The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex.
         Règle de perfection. Part 1-2. English.
         Benoît, de Canfield, 1562-1610.
      
       
         
           1609
        
      
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         99850285
         99850285
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             The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex.
             Règle de perfection. Part 1-2. English.
             Benoît, de Canfield, 1562-1610.
          
           [20], 179, [1] p.
           
             By Cardin Hamillion,
             Printed at Roan :
             An. 1609.
          
           
             Parts 1 and 2 only; part 3 was not published in English.
             A variant of the edition which has "composed by the Ve. Br. (Benet) heertofore (William Fitche) Englishman" as authorship statement.
             Identified as STC 10928 on UMI microfilm reel 798.
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           Christian life -- Early works to 1800.
        
      
    
     
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           THE
           RVLE
           OF
           PERFECTION
           CONTAYNING
           A
           BREIF
           AND
           PERSPICVOVS
           ABRIDGEMENT
           OF
           ALL
           THE
           WHOLLE
           spirituall
           life
           ,
           reduced
           to
           this
           only
           point
           of
           the
           (
           
             vvill
             of
             God.
          
           )
           Diuided
           into
           three
           Partes
           .
        
         
           THE
           FIRST
           TREATING
           OF
           THE
           EXTERIOVR
           WILL
           OF
           GOD
           ,
           CONTAYNING
           the
           Actiue
           life
           .
        
         
           THE
           SECOND
           OF
           THE
           INTERIOVR
           VVILL
           contayning
           the
           Contemplatiue
           life
           .
        
         
           THE
           THIRD
           OF
           THE
           ESSENTIALL
           VVILL
           CONCERNING
           THE
           LIFE
           SVPEREMINENT
           .
        
         
           COMPOSED
           BY
           THE
           R.
           F.
           BENET
           CAPVCIN
           Preacher
           ,
           of
           the
           holie
           Order
           of
           Saint
           Francis
           ,
           novv
           of
           the
           Prouince
           of
           France
           ,
           heertofore
           called
           VV.
           Fitch
           ,
           of
           Canfeld
           in
           Essex
           .
        
         
           Vita
           in
           voluntate
           eius
           .
           Psal
           .
           29.
           
        
         
           
             Printed
             at
             ROAN
          
           ,
           By
           CARDIN
           HAMILLION
           .
        
         
           An.
           1609.
           
        
      
       
         
         
           
             bookplate
          
        
      
       
         
         
           APPROBATIONS
           OF
           THIS
           Rule
           of
           Perfection
           .
        
         
           ASVVELLIN
           LATIN
           BY
           THE
           VERY
           vvords
           vvherin
           they
           vvere
           vvritten
           ,
           as
           also
           in
           English
           ;
           that
           so
           it
           may
           passe
           vvithout
           suspition
           ,
           not
           only
           amongst
           those
           of
           the
           English
           tongue
           ,
           but
           also
           in
           Countries
           vvhear
           it
           is
           not
           vnderstood
           ;
           vvhich
           so
           much
           the
           more
           seemeth
           necessarie
           ,
           for
           that
           it
           is
           dedicated
           to
           those
           vvhich
           liue
           in
           such
           Countries
           .
        
         
           
             VVEE
             the
             subsigned
             Doctours
             in
             Diuinitie
             of
             the
             Vniuersitie
             of
             Paris
             haue
             diligently
             read
             the
             
               Rule
               of
               Perfection
            
             contayning
             a
             breif
             and
             perspicuous
             abridgement
             of
             the
             wholle
             spirituall
             lyfe
             
               Actiue
               ,
               Contemplatiue
            
             ,
             and
             Supereminent
             ,
             all
             reduced
             to
             this
             one
             point
             of
             the
             
               vvill
               of
               God
            
             ,
             composed
             by
             the
             R.
             F.
             Benet
             Englishman
             ,
             of
             the
             Order
             of
             Capuchins
             ,
             and
             haue
             approued
             it
             ;
             which
             no
             man
             will
             doubt
             to
             doe
             ,
             whoesoeuer
             following
             the
             way
             of
             lyfe
             and
             of
             the
             diuine
             
               vvill
               of
               God
            
             shall
             practice
             this
             Compendium
             of
             pietie
             ,
             which
             though
             it
             be
             breif
             yet
             is
             it
             most
             full
             of
             instruction
             .
          
           
             
               Dated
               
                 the
                 20.
                 of
                 September
                 in
                 the
                 yeare
                 of
                 our
                 Lord.
                 1608.
                 
              
            
             
               
                 
                   GVYION
                   Vicar
                   generall
                   to
                   the
                   Illustrissime
                   Cardinall
                   ,
                   and
                   most
                   Reuerend
                   Archebisshop
                   of
                   Roan
                   .
                
                 
                   BOVCHIER
                   ,
                   Chanceller
                   of
                   the
                   Vniuersitie
                   of
                   Orleans
                   ,
                   and
                   Vicar
                   generall
                   to
                   the
                   most
                   Reue
                   ,
                   Bisshop
                   of
                   Orleans
                   .
                
                 
                   The
                   Kings
                   Readers
                   in
                   Diuinitie
                   ,
                   
                     
                       A.
                       du
                       VAL.
                       
                    
                     
                       GAMACH
                       .
                    
                  
                
                 
                   P.
                   L'ENGLES
                   .
                
                 
                   C.
                   le
                   BEL.
                   
                
                 
                   GESLIN
                   .
                
                 
                   M.
                   M.
                   AVCLERC
                   .
                
              
            
          
        
         
           
           
             I
             Subsigned
             ,
             
               B.
               Rapbael
            
             Prouinciall
             of
             the
             Order
             of
             Capuchins
             in
             the
             Prouince
             of
             Paris
             (
             though
             vnworthy
             )
             haue
             most
             diligently
             perused
             this
             
               Rule
               of
               Perfection
            
             ,
             or
             breif
             and
             perspicuous
             abridgement
             of
             the
             wholle
             spirituall
             lyfe
             (
             to
             weet
             )
             Actiue
             ,
             Contemplatiue
             ,
             and
             Supereminent
             ,
             reduced
             vnto
             one
             point
             of
             the
             only
             
               vvill
               of
               God
            
             ,
             composed
             by
             the
             V.
             F.
             F.
             Benet
             of
             our
             Order
             ;
             and
             haue
             fownd
             nothing
             in
             it
             contrarie
             to
             the
             true
             fayth
             and
             decrees
             of
             the
             Church
             ;
             yea
             ,
             haue
             most
             cleerly
             seene
             it
             to
             be
             the
             solid
             food
             ,
             and
             stable
             foundation
             of
             pietie
             ,
             and
             a
             perfect
             Rule
             of
             the
             wholle
             spirituall
             lyfe
             .
             VVherfore
             ,
             it
             will
             be
             most
             profitable
             for
             the
             pietie
             and
             merit
             of
             all
             Christians
             ,
             and
             the
             spirituall
             aduancement
             of
             Religious
             persōs
             ,
             and
             (
             particularly
             )
             will
             fully
             satisfie
             the
             desire
             of
             such
             as
             aspire
             to
             true
             Perfection
             ,
             and
             the
             practice
             of
             mystical
             Diuinitie
             .
             It
             is
             (
             doubtles
             )
             a
             true
             guide
             for
             those
             which
             begin
             ,
             for
             such
             as
             haue
             made
             some
             progresse
             ,
             and
             for
             those
             which
             haue
             attayned
             vnto
             Perfection
             .
          
           
             
               In
               testimonie
               wherof
               ,
               wee
               haue
               put
               to
               our
               signe
               ,
               
                 this
                 Eeue
                 of
                 all
                 Saints
                 .
                 Anno.
                 1596.
                 
              
            
             
               B.
               RAPHAEL
               ,
            
             as
             aboue
             .
          
        
         
           
             I
             Subsigned
             ,
             vnworthy
             Prior
             of
             the
             Carthusians
             of
             Cahors
             ,
             haue
             perused
             with
             as
             much
             diligence
             ,
             attention
             of
             mind
             ,
             and
             intention
             as
             I
             could
             ,
             this
             
               Rule
               of
               Perfection
            
             or
             breif
             abridgement
             
             of
             the
             wholle
             spirituall
             lyfe
             ,
             (
             to
             weet
             )
             of
             the
             Actiue
             ,
             Contemplatiue
             ,
             and
             Supereminent
             ,
             conforme
             to
             the
             three-fold
             
               vvill
               of
               God
            
             Exteriour
             ,
             Interiour
             ,
             and
             Essentiall
             .
             I
             (
             certainly
             )
             admired
             to
             see
             the
             holie
             secrets
             of
             the
             perfection
             of
             lyfe
             gathered
             together
             ,
             and
             expownded
             with
             wonderfull
             order
             and
             facilitie
             ;
             insomuch
             as
             like
             vnto
             that
             great
             Eagle
             in
             Ezechiel
             ,
             it
             may
             worthily
             seeme
             to
             haue
             carryed
             away
             the
             pith
             of
             the
             mysticall
             Cedar
             ,
             and
             esteeme
             that
             the
             lecture
             therof
             will
             be
             most
             profitable
             ,
             seeing
             it
             is
             in
             all
             points
             no
             lesse
             conforme
             vnto
             true
             Fayth
             then
             to
             Pietie
             ,
             and
             most
             fitting
             the
             capacitie
             of
             deuout
             and
             religious
             minds
             of
             Beginners
             ,
             Proficients
             ,
             and
             of
             the
             Perfect
             ,
             entring
             by
             order
             into
             the
             practice
             therof
             ,
             as
             Qweene
             Hester
             passed
             through
             euery
             doore
             to
             the
             presence
             of
             King
             Assuerus
             ,
          
           
             
               Dated
               
                 the
                 20.
                 of
                 September
                 .
                 Anno.
                 1608.
                 
              
            
             
               F.
               A.
               Beaucousin
               .
            
          
        
         
           
             I
             Subsigned
             Bacheler
             of
             Diuinitie
             in
             the
             Vniuersitie
             of
             Paris
             ,
             doe
             certifie
             ,
             that
             I
             haue
             most
             diligently
             perused
             this
             
               Rule
               of
               Perfection
            
             and
             perspicuous
             abridgement
             of
             the
             wholle
             spirituall
             lyfe
             (
             to
             weet
             )
             of
             the
             Actiue
             ,
             Contemplatiue
             ,
             and
             Supereminent
             ,
             reduced
             vnto
             one
             point
             of
             the
             onlie
             
               vvill
               of
               God
            
             ,
             the
             which
             is
             most
             profitable
             to
             all
             Christians
             ,
             and
             specially
             
             for
             the
             aduancement
             and
             merit
             of
             Religious
             persons
             ;
             for
             ,
             it
             layeth
             open
             a
             most
             cleer
             way
             to
             the
             acquiring
             of
             perfection
             ,
             in
             that
             it
             manifesteth
             diuers
             hidden
             errors
             ,
             which
             being
             to
             many
             a
             Rocke
             of
             scandall
             ,
             made
             some
             to
             leaue
             of
             ,
             others
             to
             contemne
             ,
             and
             some
             to
             sclander
             the
             spirituall
             life
             :
             seing
             also
             that
             it
             openeth
             the
             most
             pure
             fountaines
             of
             wisdome
             ,
             explicating
             the
             excellent
             super-anagogicall
             Doctrine
             ,
             through
             ignorance
             wherof
             ,
             some
             are
             damnably
             infected
             with
             most
             corrupt
             maners
             ;
             some
             doe
             ignominiously
             betake
             themselfes
             to
             the
             cisternes
             of
             heathen
             bookes
             ,
             not
             hable
             to
             containe
             the
             waters
             of
             grace
             ;
             others
             as
             blind
             doe
             doubt
             in
             the
             Catholike
             fayth
             ;
             others
             to
             theyr
             great
             shame
             make
             litle
             progresse
             in
             the
             knowledge
             of
             God
             ;
             others
             to
             no
             small
             detriment
             of
             the
             hear
             ers
             doe
             teath
             Diuinitie
             with
             great
             negligence
             ;
             others
             adhearing
             to
             the
             killing
             letter
             ,
             and
             spēding
             all
             theyr
             labour
             in
             the
             outward
             barke
             of
             VVisdome
             ,
             neither
             goe
             forward
             to
             reap
             the
             fruit
             therof
             ,
             neither
             hastning
             to
             the
             Abnegation
             of
             themselfes
             ,
             are
             viuified
             with
             the
             vnitiue
             spirit
             of
             God.
             All
             which
             being
             in
             this
             Rule
             sweetly
             refrayned
             ,
             truly
             directed
             ,
             wisely
             illuminated
             ,
             deiformely
             perfectioned
             ,
             it
             is
             worthy
             to
             be
             put
             to
             the
             Presse
             ,
             and
             published
             to
             the
             glorie
             of
             allmightie
             God
             ,
             augmentation
             of
             the
             Fayth
             ,
             to
             the
             conuersion
             of
             sinners
             ,
             consolation
             of
             Religious
             ,
             and
             perseuerance
             of
             the
             perfect
             ,
             in
             whoe
             's
             mindes
             it
             ought
             
             to
             be
             day
             and
             night
             ruminated
             .
             Finally
             ,
             it
             containeth
             nothing
             contrarie
             to
             the
             Catholike
             ,
             Apostolike
             ,
             and
             Romaine
             Church
             .
          
           
             
               Dated
               
                 the
                 8.
                 of
                 May
                 1596.
                 
              
            
             
               Poullet
               .
            
          
        
      
       
         
           APPROBATIONES
           REGVLAE
           Perfectionis
           .
        
         
           
             
               NOS
               subsignati
               Doctores
               Theologiae
               facultatis
            
             Parisiensis
             ,
             
               seriò
               legimus
            
             Regulam
             Perfectionis
             
               continentem
               breue
               &
               dilucidum
               Enchiridion
               vitae
               spiritualis
               ,
               Actiuae
               ,
               Contemplatiuae
               ,
               &
               Supereminentis
               (
               id
               est
               )
               Voluntatis
               diuinae
               ,
               a
               R.
               P.
            
             Benedicto
             Anglo
             ,
             Ordinis
             Capucinorum
             compositum
             ;
             &
             probauimus
             :
             quod
             &
             plenissimè
             faciet
             ,
             quisquis
             breue
             hoc
             pietatis
             Compendium
             ,
             sed
             cumulatissimè
             instructum
             ,
             secutus
             viam
             Vitae
             &
             Voluntatis
             diuinae
             ,
             insistet
             .
          
           
             
               Datum
               
                 20.
                 
                 Septem
                 .
                 An.
                 saeculari
                 sacro
                 .
                 1608.
                 
              
            
             
               
                 
                   GVYION
                   ,
                   Vicarius
                   Generalis
                   Illustrissimi
                   Cardinalis
                   ,
                   &
                   Reuerendiss
                   .
                   Archiepiscopi
                   Rhotomagensis
                   .
                
                 
                   BOVCHIER
                   ,
                   Cancellarius
                   Vniuersitatis
                   Aurelianensis
                   ,
                   &
                   Vicarius
                   Generalis
                   Reuerendiss
                   .
                   Episcopi
                   Aurelianensis
                   .
                
                 
                   Lectores
                   Regij
                   in
                   Theologia
                   .
                   
                     
                       A.
                       du
                       VAL.
                       
                    
                     
                       GAMACH
                       .
                    
                  
                
                 
                   P.
                   L'ENGLES
                   .
                
                 
                   C.
                   le
                   BEL.
                   
                
                 
                   GESLIN
                   .
                
                 
                   M.
                   MAVCLERC
                   .
                
              
            
          
        
         
           
           
             
               EGO
               subsignatus
            
             F.
             Raphael
             
               Prouincialis
               prouinciae
               Parisiensis
               Fratrum
               Minorum
               Capucinorum
               licet
               immeritus
               ,
               breue
               hoc
               &
               dilucidum
               Enchiridion
               totius
               vitae
               spiritualis
               (
               scilicet
               )
               Actiuae
               ,
               Contemplatiuae
               ,
               &
               Supereminentis
               ,
               ad
               vnicum
               instar
               solius
               Voluntatis
               diuinae
               directum
               ,
               &
               a
               V.
               P.
               P.
               Benedicto
               nostri
               Insti●uti
               compositum
               ,
               diligentissimè
               perlegi
               ;
               nihilquè
               in
               eo
               inueni
               quod
               fidei
               Orthodoxae
               aut
               decretis
               Ecclesiae
               repugnet
               ;
               quinimò
               illud
               cibum
               esse
               solidum
               ,
               stabileque
               fundamentum
               pietatis
               ,
               &
               normam
               perfectam
               totius
               vitae
               spiritualis
               clarissimè
               comprehendi
               :
               vndè
               ad
               pietatem
               &
               meritum
               omnium
               Christianorum
               ,
               &
               ad
               spiritualem
               profectum
               Religiosorum
               conducet
               plurimum
               ,
               eorum
               verò
               de
               siderio
               qui
               ad
               vera
               perfectionem
               ,
               &
               mysticae
               Theologiae
               praxim
               aspirant
               ,
               abundè
               quidèm
               satisfaciet
               .
               Estsanè
               Incipientium
               ,
               Proficientium
               ,
               &
               Perfectorum
               verus
               praeceptor
               .
            
          
           
             
               In
               cuius
               rei
               testimonium
               signum
               nostrum
               apposuimus
               ,
               
                 Vigiliâ
                 omnium
                 Sanctorum
                 .
                 Anno.
                 1597.
                 
              
            
             
               F.
               RAPHAEL
               ,
               vt
               suprà
               .
            
          
        
         
           
             
               EGO
               subsignatus
               Cartbusiae
            
             Cadurcinae
             
               Prior
               immeritus
               ,
               hoc
               breue
               Enchiridion
               vitae
               spiritualis
               ,
               Actiuae
               ,
               Contemplatiuae
               ,
               &
               Supereminent
               is
               ,
               vnitrinae
               voluntati
               diuinae
               Exteriori
               ,
               Interiori
               ,
               &
               Essentiali
               consonum
               ,
               à
               V.
               P.
            
             Benedicto
             
               Anglo
               ,
               Ordinis
               Capucinorum
               D.
               Francisci
               compositum
               ,
               quantâ
               potui
               diligentia
               ,
               attentione
               animi
               ,
               &
               intentione
               perlegi
               .
               Suspexi
               vtiquè
               sacratiora
               vitae
               perfectionis
               arcana
               miro
               ordine
               &
               facilitate
               deligi
               &
               delucidari
               ,
               
               ita
               vt
               quasi
               Aqui●a
               illa
               grandis
               in
               Ezechiele
               Cedri
               mystic●
               medullā
               tulisse
               meritissimè
               videatur
               .
               Et
               quià
               non
               orthodoxè
               minùs
               quàm
               piè
               per
               omnia
               s●riptum
               est
               ,
               &
               ad
               piarum
               &
               religiosarum
               mentium
               ,
               Incipientium
               ,
               Proficientium
               ,
               &
               Perfectorum
               captum
               maximè
               accommodatum
               (
               dummodò
               vt
               Ester
               cum
               ad
               Assueri
               conspectum
               ,
               ingrediantur
               cuncta
               per
               ordinem
               ostia
               )
               summá
               cum
               vtilitate
               legi
               posse
               censeo
               .
            
          
           
             
               Datum
               
                 20.
                 
                 September
                 .
                 anno
                 a
                 partu
                 virgineo
                 .
                 1608.
                 
              
            
             
               F.
               A.
               BEAVCOVSIN
               .
            
          
        
         
           
             
               EGO
               subsignatus
            
             Baccalaureus
             
               in
               facultate
               Theologiae
               Parisiensi
               ,
               certum
               facio
               me
               breue
               hoc
               &
               perlucidum
               Enchiridion
               totius
               vttae
               spiritualis
               (
               scilieet
               )
            
             Actiuae
             ,
             Contemplatiuae
             ,
             &
             Supereminentis
             ,
             
               ad
               vnicum
               instar
               solius
               voluntatis
               diuinae
               directae
               ,
               diligentissimê
               perlegi
               .
               Quod
               ad
               vtilitatem
               omnium
               Christianorum
               ,
               tum
               maximé
               Religiosorum
               pùfectum
               &
               meritum
               confert
               plurimum
               ,
               &
               perfectioni
               acquirendae
               clarissimum
               praebet
               iter
               ,
               cùm
               peruios
               errores
               occultos
               designet
               ,
               qui
               suerunt
               permultis
               lapis
               offensionis
               derelinquendae
               ,
               nonnullis
               contemnendae
               ,
               alijs
               etiàm
               probris
               insectandae
               spiritualis
               vitae
               :
               sapientiae
               limpidissimos
               fontes
               aperit
               ,
               illustrem
               superanagogicam
               doctrinam
               &
               veram
               Theologiam
               explicando
               ,
               cuius
               ignorantia
               alii
               corruptissimis
               moribus
               damnabiliter
               se
               coinquinant
               ,
               alii
               ad
               cisternas
               librorum
               Gentilium
               (
               non
               valentes
               continere
               aquas
               gratiae
               )
               turpiter
               secedunt
               ,
               alij
               in
               fide
               Catholica
               mente
               
               capti
               haesitant
               ;
               alij
               in
               cognitione
               Dei
               cum
               magno
               dedecore
               minùs
               proficiunt
               ;
               alij
               negligentiùs
               Theologiam
               cum
               magno
               detrimento
               pertractant
               ;
               alij
               litterae
               occidenti
               adhaerentes
               ,
               &
               corticibus
               sapientiae
               insudantes
               ,
               neque
               progrediuntur
               ad
               illius
               carpendos
               fructus
               ,
               neque
               ad
               suijpsorum
               Abnegationem
               properantes
               ,
               spiritu
               Dei
               vnitiuo
               viuificantur
               .
               Quae
               omnia
               cùm
               in
               hoc
               Enchiridio
               suauiter
               coerceantur
               ,
               verè
               dirig
               antur
               ,
               sapientèr
               illuminentur
               ,
               deiformitèr
               perficiantur
               ;
               typis
               &
               omnium
               lumini
               mandari
               dignum
               est
               ,
               ad
               Dei
               Omnipotent
               is
               gloriam
               ,
               Fidei
               augmentum
               ,
               Peccatorum
               conuersionem
               ,
               Religiosorum
               consolationem
               ,
               Perfectorum
               perseuerantiam
               ;
               quorum
               omnium
               animis
               diurno
               nocturnoque
               labore
               versari
               debet
               .
               Caeterùm
               Fidei
               Catholicae
               ,
               Apostolicae
               ,
               Romanae
               ,
               nihil
               contrarium
               continet
               .
            
          
           
             
               Datum
               
                 8.
                 
                 Maij.
                 An.
                 1596.
                 
              
            
             
               POVLLET
               .
            
          
        
         
           
             Licentia
             Superiorum
             .
          
           
             EGO
             frater
             Leonardus
             
               Parisiensis
               ,
               Ordinis
               fratrum
               Minorum
               Capucinorum
               nuncupatorum
               ,
               in
               prouincia
            
             Parisiensi
             
               Commissarius
               (
               licet
               immeritus
               )
               potestate
               ad
               id
               mihi
               factâ
               a
               Reuerendo
               admodum
               Patre
            
             Siluestro
             ab
             Assisio
             ,
             
               Ministro
               nostro
               generali
               ;
               facultatem
               concedo
               vt
               liber
               inscriptus
            
             Regula
             Perfectionis
             ,
             vel
             ,
             Voluntas
             diuina
             
               continens
               tres
               partes
               ;
               Item
               liber
               inscriptus
            
             Eques
             Christianus
             ,
             
               continens
               duas
               partes
               ;
               Item
               denique
               ,
               vt
               libri
               duo
               diuersorum
               Opusculorum
               spiritualium
               ,
               vnus
               Tractatuum
               ,
               alter
               
               Epistolarum
               ,
               a
               Re.
               Patre
            
             Benedicto
             
               Anglo
               ,
               Predicatore
               eiusdem
               Ordinis
               ,
               &
               Conuentus
               Rhotomagensis
               Guardiano
               ,
               nec
               non
               Nouitiorum
               magistro
               ,
               typis
               mandentur
               ,
               grauium
               priùs
               &
               doctorum
               in
               Theologia
               hominum
               iudicio
               approbatus
               ;
               seruatis
               insuper
               omnibus
               de
               iure
               seruandis
               .
            
          
           
             
               In
               quorum
               fidem
               ,
               has
               litteras
               manu
               nostra
               subscriptas
               ,
               sigilloque
               nostro
               munitas
               dedimus
               .
               Rothomagi
               
                 23.
                 
                 Iunij
                 .
                 1608.
                 
              
            
             
               F.
               Leonardus
               ,
               qui
               supra
               .
            
          
        
      
       
         
         
           TO
           THE.
           R.
           AND
           MOST
           DEVOVT
           Lady
           Abbesse
           of
           the
           Religious
           companie
           of
           English
           -
           vvomen
           of
           the
           Order
           of
           S.
           Briget
           ;
           to
           his
           tvvoe
           cosins
           (
           vvisemans
           )
           of
           the
           same
           Order
           ,
           and
           to
           all
           the
           rest
           of
           that
           holie
           familie
           at
           Lysbone
           .
        
         
           IF
           the
           light
           of
           Natures
           lamp
           hath
           so
           shined
           in
           the
           obscure
           closet
           of
           a
           Pagans
           breast
           ,
           that
           therby
           hee
           brought
           forth
           this
           no
           lesse
           true
           then
           worthy
           sentence
           ,
           
             Non
             nobis
             solùm
             nati
             sumus
             ,
             sed
             ortus
             nostri
             partem
             amici
             ,
             partem
             parentes
             ,
             part
             emquè
             patria
             vendicat
             ,
          
           VVee
           are
           not
           borne
           for
           our selfes
           alone
           ,
           but
           of
           our
           birth
           our
           kinsfolk
           must
           haue
           parte
           ,
           our
           freinds
           likewise
           must
           haue
           their
           due
           ,
           our
           Countrie
           also
           challengeth
           therin
           her
           right
           ;
           how
           much
           more
           ought
           the
           shining
           Sun
           of
           Grace
           and
           Fayth
           illuminate
           the
           Christian
           heart
           ,
           wherby
           to
           bring
           forth
           a
           like
           or
           better
           Sentence
           ?
           as
           did
           hee
           whoe
           sayd
           ,
           
             Optabamego
             ipse
             Anathema
             esse
             â
             Christo
             pro
             fratribus
             meis
             ,
             qui
             sunt
             cognati
             mei
             secundum
             carnem
             ,
             qui
             sunt
             Israelitae
             ,
          
           I
           desired
           to
           be
           Anathema
           my self
           from
           Christ
           for
           my
           brethrē
           ,
           
           which
           be
           my
           kinsfolke
           according
           to
           the
           fleash
           ,
           whoe
           be
           Israelites
           .
           And
           if
           Nature
           could
           bind
           vs
           with
           so
           strong
           a
           band
           to
           our
           Freinds
           ,
           Parents
           ,
           and
           Country
           ,
           how
           much
           more
           should
           the
           link
           of
           Grace
           ,
           and
           chayne
           of
           Charitie
           tie
           vs
           therunto
           ?
           Seing
           then
           such
           is
           my
           Obligation
           ,
           and
           that
           the
           reuolution
           of
           some
           yeares
           calleth
           vpon
           mee
           for
           performance
           therof
           ,
           I
           was
           glad
           now
           to
           haue
           fownd
           out
           a
           meanes
           ,
           wherby
           at
           once
           to
           discharge
           three
           duties
           ,
           and
           by
           one
           payment
           to
           cancell
           a
           threefold
           obligation
           ;
           by
           presenting
           this
           
             Rule
             of
             Perfection
          
           to
           such
           a
           house
           and
           companie
           ,
           which
           is
           composed
           of
           my
           deer
           freinds
           ,
           neerest
           kinsfolke
           ,
           and
           natiue
           Countrie
           .
           Not
           ,
           for
           that
           I
           think
           the
           weaknesse
           of
           so
           small
           a
           matter
           can
           haue
           strength
           enough
           to
           dissolue
           so
           strong
           a
           band
           ,
           or
           so
           small
           a
           present
           can
           satisfie
           so
           great
           a
           debt
           ;
           but
           that
           I
           hope
           yow
           will
           take
           it
           as
           a
           token
           ,
           and
           messanger
           of
           a
           mind
           more
           willing
           then
           hable
           to
           performe
           her
           obligation
           ;
           which
           Rule
           I
           hauing
           squared
           out
           according
           to
           mine
           owne
           interiour
           practice
           since
           my
           calling
           to
           Religion
           (
           though
           truly
           ,
           with
           great
           negligence
           )
           and
           hauing
           participated
           the
           same
           ,
           and
           therwith
           informed
           others
           of
           my
           calling
           though
           not
           of
           my
           Countrie
           ;
           I
           thought
           good
           now
           to
           communicate
           it
           vnto
           others
           of
           my
           Countrie
           ,
           though
           not
           of
           my
           calling
           ;
           and
           for
           that
           purpose
           haue
           translated
           it
           into
           English
           ,
           though
           with
           more
           difficultie
           then
           I
           writ
           it
           in
           
           the
           language
           wherin
           I
           made
           it
           .
           For
           eloquent
           words
           and
           flowing
           discourse
           (
           I
           know
           )
           yow
           expect
           none
           ,
           aswell
           because
           that
           our
           calling
           auoideth
           curiositie
           and
           professeth
           plaine
           simplicitie
           ,
           and
           that
           my
           so
           long
           discontinuance
           of
           the
           tongue
           can
           afford
           no
           smooth
           discourse
           ;
           as
           also
           (
           especially
           )
           for
           that
           in
           spirituall
           Rules
           ,
           and
           documēts
           touching
           interiour
           exercise
           ,
           it
           fareth
           not
           as
           in
           other
           books
           which
           chiefly
           (
           or
           at
           least
           ,
           partly
           )
           tend
           to
           delight
           the
           eare
           by
           pleasant
           wordes
           ,
           or
           moue
           affection
           by
           pleasing
           tearmes
           ,
           but
           by
           plainesse
           of
           Documents
           ,
           and
           cleernesse
           of
           Doctrine
           to
           lay
           open
           the
           way
           to
           Perfection
           ,
           and
           an
           easie
           and
           familiar
           meanes
           to
           practice
           the
           same
           .
           Thus
           heartily
           wishing
           your
           dayly
           progresse
           in
           all
           vertue
           ,
           I
           commend
           yow
           to
           Gods
           holie
           protection
           ,
           and
           my self
           (
           poor
           sinner
           )
           by
           your
           prayers
           to
           his
           sweet
           mercie
           .
        
         
           
             Your
             poor
             Brother
             and
             Cosin
             in
             Christ
             Iesus
             ,
             
               B.
               Benet
            
             ,
             called
             heertosore
             .
             VV.
             Fitche
             .
          
        
      
       
         
         
           TO
           THE
           DEVOVT
           RELIGIOVS
           English-vvomen
           of
           the
           Couent
           of
           S.
           Vrsula
           at
           Louayn
           ,
           and
           of
           S.
           Benet
           at
           Bruxells
           ,
           and
           particularly
           to
           his
           deuout
           Cosins
           VVisemans
           in
           both
           hovvses
           ,
           and
           to
           all
           other
           Religious
           of
           our
           Nation
           in
           Flanders
           .
        
         
           DEVOVT
           sisters
           in
           Christ
           ,
           and
           deer
           Cosins
           .
           Many
           yeares
           haue
           passed
           since
           this
           booke
           was
           dedicated
           to
           the
           aboue
           sayd
           of
           
             S.
             Briget
          
           ,
           but
           being
           twoe
           sundry
           tymes
           put
           to
           print
           in
           England
           (
           whear
           I
           was
           then
           in
           Prison
           )
           it
           was
           both
           tymes
           taken
           ,
           though
           it
           doth
           not
           in
           any
           wise
           touch
           either
           Controuersies
           or
           matters
           of
           State
           .
           Since
           which
           tyme
           hath
           bein
           erected
           that
           your
           Religious
           howse
           at
           Bruxells
           ,
           and
           aswell
           the
           same
           as
           that
           of
           Louayne
           hath
           bein
           better
           knowne
           vnto
           mee
           ,
           for
           the
           entercourse
           of
           letters
           betwixt
           yow
           and
           mee
           (
           my
           louing
           Cosins
           at
           Louayne
           )
           and
           by
           your
           rendition
           (
           my
           good
           Cosin
           at
           Bruxells
           .
           )
           And
           because
           I
           owe
           yow
           and
           your
           howses
           the
           like
           office
           as
           to
           the
           aboue
           sayd
           (
           for
           the
           same
           causes
           of
           kinred
           and
           Countrie
           )
           and
           that
           ,
           as
           sayth
           the
           Philosopher
           ,
           
             Bonum
             quò
             communius
             eo
             melius
          
           ,
           The
           good
           is
           so
           much
           the
           better
           ,
           by
           how
           much
           it
           is
           
           more
           common
           :
           and
           (
           finally
           )
           for
           that
           the
           subiect
           of
           the
           booke
           particularly
           fitteth
           those
           of
           your
           vocation
           ;
           I
           haue
           thought
           good
           to
           direct
           it
           also
           vnto
           yow
           ,
           the
           respect
           of
           the
           smallnesse
           of
           the
           worke
           disswading
           therfrom
           ,
           wayeng
           lesse
           in
           the
           one
           scale
           of
           the
           ballance
           of
           my
           consideration
           ,
           then
           the
           ponderousnesse
           of
           the
           sayd
           causes
           put
           against
           it
           in
           the
           other
           ,
           especially
           the
           Ballance
           being
           held
           in
           the
           hand
           of
           that
           charitable
           affection
           which
           shall
           neuer
           cease
           to
           worke
           ,
           and
           doe
           the
           office
           which
           kinne
           and
           Countrie
           call
           vpon
           mee
           to
           performe
           .
           And
           though
           the
           thing
           both
           in
           respect
           of
           it self
           ,
           and
           of
           so
           sinfull
           and
           vile
           a
           wretch
           from
           whome
           it
           cometh
           ,
           be
           of
           so
           small
           valew
           and
           so
           vnworthy
           the
           printing
           ,
           that
           I
           haue
           often
           tymes
           hindred
           the
           same
           (
           howsoeuer
           the
           great
           persuasion
           of
           others
           ,
           and
           due
           affection
           to
           the
           aboue
           named
           ,
           made
           mee
           consent
           therunto
           in
           England
           )
           yet
           in
           tyme
           perceiuing
           it
           is
           so
           acceptable
           in
           these
           partes
           to
           all
           sortes
           ,
           aswell
           of
           authoritie
           as
           of
           learning
           and
           perfection
           ;
           and
           seing
           it
           so
           much
           published
           throughout
           France
           though
           paynfully
           by
           writing
           ;
           I
           haue
           bein
           more
           encouraged
           to
           present
           the
           same
           vnto
           yow
           :
           though
           for
           the
           third
           part
           therof
           ,
           it
           is
           not
           thought
           meet
           to
           be
           published
           ,
           as
           treating
           of
           matters
           somewhat
           high
           for
           the
           capacitie
           of
           the
           common
           sort
           .
           And
           if
           it
           bring
           yow
           any
           spirituall
           profit
           ,
           I
           beseech
           yow
           recompense
           mee
           with
           this
           prayer
           ,
           that
           I
           be
           not
           
           like
           the
           candle
           which
           whilst
           it
           lighteneth
           others
           consumeth
           it self
           ;
           nor
           as
           the
           Conduict
           pipe
           ,
           which
           conuayeth
           water
           from
           the
           fountaine
           to
           others
           ,
           not
           retayning
           any
           for
           it self
           .
           Fare
           yee
           well
           .
        
         
           Your
           poor
           Brother
           and
           Cossin
           in
           
             Christ
             Iesus
             ,
             B.
             Benet
             ,
             
               called
               heertofore
            
             VV.
             Fitch
             .
          
        
      
       
         
         
           TO
           THE
           READER
           .
        
         
           GENTLE
           Reader
           ,
           There
           is
           a
           certaine
           booke
           intituled
           the
           
             Method
             to
             serue
             God
          
           in
           
             Latin
             ,
             Franch
          
           ,
           and
           English
           which
           in
           the
           beginning
           ,
           speaketh
           of
           the
           
             vvill
             of
             God
          
           :
           Least
           therfore
           thow
           mayst
           think
           that
           this
           booke
           be
           (
           as
           it
           were
           )
           the
           same
           ,
           or
           not
           much
           different
           ,
           and
           so
           thy
           affection
           to
           read
           this
           be
           diminished
           ,
           thow
           shalt
           vnderstand
           ,
           that
           they
           differre
           in
           all
           matters
           ;
           in
           subiect
           ,
           method
           ,
           and
           pretended
           scope
           :
           For
           ,
           that
           booke
           hath
           but
           some
           one
           Chapter
           or
           document
           of
           the
           
             vvill
             of
             God
          
           ,
           but
           this
           ,
           three
           bookes
           or
           partes
           ;
           that
           goeth
           to
           other
           discourses
           of
           vertues
           and
           vices
           ,
           but
           this
           pursueth
           this
           only
           point
           of
           the
           
             vvill
             of
             God
          
           ;
           that
           propowndeth
           it
           as
           the
           end
           of
           our
           actions
           ,
           but
           this
           as
           the
           beginning
           ,
           progresse
           ,
           and
           ending
           ,
           of
           the
           wholle
           spirituall
           life
           ,
           geuing
           precepts
           for
           euery
           one
           :
           Yea
           ,
           that
           booke
           in
           the
           place
           where
           it
           toucheth
           the
           
             vvill
             of
             God
          
           ,
           sheweth
           not
           how
           to
           know
           it
           ,
           but
           this
           geueth
           meanes
           how
           to
           know
           the
           same
           ;
           that
           ,
           speaketh
           of
           the
           
             vvill
             of
             God
          
           ,
           without
           distinction
           ,
           but
           this
           distinguisheth
           it
           mystically
           into
           three
           ;
           Finally
           ,
           that
           booke
           speaketh
           of
           the
           Exteriour
           will
           ,
           but
           this
           entreth
           
           into
           the
           knowledge
           ,
           tast
           ,
           and
           feeling
           of
           the
           Internall
           will
           as
           it
           is
           spirit
           and
           life
           ,
           yea
           ,
           and
           essentially
           God
           himself
           ,
           as
           is
           shewed
           in
           the
           third
           part
           .
           But
           it
           is
           needlesse
           to
           speak
           of
           all
           the
           differences
           which
           by
           reading
           thow
           shalt
           find
           to
           be
           such
           ,
           as
           that
           there
           is
           no
           conueniencie
           betwixt
           them
           :
           only
           the
           
             vvill
             of
             God
          
           which
           is
           heer
           taught
           throughout
           the
           
             Actiue
             ,
             Contemplatiue
          
           ,
           and
           Supereminent
           lyfe
           ,
           is
           thear
           touched
           in
           the
           beginning
           of
           that
           booke
           of
           Actiue
           lyfe
           .
           And
           if
           this
           had
           affinitie
           with
           that
           ,
           it
           would
           neuer
           haue
           bein
           so
           required
           and
           published
           in
           France
           ,
           especially
           so
           paynfully
           by
           writing
           before
           it
           was
           printed
           ,
           and
           (
           particularly
           )
           amongst
           religious
           Orders
           ,
           whear
           that
           booke
           is
           so
           common
           .
           As
           for
           the
           other
           three
           bookes
           mentioned
           ,
           they
           be
           not
           yet
           printed
           ,
           though
           readie
           to
           goe
           to
           the
           prefle
           .
           And
           if
           this
           or
           they
           bring
           vnto
           thy
           sowlle
           any
           profit
           or
           consolation
           ,
           I
           desire
           for
           recompense
           some
           memorie
           of
           mee
           in
           thy
           holie
           prayers
           .
           Fare
           well
           .
        
         
           
             Thine
             in
             Christ
             Iesus
             B.
             Benet
             .
          
        
      
    
     
       
         
         
         
           THE
           RVLE
           OF
           PERFECTION
           CONTAYNING
           A
           BREIFE
           AND
           PERSPICVOVS
           ABRIDGEMENT
           OF
           ALL
           THE
           whole
           spirituall
           life
           ,
           reduced
           to
           this
           only
           point
           of
           the
           (
           vvill
           of
           God.
           )
           Diuided
           into
           three
           partes
           .
        
         
           
             THE
             FIRST
             PARTE
             OF
             THE
             EXTERIOR
             VVILL
             OF
             GOD
             COMPREHENDING
             THE
             ACTIVE
             LIFE
             .
          
           
             
               OF
               THE
               EXCELLENCY
               AND
               VTIlitie
               of
               this
               exercise
               ,
               compared
               vvith
               others
               .
            
             
               CHAP.
               I.
               
            
             
               HAVING
               well
               considered
               the
               diuersitie
               of
               wayes
               ,
               and
               multitude
               of
               exercises
               fownd
               out
               and
               practised
               by
               many
               learned
               and
               deuoute
               persons
               ,
               for
               the
               obtaining
               of
               true
               perfection
               ;
               and
               in
               fine
               ,
               finding
               that
               as
               they
               tend
               all
               to
               one
               end
               ,
               so
               in
               themselues
               they
               are
               not
               muche
               different
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               the
               practise
               of
               this
               rule
               is
               more
               meritorious
               as
               shal
               be
               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
               
               spirituall
               sweetnes
               .
            
             
               Moreouer
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               
               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
               :
               
               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
               ;
               
               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
               .
               
               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
               
               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
               :
               
               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
               accōplishing
               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
               
               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
              
               .
            
             
             
               And
               as
               this
               will
               of
               God
               is
               like
               the
               sea
               ,
               
               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
               shal
               be
               shewed
               .
            
          
           
             
               Of
               the
               excellency
               of
               this
               exercise
               in
               respect
               of
               it self
               ,
               vvher
               is
               shevved
               hovv
               all
               other
               vvayes
               and
               perfections
               are
               heerin
               contained
               .
            
             
               
               CHAP.
               II.
               
            
             
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ;
               
               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
               ,
               
               if
               perfection
               consist
               in
               the
               presence
               of
               God
               ,
               
               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
               shal
               be
               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
               ,
               
               if
               perfectiō
               consist
               in
               the
               knowledge
               of
               himself
               ,
               which
               not
               only
               by
               the
               Christiā
               but
               
               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
                 ,
              
               
               A
               new
               man
               ,
               created
               according
               to
               God
               in
               iustice
               and
               sanctitie
               of
               veritie
               .
            
             
             
               Also
               ,
               
               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
               ,
               
               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
               
               hee
               must
               needs
               doe
               it
               himself
               ,
               yet
               not
               as
               of
               hīself
               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
                 ,
              
               
               Hee
               that
               adhereth
               to
               God
               is
               one
               spirit
               with
               him
               ;
               that
               shineth
               cleerly
               in
               this
               
                 vvill
                 of
                 God
              
               ,
               because
               that
               
               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
               ,
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               if
               perfectiō
               consist
               in
               the
               trāsformation
               and
               totall
               chāge
               of
               himself
               into
               God
               ,
               and
               putting
               on
               Christ
               ,
               as
               the
               Apostle
               witnesseth
               sayeng
               ,
               
               
                 Induite
                 Dominū
                 Tesā
              
               Put
               on
               Iesus
               Christ
               ,
               and
               ,
               
               
                 Vos
                 mortuvestis
                 ,
                 &
                 vita
                 vestra
                 abscondita
                 est
                 
                 cum
                 Christo
                 in
                 Deo.
              
               Yow
               are
               dead
               and
               your
               life
               is
               hidden
               with
               Christ
               in
               God
               ;
               and
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               
               am
               well
               pleased
               ,
               
               
                 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
               said
               a
               
                 Meus
                 cibus
                 est
                 vt
                 faciam
                 voluntatem
                 eius
                 qui
                 misit
                 me
                 ,
              
               This
               is
               my
               meat
               to
               doe
               the
               will
               of
               him
               whoe
               sent
               me
               ;
               and
               b
               
                 Spiritus
                 quidem
                 promptus
                 est
                 ,
                 caro
                 autem
                 infirma
                 ,
                 fiat
                 voluntas
                 tua
                 ,
              
               The
               spirit
               is
               prompt
               but
               the
               fleash
               is
               infirme
               ,
               thy
               will
               be
               done
               ;
               and
               c
               
                 Haec
                 est
                 volunt
                 as
                 Dei
                 sanctificatio
                 vestra
                 ,
              
               This
               is
               the
               
                 vvill
                 of
                 God
              
               your
               sanctification
               ;
               and
               d
               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
               ,
               e
               
                 Vita
                 in
                 voluntate
                 eius
              
               ,
               Life
               is
               in
               his
               will
               ;
               and
               againe
               ,
               f
               
                 Domine
                 in
                 voluntate
                 tua
                 praestitisti
                 decori
                 meo
                 virtutem
                 ,
              
               O
               Lord
               in
               thy
               will
               thow
               hast
               giuen
               vertue
               to
               my
               beautie
               ,
               And
               our
               Sauyour
               g
               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
               
               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
               ,
               
               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
               
               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
               
               (
               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
               ;
               
               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
               
               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
              
               ,
               
               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
               
               (
               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
               ,
               
               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
               ,
               
               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
               
               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
               
               without
               this
               end
               should
               fast
               ,
               doe
               pennance
               ,
               discipline
               ,
               or
               other
               painfull
               works
               ,
               with
               any
               other
               intention
               .
            
             
               VVhear
               may
               be
               noted
               certaine
               deceipts
               and
               abuses
               :
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               of
               those
               which
               doe
               their
               works
               for
               reward
               in
               heauen
               ,
               for
               though
               they
               shal
               be
               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
               ,
               
               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
               ,
               
               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
               ;
               
               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
               ,
               
               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
               
               self
               but
               is
               good
               ,
               better
               ,
               or
               best
               of
               all
               according
               to
               the
               intention
               ,
               yea
               euell
               also
               ,
               for
               in
               Iudas
               it
               was
               bad
               ,
               
               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
               .
               
               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
                 ,
              
               
               
                 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
               
               walke
               or
               talke
               ;
               the
               first
               of
               these
               works
               shal
               be
               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
               shal
               be
               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
               shal
               be
               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
               shal
               be
               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
               
               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
               ,
               
               
                 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
               ,
               
               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
               〈◊〉
               
               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
               ,
               
               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
               ;
               
               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
               ,
               
               
                 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
              
               
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 Obedite
                 praepositis
                 uestris
                 &
                 ●biacete
                 eis
                 ,
              
               Obay
               your
               superiours
               and
               be
               sub
               ●●ct
               vnto
               them
               ;
               Moreouer
               ,
               the
               lawe
               of
               Princes
               
               it
               being
               said
               ,
               
               
                 Reddite
                 quae
                 sunt
                 Caesaris
                 Caesari
              
               ,
               Giue
               vnto
               Cesar
               that
               which
               is
               Cesars
               .
               Further
               ,
               the
               lawe
               of
               magistrats
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               if
               the
               thing
               be
               commaunded
               ,
               the
               
                 vvill
                 of
                 God
              
               is
               knowne
               (
               to
               weet
               )
               that
               wee
               doe
               it
               ;
               wee
               must
               therfore
               doe
               
               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
               ,
               
               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
               ,
               
               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
                 ,
              
               
               Mortifie
               your
               members
               that
               are
               
               on
               the
               earth
               ,
               
               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
               ,
               
               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
               ,
               shal
               be
               as
               well
               the
               
                 vvill
                 of
                 God
              
               as
               if
               it
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               when
               in
               doing
               anything
               the
               
                 vvill
                 
                 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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               
                 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
               ,
               
               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
               ;
               
               
                 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
               ,
               
               
               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
               ,
               
               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
               )
               
               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
               ,
               
               as
               to
               eate
               or
               drinke
               ,
               play
               or
               recreat
               himself
               ,
               walke
               or
               visit
               some
               place
               or
               person
               wherin
               he
               taketh
               
               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
               ,
               
               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
               ,
               
               and
               making
               of
               necessitie
               a
               vertue
               in
               accepting
               the
               same
               sensualitie
               or
               
               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
               ,
               
               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.
               
               
                 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
               
               resisteth
               the
               good
               which
               by
               our
               reason
               wee
               would
               doe
               ,
               and
               followeth
               the
               euill
               which
               wee
               would
               not
               doe
               ;
               
               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
               ,
               
               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
               ,
               
               but
               contrarywise
               it
               shal
               be
               crowned
               ,
               as
               hauing
               lawfully
               fought
               .
               VVherfore
               when
               in
               these
               things
               
               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
               ,
               
               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
               ,
               
               
                 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
               ,
               
               
                 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
               ;
               
               which
               is
               ,
               that
               though
               by
               this
               which
               is
               said
               a
               man
               may
               know
               that
               if
               the
               partie
               superior
               
               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
               ,
               
               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
               ,
               
               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
               cōscience
               hee
               thinke
               that
               hee
               neuer
               gaue
               ouer
               the
               fight
               but
               still
               resisted
               ,
               though
               this
               resistāce
               seemed
               not
               so
               strong
               ;
               for
               though
               it
               seemed
               weake
               ,
               
               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
               
               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
               ?
               
               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
               ,
               
               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
               
               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
              
               ,
               
               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
               
               him
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               
                 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
               :
               
               and
               
                 Egredietur
                 diabolus
                 ante
                 ped●●
                 eius
              
               ,
               The
               diuell
               shall
               goe
               foorth
               before
               his
               feef
               as
               being
               troden
               vnder
               the
               same
               by
               such
               obedience
               ,
               
               
                 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
               
               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
               
               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
               ;
               
               
                 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
               ,
               
               for
               
                 Factus
                 est
                 in
                 pace
                 locus
                 
                 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
               ,
               
               for
               
                 Charitas
                 non
                 excidit
              
               ,
               Charitie
               hath
               no
               fall
               .
               But
               which
               is
               the
               seate
               of
               this
               th
               one
               wherin
               God
               reposeth
               himself
               ,
               if
               not
               (
               constant
               perseuerance
               ?
               )
               of
               which
               seate
               is
               said
               ,
               
               
                 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
               ,
               
               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
               
               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
               th
               one
               !
               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
               .
            
             
             
               The
               first
               wherof
               is
               Actually
               ,
               
               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
               ,
               
               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
               
               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
               
               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
               ,
               
               simple
               ,
               and
               alone
               the
               end
               which
               moueth
               the
               mind
               to
               doe
               or
               suffer
               the
               thing
               .
               
               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
               
               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
               ;
               
               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
               ,
               
               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
                 ,
              
               
               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
               ,
               
               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
               ,
               
               and
               namely
               of
               the
               thing
               commaunded
               ,
               as
               when
               it
               is
               base
               ,
               abiect
               ,
               and
               vile
               ,
               as
               to
               visit
               prisons
               
               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
               ,
               
               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
               ,
               
               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
               cōmaunded
               to
               repose
               ,
               eate
               ,
               or
               rest
               from
               labour
               ,
               or
               should
               doe
               some
               other
               particular
               thing
               then
               that
               .
            
             
               Also
               ,
               
               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
               ,
               
               it
               may
               happen
               in
               respect
               of
               the
               place
               ,
               as
               when
               it
               is
               publicke
               ,
               vnpleasant
               ,
               
               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
               ,
               
               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
              
               ,
               
               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
               
               lawe
               .
            
             
               A
               third
               kinde
               of
               vnwillingnesse
               ariseth
               from
               another
               cause
               yet
               more
               secret
               and
               vnknowne
               ;
               
               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
               
               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
               ,
               
               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
               ,
               
               for
               
                 Non
                 ex
                 tristitiae
                 aut
                 nece
                 ssitate
                 ,
              
               Not
               with
               sadnesse
               or
               necessitie
               ,
               but
               willingly
               and
               with
               contentment
               ,
               
               
                 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
               
               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
               
               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
               
               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
               
               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
               .
            
             
             
               THE
               fourth
               degree
               of
               this
               Throne
               ,
               
               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
               ,
               
               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
               ,
               
               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
               cōsidering
               whether
               it
               be
               more
               agreable
               to
               God
               to
               leaue
               or
               doe
               it
               ,
               to
               doe
               this
               or
               to
               doe
               that
               .
            
             
               For
               remedy
               therfore
               heerof
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
               ,
               
               
                 Omne
                 quodcunque
                 facitis
                 in
                 verbo
                 aut
                 in
                 opere
                 ,
                 omnia
                 in
                 nomine
                 domininostri
                 
                 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
               ,
               
               Thow
               doest
               prayse
               God
               when
               thow
               doest
               thy
               busynes
               .
            
             
               The
               third
               kinde
               of
               things
               wherof
               these
               doubts
               and
               this
               hesitation
               commeth
               ;
               
               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.
              
               
            
             
             
               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
               ,
               
               
                 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
               ,
               
               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
               ,
               
               
                 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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               though
               shee
               
               doe
               what
               shee
               can
               to
               the
               contrarie
               .
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               not
               at
               the
               end
               of
               the
               worke
               ,
               nor
               in
               the
               midst
               ,
               but
               before
               wee
               take
               the
               same
               in
               hand
               .
               
               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
               ,
               as
               1
               doing
               the
               same
               some
               tymes
               with
               some
               lesse
               intention
               then
               for
               the
               only
               
                 vvill
                 of
                 God
              
               ,
               and
               some
               tymes
               2
               with
               no
               good
               intention
               at
               all
               ,
               yea
               and
               sometymes
               wee
               demerit
               and
               offend
               by
               the
               same
               ,
               as
               3
               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
               ,
               
               in
               directing
               our
               intention
               assoone
               as
               wee
               remember
               our selfes
               .
            
             
               Moreouer
               ,
               
               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●
               
               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
               ,
               
               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
               
               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
               .
               
               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
               ,
               
               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
               
               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
               ;
               
               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
               .
               
            
             
               The
               first
               is
               practised
               by
               diuers
               internall
               acts
               of
               the
               mind
               ,
               
               as
               first
               by
               an
               act
               of
               filiall
               
               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
               ,
               
               
                 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
               
               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
               ,
               
               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
               )
               
               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
              
               ,
               
               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
               ,
               
               wee
               say
               that
               wee
               must
               behold
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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.
              
               
            
             
             
               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
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               
                 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
               
               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
               ,
               
               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
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               
               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
               ,
               
               
                 Voluntarie
                 sacrificabotibi
              
               ,
               I
               will
               offer
               sacrifice
               vnto
               the
               willingly
               .
            
             
               The
               fourth
               degree
               which
               is
               (
               Assuredly
               )
               is
               touched
               by
               the
               spouse
               when
               shee
               sayth
               ,
               
               
                 Ego
                 dilecto
                 meo
              
               ,
               
               
                 &
                 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
               ,
               
               
                 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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               hee
               is
               
                 Deus
                 cordis
                 mei
              
               ,
               the
               God
               of
               my
               heart
               ,
               
               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
               
               estate
               ,
               and
               to
               the
               haight
               of
               these
               degrees
               ,
               
                 Esdilectus
                 meus
                 loquitur
                 mihi
              
               ,
               Behold
               ,
               
               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
                 .
              
               
               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
               ,
               
               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
               ,
               
               
                 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
               ,
               
               which
               is
               the
               continuation
               of
               all
               these
               degrees
               ,
               whear
               shee
               maketh
               her
               spouse
               repose
               after
               hauing
               fownd
               him
               so
               happily
               ,
               behold
               
               what
               shee
               sayth
               ,
               
               
                 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
                 ,
              
               
               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
               ,
               
               because
               that
               euen
               of
               it self
               
               (
               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
               .
               
               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
               ;
               
               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
               ;
               
               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
               .
            
             
             
               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
               ,
               
               it
               seemeth
               not
               amisse
               to
               shew
               it
               by
               examples
               .
            
             
               VVhoesoeuer
               then
               is
               greiuously
               and
               iniustly
               
               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
               
               ●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
               
               mocked
               of
               the
               Iewes
               behaued
               him self
               in
               like
               manner
               .
            
             
               
               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
               .
            
             
               
               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
               .
            
             
               
               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
               .
            
             
               
               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
                 
                 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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               
                 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.
               
               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
               ,
               
               
                 Christus
                 passus
                 est
                 pro
                 nobis
              
               ,
               
               
                 vobis
                 relinquens
                 
                 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
               ,
               
               
                 St
                 compatimur
                 ,
                 &
                 conglorificabimur
              
               ,
               If
               wee
               suffer
               togeather
               ,
               wee
               shall
               also
               be
               glorIfied
               togeather
               :
               
               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
               ;
               
               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
               
               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
               
               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
               ,
               
               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
               shal
               be
               taken
               or
               practised
               by
               any
               sence
               ,
               facultie
               ,
               or
               power
               either
               of
               body
               or
               soule
               :
               
               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
               
               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
               ,
               
               
                 Voluntarè
                 sacrisicabotibi
              
               ,
               I
               will
               voluntarily
               offer
               vp
               sacrifice
               vnto
               thee
               .
            
             
             
               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
               .
               
               And
               wee
               reade
               also
               of
               diuers
               Saints
               of
               both
               sexes
               ,
               
               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
               .
            
             
               
               As
               touching
               the
               powers
               of
               the
               soule
               ,
               
               one
               may
               likewise
               take
               ther
               of
               his
               exercise
               of
               mortification
               ;
               as
               of
               the
               Intelligence
               ,
               in
               renouncing
               for
               this
               
                 vvill
                 of
                 God
              
               some
               curious
               discours
               
               or
               speculation
               ,
               or
               some
               mundaine
               ,
               idle
               ,
               and
               vaine
               thoughts
               wherin
               hee
               taketh
               pleasure
               and
               delight
               .
            
             
               
               Also
               ,
               of
               the
               Memorie
               ,
               in
               expelling
               all
               thoughts
               
               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
               
               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
               ,
               
               Boetius
               and
               S.
               Thomas
               after
               him
               ,
               doe
               reduce
               to
               ●oure
               (
               namely
               )
               vaine
               Ioy
               ,
               vaine
               feare
               ,
               vaine
               hope
               ,
               and
               vaine
               Sadnes
               in
               these
               verses
               .
            
             
               
                 Tu
                 quoquè
                 si
                 vis
              
               
                 Lumine
                 claro
              
               
                 Cernere
                 verum
                 ;
              
               
                 Gaudia
                 pelle
                 ,
              
               
                 Pelle
                 timorem
                 ,
              
               
                 Spemquè
                 fugato
                 ,
              
               
                 Nec
                 dolor
                 adsit
                 .
              
            
             
               That
               is
               ,
               if
               thow
               wilt
               cleerly
               see
               the
               truth
               ,
               driue
               away
               Ioy
               ,
               put
               of
               Feare
               ,
               flie
               Hope
               ,
               and
               auoid
               Greife
               .
            
             
               To
               this
               mortification
               of
               the
               will
               appertaineth
               also
               resistance
               to
               all
               temptation
               of
               synne
               
               (
               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
               .
            
             
             
               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
               shal
               be
               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
               
               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
               .
            
             
               
               The
               first
               is
               ,
               
               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
               
               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
               ,
               
               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
               
               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
               .
            
             
               
               The
               other
               error
               and
               contrarie
               extremitie
               which
               heer
               may
               happen
               is
               ,
               
               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
               
               accompanied
               with
               such
               their
               accustomed
               acts
               ,
               and
               discourses
               of
               the
               wit.
               
            
             
               For
               remedie
               then
               of
               this
               error
               ,
               
               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
               ;
               
               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
               
               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
              
               ,
               
               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
               ,
               
               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
               
               when
               the
               Bridegroome
               sayth
               vnto
               the
               spouse
               ,
               
                 Vulner
                 asti
                 cor
                 meum
                 (
                 sor
                 or
                 mea
                 ,
                 sponsa
                 )
                 in
                 vno
                 oculorum
                 tuorum
                 ,
              
               
               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
               .
               
               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
               
               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
               shal
               be
               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
               presēce
               ,
               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
               
               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
               ,
               
               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
               
               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
               ,
               
               
                 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
               .
            
             
             
               VVEE
               will
               conclude
               this
               first
               part
               with
               an
               Aduertisment
               of
               the
               meanes
               how
               to
               pray
               ,
               according
               to
               the
               practise
               of
               this
               exercise
               .
               
               A
               man
               therfore
               may
               choose
               any
               of
               these
               fower
               wayes
               agreeing
               to
               his
               vnderstanding
               and
               capacitie
               (
               to
               weet
               )
               Vocall
               prayer
               ,
               which
               is
               the
               most
               
               vnperfect
               ,
               as
               hauing
               least
               spirituall
               light
               ,
               and
               serueth
               for
               the
               verie
               first
               Beginners
               :
               Secondly
               ,
               
               Mentall
               prayer
               which
               is
               better
               ,
               as
               hauing
               more
               light
               ,
               and
               serueth
               for
               those
               that
               are
               past
               the
               beginning
               :
               Thirdly
               ,
               Aspirations
               ,
               which
               
               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
                 
                 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
               shal
               be
               iudged
               to
               be
               such
               ,
               let
               them
               take
               this
               last
               meanes
               ,
               and
               so
               
               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
               shal
               be
               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
               
               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
               ,
               
               aspirations
               ,
               or
               contemplatiōs
               according
               to
               this
               practise
               .
            
             
               The
               first
               is
               ,
               
               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
               ,
               
               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
               shal
               be
               faythfull
               in
               this
               point
               in
               sownding
               well
               his
               interiour
               ,
               shall
               open
               the
               gate
               to
               perfect
               contēplatiō
               .
            
             
               The
               third
               ,
               
               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
               ,
               
               to
               relie
               cōtinually
               on
               this
               diuine
               pleasure
               ,
               
               as
               on
               the
               grownd
               and
               principall
               end
               
               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
               .
            
             
               
               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
               .
            
             
               
               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
               ,
               
               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
               
               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
               
               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
               ;
               
               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
               ,
               
               touching
               things
               indifferent
               ,
               asw●●
               in
               respect
               of
               commaundement
               as
               of
               proper
               
               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
               ,
               
               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
               
               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
               ,
               
               whether
               hee
               hath
               done
               them
               only
               for
               this
               will
               ,
               or
               whether
               it
               hath
               bein●
               mingled
               with
               some
               other
               end
               ,
               either
               bad
               or
               imperfect
               .
            
             
               Thirdlie
               ,
               
               whether
               it
               hath
               bein
               willingly
               with
               alacritie
               of
               mind
               ,
               or
               with
               sadnes
               and
               heauines
               .
            
             
               Fourthly
               ,
               
               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
               ,
               
               if
               hee
               beheld
               this
               
                 vvill
                 of
                 God
              
               cleerly
               with
               a
               liuely
               fayth
               without
               dullnes
               ,
               or
               (
               as
               it
               were
               )
               sleepines
               or
               slownes
               of
               fayth
               .
            
             
               Sixtly
               ,
               
               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
               ,
               
               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●
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               shal
               be
               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
               〈◊〉
               
               the
               passions
               ,
               affections
               ,
               and
               disorder
               of
               our
               soule
               .
            
          
           
             Heer
             endeth
             the
             first
             parte
             of
             the
             Rule
             of
             Perfection
             .
             Laus
             Deo.
             
          
        
         
           
           
             THE
             RVLE
             OF
             PERFECTION●
             OF
             THE
             INTERIOVR
             (
             VVILL
             OF
             GOD.
             )
          
           
             CONTAYNING
             THE
             CONTEMTLATIVE
             LYFE
             .
          
           
             THE
             SECOND
             PARTE
             .
          
           
             
               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
               .
            
             
             
               This
               Interiour
               
                 vvill
                 of
                 God
              
               then
               ,
               
               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
               
               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
               ,
               
               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
               
               spirit
               with
               God.
               
            
             
               The
               difference
               betwixt
               the
               Interiour
               and
               Exteriour
               will
               is
               ,
               
               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
              
               .
               
               So
               that
               this
               diuine
               will
               and
               heauenly
               light
               descendeth
               vnto
               vs
               by
               
               degrees
               ,
               and
               wee
               therby
               ascend
               vp
               to
               God
               by
               like
               degrees
               :
               and
               this
               is
               it
               which
               
                 S.
                 Thomas
              
               sayth
               ,
               
               
                 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
                 ,
              
               
               
                 the
                 God
                 of
                 Gods
                 shal
                 be
                 seen
                 in
                 Sion
              
               (
               that
               is
               )
               in
               perfect
               contemplation
               (
               sayth
               the
               Glose
               )
               And
               in
               the
               Prouerbs
               also
               ,
               
               
                 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
               ;
               
               this
               Manifestation
               of
               the
               Interiour
               will
               proceedeth
               of
               the
               pure
               intention
               of
               the
               Exteriour
               will
               ,
               
               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
               .
               
               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
               .
            
             
             
               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
               ,
               
               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
               
               ought
               to
               be
               a
               great
               comfort
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               
               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
               :
               
               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
                 ,
              
               
               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
               ,
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               shee
               cannot
               refrayne
               from
               breaking
               forth
               into
               his
               prayses
               ,
               
               sayeng
               ,
               
                 Gutiur
                 illius
                 suauissimum
              
               ,
               His
               throat
               or
               voyce
               is
               most
               sweet
               ;
               insomuch
               that
               ,
               
               
                 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
               ,
               
               
                 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
               ,
               
               
                 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
               
               ●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
                 ,
              
               
               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
               ,
               
               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
               
               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
               ,
               
               succeedeth
               another
               degree
               (
               to
               weet
               )
               Admiration
               ,
               
               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
               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
               
               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
               ,
               
               this
               Admiration
               is
               augmented
               by
               the
               contrarie
               cause
               (
               to
               weet
               )
               our
               Nothing
               ,
               
               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
               
               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
               ,
               
               
                 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
                 ,
              
               
               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
               
               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
               ,
               
               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
               
               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
               ,
               
               
                 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
               ,
               
               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
               ,
               
               
                 Ad●eum
                 ●eniemus
                 ,
                 &
                 mansionem
                 apud
                 eum
                 faciemus
                 ,
              
               VVee
               
               will
               come
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               
               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
                 ,
              
               
               Depart
               from
               mee
               ,
               for
               (
               loe
               )
               I
               ame
               a
               sinfull
               wight
               ;
               And
               anon
               with
               S.
               Elizabeth
               ,
               
               
                 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
               ,
               
               
                 Tu
                 mihi
                 lauas
                 pedes
              
               ?
               Comest
               thow
               to
               wash
               the
               feete
               of
               my
               muddy
               and
               earthly
               affections
               through
               thy
               heauenly
               and
               familiar
               condescent
               and
               chearishings
               ?
               
               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
               
               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
              
               ,
               
               Lord
               ,
               depart
               from
               mee
               a
               sinner
               ,
               
                 Et
                 dimitte
                 me
                 paululùm
                 vt
                 plangam
                 dolorem
                 meum
                 ,
              
               And
               leaue
               mee
               a
               while
               to
               wayle
               my
               sinnes
               ;
               els
               ,
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               
                 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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               not
               only
               
                 Laui
                 pedes
                 meos
                 ,
                 
                 quomodò
                 coinquinabo
                 eos
                 ?
              
               I
               haue
               washt
               my
               feet
               ,
               how
               shall
               I
               now
               fowlle
               thē
               any
               more
               ?
               but
               also
               ,
               
                 Exui
                 me
                 tunica
                 mea
              
               ,
               
               
                 quomodò
                 induam
                 illam
              
               ?
               I
               haue
               put
               of
               my
               garmēt
               ,
               how
               shall
               I
               put
               it
               on
               againe
               ?
               wherunto
               the
               spouse
               answereth
               ,
               
               
                 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
                 ,
              
               
               And
               thear
               shal
               be
               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
               ,
               
               
                 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
               ,
               
               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
               ,
               
               
                 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
               )
               
               
                 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
               .
               
            
             
               Now
               ,
               
               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
               
               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
               ,
               
               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
               ;
               
               for
               ,
               the
               same
               causes
               which
               doe
               humble
               her
               ,
               doe
               like
               wise
               make
               her
               exuit
               ,
               
               because
               her
               smallnesse
               which
               sheweth
               her
               that
               shee
               is
               nothing
               of
               her self
               ,
               doth
               likewise
               
               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
               
               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
               
               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
               ,
               
               
                 Exultauit
                 spiritus
                 meus
                 in
                 Deo
                 Salutari
                 
                 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
               
               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
               ,
               
               
                 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
               ,
               
               
                 In
                 quo
                 est
                 Luxuria
              
               ,
               VVherin
               is
               Luxurie
               ,
               wherunto
               this
               Exultation
               is
               contrarie
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               
                 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.
               
            
             
             
               AFTER
               this
               degree
               of
               Exultation
               succeedeth
               the
               last
               of
               Eleuation
               of
               the
               will
               and
               mind
               into
               God
               ;
               
               the
               causes
               wherof
               are
               all
               the
               former
               degrees
               (
               to
               weet
               )
               
                 Manifestation
                 ,
                 Admiration
                 ,
                 Humiliation
                 ,
                 and
                 Exultation
                 .
              
            
             
               For
               first
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               and
               successiuely
               ,
               so
               likewise
               doth
               this
               will
               :
               For
               ,
               
               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
               ,
               
               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
               .
               
               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
               .
               
               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
               .
               
               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
               
               the
               reasonable
               and
               vnreasonable
               parte
               of
               man.
               Finally
               ,
               
               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
               ,
               
               
                 Amicta
                 lumine
                 sicut
                 vestimento
              
               ,
               
               Clad
               all
               in
               light
               like
               as
               with
               a
               garment
               ,
               the
               Angells
               fall
               on
               admiring
               her
               ,
               
               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
               .
            
             
             
               NOTE
               ,
               
               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
               ,
               
               thear
               are
               some
               whoe
               for
               being
               too
               actiue
               and
               exteriour
               ,
               attayne
               only
               to
               the
               actiue
               will
               ,
               without
               tasting
               at
               all
               the
               contemplatiue
               or
               interiour
               .
               
               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
               ,
               
               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
               
               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
               ;
               
               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
               
               must
               feele
               and
               tast
               in
               your self
               this
               will
               and
               pleasure
               of
               God
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               
               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
               
               
               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.
               
            
             
               
               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
               .
            
             
               
               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
               
               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
               
               or
               effect
               dependant
               of
               the
               fowre
               former
               .
            
             
               Finally
               ,
               whether
               yow
               haue
               continually
               borne
               in
               mind
               ,
               that
               yow
               are
               not
               expresly
               to
               
               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
               
               taken
               the
               same
               5.
               degrees
               ,
               not
               for
               your
               owne
               acts
               ,
               but
               for
               operations
               and
               effects
               of
               the
               Spirit
               of
               God
               in
               yow
               .
            
          
           
             Heer
             endeth
             the
             Second
             parte
             of
             the
             Rule
             of
             Perfection
             .
             Laus
             Deo.
             
          
        
      
       
         
         
           THE
           COPPIE
           OF
           AN
           ADVISE
           TOVCHING
           PRAYER
           ,
           giuen
           vnto
           one
           ,
           afflicted
           by
           reason
           of
           the
           great
           sterilitie
           vvhich
           hee
           fovvnd
           therin
           .
        
         
           THE
           first
           and
           principalln
           
           thing
           which
           a
           man
           ought
           in
           Prayer
           to
           
           doe
           ,
           is
           to
           rectifie
           his
           intention
           (
           that
           is
           )
           to
           take
           it
           in
           hand
           only
           because
           God
           would
           haue
           it
           so
           ,
           without
           any
           other
           end
           or
           motiue
           whatsoeuer
           ;
           and
           to
           continue
           the
           same
           only
           end
           and
           motiue
           .
        
         
           
           The
           second
           is
           ,
           after
           such
           Protestation
           ,
           to
           examin
           his
           interiour
           ,
           and
           discerne
           if
           (
           hauing
           protested
           such
           intention
           )
           hee
           hath
           sayd
           true
           or
           no
           ;
           and
           this
           by
           a
           simple
           view
           or
           reflexion
           on
           himself
           ,
           examining
           his
           heart
           and
           sownding
           the
           bottome
           of
           his
           interiour
           ,
           whether
           thear
           be
           not
           any
           other
           thing
           besids
           this
           will
           lodged
           therin
           ;
           as
           ,
           if
           hee
           desire
           the
           end
           of
           Prayer
           ;
           if
           hee
           feele
           any
           tediousnesse
           therin
           ;
           if
           hee
           seek
           occasion
           to
           depart
           or
           to
           be
           called
           away
           ;
           if
           hee
           wish
           to
           be
           illuminated
           ,
           enflamed
           ,
           or
           consolated
           in
           any
           sort
           whatsoeuer
           ,
           aswell
           in
           the
           superiour
           or
           spirituall
           parte
           of
           the
           sowlle
           ,
           as
           in
           
           the
           inferiour
           or
           sensible
           ;
           and
           finding
           by
           the
           examen
           any
           of
           these
           things
           or
           other
           whatsoeuer
           ,
           hee
           must
           reiect
           it
           as
           a
           pernitious
           and
           venimous
           serpent
           ,
           and
           as
           opposite
           to
           the
           foresayd
           protestation
           and
           
             vvill
             of
             God.
          
           Now
           ,
           this
           reflexion
           and
           examen
           is
           nothing
           els
           ,
           
           but
           to
           iudge
           and
           feele
           wherto
           his
           mind
           is
           drawne
           ,
           what
           hee
           wisheth
           ,
           desireth
           ,
           and
           taketh
           pleasure
           in
           ,
           or
           contrariewise
           in
           what
           hee
           is
           displeased
           ,
           discomforted
           ,
           and
           what
           hee
           flieth
           .
        
         
           The
           third
           thing
           is
           ,
           
           the
           continuance
           of
           this
           
           examen
           and
           reflexion
           ,
           if
           so
           be
           that
           hee
           taketh
           only
           for
           his
           Prayer
           and
           subiect
           this
           
             vvill
             of
             God
          
           ,
           to
           the
           end
           that
           the
           sowlle
           remaining
           in
           her
           puritie
           ,
           discharged
           of
           all
           affaires
           ,
           and
           not
           being
           hindred
           by
           any
           other
           sight
           ,
           may
           continually
           view
           ,
           fixedly
           and
           soly
           contemplate
           ,
           and
           sweetly
           tast
           this
           pleasure
           and
           delitious
           contentment
           of
           God.
           
           Or
           els
           ,
           hee
           ought
           often
           to
           visit
           it
           by
           a
           frequent
           reflexion
           ,
           if
           hee
           take
           for
           his
           subiect
           meditations
           and
           aspirations
           ;
           to
           the
           end
           that
           perceiuing
           any
           other
           thing
           to
           intrude
           it self
           into
           his
           interiour
           ,
           hee
           may
           reiect
           it
           as
           opposite
           and
           contrarie
           to
           this
           puritie
           of
           intention
           ,
           yea
           ,
           the
           very
           desire
           of
           illumination
           and
           of
           high
           contemplation
           :
           and
           this
           reiection
           must
           be
           no
           otherwise
           done
           then
           by
           the
           same
           will
           ,
           in
           turning
           by
           a
           simple
           conuersion
           therunto
           ,
           and
           by
           a
           contempt
           ,
           auersion
           ,
           and
           obliuion
           of
           all
           creatures
           .
        
         
           And
           note
           ,
           
           that
           for
           the
           most
           parte
           ,
           the
           hindrance
           
           of
           the
           puritie
           of
           intention
           ,
           and
           deception
           of
           well
           minded
           persons
           ,
           are
           the
           good
           desires
           ,
           which
           doe
           hinder
           ,
           retayne
           ,
           and
           ruine
           so
           much
           the
           more
           this
           integritie
           of
           intention
           ,
           by
           how
           much
           the
           lesse
           they
           are
           discouered
           and
           held
           for
           such
           ,
           as
           (
           for
           example
           )
           the
           desires
           of
           feruour
           ,
           deuotion
           ,
           teares
           ,
           contrition
           ,
           and
           illumination
           ;
           for
           ,
           inasmuch
           as
           they
           are
           disguised
           with
           the
           cloake
           of
           pietie
           ,
           one
           taketh
           no
           heed
           of
           them
           ,
           so
           that
           without
           suspition
           ,
           the
           desire
           of
           them
           entreth
           into
           the
           bottome
           of
           the
           heart
           ,
           and
           wholly
           possesseth
           and
           ruleth
           it
           ,
           not
           leauing
           roome
           for
           the
           
             vvill
             of
             God
          
           ,
           the
           which
           often
           tymes
           is
           quite
           cōtrarie
           (
           to
           weet
           )
           that
           hee
           be
           not
           consolated
           nor
           illuminated
           ,
           neither
           that
           hee
           haue
           teares
           and
           sensible
           deuotion
           ;
           for
           ,
           
           true
           deuotion
           consisteth
           only
           in
           contenting
           himself
           with
           this
           
             vvill
             of
             God
          
           ,
           or
           (
           as
           saith
           
             S.
             Thomas
          
           )
           promptly
           to
           doe
           that
           which
           appertaineth
           to
           his
           seruice
           .
        
         
           This
           blindnesse
           continually
           commeth
           ,
           because
           (
           as
           is
           sayd
           )
           a
           man
           looketh
           only
           on
           the
           cloak
           and
           exteriour
           of
           such
           desires
           ,
           and
           not
           on
           their
           interiour
           true
           substance
           and
           effects
           ,
           which
           indeed
           are
           nothing
           els
           but
           consolation
           and
           illumination
           ;
           yea
           ,
           proper
           will
           ,
           naturall
           contentment
           ,
           
           and
           self
           loue
           .
           For
           ,
           yow
           must
           knowe
           that
           the
           wholle
           stable
           sowndation
           and
           grownd
           of
           perfection
           ,
           is
           the
           
             vvill
             of
             God
          
           ,
           which
           ought
           alwayes
           to
           be
           seene
           and
           shine
           in
           our
           interiour
           ,
           and
           neuer
           to
           vanishe
           away
           
           nor
           be
           left
           of
           either
           by
           affliction
           or
           consolation
           ;
           no
           more
           in
           ariditie
           ,
           sterilitie
           ,
           and
           contradiction
           ,
           then
           in
           deuotion
           ,
           consolation
           ,
           and
           perfect
           resignation
           ;
           because
           that
           this
           will
           is
           a
           thing
           so
           celestiall
           and
           transcendent
           ,
           that
           it
           reformeth
           all
           deformitie
           ,
           and
           rectifieth
           all
           crookednes
           ,
           and
           as
           a
           thing
           firme
           and
           stable
           ,
           dischaseth
           and
           (
           as
           it
           were
           )
           absorbeth
           all
           vacillation
           and
           instabilitie
           ,
           and
           is
           no
           lesse
           in
           our
           pouertie
           ,
           sterilitie
           ,
           and
           fragilitie
           ,
           then
           in
           our
           abundance
           ,
           deuotion
           ,
           and
           perfection
           ,
           though
           not
           according
           to
           sence
           ,
           but
           to
           reason
           ;
           wherof
           wee
           are
           assured
           by
           the
           diuine
           powre
           and
           prouidence
           gouerning
           all
           things
           .
        
         
           VVhoe
           then
           desireth
           true
           contentment
           of
           mind
           ,
           
           and
           to
           liue
           with
           quietnesse
           in
           God
           ,
           it
           is
           necessarie
           that
           hee
           alwayes
           establish
           himself
           vpon
           this
           vnmoueable
           fowndation
           ,
           and
           cornerstone
           of
           the
           
             vvill
             of
             God
          
           ,
           reposing
           cōtinually
           theron
           ,
           and
           that
           ,
           by
           way
           of
           Resignatiō
           .
           But
           as
           this
           fowdation
           is
           not
           alwayes
           sensible
           ,
           but
           often
           hath
           residence
           only
           in
           the
           Reason
           ,
           so
           likewise
           some
           tymes
           a
           man
           can
           not
           haue
           this
           Resignation
           sensible
           ;
           but
           only
           the
           reasonable
           ;
           the
           which
           hee
           may
           alwayes
           haue
           ,
           euen
           when
           the
           sense
           is
           quite
           contrarie
           to
           the
           Resignatiō
           ;
           for
           ,
           one
           may
           be
           resigned
           when
           hee
           hath
           any
           contradiction
           ,
           sterilitie
           ,
           or
           substraction
           of
           deuotion
           ,
           notwithstanding
           the
           contradiction
           of
           the
           sence
           ,
           all
           the
           which
           hee
           may
           accept
           as
           the
           
             vvill
             of
             God
          
           :
           yea
           ,
           if
           hee
           feele
           not
           in
           himself
           the
           courage
           so
           to
           accept
           it
           and
           
           resigne
           himself
           ,
           hee
           must
           mount
           higher
           ,
           and
           take
           as
           the
           
             vvill
             of
             God
          
           this
           Irresignation
           ;
           and
           if
           yet
           the
           darkenes
           be
           so
           great
           that
           hee
           can
           not
           thus
           doe
           ,
           hee
           must
           also
           resigne
           his
           darkenesse
           :
           if
           (
           finally
           )
           by
           reason
           of
           tediousnesse
           hee
           hath
           not
           the
           will
           to
           performe
           any
           of
           these
           things
           ,
           hee
           must
           offer
           to
           God
           this
           tediousnes
           and
           defect
           of
           good
           will
           ,
           and
           take
           it
           at
           his
           hands
           as
           his
           will
           in
           this
           maner
           ,
           reducing
           to
           Resignation
           the
           letts
           of
           Resignation
           which
           may
           occurre
           ;
           to
           the
           end
           that
           in
           this
           sort
           ,
           allwayes
           and
           incessantly
           the
           
             vvill
             of
             God
          
           may
           (
           as
           is
           aboue
           sayd
           )
           deuoure
           all
           things
           ,
           and
           that
           a
           man
           may
           dwell
           allwayes
           therin
           :
           and
           this
           kind
           of
           Resignation
           of
           Irresignation
           is
           farre
           more
           frutefull
           ,
           
           meritorious
           ,
           and
           sublime
           ,
           and
           leading
           more
           directly
           to
           the
           true
           vnion
           with
           God
           ,
           mortification
           of
           himself
           ,
           and
           transcendence
           ouer
           all
           things
           ,
           then
           that
           which
           is
           done
           according
           to
           sence
           ;
           and
           a
           man
           may
           say
           that
           the
           one
           is
           simple
           ,
           and
           the
           other
           dubble
           ;
           yea
           ,
           that
           the
           one
           is
           so
           many
           tymes
           dubbled
           as
           it
           doth
           absorb
           and
           surmount
           intrinsecall
           obstacles
           .
        
         
           And
           note
           ,
           
           that
           this
           Rule
           of
           accepting
           all
           things
           at
           the
           hands
           of
           God
           is
           so
           generall
           ,
           that
           it
           hath
           no
           exception
           ,
           in
           such
           sort
           that
           a
           man
           must
           accept
           not
           only
           the
           extrinsecall
           crosses
           and
           afflictions
           of
           the
           world
           ,
           and
           of
           his
           neighbour
           at
           the
           hands
           of
           God
           ,
           but
           also
           the
           very
           intrinsecall
           ,
           proceeding
           from
           his
           imperfections
           ,
           
           for
           ,
           
           
             Omnia
             cooperantur
             in
             bonum
             diligentibus
             Deum
             .
          
        
         
           The
           three
           points
           of
           this
           aduertisment
           are
           more
           particularly
           distinguished
           into
           6.
           in
           the
           9.
           chapter
           of
           this
           rule
           of
           Perfection
           ,
           and
           are
           not
           only
           fit
           for
           the
           perfect
           but
           also
           for
           the
           Beginners
           ,
           that
           therby
           perceiuing
           the
           true
           end
           of
           Prayer
           ,
           they
           may
           tend
           therunto
           by
           a
           more
           straight
           line
           ;
           the
           want
           wherof
           causeth
           diuers
           (
           euen
           spirituall
           men
           )
           to
           passe
           many
           yeares
           ,
           yea
           some
           theyr
           wholle
           lyfe
           ,
           not
           only
           without
           attayning
           to
           any
           perfection
           in
           Prayer
           ,
           but
           also
           without
           knowing
           the
           true
           end
           therof
           ,
           which
           is
           the
           will
           and
           pleasure
           of
           God.
           
        
      
       
         
         
           A
           LETTER
           CONTAYNING
           AN
           ANSVVER
           TO
           A
           doubt
           touching
           the
           Obiect
           of
           the
           vvill
           of
           God.
           
        
         
           DEAR
           Brother
           ;
           this
           present
           shal
           be
           for
           your
           satisfaction
           ,
           and
           to
           resolue
           yow
           touching
           a
           certaine
           doubt
           which
           yow
           fownd
           in
           reading
           the
           exercise
           of
           the
           
             vvill
             of
             God.
          
           And
           as
           cōcerning
           that
           which
           yow
           say
           ;
           first
           ,
           that
           thear
           is
           great
           difference
           betwixt
           God
           and
           his
           will
           ;
           for
           my
           part
           I
           acknowledge
           no
           such
           :
           For
           ,
           I
           think
           that
           hee
           which
           seeth
           this
           essentiall
           will
           (
           to
           weet
           )
           considered
           only
           in
           God
           ,
           by
           consequence
           hath
           seen
           God
           ,
           and
           that
           as
           one
           and
           the
           same
           thing
           ,
           not
           as
           diuerse
           ;
           for
           in
           God
           thear
           is
           nothing
           but
           God.
           And
           touching
           this
           point
           and
           the
           elucidation
           therof
           ,
           thear
           is
           nere
           a
           whole
           chapter
           in
           the
           third
           part
           ,
           whear
           thear
           are
           not
           too
           many
           arguments
           which
           proue
           it
           ,
           and
           too
           many
           Doctours
           thear
           alleaged
           which
           with
           one
           consent
           affirme
           not
           the
           same
           :
           concerning
           which
           also
           ,
           I
           haue
           had
           heertofore
           the
           aduise
           of
           some
           Diuines
           ,
           though
           the
           thing
           be
           of
           it self
           too
           cleer
           ,
           and
           likewise
           the
           Method
           sayth
           the
           same
           .
           But
           I
           see
           your
           error
           heerin
           
           proceedeth
           from
           this
           cause
           (
           to
           weet
           )
           that
           yow
           haue
           not
           well
           marked
           how
           I
           haue
           diuided
           it
           into
           three
           sorts
           of
           wills
           ,
           yow
           hauing
           no
           respect
           to
           the
           difference
           therof
           ;
           not
           that
           in
           it self
           ,
           but
           in
           vs
           it
           is
           distinguished
           .
           Now
           ,
           yow
           notwithstanding
           write
           to
           mee
           of
           the
           
             vvill
             of
             God
          
           in
           generall
           ,
           not
           expressing
           which
           of
           the
           3.
           yow
           speake
           of
           .
           And
           it
           is
           no
           marueil
           if
           yow
           know
           not
           the
           sublimitie
           ,
           and
           nuditie
           which
           I
           attribute
           to
           the
           essetiall
           
             vvill
             of
             God
          
           ,
           seing
           yow
           haue
           not
           read
           what
           I
           haue
           written
           therof
           ;
           and
           therfore
           yow
           ought
           not
           to
           condemne
           a
           thing
           which
           yow
           neuer
           haue
           but
           halfe
           seen
           .
           For
           ,
           whoe
           so
           hath
           read
           the
           third
           part
           ,
           I
           doubt
           ,
           rather
           will
           reprehend
           the
           contrarie
           fault
           (
           namely
           )
           that
           it
           is
           too
           naked
           ,
           abstract
           ,
           and
           spirituall
           ,
           and
           nothing
           els
           but
           God.
           
        
         
           Now
           ,
           yow
           alleage
           that
           this
           exercise
           admitteth
           some
           Obiect
           ,
           wherof
           is
           no
           particular
           one
           in
           God.
           To
           which
           I
           answer
           ,
           that
           this
           word
           (
           Obiect
           )
           may
           be
           vnderstood
           twoe
           maner
           of
           wayes
           ;
           for
           a
           generall
           ,
           or
           for
           a
           particular
           obiect
           .
           As
           concerning
           the
           generall
           which
           is
           God
           himself
           ,
           I
           answer
           that
           the
           third
           or
           supereminent
           will
           admitteth
           also
           no
           other
           but
           him
           ,
           though
           not
           so
           in
           the
           first
           and
           second
           part
           ,
           whear
           thear
           is
           some
           particular
           obiect
           which
           to
           the
           Beginners
           seemeth
           to
           cause
           some
           difference
           betwixt
           God
           and
           this
           VVill
           ;
           but
           it
           is
           because
           that
           at
           the
           first
           this
           diuine
           will
           sheweth
           it self
           as
           exteriour
           ,
           and
           then
           after
           as
           interiour
           ,
           
           and
           finally
           ,
           as
           essentiall
           ;
           not
           that
           in
           it self
           it
           is
           variable
           or
           different
           ,
           for
           that
           cometh
           of
           our
           part
           whoe
           so
           doe
           contemplate
           it
           proportionably
           to
           our
           light
           which
           is
           small
           ,
           and
           not
           wholy
           abstract
           from
           an
           obiect
           in
           the
           Actiue
           life
           .
           Now
           ,
           this
           light
           is
           greater
           in
           the
           Contemplatiue
           life
           ,
           and
           most
           great
           in
           the
           Supereminēt
           ,
           whear
           this
           will
           is
           seen
           to
           be
           God
           himself
           ,
           which
           appeareth
           more
           plaine
           by
           the
           similitude
           which
           followeth
           .
        
         
           Yow
           must
           knowe
           then
           ,
           
           that
           this
           exterior
           will
           is
           like
           a
           riuer
           which
           runneth
           into
           the
           sea
           ,
           for
           so
           doth
           this
           will
           carrie
           our
           soule
           to
           God
           :
           and
           as
           the
           riuer-water
           is
           not
           called
           the
           sea
           though
           it
           be
           the
           same
           water
           ,
           so
           this
           exterior
           will
           is
           not
           properly
           called
           God
           though
           it
           be
           but
           one
           and
           the
           same
           spirit
           ;
           and
           as
           the
           limits
           only
           ,
           and
           not
           the
           substance
           causeth
           it
           to
           be
           called
           a
           Riuer
           and
           not
           the
           Sea
           ,
           so
           the
           limits
           of
           this
           will
           ,
           and
           not
           the
           substance
           giueth
           it
           the
           name
           of
           VVill
           ,
           and
           not
           of
           God
           ;
           and
           as
           the
           limits
           of
           the
           riuer
           haue
           not
           their
           Originall
           frō
           the
           same
           ,
           so
           the
           limits
           of
           this
           will
           proceed
           not
           therof
           but
           from
           our
           darknes
           ;
           and
           as
           ,
           if
           thear
           were
           no
           land
           wee
           should
           see
           no
           riuer
           but
           all
           sea
           ,
           because
           thear
           would
           be
           no
           limit
           ,
           so
           if
           thear
           were
           in
           vs
           no
           clowd
           of
           darknes
           ,
           wee
           should
           see
           no
           more
           this
           will
           as
           such
           ,
           but
           only
           God
           ,
           as
           is
           declared
           in
           the
           ninth
           Chapter
           of
           the
           3.
           parte
           :
           And
           as
           the
           shipp
           in
           this
           riuer
           being
           not
           hindred
           ,
           necessarily
           is
           transported
           by
           the
           
           streame
           therof
           into
           the
           sea
           ,
           so
           the
           soule
           hauing
           no
           impediment
           ,
           is
           caried
           by
           the
           course
           of
           this
           will
           vnto
           the
           naked
           Essence
           of
           God
           ;
           and
           as
           when
           one
           is
           so
           led
           into
           the
           maine
           Ocean
           ,
           hee
           seeth
           no
           more
           the
           riuer
           (
           though
           the
           same
           in
           substance
           )
           but
           the
           sea
           ,
           so
           hee
           which
           is
           transported
           into
           the
           essentiall
           will
           ,
           seeth
           no
           more
           this
           (
           as
           such
           )
           but
           God
           only
           .
        
         
           Yf
           yow
           demand
           why
           in
           the
           beginning
           a
           man
           taketh
           not
           God
           for
           the
           Object
           of
           this
           exercise
           without
           this
           vvill
           ,
           I
           aske
           why
           doth
           not
           one
           leape
           ouer
           the
           stile
           before
           hee
           come
           at
           it
           ?
           or
           why
           the
           ship
           which
           is
           at
           Roan
           doth
           not
           ride
           in
           the
           sea
           at
           Nevvhauen
           ,
           rather
           then
           in
           the
           riuer
           of
           Roan
           ?
           If
           yow
           say
           because
           it
           is
           at
           Roan
           and
           not
           at
           Nevvhuaen
           ,
           I
           answer
           the
           like
           ;
           that
           the
           Beginners
           are
           not
           in
           this
           ample
           and
           spatious
           essentiall
           sea
           of
           God
           ,
           but
           in
           this
           riuer
           of
           his
           vvill
           which
           will
           leade
           thē
           therto
           .
           And
           I
           hold
           it
           a
           point
           of
           great
           indiscretion
           to
           set
           a
           little
           bote
           on
           the
           maine
           sea
           ,
           and
           a
           Beginner
           in
           the
           naked
           Ocean
           of
           the
           diuine
           essence
           .
           Yow
           may
           see
           therfore
           ,
           why
           at
           the
           beginning
           I
           haue
           not
           denudated
           this
           exercise
           of
           an
           Obiect
           :
           yow
           may
           also
           perceiue
           in
           some
           sort
           that
           it
           was
           the
           only
           ,
           perfect
           ,
           succinct
           point
           ,
           and
           that
           which
           bringeth
           most
           light
           ,
           which
           I
           could
           choose
           wherinto
           compendiously
           to
           reduce
           the
           whole
           spirituall
           life
           ,
           without
           euer
           leauing
           it
           of
           ,
           or
           seeking
           others
           ,
           no
           lesse
           then
           the
           ship
           which
           to
           goe
           into
           the
           sea
           ,
           neuer
           leaueth
           the
           
           riuer
           wherin
           shee
           rideth
           .
           In
           the
           beginning
           I
           only
           call
           it
           vvill
           and
           not
           God
           ,
           because
           one
           of
           these
           twoe
           words
           fitteth
           better
           the
           Actiue
           life
           thē
           the
           other
           ,
           because
           more
           properly
           wee
           say
           in
           the
           Actiue
           life
           ;
           I
           will
           doe
           this
           thing
           because
           it
           is
           the
           
             vvill
             of
             God
          
           ,
           thē
           to
           say
           ,
           because
           it
           is
           God
           :
           also
           that
           would
           be
           too
           sublime
           a
           doctrine
           ,
           and
           (
           litterally
           taken
           )
           scarse
           to
           be
           admitted
           :
           likewise
           because
           all
           exercises
           ,
           wayes
           ,
           vertues
           ,
           and
           perfections
           ,
           are
           better
           reduced
           to
           this
           ,
           then
           to
           any
           other
           point
           .
           In
           the
           Contemplatiue
           life
           also
           or
           second
           part
           ,
           I
           doe
           not
           take
           this
           word
           God
           ,
           because
           thear
           is
           yet
           some
           image
           though
           verie
           subtile
           and
           secret
           .
           Finally
           ,
           in
           the
           Supereminent
           life
           or
           third
           part
           ,
           I
           doe
           not
           alter
           this
           word
           vvill
           ,
           fearing
           least
           a
           man
           might
           think
           that
           I
           had
           chāged
           the
           point
           or
           obiect
           of
           this
           exercise
           ;
           but
           I
           keep
           allwayes
           the
           same
           word
           ,
           keeping
           still
           the
           distinction
           of
           three
           Epithets
           (
           to
           weet
           )
           Exteriour
           ,
           for
           the
           Actiue
           life
           ;
           Interiour
           ,
           for
           the
           Contemplatiue
           ,
           and
           Essentiall
           ,
           for
           the
           Supereminent
           ;
           VVhich
           must
           be
           noted
           for
           auoyding
           in
           this
           exercise
           both
           error
           and
           confusion
           .
           And
           thus
           much
           for
           the
           resolution
           of
           your
           doubt
           .
        
         
           
             From
             Orleans
             ,
             
               this
               16.
               of
               August
               .
               1593.
               
            
          
           
             Your
             Brother
             in
             Christ
             Iesus
             B.
             Benet
          
        
      
       
         
         
           FOrasmuch
           as
           the
           third
           part
           mentioned
           of
           this
           Rule
           ,
           treateth
           only
           of
           things
           abstract
           ,
           of
           high
           contemplatiō
           of
           the
           Essence
           of
           God
           ;
           it
           is
           thought
           vnfitting
           the
           common
           sort
           ,
           and
           therfore
           not
           conuenient
           to
           be
           published
           ,
           vnlesse
           (
           perchance
           )
           heerafter
           vpon
           some
           farher
           reasons
           or
           experience
           of
           these
           tvvoe
           parts
           ,
           it
           shall
           othervvise
           seeme
           meet
           .
           Meane
           tyme
           these
           so
           abundantly
           ,
           plainly
           ,
           and
           succinctly
           shevve
           the
           meanes
           and
           lay
           open
           the
           vvay
           to
           perfection
           that
           the
           diligent
           Practiser
           of
           them
           ,
           vvithout
           the
           other
           shall
           quickly
           attayne
           therunto
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A68048-e1950
           
             1.
             
             Abridgement
             of
             the
             vvhole
             spirituall
             life
             .
          
           
             2.
             
             Breuitie
             .
          
           
             3.
             
             Meritorious
             .
          
           
             End
             of
             others
             .
          
           
             Fitt
             for
             all
             .
          
           
             vvithout
             multiplicitie
             .
          
           
             Sure
             from
             deceipts
             .
          
           
             The
             end
             and
             the
             meanes
             .
          
           
             Similie
             .
          
           
             6.
             
             Permanent
             .
          
           
             Similie
             .
          
           
             Similie
             .
          
           
             Similie
             notand
             .
          
           
             1.
             
             Renouncing
             of
             him self
             .
             Matt.
             16.
             
             Luc.
             9.
             
          
           
             2.
             
             Resignation
             .
          
           
             Matt.
             26.
             
          
           
             3.
             
             Puritie
             of
             heart
             .
             Matt.
             5.
             
          
           
             4.
             
             Presence
             of
             God.
             
          
           
             Psal
             15.
             
          
           
             5.
             
             Knovvledge
             of
             himself
             .
          
           
             Ephe.
             4.
             
          
           
             Knovvledge
             of
             God.
             Ioan.
             17.
             
          
           
             Annihilation
             .
             Psal
             .
             72.
             
          
           
             Vnion
             .
             1.
             
             Corin.
             6.
             
          
           
             9.
             
             Contemplation
             .
             Psal
             .
             54.
             
          
           
             10.
             
             Loue
             of
             God.
             
          
           
             Ioan.
             14.
             
          
           
             11.
             
             Trāsformation
             .
          
           
             Rom.
             13.
             
          
           
             Coloss
             .
             3.
             
          
           
             Gal.
             2.
             
          
           
             Ephes
             .
             4.
             
          
           
             Galas
             .
             2.
             
          
           
             Psal
             .
             131.
             
          
           
             a
             Ioan.
             4.
             
          
           
             b
             Matt.
             26.
             
          
           
             c
             Thess
             .
             4.
             
          
           
             d
             Ioan.
             6.
             
          
           
             e
             Psal
             .
             29
             
          
           
             f
             Psal
             .
             8●
             
          
           
             g
             Mat.
             12.
             
             Marc
             3.
             
          
           
             Epist
             .
             1.
             ad
             Elidoniū
             inter
             pri
             .
             &
             mid
             .
             August
             .
             lib.
             1.
             de
             Trinit
             .
             13.
             circa
             prin
             .
             tomo
             .
             2.
             
          
           
             The
             summe
             of
             the
             vvhole
             practise
             of
             this
             Rule
             .
          
           
             Matt
             13.
             
             Gregor
             .
             Hom.
             11.
             in
             Euan.
             
          
           
             Greg.
             homil
             .
             in
             loan
             .
             21.
             
             Psal
             .
             45.
             
          
           
             Argument
             .
          
           
             1.
             
             Deceipt
             .
          
           
             2.
             
             Deceipt
             .
          
           
             3.
             
             Deceipt
             .
          
           
             4.
             
             Deceipt
             .
          
           
             5.
             
             Deceipt
             .
          
           
             Objectiō
             .
          
           
             Ansvver
             .
          
           
             2.
             
             Obiection
             .
          
           
             Ansvver
             .
          
           
             In
             supplemen
             .
             qu.
             15.
             art
             .
             ●
             .
          
           
             Rom.
             12.
             
          
           
             Lyra.
             in
             Rō
             .
             12.
             
          
           
             De
             cael
             .
             hier
             .
             c.
             15.
             
          
           
             S
             Th.
             in
             opd●hu
             .
             Christi
             post
             init
             .
          
           
             Iac.
             1.
             
          
           
             The
             exterior
             vvill
             .
          
           
             Psal
             .
             15.
             
          
           
             Matt.
             19.
             
          
           
             Matt.
             15.
             
          
           
             Hebrae
             .
             13.
             
          
           
             Luc.
             20.
             
          
           
             Rom.
             13.
             
          
           
             Obiectiō
             .
             Ansvver
             .
          
           
             1.
             
             Of
             things
             commanded
             .
          
           
             2.
             
             Of
             things
             forbidden
             .
          
           
             3.
             
             Of
             things
             indifferent
             .
          
           
             Coll.
             3.
             
          
           
             Rom.
             8.
             
             VVhen
             the
             thing
             is
             difficile
             vvhat
             is
             to
             be
             done
             .
          
           
             VVhen
             the
             matter
             is
             of
             importance
             .
          
           
             Coloss
             .
             3.
             
          
           
             1.
             
             Argument
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             6.
             
          
           
             Exod.
             3.
             
          
           
             Psal
             .
             49.
             
          
           
             Psal
             .
             8●
             .
          
           
             Psal
             .
             50.
             
          
           
             I.
             Doubt
             ,
             and
             the
             solution
             .
          
           
             2.
             
             Doubt
             ,
             and
             the
             solution
             .
          
           
             3.
             
             Doubt
             .
          
           
             Solution
             .
          
           
             Note
             vvell
             .
          
           
             Galat.
             5.
             
          
           
             Rom.
             7.
             
          
           
             1.
             
             Ioan.
             5.
             
             Matt.
             11.
             
          
           
             2.
             
             Tim.
             2.
             
          
           
             Great
             cōfort
             for
             the
             tempted
             .
          
           
             Rom.
             7.
             
          
           
             Iob.
             7.
             
          
           
             4.
             
             Doubt
             .
          
           
             Solution
             .
          
           
             Hovv
             to
             knovv
             yf
             a
             ma
             haue
             consented
             .
          
           
             Tvvoe
             causes
             of
             vveaknes
             .
          
           
             5.
             
             Doubt
             .
             Resolutiō
             .
          
           
             Dan.
             3.
             
          
           
             1.
             
             Reg.
             11.
             
          
           
             Eccl.
             10.
             
          
           
             Prou.
             28.
             
          
           
             Similie
             .
          
           
             Psal
             .
             38.
             
          
           
             Abac.
             3.
             
          
           
             Ibid.
             
          
           
             3.
             
             Reg.
             c.
             10.
             
          
           
             Psal
             .
             75.
             
          
           
             1.
             
             Cor.
             13
             
          
           
             Psal
             .
             44.
             
          
           
             2.
             2.
             q.
             128
             art
             .
             4.
             
          
           
             Actually
             ,
             1.
             degte
             .
          
           
             Faultes
             against
             this
             degree
             .
          
           
             Onely
             .
             2.
             degree
             .
          
           
             Faultes
             against
             this
             degree
             .
          
           
             VVillingly
             ,
             3.
             
             Degree
             .
          
           
             Psal
             .
             75.
             
          
           
             Faultesagainst
             this
             degree
             .
          
           
             The
             first
             kind
             of
             ●ontradiction
             in
             doing
             the
             vvill
             of
             God.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             The
             2.
             kinde
             of
             cōtradiction
             .
          
           
             1.
             
             Reg.
             11.
             
          
           
             The
             3.
             kind
             of
             contrndiction
             .
          
           
             Hier.
             48.
             
          
           
             2.
             
             Cor.
             9.
             
          
           
             Ibid.
             
          
           
             Assuredly
             ,
             the
             fourth
             degree
             .
          
           
             Faults
             against
             this
             degree
             .
          
           
             The
             first
             cause
             .
          
           
             Remedy
             .
          
           
             2.
             
             Cause
             .
          
           
             Remedy
             .
          
           
             Simlie
             .
          
           
             Coloss
             .
             3.
             
          
           
             Aug.
             sup
             .
             Psal
             .
             46.
             
          
           
             3.
             
             Causae
             .
          
           
             1.
             
             Cor.
             10.
             
          
           
             4.
             
             Cause
             .
          
           
             1.
             
             Cor.
             12.
             
          
           
             Cleerly
             the
             5.
             degree
             .
          
           
             Obiectiō
             .
             Ansvver
             .
          
           
             Obiectiō
             .
          
           
             Ansvver
             .
          
           
             Fault
             against
             this
             degree
             .
          
           
             Sim●lies
             .
          
           
             Speedily
             ,
             the
             sixt
             degree
             .
          
           
             Faulter
             against
             this
             degree
             .
          
           
             1
             1.
             
          
           
             2
             2.
             
          
           
             3
             3.
             
          
           
             A
             man
             fayling
             in
             the
             former
             degrees
             ,
             must
             neds
             fayle
             in
             the
             latter
             ,
             but
             not
             contrarievvise
             .
          
           
             Devv
             occupation
             during
             the
             vvorke
             .
          
           
             Note
             .
          
           
             Similie
             .
          
           
             Tvvoe
             meanes
             to
             continue
             the
             purified
             Intention
             .
          
           
             Meanes
             .
          
           
             Luc.
             5.
             
          
           
             2.
             
             Meanes
             .
          
           
             Note
             .
          
           
             The
             first
             error
             .
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             1.
             
             Actually
             .
             Cant.
             8.
             
          
           
             2.
             
             Onely
             .
             Cant.
             1.
             
             &
             3.
             
          
           
             Cant.
             4.
             
          
           
             Matt.
             6.
             
          
           
             3.
             vvilligly
             .
             Cant.
             5.
             
          
           
             Cant.
             4.
             
          
           
             Thren
             .
             3.
             
          
           
             Psal
             .
             53.
             
          
           
             4.
             
             Assuredly
             .
          
           
             Cant.
             7.
             
          
           
             Apoc.
             21.
             
          
           
             5.
             
             Cleerly
             .
             Cant.
             1.
             
          
           
             Cant.
             3.
             
          
           
             Psal
             .
             72.
             
          
           
             Psal
             .
             45.
             
          
           
             Cant.
             2.
             
          
           
             6.
             
             Speedily
             .
             Cant.
             2.
             
          
           
             Ambr.
             hom
             .
             in
             Luc.
             
          
           
             Luc.
             1.
             
          
           
             The
             seat
             of
             continuation
             .
          
           
             Cant.
             3.
             
          
           
             Iob.
             38.
             
          
           
             VVhy
             these
             six
             degrees
             be
             heer
             putt
             devvne
             .
          
           
             1.
             
             Cause
             .
          
           
             2.
             
          
           
             3.
             
          
           
             Demonstrations
             by
             example
             .
          
           
             Ioan.
             6
             
          
           
             Tvvoe
             things
             in
             generall
             in
             the
             lyfe
             of
             our
             Sauiour
             to
             imitate
             .
          
           
             Ioan.
             13.
             
          
           
             Somefayle
             in
             the
             one
             ,
             and
             some
             in
             the
             other
             .
          
           
             1.
             
          
           
             1.
             
             Petr.
             2.
             
          
           
             Rom.
             8.
             
          
           
             1.
             
             Ioan.
             2.
             
          
           
             Means
             to
             enter
             and
             continue
             in
             this
             practise
             .
          
           
             Practise
             upon
             the
             5.
             
             Senses
             .
          
           
             psal
             .
             53.
             
          
           
             S.
             Elizabeth
             .
          
           
             S.
             Catherine
             of
             Siena
             .
          
           
             Vpon
             the
             povvers
             of
             the
             Soulle
             .
          
           
             Boett
             .
             de
             consol
             .
             Phil.
             Met.
             2.
             
             S.
             Tho.
             1.
             a
             2.
             〈◊〉
             
          
           
             Error
             .
          
           
             Remedie
             .
          
           
             Error
             .
          
           
             Remedie
             for
             the
             Intelligence
             .
          
           
             S.
             Dionys
             3.
             ep
             .
             ad
             Caium
             Mon.
             
          
           
             Cant.
             6.
             
          
           
             Genes
             .
             32.
             
          
           
             Cant.
             4.
             
          
           
             Similie
             .
          
           
             Remedie
             for
             the
             vvill
             .
          
           
             Psal
             .
             84.
             
          
           
             Fovvre
             sorts
             of
             prayer
             .
          
           
             Six
             interiour
             Poīts
             necessary
             for
             prayer
             .
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             4.
             
          
           
             Once
             entred
             by
             abnegation
             ,
             difficultie
             is
             taken
             avvay
             .
          
           
             Chap.
             6.
             
          
           
             Chap.
             7.
             
          
           
             Chap.
             8.
             
          
           
             Chap.
             9.
             
          
           
             Chap.
             10.
             
          
           
             Chap.
             11.
             
          
           
             Chap.
             12.
             
          
           
             Chap.
             13.
             
          
           
             Chap.
             14.
             
          
           
             Chap.
             16.
             
          
           
             Chap.
             18.
             
          
           
             Description
             of
             the
             interiour
             vvill
             of
             God.
             
          
           
             The
             sueetnes
             of
             this
             vvill
             .
          
           
             The
             difference
             betvvixt
             the
             Exteriour
             and
             Interiour
             vvill
             .
          
           
             S.
             Bernard
             .
          
           
             In
             opusc
             .
             de
             humanit
             .
             Christi
             &c.
             
          
           
             Psal
             .
             83.
             
          
           
             Prou.
             4.
             
          
           
             Manifestatiō
             the.
             I.
             Degree
             .
          
           
             It
             proceedeth
             of
             a
             pure
             intention
             .
          
           
             VVhy
             it
             is
             not
             tasted
             .
          
           
             Hovv
             this
             choyce
             is
             made
             .
          
           
             Note
             .
          
           
             The
             sovvlle
             must
             plunge
             her self
             more
             deeply
             in
             the
             vvill
             of
             God
             hauing
             once
             fovvnd
             it
             .
          
           
             Let
             ts
             of
             the
             interiour
             vvill
             .
          
           
             Hovv
             this
             degre
             proceedech
             from
             puritie
             of
             intentsion
             .
          
           
             Psal
             .
             84.
             
          
           
             Cant.
             5.
             
          
           
             Cant.
             2.
             
          
           
             Psal
             .
             118.
             
          
           
             Ibid.
             
          
           
             Cant.
             5.
             
          
           
             Cant.
             5.
             
          
           
             Psal
             .
             33.
             
          
           
             Cant.
             2.
             
          
           
             Isay
             .
             59.
             
          
           
             Admiration
             the
             2.
             degree
             .
          
           
             It
             proceedeth
             of
             3.
             causes
             .
          
           
             The
             greatnes
             of
             God.
             1.
             
             Cause
             .
          
           
             Our
             nothing
             .
          
           
             2.
             
             Cause
             .
          
           
             Psal
             .
             7
             2.
             
          
           
             Ioan.
             10.
             
          
           
             Psal
             .
             49.
             
          
           
             Cant.
             2.
             
          
           
             Isay
             .
             49.
             
          
           
             Psal
             .
             14.
             
          
           
             Luc.
             12.
             
          
           
             Psal
             .
             77.
             
          
           
             These
             degrees
             be
             not
             considerations
             .
          
           
             Humiliation
             .
             3.
             
             Degree
             .
          
           
             Luc.
             5.
             
          
           
             Luc.
             1.
             
          
           
             Ioan.
             13.
             
          
           
             Apoc.
             19.
             
          
           
             Iob.
             10.
             
          
           
             Ioan.
             13.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Apoc.
             21.
             
          
           
             Osee
             .
             2.
             
          
           
             Ioan.
             13.
             
          
           
             Cant.
             5.
             
          
           
             Ibid.
             
          
           
             Ioan.
             13.
             
          
           
             Cant.
             4.
             
          
           
             Osee
             .
             2.
             
          
           
             Cant.
             5.
             
          
           
             Luc.
             1.
             
          
           
             Luc.
             11.
             
          
           
             This
             dialogue
             passeth
             in
             spirit
             .
          
           
             VVhy
             faemiliarity
             maketh
             a
             vvall
             bevvixt
             God
             and
             the
             Souls
             
          
           
             Exultation
             .
             5.
             
             Degree
             .
          
           
             VVherof
             it
             cometh
             .
          
           
             Luc.
             1.
             
          
           
             Cant.
             1.
             
          
           
             Ephe.
             5.
             
          
           
             Zach.
             6.
             
          
           
             The
             effects
             of
             Exultation
             .
          
           
             Cant.
             3.
             
          
           
             Eleuatiō
             ▪
             5.
             
             Degree
             .
          
           
             Effects
             .
             1.
             
          
           
             2.
             
          
           
             3.
             
             Luc.
             1.
             
          
           
             4.
             
          
           
             Corin.
             6.
             
          
           
             Similie
             notan
             .
          
           
             1.
             
             Degree
             .
          
           
             2.
             
             Degree
             .
          
           
             3.
             
             Degree
             .
          
           
             4.
             Degree
             
          
           
             5.
             Degree
             
          
           
             6.
             
             Degree
             .
          
           
             Apoc
             12.
             
          
           
             Psal
             .
             103.
             
          
           
             Cant.
             6.
             
          
           
             Aduises
             .
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             4.
             
          
           
             Similie
             .
          
           
             Note
             vvell
             .
          
           
             7.
             
          
           
             Poynts
             to
             be
             examined
             .
          
        
         
           Notes for div A68048-e14760
           
             3.
             
             Principall
             things
             in
             Prayr
             .
          
           
             Hovv
             to
             examin
             the
             intention
             .
          
           
             For
             prayr
             grovvnded
             vpon
             the
             only
             vvill
             of
             God
             ,
             continuation
             of
             examē
             .
          
           
             For
             other
             sorte
             of
             Prayer
             ,
             frequent
             reflexion
             .
          
           
             Secret
             deceptions
             .
          
           
             VVhat
             is
             true
             deuotion
             .
             2.
             2.
             qu.
             82.
             art
             .
             1.
             
          
           
             The
             grovvnd
             of
             all
             perfecction
             .
          
           
             Hovv
             to
             repose
             cōtinually
             in
             God.
             
          
           
             A
             perfect
             Resignation
             .
          
           
             Note
             .
          
           
             Rom.
             8.
             
          
        
         
           Notes for div A68048-e15140
           
             Similie
             notan
             .