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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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 10]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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] (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 21] 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 22] (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 23] 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 24] 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 25] 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 26] 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 27] 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.

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 29] 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 30] 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 31] 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 32] 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 33] 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.

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 35] 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 36] 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 37] 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 38] 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 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] 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 59] 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 60] 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 61] 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.

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 63] 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 64] 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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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 71] 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 72] 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 73] 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 74] 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 75] 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 76] 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 77] 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 78] 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.

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 80] 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 81] 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 82] 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 83] 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 84] 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 85] 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 86] 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 87] 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 88] 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 89] 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 90] 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 91] 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 92] 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 93] 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 94] 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 95] 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 96] (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 97] 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 98] 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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 105] 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.

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 106] (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 107] 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 108] 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 109] 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 110] 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 111] 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 112] 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 113] 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 114] 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 115] 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 116] 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 117] 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 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] the passions, affections, and disorder of our soule.

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 129] 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 130] 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 131] 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 132] 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.

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 134] 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 135] 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 136] 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 137] 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 138] 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 139] [...]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 140] 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 141] 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 142] 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 143] 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 144] 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 145] 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 146] 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 147] 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 148] 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 149] 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 150] 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 151] 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 152] 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 153] 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.

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 155] 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 156] 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 157] 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 158] 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 159] 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 160] 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 161] 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 162] 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 163] 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 164] 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.

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 166] 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 167] 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.