DELICIOUS ENTERTAINMENTS OF THE SOUL: WRITTEN BY THE HOLY AND MOST REVEREND LORD FRANCIS DE SALES, BISHOP AND PRINCE OF GENEVA.  
Translated by a Dame of our Ladies of comfort of the order of S. Bennet in Cambray.  
Imprinted at DOVAY, By GHEERART PINSON, unde the sign of Cuelen. 1632.   

CHRISTIAN AND RELIGIOUS READER.  
IF in peruseing this translated treatese of sound doctrine and  documents, thou meet with some faults (as thou will do with many, both in the translation & impression) know that the printer was a Wallon, who understood nothing at all English; and the translatresse a woman, that had not much skill in the French, but why did she then undertake it? wilt thou say, truly for her private employment & instruction; never intending more than the use of a particular cloister; though God and her superiors have otherwise disposed of it, & exposed it to the publierk view of the world, as thou seest.  
§. Sure I am, and can assure the of three things. First, that if thou have the spirit of the author or the matter, thou will interpret & pardon all friendly, freely, & fully. Next, That if thou find as much profit in the perusal of it, as she did that translated it, thou wilt bless God, & pray for her.  
Thirdly, that if it could be as welcome & welliked in English, as it was and is still in French, the printer will not lose his pains in printing it, nor you in perusing it: for since the late death of this famous Prelate & pillar in God's Church (who was one of the most clear, discreet, sweet & devout spirits of our age;) it hath been published in divers editions; and is still exceedingly praised, prized, & practised; not only by Religious persons, but also by the best seculars, especially of the devout sex:  
For although all be not religious, nor bound to be so perfect as religious are; yet all are bound to labour for the perfection of christian &  virtues, such as are humility of heart, poverty of spirit, purity of intention, simplicity of affection, conformity of will, custody of heart, naked charity, & filial confidence, together with a generosity ●f resolution to please and love God above all, to all which and much more this little book leads the by a short, sweet, & secure way.  
If thou like & love not the INTRODUCTION TO A DEVOUT LIFE, composed by the ●ime Bishop, I should call thy devotion into question; if thou approve and applaud it as all truly devout do) thou shall find that his after-borne fruit is but as it were a sup●ement, or explication thereof in a most ●aine & perfect manner, descending to particulars in the obtaiming of virtues, and mortification of vices: If some things be pecu●●r to Religious persons, either leave such 〈◊〉 them; or apply to thyself with some ●●tle change: all meats are not for all stomaches, ●r all Doctrines for all dispositions; peruse all, ●●●tize some, pray for the translatresse, & ●●●ise God in all.  
If any ill willers of Catholic religion, & wishers of a religious vocation room to the ●●w of this book, they may see the lives; ●●les, virtues, & customs, of Religious families discipherered without passion or partiality, & admire with what charity, discretion, devotion, & humility they pass over the pilgrimage of this mortal & miserable life, sighing after, and suffernig for eternity: & so leave to detract & deride at that which they cannot comprehend, much less imitate: And if perchance some scandals arrive amongst them by the means of some wolue or foxes in sheepskins, I mean by some fals● brethren & Apostates, it is not to be attributed to the Orders & ordination of hol● Church or Religious institution, but to th● malice of satan & humane frailty, for neue● yet since the Church began, was it free fro● scandals, and false brethren & Apostate nor never will it be until the world's en● yet cursed are they that voluntarily blo● & kindle the fire of faction or division in t●● house of God, or that add sewell unto it continue it, & blessed are the peace ab● humble, and innocent spirits that are proou● & purified therein.  
§. For conclusion, I dare boldly say, t● whosoever will follow really & cordi● the spirit of this Author, & book; he sh● live in peace with God, with his neighbour & with himself: he shall taste upon earth how ●weet God is in heaven, he shall lead a true Evangelicall or rather Angelical life, he shall begin his heaven upon earth, & sail secure, immoveable, quiet, & content through all he changes & chances, storms & tempests of this wavering world, jesus being ●is Pilot, hope his ancre, faith his light, solitude his cabinet, prayer his provision, humility his haven, heaven his home: farewell.  
LIVE LORD JESUS IN OUR SOULS.   

THE BISHOP OF GENEVA HIS SPIRITVALL ENTERTAINMENTS.  

THE FIRST ENTERTAINMENT  
WHEREIN IS DECLARED THE OBLIgation of the constitutions of the visitation of Our Blessed Ladíe, & of the qualities of devotion, which the Religious of the said order oughto have.  
TThese constitutions, of themselves do in no sort oblige any one under sin, either mortal or venial: but they are given only for direction & guide to those of the congregation; ●●t not with standing, if any should violate ●●em willingly, of purpose, with contempt, or ●ith scandal, aswell to the sisters as to stranger's: she should with out doubt commit a ●●eat offence; for such a person cannot be ex●●pt from fault, who debaseth and deshono●th the things of God, belieth her profession, overthroweth the congregation, and dissipateth the fruits of good example & sweet savour, which she ought to produce to wards her neighbour: so that such à voluntary contempt shall in the end be poursued with some great chastisement from heaven, & especially with deprivation of the graces and gifts of the holy Ghost, which are ordinarily taken from them, who abandon their good designs, & quit the way into which Almighty God hath introduced them  
2. Now the contempt of Constitutions, as also of all other good works, is known by these considetations following.  
That person faileth therein, which through contempt violateth, or omitteth to execute any ordinance, not only voluntarily, but of deliberate purpose; for if he violate it in considerately by oblivion, or surprise of some passion; that i● another thing: for contempt containeth in it▪ deliberate will, and a determinate purpose to do that, which it doth; where of it followeth that the person, who violateth the ordinance▪ or disobeyeth through contempt, he not onel● disobeyeth, but he will disobey; he doth no● only commmitt an act of disobedience, but h● doth it with intention to disobey: as for example, It is forbiddden to eat out of the time of meals, a sister eateth plums, Apricocks▪ or other fruits; she violateh the Rule and committeth an act of disobedience: now if she eat being alured with the delight, which sh● thinketh to receive in it; then she disobeyeth but not through disobedience, but through L● quorousnes; or else she eateth, beccause sh● hath the Rule in little esteem, neither will regard it, nor submit herself there unto, & then she disobeyeth through contempt & disobedience.  
More over hence it followeth, that the party that disobeyeth, by some allurement, enticing, or sudden passion, would gladly be able to content her passion and not disobey, even at the same time that she, taketh pleasure in matter of eating: for example, she is sorry that it is with disobedience; in which case disobedience followeth or accompanieth the work: but in the former, disobedience precedeth or goes before the action, and serveth for the cause and motive of it, even although it be for delicacy; for whosoever eateth against a commandment, consequently or together, committeth an act of disobedience; although if it could be avoided in eatting he would not commit it: even as he that drin●eth very much, would not willingly become drunk, although in drinking he maketh him ●●lfe drunk. But they who sin through neglect, or disesteem of the Rule, and by disobedience; ●hey will and intent the same disobedience, in ●●ch sort that they do not the work, nor ●●ould do it, if they wear not moved to do it ●y the will and purpose they have to disobey. ●he one than disobeyeth, willing and intending that to the which disobedience is joined, ●●e other disobeyeth willing and pourposing the ●●me thing because disobedience is conjoined ●●er unto: The one encountereth and disobedi●ce, in the thing she willeth, and would be glad ●●t to edcounter it: the other seeketh a●fer disobedience and would not do the thing, but ●ith intention to find disobedience therein. The ●●e sayeth, I disobey because, I intend to eat this apricoke, which I cannot do but with disobedience: the other sayeth, I eat it, because I will disobey, wihch I shall do in eating: disobedience and contempt followeth the one, and it conducteth the other:  
Now this formal disobedience and contempt of good and holy things, is never with out some sin at least venial, no not in things which are only conunsells. Although one is not bound to follow the counsels of perfection, by the election of other things under any offence: yet may she not therefore by disesteem, and contempt refuse them, with out offence. For though we are not obliged to follow all that is good, yet we ought to honour and esteem it, and consequently we have much more reason not to contemn or set little by it.  
Moreover it followeth that she who by contempt violateth the Rule and constitutions, esteemeth it unprofitable and vile, which is a very great presumption & pride: or else peradventure, if she esteem it profitable, yet for all that, will not submit herself thereunto: then she breaketh her purpose, with great damage of her neighbour, to whom she giveth scandal, and evil example, & she doth contrary to her promise made to the company, and disordereth a devout house; which are three grievous faults.  
But to the end, it may in some sort be discerned when a person violateth the Rules of Obedience by contempt, behold here some signs.  
1. when as being corrected, she mocketh at it, and hath not any repentance.  
2. when she persevereth with out demonstration of any desire or will to amend herself.  
3. when she contesteth, that the Rule or commandment, is not to the purpose.  
4 when she endeavoureth to draw others into the same breach, and taketh the fear thereof from them, saying, that it is nothing, & there is no danger, therein. Yet these signs are not so certain, but they may happen sometimes for otber causes, aswell as that of contempt: for it may happen that a person, derideth the party, who reprehendeth her; for the little estimation she hath of her; That she persevereth through infirmity; or that she contesteth out of despite and choler; or to have companions she debaucheth others, the better to excuse her disordered behaviour Nevertheless it is easy to judge by ●he circumstances, when these things are done by contempt: for in the end shame essenes, impudency, and manifest liberty ordinarily follow contempt; and those who have it in their hart, in fine power it forth at their mouth, saying (as David noteth) who shall control us?  
4. I must needs add a word concerning a ●entation, which may arrive upon this point: ●hat is this, sometimes a person esteemeth not ●er self to de disobedient and a libertine when he neglecteth but one or two Rules, which ●eeme to her of small importance, provided ●hat she observe all the others; But O good God, who seethe not this deceit; considering ●hat what one shall esteem little, an other will ●uch regard; and contrary. Likewise when 〈◊〉 a company one maketh no account of one ●ule, the second despiseth another, the third another, so the whole frame of Religious discipline, is put out of order. For whilst tha● the spirit of man is no otherwise conducted then according to his inclinations and aversions, what happeneth unto him, but a perpetual inconstancy, with variety of defects and offences? yesterday I was joyful & silence did dislike me; and a tentation did suggest to me that I was Idle perchance I am melancholy this day, & it will tell me that recreation and entertainment are ye● far more unprofitable; I was yesterday in consolation, than it did please me to sing: this day I am in desolation and it will displease me, & s● of other such like accidents.  
So that whosoever will live perfectly a happy lif● of necessity he must accustom himself to live according to reason, to his Rules, an● Obedience; and not according to his inclination or aversions; and much to esteem all the Rule● and to honour them▪ and cherish them▪ at sca● in his Superior will; for if he neglect one now to morrow he shall contemn another, & further more the next day another, and then incontinent's the bond of duty being broken in an instant a whatsoever vas bond there with, by litt●● and little willbe dispersed and scaterred ● broad.  
God forbidden that any of the daughters of th● visitation should stray so far out of the w●● of the Love of God, that she lose her sel● in the contempt of the Rules by disobedience, hardness and obstinacy of hart. F●● what greater mischief or disaster could hap unto her? especially since there are fe● particular and proper Rules of the congregation, the most part, and almost all of the being either general good Rules, which they ought and should observe in their houses, were they in the world, if they will live with any honour, reputation and fear of God; or else they regard the apparent comeliness (or) decency of a devout house, or the officers themselves in particular.  
5. If so be some times there arrive unto them some disgust or aversion from the constitutions, and Rules of the Congregation: they shall comport themselves in the same manner, as they are to do about other temptations, correcting the aversion by reason, and by a good and strong resolution, framed in the superior part of the soul; attendig till God send them consolation in their way, and make them to see, (as another jacob, when he was weary and tired in his voyage,) that the Rules and method of Life which they have embraced, are the true ●adder, by which they ought, in guise of the Angel, to mount unto God by Charity, and to descend into themselves by humility.  
But if, with out aversion, it happen unto ●hem to violate the Rules through infirmity: ●hen they are instantly to humble themselves before God, demand pardon of him; and renewing their resolution of observing the same Rule, they shall take care, and wach ●boue all, that they enter not into discouragement of spirit and unquietness; but with new confidence in God, have recourse to his holy Love..  
6. And in regard of violating of the Rule, (which is not done, but by pure disobedience or by contempt) if they do it by carelessness, infirmity tentation, or negligence: then they may & aught to confess it as a venial sin; or otherwise as a thing, wherein there might have been a venial sin; for although there be not any kind of sin there in, in virtue of obligation to the Rule; there may be nevertheless in respect of their negligence carelessness, sodaynesse, or other such defects; since it rarely arriveth, that seeing some good proper for our advance-ment (and especially if we be called and invited to do the same) we voluntarily give it over & omit it with out offence; in so much as such an omission, proceedeth no otherwise them, of neglicence, and depraved affection, or want of fernon●. And if we must render an account of those words which are truly idle, how much more for having rendered unfruitful and unprofitable the call which out Rule giveth us for the practice there of? I have said, It happeneth rarely not to offend god When wi●● Leave undone a good, fit for our adduancement; because it may so fall out, that we omit it not willingly, or deliberately; but by oblivion, unwariness, and subreption; and then there is no sin therein, neither little nor great; unless the thing, which we forget, wear of so great importance that we wear obliged to hold ourselves so attentive, that we do not fall into oblivion and unwariness; as for example, if a sister break silence, because she is not attentive, that it is time of silence, & therefore she remembreth not herself; for somuch as she thinkelth of other things or else she is suprised with some motion to speak, in the which occasion she shall have saye● some thing, before she hath well thought to repress it; with out doubt she sinneth not: for the observance of silence is not of so great importance, that they be obliged to have such an attention, that they forget it not: rather contrariwise it is a very good thing in the time of ●●lence to employ themselves in other pious and ●oly thoughts, and if being attentive to them, ●ne forget herself to be in time of silence, ●his oblivion proceeding from so good a cause ●an never be evil, nor consequently, the want ●f silence, which proceedeth there of.  
But if she should forget to serve a sick per●on, which wear in danger for want of service, ●nd that this office had been enjoined her, for ●●e which all reposed on her care: it should be no ●ood excuse for her to say, I thought not of it, I ●●id not remember myself; no: for the thing ●as of so great importance, that she ought to be attentive there unto, not to fail there in; and he want of this attention may not be excused, in ●●gard of the quality of the thing which doth ●eserue and require due attention.  
7. It ought to be believed, that according 〈◊〉 the measure which divine Love shall make progress in the souls of the daughters of the congregation, it will always render them more ●●act, and careful in the observance of their constitutions, although they of them ●lues oblige not under pain of sin nei●●er mortal nor venial; for if they did obli●●e under pain of death, how much more ●raitly, should they observe them? Now ●oue is strong as death; then the attra●●ions of Love are also as powerful to execute resolution, as the threatenings of death: zeal sayeth the sacred Canticle) is hard and strong as hell: the Souls then which have zeal, will do● as much and more in vertu of the same, than they would do for fear of hell. So likewise by the sweet violence of Love, the daughters of the Congregation will observe so much more exactly their Rules, God affisting than, then if they wear obliged under pain of eternal damnation It sum, they shall have perpetual memory o● that which Solomon sayeth in the Proverbs 19 he which keepeth the commandment▪ guardeth his soul, and he who neglecteth his way shall die now your way is that manner of Life, in the which God hath placed you. I speak nothing here of the obligation which we have to the observance of vows: for it is most evident, tha● whosever absolutely transgresseth the Rule, in th● essential vows of Poverty, Chastity, and obedience, sinneth mortally, and he should do a● much breaking enclosure.  
8. Let the sisters make a particular Profession to nourish in their hearts an interior strong an● generous devotion; I say interior that they hau● their wills conform to the good exterior action they shall do, whether they be little or great● Let nothing be done out of custom: but by election and application of the will; & if sometimes the exterior action prevent the interior affection because of the continual use there of: at least let affection immediately follow; if before that I incline myself to my Superior, I have not th● interior inclination by an humble election to b● subject unto her: at least let this election accompany, or follow near the exterior inclination  
The fisters of the Congregation have very few Rules for the exterior; few a usterities; few ceremonies, short service: let them therefore willingly and lovingly accommodate their hearts ●o them, making the exterior to proceed from ●he interior, and nourishing the interior by ●he exterior, even so as fire produceth ashes, ●nd ashes nourish the fire.  
More over this devotion must be strong,  
First to support tentations which are never ●anting to them, which will with an entire hart derue God.  
Secondly strong to support the variety of spirits ●hich they shall find in the congregation, which ●s so great a trial for weak spirits that they shall parsley encounter any thing more difficult.  
Thirdry strong to support each one her own ●mperfections, and not to be disquieted to see ●er self subject to them: for even as she must ●aue a strong humility, not to lose courage, but ●o lift up her confidence in God in the midst of ●er imbecilities; so must she have a powerful ●ourage to enterprise the correction and amendment of them.  
Fourthly, strong to fight again h cr imperfections Fiftly strong to contemn the world and judgements of the world, which are never wanting to control pious institutes, especially in the beginning. Sixtly, strong to hold herself independent of ●ff●ctions, friendship's or particular inclinations, ●o the end she live not according to them; but according to the light of true piety.  
Seventhly, strong to hold herself independent ●f tenderness, sweetnesses, and consolations which ●ome unto us aswell from God, as from creatures, ●nd not to permit ourselves to be engaged to ●hem.  
Again, strong to enterprise a continual war● against ●ur evil inclinations humours, habits and propensions.  
In fine it must be generous, not to be astonished or daunted with difficulties; but rathe● contrary wr●e increassing her courage by them For (as S. Bernard sayeth) he is not very valiant whose courage groweth not in midst o● pains and contradictions. Generous to preten● the most high point of perfection, notwithstanding all imperfections, and weakness or frailty sustaining herself by a perfect confidence upon the divine mercy, following the example of that soul who said to her beloved: Draw me we will rheum after thee in the odour of th● ointments: as if she would have said: of myself I am immovable; but when thou shalt draw● me, I will rheum The divine Lover of our soul leaveth us often as it wear sticking in our miseries, to the end we may know our deliuranc● cometh from him; and when we have it, w● hold it dear, as a most precious gift of hi● bounty. For this cause as generous devotion never ceaseth to cry unto God, draw me; 〈◊〉 she never ceaseth from aspiring, from hoping, an● from promising herself courageously to run● one, and sayeth, we will run after thee; And w● ought never to be troubled if at the first onse● we run not after our Saviour, provided that w● always say, draw me, & that we haw the courage for to say: we will run; for although w● runne not, it sufficeth that God assisting we w● run. This congregation not being an assembl● of perfect persons, no more than other Religion are, but of persons whom pretend to perfect themselves: not of persons running, but of person's who pretend to run; and who for this ●ause learn first to walk a slow pace, then to ●asten themselves, after to walk more roundly, ●nd in fine to run.  
9 This generous devotion contemneth not ●ny thing: and causeth that with out trouble or ●nquietnesse we see every one to walk, to ●unne, to fly diversly, according to the diversities of inspirations, and variety of measures of ●he divine grace, which every one receiveth. This is an advertisement which the great Apostle S. Paul made to the Romans. 14. one (sayeth ●e) believeth he may eat of all things, the other, which is weak, eateth herbs; Let not him that eateth, despise him which eateth not, & ●e that eateth not, let him not judge him that eateth. Let every one abound in his sense: he that eateth, eateth to our Lord, and he that eateth not, eateth not to our Lord, and aswell the one as the other rendereth thankes to God. Your Rule doth not command many fasts, nevertheless some for particular necessities may obtain licence to fast more. Let not those that shall fast, despise them that eat, nor those that eat them who do fast, and even so in all other things, which are not commanded nor forbidden. Let every one abound in her sense, that is to say, let every one enjoy, and use her liberty, with out judging and controlling others, that do not as she doth; desiring to have her manner held to be the best: since it may be, that one eateth with as much renunciation of her own will, as another would fast; & that one telleth not his faults by the same renunciation, by the which another telleth them. Generous devotion will not have companions in all that she doth; but only in her pretention, which is the Glory of God and advancement of her neighbour in the divine Love; and, provided they walk rightly to that end, she careth not by what way it is; on condition that he which fasteth, fast for God; and he who fasteth not, also fast not for God, she is wholly satisfied, as well with the one, as with the other. She will not then draw others to her course, but followeth simply, humbly, and peaceably on her way Yea if it should happen that one should eat not for God, but by inclination; or that she should not take a disclpline, not for God, but by a natural aversion; yet for all that, those who do the contrary exercises shall not judge her; but with out censuring shall gently and sweetly follow on their way, with out despising, to the prejudice of the weak; remembering themselves, that if in these occasions, some incline perchance to niceness: their own inclinations and aversions also in other occurrences do perhaps the same; but also those who have such inclinations and aversions, aught to take great heed, not to utter any words, nor to give any manner of sign of disgust, that others do better: for it should be a great impertinence in them: but rather considering their imbecility they ought to regard the better doers with a holy sweet and cordial reverence; for thereby they may be able to draw as much profit from their weakness by the humility that proceedeth there of, as the others do gain by their exercises. If that this point be well understood and well observed, it will conserve a marvelous tranquilly and sweetness in the Congregation. Let Martha be active, but let her not control Magdalene; Let Magdalene contemplate, but so that she despise ●ot Martha; for our Lord Will take the cause of ●er that shallbe censured.  
But nevertheless if some sisters should have ●uersions from pious, good and approved things, or inclinations to things less pious; if they will ●eleeue me, they shall use violence, and shall ●esist their aversions, and inclinations, as much as ●hey shallbe able, the better to render themselues ●rue mistresses of them selues, and to serve God ●y an excellent mortification, repugning even this ●heir repugnance, contradicting their contradiction declining from their inclinations, diverting them selues from their aversions, and in all and by all making the authority of reason to reign, principally in things, in which they have time to take their resolution: and for conclusion, they shall endeavour to have a gentle and tractable hart, submiss and easy to condescend in all lawful things, and to show in every enterprise, Obedience and Charity; for to resemble the dove, who receiveth, all the brightness and shinings the sun giveth her; Blessed are the pliable hearts, for they will never break.  
10. The daughters of the visitation shall always speak very humbly of their little congregation, and they shall prefer all others before it, (as touching honour and precedence) yet nevertheless they shall prefer it before all other, as touching Love; willingly witnessing, when occasion shall present if self, how contentdllie they live in this vocation, even so as women ought to prefer their hushands before all others, not as more honourable, but in affection; so every one prefers his country before others in Love, not in esteem; and each Pilot cherisheth more the vessel where in h● saylleth, then there's, although they be more rich and better furnished. Let us freely avouch tha● other Congregations are better, more rich, an● more excellent; but therefore not more amiable, or more desirable, or more convenient, fo● us; since our Lord hath willed this should be our country, our bark; and that our har● should be married to this institute, following th● speech of him, who being demanded which was the most delightful resting place, and the best food for the Child, the breast (said he) and the milk of his mother; for although there are many more beautiful breasts and better milk, yet for him there is not any more proper, nor more amiable.   

THE SECOND ENTERTAINMENT.  
Wherein is demanded, whether we may appear before God  great confidence, having  in ourselves the feeling of our misery, and how; and of the perfect abnegation of our seve.  
You demanded of me, most Dear daughters, whether a soul, that hath the feeling of her misery, may present herself before God with a great confidence? now I answer, that not only the soul, which hath the knowledge of, her misery; may have great confidence in God; but also she cannot have true confidence, unless she have the kenowledg of her misery; for this ●enowledg and confession of our misery intro●uceth us before God; even so all the great ●ints as job, David, and others, did begin all ●●eir prayers by the confession of their misery ●nd indignity; therefore it is a very good thing ●or a person to acknouledg herself poor, vile ●biect and unworthy to appear in the presence ●f God. This saying, know thyself, so much celebrated by the ancients of former times; although that it extendeth itself to ●he knowledge ●f the greatness, and excellency of the soul, that ●t do not abase and profane itself in things ●nworthy of its nobility: it also extendeth to ●he knowledge of our indignity, imperfection, ●nd misery. For look how much more we ●hall acknowledge ourselves to be miserable; so much more shall we confide in the bounty and mercy of God: for between mercy and misery ●here is à certain connexion so great, that the ●ne cannot be exercised with out the other. if God had not created man, he had been truly totally good; but he had not been actually merciful; for so much as mercy exerciseth not itself but ●o the miserable. You see then, that how much more we acknowledge ourselves miserable, so much more we have occasion to put our trust in God, since we have nothing where of to confide in ourselves. Distrust of ourselves proceedeth from the knowledge of our imperfections: It is good then to distrust ourselves. But to what purpose will it serve us, unless we cast our whole confidence upon God, and rely upon his mercy? the faults and infidelities that we commit every day, ought indeed to bring us shame and confusion, when we will approach near o● Lord; and so we read, that there have been ho● souls (S Katherine of Sienne, and S. Theresa) wh● when they wear fallen into any fault, felt exceeding great confusion; It is truly very reasonable tha● having offended God, we should retire our selue a little by humility. and remain confounded for having offended a friend only, we are ashamed to approach to him; but we must not remain there; for these virtues of humility of abjection & confusion, are mediate virtue by the which we ought to mount to th● union of our soul with God. It would be n● great matter, to be annihilated and left naked o● ourselves (the which is done by acts of confusion) if it wear not to give ourselves wholly t● God: even as S. Paul taught us, uhen he said unclothe yourselves of the old man, and put o● you the new, for you must not remain naked but cloth yourselue with God; This little recoil is not made but to the end the soul may thereby leap forward into God by an act of Lou● and confidence; for we must not be confounded with Sadness or unquietness; it is self Lou● that giveth these confusions, by which we ar● sorry for not being perfect, not so much for the Love of God, as for the Love of ourselves.  
Yea although you feel not any such confidence, yet may you not ommitt to make acts thereof, and say unto our Lord, although, my Lord I have not any confidence in thee, yet I know thou art my God, that I am wholly thine, and have no other hope then in thy goodness: and therefore I give myself over quite into thy hands It is always in our power to make these acts▪ and albeit we have difficulty in it, it is not therefore impossible: and it is in these occasions, and ●eses difficulties, that we ough to give testimony of our fidelity to our Lord: for although we ●ake such acts with out gust and with out any satisfaction, we must not be troubled; since our ●ord loveth them better so; And do not say, as ●ou are wont: alas it is no otherwise then from ●he mouth: for if the hart would it not, the mouth would not speak● a word; Having done this, remain in peac● with out reflecting upon your trouble; speak to out Lord of some other thing Consider then for conclusion of this first point, that ●t is very good to ha●e confusion, when we have ●he knowlegd and feeling of our misery, and imperfection: but we must not there in nor for it ●a●● into into discouragement but raise up our hart unto God by a holy Confidence, the foundation whe●e of aught to be in him; and not in us: For so much as we change and he never changeth, but remaineth allwais as good and as merciful, when we are weak a●d imperfect, as when we are strong and perfect I am wont to say, that the ●hrone of the mercy of God is our misery: it followeth them that how much greater our misery shallbe, so much great their Confidence must we have.  
3. Let us past now to the other question, of forsaking one's self, and what ought to be the cxercise of the soul abandoned; It must then be understood that to abandon our soul and to leave ourselves, is no other thing, then to quit & break us of ourself will, to give it unto God: for it should serve us but little (as I have already said) to renounce and leave ourselves, if it wear not to unite us more perfectly to the divine goodness: it is this then for which this giving over one's self ought to be mad● which otherwise would be unprofitable, a● should resemble those of the ancient philosopher who made admirable renuntiations of the selves and of all things, for a vain pretext give themselves to philosophy, as Epicte● most renowned philosopher, who being a sla● by condition, by reason of his great wisdom they wear content to have given 'em his freedom; but he out of an extreme renuntiatio● would not have his liberty, and so voluntarily remained in slaveric with so great poverty that after his death they found no other hous● hold stuff of his but a Lamp, which wa● sold very dear, because it had been the Lamp of so great à man; But we must not abandon ourselves, unless it wear to leave ourselves to the mercy of the will of God. There are man● who say to our Lord: I give myself wholly to the with out any reservation; but there are very few, which unbrace the practice of this renuntiation, which is no other thing, than a perfect indifferency to receive all sorts of events according as they arrive by the order of the divine providence aswell affliction, as consolation; sickness as health; poverty, as riches, eontempt as honour, & infamy as glory, the which I mean according to the Superior part of our soul; for there is not any doubt, but that the inferior and natural inclination will always bend and tend to the side of honour, rather than that of contempt: of riches, then that of poverty although there are not any that can be ignorant; that contempt, abjection, and poverty, are more pleasing to God, than honour, and abundance of great riches.  
§. 4. Now to get this relinquishing of all at soever, we ought to obey the will of God unified, and that of his good pleausure, the one done by may of resignation, the other by way indifferency. The will of God signified com●ehendeth his commaudements, his counsels ●s inspirations, our Rules, and the ordinances our Superiors. The will of his good pleau●●e, regardeth the events of things, which we ●n not foresee (or) prevent: as for example; I ●owe not if I shall die to morrow, I do see at this is the good pleausure of God, and there ●re I render myself to his holy will, and ●ll die willingly, In like fort I know not if the ●●xt year, all the fruits of the earth shallbe ●asted; if it happen they be, or there be plague ●t other like events, it is evident that this is the ●ood pleasure of God, and therefore I conform ●y self there unto. It may happen that you ●hall not have consolation in your exercises; it 〈◊〉 certain that then this is the good pleasure of ●od, wherefore you must remain with an exteame indifferency between desolation, & consolation. The same aught to be done in all ●hings, which shall artive unto us, in the  ●hat are given us, and in the meats that are presented us.  
§. 5. It ought moreover to be noted, that there ●re things in which the will of God signified is ●oined to that of his good pleasure: as if I fall sick of a grievous fever, I see that the good pleasure ●f God in this event is, that I remain indifferent either for health or sickness; but the will of God signified is, that I who am not under obedience, call for the physician, and that I apply all th● remedies I can; I do not say the most exquisite but the common and ordinary; and that t●● Religious, who are under a Superior, recea●● the remedies, and usage which are presente● them in simplicity and submission: for God ha● signified it unto us, in this that he hath give virtue unto remedies; the holy Scripture teacheth it in many places, & the church ordaineth it: now this being done, let the sickne● surmount the remedy, or the remedy surmou● the malady, we ought to be perfectly indifferent in such sort, that if sickness and health wear present before us, and that our Lord did say vnt● us: if thou chose health, I will not take fro● thee one grain of my grace: and if thou mak● choice of sickness, I will not augment it one io● at all: but to make choice of sickness would b● more agreeable to my will, the soul then, tha● entirely abandoneth, and comitteth itself into the hands of our Lord, will with out doubt choose sickness, for this cause only, that there is in i● some what more of the good pleasure of God yea though she wear to remain all her life in ● bed, not being able to do any other thing, th● to suffer, yet would not she for any thing in th● world desire any other estate then that. Even th● saints which are in heaven, have such an union with the will of God, that if there wear to be had a little more of the good pleasure of God in hell thy would quit paradise to go thither. This estate of forsaking of one's self comprehendeth also the entire resignation to the good pleasure of God in all temptations, as drinesses, aversions, and repugnances, which may arrive in a spiritual life; for in all these things we see the ●od pleasure of God; when they arrive not by ●r default, and that on our part there be no ●ne. In fine this renuntiation of ourselves, is ●e virtue of virtues: it is, the cream of charity, the sweet savour of humility, the merit (as it seemeth) of patience, and the fruit 〈◊〉 perseverance. O great is this virtue, and ●lie worthy to be practised by the most dear children of God. My father; said our most ●weet Saviour upon the cross I commit my ●iritt into thy bands as if he would Say: ●s true that all is consummate, and that have accomplished all that thou hast commanded me: but more over if such be thy ●ill, that I remain yet on this Cross, to ●●ffer more, I am content, and commit my spirit into thy hands, thou mayest do therewith, even as it shall please thee We aught ● do the same, my most dear daughters, ● every occasion, be it that we do suffer, ●r that we do enjoy some contentment; ●eauing ourselves to be conducted by ●e divine will, according to his good ●easure, with out ever permitting our ●elues to be preoccupated by our particular will. Out Lord loveth with an extreme ●ender love those, who are so happy, as ●o abandon themselves totally to his paternal care, leaving themselves to be governed by his divine providence, with out ●●nusing (or) considering whether the effects ●f this providedce, shabe beneficial, profitable, or dommagable to them, being most assured, that nothing shall be sent unto them from his paternal and amiab● hart; nor that he will permit any thing to arri● unto them, aut of which he will not can● them to draw good and profit; provided th● they put their whole confidence in him, a● that thy say with a good hart: I remit my spir●● my soul, my hodie, and all that I have into t● blessed hands, to do according as it sh●● please thee. For we are never reduced to suc●● extremity, that we may not always pow●● before his divine majesty perfumes of holy su●mission to his most blessed will, and a continua●● promise never willingly to offend him.  
§. 2. Sometimes our Lord will that the soul chosen for the service of his divine maies●● should nourish themselves wih a firm and i●uariable resolution to follow him, among th● disgusts, drinesses repugnances, and asperities 〈◊〉 a spiritual life, with out consolation, sweetness tenderness and gusts; & that they believe the●selues, not to be worthy of other treating: following our divine Saviour with the pure poi● (or) quintessence of the spirit, having no other prop or stay, then that of the divine will, whic● would have it so. Behold then how I desi●● you should walk my Dear daughters.  
But now you demand of me, wherein this soul ought interioulie  employ herself, which i● totally abandoned into the hands of God? she sha●● do nothing but remain near unto our Lor● with out care of any thing, no not of her own body nor of her soul; for since she is embarked under the providence of God, what hath she t● do to think of that which is to come? ou● Lord, to whom she hath totally left herself will provide sufficiently for her. Yet my meaning ●s not, that she think not of those things, to which she is obliged, according to her charge; for a Superior ought not under colour of abandoning herself to God, and reposing in ●is care, neglect to read, and learn the documents, which are proper for the exercise of her charge. It is most true that she ought to have great confidence, to forsake herself in such manner, with out any reservation to, the divine providence; Moreover that when we abandon ●ur selves wholly, our Lord taketh care of all, ●nd conducteth all: but if we reserve any thing of the which we confide not in him, he leaveth us; as if he said, You think to be wise enough with out me, I leave you to govern, you ●hall see how you will find yourselves there-in Those who are dedicated to God in Religion, aught to abandon all with out any reservation. Saint mary Magdalene, who was totally given over to the will of our Lord, remained at his feet, and did hearken whilst he spoke; ●nd when he ceased to speak, she also ceased to harken; but she did not therefore remove from being near him: even so the soul, which is so given over, hath no other thing to do, then to remain beweene the arms of our Lord, as a child in the bosom of his Mother, who when ●he setteth him on the ground for to go, he goeth, until such time as she taketh him up again; and when she will carry him he permitteth it; for he knoweth not, nor thinketh whether he goeth; but leaveth himself to be carried, or lead, whether it pleaseth his Mother; in the same sort, this soul loving the will of the good pleasure of God, in all things that arrive unto her, leaveth herself to be carried, and walketh nevertheless, performing with great diligence the will of God, as fare fo●th as it is signified unto her.  
§. 3. You ask now, if it be possible, that our will may be so dead in our Lord that we may come in a sort to know no more what we will, or what we will not? I say in the first place, that it never happeneth so to abandon our freedom and the liberty of our free will, that it remains not with us; so that always we have some desire and some will; but these are not absolute wills, and form desires; for so soon as a soul, which hath plunged itself into the good pleasure of God, perceiveth in itself any will, she incontinently maketh it to dye in the goo● will of God.  
§. 4. You would also know, if a soul which is yet unperfect, may be able to remain profitably before God, with this simple attention to his holy presence in prayer; I tell you, i● that God place you there, you may well remain there; for it happeneth very often, that our Lord giveth these quietnesses, & tranquillities to some souls, that are not well purged; but whiles it is expedient that they purify themselves more perfectly, they ought out of prayer to consider what is necessary for their amendment; For although God would always hold them throughly recollect, yet have they sufficient liberty beside to discourse with the understanding upon diverse indifferent things: wherefore then may they not consider and make resolutions for their amendment and the practice of virtues? There ●re very perfect persons, to whom our lord ●euer giveth such sweetness, nor this quietness; who do all with the Superior part ●f their soul, and make their will to die with ●n the will of God by a sweet and lively ●orce, and with edge of reason: this death speak of, is the death of the spouse the ●hich is much more excellent and generous ●●en the other, and ought rather to be called 〈◊〉 sleeping, than a death; for this soul which ●s embarked in the ship of the providence of ●od, permitteth herself to sail sweetly; ●s a person who sleeepth with in a ship upon a calm sea, yet doth not cease therefore ●o go forward; this manner of death so sweet, ●s given by way of grace; the other is given by ●ay of merit.  
§. 5. You would further know, what foundation our confidence ought to have? It must ●e founded upon the infinite Goodness of God, and upon the merits of the death ●nd passions of our lord JESUS-CHRIST, with this condition on our part; that we have ●nd know in ourselves an entire and firm re●olution to be wholic Gods, and to abandon our ●elues totallye with out any reservation, to his providence; I desire always that you mark ●hat I say not, that we must feel this resolution of being totally Gods, but only that ●t must be had and known in us: for so much as we must not study (or) muse on that we feel or on that we feel not, because the most part of our feelings and sattisfactions ●re no other than delays of going forward, instigated by self love. Also it must not be understood, that in all these things here spoken of renuntiation, and of indifferency, w● never have desires contrary to the will of God and that nature do not repugn at the event of his good pleasure: for this may often hap these virtues are those which make their residence in the Superior part of the soul; th● inferior ordinarily knoweth nothing of it; an● no account must be made of what that inferiors part feeleth: but not regarding what it willeth▪ or willeth not, we ought to embrace this divine will; & unite ourselves there unto whether it will or no; There are few persons tha● arrive to this degree of perfect forsaking themselves; but we all of us nevertheless aught to pretend it; each one according to her ability and capacity.  
LJVE JESUS LJVE.   

THE THIRD ENTERTAINMENT.  
Upon the flight of our Lord, into Egypt: Wherein is treated of the Constancy which w● ought to have, in the midst of the accidents of this World.  
1. WE Celebrate the octave of th● feast of the Holy Innocents', o● which day the holy Church causeth to be read the Gospel that treateth, how the Angel of our Lord, spoke ●o the glorius S. joseph in a dream, that is to ●y, in sleep, that he should take the Child and ●is mother, and fly into Egypt, for so much as Herod being jealous of his Royalty, did search ●fter our Lord to put him to death, for fear cast he should deprive him of it; and being ●lled with choler, because the wise men did not return to him into jerusalem as he expected, ●e commanded that they should kill all the children from woe years old and under, ●eleeuing our Lord should be found among ●●em, and that by this means he should be assured of the possession of his kingdom: ●his Gospel is full of diverse excellent considerations. I will content myself with such ●s shall serve us for an entertainment, aswell ●easing as profitable.  
§. 2. I begin with the first remarkable note ●hich the great S John Chrysostome maketh; ●hich is, of the inconstancy variety, and insta●ilitye, of the accidents of this mortal life. O ●ow profitable is this consideration; for the ●ant there of, is that, which carrieth us into discouragement, and fantasticallnesse of spirit, ●nquietnesse, variety of humours, inconstancy, ●nd instabilitye in our resolutions; for we would ●ot encounter in our way with any difficulty, ●r contradiction, nor any pain: we would always have consolations, and be free from aridities and dryness of spirit; we would always have good things with out mixture of ●ny evil; health with out sickness; repose with ●ut labour, & peace with out trouble; Alas who ●eth not our folly? for we will that which cannot be: Unmingled purity is to be found'st no other place, then in heaven, and in hell: i● heaven, goodness, pleasure, rest, and consolation are in there purity, with out mixture o● any evil, trouble, o● affliction; on the contrari●● there is found in hell, evil, despair, troub●● and unquietness, in their purity with o● mixture of any good, hope, tranquillity, o● peace But in this decaying life of ours good 〈◊〉 never found with out evil; riches with o● unquietness, rest with out labour, consolation with out affliction, health with out sickness: 〈◊〉 brief all is mixed and mingled, the good wi●● the bad; there being a continual variety ● diverse accidents. Even so would God diuersi●● the times of the year; that Summer should b● followed by the autumn: and winter by th● spring; to show unto us that temporal thing are perpetually mutable, inconstant and subject to change, and that nothing is permane● in this life. And the defect of the knowled● of this truth is, as I have said, that whic● maketh us mutable, and changing in our h●mours: for so much as we do not serve o● selves, with the reason that God hath given v● the which reason causeth us to become immutable, firm and , and therefore like to Go● When God said; Let us make man to our likn● he immediately gave unto him reason, and th● use there of; to discourse, consider and discer● good from evil, and those things which deser● to be elected or rejected. It is reason that make● us Superiors and lords over all creatures. W●● God had created our first parents, he gave th● entire dominion, over the fishes of the sea a● beasts of the earth, and consequently gave ●hem the knowledge of their diverse kinds, and ●eanes to rule them, and become their master ●nd lord: God hath not only done this grace ●o man to make him lord of creatures, by means ●f the gift of reason given unto him, by the which he becometh like unto himself; but furthermore he hath given him full power over ●ll sorts of accidents and events. It is said that ● wise man, that is to say, a man that is guided ●y reason, shall cause himself to be absolute ●aister of the planets: what is the meaning of his, but that by the use of reason he shall remain firm and constant, in the diversity of accidents and events of this mortal life? whether ●he time be fair, or that it rain; whether the ●yre be calm, or the wind blow; the wise man takes no thought therefore, knowing very well ●hat nothing is stable▪ and permanent in this life, ●his not being the place of rest. In affliction ●e despaireth not, but expecteth consolation: ●n sicknnes he doth not vex himself, but ex●ecteth health; or if he perceive the evil to be ●uch, that death is to follow, he blesseth God expecting the repose of an immortal life to ●ollow this; if he encounter poverty, he is not afflicted: for he knoweth well, that riches are ●ot in this life with out poverty; if he be despi●ed, he knoweth well that honour here, hath ●ot any perpetuity, but is ordinarily pourse●ed with dishonour, or contempt. In brief in ●ll sorts of events, be it prosperity or adversity ●e remaineth firm, stable and constant in his resolution of pretending, and tending to the ●●nioyng of eternal goods.  
§. 3. But we must not only consider thi● variety change and mutation in material an● transitory things of this mortal life: no; bu● we ought to consider them also in the success o● our spiritual life where stability and constancio are so much the more necessary, by how muc● the spiritual life is raised fare above the corporal and mortal life. It is a very great abuse not to have a will to suffer, or feel mutation and changes in our humours, whiles we do not govern ourselves by reason, neither wi●● be governed by others: we say eommolie● behold this Child, he is very young, but ye● for all that he hath already the use of reason● even so many have the use of reason, who ye● for all that, even as Children, do not governs themselves by the commandment of reason's God hath given man reason for his guide: bu● not with standing there are very few whic● permit it to rule in them; contrariwise the● give over themselves to be governed by thei● passions, which should be subject and obedient to reason, according to the order which go● requireth of us I will make it more easy to b● understood; for the most part persons of th● wotld yield themselves to be governed an● guided according to their passions, and no● according to reason; they are also ordinarily● jarring, varying, and changing in their humours▪ if they have a desire to go to bed early or late▪ they do it; and if they have a mind to walk in the fields, they rise betimes in the morning and if to sleep, they effect it; when they will they break their fast, sooner or latter, as the● please; and they are not only jarring and unconstant in this, but they are the same likewise ●n their conversation; they will that every one ●hould accommodate themselves to their hu●ours, but they will not be accommodated to ●hose of others: they give themselves over to ●e carried by their inclinations, particular affe●tions and passions, and this is not esteemed vicious among worldly people, & provided ●hey do not much disturb the minds of their neighbour, they are not esteemed fleeting and ●nconstant: and wherefore is this? For no other ●hing, but for so much as this is an ordinary evil among seculars. But in Religion, they cannot permit themselves, in such sort to be transported by their passions, considering that ●or exterior things, out Rules are to keep us ●n order to pray to eat, and to sleep (and ●he like of other exercises) always at the same ●oure when obedience, or the bell signifieth it ●nto us; furthermore we always have one manner of conversation, we cannot separate ourselves; in what then may unsettledness, and ●nconstancie be exercised? it is in the diversity of humours of wills, and of desires: now I am ●oyfull, because all things succeed according to my will; with in a while I am sorrowful, because there shallbe some little contradiction, which I did not expect. But do you not know, that this is not the place, where pure pleasure is to be found, with out mixture of displeasure? and that this life is interlaced with the like accidents? this day you are encouraged, because you find consolation in prayer, and you resolve to serve God very well: but to morrow you shallbe in dryness, and you will have no hart for the service of God, Good God, say you, how I a● decayed in vigour, and violently borne down▪ Tell me now, I pray you; if you governed you● self by reason, should you not see, that if it wer● good to serve God yesterday, that it is ye● more good to serve him this day, and that it shal● be much better to serve him to morrow? for h● is always the same God, as worthy to be loue● when you are in dryness, as when you are in consolation. Now will I one thing, to morrow I woul● have another that I see such a one to do at th● present, pleaseth me, and with in a while displeaseth me, in such sort that it willbe capable to mak● me conceive an aversion from her; at the present I love a person very much, and her conversation is grateful and pleasing to me, and to morrow ● shallbe scarce able to support it; and what meaneth this? is she not as capable to be loved thi● day, as she was yesterday? if we did regard what reason doth dictate to us,, we should see● that this person ought to be loved, because it i● a creature, which beareth the Image of the divine majesty; so we should have as much content in her conversation now as heretofore we had; therefore this proceedeth of no other cause, than tha● we give out selves over to be guided according to our inclinations, passions, and affections; so perverting the order that God hath placed in us, that all should be subject to reason: for if reason's reign not over all our powers, over our faculties our passions, inclinations and affections, and in fine over all our proceed: what will happen of it? but a continual vicissitude, inconstancy, variety, changing, and jarring, which wlle make us at the present to be fervent and little after remiss, negligent, and sloth full; ●●e while joyful, and by & by melancholy? we ●●albe peaceful and tranquil one hour, and ●●ter unquiet two days together. In brief our ●●fe shall pass away in sloth and loss of time. ●hen by this first note we are incited, and ●mmoned, to consider the inconstancy, and ●arietie of successes, aswell in temporal things as ● spiritual, to the end that by the events that occur, which may be able to affright our spirits (as being new things, and not prevented) we ●●ose not our courage, nor permit ourselves to ●e carried into inequality of humours in the midst ●f the inequalitye of accidents that arrive unto ●s; but rather submit ourselves to be guided by ●●e reason that God hath placed in us, and resigre ●ur selves to his providence, and so remain ●rme constant and invariable, in the resolution ●e have mode to serve God, constantly, courageously, and orderly, with out any discontinuation whatsoever.  
§ 5. If I did speak before persons that did ●or understand me, I would endeavour to incul●a●e it unto them, in the best manner that were possible for me; but you know that I have always endeavoured throughly to engrave in your memory, this most holy equality of spirit, ●s being the most necessary and peculiar virtue ●f Religion. All the ancient Fathers of Religious orders have had particular care and pro●idence for it, that this equally and stability of ●umours, and of spititt should reign in their Monasteries▪ for this they have established statutes, constitutions and Rules, to the end the Religious might serve themselves of them as of a bridge to pass from the equality of exercis● which are there appointed, and to which th● are to be subject; to this so amiable, and desirable equality of spirit, in the midst of the inequality of accidents they meet with all, aswe● in the way of our mortal life, as in the way 〈◊〉 our spiritual life. The great S. Chrysostom● sayeth. O man, wherefore dost thou disqui● thyself, because every thing succeedeth not ● thou wouldst have it? art thou not ashamed 〈◊〉 see, that this that thou wilt have; was not to 〈◊〉 found, even in the family of our Lord? Consider I pray thee, the change, the alteration, the diversity of subjects, that are there to be seen: O● blessed lady having received the message, th● the should conceive by the holy Ghost a sonn● who should be Lord and Saviour of the worl● what joy, what iubilation did she feel in th●● sacred hour of the incarnation of the eternal word? a while after Saint joseph perceauin● her to be with child, and knowing well, th●● it was not by him; good God, in what affliction and distress was he? what did he not endure? an● Bl. Lady, what extremity of grief and afflicti● did she not feel in her soul, seeing her dear● spouse at the point to leave her: her modesty not permitting her to discover to Saint Iosep● the honour and grace where with God ha● magnified her? A little after this tempest wa● passed, the Angel having discovered to S. Iosep● the secret of that mystery, what content an● joy was wanting unto them? truly none? whe● our Bl Lady brought forth her son the Angel● declared his byrch to the shepherd's and the● wise men came to adore him: I leave to you● consideration, what jubilation, and consolation ●hey had in this occasion; But attend, for this is ●ot all: immediately after the Angel of our Lord ●ame to S. joseph in his sleep saying: Take the ●hild and his mother, and fly into Egypt, for Herod will seek means that the child be slain. O, with out doubt this was a subject of most great grief unto our Bl. Lady, and S. joseph. O how the Angel treateth S. joseph like a true Religious person: Take the child, sayeth he, and his mother, and fly into Egypt, and, remain there until such time as I shall tell thee; what is this? might not the poor S. joseph have said: you bid me to go, will there not be time enough to departed early in the morning! or will you have me to go in the night? my furniture is not ready; how will you have me carry the child? shall I have arms strong enough to carry him continually in so long a journey? or would you have his mother to carry him in her turn? alas! do you not see that she is young, & very tender? I neither have horse nor money, for the voyage: and do you not know that the Egyptians are enemies to the Israelites? who shall receive us? and the like difficulties, which surely we had alleged to the Angel, if we had been in the place of S. joseph; who said not so much as one word to excuse himself from performing the obedience; but departed at the same hour, and accomplished all that the Angel had commanded him. There are many profitable documents in this commandment: first we are taught, that we must in no sort delay and be remiss in that which concerneth obedience; it is the fashion of the slothful to linger and say, (as S. Augustin● said of himself) By and by, yet a little, an● than I will convert myself. The Holy Ghos● will brook no delay, but desireth a great promptitude in following of his i●spiratiōs. Our loss● comes of our negligence, which makes us to say ● will begin by and by; and why not in this hour● which he inspireth and exciteth us forward truly because we are so tender over ourselves that we fear every thing that may seem to tak● away our rest and repose: which is no other thin● than our backwardness, and lasines, from whic● we will not be with drawn by the solicitation o● any objects, which invite us to go out of ou● selves: and we say in a manner as the slothful man, who complaining of those, that would have him come forth of his house: how shall I com● forth saved he, for there is a lion in the high way, and a Bear in the passages; and with out doubt they will devour me? O how much are we to blame, to permit God our Lord, to send and resende, to knock and strike at the gate of our hearts so many times, before that we will open it unto him, and permit him to dwell therein; fo● it is to be feared that we do provoke and constrain him to abandon & forsake us Moreover the great peace and equality of spirit of the most Holy virgin, and S. joseph ought to 〈◊〉 considered: and their constancy in the thickest of so great inequality of diverse accidents, which happened unto them as we have said. N●w consider if we have reason to trouble our ●elues and be astonished if we find the like encounters in the house of God which is Religion; since that this was in the same family of our Lord, where stability & solidity itself made his residence, which was ●●r lord jesus? This aught to be spoken and repeated of us many times, to the end to engrave ● the better in our souls; to wit, that the inequality of accidents ought never to carry our ●ules and spirits into the inequality of humour's; for the inequality of humours proceedeth from no other source or spring, then of our ●assions, inclinations, or immortified affections; ●nd they ought not to have power over us, whiles ●ey incite us to do, to leave undone, or desire ●ny thing, how little soever it may be, which is contrary to that, which reason doth dictate unto ●s to be done, or left undone for to please God.  
I will pass to the second consideration, that I ●ote upon this word of the Angel of our lord, ●ho said to S. joseph, Take the child, and that ●hich followeth; but I will in sister upon this ●orde, The Angel of our lord: upon which I de●●re we would mark well, what estimation we ●ught to make of the care, help assistance & dire●tion of ●hose, whom God hath placed round about ●s, to assist us the more securely to go forward ●n the way of perfection. First it must be understood ●hat when it is said: The Angel of our lord: ●t may not be thought to be spoken as if it wear ●ayed of one of us: the Angel of such a one; or ●he Angel of such a one: for this wear as much ●s so say our Angel guardian who hath care of us by God's appointment: but our lord, who is the king ●nd guide of Angel's thēselu●s, had no need du●ing the course of his mortal life of an Angel ●ardien. Therefore when it is said, The Angel of ●ur lord, it ought thus to be understood, to wit ●he Angel appointed to guide and conduct the family of our Lord, and more spetiallie dedicated for his service, and that of his holy M●ther the B. Virgin. Now to explicate this mo● familiarly, we changed Officers and aydt some days past; what signifieth these ay● that are given you? wherefore do we give y● them? S. Gregory sayeth; that in this miserab● world we ought to do, as those, who walk upon the ice if we will keep ourselves stedye a●  in the enterprise of saving our souls, ● perfitting ourselves: for sayeth he, they ta●● one the other by the hand, or under the arm, ● the end that if any one among them slip, ● may be held up by the other, and that the oth●● may be stayed by him, when he shallbe in dang●● to fall in his turn. We are in this life as upon the ice, finding in every design occasions a● to make us stumble and fall; sontines into anxiety now into murmors a little after into ficklen● and inconstancy of spirit; which will cause, th● nothing that is done, shallbe to give us conten●ment, and we will begin to be disgusted wit● our vocation: melancholy suggesting unto v● that we shall never do any thing of worth; an● the like things and accidents, that encounter ● in our little spiritual world: for man is an abrig●mēt of the world; or, to say better, a little wor●● in the which he meeteth with all that is seen i● the great universal world: our passions repress the beasts and living creatures, which are wit● out reason; our senses, inclinations, affection's powers, and the faculties of our soul, all the● have their particular signification: but I will n● stay on this, but will follow on my discour● begun: These aids then, who are given us, a● 〈◊〉 assist us, and to keep us firmly in our way, ● the end to hinder us from falling; or if we fall, ● help us to rise again. O God with what freedom, heartiness, sincerity, simplicity, and ●●thfull confidence ought we to treat with these ●sistants, which are given us of God for our ●irituall advancement? certain no otherwise, ●en as with our good Angels: and we ought ● respect them with the like reverence; for our ●ood Angels are called our Angel's guardians, because they have charge to assist us with their ●spirations; to defend us in our dangers; to apprehend us for our faults; to incite us to the ●orsute of virtue: it is their charge, to carry ●ur prayers before the throne of the bounty ●nd mercy of our Lord, and to bring unto us ●e full grant of our requests; and the favours ●hich God will do us, he doth them by the mediation, or intcrcession of our good Angels. ●ur assistants are our visible good Angels, events our holy Angels guardians are our invisible: ●●ey aid us visibly, in that which our good angels do interiorlye; for they advertise us of defects, they encourage us in our weakness and ●●ynthartednesse they excite us to the porsute of ●ur intended course for to attain unto perfectiō●hey hinder us by their good council from falling ●nd help us to rise again, when we are thrown ●owne into some steep & deep downfall of ●mperfections or fault; if we be overwhelmed with irksomeness and disgusts, they assist us to ●eare our pains patiently, and they pray to God to give us strength to support it as we ought ●o do, and not to be subdued in temptation. Now ●ou see the account we ought to make of their assistance, and of the care they have for us.  
I consider next, wherefore our Lord IES●● CHRIST who is the eternal wisdom, did 〈◊〉 take care of his family, I would say did n●● advertise S. joseph, or his most shweete Mot●e● of all that was to arrive vnt● them; might n● he very well have said to his foster father ● joseph: Let us go into Egypt, we shallbe the● some time since it is a most assured case, that 〈◊〉 had the use of reason, from the instant of h●● conception with in the entrails of the most H●lie virgin Mother: but he w●uld not do a m●racle, to speak before the time was come● might not he v●ry well have inspired it into t●● hart of his most holy Mother, or of his well-beloved supposed Father S joseph, the spouse 〈◊〉 the most sac●ed ●irgin? wherefore then did h● not this, but rather left it to the commission o● the Angel, w●ich was much inferior to ou● Blessed Lady? this was not with out mysteri●● Our Lord would not take upon him the offic● of the Angel Gabriel, who having been deputed to announce the mystery of the incarnation to the glorious virgin from the eternal father; was thenceforth as it were high stewar● & governor of ●he house & family of our Lor● to have care there of in the diverse accidents, an● occurences, which they should encounter wit● all; and to hinder that nothing might happens which should be able to shorten the life o● our little infant new borne: this was the cause● wherefore he advertisled S joseph, to carry him speedily into Egypt, to avoid the tyranny of Herod who had determined to murder him: Ou● Lord would not be governor of himself, bu● permitted himself to be carried where the● would, and by whom they would: it seemeth the● 〈◊〉 did not esteem himself wise enough to ●ide himself nor his family; but leaved the angel to govern, even so as pleased him; al●ough he neither had the knowledge nor the visdome, to enter comparison with his divine majesty. And now shall we be so daring for to ●y, that we will govern ourselves, as having ●o more necessity of direction, nor of the assistance ●f those, that God hath given us for guides; not esteeming them of capacity sufficient for us? tell ●e, was the Angel greater than our Lord, or ●ur Lady? had ●e a better spirit and more ●●dgment? in no case; was he endued with any spe●all or particular grace, or more qualified? this ●annot be, seeing, that our Lord is God, and man ●oth together: and tha● our Bl: Lady being his Mother, by consequence hath more grace and perfection than all the Angels together have; not with ●●anding all this, the Angel commanded, and he is obeyed. Moreover behold the order, that is ●ept in this holy family, there is no doubt it was the same of the sparrowhauke where the ●emalts are mistristes and are more worth than ●he males: who can doubt that our Bl. Lady was much more worthy than S. joseph, and that she ●ad more discretion and qualities proper for government then her spouse? Nevertheless the Angel addressed not himself to her, for every thing ●hat was requisite to be done, whether it wear ●o go or to come, nor in fine for whatseover it wear that the angel commanded. Doth it not ●eeme to you great indiscretion to address him●elfe rather to S. joseph then to our Bl. Lady, who is the chief of the house, carrying with her ●he treasure of the eternal father? had not she ●eason to be offended with this manner of proceeding and usage? with out doubt she might ha● said to her spouse: Werefore shall I go in● Egypt, since my son hath not revealed to me th● I should do it: neither hath the Angel spoke● unto me of it? By'r our Bl. Lady said nothing of all this, she was not offended, because the Angel addressed himself to St. joseph; but rath●● she simply obeyed in all: because she knew● that God had so ordained it; she informed ne● herself wherefore, but it was sufficient for h● that God would have it so, and with out consideration she took, delight to submit herself▪ But I am greater than the Angel or S. joseph might she have said; but she spoke not on● such word. Do you not see that Allmighti● God taketh pleasure to treat with men in thi● manner, to teach them most holy and amorous submission? Saint Peter was an old man, ignorant and rustical: and S John on the contrary, was young, sweet and pleasing; nevertheless it was the will of God that S. Pete● should govern others, and be the universal Superior, and S. John be one of them tha● wear guided by him, and obedient unto him It is a strange case of man's spirit that will no● be brought to adore the secret mysteries o● God, and his most holy will, if it have not some kind of knowledge wherefore this or wherefore that. I have a better spirit, (say they, in praise of themselves,) more experience, and the● like goodly reasons, that are proper for nothing else then to produce unquietness, inconstant humours; and murmours? what reason had they to give this Office? wherefore have they said this? to what end do they such a thing to this party, rather than to another's ●hese spirits truly are greatly to be pitied. ●soone as we give ourselves over to search ●rrowlye into every thing that we see done; ●as what do we not, for to lose the tran●illitie of our hearts? we ought not to seek ●y other reason, but that God will have it so, ●d that must suffice; but who shall, or will astre me, that this is the will of God, say they! ●ould we that God should reveal all things ● secret inspirarions? would we expect, until ●e should send his Angels to declare unto us ●hat is his will? he did not so to our Lady her ●●fe (at the least in this subject) but he would ●ue her know his will by S. joseph, to whom ●e was subject as to her Superior; we would peradventure be taught and instructed by God himself, by way of ecstasies, or ravishments, ●d visions, and I know not what like chil●sh fopperies, that we frame in our spirits, ●ther than submit ourselves, to the assured ●nd most amiable way of true & holy submission, to the government of those, whom God ●ath placed to direct us, and the observance and direction aswell of our Rules as of our supe●ours. Let it suffice then for us to know, that it ● the will of God, that we obey: and and Let ●s not muse nor enter into consideration of the capacity of those we ought to obey: and then ●e shall submit our spirits to walk simply ●n in the way of most holy humility, which will make us infinitely pleasing to God.  
§. 7. I must now pass to the third consideration, which is a note that I have taken, upon ●he commandment the Angel gave to S. joseph: ●o take the Child, and his mother, and to go ●nto Egypt, to remain there until such time as he did advertise him for to return Truly th● Angel did speak very brefly, and did treat S. joseph like a good Religious man; saying, Go, and return not, until I tell thee; by this manner o● proceeding between the Angel and S. joseph, we are taught in the third place, how we ought t● embark ourselves upon the sea of divine providence, with out biskitt, with out Rowers, wit● out oars, with out sails, and in fine wi●h out any kind of provision: and even so to leave all the ca●● of ourselves, and success of our affairs to ou● lord with out recours or replies, or any feare● whatsoever of that which may arrive unto us: Fo● the Angel said simply; take the child and hi● mother and fly into Egypt; not telling him, neither by whey way they should go, nor what provision they should have to pass the journey, no● into what part of Egypt the should go; muc● less who should receive than, or of whom the● should be maintained being there. Had not the● poor S. joseph some reason to make reply saying, w●y bid you me to leave this country, and tha● so speedily, even in an instant? But this was to she● unto us the promptitude that the Holy spirit● requireth of us, when he sayeth unto us, raise thy● self above thyself, go out of such an imperfection Oh the holy spirit is a great enemy o● remissness, negligence and delays ● Consider, ● beesech you, the great Patron and model of perfect Religious, holy Abraham, behold how Go● dealt with him; Abraham saith he go forth of thy country and from thy kindred, and go to the mountain that I shall show thee; what say est thou, lord? that I go forth of the town? but tell me● them, if I shall go towards the East or the west● he made no such reply, but departed thence prōpi●, and went whether the spirit of God conduced him even unto the mountain, which hath ●er since been called the vision of God; for so●uch as he received great and notable graces in ●is mountain: to demonstrate unto us how ●atfull and pleasing promptitude in obedience is to him Might not S. joseph have said unto ●e Angel, y●u command me to conduct the ●ild and his mother tell me then if you please, ●here with shall I nourish them in the way? for ●u know well, my lord, I have no money to ●are our charges; But he alleged no excuse, ful● confiding, that God would provide what ●ould be requisite for them; which he did al●ough meanly: causing them to find where with ●intertayne themselues simply, either by the trade 〈◊〉 labour of S. joseph; or otherwise by the al●es that good people did bestow on them. True● all the ancient Religious of former times have ●ne admirable in the confidence they have had, ●●at God would always provide sufficient of ●●at they had need of, for the sustaining of ●●eir life; leaving all care of themselves to his ●uine providence,  
§. 8. But I consider that it is not only re●isite for us to repose in the divine providence ●r that which regardeth temporal things, but ●uch more for that which appertaineth to our spiritual life, and the perfection thereof. It is no ●●her thing, truly, than the over much care we ●ue of ourselves, which maketh us lose the tranquillity of our spirit, and carrieth us into cōtra●ery and inequality of humours: for that as soon 〈◊〉 any contradictions hap to us, yea when we do perceive but only a little act of our immortification or when we commit some fault how lit● soever, it seemeth to us all is lost; and is th● so great a marvel, to see us (poor creature sometimes to fall? but I am so miserable, so fully imperfections? know you it well? Bless Go● who hath given you this knowledge and, do 〈◊〉 lament so much; you are very happy to know that you are no other than misery itself Af● you have thanked God for the knowledge whi● he hath given you, cut of this unprofitable tenderness over yourselves, which causeth you● complain of your infirmities. We have diu● delicacies concerning our bodies, which ● exceeding contrary to perfection: but they a more with out comparison, which we have o● our souls. My God sayeth one, I am n● faithful to our lord, and therefore I have ● any consolation in prayer; great pity truly But I am so often in dryness, that it maketh ● believe, that things stand not well between God and my soul, he being so full of consolati● is not this wisely spoken? as if God did allwai● give consolation to his friends: hath there e● been a pure creature, so worthy to be belous of G●d, & which hath been more beloved him, than our Lady, and S. joseph? Behold they wear always in consolation; Can there imagined a more extreme affliction, than th● which S. joseph did feel, when he perceive that the Glorious virgin was great with chi● knowing well, it was not his fact? his afflicti● and anguish of mind being so much the grea● as the passion of love is more vehement, then other passions of the soul; and furthermore, love jealousy is the extremity of pain: t● spouse in the canticles declareth in to be so, Love, ●ayeth she, is strong as death; for love worketh the ●ame effects in the soul, that death doth in the body. But jealousy, sayeth she, is as hard as hell: ● leave then to your consideration, what anxiety ●nd grief the Bl. S. joseph did endure: and our Bl. ●ady also, when she perceived what opinion he, ●ho loved her so dearly, might have of her; and ●nowing herself to be so dear beloved of him; ●elousye made him to languish, and not knowing what way to take, he resolved rather than to blame ●er whom he had always so much honoured and ●oued, to leave her, and departed secretly. But you will say, I am very sensible of the pain that this ●entation, or my imperfection, causeth me. I ●eleeue it, but is it any way comparable to that, ●here of we speak? it cannot be; and if it be, consider, I pray you, if we have any reason to complain ●nd lament since S. joseph did not complain, nor ●itnesse any disgust in his exterior: he was not ●ny whitt more harsh in his conversation, neither ●id he alter his countenance towards our Bl. Lady, ●or treat her ill; but simply suffered this vexation, ●●d meant no other thing, then quit her company. ●od knoweth what he might do in this subject. ●y aversion, sayeth some one, is so great from ●at person, that I do not almost know how to ●eake unto her, but with great difficulty; her actiō●●spleaseth me grievously; that is all one, you must ●ot therefore enter into dislike against her, as if she ●●uld hinder it. But rather you ought to comport ●●ur self as our Blessed lady and S. joseph: we ●ust be quiet in our pain, and leave the care to ●ur lord, to take it from us when he shall please●●ur Blessed Lady might very well have appeased ●is storm; not with standing she would not do 〈◊〉 out left the issue of this affair fully to the divine providence; these are two discording cords, but equally necessary to be accorded, that is to say, the triple string and the base, if one mean to play well upon the lute; there is nothing more discording then the high with the low: notwithstanding with out the accord of these two strings the harmony of the lute cannot be delightful. Likewise in our spiritual lute, two things are equally discordant, & necessary to be accorded; to wit, to have a grea● care to perfect ourselves; and not to have care of our perfection, but to leave it entirely unto god: ● would say, that we must have that care, that Go● would we should have to perfect ourselves; ye● nevertheless must leave the care of our perfection to him. God willeth that we have quiet and peaceful care, which may cause us to do that, which i● judged proper for us, by those who direct us; an● always walk faithfully forward in the wa● which is marked by the Rules, and directions th● are given us; and for the rest, that we repose ou● selves in his Paternal care, endeavouring as much ● shallbe possible for us, to keep ourselves in peac● for the habitation of God is made in peace, and in ● peaceable & well reposed hart. You know, when ● lake or pool is very calm, and th● winds do n●● move the waters, in a bright clear night, the sk● or firmament with the stars are so well represented therein, that looking downward, we see asw●● the beauty of the heavens, as if we did look upwards. Likewise when our soul is well pacifie● and the winds of superfluous ears, inequallitie● spirit, and inconstancy, do not trouble and disqui● it, she is very capable to bear with in her t● Image of our Lord JESUS; but when she is troubl● unquiet, and moved with diverse tempests of passi● and permitteth herself to be governed by the and not by reason (which only maketh us beco● like to God) then is she nothing capable to represent the fair and most amiable Image of our Lord JESUS crucified, nor the diversity of his excellent virtues, neither can she be capable to serve him, for his nuptial bed. Therefore we must leave the care of ourselves to his divine mercy and providence; nevertheless orderly and simply doing what is in our power, to amend and perfect ourselves always taking especial heed, not to permit our spirits to be troubled and disquieted.  
§. I note in fine, that the Angel said to S. joseph, that he should remain in Egypt, until such time as he did advertise him to return; and ●he holy Saint made him no reply, saying, But when shall it be, O Lord, that thou will tell me? To ●each us, that when we are commanded to embrace any exercise, we ought not to say, shall this be for a long time? But rather we ought to embrace ●t with simplicity, imitating the perfect obedience of Abraham who when God commanded him to sacrifice his son, alleged not any excuse, he complained not, neither delayed to execute the commandment of God: therefore God did favour him so much, as he caused him to find a ram ●here, the which he sacrificed upon the mountain ●n place of his son, God being satisfied with the promptness of his will.  
§. I conclude with the simplicity that S. Io●eph did practice, in taking his journey upon the commandment of the Angel into Egypt, where ●e was assured to find so many enemies, as there ●eare inhabitants in that country. Might he not ●aue said very well to the Angel, thou makest me ●o carry the child into Egypt, and so we fly from ●ne enemy, and expose ourselves into the hands of ● thousand thousand others, which we shall find in Egypt, for so much as we are of Israel? But he made no reflection upon the commandment and therefore went his way full of peace and of confidence in God. In like manner, my daughters, when any employment is imposed upon you, do not say, Good God I am so rash and hasty, if they impose this office upon me, I shall have a thousand cares and fears, and be extremely put to my plunges, I am all ready so distracted, if they give me such a charge, I shallbe much more: but if they would leave me to my cell, I should be modest, peaceful, and recollected; Go simply into Egypt, in the midst of the great multitude of enemies, that you shal● have there; for God who maketh you to go thither, will conserve you there, neither shall you dye there; whereas contrariwise; if you remain i● Israel, where is your great enemy your prope● will, with out doubt it will kill you there: it should not be well done to take offices, and charges by ou● proper election, for fear lest we perform no● our duty there-in: but when it is by obedience never bring any excuse; for God is for us, and u● shall profit more in perfection, then if we had nothing to do. Do you not know what I have say to you at other times? and it is not amiss to repeat it again formitt: that virtue requireth n● that the occasions of falling into imperfections b● taken away it suffireth not, (sayeth Cassian) to b● deprived of the conversation of men, for to b● patiented, sweet and gentle in ourselves; for it ha● happened to me, being in my cell all alone, to b● angry with myself, when my matter did not ta● fire, that I have cast it away in a chotay. I must end and in the mean time leave you to go into Egypt with our Lord, who (as I believe and also other do hold) began then to make little Gosses, wh● he had vacant time, after he had aided S. Iose● in some little things; demonstrating even then ● desire he had of the work of our Redemption.   

THE FOURTH ENTERTAINMENT.  
Of Cordiality, wherein it is demanded, How the sisters ought to love each other with a Cordial love, yet using no indecent familiarity.  
●. TO satisfy your demand, and to make it well understood wherein Cordial love consists, wherewith the Sisters ought to love one ●n other: you must know that Cordiallnesse is no ●ther thing, than the essence of true and sincere friendship: which cannot be, but between persons, ●hat have reason, who cherish & nourish their freind●hips by the mediation reason. For otherwise it cannot be friendship, but only love. Even beasts ●aue love, but they cannot have friendship, since ●hey are with out reason: they have love amongst ●hem, because of some natural correspondence; yea ●●kewise they bear love towards man, as it appears by experience every day, and diverse Authors ●aue written of admirable things in this kind: as ●at they relate of a Dolphin, that did love a young ●hild which he had seen many times upon the sea ●ore so exceussitly that this child being dead, the ●olphin himself died with grief; But this aught ●ot to be called friendship, for as much as necessary the correspondence of friendship, is to be found ●●tweene two that love each other, and that this ●●eindshipe be contracted by the means of reason: ●as the greater part of freindships' that men make ●t having a good end, nor being guided by reason do not in any sort deserve the name of friendship. Moreover, besides the mediation of reason, there must be a certain correspondence, either of vocation, or of pretence, or of quality between them that contract friendship. Experience doth clearly teach us this; for is it not true, that there is not more true friendship, nor more strong, then that which is between brethren? we do not call the love of fathers toward their children friendship, nor that the children bear towards their parents; because it hath not this correspondence, whereof we speak, but are different: the love of Fathers being majestical love, and full of authority; and that of children towards their parents, a respective and submissive love; but between Brothers, because of the resemblance of their condition, the correspondence of their love, maketh a firm, strong and solid freindshipe. For this cause the ancient christians of the primitive church, did all call themselves brethren▪ and this first fervour waxing could among th● common multitude of Christians, Religion's wear● instituted, where they did ordain that Religious should call themselves Brethren and Sisters to declare the true cordial and sincere freinship that they did bear, or which they ought to bear, on● towards an other: as there is not any friendship comparable to that of Brethren, all other friendship being either unequal, or artificial (as that whic● married persons have the one with the other th● which they have by contracts, written & pronūce● by notaries, or otherwise by simple promises. Als● these freindships', which worldly people contra● together, are either for some particular interest, o● for some frivolous subject, and are most ordinarily very subject to perish and to be dissolved: But th● which is between Brethren, is clean contrary for it is natural, not artificial; and therefore ve● recommendable: This then being so, I say that this ●s the cause, wherefore the Religious call each other Brethren, and therefore they have love which truly meriteth the name of friendship, not common, but cordial friendship, that is to say, friendship that hath his foundation within the hart. We must then understand, that love hath his seat within the hart, and that we can never love our neighbour too much, nor exceed the terms of reason in this love, provided that it reside in the hart: but touching the testimony of this love, we may well fail, and exceed therein, passing beyond the rules of reason, The Glorious S. Bernarde sayeth that the measure to love God, is to love him with out measure, and that our love to him should not have any limit; but it must be free to spreed his branches so far as possible may be. That which is said of God, ought also to be understood of the love towards our neighbour, provided always that the love of God do even swim aloft, and hold the first rank: next unto which we ought to love our sisters with all the dilatation of our hart, not contenting ourselves to love them as ourselves, (as the commandments of God do oblige us) but we ought to love them more than ourselves (as to our temporal ●ife) to observe the rules of Evangelicall perfection which requireth this of us. Our Lord hath said this himself: Love you one another, even as I have loved you: that is to say, more than yourselves: & even as our Lord hath always preferred us before himself; and furthermore doth the same every time, that we receive him in the most Blessed Sacrament making himself our food; likewise his will is, that we have such a love one to another, that we ever prefer our neighbours before ourselves; and even as he did all he could for us, except ●he damning of himself (for he neither aught, nor could do it because he could not sin, which it of itself the only thing that leadeth to damnation) he willeth, and the rule of perfection requireth it, that we do all that we are able one for another, except that which may cause us to be damned; but this excepted, our freindshipe ought to be so constant, cordial and solid, that we never refuse to do, or suffer whatsoever it be for our neighbour and sisters.  
§. 2. Now this cordial love ought to be accompanied with two virtues, the one is called affabilitye, the other, good Conversation: Affabiliaye, is a virtue that poureth forth a certain sweetness into the serious communications and affairs we have one with another; Good conversation, is that, which rendereth us gracious, and pleasing in recreations, and less serious communications, that we have with our neighbour. All virtues, as you know have two conttarye vices, which are the extremityes of virtue; the virtue of Affabilitye is in the midst of two vices; to wit Stateliness, or over great seriositye, and too great tenderness, to make too much of, and to speak frequent words that tend to flattery; now the virtue Affabilitye holdeth herself between too much, and too little, using kindnesses according to the necessities of those with whom we treat, nevertheless conserving a sweet gravity, according as the persons and affairs, where-of we treat, do require. I say, that cherishings (or) making much of, are to be used at proper times: for it would be very indiscreet to use about a sick person so much gravity, as they should do with others, not being willing to cherish her more, then if she were in good health. Also we should not so frequently use kindnesses; and upon every occasion speak honey words, casting whole handfuls of them upon the first we meet with all: for even as, if you put too much sugar upon any meat, it will be distasteful, because ●t willbe too sweet and unsavoury; in like manner too frequent tenderness and kindnesses will become disgustful, and not be esteemed, knowing they are done but for fashion sake. Likewise meats upon which are put great handfuls of salt, are displeasing, because of their sharpness; but those whereon the ●alte, and sugar are put by measure, are made plea●ing to the taste, in like sort courtiseys, which are used ●y measure and discretion, are pleasing and profitable to them, to whom they be exhibited. The virtue of Good Conversation requireth that we contribute and condescend to holy & moderate joy, and ●o gracious entertainments, which may serve for consolation or recreation of our neighbour: that ●n no sort we cause any vexation to him or her, ●y our frowning and mellancholie countenances, ●r by refusing to recreate in the time ordained for ●t. We have already treated of this virtue in the discourse of modesty; wherefore I pass further ●nd say, that it is a very difficult thing to hit always the mark we aim at: it is true indeed; ●hat we ought all to have this pretence, to attain and aim just with in the white mark of virtue, the white we ought ardentlye to desire: ●ut notwithstanding we ought not to lease cou●age when we do not rightly encounter the ●ssence of virtue, nor be astonished thereat, provided that we keep ourselves with in the round ●hat is to say, the nearest that we may to true virtue, for it is a thing which the Saints themselves have not known how to do in all virtues, there having not been any (but our Bl. Lord and Lady) who have been able to do it. The Saints have practised them with a very great difference: what difference I pray you is there between the spirit● of Saint Augustine, and that of Saint Jerome? as may be noted in their writings: there is nothing more sweet than S. Augustine, his writings are sweetness and honey itself; contrariwise S. Icrome was extreme austere: the better to know it, confider him in his Episteles, he is as it were always angry: nevertheless both of them were exceedingly virtuous: but the one had more sweetness, the other much more austerity of life, and both of them (although not equally either sweet or rigorous) have been great Saints. So as we see, that we aught not to be astonished, if we be not equally gentle and sweet, provided we love our neighbour according to the love of the hart wholly extent, and a● our Lord hath loved us, (that is to say) more than ou● selves, preferring him always before ourselves i● all things with in the Order of holy Charity, an● refusing him nothing that we may be able to contribute for his profit, except our damnation as 〈◊〉 have already said: We must therefore endeavour as much as we shallbe able to render exterior testimony of our affection, conformable to reason to laugh with them that laugh, and weep wit● those that weep.  
§. 3. I say we ought to manifest that we lou● ours sister's (this is the second part of the question● without using indecent familiarity: the rule declareth it, but let us see what we ought to do hearing nothing, but that sanctity appear in our familiarity and manifest our friendship, as S. Paul sayeth i● one of his epistles: Salute, sayeth he, one another with a holy kiss; it was the custom, when th● christians did meet together, to kiss each other Our Lord JESUS did also use towards his Apostle this form of salutation, as we learn in the traitor judas; and holy Religious therefore did use to say when they encountered each other, Deo gratias, to declare the great contentment they did receive in beholding one the other, as if they had said or would say, I thank God, my Dear Brother, for ●he consolation he hath vouchsafed me by your presence. Even so my Dear daughters we must demonstrate how much we love our sisters, and ●hat we are pleased with them; provided always, ●hat sanctity accompany the signs we give of our ●ffection; that God may not only not be offended ●ut that he may be praised and Glorified. Likewise S. Paul (who teacheth us so to behave ourselves, ●hat our affections may be witnessed by our sanctity) willeth and teacheth us to behave ourselves graciously, giving us his example: Salute (sayeth he) ●uch a one who knoweth well that I love him with my hart, and such a one, who must be assu●ed that I love him as my Brother, and in particular his mother who knoweth also that she is mine.  
§. 4. You demand upon this subject, if we may or should adventure to show more affection ●o one sister whom we esteem more virtuous, than we do to another. I answer to this, that although ●e are obliged to love those more that are more virtuous, with the love of delight, and content: yet ●ught we not therefore to love them more with ●●e love of good will; nor ought we to show them ●ore signs of friendship: and this for two reason's. The first is, because our Lord JESUS did not practise it; but rather it seemeth he shown more ●ffection to the imperfect then to the perfect: since ●e hath said; that he was not come for the just, but ●or sinners, that is to say, for those thât have more ●eede of us, to whom we are to witness our love more partakerly: for here it is, when we shew● best, that we love for charity, and not in loving those that give us more consolation, than pain or trouble. And in this we ought to proceed as the profit of our neighbour doth require; bu● further than this, we must endeavour so to behave ourselves, that we love all equally, since our Lord JESUS did not say: love those that are more virtuous; but indifferently, love one with another, even as I have loved you, with out excluding any one how imperfect soever he bee● The second reason wherefore we own not sign of friendship to one, more than another; an● ought not to permit ourselves to be carried t● love them more, is, that we cannot judge wh● are the more virtuous, and who have more perfection: for exterior apparences are very deceat full, and very often those, that seem to you to b● the most virtuous; (as I have saved in another part) are not so before God; who is only he tha● can know them. It may be that a sister who● you shall see to fail very often, and committ●● multitude of imperfections; will be more virtuous & more pleasing to Almighty God, either fo● the greatness of the courage where with sh● uphouldeth herself in the midst of her imperf●ctions, not giving herself over to be troubled, no● disquieted to see herself subject to fall, or because she draweth out of it Humility; or for the love sh● hath of her abjection: then another who shàll hau● a doren virtues, either natural or acquired b● hath less exercise and labour; and consequently, may be less courage, and Humility, then hath th● other, whom we see subject to frailties. Sain● Peter was chosen to be the head of the Apostele● although he were subject to many imperfection in such sort that he did commit them, even aft●● he had received the holy Ghost; but for so much 〈◊〉, not with standing these his defects, he always ●ad a great courage, and was not astonished at ●●mselfe; our Lord made him his leiftenaunt, and favoured him above all the rest: so as none had ●●ason to say, he did not deserve to have the privilege and to be advanced before Saint John, ●r the other Apostles. We must then behave our values in the affection we are to bear our sister's ●he most equally, that possibly we may, for the foresaid reasons; and all aught to know, that we love them with this love of the hart; and therefore there is no necessity to use so many wor●es, that we love them dearly, that we have an inclination to love them in particular, and the like: considering the love we bear a party, is not ●he more perfect, for having an inclination for her more than for others: rather it may be more sub●ect to change; for the very lest thing, that she ●hall do to us: If it be so, that it be true, that ●ve have an inclination to love one rather than another, we ought not to muse or think thereon, much less to declare it in words to the party, for we ought not to love by inclination, but to love our neighbour, either because he is virtuous, ●or for the hope that we have that he will become so: but principally, because it is the will of God. Now to give true testimony that we love him, we must procure him all the good that we can, aswell for soul as body; praying for him, and serving him cordially, when occasion shall present itself: for the friendship that endeth in fair speeches, ●a no great matter; and it is not to love, as our Lord JESUS hath loved us, who was not content to assure us, that he did love us; but would pass further, in doing all that he hath done, for proof of his love. Saint Paul speaking to his mo●● Dear children: I am most ready (said he) to gi●● my life for you, and to employ myself so absolutely for you, that I will not make any reservation for to witness how dear and tenderly I lou● you: yea, would he say, I am ready to leave undone, or to do for you, or by you, all that yo●● will have of me; wherein he teacheth us, that ● employ himself, yea to give his life for his neigh●bour, is not so much as to leave himself to be employed at the will of others, either's by them or fo● them. And this was that which he had learned ● our sweet Saviour upon the cross. This is tha● sovereign degree of love of our neighbour, th●● Religious men and Religious weemen, and w● who are consecrated to the service of God, are called unto: for it is not enough to assist our neighbòurs with our temporal commodities; it is no● enough (sayeth S. Bernard) to employ our prope● person to suffer for this love; but it must pass further, leaving ourselves to be employed for him, i● most holy obedience, and by him, even so as h● will, with out ever resisting therein: for when w● employ ourselves for ourselves, and by choice o● our own will, or proper election, this always giveth very much satisfaction to self love; but t● permit, ourselves to be employed in things tha● others will, and which we ourselves would not that is to say, in businesses, which are not of ou● election, this is it, wherein the sovereign degree of abnegation doth consist. As when we woul● preach, they send us to serve the sick; when we would pray for our neighbour, they send us to serve him. O how much better and with put comparison more worth, is that which they will have us to do (I mean in things not contrary to God, and such as are not displeasing to him then that ●●ich we perform or make choice of ourselves! ●ett us then Love one another well, and serve our values therefore with this motive, which is so precant, for to incite us to this holy Love, which our ●ord JESUS upon the cross poured forth unto the ●●st drop of his most holy blood upon the earth. ●●r to make it as it wear a sacred mortar wherewith he would solder, unite, conjoin, and fasten together all the stones of his church (which are faithful) the one with the other: to the end that ●is union should be so strong that there might ne●er be found there-in any division; so much did he ●●are, lest this division should cause eternal damnation.  
●he supporting of the imperfections of our neighbour, is one of the most principal points of this ●oue: Our Lord JESUS hath showed it us upon the ●rosse, whose hart was so sweet towards us, and ●id love us so dear, us I say, & even those which ●ere did cause his death, and who wear in the act ●f the most enormous sin, which ever man could commit: (for the sin which the jews did commit, was a monster of wickedness) and nevertheless our sweet saviour JESUS had considerations of ●oue towards them, giving an example above all imagination, in that he excused them who did crucify ●im, and did injury him with most barbarous rage: ●or these I say, did he seek out inventions to make ●is father to pardon them, in the very act itself of ●inne and injury. O how miserable are we worldling's! for scarcely can we forget an injury, that ●ath been done us, a long time after that we have ●eceaued it! therefore he that will prevent his neighbour in benedictions of sweetness, shallbe the most perfect imitator of our Lord JESUS.  
§. 5. Furthermore we ought to mark, that cordial love, is fastened to a virtue, which is as a dependence of this love, to wit a simple confidenc● as children have. Children when they have a fin● feather, or some other thing, that they esteem bra●● they are never in quiet, if they have not met wit● their little companions to show their feather, & t● make them partakers of their joy, as also they wi●● have them, to have part of their grief: for whe● they have a little hurt upon their finger's end, the● cease not to speak of it to all they meet with, t● the end they may bemoan them, and may blow● a little upon their sore; now I do not say, th● they must be just as children: although I say th● this confidence ought to cause Sisters not to b● sparing to communicate their little contents an● consolations to their sisters, also not to fear their imperfections to be noted by them. I do not say, if th● have had any extraordinary gift from God, th●● they must declare it to all the world, no: but touching their ordinary consolations I would th● they should not be too reserved in them, but (whe● occasion shall present itself) not by way of boasting or vaunting, but with simple confidence, they ma● communicate them, freely and truly one t● an other. Likewise let us not put ourselves into unquietness to cover our defects, that they appear● not: for not to permit them outwardly to shew● themselves, doth not make them any whit th● better: for the sisters will not believe, that you hau● non imperfections, because they see none: and ou● imperfections it may be willbe more dangerous than if they wear discovered, and that they d● cause us confusion: even as they do to those wh● are more facile to let them appear exteriourlie● We must not then be amazed, nor discourage● when we commit defects, and imperfections befor● our sisters, but contrary wise we should be glad that we are known to be such as indeed we are. You ●●ue peradventure committed a fault, some inci●lity, or impertinency▪ it is true; but this is before ●ur Sisters which love you dear, and therefore know very well how to support you in your pultes, and will have more compassion of you, thē●●ssion against you; and by this means confidence ●ould exceeding he increase cordiallitie, and the ●nquillitie of our spirits, which are subject to be doubled, when we are known to fail in any thing ●w little soever, as if it were a great marvel to ●e us unperfect. In fine, for conclusion of this discourse, it must always be remembered, that for ●me want of gentleness, and suavity that sometimes vomited by mistake, we ought not to be angry ●r to iugd that they have not a good will towards ●r for they leave not to have it: for that an act done ●ere or there (provided that it be not frequent) takes not men vicious, especially when they have good will to amend.  

THE SECOND DEMAND. ●hat it is, to do all things, with the Spirit of Humility, as the Constitutions do ordain?  
6. THe better to understand this, we must know, that even as there is difference ●twen pride, the custom of pride, and the spritt 〈◊〉 pride (for if you commit an act of pride, behold ●ide: if you commit acts at every turn, & vppō●erie encounter this is the custom of pride: if you ●e pleased in these acts, and seek after them, it is ●e spirit of pride) so likewise there is a difference between humility, the habit of humility, a● the spirit of humility. Humility is that, whi●● executeth some act for to humble herself; the habi● thereof, is to do so, at every encounter, and uppe all occasions that present themselves; but the spir● of Humility is to delight herself in humiliatie to search after abjection, and humility in all things that is to say, that in all we do, speak or desire, o● principal end be to humble and abase our selves and that it is pleasing to us to encounter with o● own abjection in all occasions, loving dearer the very thought there of. Behold this is that whi● maketh us to do all things in the spirit 〈◊〉 Humility, that is as much as who would say, search and love Humility and abjection in 〈◊〉 things. It is a good practice of Humility, not look after the actions of another, otherwise th● to mark their virtues, but never their imperfection for, whiles we have no charge, we must never tu● our eyes on that side, much less our considerati●● we must always interpret in the best manner th● can be, what we see done to or by our neighbour and in doubtful things we must persuade o● selves, that, t that which we perceive, is not evil, b● rather that it is our imperfection which cause such a thought in us; to the end we may avoid rash judgements of the actions of others, which a most dangerous evil, an which we ought singularly to detest. In things evidently wicked; 〈◊〉 must have compassion, and humble ourselves f● the faults of our neighbour as for our own; a● pray unto God for their amendment with t● same hart and good will, as we would do for o●● selves, if we wear subject to the same defects.  
But what shall we be able to do, (say you) f●● to get this spirit of such Humility as you ha●● declared unto us? O: there is no other means attain to it, then to all other virtues, which are not feigned, but by reiterating of their acts. Humility ●●keth us to annihilate ourselves in all things, ●ich are not necessary for our advancement in ●ce; as to speak well, to have a gracious behau●●r, great talents for menaging of exterior things, ●reat spirit of eloquence, and the like; for these ●●●eriour things, we ought to desire, that others ●ould do them better than we ourselves.    

THE FIFT ENTERTAINMENT.  
OF GENEROSITY.  
THe better to understand what it is, and wherein consisteth this strength and Generosity of ●●ritt, which you demand of me; first a question 〈◊〉 you have made to me very often, must be answered: to wit, in what true Humility consists? for so much as resolving this point, I shall ●ake myself the better to be understood, spea●●ng of the second, that is, of the Generosity of ●hich you now desire that I treat.  
1. Humility is not any other thing, than a perfect knowledge that we are no other than a pure ●othing, and it causeth us to hold this esteem of ●ur selves: the better to understand this, you must now, that there are in us, two kinds or sorts of ●oods, some, which are in us, and of us; and others which are in us, but not of us. when I say we have ●oods which are of us; I do not say, that they ●ome not from God, and that we have them of our ●elues; for in verity of ourselves, we have no other ●hing than misery and nothing, but this I mean, ●hat they are goods which God hath so placed in us, ●hat they seem to be of us; these goods are health, riches, sciences, arts, and the like. Now Humility hindereth us from glorifying, and esteeeming o●● selves for theses goods, for so much as it maketh 〈◊〉 more account of them, then of nothing, ye a me● nothing: and in effect reason doth make it clea● these goods not being of any stability, nor rendering us more acceptable to God but mutable, and subi●●● to fortune: and if it wear not so, there is nothing less assurance than riches which depend of time a● seasons; them beauty which fadeth in let them nothing a little dirt on the face is sufficient to take away 〈◊〉 the lustre thereof, and concerning sciences and art● little trouble of the brain, causeth us to lose a● forget all that we have known; Is it not then gre● reason, that humility make no reckoning of all 〈◊〉 foresayed goods? but how much the more it cause● us, to abase ourselves, by the knowledge of wh● we are of ourselves, and by the little esteem that maketh of all that is in us, and of us: so much th● more doth it cause us, to esteem ourselves because of the goods which are in us, and not of us; which a● faith, hope, and the love of God, how little soever we have of them in us; as also a certain capacity which God hath given us, to unite ourselves to hi● by means of his grace, and touching us, our vocati● which giveth us as much assurance (as we can hau● thereof in this life) of the possession of Glory an● eternal felicity; and this great esteem that humility maketh of these goods, to wit faith, hope an● charity, is the foundation of Generosity of spirits Behold then the first goods whereof we have spok●● appertain to humility for her exercise: and these other to Generosity for hers. Humility maketh v● believe that we are able to do nothing, in respect of the knowlegd os our poverty, and weakness in so much as is of ourselves: and on the contrary Generosity maketh us say with S. Paul; I can do al● things in him that comforteth me. Humility maketh ●o distrust ourselves; and Generosity causeth us to ●ide in God. You see then that these two virtues of humility and Generosity are so joined and united 〈◊〉 one with the other, that they never are nor can separated. There are certain persons, who rely ●pon a false and childish Humility which hindereth 〈◊〉 from regarding in themselues, that good which god ●●●h placed there: They are very much deceived; for ●●e gifts that God hath endowed us with all, should acknowledged, esteemed and greatly honoured; and ●t held in the same rank of base esteem; which we ●●ght to hold of those, that are with in us and of us. ●ot only true christians have acknowledged, that ●●ey ought to regard these two sorts of goods, ●hich are in us, the one kind to humble us, the other 〈◊〉 glorify the Divine bounty, which bestowed thē●pon us: but also the Philosophers: for this word 〈◊〉 common among them, know thyself, ought not ●ely to be understood of the knowledge of our ●itye and misery; but likewise of the excellency ●d dignity of our souls, who are capable to be ●ited to the Divinity, by his Divine bounty who ●●th settled a certain instinct in us the which cau●th us always to tend to, and pretend this union. ●herein consisteth all our felicity.  
§. 2. The Humility which doth not produce 〈◊〉 enerositie, undoubtedly is false for after that she ●●th said, I can do nothing, I am no other than a ●ure nothing, she yieldeth immediately the place to ●enerositye of spirit, the which sayeth; There is not ●ny thing, neither can there be any thing to be had ●●at is not in my power, for so much as I put all my confidence's in God, who can do all: and upon this confidence's, she enterpriseth courageously to perform ●l that they command her. But mark that I say all ●●at is commanded her, or counselled, how difficult soe●er it be: for I can assure you that Humility judgeth it not to be a thing impossible for her to wo● miracles, being commanded so to do: if she herself to the execution of the commaundem●●● in simplicity of hart, God will rather work a ●●racle, then be wanting to give her ability to accomplish her enterprise: because she did not vndert●●●● the action upon any other aid, then upon confidence she hath in his streingth: yea she is grounded upon the estimation that she hath of the g● that God hath imparted unto her and so she mak● this discourse within herself: if God do call to so high an estate of perfection, that there is 〈◊〉 more high estate in this life, what is that wh● shall hinder me to attain there unto, since th● am most assured that he, who hath begun the wo● of my perfection, will perfect it? but take heed t● this be done with out any presumption: for so m● as this confidence hindereth not, but that we m● always keep ourselves upon our guard, for fe●●● of being deceived; but rather it maketh us m● attentive over ourselves, more vigilant and careful to do that, which may serve us for the adu●cement of our perfection. Humility consisteth 〈◊〉 only in the distrust of ourselves, but also that confide in God: and the diffidence of ourselves 〈◊〉 of our ownne forces, produceth confidence in G●● and from this confidence springeth Generosity 〈◊〉 spirit of which we speak.  
3. The most holy virgin Our Bl. Lady 〈◊〉 furnish us with a most remarkable example for t●● subject, when she pronunced these words; Beho●● the hand maid of our Lord, be it done to 〈◊〉 according to thy word: for in that she sayeth, t●● servant of our Lord, she maketh an act of the great humility that she could do for so much as she opposed against the praises that the Angel gave h● that she should be the mother of God, that 〈◊〉 ch●●d which should be borne of her should be called Son of the most High (the greatest dignity, 〈◊〉 ever had been or could be imagined:) she oppo●●● (I say) to all these praises and greatnesses, her ●enes and unworthiness, saying she was the hand●yd of our Lord. But consider that after she had ●●●dred her due to humility, she practised incon●●ntly a most excellent act of Generosity, saying: ●t it be done to me according to thy word. It is ●e (as if she would have said) that I am not in 〈◊〉 sort capable of this grace, if respect be had to ●●at I am of myself; but since that which is good ●ne is of God, and that which thou tellest me is most holy will, I believe that he is able, and that will effect it; and therefore she said, Let it be ●he to me as thou hast said.  
§. 4. Likewise for want of this Generosity, ●y few acts of true contrition are made; for so●●ch ●ch as after we be humbled and confounded, ●ore the divine majesty in consideration of our ●at infidelity, we approach not to make an act confidence, in taking hart by the assurance we ●●ght to have, that the divine bounty will give us 〈◊〉 grace, from henceforth to be more faithful to ●n, and to correspond more perfectly to his divine ●●e. After this act of confidence should imme●tlye follow; that of Generosity, saying, since that ●m most assured that the grace of God shall not 〈◊〉 wanting to me, I will further believe, that 〈◊〉 will not permit me to fail in corresponding ●his grace.  
§. 5. But you will say to me; If I be wanting 〈◊〉 grace, it will also be wanting to me. It is true, if ●en it be so, who shall assure me from this time ●rth, that I shall not fail to cooperate with grace ●nce I have so oftentimes heretofore let it pass 〈◊〉 releslie? I answer that Generosity causeth the soul boudly to say, without any fear no, I wi●● no more unfaytfull to God; and because she feel● in her hart this resolution of never being disloy● she undertaketh with out any fear, all that she knoweth is in her power to yield acceptable service God, with out exception: and enterpriseing all, 〈◊〉 believeth she hath ability for all, not of her se●● but in God, upon whom she hath fixed her confidence's: therefore she attempteth what soever commanded or counselled her.  
§. 5. But you will demand of me, if it be ne● permitted to doubt, whether we be capable or 〈◊〉 to do those things that are commanded us aunsweere, that Generosity of spirit, doth ne● permit us to enter into any doubt. To this end y●● must distinguish, (as I have been accoustome● tell you) the superior part of your souls from, inferior: Now when I say that Generosity doth 〈◊〉 permit us to doubt, this is as touching the Superior part: for it may very well be that the inferi●●● will be top full of doubts, and will have much di●●cultye to receive the charge, or employment tha● appointed us. But for all this, the soul that is Generous scorneth it, and maked no account thereof; 〈◊〉 simply putteth herself to the exercise of the cha● not so much as speaking one word, nor shew● any action to discover the feeling she hath of 〈◊〉 incapacity. But we poor creatures, are so joyful as of nothing more, to witness that we are v● humble, and that we have a base esteem of our selves and the like things, which are nothing less th● true humility, which doth never permit us to re● the judgement of those whom God hath given us be our Guides I have put in the book of the introduction an example which serveth to my purpo●● and which is very remarkable: it is of king Ach●● who being reduced to extreme affliction, by 〈◊〉 grievous war that two other kings did make ●gainst him, having besieged Herusalem: God cō●maunded the prophet Isaye, that he should go to comfort him in his name, and to promise him he ●hould have the victory, and remain triumphant ●uer his enemies. And moreover the prophet said ●o him, that for prose of the truth of what he spoke ●e should demand of God a sign in heaven above, ●r in the earth below, and God would grant it him: ●hen Ac●●az distrusting the bounty of God, and his liberality, said, I will not do it, for so much as 〈◊〉 will not tempt God. But the miserable man, said ●ot this for the honour he did bear to God: for contrariwise, he refused to honour him, because God would at that time be honoured by miracles: ●nd Achaz did refuse to demand one of him, which ●e had signified unto him, he desired to do: he offended God in refusing to obey the Prophet, that God sent to signify his will unto him. We ought ●hen never to be doubtful that we cannot do that which is commanded, for so much as those, who command us, know sufficiently our capacity.  
§. 6. But you tell me, that peradventure you ●aue many interior miseries ad imperfections, ●hat your superiors know not of, and this that ●hey do is upon exterior apparences, by the which it may be you have deceived their spirits. I ●ay, we must not always believe what you say, ●ushed forwardly it may be with discouragement, ●hat you are miserable, and wholly filled with im●erfections; no more than we must believe that you ●aue them not, when you say nothing of them, they ordinarily being such as your works make them appear. Your virtues are known by the fidelity ●ou have in practising of them, and even so imper●ections are known by their acts. We cannot, as ●ong as we feel no malice in our hart deceive the spirit of our superiors.  
§. 7. But you tell me that we see many Sts. make great resistance, that they might not receive those offices and charges others would have given them. That which they have done, hath not been only, because of the base esteem they had of themselues; but principally because they did see, that those that would have them undertake these charges grounded themselves upon apparent virtues, as are fastings, Almees deeds, penances and austerities of body, and not upon the true interior virtues, which they kept close, and covert under holy humility; and they wear sought on't, and followed by the people, who did not know them otherwise then by the fame they heard of their virtue: in this case, it should be (as it seemeth) permitted to make some resistance: but do you know to whom? I will tell you. To a Religious of Dijon, for example, to whom a Superior of Anessy should send commandment to be Superior, having never seen nor known her. But a Religious of that place, to whom she should make the same commandment, should never endeavour to bring any testimony, that she is repugnant to the commandment: but rather she should endeavour to put herself to the exercise of her charge, with as much peace and courage, as if she thought herself very capable for the performance thereof. But I see very well the craft of the devil, we fear forsooth the success thereof will not prove to our honour, we have our reputation in so great recommendation, that we would not be held for learners in our charges, but for masters and Mistresses, that never commit faults.  
§. 8. You now by this understand enough, what the spirit of streingth and Generosity is, which we so much desire should be established amongst you, to the end it may banish all childishness & effeminacy which serve for nothing else, then to stop us in our way, and to hinder us from making any progress in perfection. These tendernesses are nourished by the vain reflections we make upon our selves, principally when we have stumbled in our way by any fault; for in this place by the grace of God we have never yet seen any directly to fall; but if they stumble now and then, and in steed of humbling themselves mildly, and redressing themselves courageously (as we have said) they enter into consideration of their poverty, and there upon they begin to compassionate themselves saying, Alas my God how miserable am I, I am fit for nothing: and afterward we pass into discouragement which causeth us to say: O no, there is nothing more for to be hoped for of me, I shall never do any thing of worth, it is time lost to speak to me: and consequently we would almost that they should leave us there, as if they were very well assured never to be able to gain any thing with us. Good God how fare are all these things from the soul that is generous, and who maketh a great esteem, as we have said, of the talents God hath endowed her with all? for she is not astonished either at the difficultyes of the way, she hath to go, or at the greatness of the work, or the leanght of time that must be employed therein, or in fine at the delaying of the work which she hath undertaken. The Religious of the Visitation are all called to most great perfection, and their enterprise is the most high and excellent that can be thought of: for so much as they have not only the pretence in uniting themselves to the will of God, as all creatures ought to do; but moreover their pretention is to unite themselves to his desires, yea even unto his intentions, I say, even in a manner before they be scarce signified unto them, and if they could conceive what were more perfect, and one degree of perfection more then to conform themselues to the will of God, his desires, and intentions, they would with out doubt undertake to mount thereunto; since they have a vocation, which obligeth them thereunto and therefore their devotion ought to be a strong and generous devotion, as we have said many times.  
§. 7. But besides this that we have said of this Generosity, this must further more be declared here to wit, that the soul which possesseth it, receiveth equally dryness of spirit, and sweetness of consolations; interior anguishes, vexations, and oppressions of spirit. as the favoures and prosperity of a spirit, filled with peace and tranquillity; and this because she considereth, that he which giveth her the consolations, is the very same that sendeth her afflictions, who sendeth the one and the other with the same love, which she herself acknowledgeth to be exceedingly great: because that by the interior affliction of the spirit, he pretendeth to draw her to most high perfection, which is the abnegation of all sorts of consolations in this life: remaining most assured that he who hath deprived her of them in this world, will not eternally deprive her of them in the height of heaven. You will say to me, that we cannot in the thickett of these great darknesses make these considerations: seeing as it seemeth; we cannot speak so much as one only word unto our Lord truly you have reason to say, as it seemeth to you, for so much as in verity it is not so. The sacred council of Trent hath determined this, and we are obliged to believe it, that God and his grace do never abandon us in such sort, that we cannot have recourse to his bounty, and protest th●t against all the trouble and wrestling of our soul, we willbe wholly his, and that we will not willingly offend him. But mark well, all this is in the superior part of our soul, and because the inferior perceiveth not any thing at all of this, but that she remaineth always in her pain, that is it, that troubleth us, and maketh us to esteem ourselves very miserable: and further more we begin to bemoan ourselves excessivelye as if it wear a thing very worthy of compassion, to see ourselves with out consolation. Alas, Alas, for God's sake let us consider, how our Lord and master hath very willingly been exercised by these interior anguishes, and that beyond all imagination. Let us ●harkē unto those words that he spoke upon the cross: My God, m● God, why hast thou forsaken me? he was reduced to so great extremity that he had no other ●hing left than the point of the spirit, which was not over whelmed with dolours: but yet consider that he ●etaketh himself to speak to God, for to show us, 〈◊〉 it should not be impossible for us to do the same  
§. 8. Which is better say you, at this time, to speak ●o God of our grief, and misery, or else to speak ●o him of some other matter? I tell you that in this ●afe, as in all sorts of temptations, it is better to di●ert our spirit from the vexation and trouble thereof discoursing with God of some other thing, then to ●●eake to him of our vexation: for undoubtedly if ●e do it, it will not be with out a kind of bemoaning and tenderness over our hart, augmenting a ●ew our grief; our nature being such, as it cannot ●●e or think of her dolours with out having great compassion of them. But you say to me except you ●e attentive to your griefs, you shall not remember then how to declare them, & what matter is 〈◊〉 truly we are as children, who are very glad to ●e to their mother, if a Bee have stung them, to ●ll it her, to the end she may bemoan them, and ●ow upon the place, which is already whole: for 〈◊〉 willingly go to our mother to tell her we have been very much afflicted, and we aggravate our affliction, recounting the very lest things, not omitting any little circumstance which may cause us to be bemoaned a little: Now do you not see this extreme childishness? if we have committed any infidelity, it is good to declare it, if we have been faithful it must be also told, yet briefly, with out exaggerating either the one or the other, for all aught to be declared to those that have charge of our souls.  
§. 9 You will say now, that when you have had a great motion of choler, or of any other tentation there always cometh some scruple into your mind unless you confess it I say it ought t● be spoken in the revewe of ourselves, but not by way of confession: but for instruction how to comport ourselves in the like occasions, I say, whe● we do not clearly see, that we have given som● kind of consent; for if you say: I accuse my sel● that two days together I have had great motion of choler, but I consented not there unto, you declare your virtues, in place of telling your faulte● but if I be in doubt whether I have committe● some fault therein or no: I must consider man●●elie if this doubt have any ground: it may be, th● about a quarter of an hour, in the space of the two days you have been somewhat negligent 〈◊〉 diverting your thoughts from that motion; if it 〈◊〉 so tell simply, that you have been negligent in diverting yourself from a motion of choler th●● you have had, during the space of a quarter of 〈◊〉 hour, with out adding the tentation hath continued two days: except you would say it either 〈◊〉 receive some instruction from your Confessor, 〈◊〉 otherwise because it is of your ordinary reuew● for then it is very good to declare it. But for or●●narie, confessions, it willbe better not to speak of since you do it to no other end then to satisfy yourselves, and if it put you to some little pain in not doing it; it ought to be suffered, as some other accident, in which we are not able to procure redress. God be Blessed.  
LIVE JESUS.   

THE sixth ENTERTAINMENT OF HOPE.  
UPON THE DEPARTURE OF THE Visitation, that went to found a new house of their Institute.  
1. AMong the praises the Holy Saints have given to Abraham S. Paul extolleth this above all the rest, that he increased in Hope against hope, itself; God Almighty had promised him, that ●is seed should be multiplied as the stars of heaven, & as the sands of the sea: yet notwithstanding he received a commandment to sacrifice his son Isaac: poor Abraham did not lose his Hope for this; but he expected beyond hope itself, that being obedient to the commandment given him of sacrificing his son, God would not therefore fail to perform his promise made to him great truly was his hope: for in no sort did ●he see where-on it might depend, but only upon the word which God had given him. O; that word of God is a most true and  ground and foundation, for it is infallible; Abraham then proceeded to accomplish the will of the of God with an incomparable simplicity; for he made no more consideration, nor reply, than he did when God had commanded him, saying: go forth out of thy country, an● from thy kindred, and go to the place that I wi● show thee, not specifying it unto him, to the en● he should embark himself, most simply in th● ship of his Divine providence: walking then forwards three days and three nights, with his sonn● Isaac, carrying the wood for the sacrifice, this Innocent soul demanded of his Father where wa● the Holocaust? to whom good Abraham answered; My son, our Lord will provide it. O● good God how happy should we be, if w● could accustom ourselves to make this answer to our hearts, when they are in care for any thing our Lord will provide therefore, and that after th● we had not any more anxiety, trouble, or impression, than Isaac had: for he held himself silent an● quiett, believing our Lord would provide, even a● his father had said; Certaynelye God requires that the confidence we have in his fatherly ca● and Divine Providence should be great: But wherefore should we not have it? seeing there hath never been any person deceived therein, nor an● one confided in God that hath not received th● fruit of his confidence. I speak this amongst ourselves; for touching these of the world, their confidence is accompagnied with apprehension; an● therefore is of no worth before God. Let us consider I beseech you, what Our Lord & Master said to his Apostles, to establish in them this hol● and loving Confidence. I have sent you into th● world with out scrip, money, or other provisions either for your nourishment or clothing, hath ther● been any thing wanting to you? and they saved no● go, said he, to them, and meditate not in you● mind, whereof you shall eat, or what you sha●● drink, or where with you shallbe clothed, no● likewise what you shall speak being in the pre●ence of the great Lords and magistrates of the provinces through which you shall pass: for in every ●ccasion your heavenly Father will provide for ●ou, all that is necessary; neither do you premeditate what you shall speak, for he will speak in ●ou, and put into your mouth the words that you ●hall have to say. But I am so dull, and ill-spoken (some one of our sisters will say) I know not how to converse with great ones, and Noble people, I have ●o learning: that is all one, go, and confide in God: ●or he hath said. Although a woman should happen ●o forget her child yet will I never forget) you: ●or I bear you engraven in my hart, and on my ●ands; Think you that he who hath care to provide food for the fowls os the air, and the ●eastes of the earth, which neither sow nor gather into barns, can ever forget to provide all ●hat shallbe necessary for the man that will confided totally in his Providence, since that man ●s capable to be united to God our Soweraigne good?  
§. 2. This my most dear Sisters hath seemed good to me to speak to you upon this subject of your departure; for although you are not capable of Apostolical dignity because of your sex; nevertheless you are in some sort capable of the Apostolical office and you may render many services to God, procuring in some sort the advancement of his glory as the Apostles did. certainly, my Dear Daughters, this aught to be a morive of great consolation unto you, that God will serve himself of you for so excellent a work as this to which you are called, and you ought to ●hould yourselves greatly honoured before the Divine majesty. For what is that, that God desireth of you, but that which he did orda●ne to his Apostles? and that for which he sent them into the world, which was that for which our Lord himself came to work in this world, to wit, to give life to men, and not only this, said he, but to the end they should live more abundantly, that they may have life and better life, which he hath wrought by giving them his grace: The Apostles were sent of our Lord throughout the world for the same subject: for our Lord said unto them, even as my Father sent me I send you: go and give life to men; but you must not content yourselves with this, but endeavour that they live, and that a most perfect life; by the means of the doctrine that you shall teach them they shall have life in believing my word that you expose to them: but they shall have more abundant life by the good example that you shall give them and therefore take no care whether your labours fructify according to your pretended desire, for it is not of you the fruits shallbe demanded, but only whether you have employed yourselves faithfully to cultivate the sterile and dry ground: it will not be demanded whether you have had a good harvest: but only if you have had care to sow well. In like manner my dear daughters you are now commanded to go hither and thither, into diverse places to the end that souls having life, by your means may live a better life, for what is that which you go to do, but to give knowledge of your Institute, and by means of this knowledge to draw many souls, to embrace all the observances, which are comprised and contained therein! but with out preaching and conferring the Sacraments, and remitting sins as the Apostles did. Go you not to give life to men? but to speak more properly; go you not to give life to women; since it may be a hundred and a hundred virgins which would have been lost in the world, shall by your example, retiring them selves with in your Religion, go to enjoy in hea●en for all eternity, incomprebensible felicity: and not this by your means, that their life shallbe ●uen them, and that they shall live a more abundant life, that is to say, a life more perfect and ●easing to God, a life that shall make them capable ● unite themselves more perfectly to the divine mountie: for they shall receive from you necessary ●●structions, for to attain the true and pure love ●f God, with is that more abundant life, which ●ur Lord JESUS is come to give to men? I have ●rought, said he, fire into the earth, what is that I demand, or what do I prretend, but that it bur●e? And in another place he commandeth that fire turn continually upon his Altar, and therefore ●●at it should never be put out, to show with what ●rdour he desireth that the fire of his love be always kindled upon the Altar of our hearts. O God, ●hat a grace is this, that God doth bestow on ●ou? he maketh you Apostles, not in dignity, but in office and merit, you preach not, for your sex is ●ot permitted it, although S. Marie Magdalene, ●nd S. Martha her Sister hath done it, but you smit not therefore to exercise the Apostolical office, in the communication of your manner of life, ●uen so as I say. Go then with courage to accomplish that to which you are called, but go in simplicity; if you have apprehensions, say to your ●oules, Our Lord will provide for us if the consideration of your weakness dishearten you; cast your ●elues into the arms of God, and confide in him. The Apostles for the most part were sinners and ignorant, God made them learned, according as ●as necessary for the charge that he would give ●●em: do you therefore confide in him, depend ●ppon his providence and fear nothing: do not ●●y. I have not the talon to discourse well, it importeth not, go with out making discourse: for go● will give you that which you shall have to say, an● to do when it shallbe time, if you have indeed ●● virtue, or at least perceive none in you, let it n● trouble you; for if you enterprise for the Glory 〈◊〉 God: and the fulfilling of obedience, the gouerme● of souls, or any other exercise whatsoever it be God will have care of you, and shallbe obliged 〈◊〉 provide for you all that shallbe necessary, aswe● for you, as for those God hath given you in charge it is true that this which you undertake is a matt●● of great consequence and importance; but ho● soever you should do amiss, if you would n●● expect good success, since you do not enterprise it, by your own choice, but for your obligation to Obedience. Without doubt we have gre●● cause to fear when we seek after offices and cha●ges, be it in Religion, or other where, and th●● they be granted us through our importune sui●● but when it is not so: Let us bow humbly o● neck under the yoke of holy Obedience, and Le●● us accept of the burden with a good hart humbling ourselves, for this aught always to be practised: but let us always remember to establish Generosity upon the acts of humility, fo● with out it, these acts of humility are worth northing.  
§. 3. I have an extreme desire to grave i● your hearts one maxim, which is of incomparable profit: not to ask any thing, nor to refu●● any thing: no my Dear Children demand nothing, nor refuse nothing: receive that which the● will give you, and do not demand what the● shall not present, or that they will not give you in this practice you shall find great peace to you● souls; yea, my Dear Sisters, hold your heart's t● this holy indifferency, to receive all they will ●iue you, and not to desire that which they will ●ot give you: I say in a word desire nothing, ●ut leave yourselves, and all your affairs totally ●nd perfectly to the care of the Divine Providence: permit him to do with you; even as Children ●aue themselves to be governed by their Nurses, 〈◊〉 it carry you on the right arm or on the ●eft, let it all be as it shall please him, for a child ●ould not be discontented thereat▪ whether ● bring you to bed, or raise you from bed, let it ●one for it is a good mother, that knoweth better what you want, than you yourselves. I advise ●ou, if the Divine providence permit, that affliction or mortifications happen to you, not to ●efuse them: rather accept them with a loving ●nd peaceful hart: and if they be not sent you ●y it, or that it be not permitted that they happen ●nto you: desire them not, nor ask for them: ●kewise if consolations or comforts be given ●ou, receive them with the spirit of gratitude, and thanksgiving to the Divine bounty: ●nd if you have them not, do not desire them, ●ut endeavour to have your hart prepared to deceive the diversity of events from the Diui●e Providence with an equal hart as much as ●ay be. If in Religion they appoint obediences ●o you, which seem dangerous for you, as ●re those of superiority, refuse them not if they ●re not appointed you, desire them not, and ●uen so of all things, I mean of things of this world for so far as concerneth virtues, we may ●nd aught to ask them of God: and the love of God ●omprehendeth them all. You cannot believe until ●ou have experienced it, how much profit the practise of this will bring to your souls; for in pla●e of musing to desire now these means, and after others to perfect yourselves, you will apply yo● selves more simply, and faith fully, to those th● will encounter you in your way.  
§. 4. Casting my eyes upon the subject ● your departure, and upon the inevitable feeling that every one of you shall have, in being separate one from an other, I thought myself bound 〈◊〉 m●ke some little speech to you, to lessen yo● grief, although I will not say, that it is not lawful to weep ● little, for it must be done, for ● much as ye shall not be able to restrain it, haui●● remained so sweetly and lovingly together, a lo●● time in the practice of one and the same exercise● the which hath so united your hearts t●at with o● doubt they cannot suffer any division or separation My Dear Sisters, you shall not be divided n● separated, for all go, and all remain; those th●● go remain; and those that remain go; not i● their person: but in the person of those that go● and likewise those that shall go, shall remain ● the person of those that remain, this is one of th● principal fruits of Religion (to wit) this holy union that is made by charity; which is such an vni● that of many hearts there is but one hart, and o● many members there is made but one body: all a●● so made one in Religion; that all the Religious ● one order (as it seemeth) are but one only Religious. The lay Sisters sing the Divine Office in th● person of those that are dedicated to the Choir, an● the choir Nunnes serve in domestical offices in th● person of those who do them: and even so th● reason is most evident. For so much as if those tha● are in the choir, to sing the office, wear not ther● the others should be there in their place, and and ● they had not domestical Sisters to dress the● dinner, the Sisters of the Choir should be imploye● therein: and if such a Sister wear not superior, th● there should be another: even so those who do ●e, do remain, & those who remain go: for ●●ose that be named to go, could not perform those that remain should go in their place: but ●t which ought cause you either to go or re●●yne willingly, my dear daughters, is, the almost fallible assurance which we ought to have, that ●s separation is made no otherwise then touching 〈◊〉 body, for touching the spirit you remain ●●st perfectly united; this corporal separation is ● a small matter, the which willbe done, will we, ● will we not: but the separation of hearts and ●nion of spirits, this is it alone that is to be fea●. Now touching us, we will not only remain ●ted together: but further more this our union ●ll every day increase to more perfection, and ●t most sweet and amiable bond or cord of pretty shall be always more twisted and tied ●ether, according to the measure that we shall ●ance ourselves, in the way of our own perfection: for as much as becoming more capable to ●te ourselves to God, the more we shall unite ●●r selves one to and other, so that by every communion that we make, our union shallbe made ●re perfect: for uniting ourselves with our Lord ● shall always remain more united together: ●o the receiving of this sacred and celestial Bread 〈◊〉 of this most odoriferous Sacrament is called communion, that is as much to say, as, common ●on. O good God, what an union is that, which between, each Religious of one and the same ●er; such an union that their spiritual riches are ●ntermixed together, and reduced into common, ●heir exterior provisions are. A Religious persō●h nothing in particular to himself, because of ●e sacred vow that he hath made, of voluntary poverty, and by the holy profession that Religious make of most holy charity, all their virtues are ●●●mon, and all participate of the good works 〈◊〉 one an other, and shall enjoy the fruit of 〈◊〉 same: provided that they keep themselves always in charity, and in observance of those Rules ● Religion whereunto God hath called them; that that person which is in any domestical o●●ce, or in any other exercise what soever it be, co●templateth in the person of her that is in pray in the quire: she that reposeth, participateth of 〈◊〉 labour another hath, who is in exercise by 〈◊〉 commandment of the Superior. Behold th●● my dear Children, how those that go, do ●●mayne, and those who remain do go, a● therefore you ought all equally, lovingly and co●ragiously to embrace Obedience as well in this ●●casion as in all others, since those who do remain shall have part of the labour and fruit of the vo●●ge of those who departed: even as they shall have p● of the tranquillity and quiet of those who remain. Doubtless all of you, my Dear children, ha●● need of much virtue, and of great care to prac●● it, aswell to departed, as to stay. For even as they w● depart, have need of much courage & conside●● in God, lovingly and with the spirit of humil's to enterprise that which God requireth of the● vanquishing all the feelings which may say ho● or come upon them to leave the house, in wh●● God hath first placed them, the Sisters they ha● so dear loved, and whose conversation brought so much consolation to their soul; the tranqu●litye of their retired life, which is so dear, th● parents and acquaintance, and I know not w● many other things, to which nature is tied w●les that we live in this life, They likewise w● remain have the same need and necessity ● courage, aswell to persevere in the practice ● h●y submission, humility, and tranquillity, as ●● to prepare themselves, to go forth when ●y shallbe commanded: since that even as you 〈◊〉, your Institute, My Dear sisters, beginneth ● extend itself into all parts in so many diverse aces: in like manner you ought to endeavour, ● increase and multiply the acts of your virtue, ●●d to stringhten your courage, for to make your ●ues capable to be employed, according to the ●ill of God.  
§. 5. Truly it seemeth to me, when I regard ●●d consider the beginning of your Institute, that ●verye well representeth the history of Abra●●m: for when God had given his word to him; ●t his seed should be multiplied ●s the stars of ●●e firmament, and as the sands of the sea: he commanded him nevertheless to sacrifice his ●●nne: by whom the promise of God was to ● accomplished. Abraham did hope and strengthen himself in his hope, against hope itself, ●●d his hope was not in vain, but fruitful: in ●●e manner when the first three Sisters did rank themselves together, and embra●e this kind 〈◊〉 life, God had designed from all eternity to ●esse their generation, in giving them one who ●●ould be greatly multiplied: but who could have ●●leeued this? since when they enclosed themselves with in their little house, we thought ●o other thing then to make them dye to the ●orld? they wear not sacrificed, but they did voluntarily sacrifice themselves, and God con●nted himself so must with their sacrifice, ●at he hath not only given them a new life ●r themselves: but a life so abundant, that they ●ay by his grace communicate it to many sou●s, even as we already see. And truly it seemeth to me that these three first Sisters, ● very well represented by the three graine● wheat that wear found among the straw, w●● was put on the chariott of Triptolemus, the w●● grains did serve to conserve his army. For b● brought into a country, where there was not ● wheat, these three grains wear taken, and cast ● the ground, which did produce others in such qu●titie, that with in a few years all the grounde● that country wear sowed there with. The Pro●●dence of our good God casting with his ble●●●● hand these three Religious into the ground of Visitation: and having remained there somt● hidden from the eyes of the world, they have produced the fruit that we see at this present: in 〈◊〉 sort that within a short time, all this country sh●●● made participant of your Institute. O how hap●●● are those souls who dedicate themfelues truly ● absolutely to the service of God? for God ne●● leaveth them barren nor unfruitful; for, for a v●● nothing that they have left for God: God giust them incomparable recompenses, aswell in this ● as in the other. What a grace is this I pray y●● to be employed in the service of souls, whom G●● hath so dearly loved, and for whose salvation o● Lord JESUS hath suffered so much? truly it is inestimable honour, and you ought) my dear children) to make a very great esteem thereof, and ● employ yourselves faithfully therein, not complaining neither of pain nor care, nor labour: for y● shallbe most dear recompensed for all, although this ought not to serve as a motive to encourage y● but rather, because by the same you become mo●● pleasing to God, and thereby augment his Glorie● much the more; Go then, and remain courag●ouslie in this exercise, and do not study to cō●●d●● that you see not in yourselves what is necessary, means talents proper for the offices you shallbe ●●ployed in: it is hetter that you do not see them ●our selves, for this will keep you in humility, ● give you more ample subject to distrust your ●●●es, & your own forces, and cause you more absolutely to put your whole confidence in God; ●o much that as long as we have not necessity to practise a virtue, it is better we have it not: when 〈◊〉 shall have use thereof (provided that we be ●●●thfull in those that we have present practice of) ● us hold ourselves assured that God will give every virtue in his time; let us not study to de●●, nor to pretend any thing, let us indeed leave ●●r selves wholly in the hands of the divine pro●●●ence that he do with us what shall please him: 〈◊〉 to what purpose is it, to desire one thing rather ●●n another ought not all things to be indifferent to us? provided that we please God, and that we ●●ue his divine will, this aught to suffice us. For ●●y part, I admire how it can be, that we should ●●ue more inclination to be employed in one thing ●●en in another; principally being in Religion, ●here one charge, and one business is as pleasing ● God as another: since it is Obedience that giveth ●●e prize to all the exercises of Religion: if the choice ●eare given us the most abject should be the ●ost desirable, and these we should embrace most ●●uingly; but this not being in our choice, let us ●●brace the one & the other with the same hearty ●ood will: when the charge that is given us is honourable before men: let us hold ourselves humble ●efore God: when it is more abject before men, ●●tt us esteem ourselves more honoured before the divine Bounty.  
§. 6. In fine, my dear daughters, retain cheerfully and faithfully, that which I have said to you, ●vhether it respect the interior, or the exterior, will nothing but what God would have yo● will: embrace lovingly the events add diverse eff● of his divine will, not troubling your heads ab● any other thing, and now what can I say more, dear Sisters, since it seemeth that all our happy is comprised in this most amiable practice? on● I will represent to you the example of the Isra● with the which I will end: they having belong time with out a king, had a desire to have (great certainly is the spirit of human esti●tion) as if God had left them with out a guide that he had not had care to Rule, govern, and fend them, for this cause they did address the●selues to the Prophett, who promised in the name to demand one for them of God; the wh● he did, and God being irritated with their dema● made them this answer, ●hat he would gr● their request: but that he should advertise them, ●● the king that they should have, should take s● dominion over them, that he should take their ch●dren from them, & as for their sons, he sho● make some of them, under officers, others sodiers, and captains, and for their daughters, ● should make some of them cooks, others Bake● and others perfumers: O●r Lord doth the sam● Most dear daughters, to ●hose who dedicate the●selues unto his service, for (as you see in Religion their are diverse charges, and diverse offices: but wh● is it that I will say? no other thing, but that it seemeth to me, that the divine Majesty hath chose● you, who are to go, as perfumers, yea truly, fo● you are deputed by him, to go and power for● the most sweet savour of the virtues of your Institute; and as young damsels are lovers of sweet● smells, ●as the sacred spouse sayeth in the Canticles that the name of her be oved is an oil or ba●me● which spreadeth all over its Odoriferous and fragrant savour for this cause she addeth, the young ●ells, have followed him (being drawn by his ●●e perfumes) My dear sisters, as perfumers of ●uine bounty, go your way to power forth ●igh all parts the incomparable odour of Most ●re humility, sweetness, and Charity; that many ●g maidens may be drawn, to follow after perfumes, and to embrace your manner of life, ●ich they may be able, as yourselves, to enjoy in ●fe a holy and amorous peace and tranquillie of ●, and by this means, in the other life, to possess ●all felicity. Your congregation is as a hive of the which hath all ready cast diverse swarms: nevertheless with this difference, that the come forth to retire themselves with in ano●iue, and there to begin a new household, ● swarm choising their particular king under ●me they fight, and make their retreat: but tou● you, my dear souls, although you go with●ew hive (that is to say, begin a new house ●ur order) nevertheless you have always the same king, that is our Lord JESUS Crucified: ●r whose authority you shall live in security ●●resoeuer you shall be▪ fear not the want of ●hing, for he will be always with you, so as you do not make choice of another: only ●a great care to increase your love and fidelity ●s divine Goodness, hold yourselves as near ●m as you can possibly, and all yvill succeed to good: learn of him to do all that you shall to do, and do nothing without his council, ●e is the most faithful friend, who will con● govern, and have care of you, as with my ●●le hart, I humbly beseech him. God be ●●ed.  
LIVE JESUS.   

THE SEAVENTH ENTERTAINMENT.  
WHEREIN THE PROPERTY of Doves are applied to the Religious sou● by way of Laws.  
1. YOu have demanded of me some i● Laws, in the beginning of the year, considering what might be most profitable convenient for you; I have cast the eyes of my ●ration upon the Gospel of this day, whe●● made mention of the Baptism of our Lord ● and of the Glorious apparition of the holy G● in the form of a Dove, upon the which appa● I have laid hold: and considering that the ●● Ghost is the love of the Father, and of the Son● have thought that I ought to give laws all of the which I have taken from the Doves, in co●●●deration of this, that the Holy Ghost hath vouchsafed to take the form of a Dove: and also so 〈◊〉 the more wilinglie,, because that all the soul's v● are dedicated to the service of the Divine Mai● are obliged to be as chaste and loving Doves. ● as we see the spouse in the Canticles is often na● by this name; and with very good reason for t● is a great correspondence between the quality the Dove, and those of the beautiful loving D● of our Lord, the laws of Doves are all excee●glie agreeable: & it is a most sweet meditation consider them. What is a more goodly law● pray you, then that of cleanliness? for their is any thing more neat than Doves: they are wō● handsome, although there is nothing more 〈◊〉 than a dovecote, and the place where they ●e their nests: notwithstanding we never see a 〈◊〉 Dove, they have always their feathers bright ●th make a delightful aspect in the sun. Let ●nsider I pray you, how gracious the Law of 〈◊〉 simplicity is? Our Lord JESUS himself hath ●●ed it, saying to his Apostles; be as simple as ●es, and as prudent as the serpent. But in the 〈◊〉 place, good God how delightful is their 〈◊〉 of sweetness. For they are with out gall, and out bitterness: and a hundred other laws have, which are exceeding amiable and profi● for souls to observe who are dedicated in ●●gion, to the more peculiar service of the divine ●●tie. But I have considered, that if I give you 〈◊〉 laws, that you have already had, you ●ld make small esteem of them, I have there●● chose only three, which are of an incompa● profit, being well observed, and which do ●g a very great sweetness to the soul who cō●eth them, because they are all wholly of love, extremely delicious for the perfection of ●uall life, & are so much the more excellent ●●tayning perfection, as they are less known 〈◊〉 those that make profession to get it, at least ●he most part: but what then are these Laws?  
2. The first that I have designed to give you ●●at of the shee-doves, who do all for their 〈◊〉 and master Dove, and nothing for them●●s, it seemeth they say no other thing but; My ●e dove is all for me, and I all his, he is allies inclining towards me, and I attend, and ●e myself of him, and rely on him, let this beloved dove then fly, to seek where it plea●● him, I will not enter into diffidence, or jealousy ●s love, but will confide fully in his care. It may be you have seen but not marked, that shee-doves; while that they hache, or sit on th● eggs, stir not of them, until such time as th● little young ones be hasthed, and when they 〈◊〉 hacthed, they continue to cover and keep th● warm so long as they have need, and all this t● the henn goeth not to gather for to nourish her se●● but she leaveth all the care to her dear compa●● who is so faithful to her, that he not only go● to search out the grains to nourish her, but also bringeth water in his bill to quench her th● he hath an exceeding care that nothing be wan● unto her that is necessary, yea so great, that it 〈◊〉 never seen that any dove did dye in this time want of food; the Dove than doth all for beloved one, she covereth and keepeth her l● once warm, for the desire she hath to please h● in giving him generation: and the cocke-D● taketh care to nourish his dear hen, who hath the care of herself to him; she hath no o● thought then to please him; and he in countere● thinketh only how to sustain her. O what a lightfull and profitable law is this? to do not● but for God: and to leave all the care of our se● to him: I speak not only for that which re●deth the temporallitye (for I will not speak th● of, for there is none of you here, but vnders●● this without speaking) but I speak for that w● concerneth the spirituallitye, and the aduancen● of our souls in perfection. Ah: do you not that the Dove thinketh nothing but of her belo● and to please him, she moveth not of her eggs, ● in the mean time nothing is wantting to her recompens●ing her confidence with his care how happy should we be, if all we did we for our most amiable Dove the Holy Ghost! fo● would take the care of us, and according to measure that our confidence, wherely we should repose in his providence, should become more great, so much more also should his care extend it ●elfe over all our necessities, and we should never doubt that God would leave us: for his love is infinitt for the soul that putteth her trust in him. O ●ow happy is the Dove to have such confidence ●n her dear one! this is that which causeth her to ●iue in peace and tranquillity: A thousand times more happy is the soul that leaveth the total care of herself, and all that is necessary for her, to her most dear and well-beloved beautiful Dove, having no other thought, then to cover and cherish her ●ittle ones to please him and produce him issue: for she enjoyeth in this life such tranquillity and so great peace, that there is nothing to be compared ●herevnto, nor any repose equal to hers in this world; but only in the height of heaven, where she shall fully for ever enjoy the chaste embracements of her celestial Spouse.  
§. But what are our eggs that we must sit on until that they be hatehed, for to have little young Doves? our eggs are our desires, the which being well covered and cherished, the little young doves ●ome forth out of them, which are the effects of our desires: but among our desires there is one which i● supereminent above all the other, and deserveth much to be very well cherished and covered for t● please our Divine lover the Holy Ghost, who will always be called the sacred Spouse of our souls So great is his bounty and love towards us. Thi● desire is the same which we have brought with v●comming into Religion, which is to embrace Religious virtues, it is one of the branches of the lou● of God, and one of the most high that are in thi● divine tree. But this desire must not extend itself further, than the means which are set down it our Rules and constitutions, for to attain to this perfection which we have pretended to gain, in obliging ourselves to the pursuit thereof: But it must be cherished, and kept in the first vigor all the days of our life, to the end that this desire may become a beautiful young dove, which may resemble her Father, which is perfection itself: And yet we must have no other intention then to keep ourselves upon our eggs, that is to say, enclosed within the means that are prescribed us for our perfection, leaving all the care of ourselves to our only and most amiable Dove, who will not permit that any thing shallbe wantting to us of that which shallbe necessary to please him.  
§. Truly it is a very great pity to see souls, whereof the number is too great, who pretending perfection imagine within themselves, that all consisteth in making a multitude of desires, and constrain themselves very much to search out now this means, and immediately another to attain there unto, & are never content nor quiett in themselues for from one desire that they have, t●ey endeavour quickly to conceive another, and it seemeth they are as hens, who having laid an egg, presently charge themselves with another, leaving th● same which they made without brooding it, i● such sort that they have no issue of chickens: th● Dove doth not so, for she covereth, hatcheth, an● cherisheth her little ones, until such time as they are capable to fly, and gather wherewith to nourish themselves: The hen if she have little ones, i● extreemlye solicitous, and ceaseth not clocking and making a noise: But the Dove retaineth herself quiert, and patiented, she clocketh not, nor troubleth not herself: even so there are some souls, wh● cease not to clock, and to enforce themselves after their little ones, that is to say, after the desires the● have to perfect themselves, and never find persons sufficient to speak unto, and to demand of them proper and new means therefore: in brief they study so much to speak of the perfection they pretend to get, that they forget the principal means for the practice thereof; which is that same of keeping themselves quiett, and putting all their confidence in him, who only can give the increase to that they have sown and planted.  
§. All our good dependeth of the grace of God in whom we ought to place all our confidence: and nevertheless it seemeth, by the eagerness that they have to do much, they place their confidence in their labours, and in the multiplicitye of exercises that they embrace, and in seemeth to them they are never able to do enough. This is good, provided that it were accompanied with peace, and with a loving care of doing well all that they do, notwithstanding always depending upon the grace of God, and not on their exercises: I would say, not to expect any fruit of their labour, without the grace of God: it appeareth that these souls forcing themselves in the inquiry of their perfection, have forgotten, or else they know not, that which S. Hierom sayeth: O poor man what dost thou confiding in thy labour, and in thy industry? knowest thou not, that it appertaineth ●o thee to cultivate the earth, to plough and to sow it: but it is the part of God to give the growth to the plants, and to cause thee to have a good harvest, and to rain favourably upon thy sowed grounds? thou mayest water them, and it is wel● done; but yet for all that, it would serve thee for nothing, if God did not bless thy labour, and give thee of his pure grace and goodness, a good harvest, and not by thy sweats: Depend then entirely of his divine Bounty. It is true, it is our duty to cultivate well, but it is God that causeth our travail to be followed with good success: the Holy Church singeth in every feast of the holy Confessors, God hath honoured your labours, in causing you to draw fruit of them, to show that we of ourselves are not able to do any thing, with out thee grace of God, in which we ought to place all our confidence, not expecting any thing of ourselves. I pray you let us not be too solicitous in our business, for, for to do it well, we must apply ourselves carefully: but quietly and peaceably, not putting confidence in our endeavours, but in God and in his grace. These anxieties of spirit, that we have to advance our perfection; and to see if we be advanced, are nothing pleasing to God, and serve for no other thing then to satisfy self love; who is a great hurrier up and down, trotting hither and thither, and never ceaseth to undertake very much, although it do but little: one good work well done with tranquillity of spirit, is worth much more, than many better works perfomed with over much eagerness.  
§. The Dove museth simply of the work she hath in hand to do it well, leaving all other care to her dear companion: the soul truly colombine, that is to say, which loveth God dear, applieth herself simply to all, and with out impetuositye taketh the means, which are prescribed to perfect herself, not searching after others how perfect soever they may be: my well-beloved, sayeth she, thinketh of me, and I confide in him, he loveth me, and in testimony of my love I am wholly his. A while since there were some holy Religious women that said to me; My Lord, what shall we do this year, the year passed we did fast three days in the week, and took as many disciplines; what shall we now do this year? it is necessary we should do some thing more, aswell to give thankes to God for the yoare past, as to proceed all ways forward in the way of God: It is very well said, that we ought to advance ourselves daily, answered I: but our advancement is not effected as you conceive, by the multitude of exercises of piety, but by the perfection wherewith we do them, confiding always more in our Dear beloved Dove, & more distrusting ourselves: The passed year you fasted three days in the week, and took discipline three times; if you will always double your exercises, this year you must fast and discipline the week entire: but the year that is to come what will you do? you must make nine days in the week, or else fast twice in the day: what a great folly is it of those that busy their heads in desiring to be martyred in the Indies, and never apply themselues to that which they have to do, according to their condition: it is also a great deceat in them that will eat more than they can digest, we have not spiritual heat sufficient to digest well all that we embrace for our perfection, and yet we will not cut of these anxieties of spirit, that we have of desiring to do much more, to read many spiritual books, especially when they are new, to speak well of God, and of all the most spiritual things, to incite us, say we, to devotion, to hear sermons, to make conferences upon every occasion, to communicate very often, and confess often, to serve the sick, to speak well of all that passeth in us for to manifest the pretention that we have ●o perfect ourselves, and the soon that possible may be, and such like; are not these things very proper to make us perfect, and to attain to the end of our designs? yeas doubtless, provided that all this be done according as it is ordained, and that it be always with dependence of the grace of God that is to say, that we put not our confidence in all this, how good soever it be: but in one only God, who only can make us to gather fruit of all our exercises.  
§. But, my dear daughters, I beseech you consider a little the lives of the great Religious saint S. Antonye who hath been honoured of God and men, because of his extraordinary sanctity; tell me how did he attain to so great sanctitye and perfection? was it by the force of reading, or by conferences, and frequent communions, or by the multitude of sermons, that he heard? not so: but he attained there unto, in serving himself with the example of the holy hermitts, learning of one abstinence, of another prayer, even so he went as a careful Bee, picking and gathering the virtues of the servants of God, to compose of them the honey of holy edification. How did S. Paul the first hermitt attain unto perfection, did he gain it by good books? he had none: was it confessions or communions that he used? he never made but two in his life: was it conferences or preaching? he had them not; for he did never see any man with in the desert but S. Antonye, who came to visit him in the end of his life, do you know what made him a Saint? it was the fidelity wherewith he had employed himself to that which he enterprised in the beginning, to the which he had been called, an● entertained not any other cogitations. Those Hol● Religious who did live under the charge of S. Pachomius, had they books or preachings? none conferences they had, but rarely: did they confess● often? Sometimes upon good feasts: did they hear● many Masses? the sundays and the feasts, on other days none: but what willbe said them? that eattin● so seldom of the spiritual foodes, that nourish ou● souls to immortality they were always in s● good state, that is to say, so strong and courageous, ●or to undertake the gaining of virtues, and to attain to perfection, and to the end of their pretention: and we who eat much more; are always so lean, that is to say so remiss and languishing in ●he poursuite of our enterprises: and it seemeth that we have not, longer than spiritual consolations march before us, any courage, or vigour in the service of our Lord? we must then imitate these holy Religious, applying ourselves to our affairs, that ●s to say, to that which God requireth of us, according to our vocation, fervently, and humbly, not to think of any other thing then this: nor expecting to find any means fit to perfect us than it.  
§. Put it may be you will reply, Sir, you say fervently, Good God and how shall I do this? for I have not any fervour: no, not of that, which ●ou understand, to wit not the feeling of fervour which God giveth to whom he thinketh good, and ●t is not in our power to gain it when we please: ● add also humbly, to the end none have any sub●ect of excuse: for do not say, I have not humility, ●t is not in my power to have it; for the Holy Ghost ●hat is bounty itself, doth give it him that demandeth it of him: not that humility (that is to say) ●hat feeling of our littleness, which maketh us so much to humble ourselves so graciously: But I mean the humility that maketh us know our own abjection, and which causeth us to love it having acknowledged it to be in us; for that is true humility. Men did never study so much as now they do. Those great Saints S. Augustine, S. Gregory, S. Hilary, whose solemnity we keep this day, and many others, have not studied so much, they had not time to do it, composing so many books as ●hey have done, preaching, and performing all other ●hings appertaining, to their charges. But they had so great confidence in God, and in his grace and so great distrust in themselves, that they attended not to themselues, nor confided any thing at all in their own industry, nor in their labour, so that all the great works that they have done, were done purely by the confidence which they had in the grace of God and in his Almighty power: It is thou, O Lord said they, which makeest us to labour, and for thee we labour; it shallbe thou alone which must bless our sweats and pains, and give us a good harvest: and so their books and their preachings did bring forth marvelous fruits; and we who confided in our fair words, in our exquisite fine speeches, and in ou● doctrine; all our pains vanish as smoke, and yeal● no other fruit than vanity. You must than for conclusion of this first law that I give you fully confided i● God, and do all for him, entirely quitting the care o● yourselves to your dear master Dove; who will exercise an exceeding care and foresight over you: an● how much more true and perfect your confidenc● shallbe, so more peculiar shall his providence be● over you.  
§. 3. I thought good to give you for the second law● the word which the doves speak in their language▪ The more they take, the more I make, say they; wha● meaneth that? the meaning is this when their littl● pigeons are grown a little great, the master of th● dovecote comes and taketh them from them, an● presently they put themselues to sit for others; but i● they did not take them, they would provide for th● longer, and consequently, they would breed less they say; The more they take from me; the more make: And to make you understand the better wha● I would say, I will present an example unto you: Io● that great servant of God, praised by the mouth o● God himself: did not permit himself to be overcome by any affliction, which did come upon him the more that God did take from him his young pigeons: the more did he beget: what is that which he did not do, whiles he was in his first prosperity? what good whorkes did he omit? he speaketh of himself in this manner: I was a foot to the lame, that is to say, I caused him to be carried, or I set him on my ass, or camel; I was an eye to the blind, in causing him to be guided; I was in fine the provider for the hungry, and the refuge of all the afflicted; Now consider him in extreme poverty: He complaineth not that God had taken from him the means that he had to do so many good works: but he sayeth with the dove, The more is taken from me, the more I do: not Alms deeds; for he had not wherewithal; but in this only act of submission, and patience that he made, seeing himself deprived of all his goods, and of all his children, he did more than ever he had done by all the great works of charity that he had wrought, during the time of his prosperity, & yielded himself more pleasing to God, in this only act of patience, than ever he had done in so very many good works, that he had performed in his whole life: for of necessity he must have a love more noble and generous for this only act, them ever was needful for all the others put together. We must then likewise do the same to observe this amiable law of Doves; giving ourselves over to be deprived by our sovetayne master of our little young pigeons: that is to say, of the means to execute our defices, when it pleaseth him to deprive us of them, how good soever they be, never complaining of him nor lamenting as if he did us great wrong: but rather we ought to double not our desires, nor our exercises, but the perfection with the which we do them, endeavouring by this means to gain more, by one only act (as undoubtedly we shall do) than we should have done with a hundred other acts done according to our propension and affection: our Lord will not have 〈◊〉 carry his cross, but only by one end, and he will be honoured therein, as great ladies who cause their trains to be carried after them; his will i● notwithstanding that we should carry the cross, that he layeth upon our shoulders, which indeed i● our own. But alas! we do nothing; for when hi● Goodness depriveth us of the consolation which he was want to give us in our exercises, it seems that all is lost, and the means to perform ou● begun enterprise is taken from us. Consider this soul how well she sitteth on her eggs in the tim● of consolation, and leaveth the care of herself to her only well-beloved one. If she be in prayer, what holy desires doth she not make to please him▪ how tenderly affected is she in his presence? wholye melting into her well-beloved, she putteth herself entirely into the arms of his Divine Providence: O these are most amiable eggs, and all this is veryn good, beside, the little pigeons are not wanting which are the effects: for what is it that she doth not? the works of her charity are in so great number, her modesty appeareth before all the sisters she giveth exceeding edification, she causeth admiration in all those that behold her, or who knov● her; mortifications, sayeth she, lost me nothing a● that time; they were rather consolations to mee● and for Obediences they were my joys: I no● soover heard the first sound of the Bell, but I w●● risen: I did not permit one point of virtue 〈◊〉 pass without practice, and I did do all this wit● most great peace and tranquillity. But now that ● am in disgust, and in driesse in prayer, I have not an● courage as it seemeth to me, for my amendment I have not the fervour I used to have in my exercises; in fine, the cold and frost hath wholly benumbed me; I believe it well. Consider I pray yo● 〈◊〉 this poor soul, how she lamenteth her disgrace, her discontent doth appear even in her face, she hath her countenance on the ground, dejected and melencholye, she walketh all pensive & so confused as nothing more. Good God what have you sister, (are we constrained to say to her.) O! what have I: I am so decayed in vigour nothing can content me, all is disgustful to me, I am now so confused: But what confusion is it? For there ar● two sor●s, one which conducteth to humility, and to life, and the other to despair, and consequently to death, I assure you (quoth she) I am so near it, that I have almost lost the courage to pass further in my undertaken course of perfection. O Good God what a weakness is this? consolation is wanting, and by that occasion, courage is lost. O we must not do so; but rather the more God depriveth us of consolation the more we ought to labour, and confide in him, to give him testimony of our fidelity: one only act made with dryness of spirit, is more worth than many made with great tenderness. Because, that, as I have allreadye said, speaking of job: it is wrought with a more strong love, although not so tender, nor so pleasing: so that the more they take from me the more I make; is the second law, that I desire very much that you observe.  
§. 4. The third law that I present to you of the Doves, is this, that they weep as if they did rejoice, they sing always oneself same tune, aswell for their songs of rejoicing, as for those of lamenting; that is to say, to bemoan themselves, and manifest their grief. Behold them parched on their branches, where they bewail the loss that they have had of their little ones, which the weasill or owl hath rob them of (for when any other taketh them, than the master of the Dovehouse, they are very much afflicted) consider them also when their companion cometh and approacheth to thë so that they are wholly comforted, they change not their tune, but make the same mournful grumling sound, to express their contentment, a● they did to manifest their grief. This is that mo●● holy equality of spirit, my Dear souls, that wish unto you, I do not say, equality of humours, nor of inclinations, I say equality o● spirit: for I make none, neither do I desire tha● you should make any acount of the turmoil, tha● the inferior part of your soul causeth to troubl● you, which is that which causeth unquietness (wh● the Superior part doth not her duty, in making h●●selfe master, nor doth keep good watch, to discover her enemies, as the Spiritual Conflict sayeth we ought to do; to the end she be promptly advertise of the turbulent motions, and assaults, that the inferior part raiseth, which proceed from our senses and from our inclinations and passions, for to mak● war against it and to subject it to her laws) but say we must retain ourselves always constant and resolute in the Superior part of our soul, t● prosecute the virtue whereof we make profession, and to keep ourselves in a continual equa●litie, aswell in adverse things as in prosperous, i● desolarion, as in consolation, and in fine aswell i● the thickest of aridities, as in the midst of cher●shings. job, of whom we spoke in the second law furnisheth us moreover with an example of this subject: for he did ever sing the self same air in all th● songs that he hath composed, which are no other t●● the history of his life▪ what is that which he did say● when as God did make his goods to be multiplye● giving him children, and in fine he did send hi● whatsoever his desire could wish in this life? wh● said he, but, the name of God be blessed? this w● his song of love, that he did sing in all occasions: f●● consider him reduced to the extremity of affliction, ●hat doth he do, he singeth his canticle of lamentation upon the same air that he did sing the other ●or rejoicing; we have received sayeth he good ●hings of our Lord, wherefore should not we releave the evil? Our Lord hath given me children, ●nd goods, and our Lord hath taken them from me, ●is holy name be blessed: always the name of God ●e blessed. O this holy soul was a chaste and loving ●oung dove, exceedingly cherished of her dear ●nd only one; even so should we do My dear children, that is, in all occasions we should take the ●ood and the evil, our comforts and afflictions from the hand of our Lord, never ceasing to sing other ●hen that most excellent canticle: The name of God ●e blessed, always on the air of continual equality: for if this good hap arrive unto us we shall ●iue in great peace in all occurrences. But do not ●ou do, as those that weep when consolation ●ayleth, and do no other thing but sing when it is returned or cometh again: wherein they are like ●o the Apes and Baboons, who are always sad ●nd furious, when the air becometh rainy and ●loudie; and never cease to leap & skipp, and turn heels over head, when it is fair weather.  
§. 5. Consider then the three laws that I give ●ou, the which nevertheless are laws totallye of ●oue, obliging no otherwise then for love. Let ●oue then carry us unto our Lord, that we be solicitous to observe and keep them, to the end we may truly say, in imitation of the beautiful Dove of the Sovereign spirit, which is the sacred spouse: My well-beloved is all mine, and I am all for him, doing no other thing then for to please him: he hath his hart always towards me by providence, as I have mine towards him by confidence: and having all this time of our li● exhibited ourselves for our well-beloved, he w● have care to provide for us his eternal Glory, 〈◊〉 recompense of our confidence: & there we sh● see the happy estate, of those, who quitting all superfluous & unquiett care that we have ordinarily over ourselves, and of our perfection, giving themselves simply and entirely to their duty, abādoni● themselves with out reservation into the hands the divine goodness, for whom only they ha● laboured; how their labours shallbe in the 〈◊〉 followed with such peace and repose, as cannot ● explicated: for they shall rest for ever within 〈◊〉 breast of their wellbeloved; The happy lot also ● those who shall have observed the second lav● will be very great; for permitting and giving the●selues over to be deprived of their young pigeon by their master which is our Lord, with out tro●ble or discontent, having had the courage to sa● The more they take from me, the more I ma●● remaining submiss unto him who hath spoyl● them, these shall sing, so much the more courageously in the height of heaven, this Most me●fluous canticle, God be Blessed, in the mid●● of eternal consolations, as they have song w●● a better courage in the thickest of the desolations anguishs, and disgusts of this mortal and tran●torie life, during the which we ought to endeavour carefully to conserve this most amiable indif●rencye of spirit. Amen.   

THE EIGHT ENTERTAINMENT.  
OF DISAPPROPRIATION, AND deprivation of all things.  
THese little affections of, mine and thine, are the relics of the world, where there is ●othing so precious as they: for it is the sovereign felicity of the world, to have great store of things ●oper, and of which one may say, This is mine: ●ow that which maketh us be come affectionate to ●●at which is ours, is the great esteem we have ●f ourselves: for we hold ourselves for such ex●●llent creatures, that we esteem any one thing ●at appertaineth to us above measure: and the ●ttle esteem that we have of others, causeth that ●ee have a dislike of that which hath served them: ●●t if we were truly humble, and unclothed of ●ur selves, so that we held ourselves for nothing ●efore God: we would make no reckoning of ●●at should be proper for us, and we should esteem ourselves exceedingly honoured to be served ●ith that which hath been for the use of another. ●ut we ought as well in this, as in every other thing, 〈◊〉 make a difference, between inclinations, and affection's; for when these things are no other than inclinations, and not affections, we must not ●ouble ourselves, because, it doth not depend of ●s, to be free from having evil inclinations, as it ●oth, from bad affections. So then, if it happen that ● changing the garment of any sister, to give her ●nother of less worth, the inferior part be moved a little, it is not sin, if that with reason she acce●● it willingly for t●e love of God, and so likew●● of all other motions that arrive unto us.  
§. 2. Now these motions do happen, because w● have not put all our will in common, which is a thi● that aught to be done entering into Religion: 〈◊〉 every Sister should leave ●er proper will without the gate, to the end, she have no other will then 〈◊〉 will of God: happy is she that shall have no oth● will then that of the community, and who sh● every day take out of the common purse that whi● shall be necessary for her, even so ought this acred word of our Lord to be understood: Be 〈◊〉 careful for to morrow: it regardeth not so m●● that which appertaineth to corporal food or clothing as spiritual exercises: for if one should ●maund of you, what will you do to morrow? y● would answer I know not, this day I will 〈◊〉 such a thing that is commanded me, to morro● do not know what I shall do, because I kno● not what they will commmaund me: whosoever 〈◊〉 do this, she shall never be vexed nor unquiet, ● where true indifferencye is, there cannot be displ●sure or sadness. If there be any that will have M● and Thine, let her go seek it out of the house; 〈◊〉 within it is not to be spoken of.  
§. 3. Now we must not only will in gene●● disappropriation, but in particular: for there is noth● more easy the to say in gross, we must renown ourselves, and quit our own will: but whe● must come to practice, there lieth the difficulty; 〈◊〉 this cause we must make considerations upon 〈◊〉 condition, and upon all things that depend ther● in particular, then in particular, to renounce for● with one of our proper wills, and incontinently a●●ther, until such time as we be entirely vncloth●● of them all, This true nakedness of all things wrought by three degrees. The first in the affection ●ereof, the which is begotten in us, by the consideration of the beauty of this nakedness. The second ●gree is, the resolution that followeth the affection, ●r we easily resolve of a good that we affect. ●he third is the practice, which is the most difficult. ●he goods whereof we must unclothe ourselves, ●e of three sorts. Exterior goods, the goods of ●e body, & the goods of the soul. Exterior ●ods are all those things, that we have left out of religion: as horses, possessions, parents, friends and ●e like. For to unclothe us of them, we must re●●unce them into the hands of our Lord, and then ●●maund those affections that he would we should ●●ue for them: for we must not remain with out ●●fections, nor have them all equal and indifferent; ●ee must love every one in his degree Charity gives place and order to the affections. The second ●ods are those of the body, beauty, health and the ●e like things which we must renounce, and the●●e must not go to a looking glass, to behold if ●e be fair, nor care more for health than for sickness, ● least touching the superior part; for nature will always have a sensible apprehension, and exclaim sometimes, especially when the person is not very perfect. We ought therefore to remain equally content, in sickness and in health, and to take the remedies, and such sustenance as we find, I mean ●ith reason always; for touching inclinations, I ●●tt them pass. The goods of the hart are the consolations, and swetnesses that are found in a spiritual lif●: and these goods are very good, and wherefore (will you say to me) must we then vn●oth ourselves of them? it must be done notwith●anding, and they are to be remitted into the hands ●f our Lord, for to dispose thereof as it shall please ●im, and we are to serve him, aswell without them as with them. There is another sort of goo● which are neither interior nor exterior, that a● neither goods of the body, nor goods of the ha● these are imaginarye goods, that depend upon 〈◊〉 opinion of another, they are called honour, esteems reputation: Now we must unclothe ourselves▪ them wholly in an instant, and not will any oth● honour, than the honour of the congregation, wh●● is in all things to seek the Glory of God; 〈◊〉 other esteem or reputation, then that of the co●munitye, which is to give good edification in ● occasions.  
§. 4. The stripping of ourselves of all these ● fore said things, ought not to be done out of contempt, but by abnegation, for the only and p● love of God. We must note here, that the contentment that we find, in meeting with people that we love, and the testimonies of affection th● we render them, in beholding them, are ●● contrary to this virtue of deprivation, so that it 〈◊〉 not inordinate, and the persons being absent o● hart run not after them: for how shall we b● able (the object being present) to cause the pow● not to be moved? it is as if one should say t● person at the encounter of a lion or a bear, be ●● afeard; this is not in our power. Likewise at 〈◊〉 encounter of those we love, it cannot be but th● we shallbe moved with joy and contentment wherefore this is not contrary to virtue. I say y● more, that if I have a desire to see any one for so●● profitable thing, and that would redound to t●● Glory of God, if his design to come happen 〈◊〉 be crossed, and that I feel some sorrow, yea al● that I somewhat force myself, to divert the occasions that retain him, I do nothing in this contrary to the virtue of disappropriation, so that pass not into unquietness. Hear you see th● virtue is not so terrible a thing as some imagine ● be; this is a fault that many make, they frame ●ish imaginations in their spirits, & think that ●way to heaven is strangly difficult, wherein they ●tly abuse and deceive themselves, for David ●th to our Lord, that his law was very sweet, ● according, as the wicked did diwlge it to be ●●e, & difficult, this good king said it was ●●e sweet then honey. We ought to say the same ●ur vocation, esteeming it not only good and ●e, but also sweet and amiable. If we do so, ● shall have a great love to observe all that which tendeth there-on.  
●. 5. It is true, my dear Sisters, that we shall ●er know how to attain to perfection, while ● we have affection to any imperfection, how ●e soever it be; yea also when it shallbe no more ●n to have an unprofitable thought, and you ●●uld not believe how much evil this bringeth the soul; for after you have given your spirit ●ertye, to settle itself to think of an unprofitable ●ng, it will afterwards think of pernicious ings: we must then cut of the evil, so soon as ●e perceive it, how little soever it be: we must 〈◊〉 examine in good earnest, if it be true, as sums it seemeth to us, that we have not our affe●ons engaged: for example; if when you are pray●, you begin to speak foam words which may ●rease the praise, that they give you, or otherwise ●hen you seek it by artificial words, saying that ●u have not so good a memory, or so good a ●ritt as you were wont to have to discourse ●ell: Alas! who perceiveth not that you pretend, ●ey should tell you, that always you speak excee●ngly well? search then well into the depth of ●ur conscience, if you find therein the affection to ●nitie. You may easily also know, if you be tied to any thing, when you have not comm●tie to perform what you have purposed: f●● you have no affection thereunto, you will re● as much contentment not to have done it, as if had effected it: and contrariwise if you be tabled, it is a sign, that you have settled your affect there-on. Now our affections are so precious 〈◊〉 they ought all to be employed in the love of G● that we must take very great heed not to l●● them in unprofitable things, and a fault, how ●●soeuer it may be, committed with affection, is 〈◊〉 contrary to perfection then a hundred others 〈◊〉 by surprise and without affection.  
§. 6. You demand how you ought to love cre●res; I tell you briefly, that there are certain lo● that exteriorly seem great and perfect in the● of creatures, which before God will be found 〈◊〉 and of no worth: because that these freindships' not grounded in true charity, which is God▪ be● certain alliances, and inclinations, and upon so● considerations humaynlie worthy of praise and a●ptation: in the contrary there are others that e●riourlye seem little, empty and nothing in the● of the world; which before God are found to be● fraught and very excellent, because they are m● only in God, and for God without mixture of 〈◊〉 proper interest Now the acts of charity that done about those whom we love in this sort, 〈◊〉 a thousand times more perfect, for so much as t● all tend purely to God: But the services and ot●●● assistance that we give to those whom we l● by inclination, are far less worth in merit, b●cause of the great contentment and sattisfaction t● we receive in doing them, and that (ordinarily we do them more for that motive then for 〈◊〉 love of God. There is furthermore another reaso● which maketh these first freindships' whereof v●speake, less than the second; to wit that they are of continuance, because the groundwork ●g frail, as soon as there happens any cross 〈◊〉 wax could, or change themselves, the whicb ●eth not to those who are settled and groun●n God, for that the cause is  and perman.  
●. To this purpose S. Catherine of Sienne made ●od comparison: If you take, said she, a glass, fill it within a fountain, and drink in that ●e not taking it out of the fountain, although drink as much as you will, the glass will not empty; but if you take it forth of the fountain, 〈◊〉 you have drunk, the glass will be empty: euē●is in freindships', when they are drawn from 〈◊〉 spring or fountain they never whither nor ●●h. The kindnesses and signs of friendship's thē●●s which we show contrary to our own in●●●tion to the person to whom we have an auer●● are better, and more pleasing to God, than those we do draw with sensitive affection and this ●t not to be called doubleness or dissimulation, although I have a contrary feeling, it is but in the ●●●iour part, and the acts I do, is with the force ●●ason, which is the principal part of my soul. ●●ch manner, that when those to whon I do these ●tesyes, should know, that I do them, bencause ●●●e an aversion from them; they ought not to be ended at it: but rather to esteem of them more 〈◊〉 if they wear imparted of sensible affection: ●uersions are natural, and of themselves they not wicked, when as we do not follow 〈◊〉: contrariwise, it is a means to practise a stand sorts of virtues: and our Lord himself more liking to us, when with extreme repugnā●e● go to kiss his feet, them if we went to do ●ith much more sweetness and content. Also those that have nothing that is comely and gracious very happy: For they are assured the love we 〈◊〉 them is excellent, since it is all for God, and in▪ We think often that we love some people God, and we love them for ourselves, serving selves of this pretext, saying: that it is for this that we love them, but in verity we love 〈◊〉 for the comfort we find in them: for is it● thing more sweet, to see a soul come to y●● of good affection, that followeth exceedingly▪ your counsels, and who goeth faithfully and ●ceably on the way which you have directed yes without all doubt, them to see another all ● unquiett, perplexed, and weak to follows and to whom one thing must be told a 〈◊〉 sand times, which you therefore neglect, perch it is not for God then that you love the fo● For this last person is also as dear to God 〈◊〉 first, and moreover you should love her 〈◊〉 because there is much more to be laboured for▪ It is true that there where there is more o● that is to say more virtue, which is a partici● of the divine qualities, we own more affe● as for example, if there be found more p● souls then that of your Superior, we ou● love them more for that reason: notwithsta● we own much more love to our super● because they are our fathers and directours.  
§. 8. Touching that which you demau● me, If we must be glad that a sister pr● virtue to the cost of another; I say that we 〈◊〉 to love the good in our neighbour as in our s● and principally in Religion, where all aught perfectly in common, neither ought we 〈◊〉 sorry, that a sister practise some virtue to my 〈◊〉 as for example, I find myself with one more 〈◊〉 than I at the gate, and I withdraw myself 〈◊〉 ●●waye: according to the measure that I practise ●act of humility, she ought with sweetness to ●ctice simplicity, and to prove at another encoū●o prevent it. Likewise if I give her a stool, or ●re from any place to give it her, she should be ●tent that I make this little gain, and by that ●nes she shallbe partaker of it: as if she did say, ●e I could not do this act of virtue, I am very 〈◊〉 that this sister hath done it, and we must not ●ly not be sorry, but also aught to contribute ●hat we are able for this, even unto our skin, if ●eere needful: for so as God be Glorified we ●uld not care by whom: in such sort, that if an ●asion should be presented to perform some ●rke of virtue, and our Lord did demand of us ●o we should like best, to perform it, we ●st answer him, Lord she who shallbe able to 〈◊〉 it most to thy Glory. Now not having this ●ise, we ought to desire to do itt; for charity ●ins first with itself: but if I cannot, I ought to ●oyce, delight, and be exceeding glade that anour hath done it, and so we shall perfectly put all eggs in common. Further I must say the same for 〈◊〉 which concerneth the temporal▪ so that the ●se be accommodated, we ought not to care, ●ether it be by our means, or by another. If ●e be found these little contrary affections, it is agne that there is yet, thine and mine amongst 〈◊〉  
●. 9 In fine, you demand, if we may know we do advance in perfection, or no. I answer, ●e shall never be able to know our own per●ion: for it happeneth to us, as to those that sail ●on sea, they do not know whether they go ●ward or no: But the master Pilot, who kno●●th the air where they sail, knoweth it; even so 〈◊〉 cannot judge of our advancement, but easily of another's, for when we do a good action, 〈◊〉 dare not assure ourselves that we have perform it with perfection, for so much as humility 〈◊〉 forbidden us. Now allthoug we may judge of the v●●tues of another, yet must we not therefore at 〈◊〉 time determine, that one person is better than a●●ther: because apparences are very deceaitfull; 〈◊〉 such as exteriourlye seem to be very virtuous the eyes of creatures, before the eyes of God ma● less than another who appeareth much more i● perfect above all perfection. I wish you humility which is not only charitable, but sweet and actable. For Charity is Humility ascending, and humility is Charity descending; I love you be● with more humility, and fewer other perfecti●● then with many other perfections and less humility.   

THE NINTH ENTERTAINMENT.  
WHEREIN IS TREATED OF MODEST of the manner to receive corrections; an● the means for a soul, so to establish her es● in God, that nothing may be able to withdraw her from him.  
§. 1. YOu demand what true Modesty is: I 〈◊〉 tell you, There are fowre virtues, 〈◊〉 bear the name of modesty; the first is that wh●● beareth it by eminencye above the others, this is comeliness of our beaviour and exterior gest● There are two vices opposite to this virtue, to 〈◊〉 dissoluteness in our countenances and gestures: th● to say, lightness; the other vice which is no 〈◊〉 contrary is an affected countenance. The second ●hat beareth the name of modesty, is the interior ●omlinesse of our understanding, and will: this likewise hath two vices opposite, which are curiosity ●n the understanding, multiplicitye of desires to ●nowe and understand all things; and instability ●n our enterprises passing from one exercise to another, not settling ourselves upon any one: The ●ther vice is a certain stupiditye & carelessness of spirit, that will not know nor learn things necessary for our perfection: an imperfection which is ●o less dangerous than there other. The third kind of Modesty, consisteth in our conversation, and in our words, that is to say, in our manner of speaking, ●nd conversing with our neighbour, avoiding the too imperfections that are opposite unto it, to wit ●lownishnes, and over much babbling where of the ●ne hinders us from contributing any thing, to the ●ntertaynment of honest conversation; the other maketh us so to speak that we take the time from others, that they cannot speak in their turn. The forth is honesty and decency in garments, and ●he contrary vices are uncleanness, and super●uitie.  
Behold here fowr sorts of Modesty, the first ●s exceeding much to be commended, for many ●easons: and first because it doth subject us very much: neither is there any virtue, in the which so particular attention is requisite; and in that it subiecteth us, consisteth the great valour thereof; for all ●hat subiecteth us for God, is of great merit, and marvelously pleasing to God. The second reason ●s, that it doth not only subject us for a time: but always, and in every place, aswell being alone, ●s in company, and at all times, yea sleeping. A great Saint written to a disciple of his, saying; that in the presence of God, he ought to lay himself down modestly in his bed, even as he would do if ou● Lord JESUS being yet alive should command him to sleep and lie down in his presence; and although (sayeth he) thou seest him not, nor understandest not the commandment he giveth thee▪ he omitteth not to do it, even as if thou didst see him because that in effect he is present with thee, and keepeth thee whilst thou sleepest.  
O good God, how modestly and devoutly should we lay ourselves to rest if we did see thee? without doubt we should cross our arme● with great devotion upon our breasts. Modesty then doth always subject us, and in all occasions of our life, because the Angels are always present▪ yea God himself, before whose eyes we aught to govern ourselves modestly. This virtue is also very recommendable, because of the edification of our neighbour, and I assure you that simple modesty in the exterior hath converted many, as i● happened to S. Francis, who passed one time through a town, with so great modesty in his behaviour, that without giving one word, a great number o● young people followed him (drawn only by this example) to be instructed of him. Modesty is a dumb exhortation, it is a virtue that S. Paul recommendeth very particularly to the Philippians the 4th Chap. saying: Let your modesty appeare● before all men: and this is that he sayeth to hi● disciple S. Timothy a Bishope should be adorne● with, towit with Modesty, and not with ric● garments: to the end that by his modest and mild● demeanour he give confidence to every one to approach to him, equally avoiding incivility, and lightness, to the end that giving freedom to the worldly people to resorre to him, they may not conceive that he is worldly as they be.  
2, The virtue of modesty, observeth thre● things, to wit, time, place, and person; for tell me, should not she be troublesome, that would frown and pout in the time of recreation, and not be merry with the company? there are gestures and countenances, that would be immodest out of that time which are not so then: likewise she that should laugh when they are in the midst of serious affairs; and should give freedom to her spirit, as we reasonably do in recreation, should she not be esteemed light and immodest? we aught also to observe the place, the persons, the conversations, with whom we are; but very partiticularly the quality of the person. The modesty of a woman in the world is otherwise then that of a Religious woman; a virgin in the world should not be esteemed, if she would look downward, as our sisters do, no more than our sisters should be if they held not there sight more low than the maidens of the world do: that which is modesty in one man, will be immodesty in another man, because of his quality: gravity becometh an aged person exceedingly well, which would be affected in a young person, to whom is convenient a more respective and humble modesty. I must not omit to tell you a thing that I read a few days past, because it regardeth the discourse that we make of modesty. The great Saint Arsenius (who was chosen by the Pope, S. Damasus to instruct and bring up the son of the Emperor Theodosius Arcadius, who was to succeed him in the Empire) after that he had been honoured many years in the court, and favoured of the Emperor, as much as any man in the world, in the end being weary of all these vanities (although he had lived no less christianly then honourably in the court) resolved with himself to retire into the desert, with the holy Fathers the Hermitts, who did live there; the which design he did very courageously execute. The Fathers, who had heard the renown of the virtues of this great Saint, were very glad, and much comforted to have him in their company. He grew particularly familiar with two Religious, the name of one of them was Pastor, and he had great freindshipe with them: on a day when all the Fathers were assembled, to make spiritual conference (for it hath been the custom in all former times, so to do amongst pious persons) one of the Fathers advertised the superior, that Arsenius did ordinarily use an immodest manner in that he did cross one leg over the other: it is true, said the Father; I have very often noted it. But he is a good man who hath lived a long time in the world; and hath brought this gesture from the court, how could he do otherwise? excusing him; for he was troubled to reprehend him for so small a matter, wherein there was not any sin: yet he had a desire to have him corrected therefore, for he had no other thing then that, wherein they might find what to say against him. Then the Religious Pastor said: Father do not trouble yourself, it will be no gre●t matter to tell it him, he will be very glad, therefore, if you please to morrow at the hour of the assembly, I will set myself in the same posture that he doth, and let me receive correction before all for it, and so he will understand that he must not do it. The Father then correcting Pastor, the good Arsenius cast himself, at the feet of the Father, humbly demanding pardon, saying; that although they had not marked it, he had nevertheless always committed this fault, which was his ordinary behaviour in the court; then he asked penance for it; but it was not given him, and never after did they see him in this posture. In this history I find many things very worthy of consideration; first the prudence of the Superior, not to trouble the good Arsenius by correction, for a matter of so small importance; nevertheless seeking the means to correct it, wherein he shown very wel●, that they were all most exact in the least thing that appertained to Modesty. Moreover I note the noble uprightness of Arsenius, to yield himself faulty, and his fidelity in correcting himself, although this was so light a thing, that in itself was not immodest being in the court, although being among the Fathers it was so. I mark also, that we ought not to be astonished at ourselves, if we have as yet some old habit of the world, since Arsenius had this having remained a long time, in the company of the Fathers in the desert we cannot be so soon rid of all our imperfect on's, and we must never be astonished to s●e m●ny in ourselves, so that we have the will to withstand them. Furthermore I note, that it is not to be thought an evil judgement, that the superior imposeth correction to another, for some fault that you commit aswell as he, to the end, that without reprehending of you, you of yourself ●mend it: but you must humble yourself profoundly, seeing that the superior taketh notice of your weakness, and knoweth very well, you would have much feeling of the correction, if it were done to you. We must also dear love this ●biection, and humble ourselves as Arsenius did, confessing that we be culpable of the same fault, provided that we humble our sel●es always in the spirit of sweetness and tranquillity.  
§. 3. I perceive very well, that you desire ● should furthermore speak of the other virtues of Modesty: I tell you then, that the second, which is the interior, worketh the same effects in the soul, that this which we have spoken of doth in the body; this composeth the motions, gestures, and countenances of the body, avoiding the two extremities, which are these two contrary vices, lightness or dissolution, and a countenance too much affected. Likewise interior modesty maintaineth the powers of the soul in tranquillity, and Modesty, avoiding as I have said curiosity of the understanding, over the which she principally exerciseth her care, also cutting of from the will her multitude of desires, making it to apply itself piously to that only one, that Marie hath chosen whi●h shall not be taken from her, that is, a will to please God. Martha doth very well represent the immodestye of the will, she is forward and eager, and setteth all the servants of the house a work, she goeth hither and thither, with out stay, so desirous is she to entreat our Lord well, and it seemeth to her there will never be sufficient services of meat to make him good cheer. Even so the will which is not restrained by Modesty, passeth from one subject to another, to provoke itself to love God, and to desire many means and ways to serve him, and yet notwithstanding there is no necessity of so many things, it would be better to unite herself to God as Magdalene did; keeping herself at his feet, demanding of him that he give us his love, then to think how, and by what means we may get it. This Modesty bridle the the● wil●, continually settling and closing it in the exercise of the means of her advancement in the love of God, according to the vocation in which we remain. I have said that this virtue doth principally employ itself to subject the understanding, because the natural curiosity that we have is very dangerous, and causeth that we never perfectly know any one thing: for so much as we take not time sufficient to learn it well. It flieth also the other extremity of vice, which is opposite to it, ●hat is dulness and negligence of spirit, which will not know that which is necessary. Now this subjection of the understanding is of very great importance, for our perfection: for look how much ●he will weddeth itself to any thing, so much the more earnest it is in the pursuit of it: and if the understanding show unto the will the beauty of another, it deverteth it from the first. The Bees have no settled place, while they have not a king, never ●easing to fly through the air, dispersing & scattering themselves having almost no repose in their ●iue: but so soon as their king is borne; they gather themselves all together round about him, and go not forth but by the permission of their king to gather their honey. In like manner our understanding and will, our passions, and the faculties of our soul, as spiritual Bees, until such time as they have a king, that is to say, until such time as they have made choice of our Lord JESUS for their king, have no repose, our senses never ceasing to wander curiously, and to draw our interior faculties after them, to disperse them, sometimes after one subject, ●hen after another, and by this means there is no other than a continual labour, and unquietness of spirit, which maketh us to lose the peace and tranquillity of spirit which is so necessary for us, & this is that which the immodesty of the understanding, and will, causeth us. But from the time that our souls have chosen Our Lord JESUS for their only foweraigne king, her powers like chaste mystical Bees, put themselves in order near to him, and never go forth from their Hive but for to gather the exercises of charity, that this holy king commandeth them to practice towards their neighbour, and presently after, they return modestly into this holy and amiable presence of their Lord for to gather and manage discreetlye the honey o● holy and amorous conceits and affections, which they draw from his sacred presence: and so they shall avoid the two extremities aforesaid: cutting of on the one side curiosity of the understanding, by a simple attention to God A●l, mighty and on the other side stupidity, and lazines of spirit, by the exercises of Charity that they shall practice towards their neighbour, when it shallbe requisite and necessary. But behold another example touching this subject. On a day a certain Religious man came to the great Saint Thomas, and demanded of him what he should do, to become veryn learned; In reading one only book, said he I read these days past, The Rule that Saint Augustine made for Religious women; where he sayeth expressly, that the sisters may never read another books, than those that shallbe given them b● their Superior; and after he gave the same commandment to his Religious men. So much knowledge had he of the evil, that the curiosity of willing to know other things, then that which is necessary for the better service of God (which a● very few things) bringeth to the soul: for if yo● walk in simplicity, by the observance of yo● Rules, without pouring out yourselves, or searching to know other things, you shall perfectly serve God. Science or knowledge is not necessary to love God; (as sayeth Saint Bonaventure) for simple woman is as capable to love God, as th● most learned men in the world. There must be little knowledge, and very much practice, in th● which concerneth perfection. I remember upon th● discourse, the danger there is in the curiosity of th● will to know so many means for the perfiting o● itself. I spoke with two Religious women o● two orders well reform, one of them by the frequent reading of the books of the Bl. S. Teresa, learned to speak so like her, that she seemed to be a little Mother Teresa, and she believed it, so imagining in herself, all that the holy Mother Teresa had done whilst she lived, that she thought to do the very same, so far as to have had the bindings of the spirit, and suspensions of the powers of the soul, even so as she did read the Saint had, so that she spoke very well thereof. There are others, who have so effectually thought on the life of S. Katherine of Sienna, and of the life of S. Katherine of Genes, that they also thought themselues to be S. Katherine's. Such souls as these, at the least have contentment in themselves, by the imagination they have of being Saints, although their contentment be vain. But the other Religious woman, I spoke of, was of a very different humour: for so much as she never had contentment, because of the aviditie she had to seek, and desire the way, and method to perfect herself; and although she laboured for it, nevertheless it always seemed to her, that there was some other manner to perfect her, then that which others did teach her. The one of these Religious women did live content in her imaginary sanctity, and did not seek nor desire any other thing and the other did live discontent, because her perfection was hidden, and therefore she did always desire some other thing. Interiour modesty retaineth the soul between these two estates in mediocritye to desire and know that which is necessary, and no more. In fine it must be noted, that the exterior modesty whereof we have spoken, serveth very much to the interior, and to the peace and tranquillity of the soul. The proof that all the holy fathers have made thereof, who have made great profession of prayer, doth witnsse it. For they have all judged, that the most modest posture aideth most therein, as to set themselves on their knees their hands joined together, or their arms a cross, or the like.  
§. 4. The third kind of Modesty regardeth our words, and manner of conversing. There are speeches which should be immodest out of the time of recreation, where justly and with good reason, we ought to unbind the spirit a little; and whosoever would not speak, nor permit others to speak, but of high elevated matters in this time, should do immodestlie: For have we not said that Modesty regardeth the time, the place, and the persons? To this purpose I did read the other day, that S. Pachome upon his entry into the desert, to lead a monastical life, had very great tentations, and the wicked spirits did appear to him often in divers forms. He that wrote his life sayeth, tha● one day going to the wood to hue, there came a great troop of infernal spirits to fright him, who ranked themselves as soldiers, that set the guard, al● very well armed, calling one to the other. Make place for the holy man; S. Pachome that known very well, these were the sounds of the wicked spirit, began to laugh saying; you mock me, but I willbe one, if it please God. Now the devil seeing that he could not entrap him, nor make him enter into melancholy, thought that he would overtake him with joy, since he had laughed at their first enterprise, so he went about to tie a great number o● huge cords to a leaf of a tree and many devils did set themselves about these cords, to draw them with gteat violence, crying and swenating, as if they had had great difficulty, the good Saint lifting vp● his eyes, and seeing this folly, did represent to himself our Lord JESUS Crucified on the cross; they seeing that the S. did apply himself to the fruit of the tre● and not to the leaf, went their ways all confounded and ashamed. There is a time for laughing, and a ●ime not to laugh: as also a time to speak, and a time to keep silence, as this glorious S. showeth us ●n his tentations. This Modesty composeth our man●er of speaking that it may be acceptable, speaking ●either too high nor too low, neither too slowly ●or too fast, retaining ourselves within the terms of holy mediocrity, permitting others to speak without interrupting them, (for that savoureth of ●abling) yet speaking in our turn to avoid rusti●allnesse, which hindereth us from being of good conversation. Also oftentimes a person meeteth with occasions, where it is necessary to speak with modesty, equality, patience, and tranquillity.  
§. 5. The fourth virtue named Modesty appertaineth to apparel, and manner of dressing: where-of it is not needful to speak any other ●hing, than that sluttishness, and unseemliness, in ●he manner of apparelling of ourselves, must be avoided; as also the other extremity, that is over much great care of dressing ourselves well, with ●ffected curiosity to be very fine, which is vanity. But civility and cleanliness hath been very much commended by S. Bernard, as being a great sign ●f the purity and sanctity of the soul. There is an example in the life of S. Hilarion, which seemeth contrary to this, for one day speaking to a gentleman that was come to see him, he said to him, ●hat there was no appearance to look after cleanli●es in a hair shirt, as if he had said, that we must not seek neatness in our bodies, which are no ●ther than stinking carrion, and top full of infection. But this was more admirable in this great S. ●●en imitable.  
Truly we must not have too much delicateness, ●et notwithstanding we must not be sluttish; that which made this Saint speak in this so●● was (if I be not deceived) because he spoke before courtiers, that he did see so given overte delicateness, that it was needful for him to speak a little more sharply, as those that Will ma●● strait a young tree, they do not only se● it straight; but they bend it even to the other side, to the end it return not to its former crookedness. Behold there what I had to say of modesty.  
§. 6. You desire in the second place, to know, wha● we must do to receive correction well, that th● feeling thereof remain not in us, or dryness o● hart: To hinder the motions of choler to be felt i● us, and the blood not to rise in the face, will neue● be. Happy shall we be, if we may be able t● have this perfection, a quarter of an hour before o● death. But to keep dryness of spirit, in such manner, that after the feeling is past, we cannot speak● with so much confidence, sweetness and tranquillity as before, o: this, we must have a great ca● not to do; You dismiss the feeling far of, say yo● but it ceaseth not to return. I assure you, my dear daughters, that you send it from you, it may be, a● do the Citizens of a town, wherein is made sedition in the night, when they chase a way th● seditious persons and enemies; but they put the● not out of the town, so that they hide themselu●● going from street to street, until the day come, an● than they cast themselves upon the inhabitants and in fine remain Masters: you reject the fe●ling you have of the correction, that is give you, but not so courageously and carefully, that hideth not itself in some little corner of yo● hart, at least some part of the feeling. You w● not have the feeling: neither will you submit your judgement, which maketh you belee●● that the correction hath been given you wrongfully, or else that it hath been done by passion, or ●he like: who seethe not, that these makebates ●vill set upon you, and overwhelm you quickly, whith a thousand sorts of confusions? believe me, you chase them not fare of. But what must be done in this time? we must draw near unto our Lord JESV, and speak to him of some other thing. But your feeling is not quieted, but it suggesteth to you to regard ●he wrong hath been done you. O God; this is not the time; submit your judgement, to make it ●eleeue and confess, that the correction is good, ●nd that it was given very justly; O no, this ●s to be done after your soul shallbe quiet again and pacified; for in the time of trouble we must not speak, nor do any thing, upon any ●ermes or reasons, but remain constant and resolute, not to consent to our passion, for we shall never want reasons at that time, they will come ●hicke and threefold: But not one must he harkened unto, how good soever they seem to be; But we must keep near to God as I have said; diverting ourselves, after we be humbled and prostrate before his Majesty; speaking to him of some other thing.  
But mark this word, that pleaseth me very much to speak, because of the profit thereof, humble yourselves with a sweet and a peaceful humility, and not with a melancholy and troubled humility: for this is our unhappiness, that we bring before God acts of troubled & spiteful humility, and by this means our spirits are not pacified, and these acts are unfruitful. But if on the contrary we make these acts before the divine bounty, with a sweet confidence, we should come away all cheerful and tranquille, and after we should very easily disavows all the reasons, (very often and ordinarily irreasonable) that our judgement and proper love do● suggest unto us, and we should go with the sam● facility to speak to those, who have given us th● correction, or contradiction as before. You overcome yourself indeed (say you) to speak to them but if they do not answer to you as you desire this doth redouble the tentation; all this proceedeth of the same evil that we have said: what import it you, whether they speak after one fashion o● another, so that you do your duty? Therefore a● being well counted and deducted, there is not an● person that hath not aversion to be corrected. S Pachome after that he had lived forty or fifty years in the desert in great perfection, had a revelation from God, that he should gain a great number of souls, and that many should come into th● deserts, to place themselves under his conduct: he● had already some Rcligious with him, and the firs● he received was, his Brother named john, wh● was his elder Brother: S. Pachome then began to enlarge his monastery, and to make a great numbe● of cells; his Brother john, either because he di● not know his design, or otherwise for the zeal● he had to poverty, one day reprehended him very sharply, saying unto him, is it so, that yo● ought, and mean to imitate our Lord JESV, wh● had not where-on to rest his head, whilst he wa● in this world, to make so great a convent? and other the like words to that purpose. S. Pachome although he wear a great S. had such a feeling of thi● reprehension, that he turned himself on th● other side, to the end (if I be not deceived) that the feeling he had there-of might not appear in hi● face: Then he went, and cast himself on his knee● before God, demanding pardon for his fault, and ●mplayning, for that, after he had remained so ●ng within the desert, he was not yet mortified, ●aking so humble and fervent prayer, that he ob●●yned grace, never more to be subject to impa●nce. Likewise S. Francis, towards the end of his ●e, after he had had so many rapts, and amorous ●nions with God: after he had done so much for ●s glory; and surmounted himself in so many ●rtes; one day when he planted colworts in the ●rden, it happened that a Brother seeing that he did ●ot plant them well, reprehended him, and the S. ●as moved with so powerful a motion of choler at his reprehension, that he had almost uttered iurious words against that Brother, that had reprehended him. He opened his mouth to pronunce it: but he restrained himself, and taking the dung that he did bury with the collworts: ● wicked tongue said he, I will teach the to in●rye thy Brother, and presently prostrating him●●●fe on both his knees, he besought the Brother to ●●rdon him. Now what reason is there I pray you ●at we should be astonished to see ourselves ●t to cholere, and if we have a feeling when we ●e reprehended, or when some contradiction happeneth unto us? we must therefore take example ●om these Saints who did surmount themselves continently, the one having recourse to prayer, ●●d the other humbly demanding pardon of his ●rother; and neither the one nor the other did any ●ing in favour of their motion, but amended thē●●lues and made their profit of it. You tell me that ●ou accept of the correction with all your hart, ●●at you approve it, and find it just & reasonable, ●ut this giveth you a certain confusion, in respect ●f the superior, because you have displeased her, or ●●uen her occasion to be angry, and that this taketh from you the confidence to approach unto h● notwistanding you love the abjection that co●meth on you for the fault. My daughter, this is do● by the commandment of self-love; know y● not (it may be you do not) that there is in our s●ues, a certain Monastery, whereof the Superior is self-love, and therefore it imposeth penances, a● this pain is the penance it imposeth upon yo● for the fault you have committed in displeasing 〈◊〉 superior, because it may be she will not estee● you so much as she hath done, if you had not fay● in your duty; This is enough for those who ●ceaue correction; I must speak a word for th● that give it. They ought to use very great discition, to take a proper time for it, and to do it w● all due circumstances; beside, they must not b● astonished or marvel; nor be offended to ● those to whom they give it, to have a feeling● trouble thereof; for it is a thing very grievous t● person to see himself corrected.  
§. 7. Thirdly you demand, how you may 〈◊〉 able to carry your spirit up rightly before Go● not swerving on the right hand, or on the l●● My Dear daughter; your proposition is very pl●sing to me, for so much as it bringeth his a●● were with it. You must do that you speak, goe● God, looking neither on the right hand, nor ● the left. But it is not this that you demand, I ● well; but what you may be able to do, to fix yo● spirit in God in such sort, that nothing may vnt● nor draw it back. Two things are necessary 〈◊〉 this, to die, and to be saved. For after this there sh● never be any separation, and your spirit shal● indissolubly fastened and united to God. You say y● this is not that which you demand; but it is, w● you may do to hinder, that the least fly do 〈◊〉 with draw your spirit from God, as it doth, y● would say the least distraction, Pardom me, my daughter, the least fly of distraction doth not with●awe your spirit from God, so as you say: For no●●ing withdraweth us from god but sin; and the ●●solution we have made in the morning, to keep ●ur selves united to God, and attentive to his presence, causeth that we remain always there, yea so when we sleep, since we do it in the ●●me of God, and according to his most holy will: seemeth that his divine bounty hath said to us, ●eepe and rest, and in the mean time, I will watch ●uer you, for to keep and defend you from the ●reing lion, who goeth always round about ●ou to defeat you: Consider then if you have ●ot reason to take your rest modestly, as I have ●yed: for the means to do all things well that ●ee do, is to be attentive to the presence of ●od; for seeing that he doth behold us, who ●f us will offend him? venial sins of themselves are not capable to divert us out of the way, ●at conducteth us to God: they stay us without doubt a little in our way, but they do not therefore ●●rne us back, and much less simple distractions, ●nd this I have declared in the Introduction; As ●or prayer, it is no less profitable to us, nor less ●●easing to God, for having many distractions but ● may be, it shall prove more profitable, than 〈◊〉 we had had many consolations; because there is ●ore labour therein, provided notwithstanding that ●ee must have fidelity to withdraw, ourselves from these distractions, and not willingly permit ●ur spirit to rest, or pause on them. The same is to ●e said of the pain that we have all the day long ●o settle our spirits in god, and celestial things: so ●hat we have care to retain our spirit, from run●ing after these flies & butter flies; as a mother ●oth with her child, seeing her little one affected to run after the butterflies, thinking to ca●● them, she withdraweth him, withhoulding hi● presently by the arms, saying to him, My chil● thou wilt take cold to run after those butter fly in the sun, it is better that thou stay with me: th● poor child remaineth until such time as he see● another, after the which he should be as readie● run, if his mother did not withhold him as b●fore; but what must we do then, we must ha● patience, and not be weary of our labour, since● is undertaken for the love of God? But if I be n● deceived, when we say that we cannot find Go● and that it seemeth to us that he is far from w● we would say that we cannot have the feeling 〈◊〉 his presence; I have observed that many make n● difference between God and the feeling of Go● between faith & the feeling of faith, which i● very great defect: it seemeth to them, that when the● feel not God, that they are not in his presence, a● this is ignorance. For a person who goeth ●o suff●● martyrdom for God notwithstanding should n● think on God at the present, but on the pain: a● though he have not the feeling of faith: he is n● excluded from merit in respect of his first resolution, but executeth an act of great love. There is great difference, to have the presence of God (I understand to be in his presence) and to have the fe●ling of his presence. There is not any but God hi● self, that may grant us this grace: For to give yo● the means to obtain this feelieg is not possib● for me. Do you demand what must be done ●hould one's self always with great respect befor● God, as being most unworthy of his grace? The● is no other means to do it, then as you say: consider that he is our God, and that we are his weak● creatures, unworthy of this honour, as S. Franc●● did, who passed a whole night, interrogating wit● God in these terms, who art thou? and who am I? ●●fine if you demand of me what I shall do to ●●eyne the love of God? I will tell you, in desiring ●oue him, and in place of applying yourselves think and ask, what you may do to unite ●ur spirit to God, set yourselves to practise it, a continual application of your spirit to God, ● I assure you, you shall sooner arrive to your ●tence by this means, then by any other way: 〈◊〉 according to the measure that we disperse our ●●es, so much less are we recollected, and therese less capable of uniting ourselves with the diui● majesty who will have us all without any reservation. Truly there are souls who busy themselves so much to think, what they shall do, that ●y have not time to do it; and notwitstanding in ●t which regardeth our perfection, which confi●th in the union of our soul with the divinity, know little, and to do much, is our way with●●t doubt: it seemeth to me, that those of whom ●u ask the way to heaven, have great reason to answer, as they who say; that to go to such a place, ●u must always go, setting one foot before other, and by this means, you shall come where ●u desire, walk always, say they, to these souls ●sirous of their perfections, walk in the way of ●ur vocation in simplicity, and let your study 〈◊〉 to effect, more than to desire, this is the shor●st way.  
§. 8. But behold a subtility, that I must, if it ease you to permit me, discover unto you, with●●t offending you; to wit, you wou●d I should ●uch you a way of perfection already perfected, 〈◊〉 such sort as there were no other thing to be do●, then to put it over ●our head, as you do your ●bitt, and then, by this means you should find ●●ur selves perfect without pain, that is to say I should give you in an instant perfection allred made; For that, I say, we must do, is not agreed to nature; is not this that we would have? 〈◊〉 truly if t●is were in my power, I should 〈◊〉 the most perfect man of the world; For if I co● give perfection unto others without doing 〈◊〉 thing, I assure you I would first learn it my se● It seemeth to you that perfection is an art, 〈◊〉 if one could find the secret there-of, he sho● have it without labour. Truly you deces yourselves, for there is no greater secret the● work and labour faithfully in the exercise● divine love, if you pretend to unite yourselves ● the well-beloved. But I would willingly 〈◊〉 you did mark: that when I say you must wor● I always intent to speak of the superior part of our soul: For notwitstanding all 〈◊〉 repugnances of the inferior, we must be 〈◊〉 more astonished, than passengers are at dog● that bark a fare of. They who at a feast, tak● taste of every dish, eatting somewhat of each k● of meat, with this variety overturn their stomach, and cause so great indisgestion that it hindr●● them from sleeping all the night, neither can th● do any other thing than spit: even so the sou● that desire to taste of all methodes, and means t●● lead, or may conduce to perfection, do the ve● same; for the stomach of their will not haui● sufficient heat to disg●st, and put in practice so m●● means, there is made there a certain crudity, a● indisgestion, which taketh away their peace and t●●quillitie of spirit to draw near unto our Lo●● which is the only thing necessary that Ma● hath chosen and shall never be taken from her.  
Let us pass now to that other demand, t●● you proposed to me, that is, what you may d● to strengthen your resolutions so well, that th● m● spring forth and come to good effect. There ●o better means (my child) then to put them in ●●tice: but you say you are always frail, and 〈◊〉 although you do often make strong resolves, not to fall into the imperfections that you de● to amend, if the occasion present itself, you fail to stumble and lay your nose on the ground, ●ld you have me tell you, why we remain weak? it is because we will not abstain ●n unwholesome meats: it is even as if a parson 〈◊〉 would not have the pain of the stomach, ●aske of a physician what she should do: he ●uld answer her, that she must not eat of 〈◊〉 and such meats, because they engender crudi● which do cause pain afterwards: but she 〈◊〉 not abstain from them. We do even the 〈◊〉 same; we would (for example) love corre● well: but we will nevertheless be obstinate: ●hat a folly is this? this cannot be, you will ●er be able and strong to support correction cou●ously, whiles you eat of the fruit of proper amation. I would very willingly keep my ●e, recollect, & nevertheless I will not ab●●ge so many sorts of unprofitable reflections. ●s may not be. Good God I would be inuaria● and very fervent in my exercises; but also I ●uld not willingly have so much pain; in a ●de I would find the business already dispatched: may not be granted during this life, wherein we ●l always have difficulty and labour. The feast ●he Purification (as I have said to you once ●re) hath not an Octave. Of necessity we must ●e two equal resolutions, the one to see weeds we in our garden; and the other to have the ●rage to see them plucked up by the roots, and pluck them up ourselves: for ourself love-will ●er dye while we live: it being self-love, that causeth these impertinent productions. Moreo● it is not to be frail, to fall sometimes into ve●● sins, so that we raise ourselves immediately the return of our soul to God, meekly and g●tlye humbling ourselves: we must not thinks live with out committing some: for there hath been any, (Our Bl. Lady excepted) that hath this privilege: truly although they stay us a 〈◊〉 (as I have said) they do not divert us so much● of the way, but that one only regard of God relisheth them, in fine we must know, that we o● never to cease from making good resolutions though we see very well, that according to our ●dinarie we practise them not; yea when we deceive very well, it is impossible to practise t●● when occasion shall present itself; and this 〈◊〉 be done with more stability, then if we felt in ● selves, sufficient courage for to bring our euterpe to good effect, saying to our Lord, it is true● Lord, that I shall not have the strength to doe● support such a thing of myself, but I rejoice fo● much as it shallbe thy strength which will wor● in me; and upon this foundation we must to battle courageously, and do not doubt, but ● shall have the victory. Our Lord doth tow●●● us, even the very same that a good Father or ●ther, who permit their child to go alone, w● he is in a soft meadow where the grass is v● grown, or upon moss: because if he happe● fall it will be no great harm: but in the ill and ●●gerous ways they carry him carefully in t● arms. We have often seen souls to supp● courageously diverse great assaults, not having ●ne overcome of their enemies, who with● while have been overcome in slight encounters why so? because our Lord seeing it could do t● no great harm to fall, left them to go alon● themselves, the which he did not do when they ●ere in the desperate terms of great temptations, 〈◊〉 of which he drew them by his Almighty ●wer. Paula who was so generous to forsake the ●rld, quitting the city of Rome, and so great ●ndance of all things, and who could not be sha● by the Motherly affection she bore to her ●dren, so resolute was she to forsake all for God, ●er she had effected all these great marvels, she ●mitted herself to be surmounted, by the tenta●n of her proper judgement, which made her belue, that she ought not to submit herself to the ●●ise of many holy persons, who did desire her withdraw somewhat of her ordinary auste●es; wherein S. Hierome avoweth that she was prehensible. Let us mark well for conclusion, 〈◊〉 all whatsoever we have declared in this dis●rse, are things very delicate concerning perfect, and therefore let none of you that have heard ●m be affrighted or afflicted, if she find not her ●e to have arrived to this perfection, since by the ●ce of God, you have so good courage to desire, 〈◊〉 pretend, the attaining thereunto.  
LIVE JESUS AMEN.   

THE TENTH ENTERTAINMENT.  
OF OBEDIENCE.  
1. Obedience is a moral virtue, which dependeth of justice now there are certain ●orall virtues which have so great affinity with 〈◊〉 virtues Theological (which are Faith, hope, and charity) that they seem as it were Theolo●call, although they be in a degree very inferior Penance, Religion, justice, and Obedience: No Obedience consisteth in two points, the first is obey Superiors, the second to obey our equally and inferiors: But this second appertaineth rat● to humility, gentleness and charity, then to O●dience; For the person that is humble, thinketh t● all others surpass her, and are better than she ● such sort that she esteemeth them her Superiors and believeth that she ought to obey them. 〈◊〉 touching the Obedience that regardeth the Su●riours, that God hath established over us to goue● us, it is of justice and necessity, and we ou● to render it unto them with entire submission our understanding & will. Now this Obedie● of the understanding is practised, when being ●maunded, we accept and approve the commau●ment, not only with our will; but also with ● understanding, approving and esteeming the th● that is commanded, and judging it better, ● any other thing that they might have command us upon this occasion When one is come to t● than they love so to Obey, that they desire ins●ably to be commanded, to the end that all t● do, be done by Obedience: This is the Obed● of the perfect, and that which I desire for 〈◊〉 which proceedeth from the pure gift of God 〈◊〉 otherwise is gotten with long time and lab● and by a great number of reiterated acts, and p●duced with a lively force, by the means whe● of we gain the habit and facillitye thereof. 〈◊〉 natural inclination always carrieth us to desire command, and giveth us an aversion to Obey: 〈◊〉 notwithstanding it is certain that we have m● capacity to Obey, and it may be we have non● all to command.  
§. 2. Obedience most ordinarily hath three ●onditions, the first is to accept with a good will ●e thing that they command us, and to apply our ●ill sweetly thereunto loving to be commanded; for it is not the way or means to yield our ●lues truly obedient, to have no person to command us: as likewise it is not a means to be ●ilde to remain alone in a desert. Cassian repor●th that being in the desert, he was sometimes in choler, and taking his pen to write, if it did not write ●ell, he should cast it from him; wherefore said ●ee, it serveth for nothing to be alone, since that ●ee carry cholere with us. Virtue is a good of it alfe, that dependeth not of the privation of his contrary. The second condition of obedience is promptitude, to the which sloth, or spiritual sadness opposite; For it rarelye happeneth, that a sorrowful ●ule doth any thing promptly, and diligently, (in theological terms, sloth is called spiritual sorrow) and this is it which hindereth from execu●ng obedience courageously, and promptlye. The ●ird is perseverance: for it sufficeth not, that we consent to the commandment, and that we ●ecute it for some space of time, if we do not persevere therein, since it is this perseverance that ●bteyneth the crown. There are every where to ●e found admirable examples of perseverance but ●rticularlye in the life of Saint Pachome; there is ●ention of diverse monks, that persevered with ● incredible patience, all their life employing themselues, in one and the self same exercise, as the ●ood Father jonas, who never in his life did any ●ther thing (besides gardening) then make mats, ●nd he was so habituated, that he made them, his window being shut close, meditating and making ●is prayer, and the one did not hindet the other in ●im, in such sort that they found him dead with his knees across, and his mats fastened upon the● he did dye doing of that which he had done a● his life. This was an act of great humility, for ob●bedience to employ himself in this self same exercise being so abject all his life: For strong temptation's might arrive unto him, that he should be c●pable of some office of more worth. Now thi● third condition is most difficult of all, because 〈◊〉 the lightness ad inconstancy of human spirits; fo● at this present we love to do one thing, and b● and by we will not regard it, if we would follow all the motions of our spirit, or that it we●● possible for us so to do, without giving scandal therein, or dishonouring ourselves, we should s●● no other thing then change and instabilitye. No● we would be in one condition, and a while after we would seek for another, so extravagant an● inconstant, is the spirit of man: Therefore it mu● be stopped by the force of our first resolutions, t● the end we may live equally, in the throng of t●● inequallities of our feelings, successes, and euen● Now to give ourselves affectionately to Obedienc● when we shall find ourselves tempted, we ough to make considerations of the excellency, beauty and merit, yea also the profit thereof: for to encourage us to pass onward; This is to be understood for those souls, that are not yet well established in Obedience: but when there is no question but of a simple aversion, or disgust of the thing co●maunded, we must make on act of love, and p● ourselves to the work. Our Lord JESUS himself in his passion, did feel a very great distaste, and mortal aversion to suffer death: he sayeth it himself: but with the subtle point of his spirit h● was resigned to the will of his Father; all the r●● was but a motion of nature. Perseverance is mo● difficult in interior things; for the exterior a● material are easy enough, which proceedeth from ●his, that we are troubled to subject our understanding, for this is the last piece that we submit; ●nd notwithstanding it is entirely necessary, that ●ee subject our thoughts to certain objects; in ●uch sort, that when our superior doth give us set exercises, or practice of virtue, we remain in ●hose exercises, and submit our spirit. I do not all it want of perseverance when we make some ●mall interruptions, so that we quit it not altogether: as it is not want of Obedience, to be defective in one of her conditions, provided that we ●re not obliged but to the substance of the virtues, ●nd not to the conditions: For although that we do obey with repugnance, and almost as it were ●y force, by the obligation of our condition, our Obedience notwithstanding omitteth not therefote ●o be good, in virtue of our first resolution: But it is ●f an infinitt worth and merit, when it is performed with the conditions that we have nominated, or any one thing how little soever it be, being effectuated with such Obedience, is of excellent worth.  
§. 3. Obedience is a virtue so excellent, that ●ur Lord JESUS would guide all the course of his ●fe by Obedience, even so as he said many times, ●hat he was not come to do his will, but that of ●is Father: and the Apostle sayeth, that he was ●ade Obedient even unto death, and the death of ●he cross: and he would join to the infinite merit ●f his perfect Charity, the infinitt merit of perfect Obedience; Charity giveth way to Obedience, because Obedience dependeth of justice. also it is ●etter to pay that we own, then to give an alms, ●hat is to say, it is better to Obey, then to do acts ●f Charity by our own proper motion.  
The second point wherein Obedience consisteth is rather humility than Obedience, for this kind● of Obedience is a certain flexiblenes of our will● to follow the will of another, and this is a virtue that is exceedingly pleasing; which causeth our spirit to wind itself in all occasions, and always disposeth us to do the will of God: For example, if i● passing to one place I meet a sister that desires me to go to another: the will of God in me is that I do as she desireth, rather than that I will. Bu● if I oppose my opinion to hers, the will of God in h● is, that she give me way, and the like in all things that are indifferent: But if it happen upon this fir● opinion both will yield and give way, they must no● stay there contesting: but they shall have regard ● that which is best and most reasonable, and simpl● do it, but in this we must be guided by discreti● for it should be fare from the purpose, to qui● a thing that were of necessity, to condescend to thing indifferent. If I would execute an action ● great mortification, and another sister should com● to me, and bid me not to do it, or that I do● some other. I would remit my first design if were possible until another time, for to do h● will, and then afterwards, I would dispatch m● undertaken mortification, But if I could not omi● or remit it, and that this that she would have me, were not necessary, I ought to do that, whic● I had first undertaken: and then if I could, I wou● regain the commodity to do that which the sist● did desire of me. But if it hap that a sister reque● us to do something for her, and that through so daynesse, or surprise, we show ourselves disgusted therewhith, the sister must not be jealous, or mistrust, nor make semblance of knowing or marki● it, neither must she desire that it be not done, for is in our power to hinder our eyes and our countenance from demonstrating the combat that we ha● within us; allthoug reason would gladly perform ●hat is desired: For these are messengers that come without sending for, and although we bid them ●tourne, ordinarily they do nor stir. To what purpose then, would not this sister have me to do ●at she desired, only because she knoweth I have ●d repugnance thereunto? she aught to desire that I ●ake profit of this for my soul. You will say, it is because she feareth that she hath displeased you. No, ●is self love that would not that I should have the ●ast thought, that she is importune; I shall have it ●otwitstāding, although I stay not myself therein▪ moreover, if to the signs of my repugnance, I add ●ords, that plainly witness, I have no desire to do ●at which this sister desired of me, she may and ●ght sweetly to pray me, that I do it not, when ●e: persons are equal for those that have authority ●ust hold themselues resolute, and they must cause ●eir inferiors to be pliable to them. Now al●ough a sister should absolutely refuse me something, or manifest the disgust she hath, I ought not to ●ose confidence to employ her another time, neither ●ght I to be disedified with her imperfection; For the present I support her, and within a while she ●ll support me, Now she hath aversion from doing this thing, and another time she will willingly ●e it: Notwithstanding if I have had experience, that ●s was such a spirit, as were not as yet capable to ●e entreated in this manner, I would expect a while ●ull such time as the were better disposed we are ● of us capable of the defects one of another, and ●e must in no sort whatsoever be astonished to ●ounter them, for if we remain sometime with● falling into a fault, with in a while it will happē●t we shall do no other thing then fail, and ●●mitt many great imperfections, whereof it ●●w●th, that we must profit ourselves, by the abjection that happeneth to us thereupon. We● ought also to suffer the dela● of our perfection ●ith patience, always doing that which we are abl● for our advancement, and that hearty, and willingly.  
§. 4. O how happy are those, who living i● expectation, are not wearied out with expecting this I say for many, who having a desire to perfe● themselves, by the acquisition of virtues, woul● have them all in an instant, as if perfection consisted in no other thing then to desire it. It woul● be an exttaordinarie great benefit, if we could b● humble, even so soon as we have a desire to be so, without further pain▪ we ought to accustom● ourselves, to examine diligently the success of ou● perfection, according to the ordinary ways, in tr●quillitie of hart, doing all that is in our pours gain virtues by the fidelity that we shall have ● practice them, each one according to her condition and vocation, and expecting with patience the attaining, soon, or late, the end that we preten● committing this to the divine providence, wh● will have care to comfort us, in the time he ha● appointed for it: and if this should I not be vnt● the hour of our death, we ought to suffer it, provided that we do our duty, in performing always that which is in our power, we shall ha● soon enough that we desire, when that we sh● obtain it, & that it shall please almighty. God● give it us. This attending and resignation is mo● necessary for the want there-of hindereth and tro●bleth a soul very much▪ we must be content● know that we do well by him whon governed us, and not to seek after feelings, or particul● knowledge: but walk as blind, within this providence and confidence in God: yea even in the th●kest of desolations, fears, darkness, and all ot● kind of crosses, if it please our Lord that we shall ●aue them: remaining perfectly abandoned to his government, with out any exception or reservation whatsoever, permitting him to do all, casting vppō●s bounty the whole care of body and soul, ●esting also wholly resigned and immoveable in ●od, under the government of Superiors, having ●o other care then to obey. Now the means to obtain this flexiblenesse to the will of another is ● prayer to make acts of indifferency very often ●d seriously, and then to put them in practice ●hen occasion shall present itself: For it is not ●nough to cast ourselves before God, for so much ● this being done only with the Imagination, ●ere is no great matter in it; but when it is to be performed in effect, and that coming to give our ●lues wholly to God we shall find a creature that ●ill command us, we shall find a difference, ●nd here it is where we must show our courage. ●his gentleness and condescendance to the will of ●ur neighbour is a very precious virtue, and resembles much the prayer of union: for as this prayer ● no other thing, than a renouncing of ourselves ● God; when the soul sayeth with verity, I have ● other will but thine O Lord, then is she wholly ●nited unto God; likewise always renounceing ●ur will to do that our neighbour desireth, is true ●ion with our neighbour, and all this must be ●ne for the love of God. It happeneth often that such person's as are little and weak, both in body and ●iritt, who will exercise themselves but in small ●atters, will do them with such Charity, that they ●all fare surpass the merit of great and elevated ●tions; for ordinarily these high and great acts are ●ade with less charity, because of the attention, ●d of diverse considerations that are made about ●em. Yet nevertheless if a great work be done with as much Charity, as a little one, without doubt he shall have much more merit and ●●warde that doth it. In fine, Charity giveth t●● prize and worth to all our works, in such manne● that all the good that we do, we must do it fo● the love of God; and the evil that we avoid, m● be avoided for the love of God. The good act●ons that we do, which are not particularly commanded us, and which cannot draw their men from Obedience, it must be given them by Charity, although we may do all by Obedienc● In brief we must have a good courage, and depend of God only, For the Character of the Religious of the Visitation is, to regard the will ● God in all things and to follow itt.  
§. 5. You have asked of me heretofore, if yo● may say particular prayers, I answer, that touching those short prayers, that you have devotion unto sometimes, it is not amiss, so that you d● not tie yourselves unto them, in such sort, that they be not said you have a scruple there-of: ● that you determine to say every day, or during year, or a certain time, some prayer according ● your fantasy; for this must not be done; but sometimes in the time of silence, if we have devotion ● say an Aue Maris stella, or a Veni Creator, there● not any difficulty, but that we may say it, and it● good, but we must be very wary, that this b● done without prejudice of a greater good, as f● example, if you have devotion before the Bl. Sacrament, to say three Pater nosters in honour of th● Blessed Trinity, and that you be called to do some other thing, you should rise presently, an● readily go to perform that action to the honour of the Blessed Trinity, in stead of the three Pat● nosters: therefore we must not prescribe to o● selves the making of a certain number of gen● flections, and jaculatory prayers, and the like daily practices, or during any time, without declaring it ● the Superior, although we must be very faithful in the practice of elevations, and aspirations to ●od. Now if you think that it is the Holy spirit, ●ho in spireth you to make those kind of exercises ●u willbe willing to demand leave, yea likewise ●ot to perform them, if they will not permit ●ou, for so much as there is nothing so acceptable as religious Obedience. You must not promise a per●●n to say any number of prayers for them: if they ●aye you to do it, you must answer you will ●ke leave: but if they recommend themselves sim●ly to your prayers, you may aunfwere that you ●ill do it willingly, and even in the same time ●ise up your spirit to God for that person: even so ●●kewise in the Blessed Sacrament, for you may not communicate without leave for any person, this is ●ot to be understood when being ready to releave our Lord JESV, in the Sacrament; if there came ●●to your mind the necessity of any one of your ●ceinds, or the common necessity of the people, ●hat you may not recommend them to God, in supplicating him to have compassion of them. But if ●ou would communicate partakerly for any ●●ing, you must ask leave, if it be not for your twne necessities, as to obtain strength against ●ome tentation, or else to obtain some virtues of ●ur Lord, who be ever Blessed. Amen.   

THE ELEAVENTH DISCOURSE.  
UPON THE SAME SUBJECT O● Obedience; Of the virtue of Obedience.  
§. 1. THere are three sorts of pious Obedience● where-of the first is general to all Christians, which is the Obedience due to God, and to the Holy Church, in the observance of their commandments. The second is Religious Obedience, which is of fare greater price than the other, because it is not only tied to the commandments of God: but subiecteth itself to his counsels. There is a third Obedience, which is this where-of I intent to speak, as being the most perfect, which is called amorous Obedience: and this is that same, which our Lord hath sheweed us example of, all the time of his life. The holy Fathers have given to this kind of Obedience many properties and conditions: but among them I will choose only three, where-of the first is, that it is (as they name it) blind: The second, that it is prompt, the third that it is perseverant. Blind Obedience hath three properties or conditions: The first that it looketh not on the face of the Superiors, but only on their authority; The second that it informeth not itself of reasons, nor of the motives the Superiors have to command such or such a thing, it sufficeth, to know, they have commanded it; and the third, that it enquireth not the means, which it must have to do that which is commanded, being assured that God, by whose inspirations the commandment is made, will also give ability to accomplish it: but in stead of enquiring how she shall do it, she putteth herself to it. ●●ligiouse Obedience, the which should be blind ●omitteth, herself Lovingly to do all that is cō●aunded her simply, with out ever regarding ●hether the commandment be well or ill made, that they who command have power to com●unde, and that the commandment serve to the injunction of our spirit with God: for out of it ●ue Obedience never doth any thing. Many are ●eatly deceived about this condition of Obedience, ●ho have believed, that it consisteth in doing all ●at should be commanded us, be it right or ●rong, were it even against the commandments of God and Holy church: wherein they ●ue greatly erred, imagining folly in this blind●s, where there is none: for in all that which concerns the commandments of God, as the Superiors have never any power to make any commandment contrary, so likewise the inferiors ●uer have any obligation to obey in such case. For they should Obey therein, they should sinne. Now know very well, that many have done things contrary to the commaunndements of God by the instinct ● this Obedience (which will not only Obey the commandments of God and Superiors, but also ●●eir counsels and inclinations) Many have preci●tated themselves to death, by a particular inspira●on from God, which was so strong that they ●●uld in no sort gainsay it: for otherwise it had e'en in them a grevous sin. It is related in the ●ird book of the Maccabees, that one named Ra●as who being thrust forward with an ardent zeal 〈◊〉 the Glory of God, went and exposed himself ● blows whereof he known he could not avoid wounds and death: and feeling himself to be wounded in the breast, he drew out all his entrails ●y this wound, than he cast them in the air, in the presence of his enemies. Saint Apolonia cast h●● self into the fire which the enemies of God, and 〈◊〉 Christian faith had prepared to put her into, t● kill her Saint Ambrose reporteth the history 〈◊〉 three virgins, who to avoid the loss of the chastity cast themselves into a river, and we● drowned in the waters, but these had other manner of reasons to do thus, which would be too long to declare in this place. There are diue● others, that have precipitated themselves to death as he that cast himself into a burning furnace: a● these examples ought to be admired not imitate● for you know sufficiently, that we must never be● so blind, as to think to please God by transgressing his commandments.  
§. 2. Amorous Obedience presupposeth th●● we be obedient to the commandment 〈◊〉 God, they say that this Obedience is blind, because it obeyeth equally to all Superiors. Al● the ancient Fathers have blamed those very much who would not submit themselves to the Obedience of those, who were of less quality the● themselves: Of whom they did demand, whe● you did obey your Superiors; wherefore di● you do it? was it for the love of God? nothing so; For hath not this person the same place amongst us, as the other had? without doubt he is the vicar of God, and God by his mouth commandeth us, and causeth us to understand his wil● by his ordinances, even as he did by the mouth of the other. You therefore obey the Superiors because you have an inclination to them, as for respect of their persons. Alas, Alas! you do no● more than worldlings; for they do the very same, and not only obey they the commandments of those whom they love, but they would not esteem their love well satisfied, 〈◊〉 they did not follow as near as they could their inclinations and affections, even as the true Obedient doth towards his superiors as to god him●elfe. The Panimes, ac wicked as they were, ●aue shown us example of this: for the devil ●pake to them in diverse sorts of Idols, some of ●hem were statues of men, others of Rats, dogs, ●iones, serpents, and the like things, and these poor people did equally adjoin faith to all; being as obedient to the statue of a dog, as to that of a man, ●nd to that of a rat, as to that of a lion, without ●ny difference: why did they this? because they ●id respect their Gods in these statues. Saint Paul commandeth us to obey our Superiors although ●hey should be wicked. Our Lord, Our Lady, ●nd Saint joseph have taught us very well this manner of Obedience, in the voyage they made from Nazareth to Bethleem: for Cesar having ●ade an edict, that all his subjects should assemble to the places where they were borne for to ●ee enroled, they went lovingly thither to satisfy ●is Obedience, although Cesar was a paynim ●●d Idolater. Our Lord would show by this, that we never ought to regard the face of those ●ho command, provided they have power to command.  
§. 3. Let us now pass to the second property 〈◊〉 blind Obedience. After this point is gained, ●ot to consider those who command, but to submit ourselves equally to all sorts of superiors, ●e may pass further, and come to the second. ●hich is to obey without consideration of the in●on or the end wherefore the commandment made, contenting herself to know that it is ●ade, without consideration, whether it be well, ●ill, or whether they have reason, or not, to make such or such a commandment. Abraham became very recommendable in this Obedience, God called him, and said to him, Abraham go forth of thy country, and from thy kindred, that is to say, out of thy city, and go unto the place, which I will show thee. Abraham went without reply. Alas might not he very well have said; Lord tho● bidst me go out of the city, tell me then if tho● please by which side I shall go forth? he said not a word, but went his way whither the spirit carried him, not regarding in any sort, whether he went well or ill, wherefore, or for what intention. God had given him this commandment so suddenly, that he had not so much as appointed him the way which he should take. O! certainly tru● Obedience maketh no discourse, but setteth itself simply to the work, not enquiring any other thing then to obey. It seemeth that our Lord himself would show unto us, how much this kind 〈◊〉 Obedience was acceptable unto him, when he● appeared to Saint Paul to convert him; for having called him by his name, he made him fall to th● ground, and strooke him blind: do you not no● how to make him his disciple, he cast him down● to humble him, and subject him to himself? then i● an instant he made him blind, and commanded him to go into the city to seek out Ananias, and tha● he must do all that, which he should command him. But wherefore did not our Lord himself tel● him what he should do, without referring hi● to another, since he had vouchsafed to speak to him for his conversion? S. Paul did all that wa● commanded. It had cast our Lord nothing to hau● told him himself, that which he caused A nam● to do: but he would that we should know 〈◊〉 this example, how much he loveth blind Obedience since that it seemeth, he had not made Sain● Pawned, but to become truly Obedient. When our ●ord gave sight to the man borne blind, he made ●ay, and put it upon his eyes, commanding him to ●e wash in the fountain of Silo. Might not this ●ore blind man have been amazed at the means, ●here of our Lord made use to heal him, & say ●o him; Alas; what will you have me to do, if were not blind, this were enough to make me ●ose my sight? He made none of all these considerations, but obeyed simply: even so the true Obe●ent, believe simply they can do all that any a command them, because they hold that all ●e commandments come from God, or are made 〈◊〉 his inspiration, the which cannot be impossible 〈◊〉 reason of the power of him who commandeth. ●aiman the Syrian, did not the like, whereby he ●posed himself to danger: for being a leper, he ●ent to find out Eliseus to heal him, because ●t all the remedies, that he had made use of to ●ouer his former health, did serve him to no purpose. Hearing that Eliseus did work great merciless, he went unto him, and being arrived, he ●t unto him, one of his servants, to beseech him be pleased to cure him. Whereupon Eliseus 〈◊〉 coming forth of his chamber, sent him a mes●● by his servant, that he should wash himself ●uen times in sordayne and be healed. At this answer Naiman begun to be displeased, and said: ●e there not as good waters in our country as ●se are of the River of jordan? and he would not ●e thither: But his followers did show unto him thee should do well to do as the Prophett en●ned him, since it was so easy a thing. He being ●●●swaded by their words, washed seven times 〈◊〉 was healed. You see he put himself, in danger 〈◊〉 to recover his health, by making so many con●ratious upon that which was commanded.  
§. 4. The third property of blind Obedience 〈◊〉 that she considereth not, nor enquireth not so much by what means she shallbe able to do that which is commanded her. She knoweth that the way whenby she ought to go is the Rule of Religion, and th● commandments of superiors, she taketh this wa● in simplicity of hart, without exception, whe●● it were better to do so, or so provided that 〈◊〉 obey all equally: for she knoweth very well, th● this sufficeth to be acceptable to God, for who● love she obeyth purely & simply. The second condition of loving Obedience is, that it is prompt Now promptitude of Obediennce hath always be● recomended to the Religious, as a most necessary piece to obey well, & perfectly to observe th● which they have vowed to God. This was the to● that Eliezer took to know the virgin▪ that Go● had ordained to be the spouse of his Master's sōn● He said to himself, the virgin of whom I sha● demand drink, and she shall answer me, I 〈◊〉 not only give you, but furthermore I will dra● water for your camels, by this I shall know h● to be a worthy spouse for the son of my Master and as he thought upon this, he saw a fare ● the fair Rebecca: Eliezer seeing her so fair and gracious; drew near the well, where she sho● draw water for her sheep, he made his demand and the damsel answered, according to his desig● yea, said she, not only to you, but to your smells also. Mark I pray you how ready and gracious she was, she did not spare her labour but w● very liberal thereof: for she did not fail to draw water for so many camels as Eliezer brought 〈◊〉 him, which would require much water▪ O! Tr● the Obediences that are performed in an 〈◊〉 man are not acceptable. There are some who obey, 〈◊〉 it is with so much lazines and so forward a countenance, that they diminish very much the merit of ●is virtue. Charity and Obedience have such vniō●●gether, that rhey cannot be separated. Love mak●h us to obey readily; For how difficult soever the ●ing be that is commanded, he who hath amorous obedience, undertaketh it lovingly: for Obedience ●●ing a principal part of humility, which exceedingly loveth submission, consequently a sister ●uelie Obedient loveth the commandment: and ●erceauing it a fare of, whatsoever it may be, ●hether it may be according to her gust or not, she ●●braceth it, holdeth it dear, and cherisheth it tenderly. There is in the life of Saint Pachome, an ●●ample of this promptitude of Obedience, that I ●ill tell you: Amongst the Religious of Saint Pa●●ome, there was one called jonas, a man of great virtue, and sanctity, who had the charge of the garden, ●herein he had a fig Tree, that did be are very ●yre figs. Now this fig Tree did serve for a tentation to the young Religious, for every time they ●assed near unto it, they always cast their eyes on ●●e figs. Saint Pachome having noted it, walking ●●e day through the garden, looking towards ●●e fig Tree, saw the devil on the top, who ●ewed the figs from the top to the bottom, as ●●e Religious did from the bottom to the top. ●his great Saint who did no less desire to direct is Religious to a total mortification of their ●nces, then to the interior mortification of their passion's & inclinations, called jonas, and commanded him, that the next morning he should ●ot fail to cut down the fig Tree, whereto ●●e good man replied, Ah; My Father, these ●oung people must be a little supported, they ●ust be recreated in some thing, it is not for ●ee that I desire to keep it. Whereto the Fa●●er answered very sweetly; My Brother, you will not obey simply and readily; what will yo● say, that the tree shallbe more obedient than you the which happened: for the next morning they foū● the Tree dry and without sap, & never bore mo● fruit. The Good jonas did say very truly, that 〈◊〉 was not for himself that he would keep th● Tree, for they noted, that from 75. years that h● had lived in Religion, and was gardener, he neue● had tasted any fruit of his garden, but he was very liberal to his Brethrens; but hereby he learned ho● commendable prompt obedience was. Our Lor● hath given us continual examples all the time o● his life, of this promptitude in Obedience; for the●● could not be any thing found so pliable and prompt as he was to the will of every one, and according to his example we must earn to be very prompt in Obedience; For it sufficeth nor the amorous ha●● to do that is commanded, or that which other make show to desire of him: if he do it not promptlie, he cannot see the hour come soon enough for to accomplish what is ordained, to the end the● may of new command him some other thing David did but only desire to drink of the Cistern of Bethleem, and instantly three valiant Warriors departed inclining themselves, and crosse● through the army of the enemies to get it for him▪ They wear exceeding ready to follow the desire of the king: even so we see that innumerable saint● have done to follow, as it appeared to them, th● inclinations and desires that the king of king's ou● Lord JESUS had. What commandment I beseech you did our Lord make, that might oblige Sainct● Katherine of Sienna, to drink or lick with her tough the filth which came forth of the wound, of tha● poor woman whom she did serve? and Lewi● king of France to eat with the lepers, to encourage them to eat? certainly they were not any ways obliged to this, but knowing our Lord did ●●ue it, and had demonstrated his inclination to the ●●ue of our proper abjection; they thought in doing 〈◊〉 such things to gratify him, by following his intonation, with very great love, (although it were ●rie repugnant to their sense). We are obliged to ●●pe our neighbour when he is in extreme neces●ie: nevertheless because alms is a counsel of ●●r Lord, many willingly give alms, as much as ●●eir means will permit them. Now upon this obedience to the counsels amorous Obedience ●●grafted, which maketh us enterprise to follow precisely every point of the desires, and intentions 〈◊〉 God, and our superiors.  
§. 5. But I must advertise you here, of one de●ate, into which we may fall. For if those that ●ould undertake the practice of this virtue very exactly, would always keep themselves attentive, thereby to know the desires and inclinations 〈◊〉 their Superiors, or God, they should lose their ●●me infallibly; as for example, whilst I should ●●quire what is the desire of God: I should not ●●ifie myself in keeping my repose & tranquillity 〈◊〉 being near him, which is the desire he hath ●ow, since he hath not given me any other thing 〈◊〉 do: even as he who to follow the inclination, ●at our Lord hath manifested of succouring the ●oore, would go from town to town to seek ●●em, who knoweth not that whiles he is in one, ●ee shall not serve those that are in another? I ●ust go to this business in simplicity of hart, gi●ing my alms when I shall meet with the occa●on, and not go musing through the streets, from ●ouse to house, to inquire, if there be any poor ●●at I know not of: likewise when I perceive the superior desireth something of me, I must yield ●●y self ready to do it, not sifting up and down, if I may be able to know that she hath some inclination that I do some other thing for this wou●● take away the peace and tranquillity of ha●● which is the principal fruit of Loving Obedience.  
§. 6. The third condition of Obedience is perseverance. Now our Lord hath taught us this v●rye partakerly; as saint Paul declareth in the terms; He hath been made Obedient until dea● and magnifying this Obedience unto death, th● death of the cross sayeth he: In these words, until death, is presupposed, that he had been Obedient all the days of his life: during the which the● was no other thing seen then the traces of Obedience yielded by him, aswell to his parents, as t● many others, yea likewise to the wicked an● impious; and as he did begin by this virtue he● did likewise end therewith the course of th●● morta●l life. The good Religious man Iona● hath furnished us with two examples about thi● subject of perseverance, and although he did no● so promptlye obey the commandment that Sain● Pachome gave him, he was notwitstanding ● Religious of great perfection, for from the tim● that he entered into Religion until his death, he● continued in the Office of gardener without ever changing it, during Sixty five year's tha● he lived in that Monastery; and the other exercise, wherein he did persevere all his life tim● (as I have before said) was to make▪ mats o● bu●ruhes, interlaced with leaves of Palms; so that he died making of them. This is very grea● virtue to persevere so long in such an exercise▪ for to do a thing joyfully that is commanded for one time, as often as they will▪ this costs no● thing: But when one shall say to you▪ you shall always do this, all the time of your life; here ●is where virtue shineth or wherein the difficulty lieth. Consider then what I have said to ●●u touching Obedience, but yet one word ●ore. Obedience is of so great worth, that she 〈◊〉 companion to Charity, and these two virtues 〈◊〉 those that give the prize & worth to all the ●hers; in such sort that without them, all the ●hers are nothing: if you have not these two ●●rtues, you have no virtue at all: if you have these, ●u have with them all the other virtues.  
§. 7. But let us pass further, and leaving apart ●●e general Obedience to the commaundments of ●od, let us speak of Religious Obedience. I say ●en if the Religious obey not: they shall never ●●ue any virtue; For it is Obedience principally ●t maketh us Religious, as being the proper and ●culier virtue of Religion: yea, even to have the ●●sire of martyrdom for the love of God is no●ing, if you have not Obedience. We read ● the life of Saint Pachome, that one of his Reli●ous, (who all the time of his Novitiat had per●●ered in exemplar submission and humility) ca●● to Saint Pachome transported with great fer●●ur, and said to him; that he had a very ●●at desire of martyrdom, and that he should ●uer be sattiffyed until he did attain it; and ●sought him very humbly, that he would pray ● God that it might be accomplished. The ●oly Father endeavoured to moderate this fervour; ●t the more that he did say, the more hit the ●●her was in the pursuit of his desire: The Saint ●●ed to him; My son, it is more worth to ●●e in Obedience, and to dye every day living, ● a continual mortification of a man's ● self, 〈◊〉 to mart●● ourselves in our imagination: He ●●th a good Mart●● who mortifieth himself well; it is a greater martyrdom to persevere a● man's life in Obedience, then to dye with one str●● of a sword. Live in peace, My son, and qu● your spirit, diverting it from this desire. The Religious who assured himself that his desire proceeded from the Holy Ghost, abated nothing at all his he at, continually soliciting the Father that 〈◊〉 would pray, that his desire might be fulfil▪ After some short time, they had news proper●● his consolation; For a certain Saracene a capta●● of thiefs, came to a Mountain near to the Monastery: whereupon Saint Pachome called ● Monk to him, and said to him, well my so●● the hour is come that you have so much desire go in good time to cut wood in the mountain The Religious being wholly replenished with ● went his way chanting and singing psalms to ● praise of God, and giving thankes unto him, ● he had vouchsafed to do him the honour, a● give him this occasion to die for his love▪ in f● he thought of nothing less, then that the succ● would fall out as it did. Now behold so soon those thiefs had perceived him, they came ● wards him, and began to say hold of him and threaten him; for a while he was very vali●● Thou art dead, said they; I demand no other th● said he then to dye for God, and the like answers. The Saracens led him to the place where t●● Idol was, to make him adore it; when they sa● that he did constantly refuse it, they began to ● themselves upon him to kill him. Alas; this po● Religious man, so valiant in his own imaginati●● seeing the blade at his throat; Ah, of pity said ● do not kill me, I will do all that you desire me, I am yet young take pity on me, it would ● a great loss to shorten my days. In fine, he ad●● their Idol, and these miscreants mocking ● beating him soundly, left him to return to his monastery. Where being arrived more dead than ●●ue, all pale and ghastly, Saint Pachome, who was ●ne forth to meet him, said to him: well my ●●nne, how goeth it, and and who is he that hath ●us used you? Then the poor Religious ashamed ●●d confused in himself, because he had had so ●eat Pride, was not able to support himself. ●●ing he had committed so heinous a crime, but ●●ting himself before the Father confessed it, ●hom the Father readily did help, causing the brothers to pray for him, and making him ask par●●n of God, put him in good estate, and then gave ●●m good advertisments, saying: My son, remem●●● thyself, that it is more worth to have good ●●sires to live according to the community, and to ●●ue no other will, than fidelity in observance of ● Rules, not enterprising, nor desiring any other ●●ng, then that which is contained in them. then have great desires to put in execution imaginary marvels, which are good for no other thing, then ● make our hearts swell with pride, and to cause ● to despise others, esteeming ourselves better thē●●ey. O how good it is to live under the shelter of ●oly Obedience, rather than to retire ourselves ●t of her arms, to seek for that which seemeth ●ore perfect unto us: if thou wouldst have been ●ntent to do as I advised thee, to mortify thyself ●●ing, than thou wouldst have desired nothing ●●se then death, & shouldest not have fallen as now ●ou hast done: but be of good courage, and remember henceforth to live in submission, and as●e thyself that God hath pardoned thee. He ●eyed the council of the saint, comporting him●●●e with much more humility all the time of his ●.  
§. 8. I say yet furthermore, that Obedience is of no less merit than Charity; for to give a cup ● water for Charity is worth the kingdom of hea● our Lord himself hath said it; doing so much f● Obedience you will gain the same: The ver● lest thing done for Obedience is most acceptab●● to God: eat for Obedience, your eating is mo●● pleasing to God; then the fasts of Anchoritts, if th● be done without Obedience; if you rest by Obedience, your repose is much more meritorious, a● acceptable to God, then voluntary labour: but y● will say to me, what profit shall come to me f● practiceing this loving Obedience so exactly w● the foresaid conditions; blindly, promptlye, a● perseverantlie? O my dear Daughthers! the pe●son that will perform it, shall enjoy in his so● continual tranquillity, and the most holy pea● of our Lord which surpasseth all understanding He shrill have no account to render of his action since they have all been exercised by Obedient as well touching the Rules, as the Superiors w● happiness more profitable and desirable than th● Certainly the true Obedient (speaking this by t● way) loveth her Rules, honoureth them, and esteem them dear; as the true way wherein he ough to walk to the union of his spirit with God: Therefore he never departeth from this way, nor f● the observance of those things that are appoint● therein in form of direction, no more than fro● those that are there commanded.  
The soul truly Obedient shall live as swet● and peaceably as a child who is in the arms of dear mother, who troubleth not himself w● that which may happen: whether the Mother c●rie him on the right hand, or on the left, he tak● no care; even so the true Obedient, let them command him this, or that, he troubleth not himself provided that they command him, and hee● always between the arms of Obedience (I would ●ay in the exercise of Obedience) his content. Now to such a one, I may very well assure on the art of God the Paradise of eternal life; as also dure●●g the course of this mortal life he shall enjoy ●ue tranquillity, for it cannot be doubted.  
§. 9 Now you demand, if you be obliged ●n pain of sin to do all that the Superiors tell ●ou; you must do as when you render account; if ●ou must hold for a commandment all that the superior hath said to you, which is proper for ●our advancement; O no, my Daughter, Superiors ●o more than confessors have not intention always to oblige the inferiors by the commandments they make, & when they will do it, they ●e that word of commandment, upon pain ●f disobedience, and then the inferiors are obliged ● obey under pain of sin, although the commandment were very light, and the thing but atle: but otherwise not: for they give advice in ●ree sorts, some by form of commandment, uthers by way of council, and others by way of ●mple direction: In the Constitutions & Rules it is ●en the very same, for their are articles that say: ●he sisters may do such a thing: and others that ●ye, they shall do itt, or take heed they do it not: ●me of these are counsels, and others commandments, those who would not subject themselves ● the counsels and direction, they should transgress against loving Obedience, and this should witness in them great remissness of hart, and ●f having very little of the of God: to do but only that which is commanded, and no more: ●d although they do not transgress the Obedience that they have vowed, which are those of cō●aundements, and counsels when they are not ●biect unto direction, nevertheless they transgress loving Obedience, which all the Religious of th● Visitation ought to pretend and practise.  
§. 10. You ask me if a person might not very well think, when they change your Superior that she is not so capable, as the other you have ha● and that she hath not so much knowledge of t●● way, whereby she ought to guide you, Certain we are not able to hinder our thoughts; but to resolve or abide in them, this is that which we oug●● not to do; For if Balaam was so well instruct●● by an ass, with much more reason ought we believe, that God, who hath given us this Superiors will cause her to teach us according to his will, ● though it may be not according to our will. O● Lord hath promised that the true obedient pers● shall never err. No truly, the person who ve● follow indistinctlye the will and direction of t● Superiors whom God shall establish over him, ● though the Superiors were never so ignora● and did lead their inferiors according to th● ignorance, yea through rugged and dangerous wa● the inferiors submitting themselues, to all that is ● manifestly sin, nor against the commaundem● of God, and the Holy church, I can assure you ● they shall never err. The true obedient pers● sayeth the holy scripture, shall speak of victor● that is to say, he shall become victorious, in difficulties through which he shallbe carried Obedience, and shall come forth of the wa● through which he did enter by Obedience, w● honour, how dangerous soever they may be should be a pretty kind of Obedience, if ● would not obey, but those Superiors who sho● be pleasing to us: If this day you have a Superi●● of great esteem, aswell for her quality, as for virtues, you willingly obey with a good hart▪ morrow you shall have another, who will not 〈◊〉 much esteemed, and you do not obey her with so ●ood a hart as the other, yielding her the like Obedience, not esteeming so much, that which she ●●yeth to you, nor performing your duty with ●●at satisfaction. Ah! who seethe not, that you did ●bey the other out of your inclinations and not ●urelie for God: for if it were so, you should have ● much pleasure, and make as great esteem, of ●at which this telleth you, as you did of that ●hich the other did say. I have often used to speak ●ne thing, that is good always to be spoken of: because it ought always to be observed, to wit: ●hat all our actions ought to be practised according to the superior part: for it is so that we must ●ue in this house, and not according to our senses, ●●d inclinations. Whithout doubt I shall have more ●●ttisfactiō, touching the inferior part of my soul ● do that which one superior to whom I have ●n inclination, shall command me; then to do that ●nother biddeth me, to whom I have it not: but ● I do obey equally touching the superior part, sufficeth, and my Obedience is worth more, when have less content in doing it, for herein we ●hewe it is for God, and not for our pleasure that ●ee do obey: There is nothing more common in ●e world, then in this manner to obey those we ●ue: but for the other, it is exceeding rare, and not practised but in Religion. But it may be you will ●y, Is it not permitted to disapprove that which ●is Superior doth, nor to speak, or consider ●herefore she maketh these ordinances, which the ●ther did not? O truly no, never my dear daughters, so that it be not manifestly against the commandments of God: for than we must neither ●bey nor approwe it: but in whatsoever else, the inferiors ought always to make their proper ●●dgment to believe and confess, that the Superiors do very well, and that they have good reason do it: she that should do otherwise, should n● herself Superior, and the Superior her inferior sinces he maketh herself examiner of her cau● No, we must bow our shoulders under the b● then of holy obedience, believing that both th● Superiors have had good reason to make the ●●maundements they have done, although differe●● and contrary the one to the other.  
§. 11. But shall it not be lawful for one t● hath already lived long in Religion, and who h● done great services therein; to withdraw hers● a little from obedience, at least in some small ●●ter? O good God what should this be, but to ● as a Master Pilot, who having brought his ba● to the haven, after he had long & painfully labour to save it from the raging waves of the sea, would the end, being arrived in the haven, break his shi● and cast himself into the sea; should not one in●● rightly that he were a fool? For if he had tended this he needed not to have laboured so m● to have brought his barque within the haven.  
The Religious man who hath begun, hath ● done all, if he do not persevere unto the end, must not say, that it appertaineth but to Novices be so exact; although that we see ordinarily all Religions, the novices very exact & mortific It is not that they be more obliged than the Professed; O no; for they are not obliged as yet a thing at all; but they persevere in obedience, fo● attain the grace of Profession. But the Professed obliged thereunto in virtue of the vows they h● made, which having done, it is not sufficient to ● Religious, if they observe them not. The Religi●● who thinketh she may be remiss in any th● after her Profession, yea after she hath lived a l● time in Religion, deceiveth herself exceeding ●r Lord shown himself mu●h more exact in death, then in his infancy, permitting himself ●ee handled, and used as I have said, and this is ●ugh of obedience, for to win your affection ●revnto.  
12. It resteth only to speak a word touching question was made to me yesterday in the euē●● to wit, if it be lawful for the sisters to tell ● an other, that they have been mortified by the ●eriour, or Mistress of Novices upon any oc●●on? I answer, this may be spoken of, in three ●es; The first is, that a sister may say: good God ●r, our Mother knoweth very well how to mor● me; being very glad, because she hath been ●rthy of this mortification, and because the Superior by this means hath caused some little gain ●er soul; saying she had good reason so to do, ● not to spare me. Thereby imparting her con● to her sister, to the end that she assist her to ●ake God: The second manner in which one ● speak; is to disburden herself; finding the mor●atiō or correction to be very heavy, she goeth ●ischarge it upon her sister to whom she impar● it, who bemoaning her, litghtneth in some sort trouble: and this manner is not altogether so superable as the first, because they commit an imperfect to complain: but the third should be absolute●●●aught, to wit, to speak by way of murmu●ō and despite, and to make it known that the Su●●●●our hath done wrong. Now, as for this kind, I we very well they do it not in this house by grace of God: of the first kind although it be ● evil to speak, it should be notwitstanding ●e good not to speak, but rather to exercise ●n selves internally and rejoice with God. In second manner truly it must not be done, ●y means of our complaining, we lose the merit of mortifcation. Do you know wh● must be done, when we are corrected and mortified? we must take this mortification as an appl● of love, and hide it in our hart, kissing it and cherishing it the most tenderly that is possible for ● Furthermore, to say, I come from speaking wi● our mother, and I am as dry as I was before; I s● there is no other course but to adhere to God: F● my part I receive not any consolation from cre●tures, I have been less comforted than I was; th● is not to the purpose. The sister to whom s● speaketh this, should answer very gently: ● dear sister, if you were so well united to God, you say you must be, before you go to speak t● our mother, than you would not have any discontent, because she hath not comforted you. But ● the sense you speak of, that one must endeavour ● unite herself to God, take heed that in seeki●● God when creatures fail, he permit not himself so to be found: For he will be fought before ● things, and in the contempt of all things; Because creatures do not content me, I will seek the creator; O no, The Creator doth deserve that I forsa●● all for him, even as his will is, that we should do▪ Therefore when we depart from the Superiors full of ariditye, not having received one on● drop of consolation, of necessity we must be● our aridity and dryness as a precious balm, ma● of the affections that weme have received in ho● prayer, as balm, I say; and let us be very caref● not to spill any part of this precious liquor, whi● hath been sent us from heaven as a noble gift, to ● end we may perfume our hart, with the deprivation of consolation, which we thought to me● with, in the words of the Superior. But there a thing to be noted upon this subject; which this, diverse times you carry a dry and hard ha● when you go to speak to your Superior, which ●nnot be capable to be watered, or moistened ●ith the water of consolation, for so much as it is ●ot susceptible, nor able to receive what the Superior sayeth: and although she speak very well according to your necessity: notwitstanding it see●●eth not so to you. At another time when you shall ●aue a tender and well disposed hart, she shall not ●●eake above three or four words, much less pro●●table for your perfection, than the other were, ●ut shall comfort you: and wherefore? because ●our hart was disposed for it. It seemeth to you ●●at Superiors have consolation upon the top of ●●eir lips, and that they can power it forth easily ●●to the hearts of whom they please which nevertheless is not so: for they cannot always be of ●ne humour, no more than others: happy is that ●erson that can keep equality of hart, in the throng ●f all this inequality of successes: one while we ●halbe comforted, a little time after we shall have dry hart, in such sort that it will cost us extreme care to produce a word of comfort.  
§. 13. Further you demanded of me, what ● had to say to you touching some exercise proper ●o kill self judgement; to which I answer, that it ● best, faithfully to abridge it from all sorts of discourse, wherein it will become master, making it ●o know that it is but the servant. For, my dear Daughters, it is by reiterared acts that we gain ●ertues; although there have been some souls, to ●vhom God hath given them all in an instant. Therefore when you find in yourself a suggestion to ●udge, whether a thing be well or ill ordained, ●utt of the discourse of your own judgement: and a ●ttle after when one shall say to you, that such a ●hing must be done in such a manner, do not study to discourse or discern, if it would be better otherwise: but make your proper judgement to be confident, that it could never be done, then in th● manner that they have told you. If they appoint you any exercise, permit not your judgement t● discern, whether it be proper for you, or not; an● be wary, for although you do the thing, eue● as it is commanded, proper judgement very ofte● obeyeth not, I would say, submiteth not itself. For it approveth not of the commandment, th● which is ordinarily the cause of the repugnance● that we have, to submit ourselves to do th●● which is desired of us, because the understanding and the judgement represent to the will, that thi● ought not to be so, or, that other means must be used, to do that which they ordained, than thos● that are appointed us, and she cannot submit he● self, for so much as she always maketh mo●● account of the reasons, that proper judgement showeth her, then of any other; For every one believeth his own judgement is the best, I neue● met with any who did not esteem his judgement, but two, who did confess to me, that they ha● not any judgement: and the one coming to me● at a time, said: Sir, I pray you speak some wha● to me of such a matter, for I have not iudgmen● enough to comprehend it; This did astonish me● very much. We have in our age a very remarkable example, of the mortification of prope● judgement in a great doctor, a man of great renown, who composed a book that he entitled Of Dispensations and commandment, th● which book falling into the hands of the Pope● he judged that it contained some erroneous propositions; and did write to this Doctor, that he should raze them out of his book. This Doctor receiving the commandment, submitted his judgement so absolutely, that he would not clear, nor explain hi● work, to justify himself, but contrariwise bewed he had done amiss, and that he was de●●ed by his own judgement, and going up into a spit, he read aloud the letter that the Pope ● written, took the book and rend it in pieces, ●ng whith a loud voice, that the Pope in iudg● this fact, had judged very well, and that he did ●roue with all his hart the Censure, and fatherly erection that he had vouchsafed to give him, as ●ng most just and sweet to him, who did deserve be rigorously punished, and that he was ●●ch astonished that he had been so blinded, as to ● deceived by his own judgement, in a thing so manifestly wicked. He was in no sort obliged to ● this, because the Pope did not command it; but ●ly that he should raze out of his book cer●e things that did not seem good: For (which ●erie remarkable) it was not heretical, nor so manifestly erroneus, that it might not be defended. ●e gave testimony of great virtue in this occasion, ● an admirable mortification of proper judgement. We mortify very often our senses, be●fe self-will intrudeth itself to mortify them; and ●ould be a shameful thing to show one's self ●borne in obedienee: what would they say of us? ● in proper judgement, very rarely, are any found ●ell mortified. For to approve that which is compounded, to be good, to love and esteem it as a ●ng which is good and profitable for us above all ●er things; O this is that wherein judgement is found ●kward and stubborn. For there are many who ● I will willingly do that you desire; but I see ●ll it would be better otherwise. Alas! what do ●u, if you nourish your judgement in this manner? ●●thout doubt it will make you drunke: for there is no ●ference between a drunken person, and he who is ● of his own judgement. David one day being in the country which his soldiers wearied, & tired ● with famine, not having any thing left whereto eat, he sent to the husband of Abigaill for ●ctualls: by ill hap this poor man was drunk, a● talking like a drunkard said; David after he h● eatten up all his robberies, hath sent to m● house ruin it as he hath done other places. And so wo● not give him any thing. Live God, said David will repay the not acknowledgement, of the go● that I have done to this man in saving his flock and not permitting that any thing of his should ●●rish, nor any harm befall him. Abigaill understanding the design of David, the next morn● went to meet him, with presents to appease hi● using these terms: My Lord what will you ● to a fool? yesterday my husband was drunk, ● spoke wickeldlye, but he spoke in drink and a fool; Sir let your anger be appeased, and lay ● your hands upon him; For you will be sorry, to na● laid your hands upon a fool. The same exc● may be made of our judgement, as of a drunken p●●son; for the one is no more capable of reason t● the other. We must therefore have a very gr● care to hinder the making of these consideration to the end we be not drunk with the reasons proper judgement, principally in that which concerns obedience.  
In fine you desire to know, if you ough to have a great confidence, and care to aduert● one an other in charity, of your defects. Y●● without doubt, my Daughter, this must be do● for to what purpose do you see a defect in y●● sister if you endeavour not to take it away by ● means of an advertisement; Nevertheless you m● be discreet in this business, for it will be no ti● to advertise a sister, while you see her indispose or troubled with melancholy: for if you mak● them, she will be in danger to reject the advertisement, the first onsett. You must expect a while, and ●en advertise her in confidence and Charity. If sister speak words to you, that savour of murmuration, and that otherwise she have her hart quiet, without doubt you may say unto her con●●dentlye, verily sister this is not well done; but ● you perceive she hath some passion moved in ●er hart; then the discourse must be changed the ●ost dexterously that you can. You say you fear ● advertise a Sister so often of the faults that she ●ath committed, because it will take from her assurance, and make her sooner fail, through ●rce of fear: O God we must not judge thus ●f the Sisters here enclosed; for this appertaineth not to any other then to the maidens of the ●orld, to lose assurance when they are advertised of their faults: Our Sisters do love their twne abjection too much to do so, although they ●e troubled: but on the contrary they will take ●reater courage, and more care to amend themselves, not to avoid the advertisments (for I ●ppose they do exceedingly love all that which ●ay make them become vile and abject in their twne eyes) but to the end, they may better perform their duty, and yield themselves more con●●rmable to their vocation.   

THE TWELFTH ENTERTAINMENT.  
OF SIMPLICITY AND RELIGIOUS Prudence.  
§. 1. THe virtue whereof we are now to treat, i● so necessary, that although I have oftentimes spoken there-of, notwithstanding, you hau● desired, that I make an entire discourse of the fame Now in the first place must be made known● what this virtue of Simplicity is. You know that commonly we call a thing simple, when it is no● embroidered, pleated, or of many colours: Fo● example, we say, behold a person that is simply apparelled, because he hath no lining in his garment I mean his habit is but of one stuff: and this is ● simple garment. Simplicity therefore is no other thing, than a pure and simple act of Charity, whic● hath but one only end, which is, to attain to th● love of God. And our soul is then simple, whe● we have no other pretention in all whatsoever we do. The famous history of the hostesses o● our Lord, Martha, and Magdalene, is very remarkable for this subject: For do you not see tha● Martha, although her end was laudable, to wit to entertain our Lord in the best manner: ye● she was not free from being reprehended by thi● divine Master, for so much as besides the very good end, that she had in her overbusy care, sh● did yet behold our Lord in as much as he wa● man, and therefore she did believe he was ● others, whom not one only meat; or one manne● of dressing, would suffice, and this was that whic● caused her to stir up and down so much, to prepare many dishes: and so she doubled this first ●nd of the love of God in her exercise, with diverse ●ther petty-pretenses, for which she was reprehended of our Lord: Martha, Martha, thou troublest ●ny self with many things, although one only is necessary, which is, this that Magdalene hath choose, ●nd which shall not be taken from her. Therefore this act of simple charity, which causeth us not ●o regard, nor have any other eye in all our actions ●hen the sole desire to please God, is the part of Ma●●e, which is only necessary, and this is Simplicity, ● virtue which is inseparable with Charity; forsomuch as it looketh right towards God: neither can it ●uffer any mixture of proper interest: for otherwise, ● would not be Simplicity; for she cannot suffer ●ny doubling of creatures; nor any consideration of ●hem, God alone findeth place in her. This virtue is ●urely Christian. The paynims, yea those who have discoursed best of virtues had not any knowledge ●hereof, no more then of Humility. For of Magnificence, Liberality, and Constancy, they have writ●● very well, but of Simplicity, and Humility, nothing at all. Our Lord himself is descended from ●eauen to give knowledge to men, aswel of the one, ●s of the other virtue, otherwise this so necessary doctrine had always been unknown. Be prudent as serpents, sayeth he to his Apostles; but moreover be as simple as Doves. Learn of the Dove to ●oue God in simplicity of hart, having but one only pretence, and one only end in all that you ●hall do, but imitate not only the simplicity of ●he love of Doves, in that they have always but ●ne mate, for whom they do all, and forasmuch only ●hey will please, but imitate them also in the simpli●●itye that they practice in the exercise and testimony that they yield of their love, for they buesie not themselues with many things, nor many love toys, but they make simply their little groanings and mournings about their young ones, and content themselves with their company, when they are present. Simplicity banisheth from the soul, the unprofitable care and solicitude that many have to seek out diversity of exercises and means for to be able to love God: so as they say, that if they do not all which the sisters have done, in their opinion they know not how to be content. Poor people they torment themseluss to find the art how to love God, and know not, that it hath no other point then to love him; they think there is a certain subtility to attain this love, the which notwithstanding is not found but in simplicltye.  
§. 2. Now when we say, that there is not any art therein, it is not to despise certain booke● which are entitled: The art how to love God: Fo● these books teach that there is no other art then to set themselves to love: that is to say, to put themselves into the practice of those things, that are pleasing unto him, which is the only means to find and attain this sacred love, provided that this practice be undertaken in simplicity, without trouble and solicitude. Simplicity embraceth truly the means, that are prescribed to each one according to their vocation, for to attain to the love of God, i● such sort, that she will not have any other motive, to gain or to be incited to the search of this love but the end itself: otherwise she should not be● perfectly simple; For she cannot endure any other aspect, how perfect soever it may be, them the pure love of God which is her only pretence. For example, if one go to the office, and you ask he● whether go you? I go to the office answereth she, but wherefore go you thither? I go to praise God; but wherefore at this howe● rather than at another? it is because the clock hath strooken, if I do not go I shallbe noted; To go to the office to praise God is very good; but the motive is not simple: For simplicity requireth, that we go thereunto drawn with desire to please God without any other respect, and the like is to be said in all other occasions. Now before we pass further, a deceit must he discovered, which is in the spirit of diverse, touching this virtue; for they think that Simplicity is contrary to Prudence, and that they be opposite the one to the other; it is not so, for virtues do never contradict the one the other; but have a very great union together. The virtue of simplicity is opposite, and contrary to the vice of craft and deceaite; a vice which is the source and spring from whence proceedeth policy, subtlety and doubleness: Craft is a mass of subtleties, deceit's, and threacheries; it is by the means of craft that we find out inventions to deceive the spirit of our neighbour; and of those with whom we have to do, for to lead to the point we aim at, which is to make them understand, that we have no other meaning in our hart, than the same we manifest by our words, nor any other knowledge of the subject whereof there is question; a thing which is infinitely contrary to simplicity, which requireth that we have the interior entirely comforme to the exterior.  
§. 3. I intent not therefore to say that we must demonstrat our motions of passions by the exterior, even as we have them in the interior; for it is not against simplicity to set a good countenance on the matter, so as they may conceive nothing amiss. There must be always made a difference between the effects of the Superior part of our soul, and the effects of the inferior part. It is true that by fits we have great commotions in the interior of our soul, upon the encounter of a correction, or of some other contradiction: but this commotion proceedeth not from our will: but all this sensible apprenhension passeth in the inferior part, the superior part consenteth not at all to this; but agreeth, accepteth, and findeth this encounter good▪ we have said, that Simplicity hath her continual aspect in the purchaseing of the love of God; now the love of God requireth of us; that we restrain our feelings and fears, and that we mortify, and annihilate them; wherefore it doth not require, that we should manifest them and make them known to others; Therefore it is not want of Simplicie, to set a good countenance on it, when we are moved in the interior; But should not this deceive those who should see us, say you; for so much as although we should be very unmortified, they would believe that we are very virtuous? This reflection, my dear sister, upon what they will say, or what they will think of you, is contrary to simplicity; for as we have said, she hath no other eye, then to content God, and not creatures, but only as the love of God requireth it. After that the simple soul hath done an action that she judgeth is her duty to do, she thinketh no more thereon, and if it comes into her mind to think what they will say, or what they will think of her, she promptly cutteth of all this, because she cannot endure any stop or stay, to divert her in her design, which is to keep herself attentive to her God, to increase in herself his divine love; the consideration of creatures moveth not her for any thing, for she referreth all to the Creator. The same is to be said of that which one may say: whether it be not permitted to make use of Prudence, for the not discovering to superiors, that which we shall think may trouble them, or ourselves, in speaking of it: for Simplicity regardeth only if it be expedient to speak, or do such a thing, & then she putteth her ●●lfe to the work, not losing time to consider, if the superior be troubled, or myself. If I have declared some thought I have had of her; or if she be not ●●oubled, nor I neither; if it be expedient for me to ●●eake it, I will not omit simply to declare my ●inde; let it happen after as God will▪ when I shall ●aue done my duty, I will not put my self to pain ●●r any other thing: we must not always fear ●ouble so much, whether it be for ourselves, or for ●nother; for the trouble of ones self is not a sin; ● I know that going into some company, one will ●●eake some words that will trouble and move ●ee, I ought not to avoid the going among them; ●ut I ought to carry myself armed with the con●●dence which I ought to have in the divine prote●ion, that it will fortify me to overcome and vanish my nature, against which I will make war; ● his trouble is not made but in the inferior part ●f our soul, wherefore we must not be astoni●ed, when it is not obeyed; I would say, when we ●e not consent to that, which it suggesteth to us: for ●at must not be done. But from whence comes ●●is trouble, but for want of Simplicity; for somuch ● we muse oftentimes to think what one will 〈◊〉, and what one will think, in steed of thinking 〈◊〉 God, and of that which ma● make us more pleasing to his divine bounty and goodness; but if I ●eake such a thing, I shall remain in more ●yne than I was before I spoke it: well, if you will ●●t declare it, and that it be not necessary, having 〈◊〉 need of instruction in this act, resolve your ●fe readily, and lose not the time to consider, ●hether you ought to declare it, or not. For there 〈◊〉 no reason to make an hours consideration ●pon all the trifling actions of our life: More●er I think in my opinion, that it is better and ●ore expedient to tell our Superior the thoughts which mortify us most; them many others which seru● for nothing, but for to prolong the discourse we have with her, and if you remain in pain, it i● nothing but immortification that causeth it; for 〈◊〉 what purpose will I speak of that, which is no● necessary for my profit, and omit that which may more mortify me. Simplicity, as we already said, seeketh nothing but the pure love of God the which is never found so well, as in the mortification of ourselves, and according to the measure that mortification increaseth, so much the mor● near we approach unto the place where we● shall find his divine love. Moreover the Superiors ought to be perfect, or at least they ought to do● the works of the perfect: and therefore they hau● their ears open, for to receive and understand a● that we will say to them without putting themselves to much pain. Simplicity intermeddleth not with what others do or will do. She thinketh of herself, yet not for herself doth she thinks but what is truly necessary; for as for other thing she always speedily turneth away her thought● This virtue hath a great affinity with humility which permitteth us not to have a worse opinion of any, then of ourselves.  
§. 4. You ask, how Simplicity must be observed in conversations and recreations? I answer you as in all other actions, although in this ther● must be had a holy freedom & liberty for to entertain ourselves with discourse, which serve th● spirit for matter of joy, & recreation. We mu● be very real in conversation, yet we must no● therefore be inconsiderate, for so much as simplicity always followeth the Rule of the love o● God; but it may happen that you shall speak som● little thing, which may seem not to be so we●● taken of all as you would desire: you must not fo● all this be musing to make reflections upon a● ●our words; No! For it is without all doubt, self-love that causeth us to make these inquiries, whether ●●at which we have said or done be well taken; Holy simplicity runneth not after her words, nor ●er actions, but she leaveth the event of them to the divine providence, to the whi●h she is souueraigne●●e united: she tourneth not her self to the right ●and, or to the left: but followeth simply on her ●ay: so that if she encounter therein any occasion ●o practi●e some virtue, she serveth herself carefully thereof, as of a means proper to attain to ●er perfection, which is t●e love of God, but she presseth not herself too earnestly to search them; ●either doth she contemn them; she troubleth her ●elfe with nothing, s●e holdeth herself quiet and peaceful, in the confidence she hath, that God knoweth her desire which is ●o please him, & this sufficeth her. But how may we accord two things so contrary? you say on the one side, that we must ●aue a great care of our perfection and advancement, ●nd on the other, you forbid us to think thereon. Mark here, if you please, the misery of human spirit; for it never stayeth, or resteth itself in a mediocrity; but it runneth ordinarily into extremities; We have this defect from our good mo●her Eve, for she did even as much, when the wicked spirit did tempt her to eat of the forbidden fruit. God hath forbidden, said she, that we ●hould touch it, in stead of saying he had forbidden them to eat it. We do not say, that you may not think of your advancement: but that you think not thereon with too much eagernes and trouble.  
§ 5. It is also want of simplicity that we make so many considerations, when we see the faults one of another, to know whether such things are necessary to acquaint the Superior withal, or no. For, tell me, is not the Superior capable of this, and to judge whether it be requisite to correct it or not; but what know I, for what intention this sister shall have done such a thing, say you? it may very well be her intention is good: Therefore you ought not to accuse her intention; but her exterior action, if there be any imperfection: neither may you say. The matter is of small consequence, and not worth the troubling of this poor sister; for all this is contrary to Simplicity. The Rule which commandeth to procure the amendment of the sisters by the means of advertisments, commandeth us not to be so considerative in this point: as if the honour of the sisters did depend upon this accusation; Truly we must observe, and expect a convenient time to give correction: For to do it sodaynelie, or passionately is somewhat daingerous: but this excepted, we ought in simplicity to do that, which we are obliged to do according to God, and that without scruple. For although it may be this person is in passion, and troubled after the advertisement, that you shall have given her, you are not the cause of it, but her immortification. And if she commit any fault upon the sudden, this will be the cause that she will avoid many others, that she would have committed in persevering in her defect. The Superiors ought not to omit to correct the sisters because they have an aversion to correction: for it may be so, that as long as we live we shall always have itt: For so much as, it is a thing totally contrary to the nature of man, to be misesteemed and corrected; but this aversion ought not to be favoured of our will, the which ought to love humiliation.  
§. 6. You desire that I speak a word of the Simplicity which we ought to have, to leave our selves wholly to be guided according to the interior, aswell by God, as by our Superiors. There are souls which will not, as they say, be guided but by the spirit of God, and it seemeth unto them, that all things they imagine be inspirations, and motions of the holy Ghost, who taketh them by the hand, and leadeth them in all they desire to do, as children, wherein truly they deceive themselues very much: For I pray you, was there ever any had a more special vocation then that of S. Paul, in which our Lord himself did speak to convert him? and notwistanding he would not instruct him, but he sent him to Ananias, saying: Go, thou shalt find a man who will tell thee what thou shalt do? and although Saint Paul might have said, Lord, and wherefore wilt not thou thyself? notwitstanding he said not so, but went very simply to do as he was commanded: and should we think our selves to be more favoured of God, than Saint Paul, believing that he will guide us himself without the means of any creature. The guide of God, for us (my dear children) is no other than Obedience, for, out of it there is nothing but deceit. It is a very certain thing, that we are not all guided by one and the self same way: yet it is not so, that each of us knoweth by which way God calleth us, this appertaineth to the Superiors, who have light from God to do this▪ we must not say, that they do not know us well; For we ought to believe that Obedience and submission are always the true marks of a good inspiration, and although it may happen, that we have not any consolation in the exercises that they appoint us to do, and that we have many in the others, it is not by consolation that ●hey judge of the goodness of our actions; Therefore we must not be tied to our proper satisfaction; for this should be to cleave to the flowers, and not to the fruit. You shall draw mo●e profit from that which you shall do, following the direction of your Superiors, than you shall in following your interior instincts, ●hich ordinarily do not proceed but from self-love, which under the colour of good, seeketh to ●ease itself, in the vain esteem of ourselves. It ● a most certain truth, that our good dependeth ●f leaving ourselves to be conducted, and governed by the spirit of God, with out any reservation, ●nd this is that which the true simplicity, that our ●ord hath so much recommended, doth pretend, ●ee simple as Doves, said he, to his Apostles; He ●ayed not there, but added further more, if you become not simple as a little child, you shall not enter ●●to the kingdom of my Father. A child, while ●ee is very little, is held in so great simplicity, that ●ee hath no other knowledge then of his mother, ●ath but one only love, which is for his mother, ●nd in this love one only desire, which is the bo●ome of his mother, being placed in this welbelo●ed breast, he desireth no other thing. The soul which hath perfect simplicity, hath but one love, ●hich is for God: and in this love she hath but one only pretence, which is to repose upon the breast ●f her celestial Father, and as a child of love to make her abode there, leaving entirely all the care ●f herself to her good Father, never more trou●ling herself for any thing, but still retaining this ●oly confidence, so that, neither the desires of virtues and graces themselves do disquiet her; and indeed wherefore serve the importune and unquiet ●esires of virtues, the practice whereof is not necessary to us? graciousness, mildness, love of our twne abjection, Humility, Sweet Charity, cordial freindshipe towards our neighbour, and Obedience, are the virtues which we ought to practise most commonly, because they are necessary for us, and the encounter of such occasions is frequent with us; but for Constancy, Magnificence, and such other virtues, that it may be we shall neue● have occasion to practice, let us not trouble ou● selves, we shall not be for this the less Magnanimous or generous.  
§. 7. You ask of me, how the souls, who i● prayer are drawn to this holy simplicity, and th● perfect forsaking all in God, aught to guide themselves in all their actions? I answer, that not onel● in prayer, but in the conduct of their whole lif● they ought invariably to walk in the spirit 〈◊〉 simplicity, and abnegation, remitting their who●● soul, their actions and successes to the good pleasure of God, by a love of perfect and most absolute confidence, leaving themselves to the mercy an● care of the eternal love, which the divine providence hath of them, and therefore they must hou● themselves constant in this course, not permitti● any alteration or reflection about themselves, to 〈◊〉 what they do, or whether they be satisfied; Ala● Our satisfactions and consolations do not satis● the eyes of God: but they only content this miserable care, and love that we have of ourselves, o● of God and his consideration. Certainly the children, which our Lord noteth unto us to be t●● model of our perfection, have not ordinarily a●● care; above all in the presence of their Father's a● Mothers, they keep themselves near to them, n●●ther regarding their satisfactions, nor consolation which they take in good part, and enjoy in simplicity, without any curiosity of considering t● causes, or the effects, love so much employing th● that they can do no other thing. He who is ve● attentive to please lovingly the celestial lover, h●● neither hart nor leisure to reflect upon himself his spirit continually tending thither where ●o● carrieth it.  
§. 8. This exercise of the continual abandoning of himself into the hands of God, doth excellently comprehend all the perfection of other exercises, its most perfect purity, and simplicity; an● whiles God permitteth us to use it, we ought n● to change it. The spiritual lovers, spouses of the celestial king, truly do view themselues, from tim● to time as Doves, who are near the most pure waters: to see if they be well accommodated to t● liking of their Lover, and this is performed in t●● examen of their Conscience, whereby they clean●● purify, and adorn themselves, the best they ma● not for to be perfect, nor to satisfy themselues; n● for the desire of their progress in welldoing, but ● obey the spouse, for the reverence they bear vn● him, and for the exceeding desire they have to g●ue him contentement: Is not this a very pure Lo●● unspotted, and very simple, since they do not purify themselves to be pure, they adorn not the● selves to be fair, but only to please their Lou● to whom if deformity were as acceptable, th● would love it as much as beauty? And so the● simple Doves do not employ care or time, n● any eagernes to wash and trim themselves: F●● the confidence that their Love giveth them of bei●● much beloved, although unworthy (I say the Confidence's that their Love giveth them, in the Lo●● and bounty of their Lover) taketh from them▪ solicitude, and diffidence, of not being sufficient fair, and the desire to Love, rather than to ador● and prepare themselves to Love, cutteth of fro● them all curious care, and maketh them conte● with a sweet and faithful preparation, ma● Lovinglye, and Cordiallye.  
8. And to conclude this point, St. Francis sen●ing his Religious into the world in a journey ga● them this advice, in steed of money, and for all the● provision: Cast your care on our Lord, and he w● feed you; I say the same to you (my most dear daughters) cast all your pretensions, your solicitudes ●nd affections, within the fatherly breast of God, ●nd he will guide you; nay he will carry you wheere his love will have you. Let us hear and imitate our blessed Saviour, who as a most perfect psalmist singing the sovereign sonnets of his love, ●ppon the tree of the cross, concludeth them thus; My Father, I commend and commit my spirit into ●y hands; having said this, (my dear daughters) what remaineth but to expire, and to dye the death ●f love, not living any more to ourselves but ●ESVS CHRIST living in us? Then shall cease all the ●nquietnesse of our hart, which proceedeth from the ●esire that self love suggesteth, and from the tenderness, that we have in and for ourselves; which ●auseth us secretly to be very busy in the search ●f the satisfactions and perfections of ourselves. ●nd being embarked within the exercise of our ●ocation under the wind of this simple and loue●ng confidence, without perceaving our progress ●ee shall do very much, not going we shall ●ett forward, and not moving from our place, we ●hall draw near our country, as those do who ●ayle on a full sea, under a prosperous wind. Then ●re all the events and variety of accidents which ●appen received sweetly and mildlye; For he who ●s in the hands of God, and reposeth within his ●reast, who is abandoned to his love, and committed to his good pleasure, what is it, that may be ●ble to shake and move him? certainly in all occurrences, without studying like a Philosopher, ●ppon the causes, reasons, and motives of events, ●ee pronounceth from his hart, this holy acceptatiō●nd consent of our Lord: yea, my father, for so it hath been pleasing in thy sight; Then we shallbe ●all imbrued in sweetness and mildness towards our sisters and neighbours; for we shall see these souls within the breasts of our Saviour; Alas! He● that regardeth his neighbour out of it, runneth hazard to love him neither purely, constantly, no● equally; But therein who would not love him who would not support him? who would not suffer his imperfections? who would find any defect in him? who would find him distasteful or burdens some? Now this neighbour (my most dear daughters) as he is within the breast of our saviour, i● there so well-beloved, and so amiable, that the loue● died for love of him. Furthermore the natural love of consanguinity, good countenances, welbe● seem, correspondences, sympathies, and other graces shall then be purified, and reduced to th● perfect obedience of the most pure love of th● good divine pleasure: and truly the greatest goo● & happiness of souls who aspire to perfection should be, not to have any desire to be beloue● of creatures, but by this love of Charity, whic● affectionateth us to our neighbour, and ●each o●● in their degree, according to the desire of o●● Lord.  
§. 10. Before I end, I must speak a word 〈◊〉 the prudence of the serpent; for I have considere● that if I did speak of the simplicity of the Dou● you would quickly object unto me the Serpen● Many have demanded what serpent it was 〈◊〉 whom our Lord would have us learn Prudence: omitting all other aunsweres that may be● made to this question we will now take th● words of our Lord: be Prudent as the serpen● who, when he is taken, exposeth all his body t● save his head; in like manner ought we to do● exposeing all to danger, when it is requisite for t●● conserve our Lord and his love whole and inti●● within us: For he is our head, and we are h●● members: and this is the Prudence that we ought ●o have in our Simplicity. Furthermore you must remember, that there are two sorts of Prudence ●vherewith we must be furnished, to wit natural, and supernatural. Touching the natural, it must be well mortified, as not being wholly ●ood, suggesting unto us many considerations, and ●nnecessarie preventions and foresights, which ●ould our spirits very far of from Simplicity.  
The true virtue of Prudennce ought indeed to ●ee practised, for so much as it is a spiritual salt, ●hich giveth taste and favour to all the other virtues: But it ought so to be practised by the Religious of the Visitasion, that the virtue of simple confidence's surpass all; for they ought to have an ●ntire simple confidence, which may cause them to remain in repose, between the arms of their celestial Father, and their most dear mother ●ur Bl. Lady, being before assured they will always protect them; with their most amiable care, since they are assembled for the glory of God, and the honour of the most holy Virgin. God be blessed. Amen.   

THE THIRTEENTH ENTERTAINMENT.  
OF THE RULES AND SPIRIT of the Visitation.  
§. 1. It is a very difficult thing which you demand of me, to wit what is the spirit of you● Rules, and how you may understand them; No● before we speak of this spirit: You must know● what, it meaneth to have the spirit of a Rule; fo● we hear it ordinarily spoken, such a Religion hath the true spirit of his Rule. We will take o● of the holy Gospel two examples, which are ver● proper for to make you comprehend this. It is said that St. John Baptist was come in the spirit a● virtue of Elias, and therefore he did reprehend sinners boldly and rigorously, calling them viper's brood, and such other words; But what was th● virtue of Elias? It was the zeal which proceed● of his spirit, for to annihilate and punish sinne● making fire fall from heaven to overthrow and ● fund those who would resist the Majesty of ● Master. This was then a spirit of rigour that Eli● had. The other example that we find in the Gospel's, which serveth to our purpose is: That o● Lord desiring to go to jerusalem, his discip● dissuaded him from it, because some had affecti● to go into Carphanaum; & others into Betha● and so they endeavoured to lead our Lord to ● place whither they would go. It is no new thi● to have inferiors guide their master's accordi● to their will; But our Lord, who was facill● condescend, notwithstanding settled his ● (for the Evangelist useth the same words) go unto jerusalem, to the end that the Apostles ●hould not press him further, not to go thither. Then going towards jerusalem, he desired to ●asse through a town of Samaria; but the Sama●itans would not permit him; wheruppon Saint ●ames and Saint John being in choler, were so angry against the Samaritans, for the inhospital●tye shown towards their Master, that they ●yed unto him: Master, wilt thou that we make ●ere fall from heaven to consume them and punish ●em for the outrage they have done thee? And ●ur Lord answered them, you know not of ●hat spirit you are; as who would say, do you ●ot know, that we are no more in the time of ●lias, who had a spirit of rigour, and although ●ee were a very great servant of God, and did well ● doing that which you would do, notwithstanding you should not do well to imitate him: For ● much as I am not come to punish and confound ●nners; but to draw them sweetly to penance ●d to follow me.  
§. 2. Now Let us see what the particular spi●t of a Rule is. The better to understand this, exā●es must be alleged of Religion in general; and ●erwardes we will return to ourselves. All religion's and all assemblies of devotion have ●e spirit, which is general, and each-one ●th one which is his in particular. The general, ● the pretence that they all have to aspire to ● perfection of Charity; but the particular spi●t is the means to attain to this perfection of ●●arity: that is to say, to the union of our soul withed, and with our neighbour for the love of God; ● which is made with God, by the union of our ●ll with his, and with our neighbour by meeke●se, which is a virtue immediately depending charity. Let us now come to this particular spirit: Truly it is very different in diverse order● some unite themselves to God and to their neighbour by Contemplation, and for this cause they have very great solitude, and converse as little as may be with the world, no not one with another but at certain times: They also unite themselves with their neighbour, by the means of prayer, praying to God for him. On the contrary the particular spirit of others is, truly to unite themselves to God and their neighbour; but it is by the means of action although spiritual. They unite themselves to God; but this is in reconciling thei● neighbour unto him, by study, preachings, Confessions, conferences, and other actions of piety's and the better to perform this act towards thei● neighbour, they converse with the world, although they unite themselves to God by prayer yet notwistanding their principal end is tha● we speak of: to wit, to endeavour to conuer souls, & unite them to God. Others have a seuer● and rigoerous spirit, with perfect contempt of the world, and of all its vanities and sensualities, desiring to induce others by their example to contemns earthly things, and for this serve the asperities o● their habits and exercises. Others have another spirit, and it is a very necessary thing to know● what is the peculiar spirit of each Religion, an● pious assembly.  
§. 3. For to know this well, we must consider the end wherefore it hath been begun, and th● diverse means to attain to this end. There is a general spirit in all-Religions, as we have sa●ed: bu● it is the particular of which I speak: and to whic● we must have so great a love, that there is not an● thing which we may know that is conform t● this end, that we would not embrace with a● our hart. Know you what it meaneth, to lou● the end of our Institute? it is to be exact in the obseruanee of the means to attain to this end, which are our Rules and Constitutions, and to be very diligent to do all that belongeth and helpeth to observe them the more perfectly: this is to have the spirit of our Religion. But this exact and punctual observance must be undertaken in simplicity of ●hart, I would say we must not desire to go beyond it, by pretences to do more than is appointed us in our Rules; For it is not by the multiplicity of things that we do that we gain perfection; but it is by the perfection and purity of intention with the which we perform them. You must therefore regard what is the end of your Institute, and the intention of your institutor, and ●ettle yourselves to the means which are appointed you to attain thereunto. Touching the end of your Institute, you must not search into the in●ention of the three first sisters that began it, no more than the jesuitts did into the first design that Saint Ignatius had: for he thought nothing less ●hen to do that which he did afterwards; as likewise Saint Francis, Saint Dominicke and others, which have begun Religious Orders. But God to whom it appertaineth to make such assemblies of piety, causeth them to flourish, in this fashion that we see they do, for we must not believe, that ●his is the work of men, who by their invention ●aue begun this kind of life so perfect, as this of Religion is, It is God by whose inspiration, Rules ●aue been composed, which are the proper means ●o attain to this general end os all Religions, that ●s, to unite themselves to God, and to their neighbour for the love of God. But as each Religion ●ath his peculiar end, and also particular means to attain to this end, and general union, so all have general means to attain thereunto, which is by the three essentialle vows of Religion. Eueri● one knoweth, that riches and the goods of th● earth, are powerful attracts, to dissipate the soul, aswell for the over great affection she hath unto them, as for the solicitudes she must have to keeps them, yea to increase them; for so much as man never hath enough of them as he desireth. A Religious person cutteth of all this at once by th● vow of poverty. And doth the same to the flesh, and to all his sensuallities, and pleasures, aswell lawful as unlawful, by the vow o● Charity. Which is a very great means to be united to God most peculiarly; for so much a● sensual pleasures do very much weaken, and depress the forces of the spirit, dissipate the har● and the love we own to God, and hinder v● from giving ourselves entirely unto him: by this means we do not content ourselves to go out of the world, but furthermore we● go out of ourselves, that is to say renouncing the terrestrial pleasure of our flesh; But muc● more perfectly do we unite ourselves to Go● by the vow of Obedience, for so much as we● renounce our whole soul, and all her powers her wills, and all her affections, to submits and subject ourselves, not only to the will o● God; but to that of our Superiors, which we● are always to regard, as the will of God himself. And this is a very great renounciation, because of the continual productions of the little wills that self love causeth. Then being thus sequestered from all things, we do retire into the intime o● our hearts, to unite ourselves the more perfectly to his Divine Majesty.  
§. 4. Now to come in particular to the end for which our Congregation of the Visitation hat● been erected, and thereby to comprehend mor● easily what is the spirit of the Visitation, I have ●waies judged that it was a spirit of a profound ●imilitie towards God, and gentleness towards ●r neighbour: For so much as having less rigour for the body, there must be so much more meekness of hart. All the ancient Fathers have determined, that where corporal mortifications, ●d austerities are wanting, there they ought to ●ue more perfection of spirit: Humility then ewards God, and mildness towards your neighbour in your houses must supply the austerity ● others. And although austerities are good in ●emselues, and are means to attain to perfe●ion, yet they will not be so good in your house; ● as much as this should be against your Rules. ●he spirit of sweetness is so the spirit of the Vi●ation, that whosoever would introduce more ●steritie therein then now there is, should incontinently destroy the Visitation: for this should ●e to do against the end, for which it hath been ●ected, which is to be able for to receive ●erein infirm women and maidens, that have ●t sufficient strength of body to undertake i●, ● which are not inspired and drawn to unitte ●emselues to God, by the way of austerities ●hich they use in other Religions. It may ●ee you ●ll say to me, if it happen that a sister hath a ●ong complexion, may not she use more auste●ties than others, with the permission of the Superior, in such sort that the other sisters do not ●rceaue it? I answer to this, there is no secret, ●at passeth not secretely to another; and so from ●e to other, they come to make Religions in Regions; & from little combinations, in the end ● is dissipated. The Bl. Mother S. Teresa foretold ●mirable well the hurt which these little enterpri●s bring, of desiring to do more than the Rule ordaineth, and which the community doth no● exercise, and particularly, if it be the Superior, i● will be greater. For even so soon as her Religious shall perceive them, they will incontinently do the same; and they shall not want reason, for to persuade themselves that they do well, some thrust forward with zeal, others to please the Superior, and all this will serve for a tentation to those who cannot, or will not do the same.  
§. 5. We must never introduce, permit, no● suffer these particularities in Religion. Nevertheless excepting certain particular necessities, as i● it should happen, that a sister were oppresse● with some great vexation, or tentation, than i● should not be an extraordinary for to ask of th● superior to do some penance more than others For we must use the same simplicity that the sick● do, who ought to ask the remedies; which they think may comfort them: So that if you had a sister here, that were so generous and courageous, a● to have a will to attain perfection in a quarter o● an hour, doing more than the community, ● would council her that she should humble and submit herself, and not have a desire to be perfect but within three days, walking the train o● others. And if we meet with sisters who hau● strong and able bodies, in good time be it, notwithstanding they must not desire to go fast than those that be weak. Behold in jacob a● example which is admirable, and very proper fo● to show unto us, how we ought to accommodate ourselves unto the weak, and to stop our force, to subject ourselves to go even with them, especially when we have obligation thereunto as the Religious have to follow the community, in all that i● of perfect observance. jacob departing from th● house of his Father-in-lawe Laban, with all hi● wives, children, servants, and flocks of cattles to return into his own house, feared extremely ●o meet with his brother Esau, for so much as he ●id think his brother was always irritated against ●im, which was not so: being then in the way, ●oore jacob was greatly afraid, for he met Esau ●ery well accompanied, with a great troop of soldiers. jacob having saluted him, found him very ●entle towards him; for he said to him, my brother, let us go in company, and end our journey together; to whom holy jacob answered, My ●ord and my brother, not so if you please, for so ●uch as I lead my children, and their little pace ●hould exercise, or abuse your patience; but for me who am obliged there unto, I measure my pace to ●heirs, likewise my sheep have lately brought ●orth their young lambs, who are yet tender, and ●ot able to go so swift, and those occasions will ●ay you very much in the way. Mark I pray you ●he mild beaviour of this holy patriarch. He accommodated himself willingly not only to ●e pace of his little children; but also to his ●ambes. He was on foot, and this was a happy voyage to him, as is sufficiently known, by the blessings which he received from God all the way long, for he saw and spoke many times with the Angels, and with the Lord of Angels ●nd men; and in fine he had a better part than his ●rother who was so well accompanied. If we ●esire our voyages should be blessed of the divine ●oodnes, let us submit ourselves willingly, to ●he exact and punctual observance of our Rules, ●nd that in simplicity of hart, not desiring to dou●le exercises, which would be to contradict the intention of the institutor and the end for which ●e Congregation hath been erected. Let us then willingly accommodate ourselves to the infirm, which may be received therein, and I assure you, we shall not arrive to perfection the later for this; but on the contrary, this will be a means to lead us thereunto the sooner, because not having much to do, we shall apply ourselves to perform our duty with the greatest perfection that shall be possible for us. It is this wherein our works are most pleaseing to God; for so much as he hath not regard to the multiplicity of things which we do for his love: (as we have said even now) but to the fervour of Charity wherewith we effect them. I find if I be not deceived, that if we determine with ourselves to observe our Rule perfectly, we shall have business enough, without charging ourselves with more, for so much as all that which concerneth the perfection of our estate is comprised therein. The blessed mother Saint Teresa sayeth that her Religious were so exact, that it was expedient that the Superior had a very great care to speak of nothing, but what was very fit to be do: because that without any other bidding, they would set themselves to do it; and for to observe their Rules more perfectly, they were punctual in the least little. She reporteth that one time, there was one of her Religious, who having not well heard a Superior command her, said to her, that she did not well understand what she said, and the Superior answered her very rudely and inconsideratlye: Go put your head into the well (said she to her) and you shall understand it. The Religious was so ready to departed, that if they had not stayed her, she was going to cast herself into a well. Truly there is less to be done to be exact in the observance of the Rules, then to be willing to observe them but in part.  
§. 6. I cannot sufficiently declare of what importance this point is, of being punctual in the least ●●ing, which serveth to observe the Rule more perfectly, as also of not desyreing to undertake any ●●ing more, under what pretext soever it be. For so ●uch as this is the means to conserve Religion in ●er integrity, and in her first fervour; & the contrary ●o this is that, which destroyeth it, and maketh it to all from her first perfection. You will ask of me, there should be more perfection to conform ●nes self so to the community, that even they ●hould not ask to communicate extraordinary by? ●ho doubteth it, my dear daughter? except it be ● a certain case, as on the Feast of our Patron, ● Saint to whom we have had devotion all ●ur life, or some urgent necessity. But touching ●ertayne petty-feruours that we have sometimes, ●hich are ordinarily the effect of our nature which huseth us to desire the holy Communion; we ●ust not have regard to this, no more than the mariner's have to a certain wind, which riseth ● the break of day which is produced of va●ours, that are exhaled from the earth, and continueth not; but ceaseth so soon as the said va●ours ●re a little ascended and dispersed, and therefore the Master of the ship who knoweth it, calls not upon the mariners, nor displaieth the sails ● set forward in favour of it; likewise we must ●ot esteemee▪ every wind for a good wind; that is ● say, so many petty motions or wills for inspira●ons; to wit now to ask to communicate, by and by ● pray, them some other thing, For self love which ●waies seeketh her satisfactions, would remain ●●tirelie content with all this, and principally with ●●ese little inventions, and will not cease to furnish ● always with new: this day when the community doth communicate, she will suggest to us, ●at for humility you must ask to abstain, and when the time of humbling ourselves shal● come, it will persuade us to rejoice, and to ask● the holy Communion to this effect; and so we shal● never have done. we must not hold those thing which are out of the Rule for inspirations. if it be● not in extraordinary cases, which perseverance maketh us to know, that it is the will of God, as i● is sound touching the sacred Communion, in two or three great Saints whose directours would have them daily to communicate. I find this to be an act of very great perfection, to conform our selves in all things to the community, and never to omit the practice thereof by our own election For beside that this is a very good means to vnit● us unto our neighbour, it doth hide moreover from us our own perfection. There is a certain simplicity of hart, wherein consisteth the perfection of all perfections; and it is this simplicity which maketh our soul have no other aspect the● towards God; and that she keep herself closely recollected wholly within herself, for to apply herself with all fidelity that is possible for her to the observances of her Rules, not pouring out he● self to will nor desire to undertake to do more than this. She will not exercise excellent and extraordinary things, which may cause her to be● esteemed of creaturrs; and therefore she holdeth herself very low (or) abject in herself, and hath no great satisfactions; for she doth nothing o● her own will, nor any thing more than others and so all her sanctity is hidden from her eyes God only seethe it who delighteth himself in he● simplicity, by the which she ravisheth his hart, and uniteth herself to him. She cutteth of at a blow all the inventions of self-love, which taketh a singular delight to enterprise great and excellent things and such as may cause us to be much esteemed above others. Such souls do totally enjoy great ●eace and tranquillity of spirit. We must nei●her think nor believe, that doing nothing more ●hen others, and following the community, we ●aue the less merit. O no! For perfection consists not in austerities. Although they be a good ●eanes to attain thereunto, and that they be good in themselves, notwithstanding for us they ●re not: because they are not conform to our Rules, nor to the spirit of them, it being more perfection to keep ourselves within their simple observance and to follow the community, than ●o desire to exceed it. The person who will keep ●er self within these limits, I assure you she shall ●inish a great journey in short time, and shall bring ●uch fruit to her sisters by her example. In fine when we are to row it must be done by mea●ure: the galleyslaves who row upon the sea, ●re not so soon beaten for rowing a little lazilie, ●s if they guide not the stroke of the are by mea●ure: we ought to endeavour to advance all the novices very equally, in doing the same things, to ●he end they row equally, and although all do it ●ot with equal perfection, we cannot remedy it, ●he like is seen in all communities.  
§. 7. But you say it is for mortification that you ●ay a little longer in the choir on festival days ●hen others, because that the time that you have already endured there, hath succeeded well with you ●uring the space of two or three hours together, ●ll have remained there. To this I answer you, ●hat it is not a general rule, that we must do all ●hose things from which we have repugnance, no ●ore tken to abstain from things to which we ●aue inclination. For if a sister have an inclination ●o say the divine office, she must not omit to assist hereat under pretext of mortifying herself. Moreover on festival days the time that remaineth, which is left free to do what they please, each one may employ herself according to her devotion: yet it is true notwithstanding that having been three hours yea more in the Choir with the community, it is mueh to be feared, that the quarter of an hour that you stay there longer, i● but a little morsel that you will give to self-love.  
§. 8. In fine (my dear daughters) we must love our Rules very much, since they are the means by which we should attain unto their end. Which is for to guide us with facility to the perfection of Charity, which is the union of our souls with god, and with our neighbour: and not only this; but also to reunite our neighbour with God, the which we do by the way that we present unto him, the which is very sweet and facille▪ No woman must be rejected for want of corporal strength, provided that she have a will to live according to the spirit of the Visitation, which is (as ● have said) a spirit of humility towards God, and of Sweetness of hart towards our neighbour; and i● is this spirit which causeth our union as well with God as with our neighbour. By humility we unite ourselves with God, submitting ourselves to the exact observance of his wills, which are signified to us in our Rules: for we ought piously to believe, that they have been composed by his inspiration being received by the holy church and approved by his Holiness, which are most evident signs thereof. And therefore we ought to love them so much the more tenderly, and to bind the fast every day upon our breasts many times, in form of acknowledgement towards God who hath given them us. By sweetness of hart we unite ourselves with our neighbour, by an exact punctual comformity o● life, manners, and exercises doing neither more no● less than those with whom we live, and that which marked unto us in the way wherein God hath ●aced us together, employing and settling all the ●rces of our soul to perform them with all the perfection that shall be possible for us. But note this ●hich I have said many times, that we must be ●erie punctual in the observance of our Rules euē● the very least little, it ought not to be understood as punctuallitie of Scruple: O no! for this is ●ot my meaning, but a punctuality of chaste spouses' ●ho content not themselves to avoid the displeasure of their celestial spouse, but would do all that ●ey can, how little soever it may be, that is most ●easing unto him.  
§. 9 It shallbe much to the purpose that I propose ●●me remarkable example, unto you, to make you comprehend how acceptable to God the conforming of ourselves to the community in all things is. harken them to this that I will say to you: wherefore ●inke you did our Lord and his blessed Mother submit themselves to the law of the presentation and purification, but because of the love they bear to 〈◊〉 community. Truly this example should be ●●fficient to move Religious persons to follow their community exactly; never severing themselves frō●. For neither the son nor the Mother were in ●ny sort obliged to this law, not the son because he was God; not the Mother because she was most pure Virgin; they could easily have exempt● themselves whiout the knowledge of any person; ●r might she not have gone to Nazareth, in guisse ● going to jerusalem? But she did not so: but ●erie simply followed the community: she might ●erie well have said: The law is not made for ●y most dear son nor for me, it doth not oblige us at all: But since all men are oblige thereunto, and observe it, we will submit ourselves very willingly, for to conform o● selves to every one of them, and not to be singular in any thing. The Apostle Saint Paul say very well, that our Lord in all things must be li● to his brethren, sin excepted: But tell me was fear of prevarication, which rendered the moth●● and her son so exact in the observance of th● law? No truly it was not that; for there was n● any prevarication for them; But they were draw● by the love they carried to their eternal Father No man can love the commandment, exce●● he love him that made it. According to the measure that we love, & esteem him that made th● law, we shall render ourselves exact in the observance thereof. Some are tied to the law wi●● chains of iron, and others with chains of gold would say seculars, who observe the commaundments of God▪ for the fear they have of being damned, observe them by force, and not for love. B● Religious, and those who have care of the perfecti●● of their souls, are tied thereunto with chains 〈◊〉 gold, that is to say, by love: they love the commandments and observe them lovingly, and to observe them the better, they embrace the observance of the counsels: and David said that God hat● commanded, that his commandments shoul● be very well kept; Behold how he willet● that we be punctual in observing of them: Certainly all true lovers do so: for they avoid n● only the prevarication of the law: but also the● avoid the very shadow of the prevarication; an● for this cause the espouse sayeth that his spouse resembled a Dove, who keepeth herself besides th● rivers, that run sweetly, and whose waters ar● crystalline. You know well that the dove houlder herself secure near to the waters, because tha● she seethe there the shadows of the praying fou● ●s that she feareth, and so soon as she seethe them ●●e taketh her flight, and so she cannot be surprised. In like sort (will the Sacred espouse say) is my beloved: for whiles she flieth before the shadow ●f the prevarication of my commandments, she fears not to fall into the hands of disobedience. truly that person who depriveth himself of himself voluntarily, by the vow of obedience, ●ot to do his will in indifferent things, showeth sufficiently that he loveth to be subject in those ●●at are necessary, and of obligation. We must ●●en be exceeding punctual in the observance of ●he laws and Rules, which are given us by our ●ord: but above all in this point of following of ●he community, and we must take heed of saying ●●at we are not bound to observe this Rule, or particular commandment of the Superior, for ●o much as it is made for the weak and we are ●rong and healthful; nor on the contrary, that the commandment is made for the strong and we ●●e weak and infirm: O God there must be nothing less than this in a community. I conjure ●ou if you be strong, that you weaken yourselves ●or to yield yourselves conform to the infirm, ●nd if you be weak, I say to you strengthen your ●elues to march fitly with the strong. The great Apostle Saint Paul sayeth that he made himself all ●o all, for to gain all: who is infirm with whom am not? who is sicke with whom I am not sick? ●ith the strong I am strong. Behold how S. Paul, when he is with the infirm, is infirm, and taketh willingly the commodities necessary to their infirmity to give them confidence to do the same, ●ut when he findeth himself with the strong, he ●s as a giant to give them courage, and if he can perceive his neighbour to be scandalised with any ●hing that he doth, although it were lawful for him to do it, notwithstanding he hath such a zeal of the peace and tranquillity of his hart, that h● willingly abstaineth from the same.  
§. 10. But you will say to me, now it is the hou● of recreation, I have a very great desire to go pra● to unite myself more immediately with the diuin● goodness, may I not very well think, that the law which ordaineth recreation, doth not oblige me● since I have a spirit jovial enough of myself. No! we must neither think it, nor speak it. If yo● have not need to recreate yourself, notwithstanding you must make recreation for those who hau● need thereof; Is there not any exception in Religion The Rules oblige then all equally: ye as without doubt: but there are laws which are justly vniu● for example: The fast of Lent is commanded fo● every one, seemeth it not to you that this law, unjust, since that the church moderateth this iniu● justice, giving dispensations to those that cann● observe it? in like sort it is in Religion: the commandment is equally for all, and none of themselves can dispense therewith: but the Superior moderate the rigour according to the necessities o● every one. We must take heed of thinking, tha● the infirm are less profitable in Religion then th● strong, or that they do less, or have less merit because they do all equally the will of God. Th● Bees show us an example of that which we say. Fo● some of them are employed to keep the hive, an● others are perpetually in labour to gather honey notwithstanding those that remain in the hive eat not less honey, than those that take the pain to pick it out of the flowers. Doth it not seem to you that David made an unjust law, when he commanded that the soldiers that did guard the baggage, should part the booty equally with those tha● went to battle, and who returned all loaden wit● blows? No truly) it was not injust, for so much as ●ose that kept the baggage, kept them for those that ●d fight, and those who were in the battle, did ●ght for those that kept the baggage, so they deserved 〈◊〉 one recompense, since they all obeyed equally their King. God be Blessed.  
LIVE JESUS.   

THE FOURTEENTH ENTERTAINMENT.  
●GAINST SELFE-IUDGMENT AND THE tenderness we have over ourselves.  
●. 1. THe first question is: If it be a thing very contrary to perfection, to be subject to ●nes self-opinion: whereunto I answer, that to ●●e subject to have selfe-opinions or not to have them, ● a thing that is neither good nor evil, for so much 〈◊〉 it is natural to every one to have selfe-opinions, ●ut this doth not hinder us from attaining to perfection, provided that we tie not ourselves hereunto, or that we love them not; for it is only the love of our own opinions which is ●finitly contrary to perfection, and this is that which I have so oftentimes said, that the love ●f our proper judgement, and the esteem we ●ake of it, is the cause that there are so few peract; there are found many persons, which re●ounce their proper will, some for one subject, ●●d others for another: I say not only in Religion, but amongst seculers, and in the Courts of princes themselves: If a Prince command a cour●er any thing, he will never refuse to obey; but to avow that the commandment is well made, th● arriveth rarely. I will do what you command me in the manner you desire, will he answer but they always pause upon their, but; which is much as to say, that they know well it should b● better otherwise. None can doubt (my dear daughters) but that this is very contrary to perfection for it produceth ordinarily unquietness of spiri● variances, murmurations, and in fine it nourishe● the love of proper estimation; And therefore pr●per-opinion and selfe-iudgment ought neither ● be esteemed nor loved! But I must tell you th● there are persons, who ought to form their opinions, as Bishops, and Superiors are to do, w● have charge of others, and all such as have government: Others ought not to trouble themselves, v●lesse obedience so ordain: For otherwise th● should lose their time, which they ought to employ faithfully in retaining themselves with Go● and as the inferiors should be esteemed little atte●tiue to their perfection, if they would settle the● selves to consider their selfe opinions; so likewi● the Superioures should be held incapable of th● charges, if they did not form their opinions, a● would not take sinal resolutions, although th● ought not to content themselves therein, nor to t● themselves thereunto: for this should be contra●● to their perfection. The great Saint Thomas, w● had one of the greatest spirits that a man co● have, when he form any opinions, h● did ground them upon the most pregnant re●sons that he could: and nevertheless if he four● any one who did not approve that which he h● judged good, or contradicted him therein, h● would not dispute nor be offended in himself but suffered it willglye. Wherein be manifest● very well, that he did not love his own opinion y●t so that he did not disapprove it neither, leaving so as others should find it good or no; after he ●d performed his part he troubled himself no ●rther. The Apostles were not addicted to their ●ne opinions, no not even in things appertaining to the government of the Holy church which ●as an affair of so great importance, so that after ●cy had determined the cause by the resolution ●hich they had taken, they were not offended if any ●d censure the same, and if any did refuse to agree their opinions, although they were very well ●ounded; they did not seek to make them to be ●●ceaued by contesting nor by disputes. If then the superiors would change opinions at all encoun●s, they would be esteemed light, and imprudent their governments: so also if those who have no urges, would tie themselves to their opinions, de●cing to maintain them, and cause them to be ●ceaued, should they not be held for obstinate? yes ●elie. For it is a most assured thing, that the love self-opinion degenerateth into obstinacy, if it ●e not faytfully mortified and cut off. We see an ●mple of it even amongst the Apostles: It is an ●mirable thing that our Lord hath permitted ●ny things that the Apostles have done, worthy selye to have been written, to lie hidden under profound silence, and that the imperfection, which ●gee at Saint Paul and Saint Barnaby commits together, hath been written: It is without ●ubt a special providence of our Lord, who would ●●e it so for our particular instruction: they went ●th together to preach the holy Gospel, and took ●th them a young man called john Mark, who ●s kinsman to Saint Barnabee; These two great postles fell into dispute whether they should take 〈◊〉 with them or leave him, and finding themselves of a contrary opinion upon this fact, and not being able to agree, they separated themselves o● from the other? Now therefore tell me, ough we to be troubled, when we see some defect amongst ourselves, since the Apostles did also commit them?  
§. 2. There are certain great spirits that a● very good, but who are so subject to their opinion and esteem them to be so good, that they w● never forgo them, and good heed must be tak● not to ask it of them incircumspectlie and unawares: For after wards it is almost impossible, ● make them acknowledge and confess, that they ha● failed, for so much as they thrust themselues so fa● into the search of reasons, to mayntane that whi● they have once said to be good, that there is ● means, unless they give themselves to an excel● perfection, to make them unsay what they ha● said. There are also found great spirits, and ve● capable, that are not subject to this imperfection but very willingly dismiss their opinions, ● though that they be very good; they arm ● themselves to the defence of them, when any contrariety, or contrary opinion is opposed to t● which they have judged for good and well assu● even as we have said of the great Saint Thom● whereby you see it is a natural thing to be subi● to opinions; ordinarily melancholy persons ● more given thereunto then those that are of a ●uiall and pleasant humour; for these are eas● turned at every hand, and facile to beleeue● which is said to them. The great Saint Paula ● obstinate in maintaining the opinion that she ● form to herself, of exercising great austerity rather than she would submit herself, to the ●uise of many that did council her to abstain; a● likewise many other Saints who thought th● must macerate their bodies very much to pl● God, in such sort that they therefore refuse● obey the physician, and to perform that which was requisite to the conservation of their perishing and mortal bodies; and although this was an imperfection, they leave not for this to be great Saints and ●erie acceptable to God; the which teacheth us, ●hat we ought not to trouble ourselves, when we perceive in ourselves imperfections, or inclinations contrary to true virtue, provided that we become not obstinate to persevere willingly in ●hem: For Saint Paula and others rendering themselves stifneckt, although it was in a small matter, ●aue been reprehensible in the same. Concerning ourselves we must never omit so to form our opinions, but that we will willingly depose them when it is needful, whether we be obliged or not obliged to form them. Therefore to be sub●ect to esteem of our own judgement, and to seek out reasons to maintain that which we ●aue apprehended and found to be good, is a very natural thing: but to permit ourselves to go ●hereafter, and to be fastened thereunto would be a notable imperfection. Tell me, is it not time unprofitably lost, especially in those that have not charge, to muse on this?  
§. 3. You say, what must we do then to mortify this inclination? we must cut of that which nourisheth it; it cometh into your mind that ●our Superior erreth in commanding this or that ●o be done in such manner, and that it would be ●etter done so as you have conceived? turn from ●ou this thought, saying to yourself, Alas ● what ●aue I to do with it since it is not committed to me? It is always much better to withdraw our thought simply, then to search reasons in our mind ●o make us believe that we have done wrong▪ ●or in steed of doing it, our understanding which ●s preoccupated of her particular judgement will give us the change; in such sort that in steed of annihilating our opinion, it will give us reasons to maintain it, and acknowledge it for good. It is always more profitable to contemn it without regarding it, and to chase it away so promptly when we perceive it, that we know not what it was that it would say. It is very true that we are not able to hinder this first motion of complacence when our opinion is approved and followed; for this cannot be avoided: but we must not muse upon this complacence, we must bless God and pass it over, not troubling ourselves more with this contentment then of a little feeling of grief, which would come to us if our opinion were no● followed or found good. We must when it is required, either for Charity or of obedience to propose our advice upon the subject whereof th● question is, do it simply; but for the rest we mus● yield ourselves indifferent, whether it be receaue● or Noah. We may sometimes argue upon the opinions of others, and show the reasons wheruppon our reasons do depend but we must do this modestly and humbly, not despising the advice of others nor contesting to make ours to be received. I● may be you will ask, if it be not to nourish thi● imperfection, to seek afterwards to speak wit● those who have been of your opinion, when ther● is no more question of takeing resolution, it being already determined what ought to be done; without doubt this would be to nourish, and maintain our inclination, and consequently to commit an imperfection▪ for it is a true mark that on● submitteth not herself to the advice of others, and that she always preferreth her own particular judgement. The thing being determined which had been proposed, we must not so much as speak● nor think thereof, unless it were a thing notabl● wicked: for than if we could yet further find some invention to alter the execution, or to remedy the business, we ought to do it the most charitably that could be, and the most innocently, to ●he end not to trouble any person, nor to contemn that which they should have found to be good.  
§. 4. The sole and only remedy to cure proper judgement, is to neglect that which cometh into our thought, applying ourselves unto some better thing: for if we will permit ourselves to make reflection upon all the opinions that diverse encounters will suggest unto us; what will arrive but a continual distraction, and an impeachment of things more profitable, and which are proper for our perfection, making us become incapable to make holy prayer? For having given leave to our spirit to muse itself in the consideration of such deceits, it will always thrust itself more forwards, and will produce thoughts upon thoughts, opinions upon opinions, and reasons upon reasons which will marvelously importune us in prayer: For prayer is no other thing then a total application of our spirit with all her faculties unto God. Now being wearied out in the poursuite of unprofitable things, it becometh so much less able and apt for the consideration of the mysteries, on which we would make our prayer. Consider then this that I had to say upon the subject of the first question, by the which we have been taught, that to have opinions is not a thing contrary to perfection; but to have the love of our own opinions and consequently to esteem them. For if we did not esteem them, we should not be so amorous of them: and if we did not love them, we should little care to have them approved, and we should not be so ready to say, let others believe what they will, but as for myself: do you know what that is you would say (as for myself) verily no other thing but I will not submit myself; but rather I willbe constant in my opinion and resolution. This is, as I have many times said, the last thing that we leave; and notwithstanding this is one of the most necessary things to be quitted and renounced for the attaining of true perfection, for otherwise we shall never gain holy humility, which hindereth and forbiddeth us to make any esteem of ourselves or of all that dependeth thereon; and therefore if we have not the practice of this virtue in great recommendation, we shall always think ourselves to be better than we are, and that others come short of us, & own us respect.  
§. 5. Now enough is said upon this subject, If you ask me nothing more we will pass to the second question, which is; If the tenderness that we have over ourselves do not hinder us very much in the way of perfection: That you may understand this the better, I must put you in mind of that which, you know very well, to wit, that we have two loves in us, the affective love, and the effective love: and this is aswell in the love that we bear towards God, as in that which we have towards our neighbour, and furthermore towards ourselves: but we will speak here but of tha● of our neighbour, and then we will return to ourselves. The divines to make the difference o● these two loves to be the better comprehended are accustomed to serve themselves with the comparison of a Father who hath two sons, the one of them is a little minion, as yet a very child, o● good grace: And the other is a perfect man, a brave and generous soldier, or of some other condition. The Father exceedingly loveth these two sons, but with a different love; For he loveth the little one with an extreme tender and affective love; mark I pray you, what is there that he doth not permit this little infant to do unto him? He dandels him, he kisseth him, be sets him upon his knees, holdeth him in his arms, with exceeding delight aswell to the child as to himself; if the child be stung with a Bee, he ceaseth not to blow upon the hurt, until such time as the grief be appeased; If his eldest son had been stung with a hundred Bees, he would not have vouchsafed to move his foot, although he love him with a great, strong, and  love. Consider I pray you, the difference of these two loves; for although you have seen the tenderness that this Father hath to his little one, he doth not therefore ●eaue his design to send him forth of his house, ●nd to make him a Knight of Malta, appointing his ●lder son to be his heir, and inheritor of his estate: This elder than is loved with effective love, ●nd the other little one with affective love, the one and the other are loved but differently; The ●oue that we have to ourselves, is of this sort affective and effective. The effective love is it, that ●ouerneth great persons, ambitious of Honour and ●f Riches; for they do procure to themselves as much goods as they can, and are never satisfied in ●etting: these love themselues exceedingly with this ●ffectiue love: But there are others that love themselves more with the affective love, and these are ●ose, who are very tender of themselves, and who no nothing but bemoan, dandle, cherish, and congrue themselves, and who fear so much all that ●ay hurt them, that it is a great pity to behold ●em: If they be sick, when they have no more ●●yne then in their finger's end, there is no●ing more hurt than they are, they say they are ●ost miserable, no evil, how great soever it be, is comparable to that they suffer, and they canno● find medicines sufficient to cure them, they cease not to medicine themselves, and in thinking to conserve their health they lose it and ruinated i● altogether: if others are sick it is nothing; in fine there is none but they who are to be bemoane● and are subject to weep tenderly over themselves endeavouring thereby to move those that see them to compassion; They take little care, whethe● others esteem them patiented or no, so that they believe them to be very sick and afflicted: imperfections certainly proper to children, and, if I dur● say it, to women, and furthermore amongst men to those that are of an effeminate hart and little courageous: for amongst the generous this imperfection is not met with all, for well made spirits stand not upon these childish toys and sottis● delicacies, which are proper for nothing but t● stop us in the way of our perfection: and yet for a this, we cannot endure that one esteem us delicate; is not t●is very much tenderness?  
§. 6. I remember a thing that happened to m● returning from Paris. I encountered in a house t● Religious women with this accident which serves to my purpose, and truly I had more consolation in this encounter, than I had in all n● journey, although I had met with many very virtuous souls; but this one did comfort me abou● all. There was in this house a maid who ma● her trial or novitiate she was marvelously gent● docile, subject, and obedient: in fine she had all t● most necessary conditions to be a true Religion woman: in the end it happened by misfortune, th● her sisters did mark in her a corporal imperfect which was cause that they began to be in dou● whether they aught not to dismiss her for t● cause. The mother Superior loved her very mu● and was troubled to do it: but notwithstanding the sisters did strongly ground themselves upon this corporal incommoditye: Now when I was there, the matter was referred to me touching this good poor soul, who is well descended; she was brought before me, being there she placed herself upon her knees, It is true my Lord, said she, that I have such an imperfection, which truly is so shameful (naming it aloud with great simplicity) I confess that our sisters have very great reason, not to be willing to receive me, for I am insupportable in my defect; But I beseech you to be favourable unto me, assuring you if they receive me exercising their charity towards me, that I will have a great care not to trouble them, submitting myself with all my hart to keep the garden ●or to be employed in other offices whatsoever they be, that may keep me far of from their company, to the end I may not molest them. Truly this maiden touched my hart, O she was not much tender of herself: I cannot hold myself from saying, that I would with all my hart have the same natural defect, and withal have the courage to declare it before the whole world with the same simplicity that she did before me; she had not so much fear of being disesteemed as many others have, neither was she so tender over herself; she did not make any of these vain and unprofitable considerations, what will the Superior say if I declare this or that to her? if I ask her any help or relief, she will say or think, that I am very delicate: and if it be true, why would you not that she should think so? But when I tell her my necessity she maketh me so cold a countenance, that it seemeth that she is not pleased with it: It may very well be, my good daughter, that the Superior having other things enough in her head, hath not always attention to smile or speak very graciously, when you delare to her your grief, and this is it you say which troubleth you, and taketh from you the confidence to speak to her of your infirmities: O God my dear daughters these are childish toys, we must go simply: If the Superior or the mistress have not entertained you as you desire, one time, yea many; you must not be disgusted therefore, nor judge they do always the same: O no: Our Lord will touch them it may be with his spirit of sweetness, for to yield themselves more pleasing at our next return; so we must not be so tender as to desire always to speak of all the infirmities we have, when they are not o● importance: a little head ache, or a little tooth ache, which will quickly pass perchance if you would bear it for the love of God, there is no need to go speak to make yourself to be beemoaned a little▪ it may be you will not speak to the superior, o● to her that may take care to ease you; but with more facility to others▪ because say you that you would suffer this for God, O my dear daughter, if it were so that you would suffer it for the love of God, a● you think: you would not go to tell it to another that you know well, will find herself obliged to declare your grief to the Superior, and by this means fetching a compass you shall have your contentment, but in good earnest you had better make your demand simply to her that can give you leave to take it; for you know well, that the sister that you speak to of your headache, hath not power to bid● you go lie down on your bed; this then is no other design or intention (although we think not so expressly) but to the end to be bemoaned a little by this sister, and this doth greatly satisfy self-lover Now if it hap by encounter that you speak it (the sister it may be ask you how you do at that time) there is no harm, so that you tell it simply, without aggravating it or bewailling yourself; But more than this, must not be spoken but to the Superior, or to the mistress; you must no more be afraid, although they be a little rigorous in correcting such a fault; For, my dear daughter, you take not from them the confidence and liberty to correct you, go simply then, tell them of your grief: I believe well that you take more pleasure, and are more confident to tell your pain to her who hath not the charge to comfort you, them to her that hath care and power to do it: whiles you do so; every one bemoaneth you, and all set themselues a work to provide you remedies, whereas if you told it to the sister who hath charge of you, you must enter into subjection to do that which she should ordain, and whiles with all your hart you avoid this blessed subjection, self-love seeketh to be your governess and yet, mistress of your will, But if I tell the Superior (you reply,) that I have the headache, she will bid me take my rest, well: what is that to the purpose? If your necessity be not such, it will cost you little to say, mother or sister I think I am not so ill as to say me down on my bed; and if she say, you shall do it notwithstanding, go your ways simply: for we must always observe great simplicity in all things; to walk simply is the true way of the Religious of the visitation, which is exceeding pleasing to God and most assured. But seeing a sister that hath some trouble in her mind, or some other incommodity, not to have the confidence or courage to overcome herself to declare it to you, and you perceive very well that the want thereof doth carry her into some melancholy humour; ought you to call her to you, or to let it come of herself? In this, consideration must govern us: for sometimes we must condescend to informing ourselves what the matter is, and at other times we must mortify these humours, in letting them alone, as who would say, you will not overcome yourself to ask remedy for your pain, suffer it then in good time, you deserve it well.  
§. 7. This delicacy is much more insurpportable in things of the spirit then in corporal: and yet it is most infortunatlie practised and nourished by spiritual persons, who would be Saints in an instant, desiring notwithstanding that it should cost them nothing, no not the suffering of the combatts the inferior part causeth them, by the feeling that it hath in things contrary to nature, and yet will we or will we not we must have courage to endure it, and consequently to resist these schirmishes all the time of our life in many encounters, if we will not become bankrupt in the perfection that we have undertaken. I always desire very much that we distinguish the effects of the superior part of our soul, from the effects of the inferior part, and that we be never astonished at the productions of the inferior part of our soul how evil soever they be. For that is not capable to stop us in the way, provided that we hold ourselves constanc in the superior part, to advance ourselves always forward in the way of perfection, without studying and losing our time, to bewail ourselves, that we are unperfect, and worthy of compassion, as if we were to do no other thing, then lament our misery and misfortune, for being so backward to come to the top of our enterprise. This good virgin of whom we have spoken was nothing tender or reserved in speaking to me of her defect: but she told it me with a hart and countenance very assured, wherein she pleased me much. But for us it doth us so great good to weep upon our defects to content self love. We must (my dear daughthers) be very generous, and not astonished to see ourselves subject to a thousand sorts of imperfections, and yet have a great courage to contemn our inclinations, our humours, fantasticallnesse, and delicacies, faithfully mortifying all this at every occasion: and if notwithstanding we happen to commit defects now and then, we must not therefore be at a stay; but must raise our courage up again to be more faithful at the next occasion, and so pass further, making progress in the way of God, and in the renuntiation of ourselves.  
§. 8. You demand moreover, if the Superior seeing you more sad than ordinary, ask you what is the matter: and you seeing many things in your head that molest you, cannot tell what it is; how must you do then? you must say simply, I have many things in my head, but I know not what it is. You fear say you, the Superior will think you have not confidence to tell her; But what ought you to care, what she thinketh or thinketh not; provided that you do your duty, whereof do you trouble yourself? so that to say, what will she say if I do this, or that, or what will the Superior think, is exceeding contrary to perfection, when we settle ourselves therein. For you must always remember in all that I say, that I intent not to speak of that which the inferior part of the soul doth: for I make no reckoning of it, it is then the superior part that must contemn this what will they say? or what will they think? this happeneth to you, when you have rendered an account of your conscience because you have not sufficiently told particular faults; you say you think the superior will say or think that you would not tell her all: it is the same of this rendering of account, as of confession: We must have an equal simplicity in the one and in the other. Now tell me, should I say, if I confess such a thing, what will my confessor say, or what will he think of me? Let him think and say what he will, provided that he hath given me absolution, and tha● I have done my duty, it sufficeth me: and as after confession it is not time to examine ourselves, to see if we have told all that we have done: but i● is the time to keep ourselves in tranquillity closely attentive to our Lord, with whom we are reconciled, and to give him thankes for his benifitts, it being nothing necessary to make a search o● that which we have forgotten: in like manner it is when we have rendered our account: That which cometh to our mind must be simply told, after it must no more be though of: But even as it woul● not be a good preparation to go to confession not to be willing to examine ourselves, for fear● of finding something worthy to be confessed: in like sort we must not neglect to enter into our selue before the rendering of account, for fear of finding something, which should be troublesome to speak Nether must you be so tender to speak all, nor to runne to the superior to cry hola for the least payn● that you feel, the which it may be willbe passed within a quarter of an hour. we may well learn to suffer somewhat generously these small matters for whic● we cannot procure remedy, being ordinarily th● productions of our imperfect nature; as are these inconstancies of humours, of wills, of desires, whic● produce sometimes a little perplexity; sometimes a desire to speak, and then all of a sudden a great aversion t● do it, and the like, to which we are subject, an● shallbe as long as we live in this passing and decaying life. But touching this pain that you say you have and which taketh from you the means to keep yo● attentive to God, unless you go presently to decla●● it to the superior, I say to you, that you must note that it may be it taketh not from you the attention to the presence of God; but rather the sweetness of this attention: Now if it be but this, if you have the courage and the will as you say to suffer it without seeking of comfort, I tell you that you shall do very well to do it; although that it do bring you some little unquietness provided it be not too great: but if it should take from you the means to draw near to God, at that time you should go to let the Superior knowe of it, not to seek comfort, but to gain way in the presence of God, although there would be no great harm to do it for your comfort: moreover the sisters must not be so tied to the kind entertainment of the superior: That if she speak not to them according to their content, presently they persuade themselues by consequence that they are not believed. O no, our sisters do love humility and mortification too much, to be from henceforth melancholy upon a light suspicion (which may be without ground) that they are not so well beloved as lemma ourself maketh them desire to be.  
§. 9 But (some one will say) I have committed a fault against the superior, and therefore I enter into these apprehensions that she is displeased with me, & in a word that she will not have me in so good esteem as she hath had. My dear sisters, all this discontent is made by the commandment of a certain spiritual Father who is called self love, who beginneth to say, how? have I failed in this manner? what will our mother say or think of me? O! there is nothing to be expected that is good of me, I am a poor miserable creature, I shall never do any thing that may content our mother, and the like wise lamentations: they do dot say, Alas! I have offended God, I must have recourse to his goodness hoping hat he will strengthen me: They say O I know well that God is good, he will not regard my vnfay●hfullnes, he knoweth very well our infirmity, A●? but our mother. This we renew still to continue our complaints: without doubt care must be had to please our superiors: For the great Apostle Saint Paul declareth it and exhorteth thereunto, speaking to servants and it may also be attributed to children. Serve, sayeth he; your Masters to the eye, as if he would say, have a care to please them; but after he also said. Serve not your masters to the eye, as if he had said, that they must look well to themselves▪ for to do nothing more in the sight of thei● masters, than they would do being absent, because the eyes of God doth always see them, to whom they ought to have a great respect not to do any thing that may displease him, and in so doing, they must not trouble themselves, nor car● to desire always to please men, for it is not i● their power, do the best you can not to vex or anger any person: but after this if it happen, that by your infirmity you discontent them sometimes recur persently to the doctrine that I have so often preached to you, and which I have had so grea● a desire to grave in your hearts, humble yourselves instantly before God, acknowledging your frailty and weakness, and then repair your fault wit● an act of humility, if it deserve it, towards th● person that you have disquieted, and this done never trouble yourself: For our spiritual Father which is the love of God forbids us to do so, teaching us that after we have made an act of humility even as I have said, we should re-enter into ourselves, for to cherish tenderly and dear this blessed abjection, which happeneth to us for having offended, and this well-beloved reprehension that the Superior will give us: we have tw● 〈◊〉 too judgements and two wills, and therefore we must make no reckoning of all that self love, ●elfe judgement, or self will suggesteth unto us, provided that we do make the love of God to ●aygne above self love, the judgement of Superiors yea of inferiors and equals above our own (which we must annihilate as near as we can) not contenting ourselves to subject our will, in doing all that they will have us do, but subjecting our judgement to believe that we should have no judgement, if we did not esteem this to be justly and reasonably done, rejecting also absolutely the reasons that it would bring to make us ●eleeue that the thing which is commanded us, ●bould be better done otherwise, then as they have ●idden us. We must with simplicity allege our reasons for once, if they seem good; but then we must yield without more replies, to that which ●hey say to us, and by this means make our self-judgment die, which we esteem so wise and prudent above all others; O God mother, our sisters are so resolved to love mortification, that it will be a pleasing object to behold them, consolations will be nothing to them, in comparison of the ●rice of afflictions, drinesses and repugnances; so much do they desire to render themselves like to ●heir spouse. Assist them therefore well in their enterprise, mortify them well & courageously, not sparing them: for it is that which they demand, ●hey will no more be tied to cherishings, since it is contrary to the generosity of their devotion, the which will make them hereafter, to set themselves so absolutely to desire to please God, that they will no more regard any other thing, if it be not ●roper to advance them in the accomplishment of ●his desire. It is the mark of a delicate hart, and a ●ender devotion, to permit ourselves to be carried away with every little encounter of contradiction: be not afraid; these childeshnesses of a melancholy and spiteful humour will never be● amongst us. We have so much courage, thanke● be to God, that we will apply ourselves to mak● so good progress hereafter, that it willbe agreed contentment to behold us. In the mean time my Dear daughters, let us purify our intention to the end that doing all for God, for his Honour and Glory, we do expect our recompense only from him: his Love shallbe our reward here, an● himself shallbe our recompense in all eternity.   

THE FIFTEENTH ENTERTAINMENT.  
IN WHICH IS DEMANDED WHEREIN consisteth the perfect determination of regarding, and following the will of God in 〈◊〉 things: and whether we may find a●● follow it in the wills of Superiors, equals and inferiors which we see to proceed upon their natural or habitual inclination and of some notable points touching Confessors and Preachers.  
§. 1. We must know that the determination of following the will of God ● all things without exception, is contained in o● Lords prayer in these words that we say everyday: Thy will be done in earth as it is in heau● There is not any resistance of the will of God ● heaven, all are obedient and subject to him: eu●● so say we that it may arrrive to us, and this w● ask of our Lord to do, never bringing any resistance there unto: but remaining most obedi●●● and subject, in all occurrences to his divine w●● But the souls thus determined have need to be ●nlightned, in what they shallbe able to know this will of God. Of this I have spoken very clearly in ●he book of the Love of God: Notwithstanding to satisfy the demand ●hich hath been made me, I will here say something more. The will of God may be understood in thwo manners. There is the will of God signified, and the will of good pleasure. The will of God signified ●s distinguished into four parts, which are the commandments of God, and of the Church, Coun●ells, Inspirations, Rules and constitutions. The commandments of God, and of the Church necessarily every one must obey, because it is the ●bsolute will of God, who willeth that in this, we ●hould obey if we willbe saved. He willeth also ●hat we should observe his Counsels; but not with an absolute will, but only by way of desire; wherefore we lose not Charity, neither shall we be separated from God, for not having courage, ●o undertake Obedience to his Councils; Likewise we ought not to desire to undertake the practise of all, but of those that are most conform to ●ur vocation: For there are some of them which are ●o opposite to others, that it willbe impossible without doubt to embrace the practice of the one, and ●ot to take away the means to practise the other; ●t is a council to leave all for to follow our Lord, ●aked void of al● things: It is a council to lend ●nd give allmes; tell me, the person who hath on●e forsaken and given away all that he had, of what can he give Alms, since that he hath nothing? we must then follow the conuncells that God would we should follow, and not believe ●hat he hath given them all, that we should follow them all. Now the practice of the counsel's ●hat we here ought to practice, are those that are contained in our Rules. Moreover we● have said that God signifieth his will to us, b● his inspirations, it is true: but notwithstanding he will not, that we should discern of ou● selves, if this which is inspired, is his will, muc● less that we should presumptiouslie follow hi● inspirations: neither will he that we should expect that he himself do manifest his wills, o● that he send his Angels to teach them us; Bu● his will is that in doubtful cases and of importanc● we should have recourse to those, forasmuch he hat● established over us, to guide us, and that we shoul● yield ourselves totallye subject to their council and opinion, in this which regardeth the perfection of our souls. Behold then how God manifesteth his will, which we call signified will. Moreover there is the will of the good pleasure of God the which we ought to behold in all events, 〈◊〉 would say in all that happeneth unto us, in sickness, i● death in affliction, in consolation, in adverse and properouse things, in brief in all things which are no foreseen. And according to this will, we aught always to be ready, to submit ourselves in a● occurrences, in things disaggreable, in death, as i● life; in fine in all that is not manifestly against th● signified will of God; for that is always to b● preferred.  
§. 2. This being so, we answer to the s●cond part of the demand. That you may the bett●● understand this, I must tell you what I have read● few days past, in the life of the great Saint A●seline, where it is said; that during all the tim● that he was Prior and Abbott of his Monaster he was exceedingly beloved of every one; b●cause he was very condescending permitting himself, to yield to the will of all, not only of t●● Religious, but also of strangers. One came to hi● saying, Father, your Reverence should take a little ●roth, he took it; an other came to him and said, This will do you hurt; instantly he lest it: so he did submit himself (in all that where in there was no offence to God) to the will of his brethren who without doubt did follow their own inclinations: especially the Seculers; who did also make him turn at every hand according to their will. Now this great gentleness and condescending of this Saint was not approved of all, although he was well beloved of all, so that one day some of his brethren desiring to show to him, that this went not well according to their judgement, and that he ought not to be so gentle and condescending to the will of all the world; but that he ought to make those whom he had in charge; to yield unto his will. O my children (said this great Saint) it may be you do not know with what intention I do it: know then when I remember that our Lord hath commanded, that we should do to others as we would they should do to us, I can do no otherwise; For I would that God did my will, and therefore I do willingly that of my brethren, and of my neighbours, to the end it may please our good God to do mine sometimes. Furthermore I have an other consideration, which is that after that which is the signified will of God, I cannot know better the ●ill of his good pleasure nor more assuredly, than b● the voice of my neighbour: For God doth not speak to me, neither doth he send his Angels, to declare to me what is his good pleasure. The stones, brute beasts, and plants speak not: there is no other than man, who can manifest the will of my God to me, and therefore I bind myself to this as much as I can. God commandeth me Charity towards my neighbour: and it is a great Charity to conserve one's self in union one with another, and to preserve this, I do● not find a better means, then to be gentle an● condescending: Sweetness and humble condescendence ought always to bear sway in all our actions. But my principal consideration is, to beleeu● that God manifesteth his will to me, by those o● my brethren, and therefore I obey God as oftentimes as I condescend to them in any thing. Moreover hath not our Lord said, that if we become not as a little child we shall not enter into th● kingdom of heaven? do not marvel then if 〈◊〉 be sweet, and facile to condescend as a child; sinc● in this I do no other than that which hath ben● ordained by my saviour. There is not any grea● damage, whether I go to bed or remain vpp●● whether I go thither or remain here: but i● should be an imperfection in me not to submits myself to my neighbour. You see, my dear sisters, the great Saint Anselme submitteth himself to all that which is not contrary, nor against th● commandments of God or holy church, o● against the Rules, for this obedience is always to be preferred I do not think that if they ha● desired any of this that he would have done it. O● no! But this observed, his general Rule was in these indifferent things to condescend wholly to all. The Glorious Saint Paul, after that he had said, that nothing should separate him from the Charity of God, neither death nor life, no not Angels themselves, nor all Hell if it should band against him, should be able to do it; I know nothing better (sayeth he) then to yield to all, to laugh with them that laugh, to weep with those that weep, and in fine to yield myself to every one. Saint Pachome one day making mats had with him there a child, who beholding what the Saint did, said unto him: O Father you do not well this must not be done so. The great Saint although he did make these mats well enough nevertheless arose readily, and set himself near ●nto the child, who shown him how he should ●ake them. Now there was another Religious ●an, who said to him: Father you commit two ●ults in condescending to the will of this child; For ●ou expose him to the danger of vanity; and ●oile your mats, for they were better so as you ●●d them; to whom the blessed Father answered: My brother, if God permit that the child conceive vanity, it may be that in recompense ●ee will give me humility, and when he shall ●aue given it me, I shall afterwards be able to ●●ue some to this child. There is not any great ●rme to dispose in this or that manner the bulrushes to make the mats; but it would be very great ●nger, if we have not affection to this word 〈◊〉 celebrated of our saviour: if you become not 〈◊〉 little children, you shall have no part in the kingdom of my Father. O what a great good is this, ●y sisters, to be so facile and pliable to be turned 〈◊〉 obedience at every hand!  
§. 3. Now not only the Saints have taught us is practice of the submission of our will: but also ●ir Lord, aswell by example, as by word: but how 〈◊〉 word? the council of abnegarion of ones self, ●hat other thing is it, but to renounce in all occasions his own will, and his particular judgement, follow the will of another, and to submit him●●●fe to all? always excepting that wherein we ●ould offend God. But it may be you will say, ●ee cleerlie, that this, which they would have ●ee do, proceedeth from a human will, and natural inclination; and therefore God hath ●t inspired my mother, or my sister to make ●e do such a thing? No, it may be God doth not inspire this to her; yet truly he will that you should do it; and you failing therein resist the determination of doing the will of God i● all things; and consequently the care you ought t● have of your perfection; we must then always submit ourselves to do all that they desire of us for to do the will of God; provided that it be no contrary to his will, which he hath signified i● the manner aforesayed.  
§. 4. Now to speak a word of the will of creatures; it may be taken in three kinds, by way o● affection, by way of complacence, or else without intention, or besides their design; according t● the first, our will must be very strong, to embra●● willingly these wills, which are so contrary 〈◊〉 ours, which would not be contranried; & yet o●dinarilye we must suffer very much in this practise of following the wills of others, which a● for the most part different from ours, we oug●● therefore to receive by way of sufferance the execution of such wills, and to serve ourselves of the daily contradictions for to mortify us, accepti●● them with love and gentleness; By way of complacence there is no need of exhortation to ma● us follow them: for we obey most willingly delectable thing: yea we run before these wi● to offer them our submissions. Therefore it is 〈◊〉 of this kind of will that you demand, if we m● submit ourselves thereunto: for we have 〈◊〉 doubt thereof: but of those that are far from t● purpose, and of which we know not the reas●● wherefore one desireth this of us: it is this wher● the difficulty lieth. For wherefore should I d● the will of my sister, rather than my own? also not mine as conform to the will of God as hers● this slight occurrence? for what reason ought 〈◊〉 believe, that this, which she telleth me tha● should do, is rather an inspiration of God, then ●he will that moveth me to do another thing? O God, my dear sisters, here it is where the Di●ine Majesty would make us to gain the prize of submission; for if we did always perceive very ●ell, that they have reason to command us, or ●ay us to do such a thing, we should not have ●ny great merit in doing it, neither any great repugnance, because without doubt all our whole ●ule would willingly grant this; but when the ●easons are unknowe to us, our soul repineth at it ●en our judgement stormeth, and we feel the contradiction. Now it is in these occasions, that ●ee ought to surmount ourselves, and with a childish simplicity to put ourselves to the business without discourse, or reason, and say: I know very ●ell that the will of God is, that I should rather ●e the will of my neighbour then my own, and ●●erefore I will set myself to the practice thereof ●ot considering if this is the will of God, that I submit myself, to do that which proceedeth of ●●ssion, or otherwise by an inspiration, or motion of ●ason: for we must walk through all these small ●atters in simplicity: I pray you to what purpose ●ould there be an hour of meditation made, for ● know if it be the will of God that I drink, ●hen they pray me, or that I abstain by pe●nce or sobriety, and the like small matters which ●e not worthy of consideration, and principally, if see I shall content my neighbour how little soe●●r in doing them? in things of consequence we ●●ight not to lose our time in considering them, ●●at we must address ourselves to our Superi●●rs, to the end to know of them what we have ● do, after which they are no more to be thought 〈◊〉 but when must depend absolutely on their opinion, ●●nce God hath given us them, for the guide of our soul in the persection of his Love.. And if we ought thus to condescend to the will of every one much more ought we to do it to the will of Superiors, whom we ought to esteem and regard amongst us, as the person of God himself; for indeed they are his lieutenant's; wherefore, although we should know that they had natural inclinations yea passions themselues, by the motions where of they should command sometimes, or reprehend the faults of their inferiors, it should i● no sort astonish us: for they are men as others, an● consequently subject to have inclinations, and passion's: but it is not permitted us to judge; that the command us this out of their passion, or inclination: and this thing we must be very wary n● to do; Notwithstanding if we should know● palpably that this was so, we must not omit 〈◊〉 obey sweetly and lovingly, & submit our selves with humility to the correction. It is a thing truly very hard to self-love to be subject to all the encounters; it is true, but also it is not this Lo●● that we ought to content nor hearken unto but only the most Holy Love of our souls IESV● who demandeth of his Dear spouses, a holy imitation of the perfect Obedience that he rendre● not only to the most just and good will of h●● Father; but also to that of his parents, and which more to that of his enemies, who without do●● did follow their passions in the torments, whi●● they imposed upon him, and yet good jesus submitted himself to undergo them sweetly, humb●● and lovingly. We shall see sufficiently that th● word of our Lord, which ordaineth that we ta●● up his Cross ought to be understood of receiving cordially the contradictions, which are made 〈◊〉 in all, encounters by holy Obedience, how lig●● and of how little importance soever they be. I w●● give you further an admirable example, to make you comprehend the valwe of these little crosses, that is to say, of obedience, condescendance, and pliableness to follow the will of every one: but especially of superiors. Saint Gertrude was religious in a monastery, where there was a superior, who did know very well, that the blessed Saint was of a weak and delicate complexion: wherefore she caused her to be entertained more delicately than the other Religious women, not permitting her to use the austerities, which the custom was to do in that Religion; what think you then the poor virgin did to become holy? no other thing, then to submit herself very simply to the mother, and although fervour did make her desire to do the same that others did do, yet she made no show thereof, for when they commanded her to go to bed, she went thither simply without reply, being assured she should enjoy the presence of her spouse, aswell within her bed by obedience, as if she had been in the choir with her sisters and companions. And for testimony of the great peace and tranquillity of spirit that she gained in this practice, our Lord revealed to Saint Mictild her companion, that if any would find him in this life, they should seek him first in the most Holy Sacrament of the Altar, and then in the next place, in the hart of Saint Gertrude; We must not be astonished at this, since the spouse sayeth in the Canticle of Canticles, that the place where he resteth himself is in the midday: He sayeth not, that he reposeth himself in the morning, nor in the Evening, but in the Midday, because that in the midday there is not any shadow. The hart of this great Saint was a true midday, where there was not any shadow of scruples nor self will; and therefore her soul did fully enjoy her beloved, who did take his delights in her: In fine, obedience is the sal● which giveth taste and savour to all our actions, & maketh them meritorious of eternal life.  
§. 5. Furthermore, I desire this day to speak two or three words of Confession. First I desire you should bear a great respect to the Confessors: for (besides that we are very much obliged to honour Preissthood) we ought to regard them as Angell● that God hath sent us, for to reconcile us unto hi● divine majesty: and not only this, but furthermore we ought to regard them as the lieutenant's of God upon earth; and therefore although it happen sometimes, that they show themselves men● committing some imperfections, as demanding some curiosity, which is not concerning confessiō● as, what should be your names? what penances you do? if you practise virtues? and what they are? i● you have any tentations? and the like; I would answer according to that they ask, although you ar● not obliged thereunto: for we ought not to tel● them, that we are not permitted to speak to them of any other thing then that whereof you have accused yourself: O no? we must never use thi● defect, for it is not true; you may say all whatsoever you will in Confession, provided that you speak not, but of that which concerneth your particular; and not of that which concerneth the general of your sisters. But if you fear to speak o● something they ask you, for fear of entangling you● self, as shallbe to tell them if you have any tentations; if you apprehend the disclosing of them, in case they would know the particulars thereof you may answer them I have had some, Father but by the grace of God I do not think that 〈◊〉 have offended his divine goodness therein, but neue● say, you have been forbidden to confess this or that Tell in good truth to your confessor, all that whic● doth br●●d you trouble, if you will: but I say again to you, take heed to speak of a third nor of a fourth person.  
§. 5. In the second place, we have some reciprocal obligation to the Confessors in the act of Confession to keep silent that which they s●all say unto us, unless it be something of good edification, and more than so we ought not to speak. If it happen that they give you any council against your Rules and manner of life, hear them with humility and reverence, and then you shall do as your Rules shall permit, and not otherwise: th● Confessors have not always intention to oblige you upon pain of sin to that which they say to you▪ their counsels ought to be received by way of simple direction; notwithstanding esteem them much, and make a great account of all that they shall say to you in Confession: for you cannott believe the great profit that there is in this Sacrament, for the souls that come thereunto with requisite humility. If they would give you for penance any thing that were against your Rule, pray them very gently to change this penance into an other, for so much as being against your Rule, you fear to scandalise your sisters if you should do it. Furthermore, you must never murmur against the confessor, if through his fault something happen in Confession, you may speak simply to the superior that you are very desirous if it please her to confess to some other, without saying any thing: for so doing you shall not discover the imperfection of the confessor, and also shall have the commodity to confess to your content: but this is not to be done lightly and for matters of nothing▪ we must avoid extremities: for as it is not good to support notable defects in confessions; so we must not be so delicate, that we cannot bear some small matters.  
§. 7. Thirdly, I desire very much that the sisters of the Visitation take a great care to particularise their sins in Confession, I would say, tha● they who shall have nothing remarkable whic● were worthy of absolution tell some particular sinn● for to say that they have many motions of choler, of sorrow, and the like, is not to the purpose: fo● choler and sorrow are passions, and their motion are not sin, for so much as it is not in our powe● to hinder them, choler must be disordered or caus● in us some disorderly actions to be a sin, we● must therefore particularise some thing that marketh a sin. I desire moreover that you should hau● a great care, to be very true, simple, and charitabl● in Confession, (truth and simplicity is oneself selfsame thing) telling very ●learelie your faults, without vanity & without cunning, making your account, that it is God to whom you speak, from wh● nothing can be concealed; & very charitable, no● mingling any thing of another in your Confessiō● for example, having to Confess of what you hau● murmured in yourselves, or else with the sisters that the superior hath spoken very drilie to you● do not say you have murmured at the harsh correction that the superior hath given you: but simpl● that you have murmured against the superior. Te● only the evil that you have done and not the cau●● and that which thrust you thereupon, and neue● directly not indirectly discover the offence o● others in accuseing yourself and never give willingly occasion to the Confessor to suspect who it 〈◊〉 that hath contributed to your sin also allege no● any unprofitable accusations in Confession, as to sa● you have had thoughts of the imperfections of you● neighbour, of vanity, yea and worse, you have ha● distractions in your prayers; if you have stayed d●liberatlie in them tell it in verity▪ and content no● yourself to say, that you have not had sufficient ●are to keep yourself recollected, dureing the time of your prayer, but if you have been negligent to ●eiect a distraction say so, for these general accusa●ions serve for nothing in Confession.  
§. 8. I desire moreover, my dear daughters, ●hat in this house you bear great honour to those who preach the word of God to you; truly we ●aue very much obligation to do it. For, it seems that these are celestial messengers, who ●ome as from God to teach us the way of salvation, we ought to regard them as such, and not as ●imple men; for although they speak not so well ●s celestial men, we must not therefore diminish ●he humility and reverence wherewith we ought ●o hear the Word of God, which is always the ●ame, as pure and as holy as if it were declared and ●ronunced by Angels. I mark how when I writ ●o a person upon ill paper, and in a bad character, ●e gives me thankes with as much affection, as when I writ upon better paper, and in more legible Characters; and why? because he maketh not ●eflection upon the paper (which was not good) ●or on the character (which was bad) but on me who writ to him in like sort ought we to do of the word of God: not to regard who it is that declareth it to us or preacheth it, it ought to suffice ●s that God serveth himself of this preacher to ●each it us. And since we see that God honoureth ●im so much as to speak by his mouth, how is it possible that we can be wanting to honour and ●espect his person?   

THE SIXTEENTH ENTERTAINMENT.  
TOUCHING AVERSIONS; HOW WE● ought to receive books: and that w● must not be astonished to see imperfections in Religious persons, no not in Superiors themselves.  
§. 1. THe first Question is, what it is that we● call aversion? Auersions are certain inclinations, which are sometimes natural; which ar● cause that we have a certain grudge of hart at the approach of those towards whom we have them which hindereth us that we love not their conversation, that is to say, we take no pleasure therein, as we would do in the company of those towards whon we have a sweet inclination which maketh us love them with a sensible love, because there is a certain alliance & correspondance between our spirit and theirs. Now to show that i● is natural to love some by inclination, and not others do we not see, that if two men enter into a tennis court, where two others are playing at tennis, those who enter will at the first sight have an inclination, that the one win rather then the other, and whence cometh this? since they have never seen the one nor the other, nor have heard them spoken of; nor know not if one be more virtuous than the other, wherefore they have no reason to be affectionate more to the one than the other. We must then confess that this inclination of loving some better than others is natural: we see it in beasts themselves, which have no reason ye● have this aversion, and this inclination naturally. Experience makes this plain in a little lamb newly brought forth, show him the skin of a woalfe (although he be dead) he sets himself to flight, he bleats, he hides himself under the flanks of his dam; but show him a horse (which is a much greater beast) he is nothing at all afraid, but will play with him: the reason of this is no other, but that nature giveth him sympathy with the one, and antipathy from the other. Now we must make no great account of these natural aversions, no more then of inclinations, provided that we submit ourselves wholly to reason. I have an aversion to converse with a person, whom I know to be of great virtue, and with whom I may get much profit; I must in no sort follow my aversion, which maketh me avoid the encounter of him, but I ought to subject this inclination to reason, which ought to make me to seek his conversation, or at least to remain there with a spirit of peace and tranquillity when I meet with the occasion: but there are people who have so great fear of having aversion from those they love by inclination; that they avoid their conversation, for the fear they have of meeting with some defect, which might take from them the swetnes of their affection & freindshipe. What remedy for these aversions, since none can be exempt how perfect soever he be? Those who are naturally austere, will have aversion from them that are very sweet, & and will esteem this sweetness a very great remissness, although this virtue of swetnes, be more universally loved. The only remedy of this evil (as of all other kinds of temptations) is a simple diversion, I mean, not to think thereon▪ but the misery is that we would willingly know whether we have reason or not, to have aversion from some person; O! we must never muse to seek this: lemma ourself, which never sleeps, will gild the Pill so wel● for us, that it will make us believe that it i● good, I would say, that it will make us see, that it is true we have certain reasons which will seem good to us, and then these reasons being approved of our proper judgement and self-love, ●here willbe no more means to hinder from finding them just and reasonable. O! truly we ought to take great heed of this. I extend myself to speak somewhat herein, because it is a matter of importance. We never have reason to have aversion, much less to have a desire to nourish it: I say then, when these are simple natural aversions, we must make no account of them, but divert ourselves without making show of any thing and so deceive our spirit: but we must fight and beat them down when we see that nature passeth further, and would make us departed from the submission we own to reason, which never permitteth us to do any thing in favour of our aversions, no more then of our inclinations (when they are wicked) for fear of offending God. Now when we do no other in favour of our aversions, then speak a little less pleasinglie, than we should do to a person to whom we should have great feelings of affection, this is no great matter, for it is not almost in our power to do otherwise. And when we are in the motion of this passion, they should do wrong to require that of us.  
§. 2. The second demand is, how we ought to comport ourselves in the receiving of books which are given us to read? The Superior will give to one of the sisters a book that ●reateth very well of virtues: but because she loveth it not, she will not make profit of her reading: but will read it with negligence of spirit: ●nd the reason is, that she already knoweth at her finger's ends the contents there-of, and that causeth her to have more desire they give her another book to read. Now I say that this is an imperfection, to have a will to choose or desire another book, than the same that they give us, and this is ● mark that we read rather to  the curiosity of our spirit, then to profit by our lecture. If we did read for our profit and not to content ourselves, we should be as equally satisfied with one book as with another, at least we would accept with a good will, all those our superior ●hould give us for to read. I say much more; for I assure you that if we did never take pleasure to ●ead but one only book, provided that it were good and did speak of God: yea when there should not be in it, but only this name of God, we should be content, since we should find business enough to do, after the reading of it over and over again many times. For to desire to read to content curiosity, is a sign that we have a little lightness of spirit, and that it doth not sufficiently take care to perform the good which it hath learned in these little books of the practice of virtues, for they speak very well of humility and mortification, therefore they do not practise them when they accept not of them with a good will.  
Now to say, because I love them not I shall make no profit of them, is no good consequence, no more then to say, I know already all by hart, I can take no pleasure to read it. All these are childish toys, do they give you a book that you know already, or all most all, by hart? bless God for it, for so much as you will more easily comprehend the doctrine thereof. If they give you one that you have already read many times, humble yourself, and assure yourself that God would have it so, to the end you should be more careful to do, than to learn, and that his goodness giveth it you for the second & third time, because you have not made your profit thereof at the first reading. But the misery from whence all this proceedeth is, that we seek always our own satisfaction, and not our greater perfection. If peradventure they have regard to our infirmity, and that the Superior put us to the choice of a book, what should we do? then we may choose it with simplicity, but further than so, we must remain always humbly submiss to all that which the Superior ordaineth, whether it be to our liking or not, never making show of the feelings we have contrary to this submission.  
§. 3. The third Question is, if we should be amazed to see imperfections amongst ourselves, or in our Superiors? Touching the first point, it is without doubt, you ought not at all to be amazed if you see some imperfections here within, even as in other houses of Religious women, how perfect soever they be; for you shall never be able to do so much, as not to commit some defects here and there, according as you shallbe exercised. It is no great marvel to see a Religious, who hath nothing which troubleth her, or exerciseth her, to be very gentle, and to commit few faults: when they say to me, behold such a one, whom we never saw commit imperfection, I ask presently, hath she any charge? if they tell me no, I make no great account of her perfection: for there is much difference between the virtue of this one, and that of another who shallbe well exercised, be it interiorly by tentations, be it exteriorly by the contradictions that are given her. For the virtue of strength, and the strength of virtue are never gotten in the time of peace, and while we are not exercised by its contrary.  
Those who are very gentle while they have no contradiction, and who have not gotten this virtue at the point of the spear, as we say, they are truly very exemplar; and of great edification; but if you come to prove it, you shall see them presently moved, and witness, how their sweetness was not a strong and  virtue; but imaginary rather than true. There is much difference between having cessation from vice, and having virtue, which is contrary to it. Many seem to be very virtuous, who nevertheless have not virtue; because they have not purchased it with labour. Very often it happeneth that our passions sleep, and rest senseless, and if in this mean time we do not make provision of forces, to fight against them, and to resist them, when they shall come to awake, we shallbe overcome in the battle. We must always remain humble, and not believe that we have virtues, although we commit not (at least that we know) defects that are contrary to them. Truly there are many, who gently deceive themselves in this, that they believe, that the persons that make profession of perfection should not stumble into imperfections, and particularly Religious: because it seemeth unto them, that entering into Religion they cannot fail to be perfect, which is not so; for, Religions are not made to gather perfect persons together, but persons who have courage to pretend perfection.  
§. 4. But what shall we do if we see imperfections in Superiors, aswell as in others? we ought not to be amazed at it: But I hope you make not imperfect superiors, say you? Alas, my dear daughters, if we should make none Superiors unless they were perfect, we must pray to God to send us Saints or Angels to be our superiors; for we shall not find men capable: we indeed seek that they may not be of wicked example: but not to have imperfections, we take no heed therein, provided that they have the conditions of spirit which are necessary, for so much as although there may be found more perfect, yet notwistanding they would not be so capable to be Superiors. Alas, tell me, hath not our Lord himself shown us, that he did not take this consideration in the election that he made of Saint Peter for Superior of all the Apostles? For every one knows what this Apostle did in the death and passion of his Master, standing to talk with a maid servant and so unhappily denied his most dear Master who had done him so much good he made his bravado, and then in fine he took his flight: but besides this, after he was confirmed in grace by receiving of the holy Ghost he did commit a fault which was judged of such importance, that Saint Paul writing to the Galathians: sayeth to them, that he had resisted him in the face, because he was to be blamed. And not only Saint Peter, had his imperfections but moreover Saint Paul, and Saint Barnabee also: for desiring to preach the Gospel they had a little dispute together, because S. Barnabee desired to take with them, john Mark who was his Cousin: S. Paul was of a contrary opinion, and would not that he should go with them, and Saint Barnabee would not yield to the will of Saint Paul, and so they separated themselves and went to preach, S. Paul into one country, and Saint Barnabee into another with his Cousin john Mark; It is true our Lord drawn good out of their variance, for else they had not preached but in one part of the world, & by this means they cast the seed of the Gospel in diverse places. Let us not think whiles we shallbe in this life, to be able to live without committing imperfections: for it cannot be, whether we be Superiors or inferiors; since that we are all men▪ and consequently we have all need to believe this verity as most assured, to the end that we be not astonished to see ourselves, yea all of us subject to imperfections; our Lord hath ordained that we say every day these words which are in the Pater Noster: Forgive us our offences as we forgive them that have offended us: and there is no exception in this ordinance, because we have all need to make it; It is no good consequence to say, she is a Superior, and therefore she is not choleric, or she hath no imperfection. You wonder that coming to speak to the Superior, she speaketh some word less sweet than ordinary, it may be she hath her head full of cares and affairs: your self-love goeth away all troubled, in stead of thinking that God hath permitted this little dryness in the Superior to mortify your self-love, which seeketh that the Superior should make much of you, receiving amiably what you would say to her; but in fine, it vexeth us to meet with a mortification where we looked not for it. Alas, we ought to go and pray God for the Superior, blessing him for this well-beloved contradiction. In a word, my dear daughters, Let us remember the words of the great Apostle S. Paul: Charity thinketh not evil: as if he would say, that she tourneth herself from seeing it, without thinking there-on, or staying to consider it.  
§. 5. Moreover you asked of me touching this point: whether the superior or directrice ought not to make show of repugnance that the sisters do see her defects, and what she ought to say when a Religious comes to accuse herself simply to her▪ of some judgement or thought that she hath had, which noted her imperfection; as for example if some one have thought that the superior should have used correction with passion. Now I say, that which she is to do in this occasion, is to humble herself, and to run to the love of her abjection▪ but if the sister was a little troubled in speaking it, the superior should not make semblance of any thing; but change the discourse, yet notwithstanding hide the abjection in her hart. For we ought to take good head that ourself love cause us not to lose the occasion of seeing ourselves unperfect and of humbling ourselves▪ and although they forbear the exterior act of humility for fear of troubling the poor sister who is already afflicted enough, they must not omit to make the interior: But if on the contrary, the sister was not troubled in accuseing her, I should think it good that the superior did freely confess that she had failed, if it be true: for if the judgement he false, it is good she declare it with humility, notwithstanding always reserving the abjection preciously, which cometh to her of this that they judge her defective. You see how this little virtue of our own abjection ought never to remove one step from our hart; because we have need of it every hour, although we be very perfect, for as much as our passions will revive, yea sometimes after we have lived in Religion many years, and have made great progress in perfection: even as it happened to a Religious of Saint Pachome named Siluain, who in the world was a player by profession, and being converted became Religious. He passed the year of his probation, yea many others after, with very exemplar mortification; they never having, seen him exercise any act of his first occupation; twenty years after he thought he might do well to make some merriment, under pretence of recreating his brethren, believing that his passions were already so mortified, that they had no power to make him pass the limits of a simple recreation: but the poor man was much deceived, for the passion of joy did so revive, that after his apish fopperies, he betook himself to dissolutions in such sort, that they resolved to put him out of the monastery, which they had done, but that one of his Religious brethren yielded himself pledge for Siluain, promising that he should amend himself, which he did, and became after a great Saint. Consider then, my dear sisters, how we must never forget what we have been, to the end we become not worse, and let us not think that we are perfect, when we do not commit many imperfections: we must also take head not to be troubled if we have passions; for we shall never be wholly exempt. Those Hermitts who would avow the contrary, were censured by the sacred council, and their opinion condemned, and held for erroneous. We shall therefore always commit some faults; but they ought so rarely to be committed, that two be not seen in fifty years, even as there were but two espied in the length of time that the Apostles lived, after they had received the Holy Ghost. Nevertheless if we should see three or four, yea seven or eight, in so long a succession of years, we should not therefore be afflicted nor lose courage, but rather take breath, and fortify ourselves to do better.  
§. 6. Let us speak furthermore one word for the superior; The sisters ought not to be astonished, although the Superior commit imperfections, since that Saint Peter, who was the pastor of the whole church, and universal Superior of all Christians, fell into a defect, and such a one, as he deserved correction, even as Saint Paul sayeth: Likewise the Superior ought not to make show of trouble that her faults are seen, but she ought to observe the humility and gentleness, with which Saint Peter received the reprehension from Saint Paul, notwithstanding he was his Superior. We know not which is more worthy of consideration, either the force of the courage of Saint Paul to reprehend Saint Peter, or the humility wherewith Saint Peter submitted himself to the correction that was given him by S. Paul; yea for a thing wherein he thought he did well, and had a very good intention.  
§. 7. You demand in the fourth place, if i● should happen, that a Superior had so much inclination to comply with secular persons, under pretence of profiting them, that she did omit the particular care, which she ought to have of the Religious who are under her charge, or else that she had not time sufficient to execute the affairs of the house, because she would remain too long at the parloy; if she should not be obliged to cut of this inclination although her intention were good? I will yield this to you, that the Supeperiours ought to be very affable to seculars to profit them, and they ought willingly to give them part of their time; but what think you this little part ought to be? it aught to be the twelueth part, the eleven remaining to be employed within the house, in the care of the family.  
The Bees truly go forth of their hive, but this is not but for necessity or profit, and they remain but little without, returning back again, and principally the king of Bees goeth but rarely forth, but when he maketh a swarm of Bees that he is environed with all his little people. Religion is a mystical hive full of celestial Bees, who are assembled together to manage the honey of celestial virtues, and therefore the Superior, who is amongst them as their king, aught to be careful to keep them near her, for to teach them the manner how to attain and conserve these virtues. Notwithstanding, she must not be wanting to converse with secular persons when necessity or charity requireth it; but further than so, the superior must be brief with seculars: I say besides necessity and charity, because there are certain persons of great respect who must not be disgusted. But Religious men ●nd women must never entertain themselves with seculars under pretence of gaining friends to their Congregation. O truly! there is no need of this; for if they keep themselves within to perform that well which is their duty, they ought not to doubt but our Lord will provide their Congregation sufficiently of friends who are necessary for them.  
But if it trouble the Superior to break of company when the sign is given to go to the divine Office, for fear of discontenting those with whom she converseth, she must not be so tender nor fearful; For if they be not persons of great respect, or otherwise who come not but very rarely, or who dwell fare of, she must not quit the divine Office, nor prayer, if Charity do not absolutely require it. Touching the ordinary visitts of persons whom they may freely take leave of, the Portresse should say, that our mother or sisters are in prayer, or at the Office, if they please to stay, or come another time. But if it happen for some great necessity they go to the parloy in these times, at the least let them take time after to remake their prayer, so much as they may or can possible: for of the Office none doubteth but they are obliged to say it.  
§. 8. Now in respect of the last question, which is if they ought not always to yield some little particularity to the Superior, more than to the rest of the sisters, aswell in garments, as in her diet, it shall soon be resolved, for in a word I tell you, no; in no sort whatsoever, if it be not of necessity: even as they do to every one of the sisters, also she must not have a particular chair, if it be no● in the Choir, and in the Chapter, and in this chair the assistant ought never to place herself, although in all other things they ought to bear her the same respect as to the Superior▪ (understand in her absence) In the refectory also she must only have a● seat as the others▪ although they all own her respect as to a particular person to whom they ought to bear a very great reverence, yet she must not be singular in any thing, as little as she shallbe able we▪ always except necessity, as if she be old o● infirm; for than it shallbe permitted to give her a● chair for her ease. We must carefully avoid all these things which make us appear sonthing above others, I would say supereminent and remarkable. The superior aught to be acknowledged and noted for her virtues, and not for her unnecessary singularities, especially amongst us of the Visitation, who desire to make a particular profession of great simplicity and humility: The●e honours are good for those Religious houses, where the superior is called Madam; but for us there must be none of all this.  
§. 9 What must we do to conserve the spirit of the Visitation well, and to hinder the dissipation thereof? The only means is, to keep it locked and enclosed within the observance of her Rules: but you say that there are some who are so jealous of this spirit, that they would not have it communicated out of the house: there is an excess in this zeal which must be cut of: for to what purpose I pray you would you conceal from your neighbour that which may profit him, I am not of this opinion, for I would that all the good that is in the Visitation were acknowledged and known to every one, and therefore I have always been of this judgement, that it will be good to cause the Rule and Constitutions to be printed; to the end that many seeing them may draw some profit thereof. Would to God, my dear sisters, there might be many found that would practise them, they should see very quickly a great change in themselves, which would redound to the Glory of God, and the salvation of their souls. Let us be very careful to conserve the spirit of the Visitation, but not in such sort, that the care hinder us from the communicating of it charitably, and with simplicity to our neighbour, and to every one according to their capacity, and do not fear that it will be dissipated by this communication: for Charity never ruinateth any thing but perfecteth all things.   

THE SEAVENTEENTH ENTERTAINMENT.  
WHEREIN IS DEMANDED: HOW, and upon what motive the Religious aught to give their voice to those that they would admit to Profession, as also to those they receive into the Novitiat.  
§. 1. Two things are requisite for to give their voice so as is befitting such persons: The first, that they admit such persons, who have a good call from God. The second that they have requisite conditions for our manner of life. Touching the first point, that she must have a good vocation from God, to be received into Religion, you must know, that when I speak of this call and vocation, I intent not to speak of the general vocation, such as that is by the which our Lord calleth all men to Christianity, nor yet of that whereof it is said in the Gospel that many are called but few elect: For God who desireth to give eternal life to all, giveth to them all the means to attain thereunto, and therefore he calleth them to Christianity, and hath elected them correspondent to this vocation, following the attracts of God, and yet the number of those who are found therein is very little in comparison of those who are called. But speaking more particular of a Religious vocation, I say, that many are well called of God into Religion, but there are few who maintain and conserve their vocation: for they begin well, but are not faithful to correspond to the divine grace, nor perseverant in the practice of that which may conserve their vocation, and make it good & assured. There are others who are not well called, nevertheless being entered, their vocation hath been ratifyed and made good of God even as we see in those who come through spleen & discontent into Religion, and although it seemeth that these vocations are not good, nevertheless we have seen that these being entered on such terms, have succeeded very well in the service of God. Others are incited to entrer into Religion for some disaster and misfortune, whi●h they have in th● world, others for want of health or corporal beauty: and although that these persons, have motives which of themselves are not good; notwithstanding God serveth himself of them for to call such persons. In fine, the ways of God are incomprehensible, and his judgements inscrutable, and admirable in the variety of vocations, and means which he useth to call his creatures to his service, to which all honour and reverence is due.  
§. 2. Now of this great variety of vocation● it followeth, that it is a thing very difficult to know true vocations, and yet this is the first thing which is requisite to give their voice well, to wit, if the party proposed be well called, and if her vocation be good: how then amongst so great a variety of vocations, and of so different motives, shall we be able to know the good from the bad and not be deceived? This truly is a matter of great importance, and is very difficult; notwithstanding it is not so that we are altogether destitute of means for to know the goodness of a vocation. Now amongst many that I could allege, I will speak of one only, as the best of all. A good vocation is no other thing then a firm and constant will, that the person called hath to serve God, in the manner and in the place to which his divine Majesty calleth her, and this is the best mark that we can have to know when a vocation i● good: but note well that when I say a firm and constant will to serve God, I do not say that she must from the beginning do all that is to be done in her vocation, with so great a stability and constancy that she be exempt from all repugnance, difficulty, or disgust in that which dependeth thereon▪ no, I do not say so, much less that this stability and constancy be such, that it exempteth he● from committing faults, nor that therefore she be● so firm that she never happen to stagger or vari● in the enterprise that she hath made, to practise the means which may conduct her to perfection. O● no truly; this is not that I would say: for every man is subject to such a passion, alteration, and vicissitude, that he who this day doth love such a● thing, to morrow will love another, in such sor● that one day never resembleth another. Then it is not by the diverse motions & feelings, that we aught to judge the stability and constancy of the will, although we have once embraced it; but if amongst this variety of diverse motions, the will remain firm, and quitteth not the good it hath embraced although it feel some disgust, or coldness in the love of some virtue, and that she do not therefore omit to serve herself of the means, that ar● appointed her: so that to have a mark of a good vocation, a sensible constancy is not necessary; bu● that which is in the superior part of the spirit which is effective, is sufficient. Therefore to know if God will have us Religious, we must not expect, that he speak sensibly unto us, or that he send some Angel from heaven to signify his will much less is it needful to have revelations upon ●his subject; or to make an examine of ten or ●welue Doctors to see if the inspiration be good ●r bad, if it must be followed or not. But we ought to correspond well, and cultivate the first motion, and then not to be afflicted if disgusts and lukewarmness therein come upon us: for if we always endeavour to keep our will very constant, ●o desire and search the good which is manifested ●nto us, God will not be wanting to cause all to redound to his Glory.  
§. 3. And when I say this, I do not speak only for you, but more over for all women that ●re in the world, of whom truly care aught to be ●ad, in assisting them in their good designs. Whē●hey have the first motions a little strong, nothing ●s difficult unto them, it seemeth unto them that ●hey can break through all obstacles. But when ●hey feel these changes, and that the former gusts ●re no more so sensible in the inferior part, they ●hinke that all is lost, and that all must be left, they will and they will not: that which they then feel ●s not sufficient to make them leave the world I would willingly, sayeth one of these virgins, but I know not if it be the will of God that I be Religious, for so much as the inspiration that I feel at this time is not strong enough me thinks. It is true I have had it much stronger than I have at this time▪ ●ut because it continueth not, it maketh me believe it is not good. Truly when I meet with such souls, I wonder not at these disgusts, neither do I believe them, that therefore their vocation is the less good: we must only in this have a great care to assist them, and learn them not to be astonished at these changes in themselves, encouraging them to remain constant in these mutations: well, say I, to them, this is nothing, tell me, have you not felt a motion or inspiration in your hart to seek● so great a good? yeas, say they, it is very true, bu● this quickly passed: weary well say I to them, th● force of this feeling passed, but not in such sor● that there remaineth not in you some affection thereunto: O no, sayeth she; for I feel always 〈◊〉 know not what, w●ich maketh me yield to th● side: but that which troubleth me is, that I fee● not the motion so strong, as it should be for suc● a resolution. I answer them that they must no● vex themselves for these sensible feelings, nor examine them so much, but that they content themselves with this constancy of their will, which in th● midst of all this looseth not the affection of her fir● design; Let them only be careful to cultiua●● it well, and to correspond well to this first motion do you not care them (say I) of which side it commet● for God hath many ways to call his servant's an● handmaids to his service. He useth sometimes se●mons, other times reading of good books. So●● have been called by hearing the sacred words 〈◊〉 the Gospel, as Saint Francis and Saint Antoni● who having heard these words: Go sell all th● thou hast, and give to the poor and follow me● and whosoever will come after me let him ta●● up his Cross and follow me: left all Others ha● been called by troubles, disasters, and affliction which befell them in the world, which gave the● occasion to set themselves against it and abandon it. Our Saviour often useth such means to call ●uers persons to his service, which he could again in any other sort.  
§. 4. For although God be almighty, & o● all that he will, notwithstanding he will not deprive us of the liberty, that he hath once given 〈◊〉 and when he calleth us to his service, his will 〈◊〉 that it be of our free election that we go thereunto and not by force or constraint: for although these do come to God, as spiteful against the world, which hath vexed them, or else because of some labours and afflictions which have tormented them: yet notwithstanding they omit not to give themselves to God with a free will: and very often such persons do proceed very well in the service of God, and become great Saints, and sometimes greater than those, who have entered into Religion by vocations more apparent. You have read what Platus recounteth of a brave gentle man according to the world, who one day being well adorned and frizzled, mounted on a fair horse, with a goodly plume of feathers, endeavouring by all means to please the lady that he courted; as he braved it, behold his horse threw him backward to the earth in the midst of the mire and dirt, from whence he came forth all foul and besmired with dirt; This poor gentleman was so ashamed and confounded with this accident, that all in a chafe, he resolved in that instant to become a Religious man, saying: O traitorous world! thou hast mocked mec, but I will also mock thee: thou hast played me this trick, but I will play thee another, for I will never have part with the more, and at this instant I resolve myself to become a Religious man: and this done he was received into Religion, where he led a holy life, notwithstanding his vocation came upon a disgrace.  
§. 5. Furthermore there have been others whose motives have been much more wicked than this, I have credibly heard that a gentleman of our age, of a brave spirit and body, and very well descended, seeing the Father Capucins to pass by, said to the other Noble men with whom he was: a desire taketh me to know how these bare footed beggars do live, and to render myself amongst them, not with a determination to remain always there, but only for a month or three weeks, the better to mark what they do, for them afterwards I willbe merry, and make jests upon them with you. He so making his plot, pursueed it so strongly and firmly that he was in fine received: but the divine providence, who used this means to draw him from the world, converted his end and wicked intention into good, and he that thought to take others, was taken himself; for he had not remained but some few days with those good Religious, but he was holy changed, persevering faithfully in his vocation, and hath been a great servant of God. There are yet others, whose vocation in itself is not better than this, that is, of those who go into Religion because of some natural defect, as being lame, having but one eye, or being ill favoured, or having some other like defect, and moreover that which appeareth worse is, that they are carried thither by their parentts, who very often, when they have children blind, lame or otherwise defective, set them in a corner at the fire saying, this child is not worth any thing for the world, we must put him or her into Religion, we must procure some benefice for him, it willbe a good discharge for our house: The childerens permit themselves to be conducted whither they please, under hope to live of the goods of the altar: others have a great number of children, well say they, we must discharge the house and send these into Religion, to the end the eldest having all may be of worth and make a great show in the world. But God very often in this demonstrateth the greatness of his clemency and mercy, employing these intentions, which of themselves are in no sort good, to make these persons great servants of his divine Majesty, and in this he appeareth admirable: So this divine Artisan pleaseth himself to make beautiful buildings, with wood that is very crooked, and which hath not any appearance to be proper for any thing in the world: Even as a person who knoweth not what joiners work meaneth; seeing some crooked wood in the joiners shop, would wonder to hear him say that it to make some beautiful peace of work: for he would say if this be as you say, how oftentimes must the plainer pass over it, before it can be made into such a work? so ordinarily the divine providence maketh beautiful and principal pieces of work with these crooked and sinister intentions; as he made the lame and blind to enter into his feast, for to make us see, that to have two eyes and two feet serveth for nothing to go into heaven, and that it is better to go into heaven with one leg, one eye one arm, then for a man to have two and lose himself. Now such kind of people being thus come into Religion, we see them oftentimes make great profit, produce much fruit, and persevere faithfully in their vocation.  
§. 6. There are others who have been called very well, who notwithstanding have not persevered; but after they have remained in Religion some time, have left all, & of this we have an example in judas, of whose vocation we cannot doubt but he was well called; for our Lord did choose and called him to the Apostle-shipe with his own mouth, from whence then came it that being so well called he did not persevere in his vocation? O this was because he abused this liberty, and would not use the means which God had given him for this end; but in lieu of embracing them, and using them for his profit, he turned them into abuse; and in doing this he lost himself by rejecting them; for it is a certain thing, that when God calleth any one to a vocation, he obligeth himself consequently by his divine providence, to furnish him with all requisite helps, to become perfect in his vocation. Now when I say that our Lord obligeth himself, we must not think that it is we, who have obliged him to do this, in following his vocation; for we cannot oblige him: but God obligeth himself by himself, thrust forward, and provoked to do this by the entralles of his infinitt goodness and mercy: so that decomming Religious, our Lord is of himself obliged to furnish me with all that is necessary for to be a good Religious, not of duty; but through his mercy and infinite providence: Even as a great king, raising soldiers for war, his foresight and prudence requireth, that he prepare armour to arm them with all, for what likelihood were it to send them to fight without arms, which if he do not provide he is taxed of great imprudence? Now the divine Majesty never wanteth care, nor foresight touching this: and to make us the better credit it he obligeth himself thereunto, in such sort that we ought never to enter into conceit, that there is fault of his part, when we do not well, yea his liberality is so great, that he giveth these means to those to whom he is not obliged because he hath not called them. Note also that when I say, that God is obliged to give to those whom he calleth, all the conditions requsite to be perfect in their vocation, I do not say that he giveth them, to them all at once, at the instant that they enter into Religion, O no! we must not think that entering into Religion they can be perfect so suddenly; it is sufficient that they come to tend to perfection, and to undertake the means fit to perfect themselves: and to do this it is necessary to have this firm and constant will (of which we have spoken) of imbraceing all means proper for perfecting themselves in the vocation whereunto they be called.  
§. 7. Behold therefore how secret and hidden the judgements of God are, and as some who for despite, and by way of mockery did enter into Religion, notwithstanding did persevere well therein: so others being well called, and having begun with great fervour did make an evil end and leave all: therefore it is a very difficult thing to know if a women have a good vocation from God, for to give her your voice; for although we see her fervent it may be she will not persevere so: but so much the worse for her, you must not therefore if you see that she hath this constant will, to desire to serve God and perfect herself, deny to give her your voice: for if she will receive the helps that our Lord will infaillibly give her, she will persevere: but if after some years she lose perseverance to her damnation, you are not the cause but herself. And this be spoken for the first part and knowledge of vocations.  
§. 8. Touching the second, that is to say, To know what conditions they ought to have who offer themselves, first those we receive into the house, secondly those we receive to the Novitiat, and in the third place, those we receive to profession. I have little to say about the first reception, for we cannot know these much, who do come with so good countenance, and outward show: speak to them they will do all we will have them: they resemble Saint john and Saint james, to whom our Lord said: Can you drink the Chalice of my passion? They bouldlie and freely answered I and yet the night of his passion they left and for forsook him. These women do so, they make so many prayers, so many Reverences, they show so much good will that we cannot well deny them, and in effect in my opinion we need not make very great consideration thereof. I say this for the interior: for truly it is very difficult at this time, to be able to know it, principally of those who come far of; all that we can do to them, is to know who they are, and such things as regard the temporal and exterior, then open them the gate, and put them to their first trial. If they be of the place where we dwell, we may observe their behaviour, and by the conversation we have with them, come to know something of their interior: but I find this very difficulty notwistanding: for they always come in the best fashion and posture they can. Now in my opinion for that which concerneth their corporal health, and infirmity of body, there is no necessity of making any great consideration, for so much as in these houses we may receive the weak and feeble aswell as the strong and robust▪ since they have been built partly for them, provided that the infirmities be not so great, that they make them wholly incapable of observing the Rule, and unable to perform that which t●is vocation requireth: but excepting this, I would never refuse them my voice, no not when they should be blind, or should have but one leg, if with this they should have the other conditions requisite to this vocation; and let not human prudence say to me, But if such kind of people should always be presented, must we always receive them, and if all were blind or sick who shall serve them? trouble not yourselves with this for it will never arrive: leave this in the care of the divine providence, who knoweth well how to provide for it; and to call the strong necessary for the service of the weak. When the infirm shall present themselves, say, God be blessed, and when the strong come, in good time be it. In sum, the sick who hinder not the observance of the Rule, ought not to be rejected in your houses. Behold what I had to say to you touching this first reception.  
§. 9 Touching the second which is of receiving any into the Novitiat, I do not yet find that there are any great difficulties, notwithstanding we ought to have more consideration then in their first receiving: for we have had also more means to note their humours, actions and habitudes, we see well the passions that they have; but for all this we ought not to hinder them from being admitted to the Novitiat, provided that they have a good will to amend and submit themselves, and to serve themselves of the medicines proper for to heal them. And although they have repugnance against these remedies, and take them with great difficulty, their is nothing to be said to this, provided that they give not over the practice of them; for medicines are always bitter to the taste, and it is not possible, that they rece●ue them, with the sweetness they would do if they were pleasing to the appetite: but for all this omit not to have their operation; and when they have it it is better than that they have the more pain and labour▪ even just as a sister that hath her passions strong; she is choleric, she committeth many defects, if she willbe cured of this, and desire that we correct & mortify it, and that we give her remedies proper for her cu●e, although the taking of them trouble and vex her, we must not therefore refuse her our voice, for she hath not only a will to be healed: but furthermore she taketh the remedies which are given her for this purpose, although with pain and difficulty. We shall find those who have been ill bred, and not trained up in civility who will have a rude and lumpish nature: now there is no doubt but these have more pain and difficulty, than those who have a more sweet and tractable disposition, and that they willbe more subject to commit faults then others who have been better bred: but nevertheless if they desire to be well cured, and by their endeavours witness a firm will to seek and desire to receive the remedies, although it be to their cost, to such as these I would give my voice, notwithstanding these relapses: For these after much labour produce great fruit in Religion becoming great servants of God, and gaining strong and  virtue; for the graces of God supplieth the defect, and there is no doubt, that often where there is less of nature, there is more of grace. Therefore we ought not to refuse to receive such into the Novitiat although they have many evil habits, provided such persons will be cured. In sum to receive one into the Novitiat there is nothing to be known, but if she have a good will, and if she be deliberately resolved to receive the usage shall be given her for her cure, and to live in gteat submission; having this I would give her my voice: Behold! I think this is all that can be said concerning this second reception.  
§. 10. For the third it is a thing of great importance, to receive any to profession, and in this it seemeth to me we ought to observe three things; the first that those we receive to profession be sound not of body (as I have already said) but of hart and spirit, I would say, who have their hart well disposed to live in an entire flexiblenesse and submission. secondly that they have a good spirit; now when I say a good spirit, I intend not to speak of those great spirits, who are ordinarily vain, and full of selfe-iudgments, of imaginary sufficiency, and who in the world were shops of vanity, who come into Religion not to humble themselves, but as if they would read there lessons of Philosophy and Theologie, having a will to guide and govern all. Of such as these you must take great heed: I say there must be good care taken of them, not that they must not be received, if we see that they will be changed and humble themselves: for they will be able in time with the grace of God to make this change, which will arrive without doubt, if they use faithfully the remedies which shall be given them, for their amendment. Therefore when I speak of a good spirit, I intent judicious and well made spirits, and moreover of a moderate, temper, who are not very great nor very little, for such spirits always do much, without knowing it themselves. They apply themselues to work, and give themselues to  virtues, they are tractable, and we have not much trouble to guide them: for they easily comprehend how good a thing it is, to leave themselves to be governed by others. The third thing that is to be observed is this, if she have laboured well in the year of her Novitiat, if she have suffered well and profited with the medecines that have been given her, if she have made much of those resolutions that she promised entering into the Novitiat of changing her evil humours and inclinations; for the year of Novitiat hath been given her for this. If we see she hath persevered faithfully in her resolution, and that her vill remaineth firm and constant, and that she applies herself to reform herself, and behave her self according to the Rule and constitutions, and that this will endure, yea always desireth to do better, this is a good sign and a good condition, for to give her your voice: although notwithstanding she leave not to commit faults and also great enough, for although in the year of her Novitiat she ought to labour for the reformation of her manners and habits, it is not therefore to be said, that she must not make any relapse, nor that at the end of her Novitiat she ought to be perfect. For behold the College of our Lord the Glorious Apostles, although they were called well, and had laboured much in the reformation of their lives, how often did they commit faults not only in the first year▪ but also in the second and third? all did speak and promise marvels, yea even to follow our Lord into prison and death: but in the night of his passion, when judas came to take their good Master, all forsook him. Therefore I will say that falls ought not to be a cause that we reject one when among all this, she remaineth with a very strong will to redress herself, and with a will to help herself by the means which are given her for this purpose. This is that I had to say touching the conditions, which those aught to have whom we would receive to profession, and what the sisters ought to observe to give them their voices: hereupon I will finish my discourse, if you demand not any further question.  
§. 11. We demand first, if any one be found, who was subject to be troubled for small matters, and that her spirit was often full of melencholie and unquietness, and that she did witness by this, little love of her vocation: and yet notwithstanding this being past; she promiseth to do marualles; what should be done to her? it is most certain that such a person, being so changeable is not proper for Religion: for in this she will not be cureed, we must give her leave to departed. We do not know, you say, whether this proceedeth from want of will to be cured, or because she doth not comprehend wherein true virtue consisteth. But if after she hath been made to understand what she ought to do for her amendment, she doth it not, but becometh incorrigible, she must be rejected; especially because her faults as you say, proceed not for want of judgement, nor of ability to comprehend wherein true virtue consisteth, much less to know the means she ought to use for her amendment; but it is from the defect of the will which hath not perseverance, nor constancy to execute and serve itself of that which she knoweth to be requisite for her amendment, although she say sometimes that she will do better yet doth it not, but persevereth in this inconstancy of will, I would not give her my voice. Moreover, you say, there are some so delicate that they cannot support correction without much trouble, and this maketh them often sick: if this be so, open them the gate; for since they are sick, and will not that we treat them, nor apply to them the remedies fit for their health, we clearly see that doing so, they will become incorrigible, and give not any hope to be able to cure them: because this delicacy aswell of spirit as of body, is one of the greatest hindrances which can be in a Religious life, and therefore we must have an especial care, not to receive such who are unmeasurably tainted therewith; because they will not be cured, refusing to use those things, which are given them for their health.  
§. 12. secondly, we demand what we ought to judge of her, who withnesseth by her words, that she repenteth herself of entering into Religion? Truly if she persevere in these disgusts of her vocation and repentance, and that we see that this maketh her remiss and negligent to behave herself according to the spirit of her vocation, she must be put forth; nevertheless we must consider that this may happen, either by a simple tentation, or for her exercise and trial: and this may be known, by the profit she shall make of such thoughts, disgusts or repentance, when with simplicity she shall discover herself of such things, and that she will be faithful to use the remedies that shall be given her for itt, for God never permitteth any thing for our exercise, but that he would we should draw profit thereby, the which is always done, when we are faithful to discover ourselves, and as I have said, simple to believe and to execute that which is appointed us, and this is a mark that the exercise is of God: but when we see that this person useth her self-judgment, and that her will is seduced and corrupted, persevering in her disgusts, than her case is in ill estate, and as it were without remedy: she must be dismissed.  
§. 13. thirdly you demand if we ought not to make consideration, of giving our voice to one that is not cordial, or who is not equal towards all the sisters, and who hath manifested that she hath more inclination to one then to another. We must not be so rigorous for these small matters; Consider that this inclination is the last piece of our renuntiation: for before we can arrive to this point, not to have any inclination to one more than to another, and that these affections be so mortified that they appear not, there must be time for it. We must observe in this as in all other things, if this sister is become incorrigible.  
§. 14. In fine you say, if the opinion of the other sisters, were wholly contrary to that you know, and that there came an inspiration to you to speak something that you have known, which is to the advantage of the sisters hold it be ommitted to be spaken of? no: although the conceit of others be wholly contrary to yours, and that you be only in this opinion: for this may serve for others to resolve themselues what they ought to do. The Holy Ghost ought to precede in the community, and they are to resolve themselves according to the variety of opinions, for to do as they judge most expedient for his Glory: Now this inclination that we have that others give their voice, or that they give it not, although we give, or do not give ours, aught to be contemned and rejected as another tentation: but we must never make show among the sisters of our inclinations or aversions in this occasion. In fine, for all the imperfections that women bring out of the world, this rule must be regarded; when we see that they amend themselves, although that they leave not to commit faults, we must not reject them; for by the amendment they make it appear that they will not remain incorrigible.   

THE EIGHTEENTH ENTERTAINMENT.  
HOW WE AUGHT TO RECEIVE THE Sacraments, and recite the divine Office, with other points touching prayer.  
§. 1. BEfore that we know how we ought to prepare ourselves to receive the Sacraments, and what fruit we should receive by them, it is necessary to know what the Sacraments and their effects are. The Sacraments than are the conduits (so to speak) whereby God descendeth to us, as by prayer we ascend to him, since prayer is no other thing then an elevation of our spirit unto God. The effects of the Sacraments are diverse although they have all but one and the self same end and pretention, which is to unite us with God. By the Sacrament of Baptism, we unite ourselves to God, as the son with the Father; by that of Confirmation, we unite ourselves to him as a soldier with his Captain, receiving strength to fight and vanquish our enemies in all tentations. By the Sacrament of Penance we are united to God as reconciled friends: by that of the Eucharist, as food with the stomach: by that of Extreme unction, we unite ourselves to God as a child who coming from a far country, already putting one of his feet into the house of his father, to reunite himself with him, his mother, and all the family. Now these are the effects of the Sacraments: but notwithstanding which demand all the union of our soul with her God. We will speak now but of two of them, to wit of Penance, and of the Holy Eucharist. And first it is most necessary, that we should know wherefore it is, that so often receiving these two Sacraments, we do not also receive the graces, which they are accustomed to bring to souls which are well prepared; since these graces are joined to the Sacraments. I will declare it in a word, it is for want of due preparation, and therefore we must know how we ought to prepare ourselves well to receive these two Sacraments, and so likewise all the others.  
§. 2. Therefore, the first preparation is purity of intention; the second is attention; the third is hulitie. Touching purity of intention, it is a thing totally necessary, not only in the reception of the Sacraments: but further more in all that we have to do. Now the intention is then pure when we receive the Sacraments, or do any other thing whatsoever it be, for to unite us with God, and to be more pleasing to him, without any mixture of proper interest. You shall know this; if when you desire to communicate, your Superiors will not permit you, or otherwise if after the holy Communion you have not had consolation, and notwithstanding this you remain in peace, not consenting to the assaults which may come to you: but if contrariwise you consent to unquietness, because they refuse you to communicate, or because you have not had consolation, who seethe not that your intention was impure and that you sought not to unite yourself to God, but to consolations, since that your union with God ought to be made under the virtue of holy Obedience? and even so likewise if you shall desire perfection with a desire full of unquietness, who seethe not that it is self-love, which would not that others should see imperfections in you? If it were possible, that we could be as pleasing to God being imperfect as being perfect, we ought to desire to be without perfection, to the end to nourish within us by this means most holy humility.  
§. 3. The second preparation is attention; Truly we ought to go to the Sacraments with very much attention aswell for the greatness of the work, as concerning that which each Sacrament requireth of us. For example going to Confession, we ought to carry thither, a hart lovingly dolorous, and to the holy Communion, we ought to bear a hart ardently loving. I do not say by this great attention that we should not have any distractions, for this is not in our power; but I intent to say that we must have a very particular care, not to settle ourselves therein willingly.  
§. 4. The third preparation is humility, which is a virtue very necessary to receive the graces abundantly, which flow unto us by the conduits of the Sacraments, because waters are accustomed to glide more swiftly and strongly, when the conduits are placed in bending places, and tending downwards.  
But besides these three preparations; I desire to speak a word to you about the principal end of all, which is the total abandoning of ourselves to the mercy of God, submitting our will and all our affection to his dominion without any reservation. I say without reservation, for so much as our misery is so great that we always reserve something to ourselves. The most spiritual persons ordinarily reserve to thëselues the will of having virtues, and when they go to the holy communion; O Lord, say they, I abandom myself entirely without reservation into thy hands; but let it please thee to give me prudence to know how to live honourably, but they never demand simplicity. O my God I submit myself absolutely to thy divine will; but give me fortitude to thy divine will: but give me fortitude to perform excellent works for thy service; but of sweetness and mildness of spirit to live peaceably with their neighbour, they speak not off at all. Give me, will another say, that humility which is proper for to give good example: but humility of hart which maketh us love our own abjection, they have no need thereof as they think. O my God, since that I am wholly thine let me have always consolation in prayer. Yea, is this that which is necessary for to be united with God, which is the pretention that we have? But they never ask tribulations or mortifications. O! It is not the means to make this union, to reserve to themselves all these wills, for the fair show that they make: for our Lord desireth to give himself wholly unto us, and his will is that reciprocally we should give ourselves entirely unto him: to the end, that the union of our soul with his divine majesty might be more perfect, and that we might be able truly to say, following the great Apostles I live no more in myself, but it is jesus that liveth in me.  
§. 5. The second part of this preparation consisteth in emptying our hart of all things, to the end our Lord himself may wholly replenish it: truly the cause wherefore we do not receive the grace of sanctification (since that one only Communion well received, is capable and sufficient to make us holy and perfect) proceedeth not, but of this that we permit not our Lord to reign in us, as his goodness desireth to do. This well-beloved of our souls cometh into us, and he findeth our heart's top full of good affections and desires, but this is not that which he seeketh: for he desireth to find them empty, that he may make himself master and governor thereof: And to show how much he desireth it, he sayeth to his sacred spouse, that she should put him as a seal upon her hart, to the end that nothing might enter there but by his permission, and according to his good pleasure. Now I know that the midst of your hearts is empty (otherwise it should be a very great infidelity) I would say that you have not only rejected, and detested mortal sin; but all kinds of wicked affections, but alas all the nooks and corners of our hearts are full of a thousand things, unworthy to appear in the presence of this Soveraygne King: We seem to bind his hands and to hinder him from distributing the benefits and graces, which his goodness hath desire to bestow upon us, if he found us prepared. Let us therefore on our part do what is in our power, to prepare ourselves well to receive this supersubstantial bread, abandoning ourselves totally to the divine providence, not only for that which concerneth temporal goods; but principally the spiritual, pouring forth in the presence of the divine goodness, all our affections, desires and inclinations, for to be entirely subject vn●o him, and let us assure ourselves, our Lord will accomplish on his part, the promise that he hath made of transforming us into himself, raising our baseness until it be united to his greatness.  
§. 6. We may communicate well for diverse ends, as to demand of God to be delivered of some tentation or affliction, be it for ourselves or for our friends, or to beg some virtue, provided it be under this condition, for to unite us by this means more perfectly unto God, the which arriveth not very often, for in the time of affliction, we are more ordinarily united unto God, because we remember him more often. And for as much as concerneth virtues, sometimes it is more to the purpose, and berter for us not to have them in habit, then if we had them, provided notwithstanding that we do acts of virtue, according to the measure that the occasions do present themselves: for the repugnance that we feel to practise some one virtue, aught to serve us to humble ourselves, and humility is always more worth than all this. In fine it is necessary that in all the prayers and demands you make to God, you make them not only for yourselves, but that you always observe to say us, as our Lord hath taught us in the Dominical prayer, where there is neither me nor mine, nor I; that is to say, that you have intention to pray to God, that he give the virtue or grace that you ask of him for yourself, to all those that have the same necessity: and let this be allv eyes with intention to unite yourself more with him: for otherwise we ought not to ask or desire any thing, neither for ourselves nor for our neighbour, since this is the end, for which the Sacraments are instituted: therefore we ought to correspond to this intention of our Lord, receiving them for this end, and we must not think, that communicating or praying for others, we lose any thing thereby; except when we offer to God this communion or prayer, for the satisfaction of their sins: for than we do not satisfy for our own, but notwithstanding the merit of the Communion, and prayer shall remain to us: for we cannot deserve grace one for the other, there is none but our Saviour who can do it; we may indeed impetrate graces for others; but we are not able to deserve them. The prayer which we have made for them augmenteth our merit, aswell for the recompense of grace in this life, as of glory in the other. And if any one did not make her attention to do something for the satisfaction of her sins, the only attention that she should have, to do all that she doth for the pure Love of God should suffice to satisfy for them, since it is most assured, that whosoever should be able to make an excellent act of Charity, or an act of perfect contrition, should satisfy fully for all his sins.  
§. 7. You would it may be informed, how you should know, if you do profit by the means of receiving the Sacraments. You shall know it if you advance yourself in the virtues, which are proper to them; as if you draw from Confession the love of your own abjection, and humility: for these are the virtues that are proper to it, and it is always by the measure of humilie that we know our advancement; See you not that it is said that whosoever humbleth himself shalb● exalted; to be exalted is to be advanced. If by th● means of the holy Communion, you become very gentle (since that this is the virtue which is proper to this Sacrament, which is altogether sweet, delectable and mellifluous) you reap the fruit tha● is proper unto it, and so you advance yourself: but if on the contrary you become not more humble, nor more gentle, you deserve not your bread, since you will not labour for it.  
§. 8. I desire very much that when the desire to communicate shall come into our mind, we go simply to ask it of our Superiors, with resignation to accept humbly the refusal, if they give it us, and if they grant us our request, to go to the Cummunion with love, although there be mortification in the demanding of it, we must no● therefore omit to do it; for those who enter into the congregation, enter not there-in but to mortify themselves, and the Cross which they carry, aught to put them in mind thereof. What if the inspiration did come to some one not to communicate so often as the others, because of the knowledge she hath of her indignity? She may ask the Superior expecting the judgement she will give, with great sweetness and humility.  
I would also that we did not disquiet ourselves, when we hear some fault that we have, spoken of, or some virtue that we have not, but let us bless God, because he hath discovered to us the means to attain the virtue, and to correct in ourselves the imperfection, and then to take courage to serve ourselves of these means. We ought to have generous spirits, which are not fastened but to God only, without any attention to what our inferior part willeth, making the superior part of our soul to reign, since it is entirely in our power with the grace of God never to consent to the inferior. Consolations and tendernesses ought not to be desired, since that this is not necessary unto us to love our Lord the more. Therefore it is not necessary to pause and consider if we have good feelings: but we must do that which we would do if we had them. Also it is not necessary to be so Scrupulous to desire to confess so many small imperfections, since that we are not obliged to confess us of venial sins at all if we will not: but when one confesseth them, he ought to have a resolute will to amend: it will be otherwise an abuse to confess them. Likewise we must not torment ourselves when we do not remember our faults to confess them: for it is not credible, that a soul that maketh her often examine; doth not sufficiently enough remember herself of those faults that are of importance. As for so many small and light faults, you may speak with our Lord about them every time that you perceive them, one humiliation of spirit, one sigh sufficeth for this.  
§. 9 You ask how you may make your act of Contrition in little time, I tell you that there is almost no necessity of time to do it well: since it is no other thing then to prostrate one's self before God in the spirit of humility and repentance for having offended him. secondly you desire that I speak to you of the divine Office: I will willingly; and first I say to you, that we ought to prepare ourselves to say it, from that instant that we hear the bell that calleth us thereunto, and we ought in imitation of Saint Bernard, to ask of our hart what it is that it goeth to do; and not only in this occasion, bu● also in the entrance to all our exercises, to the en● we may carry to every one of them, the spirit that is proper for it; for it willbe to no purpose to go to the Office as to recreation; for to recreation vee must bear a spirit amorously joyful; and to the Office a spirit seriously loving; when we● say: Deus in adiutorium meum intend; we mus● think that our Lord reciprocally sayeth to us: An● be you attentive to me: Let those who understand somewhat of that which they say in the Office, employ faithfully this talon according to th● good pleasure of God, who hath given it to help them to keep themselves recollected, by th● means of the good affections they may draw● there-of; and let those who do not understand keep themselves simply attentive to God, or el●● make darting amorous desires, while the other Quire faith the verse, and they make the pause● It ought also to be considered, that we do th● same office as the Angels, although in diverse language; and that we are before the same God before whom the Angels tremble, and even as man who did speak to a king, should become very attentive, fearing to commit some fault; b● if notwithstanding all his care, he did happen t● fail, he would blush incontinently: so likewise ought we to do in the Office, standing upon ou● guard, fearing to fail: Moreover it is requisite, t● have attention to pronunce well, and to say as it 〈◊〉 ordained, above all in the beginning: but if we● happen to commit some defect therein, we mu●● humble ourselves for it without astonishment since it is no strange thing, for we do it elsewhere but if we happen to do it many times, and tha● this continue, there is a sign that we have no● conceived a true displeasure of our first fault; an● it is this negligence which should bring us very much confusion, not because of the presence of the Superior; but for the respect of God, and of his Angels who are present with us. Now it is almost a general rule, that when we commit so often one and the self same fault; it is a sign we want affection to amend it, and if it be a thing where-of we have been oftentimes advertised, there is appearance that we neglect the advertisement.  
§. 10. Moreover you ought not to have a scruple of omitting in the whole office two or three verses by mistake, provided that you did it not of purpose, but if you slumber a good part of the office, although you say your verses on your choir, you are obliged to say it again; but when you do things that are necessary to be done in the Office, as to cough or to spit, or that the Mistress of the ceremonies speaketh for matter of the office, than you are not obliged to say it again.  
When they enter into the Choir, the Office being begun, they must place themselves in their rank with the others; and follow on the Office with them, and after that it is said, you must retake that which the Choir had said before you were there, ending where you had taken it; if not you must say with a low voice, that which the Choir hath said, then having overtaken it, continued therewith in case your assistance there be truly necessary. You must not say your Office again for having been distracted in saying of it, provided it be not, voluntary and although you should find yourselves at the end of some psalm not being well assured that you have said it because that you have been distracted not thinking there-on, omit not to pass forward humbling yourselves before God; for we must not always think that we hau● been negligent when the distraction hath bee● long; for it may very well be it will endure th● length of an Office without any fault of ours▪ and how bad soever it were we should no● be troubled; but make simple refusals of it from time to time before God: I desire that we shoul● never be troubled for the bad motions that w● have, but that we faithfully and courageously employ ourselves not to consent thereunto, sinc● there is very great difference between, to feel and to consent.  
§. 11. You desire that I speak something o● prayer; many are very much deceived, believing that much method is necessary to do it well, an● they trouble themselves to find out a certain ar● which they think is necessary to be known therein, never ceasing to subtilise, and pry abou● their prayers to see how they have made them, o● how they shallbe able to do it according to their liking, thinking they must not cough nor move dur●ing the time, for fear that the spirit of God with draw itself. A very great folly truly; as if th● spirit of God were so nice, that it depended of th● method and countenance of those who pray; I do● not say that we must not use those methodes whic● are apppointed us; but we ought not so tie ourselves unto them, as those do who never thinks they have made their prayer well; if they have no● made their considerations before the affection that our Lord giveth them, which is notwithstanding the end for the which we make considerations; such persons resemble those who findein● themselves in the place whither they pretended t● go, return back again because they are no● come by the way that hath been taught them; Nevertheless it is requisite we behave our selue● 〈◊〉 great reverence speaking to the divine Majesty since the Angels who are so pure tremble in his presence: but good God will some souls say, I cannot always have this feeling of the presence of God, which causeth so great an humiliation to the soul, nor this sensible reverence, which annihilateth me so sweetly and acceptably before God: Now it is not of this that I intend to speak, but of that which the superior part, and the top of the spirit worketh, holding itself abject, and in humility before God, in acknowledgement of his infinitt goodness and our profounnd littleness & indignity.  
§. 12. We must also have a great resolution, never to abandon prayer, for any difficulty that may be found there-in, nor to go with any preoccupation of desires, to be comforted and satisfied there-in: for this will not be to yield our will united and joined to that of our Lord, whose will is that entering to prayer we be resolved to suffer the pain of continual distractions, dryness and disgust which shall come upon us there-in, remaining as constant as if we had had much consolation and tranquillity, since it is certain that our prayer shall not be less acceptable to God nor less profitable to us, for being made with more difficulty: provided that we always place justly our will with the will of the divine Majesty remaining in a simple attention, and disposition to receive the evets of his good pleasure with love, be in it prayer, or other occurrences: he will cause that all things shall be profitable to us, and acceptable to his divine goodness. Therefore this shall be to pray well, my dear daughters, to keep yourselves in peace and tranquillity near our Lord, or in his sight without any other desire, or pretention but to be with him, and to content him.  
§. 13. The first method then for to entertain our selves in prayer, is to take some point, as the mysteries of the death, Life and passion of our Lord, the which are the most profitable; and it is a very rare thing, that we cannot be able to profit by the consideration of that which our Lord hath done, who is the sovereign Master, whom the eternal Father hath sent into the world to teach us what we ought to do: and therefore besides the obligation that we have, to form ourselves according to this divine model, we ought to be very exact to consider his actions, for to imitate them, because it is one of the most excellent intentions that we can have, for all whatsoever we do, to perform it because our Lord hath done it, that is to say, to practise virtues, because that our Father hath practised them, and as he hath practised them; The better to comprehend this, we ought faithfully to ponder; see, and consider them in prayer; for the child that loveth his Father well hath a great affection to conform himself to his humours, & to imitate him in all that he doth. That which you say is true, that there are souls, who cannot settle themselves, nor busy their spirits upon any mystery, being drawn to a certain sweet simplicity, which holdeth them in great tranquillity before God, without any other consideration, then to know that they are before him, who is all their good▪ they may remain so profitably, and this is good▪ but generally speaking, we ought to provide that all the sisters begin by the method of prayer, which is the most sure, & which carrieth them to the reformation of life and manners, which is this we speak of, which is made about the mysteries of the Life and death of our Lord; there we walk in security. Therefore we ought to apply ourselves sweetly and simply about our Master to learn that which he would we should do, and likewise those that can use their imagination ought to do it; but it must be used soberly, very simply & briefly. The holy Fathers have left many pious and devout considerations, which we may use for this subject, for since the great sancts and holy men have composed them, who shall dare to refuse piously to believe that which they have piously believed? We must go assuredly after these persons, of so great authority: But not contenting themselves with that which they have left; many men have made numbers of other imaginations, and it is of these whereof we must not serve ourselves for meditation, for so much as it may be prejudicial.  
We ought to make our resolutions in the fervour of prayer, when the sun of justice shineth upon us and inciteth us by his inspiration. I will not say therefore, that we must have great feelings and consolations, although when God giveth them us we are obliged to make our profit of them, and to correspond to his love, but when he doth not give them us, we ought not to want fidelity; but to live according to reason and the divine will, and to make our resolutions with the point of our spirit and superior part of our soul, not omitting to effectuate and put them in practice for any dryness, repugnance or contradiction that can or may present itself. Behold then here, the first manner of meditating, which many great saints have practised, which is very good when it is made as it ought.  
§. 14. The Second manner of meditaeting is, not to use the imagination; but to hold themselves to the foot of the Letter, that is to say, to meditate purely and simply the Gospel, and the mysteries of our faith, entertaining themselves familiarly and very simply with our Lord; of that which he hath done and suffered for us, without any representation. Now this manner is much more high and better than the first, and so it is more holy and more assured, wherefore we ought to be carried easily by the least attract that we have thereunto; obserueing every degree of prayer, to keep our spirit in holy liberty, for to follow the lights and motions that God will give us; But for other kinds of prayer more elevated, unless that God send them absolutely, I pray you that you undertake them not of yourself, and without the advice of those who guide you.  
LIVE JESUS.   

THE NINETEENTH ENTERTAINMENT.  
UPON THE VERTVES OF Saint joseph.  
1. THe just man is made like to the Palmtree, as the holy Church causeth us to sing in every feast of holy Confessors. But as the palm-tree hath a very great variety of particulier properties above all other trees, as being the prince and king of trees, as well for the beauty as goodness of his fruit: even so there is very great variety of justice, although that all the just be just, and equal in justice: notwithstanding there is a great disproportion between the particular acts of their justice: even as the garment of the Patriarch joseph doth represent unto us, which was long even unto the heels, embroidered with a goodly variety of flowers: every just man hath a garment of justice, which covereth: him even to the heels, that is to say, all the powers & faculties of his soul are covered with justice, and his interior and exterior represent no other thing than justice itself, being just in all his actions and motions, aswell interior as exterior; but notwithstanding it must be confessed that every garment is embroidered with variety of diverse fair flowers, whereof the inequality maketh them not the less delightful, nor less commendable. The great Saint Paul the Hermitt was just with most perfect justice, and yet nevertheless, it is not to be doubted, that he did never exercise so much Charity towards the poor as Saint john, who therefore was called the Almes-giver, nor had he ever the occasions to practice Magnificence, and therefore he had not this virtue in so high a degree as many other Saints: he had all virtues, but some of them not in so high a degree as the others: the Saints have excelled some in one virtue, others in another, and although they are all Saintcts yet very differently, there being as much difference in sanctity as there is in Saints. This therefore being presupposed, I note three particular properties that the Palmtree hath among all others, which are in very great number; which properties appertain best to the Saint whose feast we celebrate, who is (as the holy Church ordaineth us to say) like to the Palm tree. O what a Saint is the glorious Saint joseph: who is not only a Patriarch, but the chief of all the Patriarcks; he is not simply a Confessor but more than a Confessor: for in his Confession are contained the dignities of Bishops, the generosity of Martyrs, and of all the other Saints. Therefore it is with just reason that he is compared to the Palmtree which is the king of trees, and which hath the property of virginity, of humility, and of constancy and valour. Three virtues wherein the Glorious Saint joseph hath exceedingly excelled, and if we durst make comparisons, there would be many who would maintain that he passed all the other Saints in these three virtues. Among the Palms is found the male and feemale. The male beareth not fruit, and nevertheless he is not unfruitful, for the Palm female would not bear fruit without him and his aspect: in such sort that if the Palm female be not planted near to the male-Palme tree and in his aspect, she remaineth unfruitful, & beareth not dates, which is her fruit; and on the contrary if she be regarded of the male Palm and be in his aspect, she produceth and bringeth forth much fruit, but notwithstanding she produceth it virginallie, for she is not touched of the male, though he look on her there is no union made between them, and though she produce her fruit in the shadow and aspect of her Palm, yet this is very purely and virginallie; The male Palm tree contributeth nothing of his substance for this production, nevertheless none can say, that he hath not a great part of the fruit in the Palm female, since without him she should not bear, but remain barren and unfruitful. God having from all eternity in his divine providence decreed, that a virgin should conceive a son, which should be God and man together, notwithstanding would that this virgin should be married; but o God For what reason say the Holy doctors did he ordain two so different things, to be a virgin and married together. The greater part of Fathers say, that this was to free our Bl. Lady of the calumniations of the jews, who had not exempted our Lady from calunnie and reproach but themselues, would have become examiners of her purity, and that to conserve this purity and virginity, it was necessary that the divine providence should commit her to the charge, & into the guard of a man who was a virgin, & that this virgin might conceive, and bring forh this sweet fruit of life our Lord jesus, under the shadow of holy Marriage. Saint joseph was then as a Palm tree, who not bearing fruit, notwithstanding is not unfruitful; but hath a great part▪ in the fruit of the female Palm, not that Saint joseph contributed any thing, to this holy and Glorious production, but the only shadow of Marriage, which did free our Lady & Glorious Mistrise from all sorts of calumnies, and censures, that her being big with child might have caused her, and although he did contribute nothing of his, he had notwithstanding a great part in this most holy fruit of his sacred spouse: For she did appertain unto him, and was planted near unto him, as a glorious Palm near to its well-beloved Palm Tree; who according to the order of the divine providence could not, nor ought not to have produced but under his shadow and by his aspect, I would say, under the shadow of holy marriage that they had contracted together, a marriage that was not, according to the ordinary fashion, so much for the communication of exterior goods, as for the union and conjunction of interior goods▪ O what a divine union was there between our Blessed Lady and Saint joseph! a union which did cause this treasure of eternal riches, which is our Lord to be and appertain to the glorious Saint joseph, even as he did appertain to our BL. Lady not according to the nature that he had taken in the bowels of our Glorious Mistress, (nature which had been framed by the Holy Ghost of the Most pure blood of our B L. Lady) but according to grace, which made him become participant of all the goods of his dear spouse, and the which did cause that he went marvelously increasing in perfection, and this by the continual conversation that he had with our Bl. Lady, who did possess all virtues in so high a degree, that no other pure creature can be able to attain thereunto: Notwithstanding Saint joseph was the man who did nearest approach to her; and even as we see a lookingglass opposed to the beams of the sun, receive the beams most perfectly, and another lookingglass being put just against that which receiveth the beams, although the latter looking glass take not or receive the beams from the sun but by reflection, notwithstanding it representeth them so lively, that we cannot almost judge which it is that receiveth them immediately from the sun, either that which is opposite to the sunne, or that which receiveth them by reverberation: of like sort was it in our Bl. Lady, who was as a pure mirror, opposed to the beams of the sun of justice, beams that did bring into her soul all virtues in their perfection, perfections and virtues, which did make so perfect a reflection in S. joseph, that almost it seemed that he was as perfect, or that he had the virtues in as high a degree, as the glorious virgin our Mistress had them.  
§. 2. But in particular (to retain us in our matter begun) in what degree had he virginity think we, which is a virtue that maketh us become like Angels? If the holy virgin was not only a virgin most pure and white; but (as the holy Church singeth in the Response of the Lessons at Matins) holy and immaculate virginity ccc. She was virginity itself, how much think we did he excel there-in, whose charge from the eternal father was to be guardian of her virginity; or to say better, companion, since that she had not any need to be guarded by any other than herself, how excellent say I, ought he to be in this virtue? They had both of them vowed to keep virginity all there life time, and behold God will that they be united by the band of a holy Marriage, not for to make them unsay and repent them of their vow, but for to reconfirme them, and to fortify one the other to persevere in their holy enterprise; wherefore they did renew it, vowing to live virginally together all their life. The spouse in the Canticle of canticles useth admirable terms, for to describe the bashfulness or shamefastness, the chastity, and most innocent candour of his divine lover with his dear and well-beloved spouse. He sayeth thus; Our sister this little young virgin, alas! that she is little, she hath no breasts, what shall we do to her in the day that she must be spoken unto? if she be a brickwall, let us build upon it bulwarks of silver, and if she be a gate or door, let us join it together with boards of Cedar to strengthen it, or with some incorruptible wood. Behold how the divine spouse speaketh of the purity of the most holy Virgin: of the Church; of the devout soul: but principally this is addressed to the most holy Virgin, who was this divine Sun●mite by excellency, above all others. Our sister, she is little, she hath no breasts: that is to say, she thinketh not of marriage, for she hath neither breasts nor care therefore. What shall we do to her in the day she is to be spoken unto? what meaneth this? In the day she is to be spoken unto? Doth not the divine spouse speak unto her always when it pleaseth him? In the day she shallbe spoken unto; to wit, of the principal word, that is when we speak to maids of their marriage: for so much as it is a word of importance, since it is in their choice to make election of a vocation and estate, wherein they must always remain; if she be a door, we will double it or cover it over with boards of Cedar that is an incorruptible wood, to make it stronger. The most Glorious virgin was a tower compassed with very high walls, within the which enclosure the enemy could not enter, nor any kind of other desires then of living in perfect purity and virginity: what shall we do to her? For she is to be wedded, he who hath given her this resolution of virginity having so ordained it? If she be a tower or brickwall, let us fasten upon it bulwarks of silver, which in steed of beating down the tower shall fortify it more: what is then the Glorious Saint joseph, but a strong bulwark, which hath been ordained over our Blessed Lady? since being her spouse she was subject to him, and he had care of her; Therefore Saint joseph was not appointed over our Bl. Lady, for to make her break her vow of virginity, but contrariwise he was given her for a companion there-of, and to the end that the purity of our Lady might more admirably persevered in its integrity, under the veil and shadow of Marriage, and of the holy union they had together. If the most holy virgin be a door (sayeth the eternal father) we will not have it opened, for it is the oriental gate, whereby none can enter nor go forth, but contrariwise it must he doubled and fortified with incorruptible wood, that is to say, give her a companion in her purity, which is the great Saint joseph, who ought for this office to surpass all the Saints, yea the Angels, and the Cherubins themselves in this so recommendable virtue of virginity, a virtue which made him become like to a Palm tree, as we have said.  
§. 3. Let us pass to the second property and virtue that I find in the Palm, I say to my purpose, that there is made a just resemblance and comformity between Saint joseph and the Palm tree in their virtue, which is no other than holy humility, for although that the Palm, be the prince of trees, it is notwithstanding the most humble; the which it witnesseth in this, that it hideth his flowers in the spring time, when all other trees set them forth to the show, and lets them not appear but in the great heats. The Palm keepeth itt flowers within pouches or purses which are made in form of sheaths, or sizzarcases, which doth represent very well unto us the difference of souls who tend to perfection, from others, and the presence of the just from those who live according to the world; for the worldlings and earthly men, who live according to the Laws of the earth, as soon as they have some good thought, or some good cogitation, which in their opinion is worthy to be esteemed or if they have some virtue, they are never in rest, until such time as they have manifested it, and made it known to all those they meet withal; wherein they run the same hazard, that the trees that are forward to bud forth their flowers in the spring time, as the Almond trees are; for if peradventure the frost overtake them, they perish and bear no fruit: these worldly men who are so light to make their flowers bloom and sprout out, in the spring of this mortale life, by a spirit of pride and ambition, always are in danger to runne hazard to be taken by the frosts, which maketh them lose the fruit of their actions: contrariwise the just ●hould always all their flowers close-within the case of most holy humility and permit them not to appear as much as they can, until the great heats, when that God the divine sun of justice, shall come powerfullie to warm their hart in eternal life; where they shall bear for ever the sweet fruit of felicity and immortality. The Palm permitteth not its flowers to be seen, until such time as the vehement heat of the sun come to make its sheaths, cases, or buggetts wherein they are enclosed to cleave or rive asunder, after the which its fruit appeareth suddenly to the view: in like manner doth the just soul: for she keepeth her flowers, that is to say her virtues, hidden under the veil of holy humility until death, wherein our Lord causeth them to be disclosed, and letteth them appear outwardly, for so much as the fruits are not to withhold there appearance long after. O how excellently faithful herein was this great Saint of whom we speak! it cannot be sufficiently declared according to its perfection, for notwithstanding being such as he was, in what poverty, and in what abjection did he not live all the time of his life? under the which poverty and abjection, he kept hidden and covert his great virtues and dignities; but what dignities my God? to be governor of our Lord, and not only this, but furthermore to be his supposed father, and to be the spouse of his most holy Mother; O truly I doubt not at all that the Angels ravished with admiration did come in troops after troops to consider him, and to admire his humility, when he did retain this dear child in his poor shop, where he laboured in his trade, to nourish the son & the Mother who were committed to him. There is no doubt, my dear sisters, but that Saint joseph was more valiant than David, and had more wisdom than Solomon: Notwithstanding beholding him reduced unto the exercise of a carpenter, who could have judged so much of him, if he had not beme illuminated with celestial light? so fast did he shut up and keep all the singular gifts, wherewith God had gratified him: for what wisdom had not he, since that God gave him in charge his most glorious son, and that he was chosen to be his governor? If the Princes of this world have so much care, as being a matter of importance, to give to their children governors who are most capable, then God being able to make that the governor of his son, should be the most accomplished and complete man of the world in all perfections, according to the dignity and excellency of the thing governed, which was his most glorious son, the universal prince of heaven and earth: how should it be, that having power to do it, he would not, or hath not done it? Therefore there is no doubt, but that Saint joseph was endowed with all the graces and gifts, which did deserve the office that the eternal father wvould impose upon him, giving him the temporal, and domestical stewardshipp of his son, and conduct of his family, which was composed but of three, which doth represent unto us the mystery of the most holy and most adored Trinity: not that there is any comparison, but in that which respecteth our Lord, who is one of the Persons of the most holy Trinity: for touching the others they are creatures: but notwithstanding we may say even so, That it is a Trinity on earth, which in some sort doth represent the most holy Trinity, Marie, jesus and joseph: joseph, jesus, and Marie: a Trinity marvelously recommendable and worthy to be honoured. You understand then how exceedingly the dignity of S. joseph was exalted, & how excellentlie he was replenished with all sorts of virtues, On the other side you see nevertheless, how much he was brought low and humbled, more than an be declared or imagined. This one example sufficeth for the better understanding of it; he took his journey towards his own country, and unto his town of Bethlem, and none is refused of all lodging but himself (at least that we know of) so that he was constrained to retire himself, and to lead his chaste spouse into a stable among the oxen and asses: O into what extremity was his humility and abjection reduced! his humility was the cause (even as S. Bernard explicateth it (that he thought upon leaving our Bl. Lady, when he saw her great with child: For Saint Bernard sayeth that he made this discourse within himself, What meaneth this? I know that she is a virgin, for we have made a vow together to keep our virginity and purity, wherein she would in no sort be wanting, notwithstanding I see that she is great with child, and that she is a Mother, how can it be that maternitie is found in virginity and purity, and that virginity doth not hinder Maternitie. O God? (said he to himself) it may be this is that Glorious virgin, of whom the Prophets do assure us, that she shall conceive and be the mother of the Messiah? O? If this be of, God forbid that I should remain with her, I that am so unworthy of it; it willbe much better that I secreetlie forsake her because of my indignity, and dwell not any longer in her company: this was a feeling of an admirable humility, and the which did make S: Peter to cry out in the vessel, where he was with our Lord, when he did see his Almigthie power manifested in the great draught of fishes that he took, at his only commandment, willing them to cast their nets into the sea: O Lord (said he (being wholly transported, with the like feeling of humility as Saint joseph) with draw they self from me: for I am a sinful man, and therefore I am not worthy to be with thee: I know well (would he say) that If I cast myself into the sea I shall perish: but thou who art Almighty canst walk upon the waters without danger: for this ●ause I beseeth thee to retire from me, and not ●hat I withdraw myself from thee: If Saint Io●eph were so careful to shut up all his virtues under the shadow of most holy humility, he had ● most particular care to hide the precious pearl of ●is virginity; this was the cause he consented to ●ee married, to the end that none might know it, and because that under the holy veil of marriage ●ee could live unknown: whereby virgins, and ●hose who will live chastely are taught that it is not sufficient for them to be virgins, unless they be humble, and shut up their purity within the pre●ious box of humility: for otherwise it will hap unto them as it did to the foolish virgins, who for want of humility and merciful Charity, were repelled from the Marriage of the spouse, and therefore were constrained to go to the wedding of the world, where the council of the Celestial spouse is not observed who sayeth that he who will enter to the Marriage feast must be humble, I would say that he must practise humility: for (sayeth he) going to a wedding, or being invited to a Marriage, take the last place; wherein we see how necessary humility is for the conservation of virginity, since undoubtedly not any one shallbe at the celestial banquet and Nuptial feast which God hath prepraed for virgins in the eelestiall habitation, unless that he shallbe accompanied with; this virtue. We do not keep precious things, ● especially odoriferous ointments in the air, for not only these sweet savours would evaporate themselves, but moreover the flies would corrupt them, and make them lose their price and worth: in like manner the souls of the just fearing to lose the price and valour of their good works, shut or lock them up ordinarily in a box, but not in a common box, no more then precious ointments; but in a box of alabaster (such as S. Marie Magdaleine poured forth, (or emptied) upon the sacred head of our Saviour, when that he reestablished her in virginity, not essential but repared, the which is sometimes more excellent being acquired and reestablished by penance, then that which having not received blemish is accompanied with less humility! This alabaster Box then is humility, within the which we ought in imitation of our Bl. Lady and Saint joseph to lock up our virtues, and all that which may make us to be esteemed of men, contenting ourselves to please God, and to remain under the sacred veil of the abjection of ourselves, expecting the time (as we have said) when God coming to draw us into the place of security, which is his Glory, himself cause our works to appear for his honour and glory. But what more perfect humility can be imagined than that of Saint joseph? (I except that of our Bl. Lady: for we have already said, that Saint joseph did receive a great increase in all virtues by way of reflection, of those that the most holy virgin did imprint in him.) he had a very great part in that divine treasure that he had near him, which was our Lord and Master, & yet for all that he so humbled and abased himself, that it seemed not that he had any part in him, yet notwithstanding he did appertain to him more than to any other, next to the most holy Virgin; and none may doubt there of, find he was of his family, and the son of his spouse who did appertain unto him. I am accustomed to say, that if a dove (to make the comparison more conform to the purity of the Saint of whom I speak) should carry a date in his beck, and let it fall into a garden, would we not say that the Palm which should come of it, did appertain ●o him who did own the garden? now if this be so, who can doubt, that the holy Ghost having  ●all this divine Date, as a divine Dove, into the enclosed and locked garden of the most holy virgin, (a garden sealed and environed on every side with the hedges of the holy vow of virginity, and all immaculate chastity) who did appertain to the glorious Saint joseph, as to her husband, who shall doubt I say, or who can say that this divine Palmtree, which beareth the fruit that nourisheth to immortality, doth not appertain wholly to this great Saint joseph? who notwithstanding is not therefore the more puffed up, nor become ●eth the more proud, but rather becometh always the more humble? O God what a goodly fight was it to behold the reverence and respect, wherewith he did converse aswell with the mother as with the son. If he had a desire to leave the mother, not knowing at that time the greatness of her dignity, into what profound annihilation and humiliation of himself was he afterwards brought, when he saw himself so much honoured, that our Lord and our Lady did yield themselves obedient to his will, and did nothing but by his commandment? this is a thing that cannot be comprehended; therefore it is necessary that we pass to the third property that I note to be in the Palm, which is valour, constancy, and strength, virtues that are found in a very eminent degree in our Saint.  
§. 4. The Palm hath strength and valour, and likewise a very great constancy, above all other trees, also it is the chief of all. The Palm showeth his strength and constancy in this, that the more its loaden, the higher it riseth, and becometh more high, the which is very contrary not only to all other trees, but to all other things, for the more they be loaden, the more they bow down towards the earth; but the Palm showeth his strength and constancy, in not submitting itself, nor ever bowing down for any burden they can put upon it, for it is its instinct to mount upwards, and therefore it doth so, none being able to hinder it: it showeth its valour in this, that its Leaves are made like swords and seemeth to have as many swords to fight as it beareth leaves; it it truly with very just reason that Saint joseph is said to resemble the Palm: for he was always very valiant, constant, and perseverant. There is much difference between constancy and perseverance, strength and valour; we call a man constant, who keepeth himself, firm, and prepared to suffer the assaults of his enemies, without astonishment or losing courage during the combat: but perseverance regardeth principally a certain interior vexation or irksomeness, which arriveth to us in the length of our pains, which is one of the powerfullest enemies that we can encounter withal, now perseverance maketh a man to contemn this enemy, in such sort that he remaineth victorious by a continual equality, and submission to the will of God. Courage is that which maketh a man valiantly resist the assaults of his enemies: but valour is a virtue which causeth, that we are not only ready to fight, nor to resist when occasion presents itself, but, that we assault the enemy at the same time he looketh not for it. Now our Glorious Saint joseph was endued with all these virtues, and he did marvelously well exercise them: for as concerning his constancy, how much I pray you did he make it appear, when seeing our Blessed Lady great with child, and not knowing how this could be, (My God what distress, what anguish, what pain did he not feel? notwithstanding he complained not, he was not more vnci●●ll, nor more displeased towards his spouse, neither ●●d he treat her the worse for this, remaining as ●weet and respective in his behaviour as he had ●ont to be. But what valour and what force did ●ee not witness in the victory that he boor away ●gainst the two greatest enemies of man the devil ●nd the world? and this by the most exact practice ●f profound humility as we have noted in the ●hole course of his life. The devil is such an eni●ie of humility, because the want he had there-of, ●as it that expelled him out of heaven, and thrust ●im into hell (from whence humility would have ●ept him, if he had chosen it for his inseparable cō●anion) that there is no invention nor art, where-of ●ee serveth not himself to make a man fall from his virtue, and so much the more, because as he knoweth; it is a virtue which maketh him become ●●finitely pleasing to God, so that we may well say, ●aliant and strong is the man, who like Saint Io●eph persevereth therein, because that he remaineth ●n absolute conqueror of the devil and the world, which is filled with ambition, vanity, and Pride. Touching perseverance contrary to this interior ●nimye, which is the anxiety, which cometh ●pon us in the continuation of abject, humbling, ●nd painful things, of evil fortunes, if we may ●o say, or else in diverse accidents that happen ●nto us; O how was this Saint proved of God ●nd men, even in his journey! The Angel commanded him to departed speedily, and to carry our Lady and her most dear son into Egypt, behold ●ee departeth in an instant without speaking a word, he inquired not whither shall I go, what ●way shall I take? wherewith shall we be maintained: who will receive us there? he departed at adventure with his tools on his back, for t● gain his poor living and his families with th● sweat of his brows; O how much might this anxiety where-of we speak have troubled him, especially seeing the Angel had not told him how long he should be there, so that he could no● settle any assured dwelling, not knowing wher● the Angel would command him to return ● If Saint Paul admired so much the obedienc● of Abraham when God commanded him to go out of his country, for so much as God di● not tell him into what coast he should go, neither did Abraham ask it of him, Lord you command me to go; but tell me then if it shall be by the south gate, or on the North side; but he pu● himself on the way, and went according as the spirit of God guided him. How exceeding admirable then is this perfect obedience of Saint joseph? The Angel did not tell him until what time he should remain in Egypt, neither did he inquire it, he remained there the space of five years, as the most part believe, without seeking to inform himself of his return, assureing himself that he who had commanded that he should go thither, would command him again when he should return, wherein he was always ready to obey; he was in a country not only of strangers but also enemies of the Israelites; for so much as the Egyptians had yet in mind, how they had left them, what they had bereft them of, and that they had been cause that a great number of the Egyptians had been overwhelmed when they did pursue them, and this stuck in their stomaches. I leave it to your consideration what desire Saint joseph might have of his return, because of the continual fears that he might have amongst the Egyptians: the grief of not knowing when he ●hould come forth might without doubt greatly afflict and torment his poor hart; notwithstanding he remains always himself, always sweet, tranquil, and perseverant in his submission to the good pleasure of God, to which he left himself fully to be guided; for ●s he was just, he had his will always squared, soyned and conform to the will of God. To ●ee just is no other thing, then to be perfectly united to the will of God, and to be always ●herein conform in all sorts of events, prosperous ●or adverse. That Saint joseph always in all occasions hath been perfectly submiss unto the divine will, none can doubt; do you not see how the Angel tourneth him at all essays, he telleth ●im, that he must go into Egypt, he goeth ●hither; he commandeth that he return, & he retourneth: God would that he should be always poor, which is one of the most forceable proofs that we can have, and he submitteth himself loveinglie thereunto, and not for a time, for this was all his life: but with what poverty? with a contemptible, needy, and reiectable poverty. The voluntary poverty where-of Religious make profession, is very amiable, for so much as it hindereth them not, from taking and receiving those things which shallbe necessary for them, only forbidding and depriving them of superfluities: But the poverty of Saint joseph, of our Lord, and our Blessed Lady was not such: for although it was voluntary, for so much as he did love it dear, it did not leave therefore to be abject, rejected and contemned, and in very great necessity: for every one esteemed this great Saint as a poor carpenter, who without doubt could n● make such gain, but that many necessary thin● would be wanting, although he did take payn● with an exceeding affection, for the entertainment of his whole family, which done he did submit himself most humbly to the will of God, in t● continuation of his poverty and abjection, not permitting himself to be overthrown, nor vanquished by interior disquietness, which without doubt did make him many assaults; but remain always constant in submission, the which (as his other virtues) went continually increasing a● perfectionating themselves, even as that of our B● Lady, who did gain every day an overgrow of virtues and perfections, that she did learn her most holy son, who could not increase any thing, for so much as he was from the insta●● of his conception such as he is, and shallbe eternalie, which did cause that the holy family wher-hee was, went always increasing and aduanci●● in perfection: Our Bl. Lady drawing her perfection from his divine goodness, and Saint Iosep● receiving it (as we have already said) by the m●diation of our Bl. Lady.  
§. 5. Now what remaineth there more to b● saved, but that we ought not to doubt, but that th● Glorious Saint hath much credit with him ● heaven, who hath favoured him so much as to assū● him thither in body and soul, the which is ● much the more probable, because we have not ha● any Relic of his here below on earth, and seemeth to me that none can doubt of this verities for how could he refuse this grace to Saint I●seph who had been so obedient to him all the day ● of his life? without doubt when our Lord descended into Limbus Patrum, he was spoken unto b● Saint joseph in this sort; My Lord, remember yo● self if you please, that when you came from heauē●o earth, I received you in-to my family, and that when you were borne I received you into my arms; now that you must go to heaven lead me●●hither with you, I received you into my family, receive me now into yours, since you go thither: I have carried you between my arms, now take me upon yours, and as I have had care to nourish ●nd conduct you, during the course of your moral life; take care of me and conduct me to the immortal life: and if it is true, the which we ought to believe, that in virtue of the most Bl. Sacrament that we receive, our bodies shall rise again at the day of judgement, how can we doubt, ●hat our Lord did cause the Glorious Saint joseph ●o ascend with him into heaven aswell body as soul, who had had the honour, and the grace to ●arrie him so often in his Bl. arms, the which did ●lease our Lord so much: O how many kisses did ●ee tenderly give him from his Blessed mouth, for ●o recompense in some sort his labour. Saint Io●eph then is in heaven in body and soul without doubt. How happy should vee be if we could deserve to have part in his holy intercessions; for nothing shallbe denied him neither of our Bl. Lady ●or her Glorious son, he will obtain for us if we have confidence in him, a holy growth in all sorts of virtues, but especially in those which we have found, that he had, in a more high degree ●hen all others, which are the most holy purity of body and spirit, and the most amiable virtue of humility, constancy, valour, and perseverance: virtues which make us in this life become victorious over our enemies, and which will make us deserve the grace to enjoy eternal rewards in the next life, which are prepared for them who shall limitate the example that Saint joseph hath given them being in this mortal life, a reward whic● shall be no less than eternal felicity; in the whic● we shall enjoy the clear vision of the Father, th● Son, and the Holy Ghost. God be Blessed Amen.  
LIVE JESUS.   

THE TWENTITH ENTERTAINMENT.  
IN WHICH IS DEMANDED what pretention we ought to have entering into Religion.  
§. 1. THe question that our Mother proposet● unto me to declare unto you, my dea● daughters; to wit the pretence which one ought t● have to enter into Religion, is truly the most important, most necessary, and profitable that can b● explicated. Verily, my dear daughters, many women enter into Religion, who know not wherefore: they will come to a parloyr or speaking plac● where they shall see the Religious women wit● a cheerful countenance, having a good gesture very modest, and much contented, and they wi●● say within themselves, good God It is good ●● be there, Let us go thither, the world do● frown upon us, we meet not with our pretensions in it. Another will say: good God how we● they sing! others come thither to encounter peac● consolations, and all sorts of sweetnesses, saying in their thought; My God how happy are Religious women! being out of the noise of father and mother, who do no other thing then complain and chide, vee can do nothing which contenteth them, we are always to begin anew: Our Lord promiseth those who forsake the world for his service many consolations; let us go then into Religion. Behold, my dear daughters, three sorts of pretensions which are worth nothing to make us enter into the house of God. Of necessity it must be God who buildeth the City, or otherwise although it were built, it must be ruined again. I will believe, my dear daughters, that your pretensions are better grounded, and therefore that you have all good courages; and that God will bless this little company newbegun.  
§. 2. There commetth to my mind two or three similitudes fit to give you to understand wheruppon, and how your pretensions ought to be founded for to be : but I wvill content myself to explicate one which shall suffice: put the case that an architect would build a house, he doth two things: first he considereth if his building be for some particular, as for a Prince, or a king: because he must proceed there-in in different manner; then he must reckon by himself if his means be sufficient for it: For he who would undertake to build a high tower, and had not wherewith to finish it, would he not be laughed at, for having begun a thing in which he could not come of with his honour? then he must resolve himself to ruin the old building, which is in the place where he would erect a new. We would make a great building; my dear daughters, which is to build a habitation for God within us: therefore let us consider well and maturely if we have sufficient courage and resolution to ruin and crucify ourselves, or rather to permit God to mortify and crucify us, to the end that he re-edify us, for to be the living temple of his Majesty: Therefore I say, my most dear daughters, that our only pretention ought to be to unite us to God, as jesus Christ did unite himself to God his Father, which was in dying upon the Cross: for I intent not to speak to you, of that general union which is made by Baptism, where Christians unite themselues to God in takeing this divine Sacrament and character of Christianisme, and oblige themselves to keep his commandments, & those of his Holy Church, to exercise themselves in good works, to practise the virtues of Faith, Hope, and Charity, which union of theirs is available and may justly pretend heaven, For uniting themselves by this means to God, as to their God, they are not obliged any further, they have attained their end, by the general and spacious way of the commandments. But touching you my dear daughters, it is not so; for besides this common obligation that you have with all Christians, God by a very special love hath chosen you to be his dear spouses You ought then to know how and what it is to be Religious women. It is; to be bound to God by a continual mortification of ourselves, and not to live but for God, our hart always serving his divine Majesty: our eyes, our tongue, our hands, and all the rest serueing him continually. Wherhfore you see that Religion furnisheth you with all means proper for this effect, which are, prayer, reading, silence, withdrawing of your hart from creatures to rest it in God only by continual darting of affections to our Lord. And because we cannot arrive to this, but by the continual practice of mortification of all our passions, inclinations, humours, and aversions, we are obliged to watch continualle over ourselves, that we may make all this to die. Know (my dear sisters) that if a grain of wheat falling into the ground do not dye, it remaineth alone: but if it corrupt, it will bring forth a hundred fouled: the word of our Lord herein is very clear, his most blessed mouth having pronounced the same: consequently, you who pretend the habit, and you also who pretend the holy Profession, consider well more than once, if you have sufficient resolution to die to yourselves, and not to live but to God. Consider all well, the time is long enough to ruminate there-on before your veils be died black: for I declare to you, my dear daughters, and I will not flatter you; whosoever desire to live according to nature, let them remain in the world: and those who are determined to live according to grace, let them come into Religion, which is no other thing then the school of abnegation and mortification of ones self; wherefore look to it, that you be furnished with many instruments of mortification aswell interior as exterior. But good God you will say to me, This is not that, that I sought after; I thought it was sufficient for to be a good Religious woman, to desire to pray well, to have visions and revelations, yea of Angels in form of men, to be ravished in ecstasy, to love well the reading of good books; and what else. I was so virtuous, as it seemed to me, so mortified, so humble, all the world did admire me; was it not to be humble, to speak so sweetly of all things appertaining to devotion to my companions, to recount the sermons by myself, to converse gently with those of the house, above all when they did not contradict me? certainly, my dear daughters, this was good for the world: But Religion willeth that we do works worthy of her vocation: that we die to all things, aswell to that which is good to our will, as to unprofitall and evil things. Think you that the good Religious men of the desert, who attained to so great union with God, arrived thereunto in following their inclinations? Truly no, they were mortified in most holy exercises, and although they felt great gust to sing the divine Canticles, to read, pray, and do other things, they did it not to content themselves; no not so, but contrariwise, they did voluntarily deprive themselves of these pleasures, for to give themselves to painful and labour some works. It is very true certainly that Religious souls receive a thousand suavities and contentments amidst the mortifications and exercises of holy Religion: for it is principally to them that the holy ghost distributeth his precious gifts: therefore they ought to seek nothing but God, and the mortification of their humours, passions, and inclinationes in holy Religion; for if they seek any other thing, they shall never find the consolation that they pretended▪ we must have an invincible courage not to be weary with ourselves, because that we shall always have somewhat to do, and to cut off.  
§. 3. The office of Religious aught to be to cultivate their spirit, to root out all the ill productions that our depraved nature every day causeth to bud, so that it seemeth there is always something to be done anew, and as the labourer ought not to be troubled, since he is not to be blamed for not having reaped a good crop, provided notwithstanding that he hath care to cultivate the earth well, and to sow it well: even so Religious ought not to be afflicted, if they gather not so soon the fruits of perfection and virtues, provided that they have great fidelity to cultivate the earth of their hart well, cutting of that which they perceive to be contrary to perfection, to the which they are obliged to aim, since we shall never be perfectly cured until we be in heaven. When your Rule telleth you, that you ask for books at the appointed hour, think you that those which content you most, shall ordinarily be given you? noe, this is not the intention of the Rule, and the like of other exercises. A sister will think, as it seemeth to her, that she is very much invited to prayer, to say her Office, to be retired, and the Superiors say to her; sister go to the kitshen, or else, do such or such a thing, this is ill news for a sisters that is very devout. I say then that we must die that God may live in us, for it is impossible to procure the union of our soul with God, by any other means then by mortification. These words are hard, we must dye: but they are seconded with great sweetness, that is, to the end we may be united to God by this death. You know that no wise man putteth new wine into an old vessel; the liquor of divine Love cannot enter, where the old Adam reigneth: he must of necessity be destroyed: but how, you will say to me, will he be destroyed? how? my dear daughters, by punctual obedience to your Rules: I assure you on the part of God, that if you be faithful to do that they teach you, you shall attain without doubt to the end you ought to pretend, which is to unite yourselves with God. Mark that I say; to do: for we cannot purchase perfection by crossing our arms, we must labour in good sadness even from the hart, to tame and reclaim ourselves, and to live according to reason, our Rule, and obedience, and not according to the inclinations we have brought from the world. Religion tolerateth us to bring our evil habits, passions, and inclinations, but not to live according to them, it giveth us Rules to serve us, to press and strain out of our hearts, whatsoever is contrary to God: therefore live courageouslye according to them.  
§. 4. But some one will say. Good God how shall I do, I have not the spirit of Religion? Truly, my dear Daughter, I easily believe you, it is a thing the world bringeth not to Religion. The spirit of the Rule is gained in practiceing the Rule faithfully. I say the same of holy humility, and mildness, the foundation of this congregation, God will infallibly give it us, provided that we have a good hart, and do our endeavour to get it; we shallbe very happy if one quarter of an hour before we die, we find ourselves revested with this garment, all our life will be well impoyed, if we labour to work thereon, sometimes one piece, sometimes another; for this holy habit is not made with one only piece, it is requisite there be many. You think peradventure, that perfection is to be found already made, and that there is no other thing necessary to be done, but to put it over your head as a garment: No no; my Dear Daughters it is not so. Mother, you tell me, our sisters the Novices are of good will: but that ability is wanting to put their desires in execution, and that they feel their passions so strong, that they almost fearre to begin to go on; Courage, my Dear Daughters, I have told you many times that Religion is a school where we learn our lesson: the Master requireth not always, that without fail the Scholars know their lesson, i● sufficeth that they have attention to do their endeavour to learn it: Let us also do what we can, God will be contented, and our superiors also.  
Do you not see every day those who learn to bear arms fall often? in like manner do those who learn to ride a horse well, but they are not therefore held for vanquished: for it is one thing to be cast sometimes to the ground, and another to be absolutely overcome.  
Your passions at times make head against you, and therefore you say, I am not fit for Religion, because I have passion: No, my Dear Daughters, you are deceived, the matter goeth not so: Religion accounteth no great triumph to frame a spirit allreadye made, a sweet soul and peaceful in its self: but she exceedingly esteemeth to reduce to a virtuous course souls that are strong in their inclinations; for these souls if they are faithful will surpass the others, getting by the point of the spirit, which others have without pain. We do not require of you, that you should not have passions (it is not in your power, and God will that you feel them until death, for your greater merit) nor likewise that they be but of little strength, for this should be as much as to say, that a soul ill habituated could not be fit to serve God: the world is deceived in this thought, God rejecteth nothing, where malice doth not intrude itself; For tell me, I pray you, if a person be of such or such a temper, subject to such or such a passion, how can he help it? therefore all consists in the acts that we make by the motions which depend of our will: sin being so voluntary that without our consent there is no sin. Put the case that I be overtaken with choler; I would say to it; Turn and return, rive in sunder if thou wilt, I will do nothing for thy respect, no not so much as to pronounce a word, according to thy suggestion: God hath left this in our power, otherwise in requireing perfection of us, it should be to oblige us to a thing impossible and consequently injustice, which cannot be in God.  
§. 5. To this purpose there cometh into my mind, a history which is proper for our purpose: when Moses descended from the mountain where he did speak with God, he saw the people, who having made a golden calf did adore it: touched with just choler for zeal of the Glory of God, he said: (turning himself towards the Levites;) If there be any one for our Lord, let him take his sword in hand, to kill all those that shall present themselves before him, not sparing any, neither father nor mother, sister nor brother, but put all to death: The Levites then taking the sword in hand, he was the most famous who killed most: In like manner, my dear daughters, take the sword of mortification into your hand; for to kill and annihilate your passions, and she who shall have the most to kill shallbe the most valiant, if she will cooperate with grace. Behold these two young souls (whereof the one is a little past six years old, the other about five) they have few to kill, also their spirit is not almost borne: but these great souls who have experienced many things, and have tasted the sweetnesses of heaven, it is to them to whom it appertaineth to kill and annihilate their passions well. Dear mother, for those, who, you say, have so great desire of their perfection, that they would pass all others in virtue, they do well to comfort lemma ourself a little, but they should do well to follow the community in keeping their rules well: for that is the right way to arrive to God. You are very happy, my dear daughters, in respect of us in the world; when we ask the way, one sayeth it is on the right hand, another on the left, and for the most part they deceive us: but you, you have nothing to do, but to permit yourselves to be carried: you are like to those that sail upon the sea, the barque carrieth them, and they remain within it without care, and in reposeing they go forward, and have nothing to do to inquire if they are in their way, which is the duty of the mariners, who always see the fair star, the guide of the ship knoweth that they are in a good way, and sayeth to the others, who are in the barque, courage you are in a good way, follow on without fear. This divine Pilot is our Lord, the barque is your Rules, those who guide it are the Superious, who ordinarily call upon you, go forward sisters by the punctual observance of your Rules, you shall happily arrive to Almigtye God, he will guide you surely.  
§. 6. But mark what I tell you, walk by the punctual and faithful observance of them; for who contemneth his way shall be killed, sayeth Solomon. Mother, you say that our sisters say it is good to walk by the rules, but it is the general way, God draweth us by particular attracts, every one to her special, we are not all drawn by one and the same way; they have reason to say so, and it is true: but it is a so true, that if this tract come from God, it will lead them to obedience without doubt: it appertaineth not unto us who are inferiors to judge of our particular attracts, this is the duty of superiors, and therefore particular direction is ordained; be you very faithful therein, and you shall reap the fruit of benediction, my dear daughters, if you do this which is taught you, you shallbe very happy, you shall live content and you shall experience in this world the favours of heaven at least in some small quantity. But take heed that if some interior gust come to you and cherishings from our Lord, not to tie yourself unto them; it is a few Anniscomfitts that the Apothecary streweth upon a bitter potion for a sick person: the sick must swallow the bitter medicine for his health: and although he take from the hand of the Apothecary these sugared grains, yet must he of necessity feel afterwards the bitterness of the purgation. Therefore you see clearly what the pretention is that you ought to have, to be worthy spouses of our Lord, and to make yourselves capable to be wedded to him upon the mount of Caluarie. Therefore all your life live and frame all your actions according to it, and God will bless you; All our happiness consisteth in perseverance. I exhort you thereunto (my Dear Daughters) with all my hart, and pray his divine goodness, that he will fill you with grace, and with his divine love in this world, and make us all enjoy his Glory in the other life. Farewell, my Dear Daughters, I bear you all in my hart: to commend myself to your prayers would be superfluous, for I believe of your piety you will not be wanting. I will send you every day from the Altar my benediction; and in the mean time receive it: In the name of the father, the Son, and the Holy Ghost.  
LIVE JESUS.   

THE ONE AND TWENTY ENTERTAINMENT.  
TOUCHING, THE DOCUMENT OF demanding nothing, nor refusing any thing.  
§. 1. MOther, I spoke one day with an excellent Religious woman who did ask of me, if having a desire to communicate oftener than the community, one might desire it of the Superior; I said to her, that if I were a Reliligious man I think I should do thus: I would not ask to communicate more often than the community did, I would not ask to wear haircloth, to make extraordinary fasts, to take disciplines, nor do any other thing; I would content myself to follow in all and through all the community; if I wear strong, I would not eat four times a day, but if my Superior made me eat four times a day, I would do it and say nothing; if I were weak, and he did not offer me to eat but once a day, I would eat but once a day without thinking whether I should be weak or not. I desire few things, and that which I desire, I desire it very little, I have almost no desires; but if I were to be new borne, I would have none at all, if God came to me, I would also go to him: and if he would not come to me, I would keep me there and not go to him: I say then, we must neither ask nor refuse any thing, but leave ourselves wholly in the hands of the divine providence, without museing upon any desire, but to will that which God would have of us. Saint Paul did excelcellently practise this abnegation, in the very instant of his conversion, when our Lord had made him blind, presently he said: Lord, what wilt thou have me to do? and from thenceforth, he did always remain in an absolute dependence of that which God should ordain for, and of him; all our perfection consisteth in the practice of this point: and the same Saint Paul writing to one of his disciples forbiddeth him among other things to permit his hart to be preoccupated by any desire so great knowledge had he of this defect.  
§. 2. You say, if we must not desire virtues, wherefore hath our Lord said, ask and it shallbe given you. O my daughter? when I say that we must not ask nor desire any thing, I intent terrestrial things: as for virtues we may ask them, and demanding the love of God, we comprehend them all therein; for it containeth them all. But for the exterior employment, should we not (say you) desire base offices, because they are more painful, and there is more to be done, and to humble ones self the more for God. My daughter, David sayeth that he did love better to be abject in the house of our Lord, then to be great among sinners: And it is good, Lord, (sayeth he) that thou hast humbled me, to the end I may learn thy iustifications: notwithstandinh this desire is very suspicious, and perhaps a human cogitation: what know you having desired abject offices, whether you shall have the courage to accept the abiections which you shall meet withal in them? it may be there will happen many disguste, and bitternesses; although that now you feel the courage to suffer mortification, and humiliation what know you, if you shall always have it? In brief we must hold the desire of offices, whatsoever they be, base or honourable, for a tentation, it is always better to desire nothing, but to prepare ourselves to receive those, obedience shall impose upon us, and be they honourable or abject, I would take and receive them humbly, without speaking one only word, unless my superior did question me, and then I would simply aunsweere the truth, as I should think it.  
§. 3. You ask me how we may practise this document of holy indifferency, in sickness, I find in the holy Gospel a perfect modele in Saint Peter's wives mother: this good woman lying sick in her bed in a great fever did practise many virtues: but that which I most admire is the great neglect she had of herself, relying on the divine providence, and the care of her Superiors, remaining in her fever tranquille and without any unquietness, nor giving any to those who were about her: notwithstanding every one knoweth how much those who are in fevers are molested, which hindereth them from repose, and giveth them a thousand other vexations. Now this great resignation that our sick made of herself into the hands of her superiors, caused her that she was not unquiett, nor did she take care for her health or her cure, she was content to suffer her sickness with mildness and patience: O God how happy was this good woman! Truly she did deserve that they should take care of her, as also the Apostles did, who provided for her cure, not being solicited by her; but by charity and commiseration of what she suffered. Happy shall those Religious persons be who shall make this great and absolute referring of themselves into the hands of their superiors: who by the motion of Charity shall serve them, and shall carefully provide for all their wants and necessities: for Charity is more strong and presseth more near than nature. This good si●ke woman did know that our Lord was in Capharnaum, that he cured the sick: and yet she was not unquiet, nor troubled not herself to send to tell him what she suffered; but that which is more admirable, is this: That she seeing him in the house, where he beheld her, and she also beheld him, yet she did not speak one word to him of her infirmity, to excite him to have pity upon her, nor press him to touch her for to be healed. Now this unquietness of mind that we have in sufferance, and sicknesses (to the which are subject not only worldly persons, but also very often the Religious) springeth from the disorderly love of ourselves.  
Our sick sister maketh not any account of her sickness, she is not forward to recount it, she suffereth it without caring whether they bemoan her, or procure her health, or no; she is content that our Lord knoweth it, and her superiors who govern her, she seethe our Lord in the house as a sovereign Physician; but regardeth him not as such (so little thinketh she of her recovery) she rather considereth him as her God, to whom she appertaineth aswell sick as in health: being as much content to be sick as to possess perfect health.  
O how many would have used sleights to be cured by our Lord, and would have said, that they asked health the better to serve him, fearing something should be wanting to him.  
But this good woman thought of nothing less than this, making her resignation to appear in that she did not require her health: notwithstanding I will not say, but that we may ask it of our Lord as of him who can give it, with this condition if such be his will: for we ought always to say Fiat voluntas tua: it is not sufficient to be sick and to have afflictions, beccause God would have it so; but it must be as he will, and as long a time as he will, and in the manner it pleaseth him that it should be, not making any choice of any sickness or affliction whatsoever, how abject or dishonourable it may seem to be: for sickness and affliction without abjection very often swelleth the hart in stead of humbling it: but when we have sickness without honour, or with dishonour itself, disestimation and abjection are our malady; how many occasions are there then to exercise patience, humility, modesty and sweetness of mind and hart.  
Let us therefore have a great care, as this good woman had, to keep our hart in mildness, making profit as she did of our sicknesses: for she did rise so soon as our Lord had chased away the fever, and served him at the table, wherein certainly she demonstrated great virtue, and the profit she had made of her sickness, of the which being quitted, she would not use her health but for the service of our Lord; employing herself therein in the same instant that she had received it.  
Besides; she was not like persons of the world, who having a sickness of some days, must have weeks and months to restore themselves.  
Our Lord upon the Cross, maketh us to see very well, how we ought to mortify these delicacies: for having extreme thirst, he did not ask to drink; but simply manifested his necessity, saving, I am thirsty: after which he perfomed an act of very great submission, for some one having offered him on the point of a lance, a piece of spounge moistened in vinegar to quench his thirst, he sucked it with his blessed lips: a strange thing ●he was not ignorant that this was a draught which should augment his pain: nevertheless he took it simply, not making show that it did trouble him that he had not found it good, to teach us with what submission we ought to take the remedies and meats presented us when we are sick, not so much as making show that we are disgusted and grieved, yea also when we shall be in doubt that this will increase our disease. Alas! having never so little incommodity we do quite contrary to that which our sweet Master: hath taught us: for we cease not to lament, and find not people sufficient, as it seemeth, to bemoan our case; and to recount our griefs by parcels unto us, our pain whatsoever it be is incomparable, and those that others suffer are nothing in respect; we are more melancholy and impatient then can he declared, we find nothing that goeth as it ought, to content us. In fine it is great pity to see how little we are the true imitators of our Saviour, who did forget his griefs, and endeavoured not to have them marked by men, contenting himself that his eternal father by whose obedience he suffered did consider them, and would cease his anger towards human nature, for the which he did suffer.  
§. 4. You ask what I desire should remain most engraven in your mind, the better to put it in practice: Ah! what shall I say to you, my most dear daughters, but these two dear words, that I have already so much recommended unto you? desire nothing, refuse nothing; in these two words I say all: for this document comprehendeth the perfect practice of indifferency. Behold the poor little jesus in the crib, he received poverty, nakedness, the company of beasts, all the injuries of the time, cold, and all that his father permitted to arrive unto him: it is not written that he ever put forth his hands to have the breast of his mother, he left himself wholly to her care and providence neither did he refuse those little comforts that she offered him, he received the services of Saint joseph, the Adoration of the three Kings, and of the shepherds, with equal indifferency: even so we ought neither to desire nor refuse any thing, but to suffer and receive equally all that the providence of God shall permit to happen unto us: God give us his grace so to do. Amen.  

GOD BEE BLESSED. Out of the same Author.  
AN exercise for the morneing, which being brief, simple, and tending immediately to the loveing union of our will with the will of God, may be practised by persons who are in dryness, sterility, and corporal weakness, or overwhelmed with businesses.  
The first point: prostrate on your knees, and profoundly humbled before the incomprehensible Majesty of God, do you adore his sovereign goodness, who from all eternity hath named you by your name, and determined to save you, ordaining among other things this present day, to the end that there-in you should come to exercise the works of life and salvation, according to that which is said by the Prophet. I have loved thee with perpetual charity, therefore I have drawn the having pity of thee.  
The second Point: upon this veritable thought, you shall unite your will to that of the most benign and most merciful celestial father, by these or the like words cordially offerred. O most sweet will of my God, be thou ever fulfilled in me. O eternal designs of the will of my God, I adore you, consecrat and dedicate my will, for to will eternally that which thou hast willed! O that I could do therefore this day, and always, and in all things thy divine will! O my sweet creator! yea celestial father, for such was thy good pleasure from all eternity, So be it. O most delectable goodness, be it as thou hast willed! O eternal will, live and reign in all my wills, and over all my wills now & for ever Amen. The third Point. After invocate the divine help and assistance with these or the like devour acclamations, interiorly notwithstanding, and from the depth of the hart. O God intent unto my help! Let thy helping hand be upon this poor and weak heart of mine. Behold O Lord this poor and miserable heart which through thy goodness hath conceived many holy affections: but Alas! it is to feeble and wretched to effectuate the good it desireth without thy help. I invocate the most sacred virgin Marie, my good Angel and all the court of heaven, that their favour may now be propitious unto me, if thou pleasest. The fourth Point. Make then a lively and powerful Loving union of your will with God's holy will, and then among all the actions of that day aswell spiritual as corporal, make frequent reunions there-of; that is to say, renew and confirm again the union made in the morning, casting a simple interior look upon the divine goodness and saying by way of yielding (or) agreement. Yea, Lord, I will, yea my father: yea always; yea. Also if you will you may make the sign of the Cross: or kiss that which you bear about you, or some Image; for all this signifieth that soveraynelie you desire the providence of God, that you accept it, that you adore it, and love it with all your hart, and that inseparably you unite your will to that supreme will, notwistanding all trouble and repugnance. The fift point. But these tracts of the hart, these interior words ought to be pronounced sweetly, quietly, and constantly: but peaceably, and by way of speech, they ought to be distilled, and spun as it were gently from the top of the spirit, as we pronunce a word in the ear of a friend, that we would cast deep into his heart, that no body may hear or pereeave it; for so these sacred words drawn sliding, and distilling from the intimate depth of our soul will penetrate and moisten it more intimately and strongly than they would do if they were said by way of iaculatory prayers and fa●lies of the spirit, experience will make you know this, provided you be humble and simple▪ so be it.    
GOD BEE BLESSED FOR EVER.   

A TABLE OF THE INTERTAINMENTS.  

THE FIRST ENTERTAINMENT. OF CONSTITUTIONS. IN the which is declared the obligation of the Constitutions of the Visitation of Saint Marie, & the qualities of the devotion that the Religious women of the said Order ought to have.  
THE SECOND ENTERTAINMENT. OF CONFIDENCE. Wherein is demanded if we may approach to God with great confidence: namely having the feeling of our misery: & how; and of the perfest forsaking of one's self.  
THE THIRD ENTERTAINMENT. OF CONSTANCY. Upon the flight of our Lord into Egypt, wherein is treated of the constancy which we ought to have in the diverse accidents of the world.  
THE FOURTH ENTERTAINMENT. OF CORDIALITIE. Wherein is demanded, how the sisters ought to love one another with cordial love, nevertheless without using undecent familiarity.  
THE FIFT ENTERTAINMENT. OF GENEROSITY.  
THE sixth ENTERTAINMENT. OF HOPE. Upon the departure of the sisters of the Visitation, who went to begin a new house of their Jnstitute.  
THE SEAVENTH ENTERTAINMENT. OF THREE SPIRITVALL LAW. Wherein the property of doves are applied to the Religious soul by form of way of Laws.  
THE EIGHT ENTERTAINMENT. OF DISAPPROPRIATION. OF Disappropriation & deprivation of all things.  
THE NINTH ENTERTAINMENT. OF MODESTY. IN the which is treated of the modesty & manner of receiving corrections: & of the means so to establish his state in God, that nothing may be able to divert it  
THE TENTH ENTERTAINMENT. OF OBEDIENCE.  
THE ELEAVENTH ENTERTAINMENT. VF THE VIRTUE OF Obedience. Upon the same subject of the virtue of Obedience.  
THE TWELVETH ENTERTAINMENT. Of Simplicity, and Religious prudence.  
THE THIRTENTH ENTERTAINMENT. OF THE SPIRIT OF RULES. Of Rules: and of the spirit of the Visitation.  
THE FOWRETENTH ENTERTAINMENT. OF PROPER JUDGEMENT. AGainst proper judgement, and the delicacy we have towards ourselves.  
THE FIFTENTH ENTERTAINMENT. OF THE WILL OF GOD. IN the which is demanded, wherein the perfect determination of regarding, & following the will of God in all things consisteth, & whether we may be able to find it, and follow it in the wills of our superiors, equals, or inferiors, which we see to proceed of their natural inclinations, or habitudes, and of certain notable points, touching Confessors and Preachers.  
THE SIXTEENTH ENTERTAINMENT. OF AVERSIONS. TOuching aversions: how books ought to be received: and that we ought not to be astonished in beholding imperfections in Religious people, nor in Superiors themselves.  
THE SEAVENTEENTH ENTERTAINMENT. OF VOICES. Wheerin is demanded how, and upon what motive voices are to be given aswell to those they will admit to profession, as to those that they receive into the Novitiate.  
THE EIGHTEETHS ENTERTAINMENT. OF THE SACRAMENTS. How we ought to prepare to receive the Sacraments, & to receive the Sacraments, & to recite the divine Office, with certain points touching prayer.  
THE NINETEENTH ENTERTAINMENT. OF THE VERTVES OF S. joseph.  
THE TWENTIETH ENTERTAINMENT. OF RELIGIOUS PRETENTION. Wherein is demanded, what pretention we ought to have entering into Religion.  
THE TWENTY ONE ENTERTAINMENT. Upon the document of demanding nothing, nor refusing any thing.  
A brief Exercise for the Morning.