The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex. — Règle de perfection. Part 1-2. English.

The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex. — Règle de perfection. Part 1-2. English.

The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex. — Règle de perfection. Part 1-2. English.

Table of contents

Title page

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APPROBATIONS OF THIS Rule of Perfection. ASVVELLIN LATIN BY THE VERY vvords vvherin they vvere vvritten, as alſo in English; that ſo it may paſſe vvithout ſuſpition, not only amongſt thoſe of the English tongue, but alſo in Countries vvhear it is not vnderſtood; vvhich ſo much the more ſeemeth neceſſarie, for that it is dedicated to thoſe vvhich liue in ſuch Countries.

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APPROBATIONES REGVLAE Perfectionis.

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Licentia Superiorum.

TO THE. R. AND MOST DEVOVT Lady Abbeſſe of the Religious companie of English -vvomen of the Order of S. Briget; to his tvvoe coſins (vviſemans) of the ſame Order, and to all the rest of that holie familie at Lysbone.

TO THE DEVOVT RELIGIOVS English-vvomen of the Couent of S. Vrſula at Louayn, and of S. Benet at Bruxells, and particularly to his deuout Coſins VViſemans in both hovvſes, and to all other Religious of our Nation in Flanders.

TO THE READER.

THE RVLE OF PERFECTION CONTAYNING A BREIFE AND PERSPICVOVS ABRIDGEMENT OF ALL THE whole ſpirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes.

THE FIRST PARTE OF THE EXTERIOR VVILL OF GOD COMPREHENDING THE ACTIVE LIFE.

OF THE EXCELLENCY AND VTIlitie of this exerciſe, compared vvith others. CHAP. I.

Of the excellency of this exerciſe in reſpect of it ſelf, vvher is shevved hovv all other vvayes and perfections are heerin contained. CHAP. II.

The ſumme or generall practiſe of all this Rule. CHAP. III.

The diuiſion of this vvill into three partes. CHAP. IIII.

Of the Exteriour vvill, vvhat it is. CHAP. V.

Rules hovv to knovve and practiſe this (vvill of God) in all things. CHAP. VI.

Exceptions from this rule, and ſolutions of certaine obiections touching things commaunded, forbidden, and indifferent. CHAP. VII.

Hovv ſix degrees are contained in this Intention, that ſayth; I vvill doe this for the only vvill of God. Of the firſt degree. CHAP. VIII.

Of the ſecond degree of perfect Intention. CHAP. IX.

The third degree of perfect Intention. CHAP. X.

Of the fourth degree of perfect Intention. CHAP. XI.

Of the fift degree of perfect Intention. CHAP. XII.

The ſixt degree of perfect Intention. CHAP. XIII.

Hovv to continue this puritie of Intention. CHAP. XIIII.

Hovv the celeſtiall Bridegroome and his ſpouſe in their Dialogue in the Canticles make mention of this ſeat or ſpirituall Throne vvith her ſix degrees. CHAP. XV.

Hovv all mortifications and virtues, and the true imitation of Chriſts life and paſsion, are perfectly practiſed by this rule and exerciſe. CHAP. XVI.

A particular meanes for Beginners hovv to enter into the practiſe of this rule, and hovv a man may keepe himſelf therin, and greatly fructifie and goe for vvard in the ſame. CHAP. XVII.

Of tvvoe errors vvhich may happen in this exerciſe, vvith their remedies. CHAP. XVIII.

An Aduertiſment touching Prayer. CHAP. XIX.

A daylie Examination to be made by the practiſer of this exerciſe, vvherin is contained the ſumme or abridgement of all this parte, in as much as concerneth the practiſe therof.

THE RVLE OF PERFECTION• OF THE INTERIOVR (VVILL OF GOD.) CONTAYNING THE CONTEMTLATIVE LYFE. THE SECOND PARTE.

VVHAT IS THE INTERIOV• vvill of God, and vvherin it differeth from the Exteriour. CHAP. I.

Of Manifeſtation, the firſt degree. CHAP. II.

Of Admiration the ſecond Degree. CHAP. III.

Of Humiliation, the 3. degree. CHAP. IIII.

Of Exultation, the 4. degree. CHAP. V.

Of Eleuation, the 5. degree. CHAP. VI.

Certaine Aduiſes touching the premiſses. CHAP. VII.

An Examination neceſſarie to be vſed by the Practiſer of this ſecond Parte of the vvill of God. CHAP. VIII.

THE COPPIE OF AN ADVISE TOVCHING PRAYER, giuen vnto one, afflicted by reaſon of the great ſterilitie vvhich hee fovvnd therin.

A LETTER CONTAYNING AN ANSVVER TO A doubt touching the Obiect of the vvill of God.

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THE RVLE OF PERFECTION CONTAYNING A BREIF AND PERSPICVOVS ABRIDGEMENT OF ALL THE WHOLLE ſpirituall life, reduced to this only point of the (vvill of God.) Diuided into three Partes.

THE FIRST TREATING OF THE EXTERIOVR WILL OF GOD, CONTAYNING the Actiue life.

THE SECOND OF THE INTERIOVR VVILL contayning the Contemplatiue life.

THE THIRD OF THE ESSENTIALL VVILL CONCERNING THE LIFE SVPEREMINENT.

COMPOSED BY THE R. F. BENET CAPVCIN Preacher, of the holie Order of Saint Francis, novv of the Prouince of France, heertofore called VV. Fitch, of Canfeld in Eſſex.

Vita in voluntate eius. Pſal. 29.

Printed at ROAN, By CARDIN HAMILLION.

An. 1609.

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APPROBATIONS OF THIS Rule of Perfection.
ASVVELLIN LATIN BY THE VERY vvords vvherin they vvere vvritten, as alſo in English; that ſo it may paſſe vvithout ſuſpition, not only amongſt thoſe of the English tongue, but alſo in Countries vvhear it is not vnderſtood; vvhich ſo much the more ſeemeth neceſſarie, for that it is dedicated to thoſe vvhich liue in ſuch Countries.

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VVEE the ſubſigned Doctours in Diuinitie of the Vniuerſitie of Paris haue diligently read the Rule of Perfection contayning a breif and perſpicuous abridgement of the wholle ſpirituall lyfe Actiue, Contemplatiue, and Supereminent, all reduced to this one point of the vvill of God, compoſed by the R. F. Benet Engliſhman, of the Order of Capuchins, and haue approued it; which no man will doubt to doe, whoeſoeuer following the way of lyfe and of the diuine vvill of God ſhall practice this Compendium of pietie, which though it be breif yet is it moſt full of inſtruction.

Dated the 20. of September in the yeare of our Lord. 1608.

GVYION Vicar generall to the Illuſtriſsime Cardinall, and most Reuerend Archebiſshop of Roan.

BOVCHIER, Chanceller of the Vniuerſitie of Orleans, and Vicar generall to the moſt Reue, Biſshop of Orleans.

The Kings Readers in Diuinitie,

A. du VAL.

GAMACH.

P. L'ENGLES.

C. le BEL.

GESLIN.

M. M. AVCLERC.

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I Subſigned, B. Rapbael Prouinciall of the Order of Capuchins in the Prouince of Paris (though vnworthy) haue moſt diligently peruſed this Rule of Perfection, or breif and perſpicuous abridgement of the wholle ſpirituall lyfe (to weet) Actiue, Contemplatiue, and Supereminent, reduced vnto one point of the only vvill of God, compoſed by the V. F. F. Benet of our Order; and haue fownd nothing in it contrarie to the true fayth and decrees of the Church; yea, haue moſt cleerly ſeene it to be the ſolid food, and ſtable foundation of pietie, and a perfect Rule of the wholle ſpirituall lyfe. VVherfore, it will be moſt profitable for the pietie and merit of all Chriſtians, and the ſpirituall aduancement of Religious perſōs, and (particularly) will fully ſatisfie the deſire of ſuch as aſpire to true Perfection, and the practice of myſtical Diuinitie. It is (doubtles) a true guide for thoſe which begin, for ſuch as haue made ſome progreſſe, and for thoſe which haue attayned vnto Perfection.

In teſtimonie wherof, wee haue put to our ſigne, this Eeue of all Saints. Anno. 1596.

B. RAPHAEL,

as aboue.

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I Subſigned, vnworthy Prior of the Carthuſians of Cahors, haue peruſed with as much diligence, attention of mind, and intention as I could, this Rule of Perfection or breif abridgement [Page] of the wholle ſpirituall lyfe, (to weet) of the Actiue, Contemplatiue, and Supereminent, conforme to the three-fold vvill of God Exteriour, Interiour, and Eſſentiall. I (certainly) admired to ſee the holie ſecrets of the perfection of lyfe gathered together, and expownded with wonderfull order and facilitie; inſomuch as like vnto that great Eagle in Ezechiel, it may worthily ſeeme to haue carryed away the pith of the myſticall Cedar, and eſteeme that the lecture therof will be moſt profitable, ſeeing it is in all points no leſſe conforme vnto true Fayth then to Pietie, and moſt fitting the capacitie of deuout and religious minds of Beginners, Proficients, and of the Perfect, entring by order into the practice therof, as Qweene Hester paſſed through euery doore to the preſence of King Aſſuerus,

Dated the 20. of September. Anno. 1608.

F. A. Beaucouſin.

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I Subſigned Bacheler of Diuinitie in the Vniuerſitie of Paris, doe certifie, that I haue moſt diligently peruſed this Rule of Perfection and perſpicuous abridgement of the wholle ſpirituall lyfe (to weet) of the Actiue, Contemplatiue, and Supereminent, reduced vnto one point of the onlie vvill of God, the which is moſt profitable to all Chriſtians, and ſpecially [Page] for the aduancement and merit of Religious perſons; for, it layeth open a moſt cleer way to the acquiring of perfection, in that it manifeſteth diuers hidden errors, which being to many a Rocke of ſcandall, made ſome to leaue of, others to contemne, and ſome to ſclander the ſpirituall life: ſeing alſo that it openeth the moſt pure fountaines of wiſdome, explicating the excellent ſuper-anagogicall Doctrine, through ignorance wherof, ſome are damnably infected with moſt corrupt maners; ſome doe ignominiouſly betake themſelfes to the ciſternes of heathen bookes, not hable to containe the waters of grace; others as blind doe doubt in the Catholike fayth; others to theyr great ſhame make litle progreſſe in the knowledge of God; others to no ſmall detriment of the hear ers doe teath Diuinitie with great negligence; others adhearing to the killing letter, and ſpēding all theyr labour in the outward barke of VViſdome, neither goe forward to reap the fruit therof, neither haſtning to the Abnegation of themſelfes, are viuified with the vnitiue ſpirit of God. All which being in this Rule ſweetly refrayned, truly directed, wiſely illuminated, deiformely perfectioned, it is worthy to be put to the Preſſe, and publiſhed to the glorie of allmightie God, augmentation of the Fayth, to the conuerſion of ſinners, conſolation of Religious, and perſeuerance of the perfect, in whoes mindes it ought [Page] to be day and night ruminated. Finally, it containeth nothing contrarie to the Catholike, Apoſtolike, and Romaine Church.

Dated the 8. of May 1596.

Poullet.

APPROBATIONES REGVLAE Perfectionis.

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NOS ſubſignati Doctores Theologiae facultatis Pariſienſis, ſeriò legimus Regulam Perfectionis continentem breue & dilucidum Enchiridion vitae ſpiritualis, Actiuae, Contemplatiuae, & Supereminentis (id eſt) Voluntatis diuinae, a R. P. Benedicto Anglo, Ordinis Capucinorum compoſitum; & probauimus: quod & pleniſsimè faciet, quiſquis breue hoc pietatis Compendium, ſed cumulatiſsimè inſtructum, ſecutus viam Vitae & Voluntatis diuinae, inſiſtet.

Datum 20. Septem. An. ſaeculari ſacro. 1608.

GVYION, Vicarius Generalis Illuſtriſsimi Cardinalis, & Reuerendiſs. Archiepiſcopi Rhotomagenſis.

BOVCHIER, Cancellarius Vniuerſitatis Aurelianenſis, & Vicarius Generalis Reuerendiſs. Epiſcopi Aurelianenſis.

Lectores Regij in Theologia.

A. du VAL.

GAMACH.

P. L'ENGLES.

C. le BEL.

GESLIN.

M. MAVCLERC.

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EGO ſubſignatus F. Raphael Prouincialis prouinciae Pariſienſis Fratrum Minorum Capucinorum licet immeritus, breue hoc & dilucidum Enchiridion totius vitae ſpiritualis (ſcilicet) Actiuae, Contemplatiuae, & Supereminentis, ad vnicum inſtar ſolius Voluntatis diuinae directum, & a V. P. P. Benedicto noſtri Inſti [...]uti compoſitum, diligentiſsimè perlegi; nihilquè in eo inueni quod fidei Orthodoxae aut decretis Eccleſiae repugnet; quinimò illud cibum eſſe ſolidum, ſtabileque fundamentum pietatis, & normam perfectam totius vitae ſpiritualis clariſsimè comprehendi: vndè ad pietatem & meritum omnium Chriſtianorum, & ad ſpiritualem profectum Religioſorum conducet plurimum, eorum verò de ſiderio qui ad vera perfectionem, & myſticae Theologiae praxim aſpirant, abundè quidèm ſatisfaciet. Eſtſanè Incipientium, Proficientium, & Perfectorum verus praeceptor.

In cuius rei teſtimonium ſignum noſtrum appoſuimus, Vigiliâ omnium Sanctorum. Anno. 1597.

F. RAPHAEL, vt ſuprà.

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EGO ſubſignatus Cartbuſiae Cadurcinae Prior immeritus, hoc breue Enchiridion vitae ſpiritualis, Actiuae, Contemplatiuae, & Supereminent is, vnitrinae voluntati diuinae Exteriori, Interiori, & Eſſentiali conſonum, à V. P. Benedicto Anglo, Ordinis Capucinorum D. Franciſci compoſitum, quantâ potui diligentia, attentione animi, & intentione perlegi. Suſpexi vtiquè ſacratiora vitae perfectionis arcana miro ordine & facilitate deligi & delucidari,[Page]ita vt quaſi Aqui [...]a illa grandis in Ezechiele Cedri myſtic [...] medullā tuliſſe meritiſsimè videatur. Et quià non orthodoxè minùs quàm piè per omnia ſ [...]riptum eſt, & ad piarum & religioſarum mentium, Incipientium, Proficientium, & Perfectorum captum maximè accommodatum (dummodò vt Eſter cum ad Aſſueri conſpectum, ingrediantur cuncta per ordinem oſtia) ſummá cum vtilitate legi poſſe cenſeo.

Datum 20. September. anno a partu virgineo. 1608.

F. A. BEAVCOVSIN.

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EGO ſubſignatus Baccalaureus in facultate Theologiae Pariſienſi, certum facio me breue hoc & perlucidum Enchiridion totius vttae ſpiritualis (ſcilieet) Actiuae, Contemplatiuae, & Supereminentis, ad vnicum inſtar ſolius voluntatis diuinae directae, diligentiſsimê perlegi. Quod ad vtilitatem omnium Chriſtianorum, tum maximé Religioſorum pùfectum & meritum confert plurimum, & perfectioni acquirendae clariſsimum praebet iter, cùm peruios errores occultos deſignet, qui ſuerunt permultis lapis offenſionis derelinquendae, nonnullis contemnendae, alijs etiàm probris inſectandae ſpiritualis vitae: ſapientiae limpidiſsimos fontes aperit, illustrem ſuperanagogicam doctrinam & veram Theologiam explicando, cuius ignorantia alii corruptiſsimis moribus damnabiliter ſe coinquinant, alii ad ciſternas librorum Gentilium (non valentes continere aquas gratiae) turpiter ſecedunt, alij in fide Catholica mente[Page]capti haeſitant; alij in cognitione Dei cum magno dedecore minùs proficiunt; alij negligentiùs Theologiam cum magno detrimento pertractant; alij litterae occidenti adhaerentes, & corticibus ſapientiae inſudantes, neque progrediuntur ad illius carpendos fructus, neque ad ſuijpſorum Abnegationem properantes, ſpiritu Dei vnitiuo viuificantur. Quae omnia cùm in hoc Enchiridio ſuauiter coerceantur, verè dirig antur, ſapientèr illuminentur, deiformitèr perficiantur; typis & omnium lumini mandari dignum eſt, ad Dei Omnipotent is gloriam, Fidei augmentum, Peccatorum conuerſionem, Religioſorum conſolationem, Perfectorum perſeuerantiam; quorum omnium animis diurno nocturnoque labore verſari debet. Caeterùm Fidei Catholicae, Apoſtolicae, Romanae, nihil contrarium continet.

Datum 8. Maij. An. 1596.

POVLLET.

Licentia Superiorum.

EGO frater Leonardus Pariſienſis, Ordinis fratrum Minorum Capucinorum nuncupatorum, in prouincia Pariſienſi Commiſſarius (licet immeritus) poteſtate ad id mihi factâ a Reuerendo admodum Patre Silueſtro ab Aſsiſio, Miniſtro noſtro generali; facultatem concedo vt liber inſcriptus Regula Perfectionis, vel, Voluntas diuina continens tres partes; Item liber inſcriptus Eques Chriſtianus, continens duas partes; Item denique, vt libri duo diuerſorum Opuſculorum ſpiritualium, vnus Tractatuum, alter[Page]Epiſtolarum, a Re. Patre Benedicto Anglo, Predicatore eiuſdem Ordinis, & Conuentus Rhotomagenſis Guardiano, nec non Nouitiorum magiſtro, typis mandentur, grauium priùs & doctorum in Theologia hominum iudicio approbatus; ſeruatis inſuper omnibus de iure ſeruandis.

In quorum fidem, has litteras manu noſtra ſubſcriptas, ſigilloque noſtro munitas dedimus. Rothomagi 23. Iunij. 1608.

F. Leonardus, qui ſupra.

TO THE. R. AND MOST DEVOVT Lady Abbeſſe of the Religious companie of English -vvomen of the Order of S. Briget; to his tvvoe coſins (vviſemans) of the ſame Order, and to all the rest of that holie familie at Lysbone.

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IF the light of Natures lamp hath ſo ſhined in the obſcure cloſet of a Pagans breaſt, that therby hee brought forth this no leſſe true then worthy ſentence, Non nobis ſolùm nati ſumus, ſed ortus noſtri partem amici, partem parentes, part emquè patria vendicat, VVee are not borne for our ſelfes alone, but of our birth our kinſfolk muſt haue parte, our freinds likewiſe muſt haue their due, our Countrie alſo challengeth therin her right; how much more ought the ſhining Sun of Grace and Fayth illuminate the Chriſtian heart, wherby to bring forth a like or better Sentence? as did hee whoe ſayd, Optabamego ipſe Anathema eſſe â Chriſto pro fratribus meis, qui ſunt cognati mei ſecundum carnem, qui ſunt Iſraelitae, I deſired to be Anathema my ſelf from Chriſt for my brethrē, [Page] which be my kinsfolke according to the fleaſh, whoe be Iſraelites. And if Nature could bind vs with ſo ſtrong a band to our Freinds, Parents, and Country, how much more ſhould the link of Grace, and chayne of Charitie tie vs therunto? Seing then ſuch is my Obligation, and that the reuolution of ſome yeares calleth vpon mee for performance therof, I was glad now to haue fownd out a meanes, wherby at once to diſcharge three duties, and by one payment to cancell a threefold obligation; by preſenting this Rule of Perfection to ſuch a houſe and companie, which is compoſed of my deer freinds, neereſt kinsfolke, and natiue Countrie. Not, for that I think the weakneſſe of ſo ſmall a matter can haue ſtrength enough to diſſolue ſo ſtrong a band, or ſo ſmall a preſent can ſatisfie ſo great a debt; but that I hope yow will take it as a token, and meſſanger of a mind more willing then hable to performe her obligation; which Rule I hauing ſquared out according to mine owne interiour practice ſince my calling to Religion (though truly, with great negligence) and hauing participated the ſame, and therwith informed others of my calling though not of my Countrie; I thought good now to communicate it vnto others of my Countrie, though not of my calling; and for that purpoſe haue tranſlated it into Engliſh, though with more difficultie then I writ it in [Page] the language wherin I made it. For eloquent words and flowing diſcourſe (I know) yow expect none, aſwell becauſe that our calling auoideth curioſitie and profeſſeth plaine ſimplicitie, and that my ſo long diſcontinuance of the tongue can afford no ſmooth diſcourſe; as alſo (eſpecially) for that in ſpirituall Rules, and documēts touching interiour exerciſe, it fareth not as in other books which chiefly (or at leaſt, partly) tend to delight the eare by pleaſant wordes, or moue affection by pleaſing tearmes, but by plaineſſe of Documents, and cleerneſſe of Doctrine to lay open the way to Perfection, and an eaſie and familiar meanes to practice the ſame. Thus heartily wiſhing your dayly progreſſe in all vertue, I commend yow to Gods holie protection, and my ſelf (poor ſinner) by your prayers to his ſweet mercie.

Your poor Brother and Coſin in Chriſt Ieſus, B. Benet, called heertoſore. VV. Fitche.

TO THE DEVOVT RELIGIOVS English-vvomen of the Couent of S. Vrſula at Louayn, and of S. Benet at Bruxells, and particularly to his deuout Coſins VViſemans in both hovvſes, and to all other Religious of our Nation in Flanders.

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DEVOVT ſiſters in Chriſt, and deer Coſins. Many yeares haue paſſed ſince this booke was dedicated to the aboue ſayd of S. Briget, but being twoe ſundry tymes put to print in England (whear I was then in Priſon) it was both tymes taken, though it doth not in any wiſe touch either Controuerſies or matters of State. Since which tyme hath bein erected that your Religious howſe at Bruxells, and aſwell the ſame as that of Louayne hath bein better knowne vnto mee, for the entercourſe of letters betwixt yow and mee (my louing Coſins at Louayne) and by your rendition (my good Coſin at Bruxells.) And becauſe I owe yow and your howſes the like office as to the aboue ſayd (for the ſame cauſes of kinred and Countrie) and that, as ſayth the Philoſopher, Bonum quò communius eo melius, The good is ſo much the better, by how much it is [Page] more common: and (finally) for that the ſubiect of the booke particularly fitteth thoſe of your vocation; I haue thought good to direct it alſo vnto yow, the reſpect of the ſmallneſſe of the worke diſſwading therfrom, wayeng leſſe in the one ſcale of the ballance of my conſideration, then the ponderouſneſſe of the ſayd cauſes put againſt it in the other, eſpecially the Ballance being held in the hand of that charitable affection which ſhall neuer ceaſe to worke, and doe the office which kinne and Countrie call vpon mee to performe. And though the thing both in reſpect of it ſelf, and of ſo ſinfull and vile a wretch from whome it cometh, be of ſo ſmall valew and ſo vnworthy the printing, that I haue often tymes hindred the ſame (howſoeuer the great perſuaſion of others, and due affection to the aboue named, made mee conſent therunto in England) yet in tyme perceiuing it is ſo acceptable in theſe partes to all ſortes, aſwell of authoritie as of learning and perfection; and ſeing it ſo much publiſhed throughout France though paynfully by writing; I haue bein more encouraged to preſent the ſame vnto yow: though for the third part therof, it is not thought meet to be publiſhed, as treating of matters ſomewhat high for the capacitie of the common ſort. And if it bring yow any ſpirituall profit, I beſeech yow recompenſe mee with this prayer, that I be not [Page] like the candle which whilſt it lighteneth others conſumeth it ſelf; nor as the Conduict pipe, which conuayeth water from the fountaine to others, not retayning any for it ſelf. Fare yee well.

Your poor Brother and Coſsin in

Chriſt Ieſus, B. Benet, called heertofore VV. Fitch.

TO THE READER.

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GENTLE Reader, There is a certaine booke intituled the Method to ſerue God in Latin, Franch, and English which in the beginning, ſpeaketh of the vvill of God: Leaſt therfore thow mayſt think that this booke be (as it were) the ſame, or not much different, and ſo thy affection to read this be diminiſhed, thow ſhalt vnderſtand, that they differre in all matters; in ſubiect, method, and pretended ſcope: For, that booke hath but ſome one Chapter or document of the vvill of God, but this, three bookes or partes; that goeth to other diſcourſes of vertues and vices, but this purſueth this only point of the vvill of God; that propowndeth it as the end of our actions, but this as the beginning, progreſſe, and ending, of the wholle ſpirituall life, geuing precepts for euery one: Yea, that booke in the place where it toucheth the vvill of God, ſheweth not how to know it, but this geueth meanes how to know the ſame; that, ſpeaketh of the vvill of God, without diſtinction, but this diſtinguiſheth it myſtically into three; Finally, that booke ſpeaketh of the Exteriour will, but this entreth [Page] into the knowledge, taſt, and feeling of the Internall will as it is ſpirit and life, yea, and eſſentially God himſelf, as is ſhewed in the third part. But it is needleſſe to ſpeak of all the differences which by reading thow ſhalt find to be ſuch, as that there is no conueniencie betwixt them: only the vvill of God which is heer taught throughout the Actiue, Contemplatiue, and Supereminent lyfe, is thear touched in the beginning of that booke of Actiue lyfe. And if this had affinitie with that, it would neuer haue bein ſo required and publiſhed in France, eſpecially ſo paynfully by writing before it was printed, and (particularly) amongſt religious Orders, whear that booke is ſo common. As for the other three bookes mentioned, they be not yet printed, though readie to goe to the prefle. And if this or they bring vnto thy ſowlle any profit or conſolation, I deſire for recompenſe ſome memorie of mee in thy holie prayers. Fare well.

Thine in Chriſt Ieſus B. Benet.

THE RVLE OF PERFECTION CONTAYNING A BREIFE AND PERSPICVOVS ABRIDGEMENT OF ALL THE whole ſpirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes.

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THE FIRST PARTE OF THE EXTERIOR VVILL OF GOD COMPREHENDING THE ACTIVE LIFE.

OF THE EXCELLENCY AND VTIlitie of this exerciſe, compared vvith others.
CHAP. I.

HAVING well conſidered the diuerſitie of wayes, and multitude of exerciſes fownd out and practiſed by many learned and deuoute perſons, for the obtaining of true perfection; and in fine, finding that as they tend all to one end, ſo in themſelues they are not muche different, [Page] but rather in ſubſtance all one, how differet̄ ſoeuer they ſeeme; I haue deſired for the greater light and profit of deuout ſoules and more facilitie,1. Abridgement of the vvhole ſpirituall life. to abridge and reduce them all to one only point, in which may ſhine and cleerly be ſeene all the others, and which (not withſtanding ſuch breuitie) might be eaſie to comprehend, and perſpicuous to vnderſtand: to which effect I could find no point ſo fit as this of the vvill of God; for though the perfect ſoule and illuminated ſpirit cleerly doth ſee and diſcerne all wayes and exerciſes in euery one, and euery one in all, principally in the higheſt and moſt ſublime; yet is this verified rather in this exerciſe and point of the vvill of God then in any other; for that heer in all the other exerciſes are ſo cleerly ſeene, that not only the perfect and illuminated perſon, but alſo the beginner (if hee will a little conſider) may ſee them all, and how in the ſame conſiſteth all kind of perfections of ſpirituall life, as in the next chapter ſhall appear.

Secondly,2. Breuitie. this exerciſe of the vvill of God ſhall be found without all cōpariſon to be more ſhort then any other; for, that which others doe effect by many circumſtances, multiplicities, changings, and degrees, this effecteth at once by one only application of intention. As for example, one that following any other practiſe would be humble, patient, obedient, or would be diſpiſed, to imitate the paſsion of [Page] our Sauiour, would imitate the paſsion to be conformable to the Sonne of God; would be conformable vnto him to pleaſe God and doe his will; but according to this exerciſe hee ſhould at the firſt only applie his intention to the ſaid vvill of God. Likewiſe, he that would eſchew euill company to auoid temptation, would auoid temptation to flie ſynne; would fly ſynne to eſcape hell; would eſcape hell to be ſaued; would be ſaued becauſe it is the will of God: but according to this exerciſe hee ſhould cutt of all theſe multiplicities and degrees, and euen at firſt applie his intentiō to the vvill of God, propownding and ſayeng this in his heart; I will auoid euill cōpany becauſe it is the vvill of God; wherby alone the ſoule approcheth neeer to God without compariſon then with all the other good intentions together: whear many may note and ſee their ſpirituall deceipt, whoe doing any good thing ſpirituall or corporall, doe not at the firſt, nay nor ſcarce at the laſt applie their whole intention to this vvill of God.

Further,3. Meritorious. the practiſe of this rule is more meritorious as ſhalbe ſhewed then the others, yea though (without this vvill of God) they ſhould ioyne with other ſpirituall exerciſes, faſting, diſcipline, lamenting their ſyns and ſuch like, although (perhaps) to ſome it ſeeme not ſo, whoe meaſure merit by their ſenſible deuotion, and [Page] ſpirituall ſweetnes.

Moreouer,End of others. this rule of the will of God is the true end and ſcope of all others, thoſe ſeruing but as degrees to mount, and as meanes to attaine vnto this, namely to doe the will of God: ſo that this will of God ought to be ſo muche preferred before other exerciſes, as the end before the meanes.

Againe,Fitt for all. this exerciſe is more proper and conuement to all ſorts of people then any other, being fitt as well for the perfect as the imperfect, for the ſpirit illuminated, as for the obſcured; becauſe it is as well ſubtile and ſublime as ſimple and eaſie.

Alſo,vvithout multiplicitie. it is wholy denudated and void of all multiplicitie, diuerſitie, and curioſitie of diſcours or ſpeculation of the witt, ſo that without difficultie it may be practiſed by the only feruent will.

It is likewiſe more aſſured from deceipts,Sure from deceipts. becauſe it is a continuall abnegation of the proper will, fountaine of all errors, and roote of all euils. VVhich abnegation though it be in all other exerciſes, yet not ſo direct nor ſo ſtrong and violēt as in this, ſeing nothing is ſo contrary to the proper will as the vvill of God; the one being common reſpecting the common good; the other proper ſeeking priuate gaine. And wheras in other exerciſes often tymes the curio [...]itie of Intelligence doth pleaſe, in this the feruency of the will muſt [Page] faythfully worke; In others one contenteth him ſelfe often with a feeble deuotion ſenſible, but in this operateth the ſtrong Intellectual deuotion.

But aboue all,The end and the meanes. this point of the vvill of God excelleth all others in as much as it ſerueth for a rule, and for the end of our actiōs, wheras the others ſerue but for the one or the other onely: it is (I ſay) the rule of our actions, not onely exterior, but alſo interior, declaring by his rectitude the obliquitie as well of the one as of the others: of the exterior, becauſe it declareth which are to be done, and which to be leſt vndone, how and at what tyme to take anything in hand, how and in what ſeaſon to endure: of the interior, in as much as it ſheweth how to will and how to nill; when to deſire and when to refuſe; in what manner to chooſe and accept; in what ſort to omitt and re [...]ect. To be breif, this doth leuell all our exterior, and illuſtrate our interior, rectifieng and cutting of all the crookednes and tortuoſitie of our actions as well interne, as externe. It is alſo the end of the ſame actiōs; end (I ſay) proportioned to euery mans capacitie, ſhewing it ſelf to ſome as externe, to others as interne, and to others as eſſentiall, which is God himſelf: end (I ſay againe) to which the ſoule commes and adheres, not by the interruptiō of the meanes, but by the continuation of the ſame; not as to [Page] another thing different from the meanes, (as it happens in the other exrciſes) but as to the ſame and one thing with the meanes, which is proper to this exerciſe:Similie. it being like a ſea the water wherof is all one at the ſhore and beginning as in the maine Ocean and end therof, wherin our ſoule doth nauigate and mount by continuation of the ſame tract without any variation, change of obiect, or multiplicitie.

And no leſſe hath it this excellencie in particular aboue all others;6. Permanent. namely, that wheras others are not durable, nor can be allwayes vſed and practiſed during a mans whole life, but muſt be left and laid a ſide and others practiſed according as a man goeth forward in perfection; this contrariewiſe is permanent and ſerueth a man, and is alwayes continued aſwell in the actiue as in the contemplatiue and vnitiue life without changing or interrupting his courſe of exerciſe, or breaking the thread of his ſpirituall practiſe; which is no little ſpirituall good nor ſmalle profit, ſeeing that therby much diſtraction and hndrance is auoided, proceeding from the change and multiplicitie of exerciſe.Similie. For, euen as the child that goeth from one booke or ſchoole to another is much troubled and new to ſeeke; ſo is hee which changeth from one exerciſe to another; yea, ſome tymes [Page] and that often, man that changeth often, or hath many exerciſes knoweth not well how to practiſe any of them all, and that eſpecialie in tyme of tēptation and ſpirituall warre:Similie. for as he which will learne to ſence with many kinds of weapons, commonly is not cunning at any, in ſo much that the enimy aſſayling him he is eaſilie hurt or killed for want of ſkill, ſo he that hath diuers exerciſes, ordinarilie knoweth not the perfect practiſe of any of thē and therfore the enimies, the world, the fleſh and the deuell aſſalting him, foorthwith is either ſlaine or maymed. The reaſon is, becauſe the ſoule hauing her will already infeebled by the impulſion of the temptation flieng to her exerciſe and ſpirituall weapon, and not being skillfull in handling the ſame, the enimy whoe ſeeth and knoweth it well, is more encouraged to purſue and follow the weakned will, and ſhee diſcouraged and vnabled to reſiſt. Yea, ſome men haue ſo many exerciſes that in tyme of battayle they know not which to betake thē to, and ſo many wayes to perfectiō that they follow none; ſo accō pliſhing the prouerbe that ſayth, Qui duos inſectatur lepores, neutrū capit, He that hunteth two hares cacheth neither. But otherwiſe it is with him that hath cōtinually one only exerciſe, for that without diſtractio of ſpirit, or diſsipation of ſēces heere and thear in diuerſitie of exerciſes he remaineth alwayes recollected, and his [Page] with all his powers gathered togeather, and fixed in one, ſo that he penetrateth the ſame euen to the bottome and profunditie therof, and ſo walketh cōtinually in the light therof, practiſing the ſame and conforming his life therunto, and ſo when the enemy commes to aſſaulte him he is not vnprouided of his weapōs, nor doubtfull which to betake him vnto, becauſe he hath but one at which he is very cunning as beīg his daylie practiſe. And finaly, is reſolute and ſtable in his way, and maner of the purſute of perfectiō, as not knowing any but that by which he rūneth the right way with all aſſurance. Heerin therfore doth this exerciſe in particular excell all others, becauſe none of them may be continually practiſed all a mans life, but muſt be changed according as the ſoule changeth eſtate and ariſeth in perfection, vſing ſome at the beginning, others in the progreſſe, and others in the end, but in this exerciſe a mā muſt begin, proceed, and end: ſo that this vvill of God is a ſpirituall Sea in which each one may ſaile according to the burthen of his veſſell; ſo as the ſhallops of the weake ſoules of beginners doe flote in the roade of the ſhallow waters of the exterior vill; the barks of ſuche as be aduāced doe hoiſt ſaile; and lāche far ther into the depth of the interior will;and the huge ſhipps of the perfecteſt ſorte hauing loſt all ſight of land are retired into the maine ſea of the Eſſentiall vvill.

[Page] And as this will of God is like the ſea,Similie notand. ſo the obſcuritie of our proper will is like the lande; and as he which is in the midſt of the land ſeeth not the ſea at all, ſo he that is in the midſt of obſcure proper will ſeeth not this celeſtial Ocean. And as the greater and more ſpacious the lande is, ſo much farther one is from ſeing the ſea; ſo how much greater is this proper will ſo muche farther is he from ſeing this vvill of God. Againe, as where the ſea gaineth the land, ther is nothing ſeene but the ſea, and as according to the meaſure that it ouerfloweth the land the ſea appeareth; ſo wher the vvill of God getteth the vpper hand, ther is ſo farr nothing but that will; and according as the vvill of God ouerfloweth the darknes of our proper will, it taketh place, and is plainly ſeene. Finaly, as if ther were no land at all thear would be nothing but ſea; ſo if wee had no darknes at all of proper will, we ſhould ſee nothing but the vvill of God; and as he that is in the mideſt of the maine ſea ſeeth no land; ſo he that hath attained to perfection, and is in the depth of this will ſeeth no darknes, but in all things, tymes, and places, ſoeth this heauenly ſhining light, as in the third parte ſhalbe ſhewed.

Of the excellency of this exerciſe in reſpect of it ſelf, vvher is shevved hovv all other vvayes and perfections are heerin contained.
[Page]CHAP. II.

HAVING ſhewed the profit and excellencie of this vvill of God in compariſon of other exerciſes, it followeth alſo that wee breifly declare the ſame in regard of it ſelf, all which excellency is comprehended in this, that this rule and exerciſe containeth all others, and all kind of perfection.

For,1. Renouncing of him ſelf. Matt. 16. Luc. 9. if one conſtitute perfection in the renouncing of him ſelf as our Sauiour teacheth, Qui vult poſt me venire abneget ſemetipſum, Hee which will follow mee let him renounce him ſelf, it is in this vvill of God; ſeing one can not doe the ſame but by renouncing himſelf and his owne will.

Secondly,2. Reſignation. if one thinke that perfectiō conſiſteth in reſignatiō, as Chriſt teacheth, Fiat volunt as tua, Thy will be done, it is in this exerciſe; becauſe hee that doth the vvill of God is reſigned,Matt. 26. ſeing that reſignatiō is nothing els but a diſpoſition and perfect preparation to receiue willingly whatſoeuer that diuine will ſhall ordaine or diſpoſe of himſelf, either in ſuffering or doing things hard or eaſie, pleaſant or bitter, honorable or diſhonorable and abiect, all which hee muſt needs haue whoe accompliſheth the vvill of God.

Moreouer,3. Puritie of heart. Matt. 5. if you eſteeme puritie of heart to be perfection, as it is written, Beati mūdo corde, Happie are the pure of heart, it is heer alſo; [Page] for what can make the heart more pure then the vvill of God which ſo violently plucketh vp, and exſtirpateth out of it the roote of all impuritie, namely, proper will, whence ſpringeth as from their Origin all affections, paſsions, and impurities, and whatſoeuer other ſpirituall darknes: for, as two contraries can not be togeather in one ſubiect, as fire and water can not be togeather in the ſameveſſell, ſo can not proper will and the vvill of God be togeather in the ſame ſoule; and no more then the obſcuritie of the darke night can abide the brightnes of the ſhining Son, no more can the darke night and obſcuritie of proper will endure the ſplendour of this ſhining ſon of Gods vvill, but flyeth as ſoone as it appeareth, and preſently is diſsipated and vaniſheth away.

Further,4. Preſence of God. if perfection conſiſt in the preſence of God,Pſal 15. and hauing him allwayes before our eyes, as it is written, Prouidebam dominum in conſpectu meo ſemper, quoniam [...] dextris eſt mihi ne commouear, I alwayes haue God in my ſight becauſe hee aſsiſteth at my right hand leaſt I ſhould be moued; it is likewiſe in this will, becauſe (as ſhalbe declared) this vvill of God is God himſelf; ſo that when by doing his will wee haue it preſent, wee muſt needs haue God preſent.

Againe,5. Knovvledge of himſelf. if perfectiō conſiſt in the knowledge of himſelf, which not only by the Chriſtiā but [Page] by the heathen Philoſopher is ſo much inculcated by this ſo commonſentence, Noſce teipſum, know thy ſelfe; it is heer moſt perſpicious: for by the ſtraight line of this vvill of God we come to the perfect knowledge of our ſelfes (that is) of our obſure paſsions, tortuous affections, inordinate deſires, and brutiſh motions, which before we could not ſee; for, as the ſtaffe or chalked line ſeemeth wholie ſtraight or little crooked vntill it be examined by the Ioiners rule by which appeereth the crokednes therof; ſo our will and deſire ſeemeth to be right or to haue but very little obliquitie, but as ſoone as this right rule of Gods vvill (the only lawfull and approued meaſure of mans deſire) is applied therunto, preſently appeareth the diſordered and deformed obliquitie therof. And by this will we may not onely know our ſelfes as touching the old man repleniſhed with imperfections and darkenes, but alſo as touching the new, (namely) perfection and light; his will being that light and perfection which communicateth vnto our ſoule all her lights and perfections; ſo that by the one we ſee and know the other, for the greate likenes and ſympathie which is betwixt them; a man being made by this diuine will Nouus homo qui ſecundum Deumc [...]ea rus eſt in iuſtitia & ſanctitate veritatis, Ephe. 4. A new man, created according to God in iuſtice and ſanctitie of veritie.

[Page] Alſo,Knovvledge of God. Ioan. 17. if the knowledge of God be Chriſtian perfection, according as is written, Haeec eſt vita aeterna vt cognoſcant te ſolum Deum verum & quem miſisti Ieſum Chriſtum, This is euerlaſting life, to know thee the onely true God, and whom thow haſt ſent Ieſus Chriſt, it is euident in this will, ſeing the vvill of God is God him ſelf, as in the third part ſhall appeare, ſo that who knoweth and doth his will, by conſequence knoweth God, which perfection of the knowledge of God, with the other of the knowledge of him ſelf was ſo earneſtly deſired, and deeplie ingraffed in the heart of our father S. Francis, that he continued all a night long in prayer, repeating continually theſe only two ſentences, O my God, let me know thee, let me knowe my ſelf.

[...]Likewiſe,Annihilation. Pſal. 72. if one deſire to attaine to perfect annihillation wherof it is ſaid ad nihilum redactus ſum, &▪ neſciui, I am brought to nothing and knew it not, let him imbrace this exerciſe, for by the liuelie and efficatious operation of this diuine will, a man is reduced and brought to nothing, and that both in reſpect of the old man and the new: In reſpect of the old, wholy and entierely, ſo that he is no more; in reſpect of the new, ſo is he annihilated that he worketh no more, nor produceth any operation as of himſelf, but by God, with God and in God, and doth nothing actiuely but paſsiuely; for although what one doth [Page] hee muſt needs doe it himſelf, yet not as of hī ſelf though hee that operates is preſuppoſed needs to operate, yet not as agēt but as patiēt (that is) that though hee hath his will, act, and operation in the worke, be it exterior or interior, yet by this perfectiō of Annihillatiō hee ſeeth they are not of them ſelfes, but are acted and produced by a higher eſſence and power thē thēſelfs, which is God; yea, in the perfectiō of this annihilatiō in this diuine will the ſoule is ſo abſtracted and fixed in God, and ſo high lifted aboue herſelf, that ſhee feeleth not her owne operatiō though moſt vehemēt, but only the interior operatiō of God, and ouerflowing of thoſe heauēly influences and eternall lights, which are ſo mighie and haue ſuch power ouer her, that in cōpariſō therof her operation is nothing; and ſo ſhee is rather ſaid to ſuffer the doe, and to be wrought the to worke; and this eſpecially in the operatiōs intrinſecall: and though in the acts and operations ſēſible and exterior ſhee doth ſome thing, yet loſeth ſhe not this annihilatiō, but remaineth ſtill annihilated, becauſe (as is aboue ſaid) ſhee knoweth by the light of this will that it is not ſhee as of herſelf, but Chriſt that liueth in her that doth thoſe good operations, who ſaid, VVithout mee yovv can doe nothing.

As for the perfectiō of Vniō of which is written, Qui adhaeret Deo vnus ſpiritus eſt, Vnion. 1. Corin. 6. Hee that adhereth to God is one ſpirit with him; that ſhineth cleerly in this vvill of God, becauſe that [Page] by forſaking ones owne will and doing his, wee adheare vnto him, and become one will and ſpirit with him.

Touching the perfectiō of diuine cōtēplatiō wherof the Pſalmiſt ſaith,9. Contemplation. Pſal. 54. Quismihi dabit pennas ſicut colūba, & volabo, & requieſcā? whoe ſhall giue mee wings like a doue, and I will fly and repoſe; it is heer in full perfection, and that by a neceſſarie cōſequēce, as well becauſe that (as is ſaid) this will purifieth the ſoule from all proper will, immortificatiōs, paſsiōs, affectiōs, and frō all other darkenes, blinding her cleer ſight and detayning her flight of cōtēplation; as alſo becauſe that (as is likewiſe ſhewed) this will is the very light of heauē and God himſelf, illuminating and moſt admirablie eleuating and nobilitating the ſoule which it ſo poſſeſſeth.

Again,10. Loue of God. if yow deſire the true loue of God and charitie (Quod eſt vinculū perfectionis) the bond of perfection; who ſo doth Gods will keepeth his cōmaundemēts, and ſo poſſeſſeth the treaſure of his loue,Ioan. 14. himſelf ſayeng, Qui amat me, mādata mea ſeruabit, hee which loues mee, keeps my cōmandemēts; and again, In hoc cognoſcetis ſi me amatis, ſi mandata mea ſeruaueritis, By this meanes yow ſhall knowe whither yow loue mee or no, if yow keepe my cōmaundements.

Finally,11. Trāsformation. if perfectiō conſiſt in the trāsformation and totall chāge of himſelf into God, and putting on Chriſt, as the Apoſtle witneſſeth ſayeng,Rom. 13. Induite Dominū Teſā Put on Ieſus Chriſt, and,Coloſſ. 3. Vos mortuveſtis, & vita veſtra abſcondita est [Page]cum Chriſto in Deo. Yow are dead and your life is hidden with Chriſt in God; and,Gal. 2. Viuo ego iam non ego, viuit vero [...] in me Chriſtus, I liue now, not I, but Chriſt in me. This perfection (I ſay) is heerin contained: for that when a man putteth of his owne will for the vvill of God, he putteth of himſelfe, and putteth on God, according to S. Paule ſayeng,Epheſ. 4. Exuite veterem hominem cum actibus ſuis, & induimini nouum qui ſecundum Deum creatus eſt in iuſtitia & ſanctitate ueritatis. Put of the old man with his works and put on the new which is created according vnto God in iuſtice and holines of truthe; for this will being wholy celeſtiall and diuine, ſo filleth and poſſeſſeth the harte, penetrating the verie bottome and moſt intimate parte therof, and by an vnſpeakable ſweetnes, true taſt, and perfect feeling of eternall life, and of the delitious preſence of the heauenly ſpouſe, doth ſo drawe, allure, intice, and melt the ſoule in the loue and admiration therof, that as being molten, and as hauing loſt all her forces, and languiſhing with loue, ſhe remaineth rauiſhed, loſt, and drowned in the bottomles ſea of heauenly ioyes and eternall light, wher ſhe may iuſtly ſay with S. Paule as aboue ſayd,Galas. 2. Viuo ego iam non ego, viuit verō in me Chriſtus. I liue now, not I, but Chriſt in me; God the father ſayeng vnto her, Haee est filia mea dilecta in qua mihi bene complacui. This is my louing daughter in whom I [Page] am well pleaſed,Pſal. 131. Haec requies mea in ſaeculum ſaeculi, hic habitabo quoniam elegi eam, This is my reſting place for euer, and heer will I dwell becauſe I haue choſen her.

Thus then may appeare how all the aboue ſaid perfections are contained in this exerciſe of the vvill of God, as alſo any whatſoeuer or wherinſoeuer the whole or any parte of perfection doth conſiſt; and therfore rightly and not without iuſt cauſe is this vvill of God ſo muche praiſed, and recommended vnto vs in holie ſcripture, at when it is ſaidIoan. 4. Meus cibus eſt vt faciam voluntatem eius qui miſit me, This is my meat to doe the will of him whoe ſent me; andMatt. 26. Spiritus quidem promptus eſt, caro autem infirma, fiat voluntas tua, The ſpirit is prompt but the fleaſh is infirme, thy will be done; andTheſſ. 4. Haec eſt volunt as Dei ſanctificatio veſtra, This is the vvill of God your ſanctification; andIoan. 6. Deſcendi de coelo non vt faciam voluntatem meam ſed voluntatem eius qui miſit me, I came downe from heauen, not to doe my owne will but the will of him whoe ſent mee; and the Pſalmiſt,Pſal. 29 Vita in voluntate eius, Life is in his will; and againe,Pſal. 8 [...] Domine in voluntate tua praeſtitiſti decori meo virtutem, O Lord in thy will thow haſt giuen vertue to my beautie, And our SauyourMat. 12. Marc 3. Quicunque fecerit voluntatem patris mei qui in coelis est, ipſe meus frater, & ſoror, & mater eſt, VVhoſoeuer doth the will of my father which is in heauen, hee is my [Page] brother, ſiſter, and mother. And although this vvill of God be incōprehenſible in itſelfe, yet being in our ſoule it is made comprehenſible; and though in it ſelf it be hiddē, yet being ioined with ours it is made knowne: for as God which was incōprehēſible, being in our fleaſh was made comprehenſible, and which was inuiſible, by ioyning himſelf with our humanitie was made viſible; ſo it is of his will which is his ſpirit and himſelfe; for before it be in our will it is hidden and vnknown, but being ioyned therwith it is ſeene and manifeſtly known to the ſoule; and as before the Incarnation hee was only God, but after the vnion with our humanitie was God and man, ſo the vvill of God which was only diuine, after the vnion with ours is diuine and humaine; and as that man by that vnion might ſay, I am God, ſo the will of man by ſuch an vnion may ſay,Epiſt. 1. ad Elidoniū inter pri. & mid. August. lib. 1. de Trinit. 13. circa prin. tomo. 2. I ame the vvill of God, according to Saint Gregorie Nazian. ſayeng, Deus humanatus eſt, homo autem Deificatus, God is made humaine, and man is made diuine; And Saint Auguſtine ſayeng, Talis erat illa ſuſceptio quae Deum hominem faceret, & hominem Deum, That was ſuch an aſſumption or coniunction, as made God man and man God: for as when God was made man man was made God, ſo when once the vvill of God is made the will of man, the will of man is the vvill of God; and as the diuinitie was not obſcu [...]red [Page] by, nor in, the humanitie, ſo neither is the vvill of God by, nor in, the will of man; but as the humanitie is illuminated, exalted, magnified, glorified, and deified by the diuinitie, ſo is the will of man by the vvill of God: yet not that this vnion of wills is hypoſtaticall as was that of thoſe twoe naturs, but is made by the linke of loue and light of grace: and heerehence commeth it that the vertuous perſon hath the ſpirit illuminated, penetratiue, magnanimous, and couragious; heerehence is it that his whole ioy is in heauenly things; heerehence it proceedeth that hee treadeth vnder foot as moſt baſe, that which before hee admired and aſpired vnto as his cheefe felicitie; his ſpirit being no more humaine but eleuated and magnified in God and made one with him.

And though ſome things in this chapter will not be well vnderſtood by the beginner vntill ſuch tyme as hee hath practiſed the third parte, yet will hee vnderſtand it ſufficiently for attayning to the knowledge of the end for which I haue written it; namely, to ſhewe the excellency of this Rule, and how all other exerciſes are contained heerin. Neither ought any to thinke that wee attribute too much to this exerciſe or praiſe it beyond her deſert, for that not ſo much it praiſed, as the ſubiect therof [Page] (to weet) the vvill of God, as moſt worthily preferred before all other points, as that wher in ſuccinctly, plainly, eaſily, ſecurely, and without change to any other, all other points and exerciſes are fownded, and wherby wee attaine to all perfections, being practiſed as is breefly taught in this treatiſe following.

The ſumme or generall practiſe of all this Rule.
CHAP. III.

HAVING ſeene the excellency and perfection of this rule of the vvill of God, it followeth that wee now ſhewe the practiſe therof, touching which wee will heer at the beginning lay downe an ample and generall document, which breifly ſhall containe the whole matter;The ſumme of the vvhole practiſe of this Rule. namely, that wee doe all our actions only for the vvill of God and becauſe hee will that ſo wee doe; I ſay (all our works and actions) as well to containe corporall as ſpiritual; as well thoughts as words and deeds; no leſſe the reſiſtance to temptations, then the acceptance of inſpirations: In like manner in caſting of any vice or imperfection, as in labouring for any vertue or perfection; as well [Page] in ſpeaking, as in ſilence; in accepting labour as repoſe; ſicknes as health; affliction as conſolation; and finally, no leſſe in doeng the thing naturall then ſupernaturall; litle then great; vile and baſe then excellent and glorious; and in ſomme, whatſoeuer is done or ſuffered by any part or power of the body or ſoule; all (I ſay) muſt be with this only end of the vvill of God and with this ſole intention, becauſe God will ſo haue it; and this without any exception of thing, tyme, place, or perſon. This general practiſe of the vvill of God comprehending all ſortes of actions good and euill, ſeemeth to be ſignified by that myſticall nett of the ghoſpell gathering all kinds of fiſh good and bad, of which our Sauiour ſayth thus The kingdome of heauen is like a nett caſt into the ſea, And S. Gregorie, Matt 13. Gregor. Hom. 11. in Euan. that Regnum coelorum coeleſtis eſt diſciplina, The kingdome of heauen is the celeſtiall diſcipline. Now, what other thing is this diuine will ruling all our actions, and mortifieng all our paſsions, then this heauenly diſcipline? and ſo is like a nett caſt into the ſea (to weet) into this inſtable, wauering, bitter and dangerous life, as a vaſt Oceane into which the good and religious Chriſtian by faythfull practiſe caſteth this diuine nett, which gathereth togeather all ſortes of fiſhe, which are our thoughts, deſires, diſſignes, and actions which liue, and haue their mouing in this ſea of our life. Hee taketh them when by [Page] (applicatiō of intentiō) he caſteth it vpō them, and gathereth them togeather, when (by diligent care) hee chaſeth them vnder the nett forcing thē to ſwim vnder this diuine will: VVhich being full (by Action) hee draweth it vpp (by Contemplation) vpon the ſhore or banke of the ſolid earh (of perdurable repoſe, according to S. Gregory) and ſitting downe,Greg. homil. in loan. 21. Pſal. 45. and reſting after his trauail, and retiring himſelf frō multiplicitie of affaires, as the Pſalmiſt counſaileth, Vacate & videte, Take yee leaſure and ſee, putting the good fiſh (of works and inſpiratiōs) in theirveſſell (of hearts) and caſting forth (by reſiſtance) the bad. For, though this nett of the vvill of God take aſwell the good as the bad fiſhe, yet it doth it with cōtrary intentiōs; the good to be reſerued for the ſuſtētation of the ſoule, the bad to be caſt out for her exerciſe; the one and the other in this diuine will which would ſo haue it. The cauſe why wee ought to doe all with this ſole intētiō of Gods will is, becauſe it is better without cōpariſon then any other, containing all perfections and making ourworks more perfect, meritorious, and agreable vnto God then all others, as by the ſecond Chapter before hath bein ſhewed, and as by this one argument may appear.

Our worke taketh her goodnes of the end for which it is done,Argument. hauing in itſelf nomore good thē it receaueth from her end, ſo that if it bee done for ſome end that is baſe, or of little moment, the worke alſo is baſe and of little worth [Page] if the end be high, the worke is high, if it be higher and better the worke is higher and better; if finally, higheſt and beſt, the worke is beſt and moſt ſublime. Now, ſo it is that a higher and better end thear can be none them this of the vvill of God, nor any like vnto it, and therfore a better or nobler worke thear can be none then that which is done with this end of the vvill of God nor any like vnto it; yea, as ther is no end equall vnto it, ſo is thear no worke comparable ther vnto. That no other end can be better or equall vnto this is manifeſt, becauſe this end is immediatly▪ God himſelf which is Summūbonū, The foueraigne good; for which without any other end is done immediatly for the vvill of God is immediatly done for God who hath no equall. A man may doe his worke for diuers intētiōs, as to exterminate vice, to attaine vnto vertue, to auoid hell, to come to heauē, to imitate our Sauiours exāple all which are good though ſome more perfect then others: but to doe his worke only for the vvill of God, and only to pleaſe him, is an intention farr excelling them all, the others hauing their end and object only to the Creature directly, and to the Creator indirectly; yea ſo farr excelleth this intention the others, as hee that doth things natural with this intention, as to walke, yea though they bee pleaſant, as to eate and drink, doth more merit and pleaſe God then hee which [Page] without this end ſhould faſt, doe pennance, diſcipline, or other painfull works, with any other intention.

VVhear may be noted certaine deceipts and abuſes:1. Deceipt. firſt, of thoſe whoe meaſure all their works, and eſteeme their merit only or principally by their exterior, they taking contrariewiſe their merit from the interior, or end wherfore they be done.

Secondly,2. Deceipt. by this rule appeareth the loſſe of merit, light, and grace, of the moſt part of men which doe their naturall works naturally, and not ſupernaturally as they might doe by this intention, which maketh ſuch works naturall and humaine, ſupernaturall and diuine.

Thirdly,3. Deceipt. of thoſe which not only in naturall things but alſo in ſupernaturall and good works, as almes, faſting, ſayeng diuine ſeruice etc, forget to addreſſe their intention to God, [...] doing them either becauſe they can not auoid them, or els of cuſtome not thinking wherfore.

Fourthlie,4. Deceipt. of thoſe which doe their works for reward in heauen, for though they ſhalbe rewarded, and though it be good ſo to doe them, yet is it better without compariſon to doe them only for Gods will and to pleaſe him, not thinking (as much as is poſsible) of any reward; and how much the leſſe hee ſo worketh, ſo much the more ſhall hee be rewarded, [Page] as approching ſo much the neerer to the nature of a Sonne; and contrariewiſe how muche the more hee ſo worketh for reward, ſo much the leſſe ſhall hee be rewarded, as ſo much more approching to the nature of a mercenarie or ſeruant.

Finally,5. Deceipt. by this rule may appeare the common blindnes of men, whoe for the moſt part doe their works for other ends, and not for this of the vvill of God.

But ſome may heer obiect and ſay;Objectiō. that if ſo it be (as wee ſay) that the worke taketh her merit only of the interior, and that an ordinarie and naturall worke with this intention of the vvill of God is more noble and meritorious then the greateſt worke done with any other intention, then conſequently to receiue that diuine Sacrament of the Altar or any other, is not a better worke then to walke, eate, or drinke.

I anſwer,Anſvver. that in receiuing the Sacraments thear be twoe things to be conſidered; one is the Sacrament as a Sacrament inſtituted by God to conferre grace; the other is the ſimple receauing therof, as being our worke and wee the Author therof. If then wee haue reſpect vnto the firſt, it is a better worke without compariſon then our ordinarie works, hauing an excellency in it ſelfe as of it ſelfe; but if wee haue regard vnto the other, it is nothing better, hauing no excellency in it ſelf as of it [Page] ſelf but is good, better, or beſt of all according to the intention, yea euell alſo, for in Iudas it was bad,2. Obiection. and in the other Apoſtles verie good.

If any one obiect that if the worke take her merit only of the end, then at leaſt as touching the works of penance, as diſcipline, faſting, almeſdeeds, they are no better then ordinarie works being done with this good end and intention of the vvill of God aſwell as they.Ansvver. I anſwer, that it followeth not; for though the worke take her merit only of the end for which it is done, yet are not common works equall with the works of penance if both haue the ſame end, but the penall works merit more, becauſe that beſides the good intention for which they be done, they containe and haue in them ſelfes both ſatisfaction for the ſynns paſt, for (as ſayth S. Thomas) Licet Deus non delectetur penis noſtris, In ſupplemen. qu. 15. art. [...]. delectatur tamen ijs vt ſunt iuſtae, Though God be not delighted in our pains, not withſtanding hee is delighted in them as they are iuſt; and are alſo a preſeruation from the ſynns to come, for (as ſayth the Philoſopher) Paenae medicinae ſunt, pains are medicins. VVherfore, when wee ſay that the worke taketh all her good of the end, wee meane all the good which it hath more then it had before in it ſelfe; ſo that, if two works de done for this vvill of God, wherof the one is good in it ſelfe, as almes or faſting; the other neither good nor bad in it ſelfe, as to [Page] walke or talke; the firſt of theſe works ſhalbe the better, namely ſo much the better as almes or faſting is better then walking or talking; but if twoe works that be equall in them ſelfes be done, one for this ſaid end of the vvill of God, the other for another, as to goe to heauen; the firſt without compariſon ſhall be the beſt: yea which is more, if twoe works wherof the one is very good in it ſelfe, as faſting; the other neither good nor bad, as walking, bee done, the firſt for to auoid hell, or to come to heauen, the other for the vvill of God and only to pleaſe him; this walking ſhalbe much more meritorious and agreeable [...]o God then that ſaſting as is aboue ſaid; for though that worke of faſting doth much excell this of walking, yet this intention of walning doth much more excell that of faſting, and by conſequence makes the worke much better; for euen as a ſmall quantitie of gold excelleth a great maſſe of lead, ſo puritie of intention doth farr exceed the valew of corporall things, as penance which is great in [...]hew; though no man muſt leaue the better deed to doe the leſſer good vnder pretext of [...]uch an intention, for this were to deceiue him ſelfe, wherof and of ſuch like deceipts ſhalbe ſpoaken heerafter in the fift chapter.

The diuiſion of this vvill into three partes.
CHAP. IIII.

[Page]

BVT for the better vnderſtanding of this matter, and for more eaſie conceiuing of all the reſt which ſhalbe ſaid in theſe three partes of this treatiſe, it ſeemeth heere neceſſarie to make a diuiſion of this vvill of God, not an they diuide it in ſchools into the will preſent and the will ſubſequent according to S. Damaſcene; nor into the will of the ſigne and the will of his pleaſure according to ſome others; nor into precept, prohibition, and counſaile as it pleaſeth other doctors; nor finally, according to others diuiding this will of his pleaſure into his will efficatious and permiſſiue: I meane not (I ſay) to diuide it into to theſe ſcholaſticall diuiſions, but into a myſticall diuiſion, namely into the Interior, Exterior and Eſſentiall vvill.

The Exterior vvill is a light and rule vvherby [...] direct vs in the Active life.

The Interior like wiſe is a light and rule to direct our ſoule in the Contemplatiue life.

The Eſſentiall, is a light and guide vvherby to [Page] direct our ſpirit in the ſuperemment life.

The firſt being actiue, the ſecond contemplatiue the third, ſupereminent: the firſt diſpoſing to the ſecond and the ſecond to the third: the firſt is for Beginners, the ſecond for Proficients, the third for the Perfect. Neither is this myſticall, and threefold diuiſion new or without fundatiō, but is grownded vpon the doctrine of S. Paule, and ſeemeth rather his diuiſiō then myne whear hee ſayth,Rom. 12. Vt probetis que ſit voluntas Dei bona, & beneplacens, & perfecta, That yee may trie vvhich is the vvill of God, good, pleaſing, and perfect. Vpon which words Lyranus ſayth,Lyra. in Rō. 12. that, Voluntas Dei eſt bona, quantum ad [...], The vvill of God is good for the Beginners, pleaſing for the Proficients and perfect for the Perfect. According wherunto the vvill of God which wee call Exteriour or Actiue is that which S. Paule calleth Good, ſeing it is that wherin the beginners doe exerciſe them ſelfes: the vvill of God which wee call Interiour, or Contemplatiue, is that which hee calleth Pleaſing, ſeing it is that which the Proficiēts doe practice: And that which wee call Eſſentiall, or Supereminent, is the ſame which hee calleth Perfect, ſeing that the Perfect employe themſelfes therin; though theſe three taken eſſentially as they are in God, are but one and the ſame will, and God himſelf; but are heer deuided for the better vnderſtanding of ſuch as tend to perfection; for as in the triumphant church the ſuperior Angels receaue a more ample and vniuerſall knowledge of the diuine pleaſure, wherof their [...] [Page] our are not capable, till they diuide, and proportion the ſame according to theyr capacitie, and ſo proportioned ſhew it thē (as ſayeth S. Deniſe; ſo in the Church militant,De cael. hier. c. 15. the holie and illuminated Doctours, receiuing a more ample, and ſublime knowledg of the way of God, wherof wee are not capable, haue diuided the ſame and proportioned it to our capacitie;S Th. in opd [...]hu. Chriſti poſt init. And S. Thomas ſayth: Lex diuinitatis, &c. God vvill that higheſt things being made leſſe, and proportioned, should dravv vp thoſe which are in the meane degree; and thoſe which are in the meane degree, should eleuare thoſe vvhich are in the lovveſt, becauſe this light is not equall in the inferiour nature and the [...] ſuperiour; and the fore the guif [...]s aſvvell naturall as ſupernaturall are ſaid to deſcend. For ſayth S. Ieames, Iac. 1. Euery good and perfect guift commeth from aboue, deſcending from the Father of lights. VVherfore following this doctrine and example of the Fathers, wee haue diuided (as aboue ſaid) this diuine light and will; for though wee be altogeather vnlike to them in light, yet ought wee to imitate them in communication of doctrine, which though it haue no proportion with theirs, yet ought our method to bee the ſame.

Of the Exteriour vvill, vvhat it is.
CHAP. V.

NOVV to come to the definition or deſcription of the Exterior vvill of God it is the diuine The exterior vvill. [Page] pleaſure knovvne by the lavve, and by reaſon, being the rule of all our thoughts, words, and deeds in the Actiue life. I ſay, it is (the diuine pleaſure) becauſe though God hath no need of our good deeds as the Pſalmiſt teſtifieth,Pſal. 15. Quoniam [...]onorum meorū non indiges, Becauſe thow haſt no need of my good works, nor hath any loſſe if wee doe euill, nor gaine if wee doe well; yet in [...]is bountie and goodnes hee taketh pleaſure when wee doe well and keepe his commaun [...]ements, as contrariewiſe by his iuſtice hee [...] diſpleaſed when wee breake them. I ſay (it knowne) that is, not only hee hath a will [...]nd pleaſure, but hee hath made it known vn [...] vs, hauing geuen vs to vnderſtand wherin [...] is vvill and pleaſure conſiſteth. Farther, I ſay by the lawe) for therby he hath made kno [...]en his will. I ſay (by the lawe) in generall, [...] of God only, to comprehend all kinds of [...]od lawes, namely the lawe of God wherof [...] written,Matt. 19. Si vis ad vitam ingredi ſerua manda [...], If thow wilt enter into life keepe the commaundements; alſo the lawe of the Church, it being written,Matt. 15. Si non uult eccleſiam audire, ſit tibi [...]ut ethnicus & pnblicanus, If hee will not heare [...]e church, accompt him no better then an [...]thnicke or Publicane; likewiſe the lawe and commaundement of the ſpirituall Paſtor therof is written,Hebrae. 13. Obedite praepoſitis ueſtris & [...]biacete eis, Obay your ſuperiours and be ſub [...]ct vnto them; Moreouer, the lawe of Princes [Page] it being ſaid,Luc. 20. Reddite quae ſunt Caeſaris Caeſari, Giue vnto Ceſar that which is Ceſars. Further, the lawe of magiſtrats,Rom. 13. for, Non eſt potestas niſi a Deo, Thear is no power but of God; and Qui potestatireſistit, Dei ordinationi reſiſtit, Hee that reſiſteth the Power, reſiſteth the ordinance of God. Finally, the law of euery mans eſtate, qualitie, and condition, be hee Lord or ſubiect, maſter or ſeruant, Lay or religious; Moreouer, I ſay (and by Reaſon) which I add not without great cauſe, for that in many things this vvill of God is not knowne by the lawe, thear being many things which the lawe doth not extend it ſelf vnto, neither forbidding nor commaunding them; as (for example) whither to take holie Orders or not, to marrie or to liue ſingle, to take a voyage or to ſtay at home, to ſitt or to ſtand, to ſpeake o [...] to be ſilēt, and a thowſand other things which dayly come in practiſe neither commaunded nor forbidden but left indifferent, and a man knoweth not therin which is the vvill of God, which ſeemeth a hindrance or let to our aboue ſaid Rule, teaching that in all things wee muſt do it. In this caſe therfore, whear no lawe reſolueth the matter but leaueth it indifferent, Reaſon muſt beare the ſway, by which word (Reaſon) is meant Diſcretion, piety, and counſaile. How in particular this Reaſon muſt reſolue euery ſuch doubtfull thing, ſhall forthwith in the next chapter be [Page] declared. Further I ſay, it is a (Rule) of all our thoughts, words, and deeds, becauſe that as the materiall rule is the thing wherby to drawe a line ſtraight, and wherby wee trie whether any thing be right or crooked; ſo the vvill of God is that wherby wee may drawe only the courſe of our life, and the intention of our works, words, or thoughts, and wherby wee may knowe whether they bee ſtraight by right intention, or crooked by any blind affection. I ſay (in the Actiue life) which comprehendeth not only the exterior action, but alſo the interior intention; not only the outward conuerſation, but alſo the inward reformation.

If one ſay,Obiectiō. Anſvver. why then doe yow call it the vvill Exterior ſeing it toucheth and reformeth the interior? I anſwer, becauſe it receiueth her light and direction from the exterior; namely by the lawe, and ſo is moſt conuerſant in the exterior, in doing things or leauing thē vndon, in accepting or reiecting according to the ſame lawe, and finally, becauſe though it be ſomething interior by reaſon of the rectifieng of the intention, yet may it be well called exterior, in reſpect of the other twoe wills which are wholie conuerſant in the interior.

Rules hovv to knovve and practiſe this (vvill of God) in all things.
CHAP. VI.

[Page]

IT is neceſſarie that after hauing declared what this will is by the aboue ſaid definition in generall, wee ſhewe it in euery thing by ſome rule more particular, that ſo knowing what is to be done and what left vndone, what to be accepted and what reiected, wee may in all things doe the vvill of God as before hath bein taught by the aboue ſaid generall rule in the third chapter. This particular rule is this, and may eaſilie be gathered of that which is ſaid.

All things whatſoeuer offer or preſent them ſelfes vnto vs to be done or ſuffered, admitted or reiected, be they corporall or ſpirituall are of three ſorts, namely commaunded, forbidden, or [...] indifferent, [...] neither commaunded nor forbidden; and nothing can come or happen but is contained in one of theſe three kindes.

As touching the firſt kinde,1. Of things commanded. if the thing be commaunded, the vvill of God is knowne (to weet) that wee doe it; wee muſt therfore doe [Page] it and that according to the aboue ſaid generall rule (to weet) only becauſe God will haue it ſo, and for no other end whatſoeuer.

For the ſecond ſort,2. Of things forbidden. if the thing be forbidden, the vvill of God is likewiſe knowne that wee doe it not; and therfore wee muſt reiect it and leaue it vndone, and this for the ſame only intention of Gods vvill all other intentiōs reiected, and as much as is poſsible forgotten.

As concerning the third,3. Of things indifferent. namely of things indifferent; they are of three ſorts (to weet) agreeable to nature or ſenſualitie, as hearing, curious talke or newes, viewing the beautie of ſome perſon, ſtately buildings, and ſuch like; or contrarie to nature and ſenſualitie, as keeping ſilence, geuing almes, faſting not commaunded or in different to nature and ſenſualitie, as to goe this way or another, to ſitt or to walke, or finally, whatſoeuer hee findeth no more inclination to doe then to leaue vndone. If the thing offered or that preſenteth it ſelf be of the firſt kinde, according to ſenſualitie or affection; the vvill of God is, that wee refuſe and reiect it: if it bee of the ſecond, repugnant to ſenſualitie or affection; the vvill of God is, that wee accept it: both which are Propoſitions manifeſt by the ſcripture, euery leafe wherof almoſt doth exhorte vs to mortification of the old man, as Mortificate membra veſtra quae ſunt ſuper terram, Coll. 3. Mortifie your members that are [Page] on the earth,Rom. 8. VVhen the thing is difficile vvhat is to be done. and, Siautem ſpiritu facta carnis mortificaueritis, viuetis, If by the ſpirit yow mortifie the act [...] of the fleaſh yow ſhall liue, yet with this exception, if true and vnfained diſcretion require not the contrarie, hauing reſpect to health, perſon, qualitie, tyme, and place, with other like circumſtances; but if ſuch be the circumſtances and ſo indifferent the reaſons on both ſides, as in veritie a man knoweth not which to doe or chooſe, either to doe or leaue vndone, to reſiſt or admit the thing, then muſt hee diſpatche and chooſe the one or the other, allwayes with the intention aboue ſaid of the vvill of God, rather then with diſtraction,VVhen the matter is of importance. and breaking his braines, and loſſe of tyme, make too long diſcuſsion; except (which happeneth ſeldom) the matter bee of ſuch conſequence that it deſerueth it, in which caſe hee muſt vſe prayer and counfaile of godly men, and ſuch as are of mature iudgement.

If the thing be of the third kind, namely indifferent, neither according nor yet againſt ſenſualitie to doe or to leaue vndone; a man may chooſe which ſide hee will, alwayes with this intention of the vvill of God, and ſayeng in his heart and mynd vnto him ſelfe; I will doe or accept, or I will not doe or reiect this for thy will and pleaſure; which doing, the thing that ſo hee ſhall leaue or doe with this intention, ſhalbe as well the vvill of God as if it [Page] had bein commaunded or forbidden: the reaſon is, becauſe the worke followeth the intention; ſo that ſuch things not commaunded or forbidden but in themſelfes indifferent, are made good or bad by their good or bad intention.

For better intelligence wherof muſt be vnderſtood, that as all the fruit of the tree as well little as great appertaineth to him that is maſter therof; ſo all the fruits of works, words, and thoughts of a man appertaine vnto his Lord and God; and by conſequence hee ought to doe nothing be it neuer ſo little, either in accepting or reiecting, conſenting or reſiſting, doing or ſuffering, but for him and his glorie,Coloſſ. 3. the Apoſtle ſayeng, Quodcunque facitis in verbo aui in opere, omnia in nomine Domini noſtri Ieſu Chriſti facite, VVhatſoeuer yow doe either in word or worke, doe it all in the name of our Lord Ieſus Chriſt.

Further, though all our life muſt be for God, yet all our life is not limited; though all our works muſt be for him either in doing or ſuffering, accepting or reiecting, conſenting or reſiſting, yet hath hee not limited all, nor commaunded which wee ſhall accept or reiect, reſiſt or conſent vnto, but hath left the moſt parte of our life and works in our owne choiſe, to doe or to leaue vndone, accept or reiect without any ſynne; namely, all thoſe things of this claſſe or order which heer wee [Page] call indifferent, as being free from commaundement or prohibition. Heervpon then, this our purpoſe is eaſilie proued (to weet) that by ſuch intention theſe works indifferent are the vvill of God.

For,1. Argument. whatſoeuer God will haue vs knowe and doe, hee giueth vs meanes to knowe and doe the ſame; but in all theſe things indifferent hee will haue vs knowe and doe his will as by the Apoſtle alleaged appeareth, and hath giuen no other meanes to knowe and doe the ſame but by our application of intention, ſeing they are not commaunded or prohibited by any lawe; therfore this application of intention in ſuch things is the meanes to knowe and doe the vvill of God.

Moreouer,2. hee doth the vvill of God whoe exhibiteth vnto him his honor in the beſt manner poſſible; but in all theſe things indifferent thear is no better māner to exhibite his honor vnto him thē by applicatiō of intentiō; therfore hee that in theſe things indifferent will vſe ſuch application of intention to God, ſhall (doubtles) execute his will.

Alſo,3. in all works that bee lawfull, ſuch is the worke exterior as God ſeeth to be the heart and intention interior; but God ſeeth in thes indifferent things which be lawfull, the heart interior thus directed to be according to his will; therfore the worke exterior is likewiſe according to his will.

Likewiſe,4. when in doing anything the vvill [Page]of God and ours pretend one end, the worke is done for the ſame end; but in doing theſe things indifferent the vvill of God pretendeth his honor (as is proued) and by application of intentiō our will pretēds alſo the ſame; therfor in doing ſuch things indifferēt with ſuch application of intention they are the vvill of God.

Alſo,5. thoſe things are the vvill of God which are don according as he demandeth of vs; but God demaunds of vs that theſe things indifferent be done for his honor (as is proued by the Apoſtle) and by ſuch applicatiō of intentiō to God wee doe thē for his honor; therfore whē wee doe theſe things indifferēt with applicatiō of intētiō to God, they are the vvill of God.

Againe,6. thoſe things are the vvill of God in which Gods intention and mans are but one; but in theſe things indifferēt done with rectificatiō of intention Gods intention and ours are but one (to weet, his glorie) therfore when in theſe things indifferent wee haue this rectification of intention, they are the vvill of God.

It is then plaine that theſe works indifferent done with this end and intentiō are as well the vvill of God as the things that wee doe becauſe they are commaunded, or reiect becauſe they are forbidden, though in thoſe our intention muſt follow the worke, but in theſe the worke our intentiō; for in things cōmaunded or forbiddē, our intentiō muſt bee cōformed to the work which the law hath limited but in things indifferēt the work muſt be cōformed to our [Page] intention which the lawe hath left at libertie. On which point I haue bein ſomewhat the longer, for that I haue knowne ſome which doubted in the practiſe therof.

By this therfore yow ſee the rule of things commaunded, forbidden, and indifferent, which are the three myſticall dayes of which is ſaid,Exod. 3. Iter trium dierum ibimus in deſertum, & ſacrificabimus domino, VVee will goe tbree dayes iourney into the deſert, and offer ſacrifice vnto our Lord. For, what is this iourney els then the vvill of God by which a man trauaileth toward Paradiſe and diſcouereth the life eternall,Pſal. 49. as is ſaid? Illîc iter quò oſtendam illi ſalutare Dei, Thear is the iourney whear I will ſhewe him the ſaluation of God: and what may be theſe three dayes of this iourney but theſe three points wherin the vvill of God is fownd? and worthily they are called (dayes) for the great light which they bring. This deſert is the penitent life, or voyage of the vvill of God in the light of theſe three dayes as it is written;Pſal. 8 [...]. Domine, in lumine vultus tui ambulabunt, & in virtute tua exultabunt tota die, O Lord, in the light of thy face they will walke, and in thy vertue they will exult all day long: and during theſe three dayes, and by theſe three things is offered (as is commaunded) ſelf will by mortification of the ſame, of which ſacrifice it is ſaid, Sacrificium Deo ſpiritus contribulatus, The afflicted ſpirit is to God a ſacrifice,Pſal. 50. [Page] which is more pleaſing vnto him, yea then the ſacrifices of beaſts; for (ſayth S. Gregorie) In ſacrificus aliena caro, in obedientia autem propria voluntas mactatur, By ſacrifices is offered the fleaſh of beaſts, but by obedience ſelfwill is killed.

Exceptions from this rule, and ſolutions of certaine obiections touching things commaunded, forbidden, and indifferent.
CHAP. VII.

IF one aske touching theſe things indifferent in reſpect of the lawe yet not in reſpect of ſenſualitie,I. Doubt, and the ſolution. but are agreeable therunto, whither one may not chooſe the ſide which is according to ſenſualitie, and ſo reiect that which is bitter, and admitt that which is pleaſant; I anſwer, if it be by true diſcretion, as for health or otherwiſe, then it is no queſtion but hee may (as alreadie is ſaid) but without ſuch iuſt occaſion, though it be poſsible to doe it for the vvill of God, yet is it impoſsible to doe it only and purely for the vvill of God, without ſomme mixture of affection or ſenſualitie; and ſo to doe is verie dangerous. I ſay (it is dangerous) [Page] aſwell becauſe in ſo chooſing that ſide which pleaſeth ſenſualitie, hee doth not mortifie the ſame as hee ought; as alſo becauſe it is to be feared that in ſo doing hee deceiueth himſelf, doing the thing either wholie or partly to pleaſe ſenſualitie, though hee both ſay and thinke to doe it for Gods vvill. I ſay it alſo (impoſsible) to doe it ſimplie and purely for God, eſpecially when deliberatly and of ſett purpoſe hee ſo chooſeth according to ſenſualitie; becauſe no reaſon can moue him ſo to chooſe: for ſeing a man ought allwayes to bend to mortification, what reaſon is thear why hee ſhould willingly, wittingly, and deliberatly, without any reſpect of health or other matter of diſcretion chooſe the things delightfull to ſenſualitie? and ſo doing it not according to the true light of reaſon, it is impoſſible that his intention ſhould bee pure and only for God, without ſome mixture of ſenſualitie or ſelf loue, though more or leſſe according as the perſon is more or leſſe imperfect: yet if it be done by ſurpriſe, ſuddainly, or for want of taking heed, it may be done for the only vvill of God; namely if remembring himſelf, hee therunto purely and wholly addreſſe and leuell his intention.

As for the things commaunded which ſeeme agreable to nature and ſenſualitie,2. Doubt, and the ſolution. as to eate or drinke, play or recreat himſelf, walke or viſit ſome place or perſon wherin he taketh [Page] pleaſure and contentment; as likewiſe for the things forbidden diſagreeable to ſenſualitie and affection, as to leaue of faſting, working, diſcipline, or any other painfull, bitter, difficile, or vnpleaſant thing, a man muſt fortifie and ſtrengthen his intention, leaſt it be ouerthrowne or wounded and weakned by the force of ſenſualitie, or the impulſion of vnbridled affection; which hee muſt doe by producing contrarie acts, namely, by caſting of and turning away his mind from the contētmēt and pleaſure of ſuch a thing, and ſtopping all his ſpirituall powres and vnderſtanding againſt the ſenſualitie therof; and contrarywiſe by fixing his heart and mind and all his powers on God, and ſo offer himſelf vnto him as his veſſell or inſtrument, wherby hee may doe that work only for his honor and will, without any pleaſure or proper cōmoditie of this his creature; and ſo doing it cometh to paſſe in thoſe that vſe it, that wheras before the ſoule tooke her repoſe and delight rather in the ſenſualitie and contentment of ſuch a thing, then in the vvill of God, after ſuch a ſpiritual act, ſhee taketh her whole ioy and delight in the only vvill of God.

But ſome will demaund,3. Doubt. if after ſuch diligēce hee findeth ſtill himſelf drawne and allured by ſenſualitie or affection, what is to be done.

A man muſt proceed in another manner vſing more ſubtiltie,Solution. and making of neceſſitie a vertue in accepting the ſame ſenſualitie or [Page] affection (which hee can not be rid of) togeather with ſuch a worke euen at the hands of God as his will; not as a pleaſure but as a paine, not as ſenſualitie but as the croſſe of Chriſt, as in verie deed to ſuch a ſoule it is.

For better intelligence wherof, becauſe this point is of great conſequence, as being euen the verie knott of the ſpiritual life; and becauſe it is a block wherat many ſtumble, and a ditch which almoſt all fall into, not knowing how to behaue themſelfes in this battaile, I will ſay ſomewhat farther therof.

VVee muſt then knowe and remember,Note vvell. that thear be twoe partes of our ſoule, ſenſible or ſenſitiue; and ſpirituall or reaſonable; wherof the one is allwayes contrarie to the other and haue their contrarie deſirs; the ſenſible part deſiring ſenſible things againſt the ſpirit, and contrariewiſe the ſpirituall part ſpirituall things againſt the ſenſible, as ſayth S.Galat. 5. Paule, Spiritus concupiſcit aduerſus carnem, caro autem aduerſus ſpiritum, The ſpirit coueteth againſt the fleaſh, and the fleaſh againſt the ſpirit. Moreouer, that the one of theſe partes, namely the ſpirituall, is allwayes in our power to make it ſuiect to God and his lawe, becauſe of her free will which is naturall, and grace which is all wayes readie: but the part which is ſenſible is not ſo allwayes ſubiect, nor in our power to make it obey God, and followe that which is good, but often [Page] reſiſteth the good which by our reaſon wee would doe, and followeth the euill which wee would not doe;Rom. 7. wherfore S. Paule ſayth heerof, Non quod volo bonum hoc facio, ſed quod nolo malūhoc ago, I doe not the good which I would, but the euill which I would not, that doe I.

Further, becauſe God is not vniuſt, tyrannicall, and cruell, but contrariewiſe iuſt, ſweet and mercifull, hee hath not commaunded vs things vnpoſsible and aboue our power, or impoſed a burthen heauie to be caried, but contrariewiſe hath commaunded that which is eaſie,1. Ioan. 5. Matt. 11. as is ſaid, Mādata eius non ſunt grauia, His commaundements are not heauie, And Iugum meum ſuaue eſt, & onus meum leue, My yoake is ſweet, and my burthen light. And therfore by conſequence though hee hath commaunded vs to keepe this ſpirituall part wholy ſubiect to his lawe being (as is ſayd) a thing poſsible, yet hah hee not commaunded ſo to keepe ſubiect the ſenſible, being (as is ſhewed) a thing impoſsible, but only to keepe it ſo much ſubiect as wee can, by due mortification and by the rule of reaſon: wherfore this rebellion of the inferior part is neuer any ſynne ſo long as the ſuperior part doth her indeuor, and be the rebellion neuer ſo vnreaſonable, if it preuaile not againſt reaſon, it ſhall neuer be imputed to the partie reaſonable,2. Tim. 2. but contrarywiſe it ſhalbe crowned, as hauing lawfully fought. VVherfore when in theſe things [Page] cōmaunded or in any other done by true diſcuſſiō, a man feeleth any delight or ſenſualitie little or great againſt reaſō and this puritie of intentiō of Gods vvill, and hauing reſiſted in bringing forth contrarie interior acts, and yet ſuch motion or rebellion remaineth, he ought not to diſpaire or looſe courage as many doe thinking that all is loſt, and that hee is not able to reſiſt ſufficiently; but (as is ſaid) hee ought with courage to perſeuer,Great cō fort for the tempted. aſſuring himſelf that hee ſhall not be ouercome except hee will himſelf by conſent of the partie ſuperior and ſpirituall. Therfore (as is aboue ſaid) let him take and accept ſuch an interior battaile as frō the hand of God (that is) as his will, and as the croſſe of Chriſt, knowing that his croſſe cometh not only by exterior iniuries (as many think) but alſo by interior warrs as heer is ſeene, and as hee knewe fullwell which ſaid,Rom. 7. Video autem aliam legem in membris meis repugnamē legi mētis meae, & captiuantē me in legem peccati, I perceiue another lawe within mee repugnant to the lawe of my mind, and drawing mee to the law of ſynne; and likewiſe hee which ſaid,Iob. 7. Factus ſum mihimet ipſi grauis, I ame made burthenſom vnto my ſelf.

But heer againe in this conflict againſt carnall and ſenſuall motions thear ſeemeth yet an other doubt and obſcuritie to be brought to light;4. Doubt. which is, that though by this which is ſaid a man may know that if the partie ſuperior [Page] conſent not but doe her endeuour, the rebellion or motion of the partie inferior can neuer hurt him, yet knoweth hee not ſome tymes when it is ſo, and when not. For, ſo great is the motion ſenſuall or carnall that often tymes it ſo troubleth reaſon, and obſcureth the light and ſerenitie of the ſpirituall part, that ſhee is not able to iudge whether ſhee hath conſented or not.

I anſwer,Solution. that neither is it neceſſarie that wee know it aſſuredly, but only probably, for the better preſeruatiō of humilitie: for if wee knewe aſſuredly that wee had ouercome it, wee ſhould be in more danger to fall by pride then before by the fight, and were like by elatiō of mynd to looſe more in peace then by valiant fight wee had gained in warre: but yet may wee know it aſmuch as is for our good,Hovv to knovv yf a ma haue conſented. and aſmuch as God ſeeth to be healthfull for vs, namely by coniecture and probabilitie; which knowledge and aſſurance cometh two wayes; firſt, if hee haue this firme purpoſe and general reſolutiō habitualy, neuer at any tyme to cōmitt mortall ſynne; ſecōdly, if in his cō ſcience hee thinke that hee neuer gaue ouer the fight but ſtill reſiſted, though this reſiſtāce ſeemed not ſo ſtrong; for though it ſeemed weake,Tvvoe cauſes of vveaknes. this weaknes might come of twoe cauſes; firſt, for want of good will to reſiſt, and then it is in deed ſuch as it ſeemeth, namely weake; and ſo is very like to haue offended. Secondly, this weaknes may come [Page] by reaſon of the impulſion of the temptation cauſing great feeling and delectation in the inferior parte drowning (as it were) the ſenſible feeling and knowledge, of reſiſtance, and goodwill; which notwithſtanding liueth and keepeth entire in the ſuperior parte, and then this want of reſiſtance is not ſuch is it ſeemeth, but is in deed verie great, and ſo hee offendeth not.

But how ſhall I knowe (ſay yow) of which of theſe twoe cauſes this feeble reſiſtance cometh?5. Doubt. Reſolutiō. I aunſwer, by the aboue ſaid habituall and continuall firme purpoſe and reſolution neuer to commit ſynne; for if hee be not accuſtomed to haue this purpoſe, hee may know when hee feeleth none or almoſt no will to reſiſt the temptation, that hee hath none in deed; but if hee haue this generall purpoſe hee may verily thinke that hee hath reſiſted and kept pure his ſpirit and the powers therof, though like the three children in the glowing fornace, flaming with the fire of concupiſcēce ſo heated by Nabuchodonoſor the diuell,Dan. 3. king of all Babylon and confuſion.

Moreouer, it muſt heer be noted that when wee ſpeake of things commaunded or forbidden, wee intend not only the great things which were mortall ſynne to committ them or to leaue them vndone, but alſo little matters which being commaunded were veniall ſynne or imperfection to omit, or being [Page] forbidden were the like to committ, for heer wee treat not only of the obſeruing of Gods commandements, but principally of the way to perfection, which conſiſteth in auoyding of imperfections: and heer alſo muſt alwayes be remembred that (as is aboue ſaid) by this word (lawe or commaundement) I meane not only the lawe of God and of his church, but of ſuperiors ſpirituall and tēporall, as likewiſe of the order, ſtate, and condition of euery one, and finally of the commaundement or intention (not contrarie to God) of father, mother, or any other to whom wee are bownd to obay; ſo that whenas by any of theſe kind of lawes, commaundements, or intentions wee ought to doe or leaue vndone any thing, hee ſhould much deceiue himſelfe which ſhould doe the contrarie be the thing neuer ſo ſmall, though vnder pretext of perfection or cōtemplation, becauſe (as is written) Melior eſt obedientia quàm victimae, 1. Reg. 11. Obedience is better then ſacrifices. And whoeſoeuer ſhould ſo doe willingly and wittingly, ordinarily is in great dāger through inobedience by little and little to fall into ſome great error and ruine of his ſoule; and alſo if hee were of any particular order of Religion, by ſuch leauing of little cuſtoms and ceremonies, to help (for his part) to ruinate his Order fenced in and defended with ſuch cuſtoms as a gardin with a hedge. VVherfore, I wiſh him to heare what Eccleſiaſtes ſayth vnto [Page] him,Eccl. 10. Qui diſsipat ſepem, mordebit eum coluber, Hee which pulleth downe the hedge, the ſnake will bite him; and to receiue this admonition from the wiſe man,Prou. 28. Ne tranſgrediaris terminos antiquos quos poſuerunt Patres tui, Paſſe not the ancient bownds which thy fathers haue putt before thee. For, how can that tend to perfection that nouriſheth proper will, and leaueth of obedience? or how can that tend to perfection that diminiſheth true performance of profeſsion? But what more diminiſheth true performance of his profeſsion then to abandon the good cuſtoms and conſtitutions of his Religion, which though they be not the eſſentiall or verie ſubſtance throf, yet are they the wall, trenche,Similie. or bulwarke to defend the ſame? For as no Captaine of a caſtle or Gouernour of a towne is ſo fooliſh as to beat downe the walles or bullwarks, or to fill vp the trenches or ditches of the ſame which defendeth the towne, and maketh the enemy employ his forces and ſpend his munition, ſhott, and powder to win the ſame, and to beate them downe before hee can aſſalt the caſtle or towne it ſelfe: ſo is hee no wiſer who beateth downe and aboliſheth ſuch ceremonies and cuſtomes which keepe in ſafetie the eſſentiall of his Rule (namely his three vowes and other things commaunded vnder paine of ſynne) and which make the [Page] ſpirituall enemies to ſpend their forces in expugning the ſame before they can come to that which is of greater conſequence. For, as when ſuch defences of the towne be deſtroyed, the enemy layeng his ſeige againſt it forthwith planteth his Canons and beateth at his will and pleaſure againſt the very howſes of the ſame euen vnto the heart therof, and ſo it is in great danger to be taken and ſubdued: in like manner when ſuch ceremonies be abrogated, the enemy beſeiging the cittie of the ſoule, without any lett layeth on his whole forces, and with his fierie arrowes ſhooteth full butt againſt the naked eſſentiall poynts and vndefēded vowes of his profeſsiō; ſo that hee ought to be ſo far from ſuch contempt of thoſe things, that though he were in great ſublime contemplation, yet if hee knew that ſuch things were to be done, hee ought for the cauſes aboue ſaid to leaue the ſame.

But herein lieth the ſore and imperfection in this caſe, that they thinke they ſhould be farther frō God, and diminiſhe their ſpirituall light whiles they are employed in the accompliſhmēt of ſuch little things and ceremonies; ſo that they doe not only omit them by frailtie, but alſo wittinglie and of ſett purpoſe. But [...]f ſo it be that by theſe meanes they be ſequeſ [...]red from God, and their light decreaſed, it is either becauſe they doe it vnwillinglie, [Page] namely exteriorlie, and not in mynd; which in effect before God whoe regardeth the will, is as much as to leaue it vndone: or els if they doe it willinglie, it is not (as heer is taught) for the vvill of God only; for if this were their end, ſo far ſhould they be from being alienated from God, and their light diminiſhed, that they ſhould therby be neerer vnto him, and their light much encreaſed; becauſe this will (which is ſpirit and life) doth illuminate, illuſtrate, and ſo change the works, that of corporall they become ſpirituall, of darke and exterior, cleere and interior; and therfore of thoſe that ſo doe them it is written,Pſal. 38. Quia tenebraenon obſcurabuntur a te, & nox ſicut dies illuminabitur; ſicut tenebrae eius it a & lumen eius, Darknes ſhall not be hidden to thee, and the night ſhall ſhine as the day; the light and the darknes ſhall bee alike:Abac. 3. and Egredietur diabolus ante ped [...] eius, The diuell ſhall goe foorth before his feef as being troden vnder the ſame by ſuch obedience,Ibid. Ante faciem eius ibit mors, Death ſhall goe before his face, as being beaten away by the life (which is this will) and by the great light wherwith hee is cloathed, and life wherwith his ſpirit is filled. And this is the true actiue and contemplatiue life (to weet) not ſeparated (as many take it) but ioined togeather, making of works exterior, interior▪ of temporall, ſpirituall; of obſcure, illuminated; and finally, which ſo ioineth in one and [Page] the ſame worke contemplation with the action, and that without preiudice or hinderance one of another, wherof wee will ſpeake more amply in her due place.

Hovv ſix degrees are contained in this Intention, that ſayth; I vvill doe this for the only vvill of God. Of the firſt degree.
CHAP. VIII.

THIS rule therfore thus obſerued of things commaunded, forbidden, and indifferent, with thoſe other obſeruations therunto adioyned, the vvill of God ſhall euery whear in all things appeare moſt plainly; and ſo it reſteth that wee doe the ſame by the practiſe of the aboue ſaid generall rule in the third chapter expreſſed; namely, that wee doe all things for this end of the vvill of God, and neuer begin any worke, whether it be exterior or interior, corporall or ſpirituall, in repelling vice or acquiring vertue; be it a thing commaunded, forbidden, or indifferēt, be it naturall or ſupernaturall, little or greate, finally be it whatſoeuer; wee neuer (I ſay) begin to doe it till wee haue firſt addreſſed our intention vnto [Page] God, ſayeng by word and thought, or at leaſt by thought from the bottome of our heart: O Lord, I will doe this or I will ſuffer, I will reſiſt or will purſue &c. this thing only for thy will and pleaſure.

But that the puritie and perfection of this intention may be the better vnderſtood, and the deuout ſoule may more cleerly diſcerne, and more eaſily expell all impuritie, which no leſſe ſecretly then commonly doth contaminate the ſame, wee will declare it more plainly.

This intention therfore which ſaith, I will doe or ſuffer this or that only for the vvill of God, containeth ſix degrees or perfections (to weet) Actually, Onely, VVillingly, Cleerly, Aſſuredly, Speedily.

And this intention with theſe ſix degrees, hath bein figured by the ſix degrees of Salomōs Throne in theſe words;3. Reg. c. 10. King Salomon built a Throne of Iuory, and couered it vvith shining gold, vvhich had ſix degrees, and the topp therof vvas rovvnd in the hinder part, and tvvoe handles on each ſide vpholding the ſeat, and on each handle tvvoe lyons, and on each ſide of the degrees tvvelue little [...] ſuch a vvorke vvas not to be fovvnd in any kingdome. This king Salomon is Ieſus Chriſt, whoe worthily may attribute vnto himſelfe this name Salomō which ſignifieth (peaceable) ſeing hee bringeth peace to the ſoule wherin hee maketh his aboad,Pſal. 75. for Factus eſt in pace locus [Page]eius, His dwelling is in peace. Now, in the ſoule as in his pallace hee hath made a throne of white Iuory of (pure intention and diuine will) large, to be capable of his diuine maieſtie, garniſhing it with fine gold of (perfect charitie) This throne hath the ſix foreſaid degrees, of which wee are to treat. The topp of this Throne or (compleat perfection of intention) is rownd without end or limit (to weet) Perpetuall in the hinder part, which looketh towards the other world and life eternall: for though the fore parte of the Intention which regardeth vs hath a beginning, yet that which is behind hidden from vs which looketh towards God and eternitie ſhall neuer haue end,1. Cor. 13 for Charitas non excidit, Charitie hath no fall. But which is the ſeate of this thone wherin God repoſeth himſelf, if not (conſtant perſeuerance?) of which ſeate is ſaid,Pſal. 44. Sedes tua Deus in ſaeculum ſaeculi, Thy ſeat (ô God) remaineth for euer. The twoe handles which vphold the ſeate, are the twoe parts of ſtrength, which are (according to S. Thomas) Aggredi and Suſtinere, 2. 2. q. 128 art. 4. To vndertake and ſuſtaine, or, to doe and ſuffer; which handles firmely ſupport this ſeate of (Perſeuerance) not permitting it to fall. One was at the one end, to weet (to Vndertake) at the beginning; the other at the other end, to weet (to Suſtaine) at the end. The [Page] fower lyons are the fower Cardinall vertues, or rather the fowre principall partes of the ſoule, the vnderſtanding, the will, the powers iraſcible and concupiſcible: the twelue little lyons are the eleuen Paſsions of the mind with Diſcretion which doth tame them, and of lyons and furious beaſts make them domeſticall and ſeruiceable. They were vpon the degrees, becauſe (being well gouerned) they maintaine and preſerue them. They were ſix on each ſide, becauſe ſix of theſe paſsions haue their reſidence in the Concupiſcible powre, and ſix in the Iraſcible, placing thear Diſcretion. Loe then this myſticall throne: O glorious thone! ô maieſticall ſeate! ô ſublime intention! ô diuine worke of great Salomon! It is not without good reaſon ſaid of thee, that no kingdome can afford they like; ô throne which beautifieth the ſoule geuing her to vnderſtand this ſweet inuitation of God ſayeng, Veni (electa mea) & ponam in te thronum meum, Come (my elect) and I will place my throne in thee. Oh holie intention and throne of God, whear hee ſitteth to renue in the ſoule all things therin contained, according as is written, Dixit qui ſedebat in throno; Ecce noua facio omnia, Hee whoe ſate in the throne, ſayd, Behold, I make all things new. Lett vs conſider therfore the compleat perfection of this throne, aſcending by order the degrees therof.

[Page] The firſt wherof is Actually, Actually, 1. degte. by which is meant an actuall remembrance of this vvill of God, which conſiſteth in lifting vp our mynd to the ſame, and rectifieng our intention according therunto: by which degree of (Remembrance) is excluded all obliuion of this will,Faultes againſt this degree. whenſoeuer wee begin any thing ſpirituall or corporall; which is a common fault, cauſing an infinit loſſe, and depriuing vs of an vnſpeakable treaſure of the light of grace, and of an vnknowne waight of merit. Yet to eſchew this extremitie of Obliuion, a man muſt not fall into the contrarie exceſſe of ouermuch Remembrance, in multiplyeng ſo many acts, and rectifieng ſo often his intention as to trouble the braine. And therfore when I ſay that a man muſt direct his intention in all works, I meane not of euery little action done by euery part and ſence of the body or power of the ſoule, but of ſuch works as are diſtinguiſhed and ſeparated in them ſelfes; but particularly and aboue all, wee muſt not forget thoſe which wee feele to pleaſe or diſpleaſe nature very much; for it is thear (as they ſay) whear the Hare goeth away, and wherin conſiſteth true aduancement.

Note alſo, that though allwayes hee ought ſo to direct his intention whenſoeuer hee beginneth to doe or ſuffer any thing, ſayeng, I will doe or ſuffer this (oh Lord) for thy will; this is to be vnderſtood of all thoſe tymes [Page] when hee is diſtracted, and thinketh not already of the ſame will, nor hath his ſpirit lifted vp to God; and not when hee hath it ſo eleuated as it may happen, eſpecially if hee be diligent, and the worke be ſhorte and not diſtractiue of it ſelf. For if after ſuch direction of intention at the beginning hee be diligent in turning away his mind togeather with his eyes and other ſences from all exterior things, and fixing his ſpirit in this will and diuine pleaſure, and be attētiue only vnto God, hee may ſtill remaine vnited vnto him, vntill hee take in hand ſome other thing. Likewiſe, the worke being ſoone done, or els being not diſtractiue, but rather drawing the ſoule to deuotion and towards God, as in ſinging hymnes or diuine ſeruice; a man may haue his mind ſtill lifted vp, which if ſo it be, I ſay not that hee direct a new his intention taking in hand a new thing, but that hee ſo ſtill remaine with his mind ſo eleuated vnto God: for if hee doe otherwiſe, hee ſhould rather deſcend lower then be raiſed higher, though (perhaps) this caſe falleth not out often, but that hee hath his mind diſtracted and the intention crooked, or at leaſt not ſo vpright but that the mind may be more recollected, and the intention more rectified. Neuertheleſſe, a man muſt not be ſcrupulous if hee faile in this degree and ſome others, as though hee had committed [Page] ſome ſynne, ſeing the deſire hee hath to practiſe this Rule doth add no new obligation.

Of the ſecond degree of perfect Intention.
CHAP. IX.

THE ſecond degree of this myſticall Throne of pure intention and diuine will is Only (that is) that this will be theyr only,Onely. 2. degree. ſimple, and alone the end which moueth the mind to doe or ſuffer the thing.Faultes againſt this degree. VVhich degree excludeth all other ends and intentions whatſoeuer; and firſt the euill and malitious intentions as to doe the thing for pride, enuie, couetouſnes, gluttonie &c. Secondy, all imperfect end and intentions, as to doe the thing for humaine reſpect, fauor of men, ſelf loue, proper complacence, ſeruile feare, ſenſualitie, particular profit, and the like; and (in ſomme) all veniall ſynnes, and whatſoeuer is abſolutlie of her owne nature imperfection. Finally, heerby is excluded not only the euill intētion, and that which is of it [Page] owne nature imperfect, but alſo that which is of her nature good, but comparatiuely bad, namely compared with a better, as to doe penance, diſcipline, faſt, to eſchew the paines of hell, to merit to be rewarded, to goe to heauen, and the like; which intentions though they be good in them ſelfes, yet are they not ſo, compared with the only vvill of God which is farr better (as hath bein ſhewed) and are therfore heer excluded.

VVherfore this degree and perfection eſpecially appertaineth and is referred to the mortification of all our paſsions and affections, ſelfe loue, vntemperate deſires, and all other imperfections; all which as bad weedes ſpringing vp in the fertile grownd of our good works, are rooted out with this fitt inſtrument or degree of (Onely) and as crooked boughes ſhooting out of the ſtraight tree of our intention, are cutt of with the ſharpe ſword of the onely vvill of God; the ſame being (as is ſaid) a right rule to meaſure whether the line of our intention be drawne ſtraight or no.

VVherfore let the deuout Reader take this for a generall and infallible Rule, that whenſoeuer in his worke he hath not this ſole intention and onely vvill of God for his end without any mixture of other intention whatſoeuer, it hath in it imperfection be it neuer ſo ſecretly hidden, yea from the partie himſelf; [Page] but aſſoone as this only will beareth ſway and taketh entire poſſeſsion of the heart, all darknes is diſcouered by the light therof, and all obſcuritie of imperfection is caſt out by the ſhining brightnes of the ſame. Oh how often are wee deceiued for want of this light! how ſtraight thinke wee to be our intention! how holie our deſire! how excellent our worke! how good an opinion haue wee of our ſelfes! but aſſoone as this light cometh, downe muſt goe the Peacocks feathers ſeing now her fowlle feet ſo ſoyled, and loaden with earthly affections, durtie paſsions, muddie proprietie, and ſwiniſhe ſelf loue; for ſo ſoone as this right Rule of Gods vvill is applied vnto our intention, wee ſee the crookednes of intēperance and diſordinate deſire therof. All the world goeth awry, becauſe they will not by this Rule ſquare their intentions, nor by this light examin their actions. In this point therfore let the deuout perſon labour, heerin let his whole ſtuddie be, in this worke let him recollect and employ all his forces, namely in thus examining his intention in all his affaires, for heerin conſiſteth all true ſpirituall profitt; this is the infallible fowndation in the beginning, the ſecure way in proceeding, and the conſummated perfection in the end of all the Actiue life.

The third degree of perfect Intention.
CHAP. X.

[Page]

THE third degree of this Throne is,VVillingly, 3. Degree. that this intention be vvillingly (that is) that the work be done not only for Gods only will, but alſo willingly, and with full conſent, with a certaine repoſe, peace, trāquillitie, and ſpirituall contentment therin, that the ſoule may be made capable of the preſence of God and influence of his holie ſpirit, Quia factus eſt in pace locus eius, Pſal. 75. His place and abode is in peace (that is) in the ſoule not diſquieted with the noiſe of troubleſome affections and contradicting paſsions, nor with the tract of contrarie deſires drawing her another way.

By this degree therfore of vvillingneſſe and contentment,Faultesagainſt this degree. is excluded and ſhutt out all ſadneſſe, heauineſſe, and vnwillingneſſe in doing, leauing vndone, or ſuffering any thing commaunded by any of the lawes aboue ſaid, of what cauſe ſoeuer ſuch vnwillingneſſe proceed.

Farther, this vnwillingneſſe and contradiction may ſpring of diuers cauſes,The first kind of [...]ontradiction in doing the vvill of God. and namely of the thing commaunded, as when it is baſe, abiect, and vile, as to viſit priſons [Page] to attend the ſicke, or doe the offices of the houſe: alſo when the thing is vnpleaſant, ſharpe, and bitter, as diſcipline, abſtinence, or faſting: likewiſe when it is againſt our profit, as reſtitution, hoſpitalitie, or almeſdeeds; and finally, when it is againſt our worldly honor, as to ſupport patiently euill, ſpightfull, or ſlanderous words, reproches, and all kind of iniuries.

Againe,2. this Vnwillingneſſe may come by occaſion of the partie that commaundeth, as becauſe hee is, or is thought to be ſimple, poore, or vnlearned; or that hee is his enemy or at leaſt not his freind, or hath done or ſpoken ſomewhat vnkindly to him.

Likewiſe it may come in reſpect of the tyme when hee ſhould doe the thing,3. as when hee is commaunded to doe it when hee would reſt, take his refection, recreation, or doe ſome other thing of his owne; or when contrariewiſe hee hath a mind to doe it and is cō maunded to repoſe, eate, or reſt from labour, or ſhould doe ſome other particular thing then that.

Alſo,4. this Vnwillingneſſe may come in reſpect of the maner of the worke, as when it muſt be done ſpeedily, laboriouſly, and diligently; or meekly, humbly, and to his owne confufion and to the abating of his pride.

Finally,5. it may happen in reſpect of the place, as when it is publicke, vnpleaſant, [Page] loathſome. By all theſe occaſions (I ſay) with the like, this ſadnes creepeth into the worke when wee doe the ſame, though they all ſpring of one only cauſe, namely proper will; and muſt be remoued and caſt out by this degree of (willingneſſe and contentment) remembring that ſuch is the pleaſure and will of that ſoueraigne will whoe for his owne delight and ſeruice created ours.

Moreouer,The 2. kinde of cōtradiction. thear is an other kind of wnwillingneſſe in doing the vvill of God which is more ſecret, and proceedeth of cauſes leſſe known, but no leſſe contrarie to the ſame vvill of God and degree of (willingneſſe) and theſe cauſes are commonly couered with pretence of pietie, as of prayer, faſting, teaching, ſtuddyeng, preaching, and the like; ſo that many when by their ſuperior they are commanded any thing which may interrupt their exerciſe, they doe it not willingly but vnwillingly and with ſadneſſe, proper will perſuading them that they were better occupied before, and blinding them ſo, that they can not ſee how much Obedientia melior eſt quàm victima, 1. Reg. 11. Obedience is better then ſacrifices; nor knowe, that though in themſelfes ſuch works be good, yet are they nought worth, done againſt the vvill of God manifeſted vnto vs by his lawe, and the commaunding or knowne intention of the lawfull ſuperior, namely, ſo long as hee commaundeth not againſt the fame [Page] lawe.

A third kinde of vnwillingneſſe ariſeth from another cauſe yet more ſecret and vnknowne;The 3. kind of contrndiction. namely, when a man knoweth that it is the vvill of God, and alſo willingly taketh it in hand, but vnwillingly beſtoweth his ſpirit, his endeuour, and tyme vpon it to doe it well and faythfully, but turning his mind from the ſame, caſteth it on God and his will, and ſo neglecteth the worke, making it not ſo perfect as hee ought; which is a notable and moſt ſecret deceipt; for, caſting ſo his mind from the worke to the vvill of God, hee diuideth the ſaid worke and will which are but one, making the worke one thing and the will another: and ſo when hee ſeeketh God but of the worke, hee ſeeketh him out of his will; and turning from the worke, hee turneth from his will, caſting of his mind from the worke hee caſteth it from his will, and (finally) going out of his worke hee goeth out of his will and pleaſure, becauſe the worke is his will; and though ſtill hee doth the worke, yet if it be hot willingly, hee doth it not before God, whoe ſeeth the heart, and iudgeth according to the will: and therfore how much the more hee ſo feeketh God, ſo much the leſſe doth hee find him, becauſe God is neuer fownd by doing againſt his diuine will; but the more vnwillingly hee doth that which hee commaundeth, and the more hee turneth [Page] his interior eyes from it as being wearie therof, the more doth hee againſt his will, and by conſequence the leſſe hee findeth him. But God is fownd only by his will (that is) by doing that which hee commaundeth; in his will, which is his worke; by meanes of his will, which is by meanes of doing the thing which hee willeth, and that willingly and with all our heart and all our ſtrength, as wee are bownd to ſerue him which all our heart and our ſtrength, not with ſlownes or faſtidiouſneſſe,Hier. 48. for Maledictus homo qui facit opus Deinegligenter, Accurſed is that man whoe doth the worke of God negligenly; nor yet ſadly, or (as it were) by conſtraint,2. Cor. 9. for Non ex triſtitiae aut nece ſsitate, Not with ſadneſſe or neceſsitie, but willingly and with contentment,Ibid. Hilarem enim datorē diligit Deus, For God loueth a ioyfull giuer; but (as is ſaid) hee doth not ioyfully the worke, whoe in doing it, vnwillingly thinketh therof: Hee doth not (I ſay) willingly the vvill of God whoe doing the worke will not thinke therof, but only of his will, as though his worke were not his will, or as if his will were other then his worke; fynally, as though his worke and his will were not one and the ſelf ſame thing: ſo that when to thinke of the will hee will not thinke of the worke, hee thinketh in deed neither of the worke nor of the [Page] will; and the ſoule that will be ſo out of the worke to be in God, is neither in deed in God, nor yet in his worke.

Let vs therfore lay downe heer for a ſure grownd to build vpon, for an infallible Maxime to reſolue this matter, and for a ſhining light to diſsipat and diſſolue this cloud (namely) that when any worke preſenteth it ſelfe to be done, following the Rules aboue ſaid, the ſame verie worke it ſelf, be it corporall or ſpirituall, inaſmuch as it appertaineth to mee, is the verie vvill of God, and to mee is ſpirit and life.

I ſay (the verie worke it ſelfe) to ſignifie the thing done, and to exclude all imaginations of any other thing, either in heauen, or in earth, or in our ſoule, excepting as that thing it ſelfe is in our ſoule. I ſay (both corporall and ſpirituall) that none may think the corporall to be leſſe then the ſpirituall; and to touche the deceipt and common error heerin of many ſpirituall men, which doe more willingly the ſpirituall then the corporall, eſteeming the one kind more noble then the other, and deeming to find more life and light in the one then in the other; which though it be true in reſpect only of themſelfes, and good ſo to doe, preferring the one before the other when a man hath libertie to take his choiſe; yet is it otherwiſe when [Page] the vvill of God inter poſeth it ſelf by meanes of any obligation or commādement; for then it is ill done, and a man deceiueth himſelf in preferring the ſpirituall before the corporall, obedience being (as is ſaid) better then ſacrifice. I ſay (in as much as it appertaineth vnto me) to exclude the ſubſtance of the thing be it corporall or ſpirituall ſubſtance togeather alſo with all her Accidents, as the whitenes, blacknes, and all kind of colours; ſweetnes or bitternes and all kind of taſtes; greatnes, ſmallnes and all kind of proportions; and finally, all the qualities and accidents, as not being this vvill of God, but as it appertaineth vnto mee (that is) in as much as it ought to be in my ſoule, as being brought vnto the ſame by the corporall powers and fiue ſences, Nihil eſt enim in Intellectu quod non fuerit prius in Senſu, Thear is nothing in the vnderſtanding which was not firſt of all in ſome of the fiue Sences; which fiue Sences bring it into the three Powers of the ſoule, Intelligence, Memorie, and VVill, which keepe, retaine, and (as it were) digeſt, worke, and metamorphoſe the ſame into another forme by taking away the vayle therof, putting of the corporall Image; and ſo bringing it to a pure abſtraction doth lodge it in the eſſence of the ſoule: Thus (I ſay) the worke is in our ſoule, and thus it appertaineth vnto vs. Taking therfore the worke in this forte, it is the verie vvill of God, and to him [Page] that ſo doth it ſpirit and life. For, though thear be ſome darknes by reaſon of the Image or imagination of the worke in my ſpirit, yet is the ſame turned into light by the feruour and light of this diuine will, wherby the ſoule ſeeth, nor taſteth ought els but God and his ſweet will and pleaſure: and how much more willingly the worke is done in this order (to weet) in not diuiding the worke and the will, but eſteeming the verie worke to be the verie will, ſo much the more cleerly doth the ſoule ſee this will, and perfectly enioy God; the worke that ſeemed corporall being ſo turned wholie into ſpirituall.

And note, that when I ſay one muſt not looke on the vvill of God but on the worke, my meaning is (as I haue ſaid) that hee ought not to looke or behold the will a parte, as it is not; but as one and the ſelf ſame thing with the worke, as it is; nor that hee ſhould turne his ſpirit and affection from the worke, but contrariewiſe fix it ſtill in the ſame, yet alwayes, as in his will.

VVhear is to be noted, that as ſome are in this extremitie to turne their mind from the worke, and fix it on the vvill of God; ſo are they in farre greater number which leane to the contrarie, turning their mind from the vvill of God to fix it on the worke; ſo that as the one (which be ſpirituall) find not the vvill of God becauſe they ſeeke it not in his [Page] worke; ſo the others (which are the worldlings, and vndeuout) doe not the worke of God, becauſe they ſeeke it not in his will: for, as wee doe but lie to God and in vayne ſeduce our ſelfes, in thinking to loue his will and yet neglect his worke; ſo doe wee no leſſe, when wee thinke to doe his worke and yet neglect his will.

It is therfore euident, that to vnite both theſe extremities, and amend theſe twoe contrarie imperfections, the vvill of God (according to the aboue ſaid Maxime) muſt be ioyned with his worke, and his worke with his will, and neuer make them twoe, but perfectly one and the ſelf ſame thing; acknowledging that the accompliſhing of the worke is his verie will, and that his will is the verie accompliſhing of the worke, though the reformatiō of this latter imperfection of doing the worke without hauing regard to the vvill of God, appertaineth to the firſt degree of Actuall remembrance.

Of the fourth degree of perfect Intention.
CHAP. XI.

[Page] THE fourth degree of this Throne,Aſſuredly, the fourth degree. or perſection of this intention is, Certainty, or Aſſurance, with which it ought to be munited and fortified, namely, that when one hath directed his intention to doe the worke for the only vvill of God, hee aſſure himſelf that in veritie it is the vvill of God.

By this degree and perfection of Aſſurance is excluded all doubts and heſitations,Faults againſt this degree. which becauſe in this poynt they often intrude them ſelfs, to the great preiudice of the true and faythfull practiſe therof, I will endeuour to reſolue them, by declaring and taking away the cauſes wherof they ſpring.

The firſt cauſe then,The first cauſe. wherof theſe doubts doe ſpring, is becauſe in matters indifferent a man knoweth not whether hee hath choſen that ſide which pleaſeth God or nor, in doing or leauing vndone any thing; which happeneth becauſe forgetting his rule hee knoweth not how to diſcerne the matter, taking a wrong meanes of diſcerning the ſame (to weet) in wayghing the exterior thing, and cō ſidering whether it be more agreable to God to leaue or doe it, to doe this or to doe that.

For remedy therfore heerof,Remedy. hee muſt knowe that this is not the meanes in things indifferent; but muſt iudge therof by an interior diſcuſsiō, and not by the exterior thing, namely, by a view or examen of the intētion; which [Page] if it tend directly to the vvill of God, hee hath in veritie choſen that which is his will; becauſe in ſuch indifferent things the worke followeth the intention, and not the intention the worke.

The ſecond doubt is in little matters,2. Cauſe. and proceeds from the ſmallnes and little valew therof, perſwading ſome that God eſteemeth not ſuch things, ſayeng (as it were) in them ſelfes: God careth much for this or that; or, hath God need, or maketh hee accompt of theſe ſmalle things?

The remedie wherof is,Remedy. to remember that as wee muſt not ſerue God only with a parte but with all our forces, ſo muſt wee not only doe ſome of our actions but all for him; and therfore the little aſwell as the great. Alſo, that God meaſureth the goodneſſe of the worke, not by the exterior valew but by the inward intention, and a little thing in our eyes may be great before God:Simlie. For, like as the garment of ruſſet embroadred with gold and ſett with perles, is richer then that of veluet without any ornament; the cloake lined with veluet is more coſtly then one of taffata lined with ſearge; ſo the leaſt worke exterior with perfect intention, is better then the greateſt with an imperfect intentiō. Finally, the remedie of this doubt is, to remember to what the Apoſtle exhorteth vs ſayeng,Coloſſ. 3. Omne quodcunque facitis in verbo aut in opere, omnia in nomine domininoſtri[Page]Ieſu Chriſti facite, All whatſoeuer yow doe or ſay, doe it in the name of our Lord Ieſus Chriſt: for, ſayeng that all our workes ſhould be done for God, hee excepteth not the leaſt worke, yea includeth the leaſt word. And S. Auguſtin to this purpoſe ſayth,Aug. ſup. Pſal. 46. Thow doeſt prayſe God when thow doeſt thy buſynes.

The third kinde of things wherof theſe doubts and this heſitation commeth;3. Cauſae. are things pleaſant and ſenſuall, as eating, drinking, recreations, and the like; becauſe that being ſo agreable vnto nature and ſenſualitie ſome will thinke (perhaps) that they ſay not ſyncerely, but rather faine, and mocke (as it were) God, in ſayeng they doe them for his only will and to pleaſe him, feeling that it pleaſeth theyr nature and ſenſualitie: which error proceedeth from the euill cuſtome wherunto a man hath giuen himſelf, to doe ſuch things only by the motion, tract, and impulſion of pleaſure and ſenſualitie, without intention or regard had to the vvill of God: for, hauing contracted ſuch a long cuſtome to doe them ſo, to ſatisfie theyr inſatiable and brutiſh ſenſualitie, not lifting vp theyr mind, nor looking vp to God no more then hoggs in the trowgh, they think ſuch things ſhould be no otherwiſe done, nor that in deed a man hath the power to rectifie the ſame, and to doe them for the vvill of God.

[Page] But to reforme this error, and diſsipate this obſcuritie, I referr the Reader aſwell to the reaſons aboue ſayd againſt the ſecond doubt, as alſo to the expreſſe words of the Apoſtle ſayeng,1. Cor. 10. Siue manducatis, ſiue bibitis, ſiue quid alind facitis, omnia in gloria Dei facite, VVhether yow eate or drinke, or doe any thing els, doe it all to the glorie of God: And S. Auguſtine ſayth to the ſowlle well ordered, Thow doeſt prayſe God when thow takeſt they refection, when thow doeſt eate, when thow doeſt drinke; thow doeſt prayſe him when thow doeſt repoſe in thy bed, thow doeſt alſo prayſe him when thow doeſt ſleepe.

The fourth and laſt doubt and heſitation proceeds from naturall things which ſeeme abiect,4. Cauſe. and wherof a man hath ſome ſhamefaſtneſſe.

For remedie againſt which heſitation and error, ſerue very fitly aſwell all thoſe reaſons againſt the ſecond and third doubts, as alſo theſe words of S. Paul which ſeemeth to touche the ſame,1. Cor. 12. Quae putamus ignobiliora a membra corporis eſſe, his honorem abundantiorem circundamus; & quae inhoneſta ſunt noſtra, abundantiorem honeſtatem habent; that is to ſay, Thoſe partes which wee think to be the baſer and moſt diſhoneſt members of the bodie, wee couer and adorne with greater care and diligence; and thoſe that are our moſt vnhoneſt parter are more ſumptuouſly decked: wherfore no [Page] man in ſuche caſe ought to looſe the preſence of God, knowing that the Sonne beating on the dunghill, is no more obſcured then when it ſhineth on the greene meddowe or fayre feild.

Of the fift degree of perfect Intention.
CHAP. XII.

THE fift degree of this Throne or perfectiō of this Intention is Cleerly (that is) that it be accompained with a liuely fayth,Cleerly the 5. degree. namely that according as one knoweth that the worke ſo done is the vvill of God, ſo with a liuely fayth, and a cleer ſight caſting his eyes theron, and firmely fixing them in the ſame, hee ſteadfaſtly behold it as the ſame very vvill of God, which in deed in it ſelf is no other but God himſelf. Hee muſt (I ſay) in ſpirit behold the worke, not as that worke, but as this will; looking not on the thing exteriour, but on the diuine pleaſure interiour; not as any thing created, but as the vvill of God and God himſelf vncreated: for though therin thear be ſomething created, yet that is nothing in reſpect of him that is thear vncreated; and though thear be both the one and the other, yet wee muſt not ſee both, [Page] but turne from the one, and contemplate the other; becauſe that as it is created and a humaine worke, it bringeth no light, but as it is vncreated and the vvill of God; ſo ought wee not to fix our ſpirit on it as it is a humaine worke, but as it is the vvill of God; becauſe our ſpirit can neuer ſee the beautie, light, and perfection of the one, whiles it is cloathed with the obſcure Image of the other: for though hee ſee by this light of the vvill of God, that hee muſt doe the worke exteriour or interiour which it requireth, yet muſt hee not fix his ſpirit in the worke but in this will; for as none can ſee the light of this will which will not doe the worke, ſo none can ſee the ſame light which will only ſee the worke; but as the ſoule is well inſpired to doe the worke by motion of that will, ſo is ſhee well illuminated when fixed in this will, ſhee ſeeth not the worke as a worke, but as the vvill of God.

Heer how will ſay,Obiectiō. Anſvver. if ſhee behold not the worke, how can ſhee doe it well? I anſwer, that I ſay not ſimplie that ſhee ſhould not behold the worke; but, that ſhee ſhould not behold it as the worke, but as the vvill of God: for as it is his will that ſhee doe the worke, ſo is it that ſhee doe it not as the worke, but as his will; and therfore in the worke muſt only looke vpon his will.

But ſhee cannot chooſe (ſay yow) but behold the worke in doing it,Obiectiō. though ſhee [Page] doe what ſhee can to the contrarie.Anſvver. I anſwer, that though ſhee cannot chooſe but ſee the worke, yet can ſhee chooſe whether ſhee will ſee it as the work or as the vvill of God, namely, by this degree of liuely fayth: And if ſhee doe what ſhee can, not to ſee the worke as the worke, but to fix herſelfe only in the vvill of God, all the reſt of the worke which by imagination or otherwiſe remaineth in the mind is the vvill of God whoe ſo will haue it; and therfore as his will ſhee muſt accept of it, and as ſuch behold it; and ſo doing ſhee ſeeth nothing but the vvill of God. But of this hath bein ſpoaken in the third degree.

By this degree which wee call Cleerly operating with liuely Fayth,Fault againſt this degree. is excluded all dullneſſe or (as it were) ſleepineſſe or ſlowneſſe of Fayth, which ordinarily heerin hindreth vs of much ſpirituall profit, and depriueth vs of great lightand knowledge of God: by which dullneſſe of Fayth I meane not a totall vnbeleiuing, as though one beleiued not that the worke ſo done with ſuch direction of intention were the vvill of God, but I meane a certaine drowſines, ſlacknes, and negligence of ſpirit in producing aninterior act of the fayth which hee hath, wherby actually to behold and contemplat the ſame as the very vvill of God, and not as any humaine operation and worke of his owne; ſo that not practiſing the fayth which hee hath, nor extending the ſame [Page] any farther then to humaine operation, nor lifting vp his mind with full aſſurance to his diuine will, it happeneth that neither his Intelligēce is illuminated by this cleer light, nor his will inflamed by this burning loue, nor his ſoule allured by this perfect beauty, nor enlarged by this gretnes, nor eleuated by this highnes, nor innobled by this maieſty, nor (finally) viuified by this qwickning ſpirit of God; but for want of practiſing that which he knoweth and extēding actually his fayth to that which hee beleiueth, liveth in the penurie, pouerty, and obſcuritie of his ſoule; ſo being like to him that hath a ſword at his ſide,Sim [...]lies. but for want drawing it forth letteth him ſelf be killed; or to him whoe hath a ſoueraigne medecineth his ſhop, but for want of applyeng the ſame dyeth of his diſeaſe; or finally, whoe hath prouiſion ſufficient in his howſe, and wyne enough in his celler, but for want of dreſsing the one ſtarueth for hunger, and of drawing the other dyeth for thirſt. But contrarie wiſe By this degre of viuacitie or liuelines of fayth, by this actuall ſeing, and fixed contemplation and beholding of this vvill of God, all ſuch miſerie goeth away, all ſuch darknes flyeth away, all ſuch obſcuritie vaniſheth out of ſight, and the ſoule remaineth vnited to his will and conioyned with God, illuminated, viuified, and eleuated in an vnſpeakable manner.

The ſixt degree of perfect Intention.
CHAP. XIII.

[Page]

THE ſixt degree of this Throne is Speedily (that is) that this intetion adorned with the foreſaid ſiue perfections be quickly directed,Speedily, the ſixt degree. not at the end of the worke, nor in the midſt, but before wee take the ſame in hand.Faulter againſt this degree. By which degree is excluded all ſlownes and ſlacknes of rectifyeng our intention when wee begin to doe or ſuffer any thing; wherby vntill our intention be rectified wee are depriued ſome tymes of the profit and merit of the worke, as1. doing the ſame ſome tymes with ſome leſſe intention then for the only vvill of God, and ſome tymes2. with no good intention at all, yea and ſometymes wee demerit and offend by the ſame, as3. doing or ſuffering it with an euill intention, and to an euill end and purpoſe; and all for want of this diligence and ſpeedines in directing our intention at the beginning, as this degree requireth.

Yet if ſo wee offend againſt this degree, wee muſt repaire the fault aſwell as wee can, [Page] in directing our intention aſſoone as wee remember our ſelfes.

Moreouer,A man fayling in the former degrees, muſt neds fayle in the latter, but not contrarievviſe. it is to be noted, that a man may fayle or offend againſt ſome of theſe degrees which be laſt in order, and yet not againſt others which are precedent, as a man may be deſtitute of the greater perfection, yet not of the leſſer; but a man can not fayle in any one of the firſt degrees in order, without fayling in all the reſt which followe, becauſe one cannot lacke the leſſer perfection without wanting the greater.

And therfore our intention by ſlownes may offend againſt this ſixt degree of Speedines, being directed late, and towards the end of the work to the vvill of God, and yet may be furniſhed with the other fiue.

It may alſo with this ſixt fayle in the ſixt degree of Cleernes by a ſleepines of fay th, no beholding the worke as the verie vvill of God and yet maybe fortified with the other foure.

As it may alſo with the ſixt and fift degree fayle in the fourth of Aſſurance by heſitation not firmely beleiuing that the worke done with the intention heer taught is the veri [...] vvill of God, and yet may be furniſhed with the other three, and ſo of the reſt.

But contrariewiſe our intention can no fayle in any of the degrees which are firſt [...] order, without fayling in all which followe [...] [Page] for it can not offend againſt the fift without offending againſt the ſixt; nor againſt the fourth without offending againſt the fift and ſixt; and ſo forth vnto the firſt degree, which if it fayle, all the reſt doe likewiſe fayle: ſo as yow may ſee, thear is more danger and loſſe to fayle in the firſt then in the laſt.

Now, if a man be fallen into any one of theſe defaults in the beginning of the worke, hee muſt not perſeuer and caſt all away, but rather remember the common ſayeng, Better late then neuer; and ſo at leaſt in proſecuting or finiſhing the worke, hee muſt rectifie his crooked intention by theſe degrees, and by the ſtraight line of Gods loue, cutting of euerie imperfection by the particular degree againſt which it millitateth.

And heerin a man ought to employ all his ſpirit and diligence,Devv occupation during the vvorke. all his care and vigilance during the worke, examining and purifieng his intention by theſe degrees, and to take heed if all be therin comprehended, or whether for want of any of them it be contaminated with any ſpot of ſelf loue obſcuring her beautie, or vayled with any clowd of proper will couering her radious ſplendour; whith examen and rectification of intention is ſo good, ſo excellent, and ſo profitable an occupation of the mind, that I wiſh and deſire all that practiſe this exerciſe to employ themſelves wholy therin; as being of all others the [Page] moſt direct, ſhort, and readieſt way to all perfection, leading vs (as it were) by the hand to the knowledge of our ſelfes, and diſplayeng all our hidden ſelf loue, bewrayeng all our ſecret paſsions, layeng open all our incloſed affections, and poynting out as with her finger all our vnknown imperfections. And for want of this continuall occupation of our ſelfes in our interior, for lacke of this due examination of our intention, and vigilant watch ouer our heart, it harboureth many paſsions iudging them to be inſpirations, yeildeth to many affections thinking them to be holie actions, is filled with ſelf loue eſteeming it the loue of God, and (finally) doth the will of the old man, yet beleiuing it is the diſire of the new.Note. In which examination of our intention I admoniſh this, that no man truſt himſelf, and beleiue his firſt ſight or inſpection into the ſame, nor think that all goeth well if at the firſt hee ſee nothing amiſſe, becauſe this cometh for the moſt part, not for want of fault but of light, nor for lacke of abundance of ſelf loue or proper will to be diſcouered, but for want of knowledge and a ſharpe ſight wherby to diſcerne it; which ſight and light hee ſhall (doubtles) haue, whoe ſtill will remaine in his interior: for,Similie. as hee that cometh from abroad out of the Sunne into ſome obſcure place or chamber, ſeeth nothing at the firſt, but if hee remaine thear awhile hee ſeeth [Page] whatſoeuer is therin; ſo the mind that cometh from abroad, and from exterior affayres into the interior or inward cloſet of the ſoule ſeeth nothing therin, but ſtayeng thear while ſco [...]reth whatſoeuer lyeth hidden imper [...]: Loe then the ſix degrees of this miſtical Throne.

Hovv to continue this puritie of Intention.
CHAP. XIIII.

HAVING aſcended by order all the degrees of the Throne, we muſt now conſider her topp and ſeate of ſtable Perſeuerance, wherin this great Salomon ſitteth and repoſeth; and hauing ſeene how the mind is ſixed in the only vvill of God, wee muſt know how it may preſeuer therin;Tvvoe meanes to continue the purified Intention. which to effect thear be twoe wayes and meanes, the firſt wherof is for Beginners the other for thoſe which haue made ſome good progreſſe, though (if diligent endeuour ſupplie the want in Beginners) both they and the others may vſe both meanes, as their denotion ſhall ſerue them.1

The firſt is practiſed by diuers internall acts of the mind,Meanes. as firſt by an act of filiall [Page] feare or profownd reuerence of God ſeing himſelf ſo neer vnto him, ſo illuminated by his preſence, ſo enuironed with his ſplendour, and) as it were) on euerie ſide compaſſed about with the bright beames and illuſtration of his diuinitie.

Some tymes by an abyſſall Humilitie and abaſing of him ſelf, ſeing his miſerie honored with the actuall aſsiſtance, and his indigni [...] accompanied with the true preſence of God; and ſo rightly crieng out with S. Peter ſayeng,Luc. 5. Exi â me quia homo peccator ſum (Domine) Depart from mee (ô Lord) becauſe I ame a ſinfull man.

Againe, by a great Admiration, ſeing God to cooperate ſo familiarlie with him in that which hee doth.

Likewiſe, by an extreame Ioy and exultation of heart, ſeing himſelf made the liuely inſtrument and temple of God.

In like maner, by a ſweet and amorous inclination towards the celeſtiall Bridegroome, taſting his great clemencie and goodnes.

Farther, by an inward Iubilation and heartie ioy in the ſoule, perceiuing her ſelf, to be deliuered from the ſeruitude of her ſelf, and ſet free from the bondage of proper will.

Moreouer, by a totall reſignation and deliuering vp of the ſoule into the hands of her ſpouſe to enioy him more fully.

Againe, by acts of perpetuall Abnegation [Page] of him ſelf, as hauing fownd by experience the perfect conſolation, and happie fruit which immediatly ſpringeth, and infallibly cometh therof.

Alſo, by a true Annihilation of him ſelf, proceeding from the propinquitie and neernes of the Allmightie and infinit eſſence of God.

In like ſort, by holie and heauenly deſires, wiſhes, and ſuſpires, to be alwayes conuerſant in heauen; ſeing now the chaines of his proper will to be broken which tied him ſo before vnto the earth.

Finally, by a moſt intimate Loue of God, feeling the ardour and ſweet burning flame of his diuine loue.

And to conclude, by an Attention to the ſtraight vnion already made betwixt God and the ſoule by vnitie of their wills in the worke, entertaining, nouriſhing, and cheatiſhing the ſame vnion by diligently hearing, willingly obayeng, and ioyfully following the tract of the ſame ſpirit of God.

The ſecond and more eſſentiall meanes to conſerue entier the pure and perfect intention,2. Meanes. is to make an expropriatiō of the worke that is) [...]that when a man hath ſo rectified and purified his intention according to theſe degrees, hee ought to put of (as it were) the worke both exterior and interior, as not being his owne, but knowing that (in veritie) [Page] after ſuch rectification it is not his will that doth the worke, but the vvill of God; nor his ſpirit, but the ſpirit of God; and by conſequence that it is not himſelf but God that doth the ſame, hee being only the meer Inſtrument (though free) nay nor that Inſtrument neither as of him ſelf, but the ſame giuen him by God: and therfore (I ſay) hee ought to eſteeme, and firmely behold the verie worke ſo done, as the verie will, operatiō, and ſpirit of God, as hath bein touched in the fourth degre. And not only the ſoule muſt ſo eſteeme and behold it as the verie vvill of God, but alſo (all other things ſet apart) muſt adheare therunto, and with all her power remaine recollected therin; ſo that being wholie eſtabliſhed and immoueablie ſetled in the ſame, keeping forth all bruit and noiſe of the world, and all clowds of paſsions and diſtracting thoughts, ſhee ſhall diſcouer this light of heauen in a quiet and profownd ſilence, and taſt this verie life, and viuifieng ſpirit of Gods vvill in great abundance.

VVhear muſt be noted that wee ſay (hee muſt behold the worke as the verie vvill of God, Note. and not that hee behold the ſaid will in the worke) and that to eſchew many errors, blindnes, and deceipts, which proceed from ſuch kind of ſpeach and practiſe.

For firſt,The firſt error. wee ſay that wee muſt behold [Page] God or his will in our worke or in our intention; it is ſo conceiued and vnderſtood, as if one ſhould behold the ſame will as contayned and incloſed in the worke, as in ſome veſſell, place, ſpace, or circuit corporall, imaginarie, or intellectuall; hee, nor his will hauing neither place nor ſituation, as contayned therin.

Secondly,2. in ſo ſayeng, diuers doe endeuour to ſee or conſider the will and the worke both togeather, and not the vvill of God only and alone; and ſo (indeed) the ſoule can not know nor taſt the liuely vvill of God; for it being ſpirit and life, it is impoſsible that ſhee ſhould be capable therof in any perfection, whiles ſhee is filled and poſſeſſed with the worke be it exterior or interior, but when ſhee taketh the verie worke for the verie will.

Thirdly,3. by ſuch an imagination of ſeing the vvill of God in the worke or in the intention, is hindred the vnion with the ſame will, as making the will one thing, and the intention another.

Finally,4. when ſo wee conſider or contemplate God or his will in our work or intention, the ſame worke or intention is the principall obiect of our contemplation or ſpirituall ſight, wheras (indeed) it ſhould be the only vvill of God.

[Page] For theſe cauſes therfore I ſay not that we [...] muſt behold the vvill of God in our worke or intention, but I ſay wee muſt behold the worke or intention as the verie vvill of God, which is God himſelf, whoe by his preſence doth anihillate in this reſpect both the worke, and intention or will of man; not that indeed they are nothing (hauing alwayes their eſſence) but that they are ſo little that in compariſon and the preſence of God they are nothing; and though they be ſome thing, yet muſt they not heer be ſeene as ſuch, but as nothing; becauſe though in it ſelf the worke be ſome thing, yet conſidered in the vvill of God, it is nothing, but euen the ſame vvill of God into which it is transformed, and ſo of death and darknes is made life and brightne [...]s and that which in it ſelf was corporall, in the vvill of God is made ſpirituall.

VVherfore, ſo taking the worke whether exterior or interior, not as his owne, but as the verie pure vvill of God without any heſitation, excluding all other thoughts and diſtractions, let the ſoule fix her ſelf in the ſame with all her forces, with all ſimplicitie, conſtancie, veritie, and viuacitie of fayth; let her adheare therunto, incloſe, plunge, and tranſforme her ſelfe therinto, being her light, life, peace, and ioy, her center and repoſe; as being her rule and perfection, her treaſure and richeſſe, her beginning and end; and ſo ſhall [Page] ſhee accompliſh the continuation of [...] ſix degrees of perfect Intention, and by ſtabilitie of perſeuerance ſhall eſtabliſh in her ſelf this ſeat, and ſhall make great king Salomon her celeſtiall ſpouſe ſweetly repoſe therin.

Hovv the celeſtiall Bridegroome and his ſpouſe in their Dialogue in the Canticles make mention of this ſeat or ſpirituall Throne vvith her ſix degrees.
CHAP. XV.

OF this Throne with her ſix myſticall degrees is made mention in the Canticles of Salomon.

For,1. Actually. Cant. 8. of the firſt of Remembrance is ſpoken, when the celeſtiall Bridegroome ſayth to his ſpouſe, Pone me vt ſignaculum ſuper cor tuum, vt ſignaculum ſuper brachium tuum, Put mee as a ſignet vpon thy heart, and as a ſignet vpon thine arme: for, a ſignet maketh impreſſion, and impreſsion ſignifies Remembrance againſt Obliuion; by the heart is meant the intention or affection; by the arme the action; the heart and the arme together doth ſignifie the actuall intention. VVhen then the bridegroome ſayth to his ſpouſe that ſhee imprint [Page] him as a ſignet, hee will haue her to be mindfull of him: when hee ſayth to her that ſhee print him in her heart, hee deſires that ſhee remember him in her affection or intention: and when hee wiſheth her to imprint him alſo on her Arme, hee will haue her in her intention to haue an actuall Remembrance of him; which actuall Remembrance is this firſt degree called Actually.

The ſecond degree which is Onely, 2. Onely. Cant. 1. & 3. is toucht when the Bridegroome ſpeaking to his ſpouſe ſayth vnto her, Oculi tui columbarum, Thine eyes are like vnto the eyes of doues; for, by the doue is ſignified the ſoule; by the eyes of the one, the ſight of the other; and by the ſimplicitie of that, the ſimple ſight of this. Now, the ſight of the ſoule is her intention which is ſimple when it is not double; and it is not double when it hath not twoe obiects, the Creator and the Creature, but one alone (to weet) the Creator, for them the intention is ſimple when it hath for her ſole and ſimple obiect God only.

The ſame is ſignified when hee ſayth,Cant. 4. Vulneraſti cor meuin (ſoror meaſponſa) vulneraſti cormeum in vno oculorum tuorum, Thow haſt wownded my heart (my ſiſter, my ſpouſe) thow haſt wownded my heart by one of thine eyes: for, the ſoule hauing twoe eyes or ſights, the one ſeing the Creature, the other the Creator, ſhee ſeemeth exceeding [Page] fayr in the preſence of God, when hauing put out that, ſhee ſeeth only with this; for then ſhee wowndeth his heart with her loue. Of this only intention and ſimple eyeſight our Sauiour ſpeaketh,Matt. 6. when hee ſayth, Sioculus tuus ſimplex fuerit, totum corpus tuum lucidum erit, If thine eye be ſimple, all thy body ſhall be lightſome.

Of the third degree which is (willingly) is made mention when the ſpouſe ſayth,3. vvilligly. Cant. 5. Peſſulum oftij mei aperui dilecto meo, I vnbolted my doore to my welbeloued; for, which is this bolt which barreth our doore againſt our Sauiour but our proper will? and how is it taken away but by the renunciation therof for the vvill of God? and when is it taken away willingly, if not when the ſoule doth it herſelf? VVhen then the ſpouſe ſayth that herſelf vnbolted her doore to her welbeloued, her meaning is, that renouncing herſelf ſhee did willingly the vvill of God, and not by conſtraint. The ſame are wee giuen to vnderſtand when The ſayth,Cant. 4. Vadam ad montē Myrrhae, I will goe to the mountaine of myrrhe: for, by bitter myrrhe is repreſented vnto vs the bitternes of Abnegation, to doe the vvill of God: by the Mountaine, the ſublimitie of this Abnegatiō, eleuating a man aboue himſelf in God, as is ſaid,Thren. 3. Sedebit ſolitarius & tacebit, quia leuauit ſe ſupraſe, Hee ſhall remaine ſolitarie and be ſilent, becauſe hee hath lifted himſelf aboue himſelf. By that which is ſaid that ſhe went, is ſignified [Page] that it was freely and of her owne good will, without any conſtraint, repugnance, or ſadnes, ſo willingly renouncing herſelf for the vvill of God as hee whoe ſaid,Pſal. 53. Voluntarie ſacrificabotibi, I will offer ſacrifice vnto the willingly.

The fourth degree which is (Aſſuredly) is touched by the ſpouſe when ſhee ſayth,4. Aſſuredly. Ego dilecto meo, Cant. 7. & ad me conuerſio illius, I belong to my welbeloued, and hee turneth himſelf towards mee: for, by the firſt part of this ſentence ſhee comprehendeth all the degrees before rehearſed, and by the other ſhee toucheth this degree of Aſſurance; for in ſayeng (I appertaine to my welbeloued) it is as much as if ſhee ſaid, I haue purified my ſoule and intention, eleuating and addreſsing it vnto him actually without obliuion, only, without any other end, and willingly, without ſadnes, and ſo I ame wholy his, he entirely poſſeſſeth mee, hee hath taken mee for his owne,Apoc. 21. Sicut ſponſam ornatam viro ſuo, As a ſpouſe adorned for her bridegroome: and as I ame his, ſo reciprocally his conuerſion is vnto mee; as I ame his, ſo likewiſe is hee mine; for the ſame internall acts which make mee his, make him alſo myne; as the bond or lawe of loue doth giue mee vnto him, ſo doth it giue him vnto mee; and as by the other degrees hee hath aſſurance of mee, ſo by this which neceſſarily followeth them, haue I aſſurance of him. Behold [Page] then wherfored ſay, that Aſſuredly I belong to my welbeloued, and that his conuerſion is to mee; which I know, not only aſſuredly without heſitation, but alſo ſee cleerly without ſleepines of fayth, wherby I knowe him and ſee him, which is

The fift degree to which I did ſo ardently aſpire,5. Cleerly. Cant. 1. which [...] ſo long tyme deſired, and often demaunded of my ſpouſe ſayeng, Indica mihi quem dil [...] ima mea, vbi paſcas, vbi cubas in meridie, O whom my ſoule doth loue, declare vnto mee whear thow doeſt feed, whear thow doeſt repoſe at Nooneday (that is to ſay) in the ardour and liuely flames of loue and meridian light, whear by vnion with him I may be inflamed and burned with his diuine fire, lightned and illuminated with his celeſtiall ſplendour. I ſay (whear doth hee repoſe) for the great quietnes which hee hath in my ſoule, when hee is thear by my abſence, and maketh his aboad thear by my abnegation; for it is then that hee repoſeth thear as in his bed,Cant. 3. of which is ſaid. En lectulum Salomonis ſexaginta fortes ambiunt, Behold, threeſcore ſtrong men which compaſſe about Salomons bed: this bed being no other then my heart; for,Pſal. 72. hee is Deus cordis mei, the God of my heart,Pſal. 45. and Deus in medio eius non common [...]bitur, God ſhall not be moued from the midſt therof: and, to make mee attaine to this happy [Page] eſtate, and to the haight of theſe degrees, Esdilectus meus loquitur mihi, Behold,Cant. 2. my welbeloued ſpeaketh to mee, and maketh mee haſten, inuiting mee often, and inceſſantly diſtilling thes ſweet words in the eare of my ſoule.

6. Surge, propera (amica mea, formoſa mea) [...] veni. 6. Speedily. Cant. 2. Ariſe, haſten (my dea [...] [...]y beautifull and come. In which gratious inuitation [...] calleth mee ſweetly to his fam [...]ties, and will haue mee come vnto him, and to that end, firſt hee wiſheth me [...] ariſe (to weet) from the baſe and abiect condition of my corrupt nature by theſe degrees aſore ſayd; afterwards, that I doe it ſpeedily, becauſe they goe not to him, which goe with drowſines or ſlownes,Ambr. hom. in Luc. for Neſcit molimina tarda ſancti ſpiritual gratia, The holy ghoſt loues not the ſlacke operation. And therfore the mother of God hauing conceiued him, repreſenting the ſoule which by inſpiration doth the ſame,Luc. 1. Abiit in montana, went vnto the mountaine, which is Ieſus Chriſt, in perfection, Cum feſtinatione, ſpeedily, which is the ſixt and laſt degree.

And that wee may not think that ſhee hath forgotten the ſeat of this throne,The ſeat of continuation. which is the continuation of all theſe degrees, whear ſhee maketh her ſpouſe repoſe after hauing fownd him ſo happily, behold [Page] what ſhee ſayth,Cant. 3. Tenui eum, nec dimittam donec introducam in domum matris mea, & in cubiculum genitricis meae, I haue caught him, and will not let him goe, vntill I bring him into my mothers houſe, and into her chamber which brought mee forth. I haue caught him, (to weet, by the ſix internall acts and degrees aforeſaid) and will not let him goe (by my negligence and coldnes) but will keepe him with great vigilance, and will cheriſh him by intimate affection and ardent loue, vntill I bring him into my mothers houſe (the churche, by vertuous [...]ife, good example, or preaching) and [...] to her chamber which brought mee forth namely, into my particular Order, by a [...]eligious life and celeſtiall contemplation) and ſo cheriſhing him dayly in my ſoule, will make him repoſe on this ſeat of Continuation, and I ſhall prepare this Throne, with the ſix degrees for my [...]rue king Salomon, Quem laudant ſimul aſtra maatina, Iob. 38. VVhom the morning ſtars together do raiſe, Loe how this holie ſoule ſpeaketh for the inſtruction, conſolation, and encouragement of others which are not as yet ſo perfect and ſo farre aduanced.

Neither ought any man to think that [...]ee put or conſtitut too many degrees in his intention,VVhy theſe ſix degrees be heer putt devvne. becauſe that euen of it ſelf [Page] (being perfect) it hath them all, and that without them it can not be perfect: though in liew of their being thear implicitè or obſcurely.1. Cauſe. wee haue declared them explicitè and more cleerly, to the end wee may well and perfectly diſcerne of our interiour, which is the point of greateſt importance of all, and for want of which, verie ſpirituall men often remaine in darknes;2. ſeing alſo (2) they bring ſo great profit and light, eleuating the ſoule to ſuch a high degree as may appear by what is aboue ſaid in this chapter;3. ſeing finally (3) though wee haue thus diſtinguiſhed them the better to diſcerne of the ſaid intention and to examin the ſame therby, yet notwithſtanding by one only feruent and vertuou act, they be all effected and brought forth togeather; and that with the ſame facilitie and no otherwiſe, then if wee had not diſtinguiſhed them.

Hovv all mortifications and virtues, and the true imitation of Chriſts life and paſsion, are perfectly practiſed by this rule and exerciſe.
CHAP. XVI.

[Page] CONCERNING the mortifications and vertues, and likewiſe touching the imitation of our Sauiour in his life and paſsion (which are ſo neceſſarie as without them in vaine a man aſpireth to ſpirituall life) as the breuitie of this abridgement doth not permit to treat of them directly, but onely indirectly; ſo is it not neceſſarie, ſeing they are cleerly ſeene, and moſt perfectly practiſed in this vvill of God; which though it be manifeſt by the ſecond chapter, declaring how all perfections are heerin contained (euerie one wherof containeth all mortifications and vertues) yet for better ſatisfaction of all men that would ſollow this rule,Demonſtrations by example. it ſeemeth not amiſſe to ſhew it by examples.

VVhoeſoeuer then is greiuouſly and iniuſtly 1 perſecuted, and ſupporteth and patiently endureth the ſame according to the foreſaid documēts of the vvill of God whoe would haue it ſo; ſuch a one ſhall mortifie the paſsion of enuie, practiſe the vertue of patience, and imitate our Sauiour, whoe in like perſecution had like patience.

Likewiſe, hee that being mocked and with 2 [...]utragious ſpeaches reuiled, and keepeth ſilence for this only will and pleaſure of God; hall mortifie the paſsion of anger, practiſe [...]he vertue of meeknes, and imitate our Sauiour, whoe when hee was blaſpheamed and [Page] mocked of the Iewes behaued him ſelf in like manner.

3 So alſo, hee that waſheth the feet of ſome poore Pilgrim or of his brethren (as the cuſtome is in religious houſes) with this pure intention; hee ſhall mortifie the vice of pride, practiſe the vertue of humilitie, and imitate our Sauiour, waſhing the feet of his Apoſtles.

4 Againe, whoe for the only pleaſure of God prayeth for thoſe that doe him open iniurie, and ſeeke his death; ſhall mortifie the paſsion of Reuenge, exerciſe the virtue of charitie, and imitate our Sauiour, whoe prayed for thoſe that perſecuted him and put him to death.

5 Moreouer, hee that with this only end and motiue of Gods vvill, anſwereth not when hee is falſly accuſed (diſcretion alwayes preſuppoſed) ſhall mortifie ſelf loue, practiſe the vertue of ſilence, and followe heerin Ieſus Chriſt, whoe anſwered nothing to the falſe witneſſe brought in againſt him.

6 I might bring infinite other like example to this end, but wee will conclude with this which comprehendeth all others; namely, that whenſoeuer a man according to this Rule, doth any thing diſagreable to ſenſualit [...] or affection, and leaueth any thing pleaſant or agreable to the ſame, for to doe the vvill [Page]of God, hee mortifieth the proper will, practiſeth the vertue of Reſignation, and imitateth our ſweet Sauiour whoe ſaid, I come not to doe myne ovvne vvill, Ioan. 6 but the vvill of my father vvhoe ſent mee.

Behold then, how it appeareth that whenſoeuer a man doth practiſe this exerciſe or rule of life, hee perfectly practiſeth therwith all the mortification, vertue, and imitation of the life and paſsion of our Sauiour Chriſt, whoe in all things ſought to doe the will of his father.

VVhear is to be noted,Tvvoe things in generall in the lyfe of our Sauiour to imitate. that in the ſaid life and paſsion of our Sauiour are twoe things (to weet) the paines or torments which hee ſuffered, and the end wherfore hee ſuffered them; namely, to doe the will of his father; both which wee ought to imitate as a paterne and example of our life, himſelf ſayeng,Ioan. 13. Exemplum dedi vobis, I haue giuen yow an example: and if it had not bein to haue giuen vs an example, what needed hee to haue ſuffered ſo much, ſeing one only dropp of his blood, yea his only will had bein ſufficient to haue redeemed vs.Somefayle in the one, and ſome in the other. Now, of theſe twoe things ſome want the one, and ſome the other. As for thoſe that want the firſt (namely) ſuffering with Chriſt; I wiſh them to heare the wordes of Sainct Peter ſayeng,1. Chriſtus paſſus est pro nobis, 1. Petr. 2. vobis relinquens [Page]exemplum vt ſequamini veſtigia eius, Chriſt hath ſuffered for vs, leauing to yow an example that yow might followe his ſtepps; and of S. Paule,Rom. 8. St compatimur, & conglorificabimur, If wee ſuffer togeather, wee ſhall alſo be glorIfied togeather:1. Ioan. 2. and likewiſe of S. iohn, Qui dicit ſe in ipſo manere, debet ſi [...]ut ille ambulauit & ipſe ambulare, VVhoe ſayth that hee remaineth in him; 2 ought to walke as hee hath walked. As for thoſe which fayle in the other (to weet) in hauing that intention of the only vvill of God, in that they doe or ſuffer, they muſt knowe that they are not ſo perfect imitators of Ieſus Chriſt as (perhaps) they thinke, though they doe or ſuffer much, becauſe they want one of theſe twoe things of his imitation (namely) the end and intention, which is without compariſon the cheefeſt of the twoe; and ſo they followe the exterior works of his body, but not the interior acts of his ſoule; and conforme themſelfes to the exterior humanitie, but not to the interior, nor to the diuinitie, partlie doing or ſuffering that which hee did or ſuffered, but not as hee did or ſuffered, enduring in ſome ſort with the Sonne heer on earth, but not for the will of the father which is in heauen, becauſe they haue not this end of Gods will, which is ſo excellent that the Angells haue no better, nor any other end then that; and is ſuch that it maketh not only our prayers and painfull works or ſuffrings [Page] agreable to God, but alſo our works that be pleaſant and delightfull (as is aboue ſaid) being done ſyncerely without all fayning for this end and intention.

VVherfore, when any hard thing preſenteth it ſelf to be done or ſuffered, let a man doe or ſuffer the ſame for this diuine will; and ſo hee ſhall cloath himſelf with the Paſsion of our Sauiour, as being the ſame verie will in ſuch things difficile; and ſhall perfectly imitate him in both the ſayd poynts of ſuffering, and of the true end of ſuffering.

A particular meanes for Beginners hovv to enter into the practiſe of this rule, and hovv a man may keepe himſelf therin, and greatly fructifie and goe for vvard in the ſame.
CHAP. XVII.

BVT becauſe this rule and exerciſe conſiſteth cheifly in interior practiſe, and in the diſcerning of the motions of our heart, which are hardly diſcouered at the beginning; and becauſe through ſlowth and forgetfulnes aſwell the Beginners as others let paſſe much [Page] tyme, yea ſometymes many howres of the day without practiſing the ſame: Therfore aſwell to open the way to Beginners and to make them an entrance to the practiſe therof, as alſo to excitate the ſlacknes, and help the forgetfulnes of others, I will in fewe lines lay downe ſome particular meanes wherin all may profitably exerciſe themſelfes,Means to enter and continue in this practiſe. as leading the beginners (as it were) by the hand, to the true knowledge of their heart and interiour, and to the perfect practiſe of the ſame exerciſe, putting both them and the others in mind of their dutie and fidelitie, inciting and ſpurring them forward to the faythfull practiſe therof.

Let him therfore that practiſeth this Rule lay downe a taske euerie day, binding himſelf therto, not by the band of any kind of ſynne mortall or veniall, but by a full and reſolute purpoſe to mortifie, and renounce himſelf for the vvill of God ſome certaine tymes, as thrice, fiue, or ten tymes, according to his ſeruour and deuotion; which abnegations or mortifications ſhalbe taken or practiſed by any ſence, facultie, or power either of body or ſoule:Practiſe upon the 5. Senſes. Of the body, as by the fiue ſences, ſeing, hearing, ſmelling, taſting, and touching; by doing or ſuffering that which is contrarie or vnpleaſant to the ſame: as when hee deſireth to ſee any curious thing, behold any beautifull perſon, looke on any delightfull [Page] place, as pleaſant gardins, faire caſtles, ſumptuous and coſtly buildings; or (finally) any other thing gratefull to the ſight; yea, and when hee deſireth curiouſly to caſt his eyes this way or that way, wherby hee is diſtracted from thinking of God: in all which caſes hee ought to mortifie his ſight by renouncing therin his will for the only vvill of God.

In like maner, when hee deſireth, to heare any pleaſant muſick, ſweet inſtrument, delightfull ſong, curious and ſtrange newes and reports, and whatſoeuer is agreable to the eare.

Alſo, when hee would taſt ſome delicate meats, delicious drinkes, pleaſant fruits, or whatſoeuer hee findeth to be delightfull to the taſt, though in it ſelf the thing be not pretious or rare.

The like wee ſay touching ſmelling, to which a man ought to denie all perfumes, and other extraordinarie pleaſant things.

In all which caſes (I ſay) a man may haue matter and take occaſion, often in the day to renounce himſelf for the vvill of God, in leauing the pleaſure of ſuch things according to the Rules aboue ſaid; offering them vp willingly as a ſacrifice to God, ſayeng with the Prophet,pſal. 53. Voluntarè ſacriſicabotibi, I will voluntarily offer vp ſacrifice vnto thee.

[Page] And the ſame wee ſay of the things which are contrarie to the ſaid ſences (namely) which be vnpleaſant to be ſeene, diſagreable to the [...]are, noyſome to ſmell, vnſauorie to taſt, rude and auſtere to touche. And to this purpoſe our father S. Francis ſayd, that hee was ſo dayly conuerſant with the leapers, exhibiting vnto them offices of charitie, that both according to reaſon and to his exterior ſences it ſeemed to him a pleaſant and ſweet thing to be amongſt them, whoſe ſight in the beginning hee did abhorre.S. Elizabeth. And wee reade alſo of diuers Saints of both ſexes,S. Catherine of Siena. which did kiſſe and licke the ſores and vlcers of poor men, though (perhaps) theſe examples be left vs rather to be admired then imitated except it be by like particular diuine inſpiration: but although they doe not ſerue vs for imitation, yet at leaſt may they ſuffice for condemnation of the delicat niceneſſe, and alſo of the diſdaine and hard heartedneſſe of thoſe of this tyme, whoe can not abide to ſee them, much leſſe aſsiſt them.

3 As touching the powers of the ſoule,Vpon the povvers of the Soulle. one may likewiſe take ther of his exerciſe of mortification; as of the Intelligence, in renouncing for this vvill of God ſome curious diſcours 1 or ſpeculation, or ſome mundaine, idle, and vaine thoughts wherin hee taketh pleaſure and delight.

2 Alſo, of the Memorie, in expelling all thoughts [Page] of iniuries, contempts, diſgraces, and mockeries; as alſo of all diſhoneſt words, diſcourſes, ſports, pleaſures, and paſtimes, and all diſhoneſt acts.

Likewiſe, by mortifieng the VVill in all her 3 intemperate paſsions, and diſordinate affectiōs which (according to the Philoſopher) are eleuen (to weet) loue, deſire, ioy reſpecting good; hatred, deteſtation, and ſadnes reſpecting euill; which ſix paſsiōs appertaine to the partie Concupiſcible. Alſo, hope, diſpaire, feare, audacitie, and wrath; which fiue haue their reſidēce in the Iraſcible parte. All which paſsions,Boett. de conſol. Phil. Met. 2. S. Tho. 1. a 2. [...] Boetius and S. Thomas after him, doe reduce to [...]oure (namely) vaine Ioy, vaine feare, vaine hope, and vaine Sadnes in theſe verſes.

Tu quoquè ſi vis

Lumine claro

Cernere verum;

Gaudia pelle,

Pelle timorem,

Spemquè fugato,

Nec dolor adſit.

That is, if thow wilt cleerly ſee the truth, driue away Ioy, put of Feare, flie Hope, and auoid Greife.

To this mortification of the will appertaineth alſo reſiſtance to all temptation of ſynne [Page] (to weet) of the capitall ſynnes with all their branches. As of pride which is the head of all the other ſeuen deadly ſynns; of vaine glorie with all her branches, which are boſting, hypocriſie, contention, pertinacie, diſcord, ſuſurration, detraction, ioy of the euill, and ſadnes of the good of his neighbour; of wrath with her ofſpring of indignation, heart ſwelling, clamour, blaſphemie, contumely, debate, and fighting; of Sloath with her progenie of malice, rancor, puſillanimitie, diſpaire, negligence, and diſtraction; of Couetouſnes with her euill race of treaſon, fraud in trafficke, violence, deceipt in words, periurie, vnquietnes, and hardnes of heart, of gluttonie with her children of fooliſh ioy, ſcurrilitie, immundicitie, babbling, and dullnes of witt; finally, of lechery with her vncleane brood of blyndnes of heart, inconſideration, precipitation, incontinencie, loue of himſelf, hatred of God, affection of this world, and horror of the next. Of all which kinds of ſynnes or temptations of them, one may take occaſion to renounced his will; and ſo vpon all theſe matters rehearſed touching the body or the ſoule, a man may haue ſufficient matter to practiſe this exerciſe; of ſuch (I ſay) and ſo palpable things, as the verie Nouice and beginner can not but find out, and clerly diſcerne.

[Page] Aſwell therfore the Beginners for their inſtruction and entrance, as the others for their excitation and diligence, muſt limit to themſelfes euerie day a certaine number of mortifications taken of theſe things aboue ſaid, and eſpecially of thoſe wherin they find them ſelfes moſt weake, renouncing themſelfes therin for the vvill of God, not forgetting ſtill to view and examin in euery one, if their pure intention (Throne of Iuory, whear God great Salomon ſitteth) be eleuated and eſtabliſhed on the ſix degrees aboue ſaid. And ſo, both the Beginners ſhall eaſilie be brought to the true diſcerning and knowledge of their interiour, which is a thing of great importance and altogeather neceſſarie; and the others ſhalbe continually kept profitablie in their exerciſe; and both the one and the other ſhall make great aduancement and progreſſe in the ſame.

VVhear notwithſtanding is to be noted, that our meaning is not by the particular practiſe of this chapter, to acquit them of the generall and continuall [...]in all other things, as though it were ſuffi [...]tiēt for a man to practiſe this rule only at thoſe tymes, and in thoſe things which hee hath [...]in this order limitted out and bownd himſelf [Page] vnto: for, our meaning is, that hee ſhould continually in all things practiſe the ſame ( [...] hath bein taught) as well, and as diligently as hee can, and that ouer and beſides that generall care, and practiſe incertaine and vnlimitted, hee ſhould haue this particular carefull practiſe therof, thus tasked and limited out, and that for the cauſes in the beginning of this chapter aboue alleaged.

Of tvvoe errors vvhich may happen in this exerciſe, vvith their remedies.
CHAP. XVIII.

VVEE think it heer neceſſarie [...] to giue an aduertiſment of twoe errors, and contrarie extremities which may happen in the practiſe of this Rule.

1 The firſt is,Error. of thoſe which may be likened to Iacob, whoe aſſoone as hee was married vnto Rachel figuring the contemplatiue life, diſpiſed Lia repreſenting the actiue life: for; ſeing cleerly and perfectly the whole actiue life ſo breifly in this Compendium, they may eaſily comprehend the ſame, and ſo (perchance [...] may think that that ſuffiſeth without any farther [Page] practiſe therof. Againe, ſeing themſelfes ſo eleuated euen at the firſt true and ſaythfull practiſe of this Rule, and tranſported (as it were) into the contemplatiue life, they would willingly remaine therin, for the ſweetnes they find in ſuch contemplation.

For remedie wherof they muſt vnderſtand,Remedie. that it is not inough to haue the Actiue life by only ſpeculation, but muſt alſo haue it by practiſe, and that it is not ſufficient to know what they ought to doe, and how they ought to practiſe vertue or extirpate vice (which knowledge by this Rule is eaſily had) but they muſt alſo put the ſame in practiſe, by rooting but vice and planting vertue, vntill ſuch tyme as they haue acquired ſome good habit therof. For, though this Rule and way aboue all other, giueth a merueilous aduantage and aduancement both in the knowledge and practiſe of the Actiue life, yet can it not make a man perfect therin, vnleſſe hee ioyne therto faythfull practiſe. So that though by the [...]ight of this exerciſe a man knoweth the actiue life, and ſeeth (as it were) preſently a gate open to the contemplatiue, for the great affinitie and likenes of this kind of actiue life with that which is comtemplatiue; yet muſt hee not at the firſt enter ſo farre therin, as to caſt of the actiue, as if hee had not any more need to practiſe himſelf therin; but muſt ſtill purſue the mortification of himſelf and his paſsions, which hee ſhall more ſufficiently and [Page] ſpeedily doe by this rule then any other, the faythfull practiſe wherof effecteth in twoe or three moonthes, that which ſome others doe not in ſo many yeares.

2 The other error and contrarie extremitie which heer may happen is,Error. of thoſe whoe being too much addicted to the adminiſtration of Mariea, will not chooſe the better parte with Martha, hauing ſo great affection to the actiue life that they would not proceed to the contemplatiue, and all becauſe they know not the excellency therof; whear we [...] meane not only of the exterior actiue life but eſpeciallie of the interior, conſiſting in the acts of the intelligence and of the will. For, ſome ſeing themſelfes draw (as it were) by the hand out of the actiue life, and from their accuſtomed acts of diſcourſes, meditation, and aſpirations, and (as it were) forced by this right Rule to fix the full force of their mind in this only vvill of God, and wholie to adhear therto (wherin conſiſteth the pure and eſſentiall contemplation) they know not whear they are nor how to behaue themſelfes, and ſo turne away and caſt of ſuch naked and pure contemplation, eſteeming that the ſpirituall practiſe of the mind hath neither profit, nor yet any veritie, which is not [Page] accompanied with ſuch their accuſtomed acts, and diſcourſes of the wit.

For remedie then of this error,Remedie for the Intelligence. and for the caſting of of theſe ſuperfluous acts, and firſt for thoſe of the Intelligence, the practiſer of this Rule muſt know that our interiour is not made perfect, nor the true contemplation gotten by ſuch diſcourſes and ſpeculation, which are the acts of the vnderſtanding, but by feruour, loue, and affection, which are the acts of the will, becauſe that no ſpeculation of the Intelligence can poſſeſſe or enioy God, but the loue of the will;S. Dionys 3. ep. ad Caium Mon. and therfore S. Denis ſayth, Suppoſitae Deitenebrae cooperiuntur omni lumine, & abſconduntur omni cognitioni, & ſi aliquis videns Deum intellexit quod vidit, non it ſum vidit, ſed aliquid quod eſt eius. The hidden darknes of God (which hee calleth the abundance of light) are vnknowne to all lights, and kept ſecret from all knowledge; and if any one ſeing God hath vnderſtood what hee ſawe, hee hath not ſeene him, but ſomewhat appertayning vnto him; for, the ſpeculation of the Intelligence doth proportion God allmightie, infinite, and incomprehenſible to our ſmalle capacitie; but contrariewiſe the will by loue proportioneth it ſelf in ſome degree to the immenſitie, infinitie, and omnipotencie of God; ſo that the operation of the [Page] Intelligence maketh God like vnto man, cauſing him (as it were) to deſcend vnto vs; but the loue of the VVill maketh man like vnto God, eleuating the ſoule vnto him. Finally, this ſpeculation of the Intelligence is a humaine thing, making vs remaine in our ſelfes; but the affection of the VVill is a druine thing, eleuating and drawing vs out of our ſelfes to be transformed into God. And therfore it is cleere that ſuch ſpeculations and diſcourſes of the Intelligence, are not perfection no [...] true contemplation, conſiſting in a certaine kind of viſion of God, ſo farr as this mortalltie permitteth, wherunto the ſpeculation of the Intelligence is preiudiciall. And therefore the heauenly Bridegroome admoniſheth therof the ſpouſe in the Canticle when hee ſayth Auerte oculos tuos a me, Cant. 6. Turne away thine eye from mee (that is) of curious diſcours and ſpeculation of the Intelligence, Quia ipſi [...]e auolare fecerunt, Becauſe they haue made mee flie away (namely) from the ſight and viey which obſcured by ſuch diſcourſes can not behold mee. The ſame are wee taught myſticallie by the Angell,Geneſ. 32. whoe made Iacob lame of one of his leggs; for, by the twoe leggs are ſignified the twoe principall powers of the ſoule, Intelligence and VVill, wher of the one muſt be made lame (to weet) the Intelligence, that the ſoule may walke as ſhee ought towards God. The verie ſame alſo is ſignified [Page] when the Bridegroome ſayth vnto the ſpouſe, Vulner aſti cor meum (ſor or mea, ſponſa) in vno oculorum tuorum, Cant. 4. Thow haſt wownded my heart (my ſiſter, my ſpouſe) in one of thine eyes (to weet) by thy VVill enflamed, which is but one alone, when the other of the Vnderſtanding is put out.Similie. For, theſe twoe powers of the ſoule be like the twoe horſes ofa coach, wher of the one is too ſlowe, the other too ſwift, the VVill being ſo dull and ſlowe for want of loue, that it will ſcarſe goe, and the Vnderſtanding ſo ſwift and ſpeedy through curioſitie that it will alwayes runne; ſo that the one hath need of the goad, and the other of the bridle. VVherfore it muſt be ſtopped, and his curious courſe cutt of, when by the tract of the holie ghoſt the ſoule is drawne, and lifted vp to the eſſentiall contemplation of God; and this is that which S. Denis writing to Timothy ſayth, Derelinque intellectuales operationes, & omnia ſenſibilia, & ſicut eſt poſ [...]bile, ig notè conſurge ad eius viſionem qui eſt ſuper omnem ſubſtantiam & cognitionem, Lay a ſide intellectuall operations and all things ſenſible, and a ſmuch as poſsible may be, vnknowne ariſe thow to the viſion of him which is aboue all ſubſtance and knowledge. Not withſtanding, I ſay not that at the verie beginning of the contemplatiue life, one ought wholy to caſt of all diſcourſes of the Vnderſtanding, this belonging to the perfectiō of the ſupreeminent [Page] life; but I thought it neceſſarie to aduertiſe this much therof, that knowing that perfection conſiſteth not in ſuch meditations and diſcourſes, a man ſhould not wholie relie on them, and alſo vnderſtanding that the pure and perfect contemplation is without ſuch imaginarie diſcourſes, he ſhould not refuſe the doore to enter therinto when in due tyme it ſhalbe opened vnto him, which is, when hee hath well practiſed the Actiue life; and that (finally) hee ſhutt not the doore againſt the holie ghoſt, as ſome doe whoe determin not to leaue of ſuch diſcourſes for any better thing which may happē vnto them: And thus much touching the acts of the Vnderſtanding.

As for the acts of the VVill, they may alſo haue their exceſſe and extremitie; not that loue and feruour can be too great, for they of neuer be great enough, but that ſuch feruour may be ill gouerned, and by too many acts much hindred, as when the ſoule feeling the draught and attractiō of the heauenly ſpouſe, ſhe behaueth her ſelf too actiuely in his preſē ce, multiplieng acts, and producing too many aſpiratiōs, or little ſhort prayers, and affection of the hearte, wherby the holie ghoſt can not ſo well enter into the ſoule, nor ſo fully and wholy poſſeſſe her, and by perfect vnion with her make his abode, and take his peaceable repoſe in her; ſo that truſting more to the induſtrie of her owne naturall acts, then to the ſupernaturall attractiō of her ſpouſe, ſhee is nei [...]ier [Page] drawne out of her ſelf, and hauing more cōfidēce in her owne operatiō then in the eleuation of the holie ghoſt, ſhee is neuer lifted aboue her ſelf, but remaineth ſtill at one ſtay. For remedy therfore of this incōuenience,Remedie for the vvill. the deuout ſoule muſt vnderſtād, that though generally ſuch aſpirations &c. be verie good, yet not ſo good, but that at ſom tyme, inſom particular point, thear is ſome other exerciſe better thē they. And as their true and propre vſe is in the actiue life, and at ſuch tymes as wee be in ſterilitie, and without ay de of the wind or tide of the holie ghoſt, ſo (ſpeaking generally) their infructuous abuſe is in the contēplatiue life, and when the ſoule is alreadie inflamed with the loue of God, and actuallie drawn by the holie ghoſt; and as in tyme of ſterility our coldnes is therby inflamed, ſo, vſed in tyme of feruour, our loue is therby rather quenched; and as being vſed in our actiō, they lift the ſou le vpwards to contēplation, ſo being vſed in contemplation, they drawe her downwards to action, which alwayes is meant when they are too exceſsiue or too frequent.

VVhen therfore the contēplatiue ſoule shall find her ſelf inflamed and drawn with the ſoue and tract of her ſpouſe, let her with all ſweetnes, and humilitie follow the ſame, and giuing place to the ſupernaturall operations of God, let her lay a ſide all theſe her naturall operations and acts, excepting ſo farre forth as may only ſerue her to follow the ſaid [Page] tract, and firmely adhear vnto her ſpouſe, which ſhee muſt doe by ſuch kind of acts as be much more interior and ſpirituall then the accuſtomed, ſo to haue correſpondence as much as ſhee may, with the ſame operation of God, farre more ſpirituall then her accuſtomed; yea, ſo much more ſpirituall muſt they be and ſo far from ſence, that the ſame ſhould make no noyſe in her interior, but remaining (as it were) in ſtill and profound ſilence, ſhee ſhould not ſo much worke as be wrought, nor ſo much doe by and of her ſelf as ſuffer the ſweet operation of God, nor (finally) ſo much ſpeake to God, as to heare what God ſpeaketh in her ſayeng,Pſal. 84. Audiā [...] qui loquatur in me Dominus Deus, I will hear what my Lord God ſpeaketh within mee; and ſo following the attraction of her ſpouſe, and light of the holie ghoſt, ſhee ſhall be eaſily ſo farre drawne out of her ſelf, and ſo highly eleuated into God, as thoſe which haue not proued in by experience can not conceiue.

An Aduertiſment touching Prayer.
CHAP. XIX.

[Page] VVEE will conclude this firſt part with an Aduertiſment of the meanes how to pray, according to the practiſe of this exerciſe.Fovvre ſorts of prayer. A man therfore may chooſe any of theſe fower wayes agreeing to his vnderſtanding and capacitie (to weet) Vocall prayer, which is the moſt 1 vnperfect, as hauing leaſt ſpirituall light, and ſerueth for the verie firſt Beginners: Secondly,2 Mentall prayer which is better, as hauing more light, and ſerueth for thoſe that are paſt the beginning: Thirdly, Aſpirations, which 3 are little, ſhort, ſeruent prayers, and enflamed ſuſpires or deſires, comming ſome tymes only from the heart, ſome tymes from the mouth, and is for the moſt part a more perfect kind, as hauing leſſe ſpeculation, and ſerueth for thoſe that haue made ſome good progreſſe. Finally, the Prayer made in this only vvill of 4 God by adhearing only vnto him, which is the beſt kind of all, as being only grownded vpon and mayntained by the pure loue and charitie of God, and is fit for thoſe whoe haue their ſpirit enflamed, ſimplified, and purged from all images and imaginations, or for ſuch as (perhaps) haue not wholy attained therunto, but yet their courage and patience in exſpecting the tract of the holie ghoſt doth ſupplie their want. Thoſe therfore which by their Confeſſors or directors ſhalbe iudged to be ſuch, let them take this laſt meanes, and ſo [Page] they ſhall find themſelfes ſuddainly illuminated, and eleuated vnto the true and eſſentiall contemplation; neither let them loſe courage, nor thinke it idlenes or tyme loſt, ſo to exſpect and remaine in the preſence of God, and at the foote of the Crucifix; for ſo the ſoule profiteth more, brīgeth forth more profownd and ſpirituall acts, maketh a greater offering of herſelf, and a ſweeter holocauſt of the whole man, and (finally) pleaſeth God more then when ſhee flieth through heauen, diſcourſing of diuine and deepe myſteries: and whenſoeuer after ſuch attending and due diſpoſition, God ſhall come and viſit her, ſhee ſhalbe more illuminated at one tyme, then not doing ſo, in a hundred. As for the others which are not as yet ſufficient to practiſe this way, but take ſome of the others according to their capacitie, they muſt notwithſtanding alwayes remember, that they vſe ſuch meanes according to this Rule (namely) in this only vvill of God as hath bein taught (that is to ſay) that in all ſuch vocall prayers, meditations, and aſpirations, they haue this vvill of God ſo fully, ſoly, and wholy for their obiect and hearts deſire, that they feele no will nor affection to be comforted, illuminated, or conſolated in that their prayer, but only as farre forth as ſhall pleaſe God; which whoeſoeuer will doe, ſhall find exceſsiue comfort and ioy, becauſe hee findeth the vvill of God, which is his only comfort and ioy: and therfore ſo it cometh [Page] to paſſe, that hee which ſeeketh moſt his owne comfort, ſhall leaſt find it, and contrarie wiſe hee that for the only vvill of God ſeeketh it leaſt, ſhall moſt amply find the ſame.

Six points therfore or interiour acts are neceſſarie for them which make their meditations,Six interiour Poīts neceſſary for prayer. aſpirations, or contemplatiōs according to this practiſe.

The firſt is,1. to proteſt that they come to pray only for the vvill of God and to pleaſe him, without ſeeking conſolation, illumination, or any ſatisfaction: But heer the fearfull and ſcrupulous ſoules muſt not think, that they are tyed heereto vnder paine of any ſynne either mortall or veniall, becauſe this proteſtation is in nature of a good purpoſe, and not of any obligatorie promiſſe.

The ſecond,2. to reflect on their interiour, and in ſownding the depth therof, to examin and diſcerne without any partiality, whether they haue proteſted the truth or no; in which examen they ought to be verie diligent, and iudges indifferēt; and hee which ſhalbe faythfull in this point in ſownding well his interiour, ſhall open the gate to perfect contēplatiō.

The third,3. to amend and correct what they find cōtrarie to the ſaid proteſtation, maiſtering proper loue, which ſolliciteth alwayes to deſire ſenſible cōſolation, or at leaſt ſpirituall.

The fourth,4. to relie cōtinually on this diuine pleaſure,4. as on the grownd and principall end [Page] of their prayer, not caring ſo much to make any curious diſcourſes and meditation, nor to haue feruours and deuotions, nor (finally) to make their prayer according to ſelf liking, as to conforme them ſelfes to this diuine will, and to be vnited therunto by a totall reſignation, to cheariſh the ſame in their heart with loue, and to adore it with profownd reuerence.

5 The fift, to diſcerne and examin ſome tymes, the foreſaid proteſtation by a ſimple reflexion theron, to ſee if it be not fallen from her puritie, and in particular, if the tyme ſeeme not tedious.

6 The ſixt, to reſt contented, yea and to reioyce in heart, with a profownd Ioy and tranquility at the end of their prayer (whether it be ſterile or feruent) that they haue obtained what they deſired (to weet) the accompliſhment of the diuine pleaſure.

And note,Once entred by abnegation, difficultie is taken avvay. that the ſoule which is once well entred, and eleuated by this meanes of Abnegation for the vvill of God, both in and out of prayer, ſhall find no great difficultie afterwards, but ſhall at all tymes enter in again, as hauing vndone the knott, fownd the ſecret, and diued to the depth of this whole matter; and as hauing by experience fownd God the true light, ioy, and life, not whear ſhee thought, nor whear ordinarily men ſeeke him (namely) in our ſelfes, or in our owne proper [Page] will, nor in ſeeking our owne delight, ioy, light, and comfort; but whear ſhee thought him not to be, and whear commonly men neuer ſeeke him (to weet) in renouncing our ſelfes, yea and our ſpirituall ioy, conſolation, and light, poſtpoſing them all and putting them (as it were) out of mind for the actuall remembrance, and great ioy which ſhee hath of the vvill of God and to doe his pleaſure; for, the cauſe why wee can not ſo renounce ourſelfes abſolutely for the vvill of God, is for no other thing but that wee thinke wee ſhould ſo leaue and looſe both that which wee deſire, and our owne contentment; but when once by ſuch experience the ſoule hath fownd out the contrarie, and that by renouncing, yea and forgetting her owne will and ioy for the diuine will; her will and ioy is not annihilated nor loſt, but is fownd in God according to his promiſſe with an hundred tymes more; find ſhe feeleth now no more repugnance, nor ſadnes to renounce her ſelfe, and offer vp to God her deer and only ſonne Iſaac, her proper will and joy; knowing aſſuredly that though [...]eé be bownd, and layd vpon the Altar of [...]er heart, in the mountaine of prayer, and by the ſword of Iuſtice readie to be beheaded, and in the fire of charitie ſhee be willing to conſume him, yet ſhall hee not die but liue, [...]nd according to his name, ſhal be changed into ioy and laughter. And of this ſubiect of [Page] prayer, a man may ſee the little table or direction which wee haue made for a method, and entry to Meditation.

A daylie Examination to be made by the practiſer of this exerciſe, vvherin is contained the ſumme or abridgement of all this parte, in as much as concerneth the practiſe therof.

FIRST, let him examin whether hee hath gouerned himſelf, and ordred his actions according to the Rule of things commaunded▪ forbidden, and indifferent.

For the firſt ſort;Chap. 6. whether hee hath don [...] the things cōmaunded by any lawe, cuſtome▪ commandement, or intention of his ſuperior [...] maſter, father, or mother; and the ſame we [...] ſay in like maner of things forbidden.

But as touching the third ſort of thing [...] (namely) indifferent, being neither commaunded nor forbidden by any ſuch lawe, le [...] him examin himſelf whether hee hath done admitted, or receiued thoſe whic [...] were againſt proper will and ſenſualitie, and contrariewiſe reiected and forſaken thoſe which were agreable to the ſame, true diſcretion alwayes preſuppoſed.

Farther,Chap. 7. touching things indifferent, aſw [...] in reſpect of commaundement as of proper [Page] will and ſenſualitie (as being neither commaunded, nor yet contrarie, nor agreable to proper will and ſenſualitie) let him take heed whether hee hath therin directed his intention according to this Rule, and not done them without any intention.

For the things commaunded which are pleaſant to ſenſualitie or ſelf loue, as to eate, drinke, to viſit ſuch places or perſons as hee deſireth, and the like, let him examin himſelf whether hee hath produced interiour acts of the will againſt ſuch pleaſure and contentment. And the like touching the things forbidden which are diſagreable to ſence, and ſelfe will, whether he hath produced ſuch acts, and ſo hath done the one, and left vndone the other for the vvill of God. But if after ſuch interior acts, ſuch delectation and contentment remaine; then whether hee hath ſtill remayned firme in the ſuperior part of his ſoule in doing the ſame for the vvill of God; and taken ſuch pleaſure for paine and as the croſſe of Chriſt and true vvill of God, as is taught after the midſt of the ſeauenth Chapter.

Moreouer,Chap. 8. let him examin him ſelf touching the ſix degrees of the myſticall throne of pure intention; and firſt, if hee haue actually eleuated his intention in all theſe things, or whether hee hath forgottē the ſame, yet without his cōtrarie exceſſe of multiplieng to many [Page] acts, to the preiudice of the ſtomacke or braine; alſo without troubling himſelf with ſcruples and anxietie of mind, as though hee had committed ſome great ſynne when hee findeth himſelf to haue much failed therin; for, this falte will happen verie often.

Secondly,Chap. 9. whether hee hath done them only for this will, or whether it hath bein [...] mingled with ſome other end, either bad or imperfect.

Thirdlie,Chap. 10. whether it hath bein willingly with alacritie of mind, or with ſadnes and heauines.

Fourthly,Chap. 11. whether it hath bein accompanied with aſſurance, or whether with heſitation, doubting whether the things ſo done were the verie vvill of God, becauſe it ſeemed of ſmall valew; or els agreable to ſence; on (finally) becauſe it ſeemed vile and abiect.

Fiftly,Chap. 12. if hee beheld this vvill of God cleerly with a liuely fayth without dullnes, or (as it were) ſleepines or ſlownes of fayth.

Sixtly,Chap. 13. if all theſe degrees of perfection were ſpeedily accompliſhed (that is) if at the beginning of the worke hee thus directed his intention; or if not, whether hee did it as leaſt before the worke was finiſhed.

Seauenthly,Chap. 14. if by ſtable perſeuerance o [...] this perfect intention, the ſoule hath prepare [...] in herſelf a ſeat for king Salomon her celeſtia [...] ſpouſe; and that by meanes of the twoe waye [...] [Page] layd downe to that effect.

Alſo, if in doing or ſuffering the foreſaid things, hee employed himſelf in examining his intention, ſifting out continually the imperfections therof; and (finally) in viewing whether it was eſtabliſhed on theſe ſix degres and thus much touching the generall and continuall practiſe of this part.

Beſides the which,Chap. 16. let him examin whether hee hath taken in hand, and vſed the meanes taught in the ſixteenth chapter, wherby to enter the better into this practiſe, according to which meanes let him ſee if hee hath ſtinted himſelf euery day to a certaine number of mortifications, either touching the fiue ſences of the boddie, or the three powers of the ſoule according as is thear taught, taking thoſe occaſions of this mortification which are thear layd downe.

As touching Prayer,Chap. 18. let him examin himſelf whether therin hee hath taken this only vvill of God for the end of his intention, not ſeeking any proper pleaſure or contentment.

And if any man at the firſt vnderſtand not, or in practiſe doe not remember any of the points of this examination, let him ſee it more at large in the exerciſe it ſelf, which hee ſhall eaſily find out by the chapters heer noted in the margin.

VVhich examination whoeſoeuer ſhall dayly vſe, ſo exacting of himſelf continually [Page] the due and faythfull practiſe of this exerciſe▪ ſhall (no doubt) in verie ſhort tyme attaine to true perfection.

But it is a thing moſt aſsured, that by this examination a man ſhall find himſelf to haue often tymes fayled heerin, in forgetting this vvill of God, and not directing his intention in his works; yea, ſome ſhall find that all day long they haue verie ſeldome ſo done, and verie little practiſed this exerciſe, wherof (experimented practiſe in others affording foreknowledge) I admoniſh and aduiſe the Reader before hand, that when hee findeth it in hi [...] ſelf, hee think it not ſtrange, nor be any whi [...] diſcouraged therat; but with all conſtanci [...] goe forward, aſwell becauſe that dayly exerciſe will yeild the faythfull habit of ſuch practiſe▪ more familiar in him, as alſo becauſe that though hee ſo often forget this practiſe yet ſhall hee doe much more good, and profit ſpiritually by thoſe few tymes in which he [...] shall ſo direct his intention, and shalbe more illuminated in the knowledge of God and himſelf, then by any other practiſed all day long, by reaſon of the great merit of ſuch [...] deiforme intention, and the light therof [...] which like vnto a Sonne being in our interiour howſe, leadeth vs vnto the ſight of God, aud diſcouereth all the fowllnes [...] [Page] the paſsions, affections, and diſorder of our ſoule.

Heer endeth the firſt parte of the Rule of Perfection. Laus Deo.

THE RVLE OF PERFECTION [...] OF THE INTERIOVR (VVILL OF GOD.)
CONTAYNING THE CONTEMTLATIVE LYFE.
THE SECOND PARTE.

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VVHAT IS THE INTERIOV [...] vvill of God, and vvherin it differeth from the Exteriour.
CHAP. I.

HAVING finiſhed the firſt parts of this Rule, treating of the Exteriour vvill of God (namely) what [...] is, how to be knowne, and by whe meanes to be accompliſhed; it followeth now that wee likewiſe deliuer the ſecond part [...] the which conſiſteth of the Interiour vvill [...] God; ſhewing what it is, the way to knowe it [...] and the meanes how to practice it.

[Page] This Interiour vvill of God then,Deſcription of the interiour vvill of God. is the diuine pleaſure knowne vnto vs by a perfect, manifeſt, and expert interiour knowledge, illumining the ſowlle in the Interiour or Contemplatiue life (that is) when ſhee ſeeth and contemplateth her God, and inwardly experimenteth, perceiueth, and taſteth the diuine will (to weet) the pleaſure, and contentment God taketh in ſuch or ſuch a thing.

And to the end to diue lower into the depth of this will, and to diſcouer more eſſentially how this actuall will, deſire, and contentment in our works is fownd in God, in whom is no Accident, and to whome nothing can happen a nue; I ſaye that it is by the meanes of man, God vſing humaine will; which will (as touching good works) is common to God and man, by reaſon of the vnion of God and man. God (I ſaye) in this worke vſeth humayne will, in aſmuch as it is a [...]nue will and deſire, and humayne contentation as an Accident, or a thing nuely felt or taſted; not that God himſelf hath not alſo his will and contentation in euery worke (as being the principall author therof) but as ſuche, this will is not nue or accidentall, or perceiuable of man; but is made perceiuable and nue to the nue will and contentation humayne, conioyned and conformed to the diuine: by which conformitie and coniunction, the diuine externall will and contentation, communicateth and manifeſteth [Page] it ſelf to the humaine and temporall will and contentation; in ſuch ſort that man in this Interiour will, relliſheth no whit his owne humayne will and contentation but Gods only, his owne being wholy ſwallowed vp, and transformed into Gods: For, this transformation requireth that all the powres and forces of ourſowlle be abſolutely employed in God, and conſequently, not any of them vpon himſelf; and by another conſequence (as ſo transformed) feeleth no will of his owne but only that of God: I meane, that by this Deiforme Intention and diuine will, the ſowlle is ſo ſtraightly vnited with God, and ſo repleniſhed with ſpirit and lyfe, ſo eleuated, magnified, glorified, and deified, breif, ſo drowned in the abyſſe of the inacceſsible eternall light, that ſhee feeleth no will or motion as her owne, but only as Gods, in whom only ſhee vieweth and feeleth her ſelf, and all her motions.

This will,The ſueetnes of this vvill. pleaſure, and contentment of God, is ſo delitious a thing, and ſo pleaſant to the ſowlle when ſo ſhee taſteth it perfectly, that it draweth, illuminateth, dilateth, extendeth, exalteth, rauiſheth, and inebriateth her in ſuch ſort that ſhee feeleth no more any will, affection, or inclination of her owne, but wholy deſpoyled of her ſelf, and all ſelf-will, intreſt, and commoditie, is plunged into the bottomleſſe gulfe of this will and the abyſſall pleaſure therof, and ſo is become one and the ſame [Page] ſpirit with God.

The difference betwixt the Interiour and Exteriour will is,The difference betvvixt the Exteriour and Interiour vvill. that the Exteriour taketh her light from abrode, and the Interiour from within (that is) the former is knowne by Exteriour things, as by the commaundements of God, of the church, of the Prelate, by cuſtomes, &c. but the other by Interiour things, as inſpirations, illuminations, eleuations, and other the like attractions of God: The one is ſhaddowed with corporall things or by theyr images, and the other is wholly diſcouered in ſpirit and truth; the one hath in it accidentall things, but the other is in a maner wholy eſſentiall; the one conſiſteth of the ryne and pith (to weet) both of the Exteriour and interiour, but the other of the interiour only. All which notwithſtanding is meant according to our capacitie, (to weet) that the will diuine is different, which in it ſelf is alwayes but one and the ſame, as wee haue ſhewn in the beginning of the firſt parte, Chap. 4. but that our capacitie apprehendeth it ſo; and that in ſuch maner, and by ſuch degrees it diſcloſeth and manifeſteth it ſelf vnto vs, as not hable to comprehend it at the very firſt otherwiſe, nor all at once, for, Nemo repētè fit ſummus, No man becometh perfect on the ſuddaine ſayth Saint Bernard. S. Bernard. So that this diuine will and heauenly light deſcendeth vnto vs by [Page] degrees, and wee therby aſcend vp to God by like degrees: and this is it which S. Thomas ſayth,In opuſc. de humanit. Chriſti &c. Sicut diuinum lumen gradatim decreſcendo in nos deſcendit gradatim, it a contrario modo per ipſum lumen, in Deum reducimur gradatim & creſcendo, As the diuine light decreaſing by degrees deſcendeth vnto vs by degrees, ſo on the contrary are wee drawne backe into God by the ſame light increaſing, and by degrees; and that according to the Pſalmiſt ſayeng, They shall proceed from vertue to vertue, Pſal. 83. the God of Gods shalbe ſeen in Sion (that is) in perfect contemplation (ſayth the Gloſe) And in the Prouerbs alſo,Prou. 4. Iuſtorum ſemita ſicut lux ſplendens procedit, & creſcit vſquè ad perfectum diem, The way of the Iuſt proceedeth like a reſplendēt light, and groweth to noone-daye; which day (according to the Gloſe) is lyfe euerlaſting. So that this Interiour will diſcouereth not it ſelf after one ſorte, but diuerſly and by degrees, like as neither wee doe comprehend it all at once, but by little and little and by the ſame degrees; wherof though one might ſet downe a great many, yet for breuitie I will reduce them all to fiue (that is) Manifeſtation, Admiration, Humiliation, Exultation, and Eleuation.

Of Manifeſtation, the firſt degree.
CHAP. II.

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AS touching the firſt degree then;Manifeſtatiō the. I. Degree. this Manifestation of the Interiour will proceedeth of the pure intention of the Exteriour will,It proceedeth of a pure intention. for the one ſpringeth of the other as the effect of the cauſe, and the one followeth the other, and is tranſported therinto immediately, if ſo be this intention be trulie pure, wee doing our worke with this only end of the vvill of God, all other intents and ends (though good) ſett aſyde, and (in fine) if it be accompanied with the ſix degrees ſpecified in the firſt parte. For, after ſuch puritie of intention, it cannot be but the ſowlle muſt taſt of the Interiour will, and feele her internall touch, ſeing it is a Maxime in Philoſophy, that VVhatſoeuer is moued, is moued of her end: now, a man cannot be moued of any end, but that hee muſt needes ſee or feele that end; yf then hee be moued by this only end of the vvill of God, hee ſeeth and feeleth it within himſelf.VVhy it is not taſted. But note this word (only) for if ſo be hee be moued by any other end, not only ſiniſter, but good, hee cannot feele it be it neuer ſo good.

[Page] And (loe) heer the poynt wherin many fayle, the ditch wherinto many fall, and the rocke wheragainſt many wracke, the which ſo ſtoppeth this ſpacious Oceane of the vvill of God, and maketh it ſo ſtraight and vnnauigable, that the ſhipps of theyr ſowlles cannot make ſayle therin (namely) becauſe they haue ſome other end, although often tymes ſo ſecret, that they themſelfes know not, neither can diſcerne it, the which abuſe is manifeſtly diſplayed in the 9. and other chapters enſuing of the firſt parte.

But to the end to ſpeake ſomewhat more eſſentially of this puritie of intention, which thus manifeſteth the vvill of God; it is nothing els then a pure, and free choice which the ſowlle maketh by her free will of this diuine will and pleaſure, in ſteed of her owne affection, paſsion,Hovv this choyce is made. or will, and alſo of her worke; the which choice conſiſteth in an auerſion from the Creature, and in a ſimple conuerſion to the Creator; and is made by a true, faythfull, and ſimple regard of the vvill of God (that is) when in our worke, affection, or paſsion, wee caſt our thought and ſpirituall ſight on God, with all tranquilitie and repoſe, ſweetly, ſerenely, and without all maner of ſtreſſe or violence; which thought or ſight is free and in our powre, ſeated in the ſuperiour parte of our ſowlle amidſt all our affections, paſsions, afflictions, annoyes, and actions. And this [Page] ought to be a great comfort,Note. and encouragement to all ſuch as are combated with theyr paſsions, and agitated with temptations. And now, by how much more quietly, ſimply, and without multiplicitie we make and direct this reſpect, ſo much more manifeſtly ſhall wee ſee and taſt this diuine will; and alſo ſo much the ſooner ſhall our ſpirit be ſimplyfied, by looſing all impreſsion of the paſsion, and image of the worke. And this poynt ought to be well and maturely conſidered, as being the key to the contemplatiue life; wherfore I wiſh it may be well heeded.

Now then,The ſovvlle muſt plunge her ſelf more deeply in the vvill of God hauing once fovvnd it. hauing by puritie of intention in the Exterior will diſcouered this Interiour, and the vvill of God being thus manifeſted vnto the ſowlle by his ſweet and ſecret touche, and (finally) being thus come to the firſt degree of Manifeſtation, one ought not preſently to ſtart from thence, but to the end to come to the other degrees, and more plainly and eſſentially diſcover the ſame, hee muſt diligently attend vnto this ſecret operation and inward touch of God, and withdrawing himſelf into his interiour, endeuour to augment ſuch ſweet attractions, by cutting of all ſuperfluitie of exteriour and ineriour occupation, togeather with all manner of motions, multitude and multiplicitie of thoughts, the noyſe wherof may interrupt [Page] the repoſe of the ſpouſe, and theyr clam ours hinder the ſowlle from hearing his ſweet voyce, his delicious and mellifluous ſpeaches vnto her, or from reioycing in his amorous and alluring aſpect, ſweet kiſſes, chaſt embracements, or (finally) from feeling this efficatious inaction, and liuely touch of his good pleaſure and will, the which hee ought ſtill to nouriſh, conſerue, and cheariſh within him in obayeng and correſponding to his attraction and illumination, vntill the ſowlle attayne to ſee him (as it were) at Noone-daye, and that ſhee being become and made the ſelf ſame with him, ſhee may haue no other will, ioye, or lyfe, then this vvill of God, the which is the perfection of the Interiour will: and by how much more purely a man addreſſeth his intention in the Exteriour will, ſo much more profowndly ſhall hee diue into the Interiour will.

And therfore thoſe that taſt not this interiour,Letts of the interiour vvill. ought to examyn and looke how they behaue themſelfes in the Exteriour (namely) whether they haue theyr Intention dulie ordered (that is) whether they haue not any paſsion or affection in the worke in hand; whether they doe it meerly for that ſuch is Gods will, without other end or intention whatſoeuer; in ſomme, whether ſuch theyr intention be accompanied with the ſix degrees taught in the firſt parte: And ſo ſhall [Page] they diſcouer the impediments withholding them from entring into the Interiour.

Now (loe) this Manifeſtation and feeling proceedeth from the puritie of Intention in this manner:Hovv this degre proceedech from puritie of intentsion. Puritie bringeth a mortification of paſsions and affections in the ſowlle; mortificatiō breedeth a great tranquility, trāquilitie a profownd ſilence; and in this profownd ſilence the ſowlle ſayth, Audiā quid loquatur in me Dominus Deus, Pſal. 84. I will hearken what my Lord God ſpeaketh within mee: and withall hearing and knowing like a true ſheepe his ſweet voyce, ſhee cannot contayne her but as his true ſpouſe, in abundance of hearts-eaſe breaketh out and ſayth,Cant. 5. Vox dilecti pulſantis [...], a [...]eri mihi (ſoror mea, ſponſa) Loe, the voyce of my deerly beloued knocking and ſayeng, Open vnto mee (my ſiſter, my ſpouſe) And, Sonet vox tua in auribus noſtris, Cant. 2. vox enim tua dulcis & faciestua decora, Let thy voyce ſownd with [...]n myne eares, for (loe) they voyce is ſweet, and they face beautifull: And being (as it we [...]e) inebriated with this ſweet inuitation ſhee [...]nſwereth him and ſayth,Pſal. 118. Quàm dulcia faucibus neis eloquia tua, ſuper me [...]ori meo, How ſweet are thy words to my pallate, more ſweet then [...]onny to my mouth; And againe,Ibid. Ignitum elo [...]uium tuum vehementèr, & ſeruus tuus dilexit illud, Thy ſpeach is vehemently inflamed, and thy [...]eruant delighteth therin. Breif, hauing well knowne his voyce and the ſweetneſſe therof, [Page] ſhee cannot refrayne from breaking forth into his prayſes,Cant. 5.ſayeng, Gutiur illius ſuauiſſimum, His throat or voyce is moſt ſweet; inſomuch that,Cant. 5. Anima mea liquefacta eſt vt dilectus loquutus eſt, My ſowlle did melt and diſſolue aſſoone as my beloued ſpake vnto mee.

In like manner this puritie of Intention bringeth with it (as is ſayd) a diſsipation of paſsions and affections; and this diſsipation worketh a ſerenitie in the ſowlle, which ſerenitie maketh the Sun of Iuſtice to ſhine in our interiour Horizon, and manifeſt himſelf vnto vs.

Againe, this puritie of intention doth driue away the appetits and concupiſcences of our owne will, which being caſt of, their contraries take vp theyr place; ſo that wheras before a man had no appetite but to his owne peruerſe will, now relliſheth hee nothing el [...] then the vvill of God; and therfore the Pſalmiſt ſayth,Pſal. 33. Guſtate & videte quàm ſuauis eſt Dominus▪ Taſt and ſee how ſweet our Lord is.

Finally, this puritie of intention perceth and beateth downe the wall of ſelf-will, behind which the ſpouſe diſcrieth her heauēly Groome, as ſhee affirmeth ſayeng,Cant. 2. En, ipſe flat pos [...] parietem noſtram, proſpiciens per cancellos, reſpiciem per feneſtras, Behold, whear hee ſtandeth behind our wall, caſting his eye in at the grates▪ looking in at the windowes. For, what other [Page] [...]word [...]this thick wall which hindreth vs to ſee God though neer vs, but our ſelf-will which ſeparateth vs frō him, according as it is ſayd, [...]niquitates veſtrae diuiſerunt inter vos & Deum, Iſay. 59. Your iniquities haue made a diuiſion or a wall betwixt yow and God? And what are [...]he grates in this wall through which hee beholdeth the ſpouſe, but the breaches and gapps which ſhee maketh in this her ſelf-will, by the heauy hammer of Abnegation? Alſo what are theſe windowes in the wall wherat [...]ee vieweth her, but pure intentions through brenunciation of all vncleaneſſe?

It is then the puritie of Intention that diſ [...]ouereth God, and manifeſteth vnto the ſowle [...]nd maketh her taſt his will; ſo as by this [...]anifeſtation ſhee plainly ſeeth, and experinenteth that which before ſhee but only poſ [...]eſſed: ſhee vnderſtandeth (I ſay) ſeeth, and [...]aſteth this diuine will in her owne capacitie, [...]yeng therin as in her owne, and that with [...] much more pleaſure as ſhee feeleth the one be more delitious, penetratiue, and ine [...]riating then the other; [...]nd alſo plungeth, and transformeth her ſelf therinto with ſo [...]uch more force, and violence of ardent [...]oue, by how much ſhee diſcouereth it to be [...]etter to liue therin, then in her owne will; the [...]hich hauing once taken full, faſt, and peacea [...]le poſſeſsion of her, draweth, exalteth, raui [...]eth, and cōioyneth her inſeparably to it ſelf, [Page] and lifteth her vp as Amber doth the ſtrawe; and like a torrent of delights breaking out vpon her and ouerflowing her, doth ſo water and inebriate her, and ſo wholy repleniſh her interiour, that like as melted and diſſolued into a ſea of ſweetneſſe, ſhee remaineth ſo cleane depriued of her owne forces and powers, that the diuine will taketh plenary poſſeſsion of her, through an abſolute mayſterie, and without all manner of contradiction; impelling her onward to all goodneſſe, and working in her, by her, and with her, all theſe holie and amorous interiour operations and effects.

And note, that betwixt this Manifeſtation and puritie of intention, thear is a mutuall augmentation and reciprocall encreaſe; for▪ as that ſpringeth of this, ſo this augmenteth by that; wherfore how much greater is the puritie of Intention, ſo much cleerer alſo will be the Manifeſtation; and how much cleerer is this Manifeſtation, ſo much greater will be that puritie of Intention; and how much ſooner the ſoule ſhall haue attayned this puritie, ſo much the ſpeedier ſhall ſhee likewiſe enioy that Manifeſtation. Finally, when the ſowlle hath once fownd this treaſor and taſted this pleaſure, it ſhall not be hard for her to renounce from thenceforth her ſelf, and to continue this puritie of Intention, ſeeing that a man eaſily forgoeth the leſſer good and [Page] pleaſure, to enjoy the greater.

Of Admiration the ſecond Degree.
CHAP. III.

AFTER this Manifeſtation of the pleaſure which God taketh in the execution of his will,Admiration the 2. degree. ſucceedeth another degree (to weet) Admiration, It proceedeth of 3. cauſes. proceeding of three principall cauſes: the firſt wherof is the greatnes of God; the ſecond a mans owne Nothing; the third the admirable familiaritie of God with the ſowlle.

As touching the firſt;The greatnes of God. 1. Cauſe. the vnmeaſurable greatnes of God almightie beginneth heer to diſcouer it ſelf ſo wonderfully, that it wholy aſtoniſheth the ſowlle; for this interiour will by which ſhee is abſorbed, and with which ſhee is become one and the ſelf ſame thing, geueth her ſo true knowledge of God, that ſhee knoweth and ſeeth that thear is nothing elſe but hee, and that thear is but one being or Eſſence which is true, and that all things els but it are nothing: which although they haue ſome certaine borrowed being in thē, yet they haue it not ſo, as that thear is any compariſon to be made betwixt their being and that of Gods, from which it all proceedeth; whoe ſhould not be infinit if thear were any other [Page] then hee; for thear ſhould hee end whear that other ſhould beginne. Now then the ſowlle knowing, and ſeeing this veritie by her owne experience, ſhee is ſo grownded and eſtabliſhed therin (not by particular diſcourſe of the vnderſtanding, but by a generall and ſimple view and by her inheaſion to God) as that ſhee neither ſeeth, knoweth, nor feeleth any other thing then this infinite eſſence, and incomprehenſible beautie; wherwith aſtoniſhed, shee heerhence beginneth to taſt the immenſitie or infinitie which shee had but only heard tell of afore; and this experimentall knowledge of the infinitie of God ingendreth this Admiration in the ſowlle.

Furthermore,Our nothing. this Admiration is augmented by the contrarie cauſe (to weet) our Nothing,2. Cauſe. which is as great an extremitie on the other ſide, and no leſſe profownd gulf; the perfect knowledge of which poynt cometh by the knowledge of the other, for Cōtraria iuxta ſe poſita magis eluceſcunt, Contraries ſet one by another are more euident: ſo that like as black is more perſpicuous ſet by white, ſo doth mans Nothing appeare more cleerly, being compared with the immenſitie of God; as alſo on the other ſide the immenſitie of God, by compariſon with mans Nothing, yea, theſe twoe poynts are ſo incident one to the other, that without the one yow can not knowe the other, inſomuch that a man can [Page] neuer ſee the infinite Eſſence of God, till firſt hee knowe his owne Nothing; neither yet his owne nothing, before hee haue the true knowledge of this diuine immenſitie; but the ſowlle once knowing it, knoweth forthwith right perfectly her owne Nothing; the ſight wherof putting her into an aſtonishment and admiration, maketh her to break forth and ſay with the Prophet,Pſal. 7 2. Ad nihilum redactus ſum & neſciui, I ame brought to nothing and wiſt it not; for why shee hath ſo long contemplated, and ſo intimately embraced this infinite Eſſence in this will, that when shee retorneth to behold her ſelf in conference, and compariſon with this infinitie, shee acknowledgeth her ſelf meer vanitie and a very Nothing; the which acknowledgement freeth her, and geueth her a frank acceſſe to God, and free egreſſe and regreſſe vnto him at her pleaſure, as hee himſelf witneſſeth ſayeng, Egredietur & ingredietur, & paſcua inueniet, Ioan. 10. Shee shall goe forth and enter, and shall find paſture.

But theſe twoe diuine illuſtrations and operations are followed by a third (to weet) by a great familiaritie and ſweetneſſe which our Sauiour vſeth toward the ſowlle, wherat shee remayneth yet more aſtonished, for that commonly, like ſeek and accompanie with theyr like, as Noblemen with Noblemen, gentlemen with [Page] gentlemen, ploughmen with ploughmen, beggers with beggers, inſomuch as to ſee a Lord conuerſe with a begger, were a note of Heroycall and admirable goodneſſe in him; but if a king ſhould be ſeene to doe it, it would be reputed an humilitie and condeſcent worthy of immortall memorie: now what were all this goodneſſe and humilitie compared with Gods, whoe ſo vouchſafeth to conuerſe with man? truly, nothing els but mallice, and pride. If then it ſeemeth ſo greate goodnes, one worme of the earth to conuerſe with another, what bountie (trow yee) is it to ſee the king of kings and God of Gods familiar with a worme,Pſal. 49. and which hath nothing but commeth from him? yea, which is moſt of all, with a ſyn full ſowlle and his enemie? ſeeking her, wooing her, chearing her, ſhewing her all louely and gratious regard, and inceſſantly honoring her with ſome particular grace or other; in fine, making ſhewe as though hee had ſome ſpeciall need of her; yea ſeeking her grace with ſuch inſtance, loue, and humilitie, as though all his good depended on her conſent, and all his felicitie conſiſted in her fauor.

The ſowlle (loe) mounted to this degree, and ſeing with an illuminat eye the extent of ſo infinit goodnes of God toward her, not only falleth into a profownd admiration therof, but departeth euen out of her ſelf [Page] through extreame aſtoniſhment, ſo farre forth as falling therby as into a trance or Extaſie, in exceſſe of loue and ioy ſhee crieth out ſayeng,Cant. 2. Fulcite me floribus, ſtipate me malis, quia amore langueo, Prop mee vp with flowres, beſet mee rownd with apples, for (loe) I languiſh for loue. If the twoe Qweenes, Heſter and ſhee of Saba fell into an extaſie, the one in beholding the glorie of king Aſſuerus, the other in viewing that of Salomon, what marueill may it ſeeme to the ſowlle, to ſee ſo exceſsiue loue and goodnes of Allmightie God himſelf toward her? But what are theſe flowres which may ſo ſupport and prop her vp in her languiſhment, but the examples of Ieſus Chriſt, the which ſhee deſireth to imitate? ſayeng within her ſelf: I deſire to forgoe and renounce my owne will by his example, for the vvill of God, and be obedient therunto vntill death as hee was, and to annihilate my ſelf like him, to the end I may render ſome parte of my debts to that vnmeaſurable goodnes: I languiſh of the wownds which loue hath made in my heart with the arrowe called Sagitta electa the choiſe arrowe,Iſay. 49. the which that diuine Archer (whoe is Charitie) hath ſhot into my heart eſtoſoones vpon his Manifeſtation vnto mee, and whoe alſo like a good Archer hath followed his arrowe, ſo that both are fixed in my heart, and lodged in my bowells as it is ſayd,Pſal. 14. Ad [...]eum [...]eniemus, & manſionem apud eum faciemus, VVee [Page] will come,Luc. 12. and will abide with him. Behold, this arrowe is all on fier, and neuer cometh but to kindle this fier in our land; the heat therof burneth mee, the loue inflameth mee, the ardour melteth and diſſolueth mee like wax before the fier,Pſal. 77. conſuming all my forces, and (in fine) maketh mee to die vnto my ſelf and liue to God; and how farther this arrowe perceth and my wownd is greater, ſo much more incurable is my languor, and holsome my hurt. And therefore is it that I entreat yow to ſupport mee with the flowres and examples of Ieſus Chriſt, and to ſtrengthen mee with the apples of odoriferant prayers; for (loe) theſe flowres and frutes are as pillars wheron I reſt mee and ame borne vp, as being as hard as Adamant, high as heauen, of depth bottomleſſe, of durance endleſſe.

See heer, how this holie ſowlle ſpeaketh, rapt in admiration of this infinite goodneſſe, and wholly infiered and inflamed with the ardēt loue of her heauenly ſpouſe; and not hable to containe any lōger, breaketh out through exceſſe of feruor into inward tearmes and boyling acts, tearmes and acts vnderſtood rather of God then of herſelf; and is by this meanes highly lifted vp to God: and by how much the more ſhee admireth him, ſo much more is her eleuation, and ſo much the cleerer and eſſentiall her diſcouerie, and view of the diuine will and ſweete pleaſure of God; and [Page] by how much more ſhee admireth him, ſo much the higher is her eleuation; and reciprocally how much higher is her eleuation, ſo much the more ſhee admireth him, and is made therby ſo much the more capable of that goodneſſe.

But note,Theſe degrees be not conſiderations. that I meane not that explicitè the ſowlle reſt and ſtay on theſe three poynts, nor that ſhee practice them by way of conſideration; but rather that they preſent them ſelfes generally vnto her as diuine lights, ſhee not leauing of the Contemplation of the diuine will to ſeeke them, but wholly and continually remayning fixed therin.

Of Humiliation, the 3. degree.
CHAP. IIII.

AFTER this Admiration enſueth Humiliation, Humiliation. 3. Degree. a degree which followeth immediately after hauing diſcried and admired the diuine immenſity and omnipotencie, in that the ſowlle hath cleerly ſeene that God is euery whear, as hauing ſeene him without and within her, aboue and belowe her, on euery ſide and rownd about her, and after hauing perfectly perceiued that God is more inwardly within her then ſhee herſelf: moreouer, hauing knowne his goodneſſe, taſted his ſweetneſſe, ſeene his beauty, enioyed [Page] his familiaritie, and experimented in her his liuely and efficacious Inaction, his ſweet and ſecret operation, his ſtrong and violent attraction, and (finally) after hauing compared her vilitie, her mallice, her nothing, with the immenſe glorie and goodneſſe of God, ſhee beginneth to produce profownd (though moſt ſecret and ſubtile) acts of humilitie, ſayeng one while with S. Peter, Recede â me quia homo peccator ſum, Luc. 5. Depart from mee, for (loe) I ame a ſinfull wight; And anon with S. Elizabeth,Luc. 1. Et vndê hoc mihi? VVhence and from what goodneſſe cometh it, that God voucheſafeth thus to come and viſit mee? Otherwhiles againe with S. Peter,Ioan. 13. Tu mihi lauas pedes? Comeſt thow to waſh the feete of my muddy and earthly affections through thy heauenly and familiar condeſcent and cheariſhings?Apoc. 19. thow (my Lord and God of all glorie) wilt thow through the familiar and delitious operation of thy diuine will, thus daigne to diſguſt mee of myne owne bitter and abiect will? what! thow that art the king of kings and Lord of Lords, wilt thow abaſe thy ſelf ſo lowe as to conioyne thy will with myne, and operate ſo familiarly with, in, and by it, and endure that it doe one and the fame act with, in, and by thy diuine will. Lord, I ame affrighted at this noueltie, aſtoniſhed at this bounty, and ouerwhelmed with this glorie and maieſtie, and ame not hable to endure [Page] ſo great abatement of thy greatneſſe, nor ſuſtaine ſo great a flaſhe of thy ſplendure, nor comprehend ſuch exceſſe of goodneſſe, nor abide ſo ſtrong aſſalt of ſo infinit loue; Recede â me, Iob. 10. Lord, depart from mee a ſinner, Et dimitte me paululùm vt plangam dolorem meum, And leaue mee a while to wayle my ſinnes; els,Ioan. 13. Non lauabis mihi pedes in aeternum, Thow ſhalt not waſh the feete (of my paſsions and affections) with thy familiar blandiſhments and heauenly delices. To whom as to her that vnderſtandeth not as yet that myſterie, God anſwereth, Quod ego facio tu neſcis modò, Ibid. ſcies autem poſtea, VVhat I doe, thow knoweſt not now, thow ſhalt know it heerafter. As if hee would ſaye, My ſpouſe, thow vnderſtandeſt not the effect and conſequence of this my worke; thinke not that I doe it only to manifeſt vnto thee my benignitie, but alſo to releiue thy neceſſitie, for why,Ibid. Si non lauero te non habebis partem mecum, Vnleſſe I waſhe thee thow ſhalt haue no parte with mee; if by the tract of my ſpirit I plucke thee not out of thy fleſhe; if by the taſt of my true pleaſure I make thee not forgoe the falſe; if with the relliſh of my heauenly ſweetnes I make thee not diſtaſt the earthly; if by the peace of my will and pleaſure I free thee not from the warre of thy paſſions; if by a ioy in my will I make thee not forſake thine owne; if (finally) by a ſupernaturall contentment and repoſe I make thee [Page] not caſt of that of nature, thow ſhalt remaine euer thine owne, and allwayes in thy ſelf, hauing the feet of thy affections ſtill fowlle and ſoyled with earthly myer, and conſequently canſt haue no parte with mee in that goodly Citty of mine,Apoc. 21. wherinto Nuliū intrabit coinquinatum, No defiled thing shall enter: and therfore by this my liuely, efficatious, ſweet, and familiar operation in, and with thee, it pleaſeth mee to waſh and make cleane thy feete (to weet) the inferiour parte of thy ſowlle, from all ſpot of paſsion and diſordinate affection, and radically to plant my will in thee, wherby to make thee my liuely temple, holie tabernacle, Paradiſe of pleaſure, and (brief) to make thee one ſpirit with mee, yea myne owne ſweet ſpouſe for euer and euer,Oſee. 2. for Sponſabo te mihi in aeternum, I will eſpouſe thee for euer.

The ſowlle thus ſeing that ſuch is his diuine will, which is her only lyfe and ioye, and to the which ſhee aſpireth from the bottome of her heart, with an vnſatiable deſier to reſigne herſelf wholly therunto,Ioan. 13. anſwereth, Domine non tan [...]um pedes meos, ſed & manus & caput, O Lord, waſh not only my feet, but my hands and head alſo, that I may not only haue cleane feet for to walk in thy wayes, but alſo an illumined vnderſtanding to knowe thy lawe, and innocent hands to doe good workes, wherby being wholly deſpoyled of the old man, I may from henceforth ſay,Cant. 5. not only Laui pedes meos, [Page]quomodò coinquinabo eos? I haue waſht my feet, how ſhall I now fowlle thē any more? but alſo, Exui me tunica mea, Ibid. quomodò induam illam? I haue put of my garmēt, how ſhall I put it on againe? wherunto the ſpouſe anſwereth,Ioan. 13. Qui lotus eſt, non indiget niſi vt lauet pedes, ſed eſt mundus totus, Hee that is waſhed, needeth not but only to waſh his feet, but is wholly cleane: for, if thow haue no vaine affections thow ſhalt be cleane all ouer, Et macula non erit in te, Cant. 4. And thear ſhalbe no ſpot in thee: and therfore let me doe my will in thee, let mee operate like a true ſpouſe, let my ſpirit repoſe in thee, let mee labour together with thee, for that according to the word I haue paſſed vnto thee,Oſee. 2. Sponſabo te mihi in fide, I will eſpouſe thee in fayth.

The ſowlle hauing vnderſtood this myſterie, as one wholly diſſolued into ſweetnes, and inflamed with loue,Cant. 5. ſayth, Anima mea liquefacta eſt vt dilectus loquutus eſt, I was wholly diſſolued aſſoone as I heard my beloued ſpeake; and goeth on in ſpirit with the virgin Marie ſayeng,Luc. 1. Ecce ancilla Domini, fiat mihi ſecundum verbum tuum, Loe heer thy handmayd (oh Lord) be it vnto mee as thow haſt ſayd. And heerupon, by ſuch her ſweet conſent and hearty reſignation to the vvill of God, ſhee becometh ſtraightly vnited therunto, receiueth it into her, and (finally) is become therby the mother of Ieſus Chriſt, for (quoth hee) [Page] Quicunque fecerit voluntatem patris mei qui eſt in coelis, hic frater, & ſoror, & mater mea eſt, VVhoe ſo doth the will of my father whoe is in heauen, hee is my Brother, my Siſter, and my Mother. And the ſowlle hauing ſo ſpiritually conceiued him, and being become great of him, ſhee charily keepeth, cheriſheth, nouriſheth, worſhippeth, and adoreth him in her heart, like as the virgin Marie did in her boddie; and ſo (to be ſhort) ſhee is bleſſed, not for being the wombe which beareth him, or the teates which nurſeth him, but for being ſhee whoe hath heard the word of God and kept it.Luc. 11.

Now,This dialogue paſſeth in ſpirit. albeit this Dialogue paſſe not betwixt God and the ſowlle in theſe expreſſe and formall tearmes, yet ſilently and in ſpirit they paſſe in effect and ſubſtance within the ſowlle in this her deſire of Humiliation; the which ſpirituall effect a man cannot expreſſe but by ſuch articulate words. And thus by this degree of Humiliation ought the ſowlle learne to humble herſelf amid the familiar viſitations and blandiſhments of her heauenly ſpouſe (that is to ſay) behaue her with as profownd reuerence toward that great maieſtie, as it daigneth to ſtoope in ſo great familiaritie to her; and ought to take great heed not to render herſelf reciprocally familiar vnto him as to her equall, for ſo ſhould ſhee make of this familiaritie a wall betwixt God [Page] and her, and a very thick clowd which would hinder her from the cleer aſpect of the ſpouſe, and from wading forward into his greatneſſe; a poynt wherin many ſpirituall perſons doe very much preiudice themſelfes, forgetting through Gods great familiaritie with them, to render vnto him a due and profownd reuerence.

The reaſon why ſuch familiaritie of the ſowlle toward God is ſuch an obſtacle and clowd,VVhy faemiliarity maketh a vvall bevvixt God and the Souls is becauſe that therby ſhee accomodateth the greatneſſe of God to her ſmallneſſe, and his diuinitie to her humanitie, and ſo ſeeth allmoſt nothing at all out of her ſelf, nor any greatneſſe aboue her owne; wheras by profownd reuerence ſhee is rayſed vp aboue her ſelf to the greatnes of God, and proportionateth herſelf in ſome ſort to him, and her humanitie to his Dietie, and ſo ſhee ſeeth things which are aboue her; in the one God is proportionated to the ſowlle, in the other the ſowlle to God; in the one God is abaſed without that the ſowlle is any whit lifted vp, in the other the ſowlle is lifted vp, without that God is any whit abaſed: And ſo yow ſee the one ſerueth as a clowd to vayle the greatneſſe of God from the ſowlle, and the other as a light wherby to diſcerne it.

Of Exultation, the 4. degree.
CHAP. V.

[Page]

EXVLTATION of heart enſueth incidently the degree of Humiliation; Exultation. 5. Degree. for, the ſame cauſes which doe humble her, doe like wiſe make her exuit,VVherof it cometh. becauſe her ſmallneſſe which ſheweth her that ſhee is nothing of her ſelf, doth likewiſe 1 ſhewe her how ſhee is all in God; and how in leauing a being finite, ſhee vniteth her to an infinite, knowing well that ſeing ſhee is nothing of her ſelf, but of that which is (to weet) God; and if then ſhee ſubſiſt of him whoe ſuſtaineth her, that conſequently hee is in her and ſhee in him: and heerin conſiſteth 2 the true Exultation of the heart. The greatneſſe alſo, and magnificence of God as they doe humble her, ſo likewiſe doe they rayſe in her this Iubilation, ſeing herſelf made 3 one and the ſame with them. Moreouer, the familiaritie of God, or ſpirituall conception aforeſayd of Ieſus Chriſt cauſeth this humilitie in her, and that humilitie is accompanied with Exultation, inſomuch as after that humble conception ſhee ſingeth with the virgin Marie, Luc. 1. Exultauit ſpiritus meus in Deo Salutari [Page]meo, quia reſpexit humilitatem ancillae ſuae, My ſpirit exulteth in God my Sauiour, becauſe hee hath reſpected the humilitie of his handmayd. Finally, another more eſſentiall cauſe 4 then theſe which produceth this extreame Exultation, is, the marueillous and inſeparable vnion of the ſpirit of man with God: wherof for that I haue already treated in the 2. chapter of the firſt Parte, I forbeare heer to ſpeak, referring the Reader therunto.

Of this Iubilie and Exultation of ſpirit ſpake ſhee whoe hauing taſted it ſayd,Cant. 1. Exultabimus, & laetabim [...]r inte, memores vberum tuorum ſuper vinum, VVee will exult and reioyce in thee, remembring (that is) hauing experimented that thy teates are better then wyne: Shee ſayth better then wyne,Ephe. 5. In quo eſt Luxuria, VVherin is Luxurie, wherunto this Exultation is contrarie,Zach. 6. as being Vinum germinans virgines, The wyne which engendreth virgins or the celibate lyfe, and making a man for the fruition of theſe ſpirituall delights, to deſpiſe all the pleaſures of the fleſh, for, Guſtato ſpiritu deficit omnis Caro, The ſpirit once taſted, all fleſh fayleth.

The effects of this Exultation are,The effects of Exultation. that it withdraweth vs from all vagaries, retayneth vs at home within our Interiour, aſſwageth the dolour of Abnegation, encourageth Puſillanimitie, commaundeth affections and bridleth Paſsions; alſo, it is an [Page] oyle which ſuppleth the ſtubburnes of mynd, ſweetneth the bitternes of the heart, ſollageth the tediouſnes of lyfe, and reioyceth the ſpirit; it is a ſaulce which maketh toothſome the vnſauorie morſell of mortification, a medicine which healeth the wownds of affliction; a water which ſtrengthneth the debilitie of the ſpirituall ſight: In fine, it maketh vs deſpiſe all carnall conſolation, forget all worldly delights, ſurmount our calamities, to ſit at eaſe amid our toyles and trauayles, and to triumphe ouer our infernall foes: it maketh eaſie, things ſeeming impoſsible, it geueth courage to perſeuere, it openeth Paradiſe, and wafting the ſowlle ouer a ſea of miſeries, lifteth her vp to heauen, as ſhee of whome is ſayd,Cant. 3. Quae eſt iſta quae aſcendit de deſerto, de lit ijs affluens, innixa ſuper dilectum ſuum? VVhoe is this that aſcendeth from the deſert, abounding in delights, leaning vpon her beloued, and firmly vnited to him?

Of Eleuation, the 5. degree.
CHAP. VI.

[Page] AFTER this degree of Exultation ſucceedeth the laſt of Eleuation of the will and mind into God;Eleuatiō ▪ 5. Degree. the cauſes wherof are all the former degrees (to weet) Manifestation, Admiration, Humiliation, and Exultation.

For firſt,Effects. 1. that of Manifeſtation ſheweth the ſowlle as farre as her reach extēdeth the vvill of God, and how ſhee is in God, making her truly, really, and experimentally to taſt it in her owne capacitie (namely) that it is ſpirit and lyfe; a thing ſo ſurpaſsing all vnderſtanding, as that no witt or doctrine can comprehend it, ſeing that naturally none can exceed the bownds of Nature, but to know what is ſpirit and lyfe a man muſt be in ſpirit and lyfe, which is aboue nature and beyond the actiuitie of her Sphear, and ſo not naturally to be knowne; but this degree of Manifeſtation diſcloſeth vnto vs the vvill of God (ſpirit and lyfe) in that it lyfteth vs vp aboue nature; yet notwithſtanding foraſmuch as this degree diſcouereth not the vvill of God ſo plainly as the others in theyr order, ſo neither doth it lift vp the ſowlle ſo much as they, but as it doth but only begin the diſcouerie, ſo doth it but begin to lift vp the ſowlle into God.

Admiration, likewiſe as is manifeſt,2. lifteth vp the ſowlle, for that Admiration being nothing els but a totall extenſion of the ſowlle, and all her powers vpon an obiect beyond [Page] and aboue her capacitie, it muſt of neceſsitie lift vp the admiring ſowlle, for that ſuch extenſion of her ſelf, and totall application of her powers to this will, cauſeth conſequently on the one ſide an auerſion from exteriour things, by a totall intraction of her powers and ſenſes, and on the other a perfect inherence or adheſion therunto wherby to comprehend it; the which auerſion, and conuerſion or adheſion to the ſupernaturall obiect work this Eleuation.

The like is of Humiliation, 3. Luc. 1. eleuating the ſowlle as is ſhewne, Quia reſpexit humilitatem ancillae ſuae, For that hee hath reſpected the humilitie of his hand-mayd: and a whyle after, Et exaltauit humiles, And hath exalted the humble: It eleuateth her (I ſay) not only in grace, vertue, and fauor of God, but alſo in actuall Contemplation and experimētall knowledge of him; for that by ſuch act of Humiliation (as is ſhewed) a man reducing himſelf with all other things to nothing, hee ſeeth God in all things, or rather all things to be God, and conſequently can ſee nothing but God euery whear; and this is the true Eleuation.

Then for Exultation, 4. the like alſo is of it; being but an exceſſiue ſpirituall ioy, the plenarie abundance wherof repleniſheth wholly the ſowlle, and with her extreame ſweetnes ſo inebriateth her, as that cleane forgetting the world and all creatures, yea her ſelf, ſhee [Page] remaineth wholly fixed in this fountaine of ioye (to weet) God, whoe hath totally ſeazed vpon all her powres, and ſo ſtrooken and wownded her heart, and taken a full poſſeſſion therof, that ſhee hauing now no more dominion ouer herſelf, followeth his inflaming inſtincts and attractions all in all, and (as it were) hand in hand, geueth eare to his wordes, embraceth his doctrine, and (finally) geueth herſelf wholly ouer vnto him, ſubmitting and ſubiecting her to his good pleaſure; followeth him like as doth the ſhaddowe the boddie, adheareth to him like the Accident to the Subſtance, like the Circumference to the Center, the member to the boddie, the branche to the vine, and the parte to the wholle; and ſo is perfectly becom one and the ſame ſpirit with God,Corin. 6. for, Qui adhaeret Deo, vnus ſpiritus eſt, VVhoe ſo adheareth to God, is one ſpirit with him.

Thus then it appeareth how the Interiour vvill of God cometh not all at once but by little and little, and how the ſowlle feeleth it by degrees, ſhee being without this diuine will likevnto the world, wholly repleat and couered all ouer with the darkneſſe of the night, and it on the other ſide like vnto the Sun or day,Similie notan. the which as it approcheth, expelleth and baniſheth all that darkneſſe, leauing her like a little world all ouer illumined; but as the daye commeth not all at once but by degrees, [Page] and ſucceſsiuely, ſo likewiſe doth this will: For,1. Degree. as in the morning the day beginneth to appear, and ſhew it ſelf by little and little, ſo alſo doth this diuine will in the beginning of Pure intention.

After followeth the dawne or breake of day,2. Degree. which ſheweth manifeſtly that the day is entred into the word; wherunto reſembleth the degree of Manifeſtation, which in like maner manifeſteth that the vvill of God is entred into the ſowlle.3. Degree. Then afterward the sun beginneth to ryſe, lightning the world ſomwhat more, and this reſembleth the degree of Admiration, by which the fowlle apprehen deth more perſpicuouſly the vvill of God, and is therby more illuminated then before.4. Degree After this the Sun diſchaſeth all the darkneſſe of the night, the which is the degree of Humiliation, wherby (namely) by the great abaſement and annihilation of the ſowlle ſhee diſcouereth more eſſentially this vvill of God, and vniting her ſelf perfectly therunto, diſperſeth all her ſpirituall fogg and darkneſſe.5. Degree After all this, the Sun ſheweth himſelf in his full and compleat beautie and brightneſſe, ſuche, as that therby it cheereth and cheriſheth all creatures both reaſonable and vnreaſonable; which office appertaineth to this degree of Exultation, wherin the vvill of God ſheweth it ſelf ſo fayer and admirable, that the ſplendure therof cheereth and reioyceth [Page] the reaſonable and vnreaſonable parte of man. Finally,6. Degree. the Sun after all the foreſayd degrees, riſeth ſo high and very bright, that therby the world is likewiſe cleane eleuated out of the deepe darkneſſe of the night, vnto that ſplendure which wee ſee at Noone day; the which repreſenteth this laſt degree of Eleuation; the vvill of God bringing at laſt ſo great light and ſplendure with it, as that the ſowlle is quite exalted out of the abyſſe of her ſpirituall darkneſſe, euen to the perfect contemplation of God her true Sun, with whome being arrayed like the woman in the Apocalypſe, and,Apoc 12. Amicta lumine ſicut veſtimento, Pſal. 103. Clad all in light like as with a garment, the Angells fall on admiring her,Cant. 6. ſayeng, Quae eſt iſta quae progreditur quaſi aurora conſurgens, pulchra vt luna, electa vt ſol terribilis vt caſtrorum Acies ordinata? VVhoe is this that cometh forth like the riſing morning, beautifull as the Moone, choyce as the Sun, and terrible like an Armay in battayle array?

Certaine Aduiſes touching the premiſses.
CHAP. VII.

[Page] NOTE,Aduiſes. 1. that I propoſe not theſe degrees as poynts or conſiderations to meditate vpon, but as effects which this diuine will operateth in the ſowlle, the ſame effects not arriuing ſo much by her owne induſtrie, as by the operation and illuſtration of that will within her, ſhee only diſpoſing herſelf therunto by the cutting of of all affections and paſsions, and by pure intention, liſtning in all peace and repoſe of heart, profownd ſilence, and tranquilitie of ſpirit to this diuine will.

Moreouer,2. thear are ſome whoe for being too actiue and exteriour, attayne only to the actiue will, without taſting at all the contemplatiue or interiour.3. Others ſome thear are that attayne to ſo high degree, that they ſee almoſt continually the interiour will; and ſuche ſee not the Exteriour, becauſe that the Exteriour they haue made the Interiour. Againe,4. ſome haue attained the perfection to abyde in the ſupereminent will, and thoſe ſee neither the Exteriour nor the Interiour will, for, of both they haue made the ſupereminent; not that the one and the others doe not the work contayned in the firſt parte, according to the rules of things commaunded or forbidden, for that (loe) were a very groſſe errour, wherof I haue aduertiſed yow in the ſayd firſt parte, as likewiſe doe heer againe; but that they doe thoſe works interiourly with an [Page] other manner of intention, and more eminent meanes.

To conclude, yow muſt be admoniſhed not to retayne preciſly in your mind the Ideaes of thoſe degrees and diuiſions of the diuine will, to ſtay thervpon; but as that will is in it ſelf ſpirit and lyfe without all maner of image or Idaea, ſo and in ſuch ſort muſt yee endeuor (as neer as may be) to contēplate it, theſe degrees and diuiſions ſeruing only to help and make capable therof, the ſowlles that haue not yet taſted the ſame, and which without ſuch diuiſion are not hable to cōprehend it, as is ſhewed afore in the firſt and fowrth chapter of the firſt parte;Similie. for, as the light of the day may be diſtinguiſhed by degrees, according to his ſucceſsiue and peece-meale coming into the world, and yet in it ſelf is ſimple and without diſtinction and multiplicitie; ſo the light of this diuine will may be diſtinguiſhed by that it ſheweth it ſelf ſucceſsiuely vnto the ſowlle, and yet for all that is moſt ſimple, vniforme, and voyd of degrees and multiplicities; for like as the Sun ſheweth himſelf in one degree of light at breake of day; at his vpriſing in an other, at Noone in another, and yet is but all one light; euen ſo this diuine will diſcouereth it ſelf in one degree of light to Beginners, in another to Proficients, and in a third to the Perfect.

Note alſo, that although I ſay, that yow [Page] muſt feele and taſt in your ſelf this will and pleaſure of God,Note vvell. yet muſt yow neuer byde vpon that feeling, yea though grownded on the Abnegation of your owne will, and vpon the vvill of God; for, although it be right good to take a taſt and contentment in the abnegation of your ſelf, and in the vvill of God, yet muſt yow not for all that inſiſt and dwell vpon that taſt and contentment, but meerly in the vvill of God. For better vnderſtanding wherof yow are to weet, that in this act of Abnegation thear concurre twoe things, Renunciation and Contentment; on the firſt wherof yow are to inſiſt and reſt, but not vpon the latter. So likewiſe in the act of Reſignation vnto the vvill of God thear are twoe things (to weet) the Reſignation it ſelf, and the Taſt that one taketh therin; on the former wherof yow are to repoſe, but not on the other. For defalt of which obſeruation and due diſcouerie of this deceipt, I haue knowne ſome very much abuſed; and that ſo much the more, by how much this error is ſubtile, and couered with a fayer pretext of Abnegation or Reſignation.

Finally,7. yow muſt not think your ſelf hable to attayne to this ſecond parte of the vvill of God, till yow haue firſt well and dulie practiſed the firſt by true and long mortifications; as hath bein touched in the 18. chap. of the firſt parte.

An Examination neceſſarie to be vſed by the Practiſer of this ſecond Parte of the vvill of God.
CHAP. VIII.

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AS for this ſecond Parte,Poynts to be examined. it needeth no exact Examination, for that it conſiſteth rather of effects of the ſpirit then of any induſtrie of ours; only it ſhall ſuffize to examin.

Firſt, whether (hauing fownd by the firſt 1 degree of Manifeſtation this Interiour will) yow haue conſerued, cheariſhed, and entertayned it, without being diſtracted; reiecting all paſsions, and mortifieng all affections, ſo farre forth as that yow haue had no other ioye, conſolation, and lyfe, then in the ſame.

If when yow could not haue this Manifeſtation 2 nor taſt of this diuine will, yow haue ſearched in the bottome of your heart the cauſe therof, with a ſtrict examination whether yow haue not had any paſsion of ioy, or ſadneſſe, feare, loue, hatred, or any affection of willing or nilling; and hauing fownd any ſuch, whether yow haue faythfully repelled it or no.

Furthermore, for as much as the degree 3 [Page] of Admiration dependeth and proceedeth of three poynts (to weet) of the Immenſitie of God, of his Familiaritie, and of our owne Nothing, as hath bein ſhewne, examin whether yow haue duely annihilated your ſelf; for that, of this annihilation dependeth the perfect familiaritie, and knowledge of the immenſitie of God.

4 As touching the 3. degree of Humiliation, yow are to reuiſe whether toward the familiaritie and blandiſhment of the heauenly Spouſe, your ſowlle haue carried and comported herſelf humbly (that is) with as profownd reuerence toward ſo great maieſtie, as it hath daigned to ſtoope ſo familiarly to her; or whether contrariewiſe ſhee haue forgotten her ſelf, in rendring him reciprocall familiaritie as to her equall, and ſo haue made of ſuch her preſumption a wall (as it were) betwixt God and her, or a vayle or thick clowde, wherby ſhee is hindred truly to contemplate her Spouſe, and diue into his greatneſſe; a falte which many ſpirituall perſons commit to theyr great domage, not knowing with the familiarity of God, to reſerue and render vnto him a due and profownd reuerence.

5 Examin alſo, whether yow haue duely vſed the ioy and Exultation of Spirit, in infu [...]ing and plunging your ſowlle farther into the vvill of God, and made vſe therof toward a [Page] more intenſe and profownd Renunciation of your ſelf, in driuing away all puſillanimitie and yrkſomneſſe of mind, and all imagined difficultie of mortification, without repoſing ſenſually theron. As for Eleuation, that is a degree 6 or effect dependant of the fowre former.

Finally, whether yow haue continually borne in mind, that yow are not expreſly to 7 retaine therin, the images or repreſentations of the degrees related in the ſecond parte, nor the diuiſions of the vvill of God, but rather whether yow haue endeuored according to your powre and capacitie, to knowe and contemplate it ſuch as it is in it ſelf (to weet) ſimple, and without all maner of image or diuiſion; though to declare it vnto yow it hath bein neceſſarie to diuide it as yow haue ſeene. Likewiſe, whether yow haue 8 taken the ſame 5. degrees, not for your owne acts, but for operations and effects of the Spirit of God in yow.

Heer endeth the Second parte of the Rule of Perfection. Laus Deo.

THE COPPIE OF AN ADVISE TOVCHING PRAYER, giuen vnto one, afflicted by reaſon of the great ſterilitie vvhich hee fovvnd therin.

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THE firſt and principalln3. Principall things in Prayr. thing which a man ought in Prayer to 1 doe, is to rectifie his intention (that is) to take it in hand only becauſe God would haue it ſo, without any other end or motiue whatſoeuer; and to continue the ſame only end and motiue.

2 The ſecond is, after ſuch Proteſtation, to examin his interiour, and diſcerne if (hauing proteſted ſuch intention) hee hath ſayd true or no; and this by a ſimple view or reflexion on himſelf, examining his heart and ſownding the bottome of his interiour, whether thear be not any other thing beſids this will lodged therin; as, if hee deſire the end of Prayer; if hee feele any tediouſneſſe therin; if hee ſeek occaſion to depart or to be called away; if hee wiſh to be illuminated, enflamed, or conſolated in any ſort whatſoeuer, aſwell in the ſuperiour or ſpirituall parte of the ſowlle, as in [Page] the inferiour or ſenſible; and finding by the examen any of theſe things or other whatſoeuer, hee muſt reiect it as a pernitious and venimous ſerpent, and as oppoſite to the foreſayd proteſtation and vvill of God. Now, this reflexion and examen is nothing els,Hovv to examin the intention. but to iudge and feele wherto his mind is drawne, what hee wiſheth, deſireth, and taketh pleaſure in, or contrariewiſe in what hee is diſpleaſed, diſcomforted, and what hee flieth.

The third thing is,For prayr grovvnded vpon the only vvill of God, continuation of examē. the continuance of this 3 examen and reflexion, if ſo be that hee taketh only for his Prayer and ſubiect this vvill of God, to the end that the ſowlle remaining in her puritie, diſcharged of all affaires, and not being hindred by any other ſight, may continually view, fixedly and ſoly contemplate, and ſweetly taſt this pleaſure and delitious contentment of God.For other ſorte of Prayer, frequent reflexion. Or els, hee ought often to viſit it by a frequent reflexion, if hee take for his ſubiect meditations and aſpirations; to the end that perceiuing any other thing to intrude it ſelf into his interiour, hee may reiect it as oppoſite and contrarie to this puritie of intention, yea, the very deſire of illumination and of high contemplation: and this reiection muſt be no otherwiſe done then by the ſame will, in turning by a ſimple conuerſion therunto, and by a contempt, auerſion, and obliuion of all creatures.

And note,Secret deceptions. that for the moſt parte, the hindrance [Page] of the puritie of intention, and deception of well minded perſons, are the good deſires, which doe hinder, retayne, and ruine ſo much the more this integritie of intention, by how much the leſſe they are diſcouered and held for ſuch, as (for example) the deſires of feruour, deuotion, teares, contrition, and illumination; for, inaſmuch as they are diſguiſed with the cloake of pietie, one taketh no heed of them, ſo that without ſuſpition, the deſire of them entreth into the bottome of the heart, and wholly poſſeſſeth and ruleth it, not leauing roome for the vvill of God, the which often tymes is quite cōtrarie (to weet) that hee be not conſolated nor illuminated, neither that hee haue teares and ſenſible deuotion; for,VVhat is true deuotion. 2. 2. qu. 82. art. 1. true deuotion conſiſteth only in contenting himſelf with this vvill of God, or (as ſaith S. Thomas) promptly to doe that which appertaineth to his ſeruice.

This blindneſſe continually commeth, becauſe (as is ſayd) a man looketh only on the cloak and exteriour of ſuch deſires, and not on their interiour true ſubſtance and effects, which indeed are nothing els but conſolation and illumination; yea, proper will, naturall contentment,The grovvnd of all perfecction. and ſelf loue. For, yow muſt knowe that the wholle ſtable ſowndation and grownd of perfection, is the vvill of God, which ought alwayes to be ſeene and ſhine in our interiour, and neuer to vaniſhe away [Page] nor be left of either by affliction or conſolation; no more in ariditie, ſterilitie, and contradiction, then in deuotion, conſolation, and perfect reſignation; becauſe that this will is a thing ſo celeſtiall and tranſcendent, that it reformeth all deformitie, and rectifieth all crookednes, and as a thing firme and ſtable, diſchaſeth and (as it were) abſorbeth all vacillation and inſtabilitie, and is no leſſe in our pouertie, ſterilitie, and fragilitie, then in our abundance, deuotion, and perfection, though not according to ſence, but to reaſon; wherof wee are aſſured by the diuine powre and prouidence gouerning all things.

VVhoe then deſireth true contentment of mind,Hovv to repoſe cō tinually in God. and to liue with quietneſſe in God, it is neceſſarie that hee alwayes eſtabliſh himſelf vpon this vnmoueable fowndation, and cornerſtone of the vvill of God, repoſing cōtinually theron, and that, by way of Reſignatiō. But as this fowdation is not alwayes ſenſible, but often hath reſidence only in the Reaſon, ſo likewiſe ſome tymes a man can not haue this Reſignation ſenſible; but only the reaſonable; the which hee may alwayes haue, euen when the ſenſe is quite contrarie to the Reſignatiō; for, one may be reſigned when hee hath any contradiction, ſterilitie, or ſubſtraction of deuotion, notwithſtanding the contradiction of the ſence, all the which hee may accept as the vvill of God: yea, if hee feele not in himſelf the courage ſo to accept it and [Page] reſigne himſelf, hee muſt mount higher, and take as the vvill of God this Irreſignation; and if yet the darkenes be ſo great that hee can not thus doe, hee muſt alſo reſigne his darkeneſſe: if (finally) by reaſon of tediouſneſſe hee hath not the will to performe any of theſe things, hee muſt offer to God this tediouſnes and defect of good will, and take it at his hands as his will in this maner, reducing to Reſignation the letts of Reſignation which may occurre; to the end that in this ſort, allwayes and inceſſantly the vvill of God may (as is aboue ſayd) deuoure all things, and that a man may dwell allwayes therin: and this kind of Reſignation of Irreſignation is farre more frutefull,A perfect Reſignation. meritorious, and ſublime, and leading more directly to the true vnion with God, mortification of himſelf, and tranſcendence ouer all things, then that which is done according to ſence; and a man may ſay that the one is ſimple, and the other dubble; yea, that the one is ſo many tymes dubbled as it doth abſorb and ſurmount intrinſecall obſtacles.

And note,Note. that this Rule of accepting all things at the hands of God is ſo generall, that it hath no exception, in ſuch ſort that a man muſt accept not only the extrinſecall croſſes and afflictions of the world, and of his neighbour at the hands of God, but alſo the very intrinſecall, proceeding from his imperfections, [Page] for,Rom. 8. Omnia cooperantur in bonum diligentibus Deum.

The three points of this aduertiſment are more particularly diſtinguiſhed into 6. in the 9. chapter of this rule of Perfection, and are not only fit for the perfect but alſo for the Beginners, that therby perceiuing the true end of Prayer, they may tend therunto by a more ſtraight line; the want wherof cauſeth diuers (euen ſpirituall men) to paſſe many yeares, yea ſome theyr wholle lyfe, not only without attayning to any perfection in Prayer, but alſo without knowing the true end therof, which is the will and pleaſure of God.

A LETTER CONTAYNING AN ANSVVER TO A doubt touching the Obiect of the vvill of God.

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DEAR Brother; this preſent ſhalbe for your ſatisfaction, and to reſolue yow touching a certaine doubt which yow fownd in reading the exerciſe of the vvill of God. And as cōcerning that which yow ſay; firſt, that thear is great difference betwixt God and his will; for my part I acknowledge no ſuch: For, I think that hee which ſeeth this eſſentiall will (to weet) conſidered only in God, by conſequence hath ſeen God, and that as one and the ſame thing, not as diuerſe; for in God thear is nothing but God. And touching this point and the elucidation therof, thear is nere a whole chapter in the third part, whear thear are not too many arguments which proue it, and too many Doctours thear alleaged which with one conſent affirme not the ſame: concerning which alſo, I haue had heertofore the aduiſe of ſome Diuines, though the thing be of it ſelf too cleer, and likewiſe the Method ſayth the ſame. But I ſee your error heerin [Page] proceedeth from this cauſe (to weet) that yow haue not well marked how I haue diuided it into three ſorts of wills, yow hauing no reſpect to the difference therof; not that in it ſelf, but in vs it is diſtinguiſhed. Now, yow notwithſtanding write to mee of the vvill of God in generall, not expreſsing which of the 3. yow ſpeake of. And it is no marueil if yow know not the ſublimitie, and nuditie which I attribute to the eſſetiall vvill of God, ſeing yow haue not read what I haue written therof; and therfore yow ought not to condemne a thing which yow neuer haue but halfe ſeen. For, whoe ſo hath read the third part, I doubt, rather will reprehend the contrarie fault (namely) that it is too naked, abſtract, and ſpirituall, and nothing els but God.

Now, yow alleage that this exerciſe admitteth ſome Obiect, wherof is no particular one in God. To which I anſwer, that this word (Obiect) may be vnderſtood twoe maner of wayes; for a generall, or for a particular obiect. As concerning the generall which is God himſelf, I anſwer that the third or ſupereminent will admitteth alſo no other but him, though not ſo in the firſt and ſecond part, whear thear is ſome particular obiect which to the Beginners ſeemeth to cauſe ſome difference betwixt God and this VVill; but it is becauſe that at the firſt this diuine will ſheweth it ſelf as exteriour, and then after as interiour, [Page] and finally, as eſſentiall; not that in it ſelf it is variable or different, for that cometh of our part whoe ſo doe contemplate it proportionably to our light which is ſmall, and not wholy abſtract from an obiect in the Actiue life. Now, this light is greater in the Contemplatiue life, and moſt great in the Supereminēt, whear this will is ſeen to be God himſelf, which appeareth more plaine by the ſimilitude which followeth.

Yow muſt knowe then,Similie notan. that this exterior will is like a riuer which runneth into the ſea, for ſo doth this will carrie our ſoule to God: and as the riuer-water is not called the ſea though it be the ſame water, ſo this exterior will is not properly called God though it be but one and the ſame ſpirit; and as the limits only, and not the ſubſtance cauſeth it to be called a Riuer and not the Sea, ſo the limits of this will, and not the ſubſtance giueth it the name of VVill, and not of God; and as the limits of the riuer haue not their Originall frō the ſame, ſo the limits of this will proceed not therof but from our darknes; and as, if thear were no land wee ſhould ſee no riuer but all ſea, becauſe thear would be no limit, ſo if thear were in vs no clowd of darknes, wee ſhould ſee no more this will as ſuch, but only God, as is declared in the ninth Chapter of the 3. parte: And as the ſhipp in this riuer being not hindred, neceſſarily is tranſported by the [Page] ſtreame therof into the ſea, ſo the ſoule hauing no impediment, is caried by the courſe of this will vnto the naked Eſſence of God; and as when one is ſo led into the maine Ocean, hee ſeeth no more the riuer (though the ſame in ſubſtance) but the ſea, ſo hee which is tranſported into the eſſentiall will, ſeeth no more this (as ſuch) but God only.

Yf yow demand why in the beginning a man taketh not God for the Object of this exerciſe without this vvill, I aske why doth not one leape ouer the ſtile before hee come at it? or why the ſhip which is at Roan doth not ride in the ſea at Nevvhauen, rather then in the riuer of Roan? If yow ſay becauſe it is at Roan and not at Nevvhuaen, I anſwer the like; that the Beginners are not in this ample and ſpatious eſſentiall ſea of God, but in this riuer of his vvill which will leade thē therto. And I hold it a point of great indiſcretion to ſet a little bote on the maine ſea, and a Beginner in the naked Ocean of the diuine eſſence. Yow may ſee therfore, why at the beginning I haue not denudated this exerciſe of an Obiect: yow may alſo perceiue in ſome ſort that it was the only, perfect, ſuccinct point, and that which bringeth moſt light, which I could chooſe wherinto compendiouſly to reduce the whole ſpirituall life, without euer leauing it of, or ſeeking others, no leſſe then the ſhip which to goe into the ſea, neuer leaueth the [Page] riuer wherin ſhee rideth. In the beginning I only call it vvill and not God, becauſe one of theſe twoe words fitteth better the Actiue life thē the other, becauſe more properly wee ſay in the Actiue life; I will doe this thing becauſe it is the vvill of God, thē to ſay, becauſe it is God: alſo that would be too ſublime a doctrine, and (litterally taken) ſcarſe to be admitted: likewiſe becauſe all exerciſes, wayes, vertues, and perfections, are better reduced to this, then to any other point. In the Contemplatiue life alſo or ſecond part, I doe not take this word God, becauſe thear is yet ſome image though verie ſubtile and ſecret. Finally, in the Supereminent life or third part, I doe not alter this word vvill, fearing leaſt a man might think that I had chāged the point or obiect of this exerciſe; but I keep allwayes the ſame word, keeping ſtill the diſtinction of three Epithets (to weet) Exteriour, for the Actiue life; Interiour, for the Contemplatiue, and Eſſentiall, for the Supereminent; VVhich muſt be noted for auoyding in this exerciſe both error and confuſion. And thus much for the reſolution of your doubt.

From Orleans, this 16. of Auguſt. 1593.

Your Brother in Chriſt Ieſus B. Benet

§

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FOraſmuch as the third part mentioned of this Rule, treateth only of things abſtract, of high contemplatiō of the Eſſence of God; it is thought vnfitting the common ſort, and therfore not conuenient to be publiſhed, vnleſſe (perchance) heerafter vpon ſome farher reaſons or experience of theſe tvvoe parts, it shall othervviſe ſeeme meet. Meane tyme theſe ſo abundantly, plainly, and ſuccinctly shevve the meanes and lay open the vvay to perfection that the diligent Practiſer of them, vvithout the other shall quickly attayne therunto.

Information about this book

Title statement

The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex.Règle de perfection. Part 1-2. English.

Benoît, de Canfield, 1562-1610.

Edition statement

1609

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68048

ID [STC]

STC 10928.3

ID [STC]

ESTC S115066

ID [EEBO-CITATION]

99850285

ID [PROQUEST]

99850285

ID [VID]

15475

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A68048)

Transcribed from: (Early English Books Online ; image set 15475)

Images scanned from microfilm: (Early English books, 1475-1640 ; 798:6, 1815:28)

Source

— The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex., Règle de perfection. Part 1-2. English., Benoît, de Canfield, 1562-1610..

Extent

[20], 179, [1] p.

By Cardin Hamillion,. Printed at Roan :: An. 1609.. (Parts 1 and 2 only; part 3 was not published in English.) (A variant of the edition which has "composed by the Ve. Br. (Benet) heertofore (William Fitche) Englishman" as authorship statement.) (Identified as STC 10928 on UMI microfilm reel 798.) (Reproductions of the original in Cambridge University Library.) (Appears at reel 798 and at reel 1815 (same copy filmed twice).)

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