē in all occurrences, he it is, that takes from vs the affection to vertues, and all spirituall exercises, that with more tranquillitie, puritie and simplicitie, we should affect nothing but the Diuine Maiesties good pleasure. For as the faire Iudith reserued in∣deede, her costly festiuall robes in her Cabinet, and yet placed not her affection vpon them, nor yet euer wore them in the time of her widow∣hood,

saue onely when by God's inspiration, she went to ouerthrow Holofernes: so though we haue learnt the practise of vertue, and the exer∣cise of deuotion, yet are we not to affect them, nor reinuest our heart therewith, saue onely so farre forth, as we discerne it to agree with God's good pleasure: And as Iudith wore still moorning weedes, except onely in this occasion, wherein Gods will was that she should be in pompe, so are we peaceably to remaine vested in our miserie and abiection, amidst our imperfections and infir∣mities, till God shall exalt vs to the practise of ex∣cellent actions.

3. One cannot long remaine in this nakednesse voide of all affection: Wherefore following the aduise of the holy Apostle, as soone as we haue turn'd off the garments of the old Adam, we are to put on the habits of the new man, that is to saie, of IESVS CHRIST: for hauing renounced all, yea euen the affection to vertues, neither desiring of these nor of other things a larger portion, then may beare proportion with God's will; we must put on againe diuers affections, and peraduenture the very same which we haue renounced, and re∣signed vp: yet are we not therefore to resume thē, for that they are agreeable, profitable, honorable and proper to content our selfe-Loue; but because they are agreeable to God, profitable to his ho∣nour, and ordained to his glorie.

4. Eliezer carried eare-jewels, bracelets, and new attire, for the mayde whom God had proui∣ded for his Maisters sonne, and in effect he presen∣ted them to the virgine Rebecca, as soone as he

knew it was she. New garmēts are required to our Sauiour's Spouse. If for the Loue of God she hath bereft her selfe of the auncient affections which she had to Parents, Countrie, Father's house, and allie, she must take a span new affection, louing euery of these in their ranke, not now accor∣cording to humane considerations, but because the heauenly Spouse doth will, command and in∣tend it so, and hath established such an order in Charitie. If one haue once put off his old affectiō to spirituall consolations, to exercises of deuotion to the practise of vertues, yea to his owne aduan∣cement in perfection; he must put on another new affection, by louing all these graces and hea∣uēly fauours, not because they perfect and adorne our minde, but for that our Sauiours name is san∣ctified in them, his kingdome enriched, his good pleasure glorified.

5. So did S. PETER vest himselfe in the Prison, not at his owne election, but at the Angels com∣mand. He puts on his girdle, then his Sandales and afterwards the rest of his garments. And the glorious S. PAVL•• bereft in a moment of all affe∣ctions, Lord, quoth he, what wilt thou haue me doe? that is, what is thy pleasure I should affect, since throwing me to the ground, thou hast deaded me to myne owne will? Ah Lord plant thy good pleasure in the place of it, and teach me to performe thy will, for thou art my God. THEO: he that hath forsaken all for God, ought to re∣sume nothing, but according, to Gods pleasure: he feeds not his bodie, but according to Gods ordinance, that it may be seruiceable to the Spi∣rit;

all his studie is to assist his neighbour and his owne soule, according to the Diuine intention; he practiseth not vertues, as being according to his owne heart, but according to God's.

5. God commanded the Prophet Isaie to stripe himselfe naked; which he did, going and preaching in this sort for three dayes together, as some hold, or for three yeares together, as others think, and then, the time prefixed him by God being expired, he resumed his clothes. Euen so are we to turne our selues out of affections little and great, as also to make a frequent examine of our hearts, to discouer whether it be willing to vnuest it selfe, as Isaie did his garments, as also to resume in their time, the affections necessarie to the seruice of charitie; to the end we might die with our Sauiour naked vpon the crosse, and rise againe with him, in newnesse of life. Loue is as strong as death to make vs quit all; it is magnificent, as the Resurre∣ction, to adorne vs with honour and glorie.

The end of the ninth booke.