A SHORT AND SURE WAY TO HEAVEN, and present Happiness.  
TAUGHT IN A TREATISE OF OUR CONFORMITY WITH THE WILL OF GOD.  
Written by the Reverend Father ALFONSUS RODRIGVEZ of the Society of jesus, in his work entitled, The exercise of perfection and Christian virtue.  
Translated out of Spanish▪  Ira in indignatione eius: & vita in voluntate eius. Psal. 29.6. 
Wrath in his indignation: and life in his will.  
Permissu Superiorum 1630.   

TO THE REVEREND AND RELIGIOUS MOTHER ANNA OF THE ASCENSION. PRIORESS OF THE ENGLISH Teresians in Antwerp.  
Reverend & Religious Mother,  
Many excellent Treatises have seen light by the happy pen of F. Alfonso Roderigues, that great Master of spirit. But this alone may worthily seem to carry the nature of a Centure, wherein all the lines of perfection drawn through his other works come jointly to meet. The highest aim of virtue both in time and eternity, is to set an exact conformity between our soul and God: & the best ways of spirit, such, as lead to this top. What store of excellent precepts, solid helps, and most effectual means our Author hath here collected to so noble an end, diligent perusal will discover. To which purpose as I chanced upon the work apparelled in English, so my singular affection and respect to yourself & yours, would not permit me to stand long in deliberation whether I should first address it, after it had received life from the print. For to whom can a treatise of divine conformity be more due, even in rigour of claim & challenge, then to a family of that illustrious Order, the Foundress whereof reflected upon the world admirable light of example in this kind; having been trained in spirit as herself testifieth, under the conduct of three most eminent men of the Author's Profession; as of B. Father Borgia Duke of Gandia and third General of the Society, Beatified by the holy Church, Father Baltazar Aluarez, whom by divine revelation she understood to have been the greatest Saint than living in this world, and Father Francis Ribera, whose rare virtue was accompanied with equal learning. And who more worthy of the first view, than a Superior of the same family, by whose discreet and pious government the whole company maintains in flower & vigour the primitive spirit of their Foundress, especially in this high point of true Conformity. Accept therefore Reverend Mother of this little present, rather as a pledge of congratulation, than a spur of new incitement, with my best wishes that your house may ever prosper, grow up, & flourish, as it doth, to the glory of our Lord, the honour of your Foundress, the Comfort of your souls, and the good of our whole Nation.  
Your R. ever humble servant in Christ I●sus. I. C.   

A TREATISE OF OUR CONFORMITY WITH THE will of God. 
jan. 2●.   

THE I. CHAPTER. In which there are laid two princicipal foundations.  
NOn sicut ego volo, sed sicut ut, 
Matt. 26.39.  not as I will, but as thou wilt, O Lord. The Holy Fathers assign two reasons, why the son of God would descend down from heaven, and become perfect man by vesting himself with our humanity: the one was, to redeem us with his precious blood; the other, to show us by his example, and teach us by his doctrine the right way to heaven. For as it would have availed us nothing to have known the way, if we had been still detained in prison; 
Ber. ser. 2. in Circumcis. Dom.  so likewise (saith S. Bernard) it would have little profited us, to have been delivered out of prison, if we had not known the way: and seeing God was invisible, it was necessary (unto the end we might see him, and by seeing imitate him) that he should become visible and  himself in our humanity, as shepherds go apparelled in the skins of sheep, that their flock may be alured to follow them, by seeing in them their own resemblance. And so that holy Pope. S. Leo says; Nisi enim esset verus Deus, 
Leo Papa 1. ser. 1. de Nativi. Do.  non adferret remedium; & nisi esset verus homo, non praeberet exemplum. Unless he had been true God, he could not have brought us remedy; and unless he had been true man he could not have afforded us an example. But he hath done both the one and the other most abundantly, out of that excess of love which he bore to man, and therefore as our redemption hath been most amply great, & copiosa apud eum redemptio, 
Psal. 129 7.  so also hath his doctrine been, since he hath not delivered it unto us alone in words, but much more by the example of his works, caepit Iesus facere & docere, saith the Evangelist S. Luke, 
Act. 1. 〈◊〉  jesus first begun with the practice and execution (and that for the most part of his Blessed life) and afterwards began to preach in the last three years, or two years and a half, before died.  
Now among many other things which our Saviour Christ hath taught us, one of the principal is, an entire conformity with the will of God, in all occurrences and occasions: the which he teacheth us not only in words, when setting down unto us a form of prayer, he tells us, that one of those things which we are to beseech, and beg of our heavenly Father, is: 
Mat. 6.10.  fiat voluntas tuasicut in coelo & in terra, thy will be done in earth as it is in heaven: but he much more confirms this doctrine by his blessed example, seeing he professeth to have descended from heaven unto no other end, descendi de coelo non ut faciam voluntat●● meam, sed voluntatem eius qui misit me. I have descended from heaven not to do mine own will, but the will of him who sent me. And on that sacred day, when having instituted his holy supper, and almost ended the work of our redemption, in that prayer of his in the Garden, although his flesh and blood, and sensitive powers had a natural horror, and aversion from death, by which he witnessed that he was perfect man, 
Mat. 26.39.  saying; Pater mi●si possibile est transeat à me calix iste, Father if it be possible let this chalice pass from me: notwithstanding his will was always prompt & desirous, to drink of that chalice, which his Father sent him; and therefore he presently adds, nevertheless, be it not as I will, but as thou wilt o Lord.  
But unto the end that we may descend unto the very depth, to ground ourselves very well in this conformely, we must first lay two brief, but substantial foundations; upon which as upon two hinges our whole matter must be sustained. The first is, that all our profit in virtue and perfection consists in this conformity with the will of God, which according as this shall be more full and perfect, shall likewise be more excellent and great. This foundation is easy to comprehend, since it must be granted, that perfection essentially consists in the charity and the love of God, and that the more perfect we shall be, the greater shall our love be to Almighty God: the holy Euangell is full of this doctrine, as also the Epistles of S Paul, and the lives of Saints. Hoc est maximum & primum mandatum etc. 
Mat. 22.38. & Colos. 3.14. 1. Corin. 13.13.  This is the greatest and the first comaundment, Charity is the band of perfection and the greatest of all these is charity, the love of God is of all things the most high and perfect, and the most excellent and dearest part thereof, and (as it were the abstract and quintessence of this charity) is an entire conformity with the will of God, in desiring nothing but what may be most pleasing unto his Divine Majesty. Eadem velle, 
Higher ep. ad Demetriad lib. de amicit.  & eadem nolle ea demum firma amicitia est, saith S. Hierom borrowing the sentence from an other Philosopher: so that the more one is conformable and united with the will of God, the better and more perfect he shall be, it being moreover most certain, that the will of God, is the most excellent and perfect thing, which may be imagined, and so by consequence he is better and more perfect, who comes the nearest to the will of God. And it was the Argument of an other Philosopher; if God be the most exquisite and perfect thing of all, the nearer on comes for to resemble him, the more exquisite and perfect he shall be.  
The second foundation is; that there can chance and happen nothing in the world, but by the will and ordinance of God, sin only excepted, of which God is neither Author, nor can possibly be. For as cold is naturally opposite to heat, warmth to water, and darkness to the sun, so much and infinitely more, is it repugnant to the eternal goodness of Almighty God, to have any friendship or commerce with wickedness, 
Abacu. 2.3.  as the Prophet Abacuc testifies: Mundisunt oculi tui, nevideas malum, & respicere ad iniquitatem non poteris, thy eyes are pure that thou mayst not see sin, & thou mayst not look upon iniquity. Affirming that he can not, nor may not look upon it in that sense as we usually say a man who hath a horror from a thing cannot abide its sight, whereby he gives us to understand, the great aversion and detestation which God Almighty hath from wickedness, 
Psal. 55.  that he cannot endure the sight of it. Quoniam non Deus volens iniquitatem tu es. Seeing thou art not a God (saith David) who hast any will that iniquity should be: and again, 
Psal. 44.8.  dilexisti iustitiam & odisti iniquitatem, thou hast loved justice & hated iniquity. In brief the holy scripture doth every where abound, with testimonies of Gods mighty hatred and detestation of sin; and therefore he can no ways be Author of it. But excepting sin I say, all other things, all miseries and all calamities, inflicted on us for our punishments, proceed from the ordination and the will of God: which foundation is most infallible; there being no such thing as chance or fortunate in the world, as the Heathens erroneously did feign▪ neither are those goods, which the idle world abusively call goods of Fortune the donatives of any such thing, as Fortune, or of chance; since there is no such thing as they are said to be, but they are gifts bestowed by the hand of God; As the Holy Ghost teacheth us, by the wiseman, bona & mala, 
Eccl. 11.14.  vita & mors, paupertas & honestas à Deo sunt, both good and evil, life and death, poverty and riches are all proceeding from Almighty God.  
And although these things are often by other secondary causes brought to pass; notwithstanding it is most certain, that there happens nothing in this great Republic of the world, without order from this soweraigne Emperor who hath all dominion in it, there is nothing by chance or accidence to God, but all which happens to us, first passeth through his hands, and his disposure of it. He hath numbered all the bones of your body, and keep a just account of every hair of your head, of the which there doth not moult or perish one, without his particular providence▪ but what do I speak of men? seeing our Saviour himself affirms in the Euangell, that not a sparrow falls into the Fowler's net, without his ordinance and permission. 
Mat. 10.29.  Nun duo passeres asse veneunt, & unus ex eis non cadet super terram sine patre vestro? Neither is there any leaf shaken with the wind, but by his good pleasure: and also the wiseman says speaking of lots, sorts mittuntur in sinu, 
Pro. 16.35.  sed à Domino temperentur. Howsoever the lots are cast into the Lapp, yet according to the pleasure of God they are mingled there, & by his appointment drawn out and distributed, 
Act. 1.26.  cecidit sors s●per Matthiam the lot fell upon Mathias but not by chance, it being the pleasure of God by that means, to elect him for his Apostle; This verity, the better and more moral Philosophers, have by the only help of natural light found out, and so they say, that diverse things, in respect of their secondary causes, are fortuit and casual, whereas if you regard their primitive cause, they are no ways casual, but done with mature deliberation and design: which they declare by the example of one sending a servant upon some occasion to a certain place, and dispatching another unto the same place, by an other way; now they meeting both together there, & one not knowing of the others sending do strait imagine that they are met by chance, whereas unto him who sent them it is no casual thing, but done with purpose & deliberation. In like manner although oftentimes some things for as much as men can perceive fall out as it were by chance, because they are unexpected unto them, nevertheless unto God Almighty they are no ways so, he having so ordained them, for ends secret and hidden to the eyes of men, and only known unto his providence. That which we are to gather from these two foundations, which we have laid, is the conclusion of what we have proposed: which is, that seeing all things which happen to us, are proceeding from the hand of God; and that all perfection consists in the conforming of ourselves unto his will; we are therefore to roceave all things as coming from his hand, and conform ourselves in them, unto his divine and holy will, we are not to esteem any accident to come by chance, or that any man hath had his hand in it; for this only serves to vex and disquiet us: neither are we to think that this or that is happened unto us, by any one procurement, and that otherwise it would not have chanced, for such and such reasons as may occur unto us. But letting pass all such imaginations, we are to receive all things, as being sent us from the hand of God, by what way soever they arrive unto us. For it is he who doth direct them so. One of those renowned Fathers of the desert, was wont to say, that a man should never attain true quietness and content, until he could persuade himself, that there was no body else in the world but God and he; 
Doroth. doct. 7.  And S. Dorotheus says, that those ancient Fathers were very conversant in receiving all things as coming from the hand of almighty God, how sleight so ever they were in themselves, and in what manner so ever they chanced to them, and that by this means, they attained unto a great quietness and peace, leading even in their mortal bodies heavenly lives.   

THE II. CHAPTER. Wherein the second foundation is more amply declared.  
IT is a verity so confirmed by holy scripture, that all afflictions, and evils which happen unto us for punishment of our sins, are procecding from the omnipotent hand of God, that it were needles for us to spend more time in proof thereof, did not the devil seek to obscure it with his malicious craft, seeing from an other verity which we affirmed to be infallibly true, to wit that God is neither Author nor cause of sin, he infers a false and lying conclusion, in persuading some that, how ever those harms which a● incident unto us by natural causes, and by creatures devoid of reason, as sickness famine, sterility and the like, are all proceeding from the hand of God, seeing that they commit no sin, in what they do neither is it possible they should, in tha● they are incapable of sinning: nevertheless those harms and damages which arrius unto us through the faults of others, a when any one doth strike and wound or rob and injure me, are not proceeding from the hand of God, neither happening through his appointment and providence, but through the malice and perversity of the others will; which error and such who receive not every thing as coming from the Almighty hand of God, 
Doroth. doct. 7.  S. Dorotheus doth excellently reprehend where he says. We when we hear any word spoken against us, or chance to be injured of any one, do imitate dogs, who when any one throws a stone at them, not regarding him who threw it, do run and bite the stone; so we consider not God Almighty to be him, who procured us this affliction, to cleanse us from our sins, but strait run unto the stone, which is to wreak our anger on our neighbour.  
To free us from this error, as also to ground us surely in the Catholic truth, the Divins consider in the sins which man comits two things which do concure; the one is the motion and exterior act; the other the disorder of the will, whereby we come to transgress the command of God. Of the first God is the Author; and of the second man. Let us put the case; on entering into quarrel with an other kill him: unto the kill of him, there is required, that he lay hand to his sword, that he lift it up, that he let fall his arm, and give the blow; with diverse other natural motions, which may be a part considered by themselves, without the disorder and commotion of that man's will, by whose intervention that other man is killed: and of all these motions by themselves and considered apart, God is the Author, and produceth them as he doth all other effects in creatures devoid of reason; seeing that as nothing of itself, without the help of God can put itself in act, or motion; so also (without him) this man could not have stired his arm, nor handled his sword, and more over these natural acts in themselues are not bad, seeing that if a man should make use of them in his defence, in a lawful war, or as executioner of justice, and so kill an other, he should commit no sin; but of that fault, which is in the disorder of the will, by which this wicked wretch commits that outrage, and of the disarray of reason, God is not the cause, how ever he permit it, in that he could have hindered it, and yet out of his just judgements, doth not. They use to declare this by a comparison, a man hath a wound in his foot, and by reason thereof he haults, the cause why he doth go upon his foot, is the virtue and motive power of the soul, but the occasion of his lament in his wound, and not the virtue of his soul: so likewise, in those actions by which men come to sin, God is the cause of the action; but the defect and sin, proceeds merely from the man's free will.  
So that although God neither is nor can be the Author of any sin, yet we are assuredly to hold, that all the evil inflicted on us for punishment of our sins, whether they arrive by intermission of causes natural, or else by unreasonable creatures, by what way, or in what manner so ever they are directed, are all proceeding from the hand of God, and so ordained by his high providence, it is God alone, who lifts up that hand which strikes you, & moves that tongue which reviles and iniurs you si erit malum in civitate quod Deus non fecerit says the Prophet Amos, 
Amos. 3 6.  is there any evil in the City that God hath not done? the holy scripture is full of this verity, attributing all the evil which one man doth to an other, unto God, & saying that God alone is Author of it.  
In the second book of the King's God took the inflicting of that punishment upon himself, where with he punished David by means of his son Absalon, for that adultery and murder which he had committed, saying: Behold I will raise up against thee, 
2. Reg. 12.11.  a plague from thine own house, and bereave thee of thy wives before thine eyes, & give them to thy neighbour: thou hast committed this (thy wickedness) in private, but I will bring to pass that, which I have said, in the sight of all Israel, and in the face of the sun, whence also it is, that those impious Kings, who with great pride & cruelty did execute most cruel vengeance on the people of God, were called by the holy Scripture, instruments of the divine justice, 
Isai 10.5  woe unto Assur the rod of my fury, and of Cyrus' King of Persia, by whom God purposed to punish the Chaldeans, he says, 
Isa. 45.1.  cuius apprehendi dexteram whose right hand I have laid hold of. S. Augustin herupon discourseth excellent well: 
Aug. so. psal. 73.  their impiety (saith he) is become as the axe of God, they are made the instrument of the angry, but not the kingdom of the well pleased. God usually doth, as we see men to do. a man sometimes when he is angry, will snatch up some rod which lies next at hand, perhaps some twig or other, with which he beats his son, and afterwards casting his rod into the fire, he doth reserve the inheritance for his son: in the like manner God sometimes by the evil, teacheth & amends the good: by using them as instruments and scourges of his wrath.  
We read in the Ecclesiastical History, 
Hist. ecc. p. 1. lib. 3▪ c. 11▪  that Tit●● General of the Roman army, fetching once a circuit about the walls of Jerusalem, which he then held besieged, and seeing the ditches all filled with the dead corpses and carcases of men, and all the neighbouring country, infected with the horrible stench of them, lifting up his sorrowful eyes to heaven, to direct thither his lamentable voice he called God to witness for him, that he was no ways the cause of so great a slaughter and butchery of men. And also when Alaricus was in his expedition to sack and ruin Rome, 
p. 2. li. 9 c. 2. hist. jest.  it is recorded that a venerable ancient Monk, went to meet him on his way, beseeching him that he would not be the cause of such great evils, as were imminent that day, over that wretched City: unto whom he answered, that he went towards Rome out of no proper inclination of his own; but there is, said he, a certain person, which importuns me daily & even seems to hollow in mine ears, go to Rome, and destroy that City; And thus we see all things are proceeding from the hand of God, and disposed according to his will & ordinance. And so the Royal Prophet David when Semei, reviled and cursed him, throwing down sand and stones against him, said unto those who counselled him for to revenge himself; 
2. Reg. 16.10.  The Lord hath commanded him, to curse and revile David, and who shall dare to say, why hath he done so? as much as to say, the Lord doth use him as his instrument to punish and chastise me with all.  
But what marvel ist, to acknowledge men, the instruments of God's justice and divine providence, since even the Devils are so, how ever otherwise obstinate and enhardned in their malice, and seeking nothing more than our perdition, S. Gregory notes it excellently well, 
Greg. li. 18, moral. c. 3.1. Reg. 16.23.  upon that place of the first book of Kings, Spiritus Domini malus arripiebat Saul the evil Spirit of the Lord did cease on Saul, the same spirit being called the spirit of the Lord, and also an evil spirit; evil (to wit) because of the desire of its mischievous will; and of the Lord, for that he was sent by God, to afflict Saul with that plague and torment, which God by its means did execute upon him, and so it is declared in the same text saying, exagitabat eum spiritus nequam à Domino the wicked spirit from the Lord, 
1. Reg. 16.14.  did torment and vex him, and for this reason says the saint, 
Greg. li. 14. mor. c. 16. job. 19.12.  do●h the holy scripture call those devils which torment and persecute the just, the Thiefs of God, Thiefs because of the malicious will they have, to hurt and damage us, and of the Lord, to give us to understand, that all the power they have for to do any mischief, is derived unto them from almighty God. And so S. Augustin observes very well, that job did not say, Dominus dedit, 
Aug. in psal. 31. job. 1.21  Diabolus abstulit, the Lord hath given, and the Devil hath taken away; but he attributs it all to almighty God, saying the Lord hath given me, the Lord hath taken away: knowing right well, that the Devil could proceed no farther in hurting us, than God permitted him. And this Saint prosecutes his discourse saying; 
Aug. in psal. 31.  acknowledge God the Author of thy scourge and punishment, seeing the Devil can do thee no harm unless he first permit it, who hath all superior power. Let no man say this mischief is happened to me by the Devil's means, but attribute all your punishment & affliction to Almighty God: since the Devil can do nothing of himself, not so much as touch the least hair which lies upon our garments, without the permission of God; neither could he enter into the heard of swine as the Euangell testifies, 
Math. 8.31.  without having first obtained leave of our Saviour Christ, to do it. how then shall he be able to tempt or indomage us, without the permission of Almighty God? He who had no power to touch the swine, how shall he come to annoy the children?   

THE III. CHAPTER. Of the great good and profit, which is included in this Conformity with the will of God.  
SAint Basil says that the height of all the sanctity and perfection of a Christian life, consists in attributing the causes of all things to God, how little or great so ever in themselves they be, and to conform ourselves in them unto his holy will. But to the end that we may the better comprehend the importance and perfection thereof, and be incited by our affection towards it, to seek and procure it with greater diligence; we will more particularly declare the great good and profit, which is contained in this conformity with the will of God. The first is that entire and perfect resignation, which the Saints and all Masters of spiritual life do extol so much, pronouncing it the root and offspring of all our tranquillity and peace, as being that whereby a man is wholly submitted and resigned into the hands of God, as a piece of clay into the Potter's hands, to be fashioned and moulded as he pleases, without desiring to have any interest longer in himself, neither to live, to eat, to sleep, or labour for himself, but wholly and entirely for Almighty God: and this is effected by this conformity, seeing that man thereby resigns himself wholly unto the will of God in such manner, as not to desire any thing; but only that the divine will may be most perfectly accomplished in him; as well in point of what he is to do, as in all accidents which may happen to him, aswell in prosperity and consolation, as in anxiety and adversity. Which is a thing so grateful and pleasing to Almighty God, as for this only reason, he styled David a man according to his own heart. Inueni virum secundum cor meum, 
1. Reg. 13.14. Actuum 13.22.  qui faciat omnes voluntates meas, he having prepared his hart so pliable and obedient to the hart of God, so readily wrought to a delicate aptness to receive each form which he should please to impress in him, either of joy and contentment or of pain and grief, as softened wax was not more supple to receive the figure which a man should imprint in it: and therefore he said, 
Psal 56.8. & Psa. 107.1.  and repeated it again, Paratum cor meum Deus, paratum cor meum, my hart is prepared, 〈◊〉 God, my hart is prepared. Secondly he who hath this entire and perfect conformity with the will of God, must with all have attained to an entire and perfect mortification, of all his passions, and vicious inclinations; We are not ignorant how highly necessary this mortification is, how much it is commended and extolled in the sacred scripture and by the B. Saints. Now this mortification is a means which of necessity must precede the attaining of this conformity with the will of God, this being the end, and mortification the means to arrive unto it; and we know the principal end of any thing, is usually more sublime and perfect then the means. That mortification is a necessary means to attain unto this union, and entire and perfect conformity with the will of God, we may understand by this, that there is nothing which lets and hinders this union and conformity, but only our proper will, and disordinate appetits, and so consequently the more they shall be mortified and overcome, the more dear and straight will't this union be, and this conformity with the will of God. For to join a rough hewn planch, and make it lie even with an other which is well smoothed and plained, we must first pass it over with the plainer and make it even; and so in like manner mortification goes perfecting & polishing us, until it make us fit to be joined to God, and applied in all things to his holy will, and therefore the farther we shall proceed in mortifying ourselves, the nigher we shall come to unite & conjoin ourselves unto the will of God, and when we shall once come to be perfectly mortified, we shall then have attained unto this perfect union and conformity.  
From hence proceeds an other good and profit, which we may reckon for the third; and that is, that this resignation and enrire conformity with the will of God, is on of the greatest, and most acceptable sacrifices, which any man of himself can offer to Almighty God. For as much as in other sacrifices, he offers only his goods; but in this, himself is offered up: in other sacrifices and mortifications, he only mortifies himself in part, in temperance, modesty, silence or patience, he offers but a part and portion of himself; but in this a perfect holocaust, whereby he offers himself entirely and altogether to his Divine Majesty to be disposed of, in all things as he pleaseth, and when, and how he pleaseth, without any exception, or any reservation to himself; and therefore there is as much difference betwixt this sacrifice, and all other sacrifices and mortifications, as betwixt a man, and those goods which belong unto him, or the whole of any thing, and any part thereof.  
And this God esteems so highly of, that he seems to require nothing else of us, 
Prou 23.26.  Praebe fili mi cor tuum mihi, my son give me thy heart; as the Royal Eagle seeks no other pray then hearts, so the most grateful and acceptable thing to God, is this hart of ours, and if you give him not this, it is labour lost to present him with any thing beside, for he regards it not. Neither if we consider it well, is it so great a thing which he demands of us, when he requires our hearts; seeing that if we who are only dust and ashes, cannot be satiat or content, with all those things which God hath ever created, and that our caitiff narrow hearts cannot be filled with any thing which is less than God, how can we think to give God any satisfaction and content, in affording him but half our hearts, reserving the other half unto ou● selves? we are most grossly abused, if we think our hearts can admit of any such division coangust atum est enim stratum, 
Esay 28.20.  ita ut alter decidat, & pallium breve utrumque operire non potest, the hart is a little and straight bed saith the Prophet Esay, and is capable of God alone, wherefore the spouse in the Canticles doth call it her little bed; In lectulo meo, quaesini per nocles quem diligit anima mea, 
Gilbert. Abbas ser. 〈◊〉, in Cant. ap.  in my little bed I have sought in the night him whom my soul dearly love's, and because she kept her heart so straitened that no other could lodge in it, 
Bernarin. Cant. 3.1.  besides her be loved Bridegroom: and who soever should seek to extend his hart so fare, as to make room for any on beside, would chase God out of it. And it is of that, which his Divine Majesty makes complaint by the Prophet Esay, 
Esay. 57 ●.  quia iuxta me discooperuisti, & suscepisti Adulterum, dilatasti cubile tuum, & pepegisti cum eis faedus, you have committed Adultery by receiving into the bed of your hart, any other besides your spouse, and to cloak this your wickedness, you betray and drive God from you. If we had a thousand hearts, we were bound to make tender of them all to God, and yet we were to conceit we had done too little, in regard of what we own of duty unto so great a Lord.  
The fourth is, that whosoever shall have brought himself to this conformity, will be possessed with the perfect charity and love of God; and the farther progress he makes in it, the greater and dearer will be his love of God, and consequently his perfection, which consists in this perfect love and charity, and besides that which we have already said, may be farther gathered from that which we are to conclude with all; seeing the love of God consists not in words, 
Greg hon in Euang.  but in effects and works: Probatio dilectionis (saith S. Gregory) exhibitio est operis, the proof of our love, is the tender of our works; & the more hard and painful to accomplish those works shall be, the more do they declare our love and affection: and so the Apostle and Evangelist S. john, going about to declare the great love which God did bear unto the world, as also the greatness of our B. Saviour's love unto his eternal Father: 
joan. 3.16.  of the first he says: God so loved the world, as he gave his only begotten son to suffer and die for us; and for the second our B. Saviour himself speaking saith: 
joan. 14 3.  that the world may know how I love my Father, and that I do according as my Father hath commanded me, rise and let us go hence, & the place to which he went, was to the cross, to suffer shame, torments & death for us. In which he made it sufficiently appear unto the world, that he loved his Father, in so much as he was obedient to him in a command so hard and rigorous. Wherefore we conclude that our love appears best in our Actions, and most, when they shall be most great and laborious. Moreover this entire conformity with the will of God, is (as we have said) the greatest sacrifice which of ourselves we can offer up unto him; & that, because it supposes a most perfect mortification and resignation, whereby a man offers up himself to God, and wholly resigns himself into his hands, to dispose of him, in what manner so ever he shall please, than the which there is nothing in which he can more show his love unto him, seeing he freely gives and offers up unto his Divine Majesty what so ever he hath, as also what so ever he can have or may desire, and that with a mind so liberally disposed, as could he, or had he more, with the same willingness he would departed with it.   

THE iv CHAPTER. That this perfect conformity with the will of God, is a blessedness and a kind of heaven in earth.  
Whosoever shall be arrived to this entire conformity with the will of God receiving every thing which may happen to him, as proceeding from the hand of God, and conforming himself in all, unto his most divine and holy will, shall have obtained here on earth a rare felicity and beatitude, and enjoy a wondrous great tranquillity and peace, with a perpetual joy and jubilee of mind. Which is that blessedness and felicity which God Almighty's great and faithful servants enjoy in this mortal life, for (as the Apostle says) the Kingdom of God (and the beatitude of this life) is not meat and drink (nor any other sensual delight and pleasure) but justice peace and joy in the Holy Ghost, 
Ad Rom. 17.14.  this is the kingdom of heaven on earth, and that Paradise of all delights which we may enjoy in this life, and which with good reason is called a beatitude, since it resembles us in a certain proportion, unto the blessed in heaven: for as in heaven above, there is no change nor alteration, but the blessed persever always in one being, in the eternal fruition of Almighty God; so also they who are once arrived to this entire and perfect conformity to that, place all their contentment, in the contentment and the will of God, are never troubled nor disquieted with any mutation or contrary accident of this present life; in that their hearts and wills are so sweetly united and conformed unto the will of God, that the consideration how all is proceeding from him, and how his good will and pleasure is fulfilled in all, makes that pleasing and delightful to them, which otherwise would be grievous and sorrowful. and that, because they desire and love more the will of their beloved than their own. Whence it comes that nothing is able to disturb their peace: for they rejoice and are particularly glad, when they are afflicted, grieved, and despised, as knowing it proceeding from the hand of God, and there is nothing else, which can disquiet them, or bereave them of the peace and tranquillity of their minds.  
And this was the cause of that perpetual cheerfulness and peace, which those holy Saints, (whom we admire in story) S. Anthony, Dominicke, Francis, 
Lib. 5. c. 5. vitae. P. N ●gnatij.  and others enjoyed, as also of that which we read of our B. Father Ignatius, and ordinarily see in other great servants of Almighty God. For do we think that these holy Saints had no adversity? that they had not tentations, and infirmities like us? that they were never crossed with the success of things? without doubt they were, and that fare more than we: for as much as God uses most frequently to try his Saints, and exercise them in the like accidents▪ whence therefore comes it, that they remained ever in one state of mind, without any change of countenance, but with a joy and serenity both in the interior and exterior, so great, as if they had kept perpetual feast and jubilee? The cause was no other than that which we have already declared, because they were arrived to that degree of perfection, to have entire conformity with the will of God, and had placed all their delight in the accomplishment thereof, and so the success of every thing, was their felicity; Diligentibus Deum omnia cooperantur in bonum, 
Ad Rom. 8.28. Mach. 12 21.  non contristabit iustum quicquid ei acciderit, all labours, tentations & mortifications were converted into a delight to them, since they acknowledged in them the blessed will of God which was all there joy and contentment. They had already attained unto the greatest height of felicity & beatitude, which any on could arrive to in this mortal life, and so proceeded in all their actions as if they had been in possession of the glory of heaven. 
Sancta Cathari. de Sien. en ses dialogos  Herupon S. Catherine of Sienna said excellently well, that the just in this world are like our Saviour Christ, who never wanted the beatitude of his soul, how ever great his pains and afflictions were. So likewise the just do never lose that their felicity, which consists in the conformity with the will of God, with how many adversities so ever they be oppressed. Seeing that there remains with them still that joy & contentment which they take in the will of God which is accomplished in them.  
This is a perfection so sublime and of so high prerogative, as the Apostle avouches it to pass all understanding; 
Ad Philip. 4.7.  Et pax Dei quae exsap●rat omnem s●nsum, custodiat corda vestra, & intelligentias vestras in Christo jesu, he calls it a peace surpassing all understanding, for as much as it is a gift of God so high and supernatural, that no humane understanding by itself, can comprehend how it is possible for a hart of flesh and blood, to remain quiet, at peace, and comforted, in the middle of those storms and tempests raised by the miseries and tentations of this life; This was notwithstanding to be be found in that wondrous bush which Moses saw, all burning in a flame, 
Exod. 3● 2.  and yet not consumed, as also in that Miracle of the Children, who at Babylon thrown into the fiery furnace, remained untouched in the midst of such a mighty fire, singing praises unto God. This is that which holy job mentioned in speaking unto God, mirabiliter me crucies. 
job. 1●▪ 16.  O Lord thou dost torment me after a wondrous manner, signifying the great pain and torment which on the one side he suffered, and on the other the unspeakable contentment and joy, which he received in the sustaining them, seeing that such was the good will and pleasure of his Divine Majesty.  
Cassian writs of a certain venerable man, who at Alexandria, was encompassed and hemmed in by a sort of lewd Infidels, who reviled him with all the injurious speeches as they could device; in the mean time he remained in the middle of them, like a silly lamb, sustaining all, and answering not a word: they all made their sport with him, striking and shoving him; & doing him a thousand other injuries; among the rest one demanded of him in mockery, what miracles his Christ had done? unto whom he answered the miracles which he hath done are, that I in suffering all these injuries, and as many more as you can all invent, do take all patiently, and am neither moved to anger against you, nor stired up to passion in myself. This doubtless was a great miracle and wonder, and in him a most high, and gainful perfection.  
The Ancients do recount, 
Aug. lib. de Gen. ad lit in opere imper fect. c. 13 contra Manicheos▪ cap. 15. Lucam▪ l. 2. pha●saica.  and S. Augustin makes mention of it in diverse treatises, how that mountain of Macedonia called Olympus is of such Turrian eminent height that to the top of it the wind and rain and clouds have no access; Nubes excedit Olympus; neither can it be reached by the flight of any bird, it being so high that it transcends the first and extends itself unto the middle region of the air; wherefore the air is there so pure and rarified as the clouds can neither be form nor sustained there, they requiring unto their being, a thicker and grosser air: and for the same reason neither the birds nor men can be maintained there in life, because the air is so subtle and rarified, as it is not fit to take breath or respire with all; And thus much we have from the relation of those, who went every year up to the top to offer certain sacrifices, carrying with them wet sponges, unto the end that applying them unto their noses, they might condense the air, and make it fit for respiration: where if they chanced at any time to write in the ashes of the sacrifice, they should find the next year the Character as entire and perfect, as when they drew it first, which was a sign that neither the wind nor rain had any power there. Behold here that height of perfection lively deciphered, unto which those are arrived, who have acquired this entire conformity with the will of God. Nubes excedit Olympus, & pac●m summa tenent, unto such a glorious height have they attained, unto such a happy peace are they arrived above all annoyance either of cloud, swind, or rain, where no fowl of rapine can come, to bercave them of their peace and pleasure of hart.  
S. Augustin on these words; 
Aug. li. 1. de ser. Dom. in monte cap. 8. Mat. 5 9  Beati pacifici quoniam filij Dei vocabuntur, says that our Saviour Christ hath therefore pronounced the peaceable blessed and children of God, because there is nothing in them which resists and contradicts the will of God, but they conform themselves unto it in every thing, like unto good children, who procure in every thing to imitate their Father, in both willing and not willing the same with him in every thing.  
And this is a point the most spiritual and of greatest importance of all others in spiritual life. And whosoever shall be arrived to this to receive all that comes, how ever small or great, as proceeding from the holy hand of God, and conform himself in all unto his sovereign will, so as to have no other contentment but the good pleasure of God, and the performance of his holy will, this man hath found a Paradise here on earth, factus est in pace locus eius, 
Psal. 75.3. Be●n. in sentem. tijs ●ccl. 24.11.  & habitatio eius in Zion, and as S. Bernard says, may sing which all assurance and confidence this Canticle of the wiseman, I have fought in all these rest and shall make my abode in the inheritance of the Lord: seeing that there he hath encountered with that true solace, & full and perfect pleasures, which no living creature can bereave him of, 
joan. 16.22. & 24.  ut gaudium vestrum sit plenum, & gaudium vestrum nemo tollat à vobis. O that we could but once attain to this, that all delight might be in the accomplishment of the will of God, in such manner as our will might be his and his contentment ours! O Lord that I had no other will, than what your blessed will is, nor any less desire of any thing, but what I knew would be ungrateful to you, and that your good pleasure, might be my joy and comfort in every thing. 
Psal. 71.28.  Mihi autem adhaerere Deo bonum est, ponere in Domino meo spem meam, it is good, (it is best) for me to adhere to God, and to place my hope in the Lord. Oh how happy should my soul be, to be conjoined to God in such a loving manner! Oh how blessed should we be to be always united with him, to make no account of aught we do or suffer, but so far forth as we are therein performing the will of God; and from thence receiving all our satisfaction and content! he (says that all-holy man) unto whom all things are one, 
Thomas de Kempis li. 1. de contempl. mundi. c. 3.  who draweth all things to one, and seethe all things in one, may enjoy a quiet mind, and remain peaceable in God.   

THE V CHAPTER. That contentment is only in God, and whosoever seeketh in it any thing else, shall never find it.  
THose who place their contentment in God and in his divine will, do enjoy a perpetual quiet and repose, in that being fastened to that firm pillar of the will of God, they partake of its immutability, and abide always in one state, immobile and firm: whereas those who have any tie or obligation to the world, and have placed their hearts and contentments thereupon, can never enjoy any true or lasting peace, since they are subject to the changes of those things upon which they do rely, and together with them are tossed and whirled about. 
Aug. in in psal. 7.15.  S. Augustin doth declare this admirably well, upon that verse of the Prophet, concepit dolorem & peperit iniquitatem. They have conceived dolour and brought forth iniquity, saying; non enim poterit labor finiri, nisi hoc quisque diligat quod invito non poterit auferri, there would be no end of grief and affliction, until we came to place our affection upon that, which against our wills could not be taken from us. For be assured that you shall be always in trouble and disquieted, as long as you affect those things, which are in others powers to bereave you of.  
We read of our B. Father Francis Borgia how he having conducted the hearse of the dead Empress to Granada, 
Lib 1 c. 7 gitae P. N de Borgia.  where before she could be interred, he was enforced for the securing of his conscience and oath, to disclose the coffin to be able to affirm whether it were she or no▪ that he unueyling her face, & seeing it so ugly and horribly deformed▪ as was enough to strick affrightment into those who saw it, was so lively moved therewith God at the same instant visiting his hart and storing it with light to see the deceits and vanity of the world, that it conceived a firm purpose which in these words he expressed, I vow unto thee, o my God, I will never serve any prince who can dye again. Let us likewise put on the same resolution & oblige ourselves to God, to bestow our hearts hereafter upon no mortal thing; nor aught which may have end, or which others can bereave us of against our wills: which unless we do, we shall neue● be at rest nor quietness▪ for when those things are loved (saith S. Augustin) which we may lose, 
Aug. tra. 24. super joan.  whether we will or no, we must necessarily remain miserably troubled, & afflicted for them it is natural unto us, not to departed with that without grief, which we loved whilst we enjoyed, and the greater our love was unto it, whilst we poorest it, the greater is our grief when we are bereft of it, and in confirmation of this in an other place he saith, Qui vult gandere de se, tristis erit. If you place your contentment, in such an office or such an employment, or are too much affected to any place, or the like, it lies in your superiors power at pleasure to deprive you of this content; and so you will never live a contented life: if you take delight in exterior things, or in the satisfying of your own desire, all things of this kind are subject unto change; and although they should remain in the same state they are, yet you yourself would be altered, and be displeased with that to morrow, which but to day you passionately affected; Of this the Children of Israel afford us an example, who when they fed upon Manna, were cloyed with it, and demanded other meat, when they saw themselves at liberty, began presently to love and desire their former bondage, their wishes even in sighs, did carry them back to Egypt again, they longed for their fare of onions and garlic to which they had been accustomed, and their supplication to return did even proceed to importunity▪ you will never find content, if you place it in any of these exterior things, qui autem de Deo vult gaudere semper gaudebit, quia Deus sempiternus est; but he who will rejoice in God, and in the performance of his holy will, shall have perpetual cause for to rejoice, since God is eternal and above all change and mutation, vis habere gaudium sempiternum (saith this Saint) adhaere illi qui sempiternus est, would you have a joy and contentment which should always last, adhere unto God and set your hart on him, who never hath an end.  
The holy Ghost, doth put this difference betwixt a foolish man, and one who is wise and holy, 
Eccles. 27.12.  stultus sicut Luna mutatur, homo sanctus in sapientia manet sicut Sol. The ignorant changes like the Moon, which to day is in increase, to morrow in the wain, to day you shall see him iocant and merry, to morrow sad and melancholy, now in one humour presently in an other, and this because he hath fastened his hart and placed his contentment in the things of the world, which are still fading, and ever mutable; wherefore (like as they say) he danceth after the music which they make, and his changes are according to their inconstancy. In a word he is lunatic and like the sea dependent on the alteration of the moon; but a just and holy man, remains always in one state and being like the Sun, hath no increase nor wain. The true servant of Almighty God, in all his proceed is cheerful and content, he hath placed all his felicity in God, and in the accomplishment of his holy will, which can never fail him, nor any creature ever bereave him of it.  
It is reported of that holy Abbot called Deicola, 
Abbas Deicol.  that his countenance was always composed to smile, and being demanded the reason, he answered; Christum à me tollere nemo potest: happen what may, come whatsoever will, there is no man can deprive me of Christ. This holy man had found out perfect and true contentment, since he sought it in him, who could not be wanting to him, nor taken away from him by any one; whom if we will be happy we must imitate. 
Ps 12.1. Basilius.  Exultate iusti in Domino rejoice ye just in the lord S. Basil writing upon these words observes, that the Prophet says not, that you should rejoice in the abundance of your temporal goods, neither in any ability, learning, or talon which you have; not in your health or ableness of body; not in the praise and the esteem of men; but that all your delight should be in God, in the fulfilling of his blessed will, for this is it alone which is sufficient to satiat and content us, all other things having no perfect nor true contentment in them.  
S. Bernard in one of his sermons upon these words of S. Peter, 
Bernar. Mat. 19.27.  ecce nos reliquimus omnia etc. goes declaring of it rarely well saying anima rationalis caeteris omnibus occuparipotest, repleri non potest all other things, besides God, may possess the hart and soul of man, but satiat them they cannot, they may provoke, and set their appetits on edge, but cannot satisfy nor take them down, Auarus non implebitur pecunia. Like as the avaricious (says the wiseman) hath a great thirst of gold; but all which he possesseth can never allay nor quench it: so fares it with the things of this world, which can never satiat our souls and appetits. And S. Bernard gives us the reason, do you know (saith he) why all the things and riches of the world can never satisfy you? 
Ber. troth. de dilig. Deo c. 5. in fine.  Quta non sunt naturales cibi animae since they are not the natural food of our souls; no more than air and wind, the sustenance of our bodies: and as we should laugh, and hold him for a fool who being ready to die for hunger would by yawning to receive the air, and Chameleonlike think to nourish himself with it: so (says this Saint) is it no less a folly, to think of the reasonable soul of man, which is a spirit, can be satiat with these temporal and sensual things. Instari potest, satiari non potest, it may be puffed up, like that other with air, but it is impossible it should be satiat with it; since it is a food which hath no proportion to it, give to each on its requisite sustenance corporal food to the body, and spiritual to the soul; Panis namque animae, iustitia est; & soli beati qui esuriunt illam, 
Bern so. illa verba. Ecce nos reliquimus omnia.  quoniam illi saturabuntur, the bread and natural nourishment of the soul, is justice and virtue, and they are only happy who hunger and thirst after this justice, because they shall be satisfied.  
S. Augustin in his Soliloquies declaring this reason more amply, 
Aug. c. cap 30. soliloq.  speaking of the reasonable soul saith. Facta est capax maiestatis tuae ut à te solo, & nullo alio possit impleri, you have made our souls, o Lord, capable of your divine Majesty, in such manner as nothing can satisfy or fill them but yourself. When the chase or goldworke of a jewel is made peculiarly for any precious stone, there is nothing else which can completely fill it, besides that stone for which it was prepared: as for example the gold indented in a triangular form, any jewel which were round would never sit it: in like manner our soul is created to the Image & likeness of the blessed Trinity, and proportioned and made to receive nothing else but God, and therefore it is impossible that any thing besides God can suffice ro fill it. All whatsoever is contained in this round universe, is not able to do it; Fecisti nos Domine ad te, 
Aug. l. 1, conse. c. 1.  & inquietum est cor nostrum donec requiescat in te, you have made us, o Lord, for yourself, and our hart enjoys no quiet until it rest in you.  
That common comparison of the needle of a dial, doth aptly serve for to declare this better: the nature of this needle (being once touched with the loadstone) is, by a natural instinct from God Almighty to point still towards the North, and you shall see it always in an unquiet motion, and never resting until the point of it hath reached the North, when instantly it stands quiet and immoveable. In this manner hath God created man; with such a natural reference and inclination unto him, as to his North & final end, that until we have placed our hearts on God, we shall like this needle, be never at rest nor quiet; This needle, as long as it regards any point of the heavens which is in motion, never finds rest, but when it lights upon the North pole, which remains ever fixed and immoveable, is strait at quiet, and stands still: so, as long as we fix our eyes and hearts on these worldly things which decay and perish, we shall never find contentment or repose; if we place them on God, we are instantly at rest.  
And this aught to be a great motive unto us to seek Almighty God, even for our own sakes and interest, since there is no man, who desires not to live content. S. Augustin says scimus fratres quod omnis homo, gaudere desiderat; 
Aug. ser. 30. de Sanctis.  sed non omnes ibi quaerunt gaudium, ubi oportet inquiri. We know, my dear brothers, that all men do naturally desire comfort and content, and seek after it with all their heart's diligence, by reason they cannot live without it; but all men do not seek it there, where they ought to do, & all the felicity or infelicity of man consists in the placing his hart and eyes upon a true content, or upon a false and deceitful on; The Avaricious, the Luxurious, the Proud▪ the Ambitious, and the Gluttonous man, seek their contentment and satisfaction all; but the on seeks it in hording up riches, the other in pursuit of honour and dignity, the on in feasting the other in luxuriousness, and all in taking their marks amiss, and seeking it where it is not to be found, go on the way never to arrive unto it: seeing that all these things, and as many more as are in the world, are not sufficient to satisfy a soul, and put it in a state of true felicity. And therefore says this glorious Saint. 
Aug. de spirit. & anima. cap. 54.  Quid ergo per multa vagaris homuncio quaerendo bona animae tuae, & corporis tut? Ama unum bonum, in quo sunt omnia bona; & suffic●t: de sidera simplex bonum, quod est omne bonum; & satis est, why dost thou range abroad silly man, seeking good for thy soul and body out of this variety of (worldly) things? love (God) that only good, in whom all other goods are comprehended; and it suffices: desire that good without all mixture good, which is all and folly good; & it is enough. It is he alone who can satiat and fulfil the desires of our hearts. Benedic anima mea Dominum, 
Psal. 102, 5.  qui replet in bonis desiderium tuum; may he be praised blessed and glorified for all eternity. Amen.   

THE VI CHAPTER. Wherein is in an other manner declared, how the only way to arrive to true contentment, is to conform ourselves with the will of God.  
THe glorious S. Augustin, 
Aug. tra. 73. sup. ucan. joan. 1.15.  writing upon these words of our B. Saviour (Quodcumque petieritis patrem in nomine meo, hoc faciam; whatsoever you demand of my Father in my name, I will grant it you) says that no man is to seek for rest and peace, by way of doing his own will, and obtaining that which he desires; seeing it is neither good nor convenient for him, and may fall out perhaps unto his hurt and ruin: but that he is to be resigned, to embrace willingly whatsoever good or better thing God shall allot unto him; and for this only he is to beseech and petition Almighty God. Quando enim nos delectant mala, & non delectant bona, rogare debemus potius Deum, ut delectent bona, quam ut concedantur mala, when we find ourselves no ways affected, to the performance of the will of God, which is the only good, but are strongly carried away with the desire that our own wills be done; we ought to make it our petition unto God, not to grant us that which we desire; but to give us a taste and sweetness, in the performance of his will which is our good, and most convenient for us. and he alleges for this purpose that which is recorded of the children of Israel, in the book of Numbers, 
Num. 11 4.  who becoming weary & even loathed with the Manna which God showered them down from heaven, desired and begged of God to send them flesh to eat, unto whose desires he condescended, though much unto their cost: for, Adhuc es●ae eorum in ore ipsorum, 
Psal. 77.30.  & ira Dei ascendit super cos, & occidit pingues eorum, & eleclos Israel impedivit, as yet the meat was in their mouths & the wrath of God ascended upon them, the best pampered of them were slain, and the elect of Israel, were (mightily) hindered, God punished them with a grievous massacre; It is most certain that that heavenly Mamna, which God sent unto them, was fare better, than that flesh which they desired, and those onions and Garlic of Egypt, after which they longed so much; and therefore they ought not to have demanded it of God, but rather that he would have rectified their , that they might have found gust and savour in that heavenly food; and then there had been no necessity for them, to wish for other food, 
Sap. 16.20.  since every one might have sound in Manna that taste which he liked best. And even so, when you lie under the arrest of any passion or tentation, and have your taste so much depraved, as to find no sweetness in virtue, no savour in any good, but do lie wishing, like a sick and diseased man, for that which may be hurtful and prejudicial to you, you are not then to govern yourself according to your own desire, neither to desire to have your will accomplished, since this were no way to give you any comfort, but to sow the seeds of a greater trouble & disquietness: but that which in such a circumstance you are to desire of God, is that he would salve and heal your , and give you taste and sweetness in the accomplishing of this blessed will, which is our good, and most connenient for us; and so we shall come to obtain a true peace and content of mind.  
S. Dorotheus directs us to it by an other way, 
Doroth. doctrina 9  or rather declares this in an other manner: he says, that he who in every thing conforms himself unto the will of God, in such manner, as to make all his own inclinations readily serve unto it, is come unto such a pass as to do his own will in every thing, and to enjoy a perpetual gladness and quietness of mind. To declare that which we would procure to say, we will give an example of this in point of obedience, and make but one labour in dispatch of two affairs. We say commonly to those who desire to enter into Religion, and to make their life's journey by the way of obedience; you must make account when you are entered into Religion, never more to do your own will again: and S. Dorotheus says on the contrary never fear it you may do your own will, & that not only lawfully but also holily, & with much perfection. How is this to be done? Qui propriam non habet voluntatem, suam ipsias s●mper facit voluntatem: that Religious man who is truly obedient, and hath no self will of his own, doth always his own will; because he makes the will of an other his. Et sic nolentes propriam explere voluntatem, invenimur illam semper explevisse, do but procure, that your own will be the same with the Superiors, and you will be doing your own will continually, and that with much merit & perfection. And so in conformity to this, I sleep as much as I will, because I desire not to sleep longer than obedience appoints; I eate as much as I desire, seeing I require no more, then that which is allotted unto me; I pray, I read, I labour as much as I please, and take upon me as much penance as I think is necessary for me, since I do all these, and in like manner all the rest, according to the prescript and will of holy obedience. And in this manner a good Religious man, without having any inclination of his own, comes to do his own will continually. And this is it which makes those Religious, who are good indeed, appear so cheerful & joyfully disposed; for that which renders them always content and glad, is the making the will of obedience their own.  
In this point of obedience consists all the facility, and difficulty of Religious life, and on this depends the joy and content of a Religious man. If you put but on a resolution, to renounce your own will, and receive the will of your Superior in the place of it, the Religion will be easy and sweet unto you, and you will live in it with much content and joy; but if you nourish a will contrary to the will of your Superior, there is no living in Religion for you. two different wills in one person are incompatible; We see by experience although our will be but one, yet when our sensual appetit is repugnant unto reason and to it, how little assurance, and how little rest we have; and yet this appetit is but an inferior & subordinate to our will: but what shall we think when two equal wills▪ 
Mat. 6. 2●.  are striving in us for superiority? Nemo potest duobus Dominis seruire, no man can serve two Masters. Now for as much as the difficulty which occurs in Religious life, doth not consist in the exercises and labours themselves, but in the repugnance of our will, and in the apprehension which our imagination frames of them; thence it is, that we sometimes find its observances more difficile and insupportable. This we may easily apprehend from the difference, which we experience in ourselves, when we are in tentation, and when we are free from it: for when we are without tentation, all things seem light and easy to us; but when we are assaulted with tentation, or subjected to any grief or melancholy, that which was wont for to be easy to us, is strait converted into difficulty, and we think we shall never be able to go through it, but that heaven & earth are come together again, all as it were conspiring to bring us difficulty. The difficulty is not in the thing itself, since it is no other than what it was before; but in our ill disposition of mind. As when a sick-man hath an aversion from his meat, the fault is not in the meat, which is good and savourly; but in the peccant humour of the sick, which makes his food seem unsavoury and disgustful to him: and it is the like in that which we endeavour to say.  
And this is the grace and favour which God doth to those whom he calls unto Religion, to make it sweet unto them to follow an others will. This is the grace of our vocation, with which our God hath prevented us, with a happiness by fare transcending theirs, whom we have left behind us in the world. For what is it, that affords and gives you this facility, in leaving your own, and following of an others? who hath placed in your bosom that new hart, where with you have in horror all worldly things, and find so much sweetness in recollection, prayer, & mortifying yourself? you brought it not out of the world with you no certainly; but rather a contrary one, sensus enim, 
Gen. 8. ●●.  & cogitatio humani cordis, in malum pronae sunt ab adolescentia sua. It is a gift and favour of the holy Ghost, who like a dear Mother of ours, hath rubbed with aloes and wormwood the treacherous nipples of the world, to wean us from them, and make them seem bitter, which nnce we delicious to us; 
Ambro. psal. 118 o●ton 4. super illud. Auerte oculos m●os ●e videat van●●atē● S. Agath  and honeyed the exercises of virtue and Religion, that they might become sweet and savoury unto us, which before seemed bitter, and unsavoury. Domine qui me custodisti ab infantia, quia abstulisti à me amorem s●culi. O blested Lord (said holy S. Agatha) I render infinite thanks unto that dear goodness of thine which hath elected, and defended me even from mine infancy, and taken away from me all love of this wretched world. We are not to think it so great a matter to be Religious, but it is much, and a great benefit of Almighty God, together with our vocation to Religion to give us a right taste and relish of this heavenly Manna, whilst others palates are longing after the base sustenance of the garlic & onions of Egypt.  
I consider sometimes with myself, how worldly people, even from the Lords and Noblemen in Court, unto the Grooms and Footboys of the stable depart with the freedom of their own wills for their particular profit and interest, and put on the seru●● livery of an other man's; they eat (as is commonly said) according to the rate of an others hunger, their sleep is measured by an others watchfulness, and they so aptly clothe and fit themselves with others wills, as it comes to be in only fashion with them, and they desire no other life than it. 
1. Cor. 9.25.  Et illi quidem ut corruptibilem coronam accipiant; nos autem incorruptam. What marvel is it, if we can be delighted and content, with that manner of regular living, which is prescribed us in Religion, and resign ourselves unto that better will of our Superior; since they for a little honour and temporal interest, so accommodate themselves unto the wills of others, as it is even their delight and pleasure for to follow them, whilst they make night of day, and day of night. What great wonder is it, I say, if we perform as much for the love of God, and for the purchassing of an eternal life? Let us therefore put on a resolution to make the will of the Superior our own; and in this manner we shall do our own wills in every thing, & lead a life in Religion full of all sweetness and cheerfulness, with a joy and contentment most perfect and spiritual.  
But now to return unto our argument, and apply all this unto our present subject; We are to procure to make the will of Almighty God our own, & conform ourselves unto it in every thing, and to will or not will the same with him in every thing; and so you will come, to do your own will continually, and lead a life full of all content and satisfaction; For it is most evident, that if you desire nothing else, but what God Almighty would, your own will shall always be fulfilled: for his will shall be done, and consequently that which you desire. This verity even Seneca was not ignorant of; 
Seneca in prefatione li. 3. nat. quaest.  who saith, that man hath nothing more high or perfect, than the knowledge how to suffer with alacrity all pain and misery, and sustain all, as if they were procured by his own choice and election: and even this much man is obliged to do, since he knows it to be the will of God, that it should be so. Oh how happy should we live, were we but arrived to that perfection, to make the will of God our own, and to bond our desires with in the limits thereof! and this not only because by this means our will should be fulfilled; but most of all, because we should see the will of God accomplished in every thing whom we do love so dear and tenderly. For although we ought to help ourselves with that which hath been hitherto said; yet we are not to set up our rest, until we are arrived to place all our comfort in delighting Almighty God and in the fulfilling of his holy will; Omnia quaecunque voluit Dominus fecit, 
Psal. 34.6.  in caelo, & in terra, in mari, & in omnibus abyssis, God hath done whatsoever he pleased▪ in heaven and in earth, in the sea▪ and in all the deeps; he both can, and will do all that he pleases as the Wiseman says, 
Sap. 12.18 Ester. 13 9 Add Rom. 9.19.  subest enim tibi cum voluer is posse, & there is nothing which can let or hinder him. In ditione enim tua, cuucta sunt posita, & non est qui possit resistere evae voluntati. Voluntati eius quis resistet?   

THE VII. CHAPTER. Of diverse other felicities & profits which are to be found in this conformity with the will of God.  
AN other great good and profit in this exercise is, that this entire conformity with the will of God, is one of the best and principal dispositions, which on our parts we can be prepared with all to the receiving and in a manner inviting our blessed Lord to bestow his plenteous graces and benefits upon us. And so when God had resolved to make S. Paul of a persecutor, an Apostle and Preacher of his saving truth, he prevented and disposed him by this resignation, aiming at him a great light from heaven, which struck him from his horse and opened the eyes of his soul in the fall, enforcing him to cry out: 
Actu 9.6  Domine quid me vis facere? Lord what would you have me do? behold me here as a little piece of clay betwixt your hands, mould me and fashion me to what shape you please, whereupon God made him a vessel of election, which might carry and diffuse his name through all the world; 
Act. 9.15  Vas electionis est mihi, ut portet nomen meum coram gentibus & regibus & filus Israel. We read of S. Gertrude that God said unto her: Whosoever desires that I should make free repair unto them, 
S. Gertr. refert. Blo cap. 11. monit, spir.  must deliver over unto me the key of their own will, without ever requiring it again: & therefore our B. Father commends this resignation and indifference unto us, 
P. N. Ignatius liex 5. spi.  as one of the best dispositions which we can have to the receiving of Gods most exquisite favours: and he requires that we should enter with it into the spiritual exercise, and he lais us this foundation even from the beginning of them, that we should be indifferent, severed from all worldly things, with affection no more inclining to one thing then an other, but only desiring that God's blessed will should be accomplished and done in every thing; and in those rules or annotations which he gives, aswell for the direction of him who gives, as him who takes the exercise, he says in the fifth of them. It will be of incredible help unto him who takes these exercises, if coming with a great and liberal mind he offer up himself wholly unto his Creator to dispose of him, and every thing of his, according to his best pleasure, and in such manner as he may be best served by him. And the reason why this same disposition, is of so great force to obtain any favour & grace of Almighty God, is because on the one side we rid ourselves of all the lets and hindrances of our depraved affections and desires; and on the other the more confidence we have in God, and the more freely and entirely we resign ourselves into his hands, in desiring nothing but what may be best pleasing to him, the more we oblige him, to take upon him the care of us, and to be present with us in all our necessities.  
On the other side this Conformity with the will of God, is a most efficacious means to attain unto all virtue, seeing that virtues are not acquired but by the acts of them. This is the natural means to attain the habits of things; and by this way God Almighty intends to bestow virtue one us, whose pleasure it is to produce the works of grace, in a manner conformable unto those of nature. Exercise yourself then in this resignation and conformity with the will of God, and so you shall be continually in the occasion of exercising all other virtues, which is the only means to attain unto them. Now you shall have the occasion of exercising humility, now obedience; at other time's Poverty, Patience, and so likewise all other virtues. And in the mean time, the more you exercise yourself in this resignation and conformity with the will of God▪ the more you shall go increasing and perfecting yourself therein; as also the greater shall your profit and perfection in all other virtues be; 
Ecc. 2.3.  Coniunge te D●o▪ & sustine ut ●rescat in novissimo vita ●ua, says the Wise man, unite yourself to God, conform yourself in all, unto his holy will; an other version hath conglutinare Deo, be as it were glued unto him, and made one with him, and so you will exceedingly increase and profit in virtue. For this reason the Masters of spiritual life do counsel us, 
Trac. c. 6 14. & 15.  (and it is a most good and profitabla advice) to single out some one eminent & Master virtue, in which may be comprised all the rest, and to bestow ourselves particularly to prayer, and the whole scope of our examen and other exercises, in the pursuit of it; and that, because att●ding only unto it we may more easily attain unto it, and having attained it, we may be Masters of all the rest. Now one of the principal things upon which we are to cast our eyes, for this effect, is this resignation and entire conformity with the will of God; and in this both our prayer, and examen will be profitably bestowed, although it were for diverse years, yea our whole life long; seeing that in attaining unto this, we should together attain unto all other virtues.  
On those words of the Apostle S. Paul. Domine quid me vis facere? 
Act. 9.6. Ber. ser. 1, de conversione S. Pauli.  Lord what would you have me to do? S. Bernard says, O verbum breve, sed plenum, sed efficax, sed dignum omni acceptione! O word short, but full, comprehending all, excepting nothing. Lord what is your pleasure that I should do? O short word, but wondrous pithy, but expressed to the life, but efficacious, and worthy of all praise; If you desire therefore a short instruction, and an abridgement of the art of acquiring perfection, behold it here, say always with the Apostle, 
Psal. 36.8 & psal. 107.1.  Lord what would you have me do? and with the Prophet my hart is prepared, for to do all whatsoever you shall require of me, have this always in your mouth & hart; and your progress in perfection will be answerable, to the profit which you make in this.  
There is yet an other good and profit in this exercise, from whence we may furnish ourselves with an excellent remedy, against a certain sort of tentation, which familiarly uses to offer itself unto us; The devil doth labour sometimes to disquiet us, with certain tentations and conditional thoughts, by way of interrogation demanding of us; what if one should say this or this unto you, how would you answer him? and in such and such an circumstance, how would you behave yourself? if such a thing should happen what would you do? & the enemy crafty as he is, will present things unto us in such a manner, that on which side soever we turn us, we shall remain perplexed and not dare to venture out, imagining that on either side we shall fall into the snares: and seeing it is all one unto the enemy, whether those things by which he doth deceive us, be true or only apparent, and counterfeit, so as he may but play his prize, and wrest from us some ill consent or other, he hath his end, and takes no further care. To such tentations they say commonly, that there is no necessity to answer I or no, yea they affirm that it is better to give no answer at all, especially for those persons who are scrupulous, since it is that which the devil seeks to hold party with them, and bring them to defend and prove: for he is not to seek in his replies; and how bravely resolved so ever they enter the skirmish with him, they are not like to come of without a broken head. But there occurs to me an excellent and profitable answer to put of these tentations with all, which I esteem to be a fare better remedy, than the not answering them, and it is that which we are going to declare; to wit to every one of these demands (devoutly shutting of our eyes) to answer if that be the will of God, it is also mine; if God desire to have it so, I desire it likewise; that which pleaseth God in it, shall also please me; I refer myself in every thing unto his will; I will as fare as I may perform my duty in it; God I hope will give me his grace, that I may not offend him in it, but do all according to his holy will. Behold here a general answer, to give satisfaction unto all such demands, and in its generality it employs no difficulty, but is rather the more easy and familiar. For if it be the will of God, it is best and most convenient for me, I may with all assurance, cast myself, in uttering that which hath been said, into the arms of God Almighty's will and hereby the devil will be frustrated of his purposes, and departed ashamed, and we shall become joyful and courageous with the victory. And as in tentations against our faith they counsel (especially those who are scrupulous) to answer nothing in particular, but in general to say; I believe and hold all which our holy Mother the Church believes and holds; so also in this tentation whereof we speak, the best remedy is to give no answer in particular, but to have recourse unto the will of God, which is both good and perfect in a most high degree.   

THE VIII. CHAPTER. Wherein is confirmed by some examples, how grateful unto God, this exercise is, of the conformity of our wills with his, and of the great perfection which is contained in it.  
CAesarius relates how there was a Monk in a certain Monastery, 
Cęsarius lib. 10.  unto whom God had communicated a singular grace of working Miracles; 
dialog. cap. 6.  in so much as he cured diseased persons, even with the only touch of his garments or of the girdle with which he girded himself: his Abbot considering this attentively on the one side and on the other observing in this Religious no particular notes of any sanctity, called him unto him one day in private, and earnestly conjured him▪ to declare unto him the reason, why God did work so many Miracles by him? the holy man ingeniously confessed that he knew none; for said he, I fast no more than any of the rest, my disciplines and penances are not exceeding theirs, I spend no more time in prayer, and allow no less time to sleep then any of the rest. All that I can affirm of myself is only this, that neither prosperity doth elate my mind, nor adversity depress it, there being nothing in chance which can disturb the quiet of my hart; my soul in all occasions enjoys one tenor of tranquillity and peace, how ever strange or uncoth they may be unto myself or others. His Abbot wondering asked him; were you then nothing troubled the other day, when that same knight our enemy set fire on our granary, and burned our whole provision for the year? No truly, answered the holy man; the content of my soul was no ways touched with it: for I had long before, committed all unto the hands of God: whence it comes, that I recea●e as well prosperity as adversity, as well want as plenty, as equal benefits proceeding from those holy hands of his. Whereupon the Abbot acknowledged that to be the cause of the virtue of working so many Miracles.  
Blosius recounts how a certain poor beggar, 
Blosius in appendice ad institutionem spirit. ca 1. in fine  but otherwise leading a holy and exemplar life, being demanded by a learned divine, how he was arrived to so great perfection, answered. I have taken a resolution, to have all my dependency on the divine will, to which I have so wholly confotmed mine own, that what soever God wils, I also would have: when hunger pains me, or the could bites, I praise Almighty God: be the weather fair, or rainy or tempestuous, I praise God still; whatsoever he sends me, or whatsoever befalls me through his permission, be it sweet or bitter, be it unlucky or fortunate, I am always glad, and receive it coming from him, as the greatest favour he could do unto me; resigning myself with all humility entirely unto him: My soul hath been able to find no rest in any thing, which is less than God, and now I have found out my God in whom I have eternal peace and rest.  
We read also in the same Blosius of a holy Virgin who being demanded how she had attained unto so high perfection, 
Blos. ●b● sup. etc. 10. monil. spit.  answered: I have received all troubles and adversities, with a great equality of mind as coming from the hand of Almighty God, if any one chanced to trouble or injure me, I presently procured to require him with some special benefit, I have never made my complaint of what I suffered unto any one, but have had mine only recourse to God Almighty, from whom I have presently received redress and comfort.  
He writes also of an other Virgin of great sanctity, who being asked by the exercise of what virtue she had obtained so great perfection, answered. With much humility, I was never so overwhelmed with griefs and oppressions of hart, as not even to long to suffer fare more for the love of God, esteeming myself unworthy, of so great graces and favours as they were.  
Taulerus recounts of a certain great seruat of Almighty God, 
Taulerus ser. 1. de Circumcis.  who had wholly resigned herself into his blessed hands, unto whose prayers many recommending the happy succeed of their affairs and businesses: she denying them unto none, would oftentimes forget to pray for some; and yet notwithstanding, all things succeeding according to their heart's desire, who had commended themselves unto her devotions▪ many came to thank her, & acknowledge the efficacy of her prayers, whom she had not so much as thought upon; when she blushing at their mistake, would bid them render all their thanks to God, for as for her, she had in nothing furthered their businesses. At last many coming to her in this manner whom she had forgot, she began to make an amorous complaint to God for giving such good success and dispatch to all affairs, which were commended unto her devotions, in so much as they came usually to give her thanks for them, for whom she never had petitioned▪ unto whom her blessed Lord answered▪ you must know my dearest, that on that day when you resigned your will to me I gave you reciprocally mine; since when, although you should ask nothing in particular, yet whatsoever I saw you inclined unto, I should effect it according to your desire.  
We read in the lives of the Fathers of a husbandman whose fields and vines, 
in vitis Patrum.  were far more fruitful, than any land of his neighbours there about; who demanding of him how it came to pass he answered them that it was no wonder▪ that his ground did bring forth so good increase since he had the times and seasons in his own hands▪ whereupon they being far more astonished th●… before, asked him how that could be. Why said he, I never desire other time or season ●h● what God pleaseth to send; and because I will, that which God wills, he gives, me that fruit which I desire.  
Severus Sulpitius writing th● 〈…〉 Mar●●n affirms of him, 
Severus Sulpitius.  that 〈…〉 long time which he conversed with 〈◊〉, he never saw him angry, nor melancholy, but always cheerful, and quietly composed; and he ascribes it to this virtue, which he was eminent in, of receiving all what ever happened to him, as sent unto him from the hand of God; & so he conformed himself, unto his blessed will in every thing, with a great alacrity and resignation.   

THE IX. CHAPTER. Of some other considerations, which may tender this exercise of conformity with the will of God, both easy and pleasant to us.  
Unto the end that this exercise of the conformity with the will of God, may be both easy and delightful to us, 
Cap. 1. & 2.  it is first necessary that we have always before our eyes, that foundation which we have laid from the beginning; to wit that no affliction or adversity can happen to us, which hath not passed through the hands of God, being examined and registered by his most blessed will, which verity our Saviour Christ hath not only taught us by word but by example. When he commanded S. Peter the night of his Passion to sheathe his sword, he added: Calicem, quem dedit Pater, non vis ut bibam illum? wouldst thou not have me drink the chalice which my Father hath sent me? he did not sa●, 
joan. 18, 11.  the chalice which judas, & the Scribes & Pharisees had filled out for him, since he knew well that they were only as servants to administer that draught unto him, which his Father had sent, & that all which they out of their rancorous envy & malice did, was so ordained by the infinite wisdom & goodness of his heavenly Father, for the red●ption of the sinful world, and so he answered afterwards to Pilate, 
joan. 19.11 Ch●y. ho 8●. in joan. Ciril. li. 12 c. 22. in joan. Irë. li. 4. contra herese c. 34.  when he boasted that he had power to crucify or to deliver him; Non haberes potes●atem adversum me ullam, nis●tibi datum esset desuper, thou shouldest have no power over me, unless it were given thee from above, which the holy Father's explicat: nisi ex divina dispositione & ordinatione id factum esset, declaring there by, that there is nothing happens but by the disposition and ordinance of God. S, Peter in the Acts of the Apostles hath meru●ilously explicated this, in his declaration of those words of the Prophet; Quare fremuerunt gentes, 
Aug. ser. 〈◊〉. sup.  & populi meditati sunt inania? astirerunt Reges terrae, 
joamnem. Act 4.26 Psal. 2.1.  & Principes convenerunt in unum adversus Dominum, & adversus Christum eius where he says: Convenerunt enim verè in civitate ista, adversus sanctum puerum tuum jesum, quem unxisti, Herodes & Pontius Pilatus cum gentibus & populis Israel, facere quae manus tua, & consilium tuum decreu●runt fieri. The Princes and Potentats of the world assembled and were in league together against our Saviour Christ, to put that in execution and effect which had been concluded and decreed, in the consistory of the Blessed Trinity: and more than what had been there determined of, they could not do. And so we see that when God would not have it so, all the power of King Herod was not sufficient to take away his life, when he was yet a child, and he who massacred so many Innocents', could not sinned out the Infant whom he sought; and that, because it was not his pleasure then to d●e. How often did the jews and Pharisees seek to lay hands upon our Saviour to put him to death? once they had him on the very edge of the mountain on which their City was built, to throw him headlong down and the holy gospels says: ipse autem transiĕs per medium illorum ibat; 
Lucae 4.30.  he made his way securely through the midst ●f them because it was not his pleasure then to dye, that kind of death, and therefore they had no power to procure it him: an other time they would have stoned him, and had even lifted up their hands to let them fall in showers of stones upon him, & he did no more but mildly expostulat with them, saying; 
joan. 10.32.  Multa bona ostendi vobis ex patre meo, propter quod eorum opus, me lapidatis? I have showed you many good works, of my Father's part, for which of them do you now stone me? he would not permit them, nor give them leave to discharge their stones upon him; Quia nondum venerat hora eius; 
joan. 7.30.  because his hour was not yet come. But when the hour indeed in which he had resolved to dye was come, than they could execute what he had decreed to suffer, because than he would have it so, and gave them leave to do it: haec est hora vestra & potestas tenebrarum, he told them when they came to apprehended him, 
Lucae 2●. 53.  I was daily with you teaching in your Temple, and you have not taken me, because as then my hour was not come, but now it is, and therefore come, behold, here I am he; What did not Saul do? (who was a figure of this) what diligence used he not, what stratagems to get David into his hands? A King of Israel against a private man. 
Reg. 26.20. & ca 24.15.   quaerat pulicem unum, as David said, in search of a silly flea, and yet with all the diligence he could use, he could never entrap him, which the holy scripture notes, and gives the reason of. 
1. Reg. 25.14.  Non tradidit eum in manus eius, because God would not deliver him over unto his hands; & this is all.  
S. Cyprian therefore on these words, & ne nos inducas in tentationem, 
Cypr. serm. de oration. Dominica. Mat. 6.  doth well observe, that in tentations and adversities, all our fear, devotion and attention, must only have God Almighty for their object; seeing that neither the devil nor any person, can do us any harm, unless God first do give them faculty.  
Secondly although this verity, pondered attentively, 
Doroth. doctr. 13 Hil c. 29. de orat. idem dixit Domino. S. Gert. refert Blosius. cap. 11 monil. spiri.  hath great force & efficacy for to conform us in all things unto the will of God; notwithstanding we are not here to make a stay, but we must proceed forwards, to an other subsequent point, which the holy Saints do generally note, & that is; that we ought to persuade ourselves, that all things proceeding from the hand of God, are also serving to our good and profit. The torments of the damned are proceeding from the hand of God, but not for their profit and amendment, but for their punishment: but the pains and afflictions, which God in this life sends to any one, be he righteous or a sinner, we ought to have that assurance and belief of his infinite mercy & goodness, that they are all directed for our greater good, and as the means and helps most proper and necessary, unto our salvation. And judith when she saw her people in so great affliction and distress, besieged and vexed by their enemies, said: ad emendationem & non perditionem nostram evenisse credamus, 
judith▪ 8.27.  believe assuredly, that these miseries and afflictions are sent unto us by God for our amendment and not for our perdition, we may well assure ourselves, of so good and loving a will as Gods, who tenders us so dearly, that it inclines to resolve of nothing concerning us, which is not good, and the best, and most expedient for us, like as hereafter we shall more amply declare. 
Cap. ●0 & 27.   
Thirdly, that this verity may be to our greater pro●it▪ & be made up to the competency of ●n efficacious means to help us to a perfect conformity with the will of God, it is not enough that we understand in spec●e only that all things are proceeding from the hand of God, and that we believe it in gross and general, because it is taught us by faith, or else perhaps we have read or heard so much; but it is necessary, that we put this belief in practice, the better to arrive unto an experimental knowledge of it in such manner, as to receive all things which happen to us, as if with our own senses and eyes we did perceive our Saviour Christ in this manner speaking to us: Here my son I send thee this; it is my pleasure that f●r the present, thou shouldst do or suffer this, or that other thing. For by this means it would be a thing most e●●● and pleasant to us, to conform ourselves unto the will of God in every thing, since it is most certain, that should our Saviour Christ personally appear unto us and say; behold my son, see this is that which I desire of you; I would have you to suffer this pain or sickness at this time for my sake; it is my pleasure to make use of you, in this or the other office: it is most certain I say, that we should undertake it most willingly, even our whole lives long, were it a thing of the greatest difficulty in the world, and esteem ourselves highly honoured, and happy men, that God would vouchsafe, to serve himself with us, and we should gather only from his commanding it, that it were the best and convenientest thing of all others for our salvation, without doubting in the least kind thereof.  
Fourthly we ought to reduce this exercise to practise, both in our prayers and other exercises, by delving and sinking deep into this rich mine of so fatherly and particular a providence as God hath of us, to the end that we may the better know how to make due use of such an inexhaustible treasure, as we shall go declaring in the following Chapters.   

THE X. CHAPTER. Of God's fatherly and particular providence of us, and of the filial confidence which we ought to have in him.  
AMong other the great riches and and treasures which we enjoy, who are in the Catholic Church, one of the greatest is Gods fatherly and particular providence of us; it being most certain that there is nothing can arrive unto us, which hath not first passed and been recorded by the hand of God. And so the Prophet says. 
Psal. 5.13.  Domine ut scuto bonae voluntatis tuae coronasti nos, thou hast environed and defended us, o Lord, with that good will of thine, as with a shield of defence, we are round encompassed with this good will of God, in such manner as nothing can come unto us which passeth not first by it: and therefore there is nothing which we are to fear; for he willet nothing pass, but that which may be for our greater good. 
Psal. 20. 5  Quoniam abscondit me in tabernaculo suo, in die malorum protexit me, in abscondito tabernaculi sui. The Prophet David affirms, that God hides and preserves us, even in the most secret of his Tabernacle, and shelters un under his wings: and says yet more, 
Psal. 30.21.  abscondes eos in abscondi●o faciei tuae, our Lord doth hide us in the most hidden part of all his face, which are the eyes, in whose apples he hath lodged us, and so an other version hath, in oculis faciei tuae. God hath made us the very apples of his eyes, to verify that which is said in an other place; 
Ps. 16.8. Zach. 2.8.  Custodi me ut pupillam oculi. qui tetigerit vos, tangit pupillam oculi mei. We are warrented under his defence and protection as the apples of his eyes, and they are the words of God: whosoever touches you, shall touch me in the sight of mine own eyes. Can thereby imagined a thing more rich, more precious, or more worthy of all esteem then this?  
O that we could but maturely apprehend and penetrate this verity! how defenced and fortified should we find ourselves? how assured, how comforted should we be, in all our labours and necessities? If here in this world one have but a Father rich and mighty and one of the dearest favourits of a King; what confidence what assurance hath he in the success of all his businesses, knowing that the favour, authority and protection of his Father will not be wanting to him? how much more reason have we to be confident and assured▪ whilst we consider that we have him for our Father, in whose hand is all the dominion of heaven and earth? and that nothing can arrive unto us, which passeth not first by his paternal hands? if a son can repose himself upon the confidence and assurance of his Father's favour; how much more confidence ought we to have in him, who is more our Father then all other Fathers beside, and in comparison with whom, there is none deserves the tender name of Father: for there are no bowels of love which may be compared with the love o● God to us, which surpasses by infinite degrees all the loves which ever earthly Fathers were sensible of, we may well assure ourselves that whatsoever such 〈◊〉 Father sends us, is for our greater utility & good; seeing that love which he bears us in his only son, permits him to do● nothing else then to procure the good of him, for whose love only he delivered over his son unto the torments of the cross. 
Ad Rom. 8.32.  Qui etiam proprio filio suo non pepercit, s●d pro nobis omnibus tradidit illum, quomodo non etiam cum illo omnia nobis donavit? says the Apostle S. Paul. he who hath not spared his only son, but hath delivered him over (unto death) for all of us▪ how can it be, but he hath given us with him all other things? he hath given us the most he could, and will he deny us any little thing? Now if all men ought to have such confidence in God Almighty; h●w much more Religious men▪ whom he hath received particularly for his own▪ and given them both the spirit and hart of sons indeed, inviting them to abandon & forsake the Fathers of their flesh and blood, and to make choice of him for their only true Father? with what hart, what fatherly tenderness shall God love such as these? what care, what providence shall he have of them? 
Psal. 26.10.  Quoniam pater meus & matter mea dereliquerunt me: Dominus autem assumpsit me, a happy choice you have made of such a dear Father, in place of those parents, whom you have departed with you may now with more reason and greater confidence say. 
Psal. 22.1.  Dominus regit me, & nihil mihi deerit, God hath taken upon him the charge of me, the care of me, and all that belongs to me, and I shall want for nothing. 
Psal▪ 39.18.  Ego autem mendicus sum & pauper, Dominus solicitus est mei, I am ('tis true) a beggar needy and poor, but God is solicitous and careful for me, who would not be comforted with this? nay who would not even melt away in the love of such a God? Oh who▪ are you, o Lord, who have taken upon you the charge of me, and have so intense a care of me, as if in heaven and earth you had no other creature to govern but me alone! Oh that we could but delve and make passage deep enough into this so viscerall, so paternal love, providence and protection which God Almighty hath of us!  
From hence is begotten in the faithful servants of Almighty God, a most familiar and filial confidence in him, which is so excessive in some, that there is no child in t●e world who confids so much at all assays in the protection of his Father, as they in God, seeing they know right well that the bowels of his affection to them, is more than either of Father or Mother, which uses to be the renderest of all; and so the Prophet Esay says. 
Es●● 49.15.  Nunquid obliuis●i potes● mulier infantem suum, ut non mis●reatur filio uteri sui? & si illa oblita fuerit, ego tamen non obliviscar tui. ecce in manibus meis descripsi te. muri tui coram oculis meis semper: can a mother forget her own child, so as not to have pity of the son of her womb? and if she should forget, yet will not I forget thee. for behold I bear you coppled out in my hands, and your walls are always before mine eyes: as much as to say I do carry you even in the palms of my hands, which do present you always before mine eyes, for to defend and keep you▪ and he declares as much by the same Prophet with an amorous comparison, 
Esa. 4● 3.  qui portamini à meo utero, even as a woman great with child, doth carry her infant in her womb, and is all in all unto it, both lodging, bearer, wall, and nurtriture; even so saith God I bear you in my bowels. And with this consideration the servants of God do live in such assurance, and esteem themselves so well provided for, so safe against all chances, that they are never troubled or disquieted with any variety or accident of this life, & in tempore si●●itatis non erit sollicitum, 
jer. 17.8.  the hart of the just says the Prophet Hieremy is never subject to commotion, or loss of the rest & quietness for the diverse chances and successes of things seeing they are assured, that nothing can happen to them without the will and privity of their Father; and of his excessive love and goodness they are most secure; as holding for certain, that whatsoever arrives them is for their greater good, and all which on the one side he takes away from them, he will restore on the other with advantage and usury.  
From this confidence so familiar and filial, which the just have in God, is begotten in their souls that so great peace tranquillity & security which they have, conformable to that of Esay, 
Esa. 32.18.  & sedebit populus meus in pulchritudine pacis, & in tabernaculis fiduciae, & in requie opulenta, & my people shall rest in the beauty of peace, and in the Tabernacles of confidence, and in a rich repose. Where the Prophet most ●●tly and aptly conjoines peace and confidence together, because the one is proceeding from the other, for he who hath his trust and confidence in God hath nothing to fear or to be troubled at, as having God to warrant and secure him. And this is that which the royal Prophet sings, 
Psal. 4.9.  in pace in ●dipsam dormiam & requi●scam, quontam tu Domine singulariter in she constituisti me, in pea●e in the self same will sleep and rest because thou o Lord hast singularly settled me in peace, and assured my life under the hope of thy dear mercy.  
Neither doth this filial confidence produce peace only, but it accompanies it with a great joy and gladness, 
Ad Rom. 15.13.  Deus autem spei (says the Apostle S. Paul)  vos omn● gaudio, & pace i● cred●ndo, ut abundet is in spe & virtute Spiritus Sancti, the God of hope fill you all with joy, and peace in your belief that you may abound in the hope and virtue of the holy Ghost. This firm belief of ours that God knows what he doth, and doth all for our good, is cause that we feel not those tumults troubles & those anguishes, which they experience who only look with eyes of flesh and blood, upon the chance of things; but rather extraordinary gladness and delight, in extraordinary chances: & the more a man shall have of confidence, the more abundant shall his spiritual joy and gladness be: for the more he shall confide and love, the greater shall his assurance be, that the issue of all things will be to his avail: neither is it possible that he should otherwise persuade himself, or else hope less from the exceeding goodness, and infinite love of God.  
This renders the Saints so undaunted and assured, in the midst of all their afflictions, so as they h●●e no dread of men, of devils, beasts, or any thing; as knowing assuredly that without the permission of the will of God, they cannot so much as touch them: 
Athana.  and so S. Athanasius reports of B. S. Anthony that when one time among the rest, the devils presented themselues in most fearful shapes, and hideous forms unto him, of wild and cruel beasts, as of Lions, Tigers, Bulls, Serpents and Scorpions, all compassing him about, and terrifying him with their claws, teeth, horns, stings, roaring, and fearful hissing, so as it seemed they would presently devour him: what did the Blessed Saint? but laughed them all to scorn: and told them; if you had any valour you would come but on at once, to fight against a single man as I am; but by reason that you are cowardly, and that God hath deprived you of your might, therefore you come such a rabble together of you, that your number at least may make me afeard, when your forces came not. If God hath given you any power over me, behold me here, devour me; but if you have no permission for to do it, why do you make all this stir for nothing? from whence we may ●●early perceive, that the great peace and courage, which this holy person sound with in himself, in this occasion, 
Greg li. 3. ●●al. c. 16 refert aliud simile exemplum. Li. 5. vite P. N Ignat. c. 9 & lib. 2. cap. 5.  was proceeding only from the well considering that they could do nothing without the will of God, and the conforming himself unto that blessed will. We have diverse other examples of this kind, in the Ecclesiastical hi●●ory, and we read the like of our B. Father S. Ignatius, in the fifth book of his life: and in the second, it is recounted, how once as he sailed towards Rome, there rose such a fearful tempest, that the Mast being split by the violence of the wind, and most of the Cables and tackle, sheard and broke, all the Passengers being in a mighty fear, and almost dead with the expectation and the dread of death, only he in so great a fear and danger (as he confessed himself) was scarcely moved to any thing, besides a tender feeling and sorrow, that he had not served God, so truly and faithfully as he ought; and for any other thing▪ 
Math. 8.27.  it never touched the confidence of his mind; quia v●nti, & mare obediunt ei, for he knew that the winds and sea were obedient unto God, and without his will and permission would not lift up a wave to swallow any one. Let us likewise study, (the grace of God supposed) to arrive unto this familiar and filial confidence in God, and to this assurance and tranquillity of mind, by this exercise of the conformity with the will of God, delving by the means of prayer and consideration, & sinking deeply into this most rich mine of Gods so fatherly providence of us, I am most certain that nothing can hap to me, & that neither the devils nor men, nor any creature, can do more unto me than God gives way to and permits: and in his holy name let that be done, I do not refuse it, neither desire any thing but purely the will of God.  
We read of S. Gertrude that neither dangers, nor tribulation, 
Blos. c. 11. mon. spirit.  neither temporal los●e nor any hindrances, no not so much as her own defects and faults could ever obscure that constant and secure confidence which she had in the most gracious mercy of Almighty God, she believing most assuredly that all aswel prosperity as adversity would by that divine providence be converted into good, and our Lord once said unto this virgin: The assured confidence which a man hath in me, believing me undoubtedly both to be able and willing to assist him faithfully in all occasions, doth even pierce my hart, and offer such violence unto my mercy, that I cannot be wanting unto such a creature, for the increase of his merit, and mine own delight to see him so entirely dependant on me: neither can I otherwise choose but favour him, for having so free and cofident recourse to that which I am, and which I am able to do: and he useth this form of speaking, like to one who were transported & as it were with fond love. It is recounted of S. Mechtilda, 
● Blosius ubi sup.  that our Saviour said unto her. It is most grateful unto me, that men do confide in my goodness and presume of my favours towards them▪ for whosoever doth humbly put his trust, and firmly believe in me, I will both in this life be gracious to him, and after his death reward him above his merits. The more one believes & piously presumes of my goodness towards him, the more even to an infinite proportion shall he obtain of me; seeing it is impossible for a man not to receive of me that, which he hath hoped for and holily confided to obtain: and therefore it is most profitable for a man, to promise the most unto his hope, and to believe my promises to him. And to the same Mechtilda, desirous to know what we were chief to believe of his unspeakable goodness, our Lord answered, believe with an assured faith, that I will receive thee after thou art dead, as a Father would do his best bel●ued child; and that never any Father did so faithfully divide his inheritance with his only child, as I will communicate both myself and all I have with thee, whosoever shall firmly believe this of my goodness, with an humble charity, shall be happy above all belief.   

THE XI. CHAPTER. Of diverse passages and examples of the holy Scripture, which may help us much to obtain this familiar and filial confidence in God.  
IT will be good for us first of all, to put before our eyes the frequent custom of those ancient Fathers, to attribute unto God, all things which happened to them, by what means or way soever they arrived. In the two and fortieth Chapter of Genesis, the holy Scripture recounts, how josephs' brethren, whilst they were returning towards their country with that provision of corn which they had bought in Egypt, in opening their sacks (as they baited at an Inn to provender their beasts) did find each one in the mouth of his sack, the money, which they had disbursed for their corn (which joseph had commanded his steward to restore in that manner unknown to them) they perceiving this and being much troubled cried one unto an other; Quidnam est hoc quod fecit nobis Deus? 
Gen. 42.28.  what is this▪ which God hath done unto us? where we are to observe, that they did not say, this is some plot laid for us, there is some practice in it or the steward through his negligence hath left the money in our sacks; neither perhaps he meant to bestow it on us in Al●es; but they ascribed it unto God saying, what is this which God hath done unto us? in it acknowledging that as the leaf of a tree could not be shaken but by the will of God, so also that could not happen but by the same providence. And when jacob removed with all his family into Egypt, joseph with all his children went to visit him, who being demanded by his Father what children those were? answered: 
Gen. 48.9.  filij mei sunt, quos donavit mihi Deus in hoc loco, they are my children whom God hath bestowed upon me in this place; & the like answer jacob gave when meeting with his brother Esau, and he demanding of him what children those were which he had brought with him, he answered, 
Gen. 33.5.  paruuli sunt quos donavit mihi Deus, they are little ones whom God hath bestowed upon me, and presenting him with certain things he said. Suscipe benedistionem quam attuli tibi, 
Gen. 33.11.  & quam donavit mihi Deus tribuens omnia, receive this present (which he calls a benediction of God, whose every gift is a benefit) receive it (said he) which I have brought for you, and which God hath bestowed upon me, who is the distributer of every thing. Also when David all incensed with rage and passion was on his way to ruin the house of Nabal, and Abigail meeting him with her presents and prayers assuaged his fury, David said; 
Reg. 23.32.  Benedictus Dominus Deus Israel, qui misit hodie te in occursum meum, ne irem ad sanguinem. Blessed be the Lord God of Israel, who hath sent thee to day to meet me, that I might not go forwards unto blood and to the slaughter of the house of Nabal. as if he had said, you are not come of yourself, hut God hath sent you unto the end that I might not sin, I acknowledge the benefit from him, unto him be praise and thanks therefore. This was the common style among those ancient Fathers, which we ought to make ours by imitation.  
But to come nearer to the matter; the History of joseph, 
●en. 37.  which we have touched in passing, is no less strange, then serving to our purpose; whom his brothers out of envy (that he might not come to reign over them, and be their Lord according to his dream,) sold into bondage unto certain merchants: and the same means, which they served their turns withal to provide that he might not come to reign over them, God made use of to effect that which his divine providence had designed; which was, both to make him Lord over them, and all the land of Egypt. And so the same joseph affirmed unto his brothers, when discovering himself unto them, they were even lost in the fear and amazement of so wondrous an event, Nolite pavere, nec vobis durum esse videatnr, 
Gen. 25.5.  quod vendidistis me in his regionibus: pro salute enim vestra masit me Deus ante vos in Aegyptum, premisitque me Deus ut reseruemini super terram, & es●as ad vivendum habere possitis▪ be not afraid neither let it seem unto you a hard case, that you did sell me into these countries: for God for your (good and) safety hath sent me hither before you into Egypt; God hath sent me before, that you might be maintained upon the earth, and be provided with victuals to sustain your lives, together with all the people of Israel. It is God, said he▪ 
Gen. 50.19.  who hath sent me, non vestro consilio, sed Dei voluntate hu● missus sum; It was not your doing, but the providence of God; Num Dei possumus resistere voluntati? vos cogitastis de me malum, sed Deus vertit illud in bonum, ut exaltaret me; sicut in praes●ntiarum cernitis, & saluos faceres populos multos, who can resist the will of God? you imagined evil against me, but God converted it all to good, that he might exalt me, like as you see at this present, and work the safety of many people: And who is there who hereafter will not confide in God? who shall fear any more the malice of men, or the world's adversities? When they shall know that all is foreseen by God, & that he uses the same means, which they invent to trouble and persecute us, for our advancement and our greater good? Consilium meum stabit, 
Esa. 46.10.  & omnis voluntas mea fiet, says God by the Prophet Esay, go which way you will, you have your choice, but so, as at the end whither you will or no you must arrive thither where God would have you go, who makes use of your means unto that end.  
S. Chrysostome considers yet an other particular in this History, 
Chri. hom. 63. super Genes. Gen. 40.23.  serving for out present purpose, treating how Pharaos' cupbearer, after he was restored unto his office, for two whole years never had thought of joseph his Interpreter, although he had most earnestly commended himself unto his memory, to beseech Pharaoh for his delivery. Do you think, sait● this saint, that this his forgetfulness was b● chance? No assure yourself, but so resolved upon & decreed by God, intending t● await the conveniency of time, to deliver joseph out of prison unto his greater glor● and advancement, for if the Cupbeare had been mindful of him, it had been an easy matter for him, considering his authority, to have worked under hand hi● delivery so, as none should ever have see: or hard of him, but God intended not 〈◊〉 have him so delivered, but in such manner as might gain him honour and authority; permitting the other to be forgetful of him for two years together, that the dream of Pharaoh might chance in the interim, when at the instance of the King of himself, compelled by necessity he might be delivered from prison with that glory and Majesty, to be made ruler over the whole Land of Egypt. God knows well saith S. Chrysostome like a cunning artisan, how long the gold must be trying in the fire, and when 'tis sittest time to take it out.  
In the first book of Kings we read an other example in which the providence of God, even in little & particular things is perceived most clearly. God told the Prophet Samuel that he would show unto him, that man who was to be King of Israel, unto the end he might amnoint him, and said, hac ipsa horà quae nunc est, 
1. Reg. 9.16.  cras mittam virum ad te de terra Benjamin, & unges eum Ducem super populum meum Israel, to morrow at this very hour I will send unto thee the man whom thou art to anoint for King, & this was Saul; whose manner of sending was this; The a●●es of his Father were gone astray, and his Father sent him for to seek them out: he took a boy with him, and sought all up and down, but could hear no news of them; whereupon Saul was in mind to return home again, by reason it was late, and his Father might be fearful what was become of them; but the boy was of opinion that they should by no means return, until they had found them out: there is a man of God here hard by, said he (meaning the Prophet Samuel) let us have recourse to him, and without doubt he will tell us news of them. Hereupon they go to find Samuel out, and at their arrival God said unto him; Ecce vir, quem dixeram tibi; iste dominabitur populo meo, this is he whom I told you I would send; this is the man you must anoint for King. O strange and wonderful judgement of God Almighty! his Father sent him to seek after his strayed beasts, and God sent him to Samuel to be anointed King. What difference is there betwixt the designs and pretensions of men, and God? How fare was Saul and his Father from any such thought, that he was then going to be anointed and consecrated King? and so how fare are you and your Father & superior oftentimes, from imagining that which God intends to do. From that which you think least of▪ God Almighty draws forth his own ends. No, no, the beasts were not lost but by the will of God, neither was it by chance that Saul was sent by his Father to seek them out, neither that he could not find them, nor the counsel of the boy to go to the Prophet Samuel to hear news of them, but all was so ordained and designed by God, who used those means to send Saul unto Samuel, that according as he had premonished him, he might anoint him King. Your Father, when he sends you to study at one of the Universities, or beyond the seas, intends to bring you up to learning, and thereby to make you a way unto some dignity whereby you may honourably live hereafter; and he deceives himself, for God sends you thither to incorporate you into his own house, and make you Religious. S. Augustin when he went from Rome to Milan, and also Symmachus the Governor of the City who sent him thither, did think the cause of his going was to teach Rhetoric there, but there was no such matter, for God sent him thither that S. Ambros● might convert him and make him Catholic.  
Let us consider a little the sundry vocations of men, and the particular and express ways, and strange passages, by which God leads several men unto Religion; for doubtless it is a thing deserving all admiration to see, that had it not been for such a toy or trifling thing, which happened to you, in such a circumstance, you had never been Religious: and now that thing was expressly ordained & so ordered by God, to the end to bring you to Religion; which in passing aught to be reflected on by those, whose minds are oftentimes troubled and tempted to call in doubt whither their vocations were from God or no, since they have been brought into Religion, by such intricat ways as we have mentioned; which is no other than an illusion of the enemy, envious of that state in which you are, since there is nothing more ordinary to God, then to serve himself of such unlikely ways, unto that end which he pretends of his greater glory, and your greater utility and good; and of this we have many examples in the lives of Saints. God ordained not your journey to seek out the beasts. Nunquid de bobus cura est Deo? But he would lead you by that way unto a kingdom, seruire Deo regnare est. 
1. Cor. 9.9.   
When the Prophet Samuel afterwards was sent from God, to check Saul for his disobedience in not wholly ruining Amalec as God had commanded him, the Prophet having sharply reprehended him, and turning his back for to departed, Saul took him by his garment to stay him, and desire him to pray for him and reconcile him unto God again; and the text says, that the piece of samuel's garment which Saul laid hold upon, toar of, and remained in his hand. Who would not think it a very chance that the garment of the Prophet should be rend and torn? 
1. Reg. 15.27.  either because that Saul held fast and pulcked him hard, or that the Prophet's garment was lightly rend, because it was old and worn: who I say would not imagine this rather, then that it was so disposed of by the particular providence of God; to signify that Saul was divided from his kingdom, and deprived of his crown for his offences, and yet this was it which Samuel said, to Saul, when he saw what was happened; scidit Dominus regnum Israel à te hodie, & tradidit illud proximo tuo meliori te, the Lord (by the division of my garment) gives thee to understand, that to day the kingdom of Israel is rend from thee, and delivered unto thy neighbour a better man than thou.  
In the same first book of the Kings, 
1. Reg. 23.26. 1. Reg. 29.6. & cap. 30.  is recounted how Saul once held David and his people so besieged, in modum coronae, that David even despaired of escaping his hands: being in this distress, there arrives in all hast a Post in the Camp of Saul, bringing news that the Philistines had made impression on his Country, ransacking and spoiling all, whereupon Saul to make head against that danger which did most concern him, was enforced to break up his siege, and lead his forces against the Philistines, and so David escaped. This enterprise and invasion of the Philistines was no ways casual, but a kind of stratagem of Almighty God, by that means to deliver David from his enemy.  
An other time the Princes or Satrapae of the Philistines would needs expel David out of their Army, and effected so much, as their King Achas commanded him to his house, although otherwise he stood well affected towards him, and was delighted in his company. Sed Satrapis non places. this seems to have been done only to please the Satrapae. & an unlucky chance for him; but it happened otherwise, and that which they intended unto his mischief, was directed by the particular providence of God unto an other end: for David being returned unto his house, found that the Amaleks' had set fire of Siceleg a town of his, and had led away into captivity, all the women and children, à minimo usque ad magnum, and among the rest the women of his own household; whereupon he follow's them upon the spure, overtakes, defeats them, and recovers all the pray, and prisoners again, even to a man. Which he could not have done, had not the Satrapae expelled him their Army: and unto this end did God direct their counsel, how ever they had disposed of it for an other end. In the History of Esther this particular providence of God is also clearly to be seen, even in very small and particular accidents, in that his so miraculous deliurance of the jewish Nation, from the cruel sentence of King Assuerus: as that Vasti should be rejected & Esther chosen for Queen, a jew by nat●●n, the better and with more interest thereafter to intercede for them. It seems that Mardocheus by mere chance came to have notice, and to detect the Eunuchs' conspiracy against the life of King Assuerus, and that the King on night should have no list to sleep, & to pass away the tediousness of the night, should cause the Chronicles of the time to be fetched and read, and that they should light just upon that place, where the services of Mardocheus were mentioned: but nothing of all this did happen by casualty, but all was so disposed by the profound judgement of Almighty God, and his particular providence, which had chosen those means for the delivery of his people; & so Mardocheus sent word to Esther when she durst not adventure to speak unto the King, alleging for her excuse that he had not called for her. Quis novit utrum idcirco ad regnum veneris, 
Ester. 4 14.  ut in tali tempore parareris? who knows but you have been therefore chosen unto the dignity of Queen, that you might be ready in such a time as this, to afford us help and secure.  
The holy Scripture and the holy Ecclesiastical Histories are full of the like accidents, the better to teach us to ascribe all chances unto God, and receive them as proceeding from his divine hand for our greater commodity and good. In the book of S. Clement's reveus, we read a most remarkable History serving for our present purpose; 
Clement l. recognition●  Whilst S. Peter had Simon Magus hotly in pursuit at Rome, Saint Barnaby converted Saint Clement to the Christian faith, who having recourse unto Saint Peter, declared unto him the progress of his conversion, and besought him to add his help, unto the better instructing of him in the Mysteries of his belief. Saint Peter told him, that he came most opportunely, for (said he) to morrow is appointed for a public disputation, betwixt Simon the Magician and myself, where being present you may both see and be satisfied in that which you desire: whilst they were yet in speaking, in comes two of Simon Magus disciples, sent from him unto S. Peter to desire that by reason of some urgent affairs of his, the disputation might be for some two or three days differed. S. Peter told them that he was content. They departing. S. Peter perceived S. Clement sensibly waxing sad, and melancholy; and demanded of him what the matter was? to whom S. Clement replied; Father I must confess that it is a cause of much affliction to me, to see this disputation respited, which I so much desired to have been to morrow. hereupon happened a thing worthy to be observed in a thing of small importance: for S. Peter took him by the hand, and discoursed at large unto him on this subject, saying amongst many other things. Behold, my son, when any thing chances among the heathens, otherwise than they desire, they become strait ways troubled: but it becomes us who know that God directs and governs all, to be in continual quiet and repose: and understand, son, that this is so happened for your greater good; for if the disputation had been to morrow, there had passed many things above your understanding, which now in the mean time I will so inform as you shall receive both much content and profit, when the day of disputation comes.  
I will conclude with a domestical example, 
Lib. 2. c. 16 vitae P N. Ig. & in vita P. Francisci Xaverij.  which is recorded in the life of our B. Father; in which appears most apparently this divine providence whereof we speak: and it is concerning the departure of S. Xaverius towards the east Indies. The means by which he came to be designed for that expedition are most worthy of consideration. Our B. F. S. Ignatius designed for that mission, F. Simon Rodriguez, & F. Nicholas Bobadilla: F. Simon as that time was much crazed with a Quartane Ague, yet notwithstanding without delay he embarked himself for Portugal, F. Bobadilla was advertised by letter that he should leave Calabria and repair presently to Rome: he came, but so weakened with the journey and those extreme wants which he had suffered upon the way, and withal so ill disposed in one of his legs, that it was necessary he should remain sometime under cure after his arrival to Rome, and Don Petro Mascaregna's haste calling away for Portugal, S. Ignatius of necessity was to take a new resolution, (the Ambassador still urging for an other Father) and substitute (by happy adventure) S. Xaverius in Bobadilla's place; It might seem that by reason F. Bobadilla was named for that journey and not S. Xaverius, and that he was only, because of the Ambassador's necessity of departure, substituted into the others place, that his designment for that expedition was by mere hazard thought upon, but there was no chance in it, but only the particular providence of God, which had determined to make him the glorious Apostle of those Eastern parts; & moreover when they were arrived in Portugaell, the Portugezi considering the great profit which they did, entered upon a resolution to detain them both there; neither could they be so wholly drawn from it, as not to keep the one, whilst the other should be suffered to go on his voyage to the Indies. Look here how things seem to go by chance: nevertheless unto God there is nothing casual: in the end, the expedition to the Indies fell unto S. Xaverius lot, because the will of God had so disposed of it, as a thing the most conferring to his glory, and the salvation of so many souls. Let men project and design things as they please, and take that way to effect them, as they fancy best; but God will make use of those means which they invent, to put his own ends in execution, and order all as shall be most expedient, and to his greater glory.  
Besides these examples and others the like which the holy scripture affords us, and which we daily see and experience aswell in ourselves as others, it is requisite that we proceed by the way of prayer, and consideration, to confirm and imprint in our hearts this happy confidence. Neither are we to impose an end unto this exercise, until we sensibly perceive in our hearts this familiar and filial confidence in God; And be assured that the greater this your confidence shall be, whereby you cast yourself (as it were) into the arms of God, the more and greater shall your security be, and on the contrary, you shall never arrive unto true peace and quietness of mind, until you have attained this filial confidence, seeing that without it, there is no thing so slight and little, which hath not force to dismay and trouble you. Let us therefore resolve to cast and commit ourselves with all speed into the hands of God, and to place our assurance in him; following that counsel of the Apostle S. Peter. Omnem solicitudinem vestram proijcientes in eum, 
1. Pet●i. 5.7. Psal. 54.23.  quoniam ipsi eura est de vobis, casting all your solicitude in him, because he hath care of you, and the Prophet says. jacta super Dommum curam tuam, & ipse te enutriet, cast all the care of yourself upon God and he will nourish you. O blesled Lord you have tendered me so much as to deliver over yourself for my sake without any reservation, into the hands of those cruel torments, for to do with thee whatsoever their strangely ingenious malice could invent, jesum vero tradid● voluntary eorum, 
Lu●● 23. ●●.  what wonder is it then, if I do put and resign myself entirely into those not cruel, but dear & charitable hand, of thine, for to do with me whatfoever thou shalt please, when I am most certain that thou wilt do nothing but what may be best, and most convenient for me. Let us become jointpartners in that contract which our Blessed Saviour made with S. Catherine of Sienna. Our Lord at sundry times endeared this Saint unto him with most sweet privacy, enriching her noble soul with many high graces and favours, among the rest one and a most particular one was, that one day appearing unto her he said, filia cogita tu de me & ego cogitabo continenter de te, my daughter do thou think of me, and I will have perpetual thought of thee. O blessed accord! o happy exchange! o rich gain of our souls. This bargain God is ready to make with every on of us: do but lay aside the thought of yourself and the solicitude of things; and the more you shall forget yourself to think and confide in God, the greater charge and care shall God Almighty have of you. Who is there who would not with all his soul accept a condition so delicious and available, as the Spouse in the Canticles glories to have made with her beloved. 
Cant. 7.10  Ego dilecto meo 〈◊〉 ad me conversio eius. I to my beloved and his regard is to me.   

THE XII. CHAPTER. How great profit and perfection it is, to apply prayer unto this exercise of the conformity with the will of God, and how we are so long to descend unto particulars until we arrive unto the third degree of the said conformity.  
IOhn Rusbrock a very learned & spiritual man, 
Rusbroc in ●●ne operum suorum  writs of a certain Virgin who in rendering an account of her prayer unto her Ghostly Father a great servant of Almighty God, and a man of high contemplation with earnest desire to be instructed by him, told him, that her exercise in her prayer, was on the life and passion of our Saviour Christ, and the profit which she reaped from thence, was the knowledge of herself, and of her passions and defects, as also a sorrow and compassion for the pain and sufferance of our Saviour Christ, her Confessor told her, that all this was good, but yet on without much virtue might be lively touched with tenderness and compassion of the death and passion of our Saviour Christ, like as we see the natural love and affection which one bears an other, doth make him have a deep resentment of his friend's misery and adversity. The Virgin then demanded of him, whether the daily deploring of our sins, were a true devotion or no? he answered it was good, but not the perfectest, seeing that evil naturally brings with it a hatred of it, again she asked him, whether it were a true devotion to think often on the pains of hell, and the glory of the Blessed? he answered 'twas likewise good but as fare from being the best as the former was, seeing that nature its self by a certain instinct doth commonly abhor and fly from all pain and torment, and loves and seeks after that which may bring us to content and glory; as when you see but the picture of some fair & pleasant City, you desire presently to inhabit it. This did exceedingly grieve the holy Vigin, and left her much disconsolate and sad in that she knew not which way she might best apply her exercise of prayers, to be most pleasing to Almighty God. Not long after there appeared to her an Infant of exquisite beauty, to whom when she had related the cause of her sadness, adding withal it was so great that none could comfort her. The Child, did tell her she should forbear to say so since he himself both could and would comfort her; therefore go (said he) unto your Ghostly Father and declare unto him, that true and solid devotion doth consist in the abnegation and contemning of one's self, as also in an entire resignation into the hands of God, aswell in adversity as prosperity, in being straictly united by love to God in every thing. The Virgin with ●oyfull cheer went presently unto her Ghostly Father, to inform him of all this, who no sooner heard her but he answered▪ this this is that indeed, to which you are to apply your prayer, seeing that herein consists the true charity and love of God, and consequently our profit and perfection. It is recounted of an other Virgin, that our Lord taught her to insist long time together upon these words, 
Refert Blo● ca 11. mon spirit.  O Lord your will be done one earth as it is in heaven, and we read of S. Gertrude that inspired by God Almighty she repeated without any intermission, those words of our Saviour. 
Lucae 22 42.  Not my will (o Lord) be done, but thine, three hundred sixty five times together, and she understood that it was a devotion most grateful to Almighty God. Let us then imitate these examples, and directing all our prayers unto this end▪ go forward courageously in this exercise. Now that we may the better, and with greater profit do it, we are to presuppose two things. The first is, that this exercise is of greatest necessity in time of adversity, and when we have any difficulty to overcome, unto the conquest whereof is required a conflict against flesh and blood: for in these occurrences there is greatest need of virtue, and in such times as those the love which we bear unto God Almighty doth more manifestly appear. Even as a King in time of peace by obliging his soldiers by his liberality doth show the affection which he bears to them, and they in the time of war in fight & dying for him, do show the love and loyal respect which they have to him. So in the time of spiritual joy and consolation the King of heaven gives us to understand how dearly 〈◊〉 tenders us, and we in the time of desolation & adversity, do more show forth our affection unto his service, than we are able to do whilst we are in comfort and prosperity. 
M. Auila to. 2. ep fol. 20.  Master Auila says excellent well, that to render thank to God in time of consolation is common unto all, but to bless and praise him when we are oppressed with tribulation and adversity, is only proper to the good and perfect and a most harmonious music to the ears of God. And he adds that in the midst of adversity only to say. I render you thanks o Lord, blessed be God or the like, is of more worth & merit then thousands of thanks and benedictions in time of prosperity, and in this sense the holy Scripture compares the just unto the carbuncle; 
Eccl▪ 32.7  Gemmula carbuncul● in ornamento auri, because that this precious stone gives greater lustre by night then in the shining day; so in like manner the faithful and true servant of God Almighty shines and shows forth more clearly what he is, in the cloudy night of tribulation, then in the bright sun shine of prosperity. And therefore the holy Scripture praiseth holy Toby so much, 
Tob. 2.14.  for that he although God permitted him to fall into sundry calamities, and lastly had deprived him of his sight, yet never proceeded in his sadness against Almighty God, nor remitted any thing of his former fidelity and obedience to his Divine Majesty, but he remained always immoveable rendering equal thanks to God his whole life long, aswell for his blindness as for the faculty of sight, 
job 1.21  as holy job in his affections had done before. This saith S. Augustin is that which we are to endeavour to imitate, ut in cunctis idem sis, 
Aug ad fratres in Heren. ser. 4.  tam in prosperis, quam in adversis, that as well in prosperity as adversity we remain always the same. Si●ut manus quae eadem est, & cum in palmam extenditur, & cum in pugnum constringitur: Like as the hand is always the same, as well when we span it out as when we clutch our fist; so likewise the servant of Almighty God ought always to be at quiet in the interior of his soul, how ever he may seem to the exterior show, to be perplexed and sorrowful. And if it be true which is reported of Socrates, 
Socrates refert Cicero lib. 13. Tuscula. questio.  that in the greatest diversity of fortune, he was always one, and that he was never observed to exceed a moderation in his mirth or sorrow. Nec hilariorem quisquam nec tristem Socratem vidit, aequalis fuit in tanta inaequalitau fortunae usque ad extremum vitae, what extraordinary thing were it in us, who are both Christians and Religious men, to endeavour to aspire to a perfection unto which a Heathen had arrived before us.  
Secondly we are to know that it is not sufficient to have this conformity with the will of God in General, seeing it will be no hard matter to attain it so: for who is there that will not say, he desires that the Divine will be performed in every thing; and both the good and bad say in there Pater noster, every day, your will be done on earth as it is in heaven, but it is necessary that we consider it in preciser manner, and descend unto those particulars which might cost us most pain and difficulty should they arrive unto us, and not to rest until we had facilitated every one of them. We are not to remain (as they say) carrying our lance at ●andome without putting it in our rest; 
Trac. ●5. cap. 16.  and always in danger of being cast from our conformity with the will of God, as soon as any unexpected difficulty comes and bids us battle; but we are to make head against them of our own accord.  
Neither are we to content ourselves with this, but we are to enforce ourselves to pass onward still, until we come to find taste and cordial delight, that the will of God is accomplished in us, although it be in matter of pain sorrow & disesteem, which is the third degree of this conformity; for this is like wise divided into sundry degrees; the one more sublime and perfect then the other: although chief they may be reduced to three, in the same manner as the Saints have distributed the virtue of patience. The first is when a man doth neither accept of, nor desire those things which go aceompanied with pain, but rather shuns them, yet so as he had rather undergo them, then to commit any sin to be delivered from them; this is the lowest degree and of commandment, in so much as although a man in his mishaps be sensible of pain grief and discontent, although he sigh and groan whilst he is sick, and cries out through the vehemency of his grief and bewails the loss and death of friends, yet with all these he may still have conformity with the will of God. The second degree is when a man (although he do not desire that any harm should chance unto him, neither makes choice of it) notwithstanding when it is once happened to him, doth willingly embrace and suffer it, because it is the good pleasure and will of God: and this second degree, surpasseth the first, in that a man in some sort hath a liking and affection to suffer discommodity and pain for the love of God, and proceeds so fare, as to desire it, because it is God's pleasure it should be so. The first degree supports these things with patience, the second implies beside, the suffering them promptly and with willingness; The third is when the servant of Almighty God, out of the great love he bears our B. Lord, doth not only accept of, and suffer most willingly whatsoever pain and affliction which he shall send him, but also is longing for them, and rejoiceth in them because he knows them to be the will of God. And so S. Luke writs of the Apostles. 
Act. 5.41  I●ant gaudentes a conspectu concily, quoniam digni habiti sunt pro nomine jesu, contumeliam pati, aftet they were most ignominiously whipped, they went rejoicing out of the presence of the council, for having been esteemed worthy to suffer contumely for the name of Christ, and the Apostle S. Paul says. 
Ad Co●. 7.4.  Repletus sum consolation, superabundo gaudio, in omni tribulatione nostrâ, I am filled full with consolation, and do abound with joy, in alour tribulation, chains and adversity. and for this reason he praiseth the Hebrews writing unto them. 
Ad H●be 20.34.  Et rapinam bonorum vestrorum cum gaudio suscepistis, cognoscentes vos habere meliorem & manentem substantiam, you have received joyfully the loss of your (temporal) goods as knowing yourselves to have better and more lasting riches. Unto this must we endeavour with the grace of God to arrive, to bear with joy and gladness all tribulations and adversities which may happen to us as, S. james counsels us in his Canonical Epistle; Omne gaudium existimate fratres mei, 
jaco. 1.1.  cum in tentationes varias incideritis, esteem it dear brothers for the completest joy of all, when you shall fall into sundry tentations; The will and contentment of God ought to be unto us a thing so precious and sweet, that it should be sufficient to conserve and sugar all bitter chances which may happen to us; all the miseries and disgusts of the world, should become swee● and delicious unto us; only because it is the good pleasure, the will of God; 
Greg. li. 7. mor. c. 7.  and this is it which S. Gregory says, si mens in Deum forti intentione dirigatur, quidquid tibi in hac vità amarum sit, dulce aestimat▪ omne quod affl●git, requiem putat, transire & per mortem apetit, ut obtin●re plenius vuam possit, if our mind were once directed to God with a strong intention, it would esteem all that were bitter in this life, for sweet, all that were afflicting us it would account for rest, yea it would even long to pass by death itself, for to obtain a more full and perfect life.  
S. Catherine of Sienna in a certain Dialogue which she hath left written of the consummate perfection of a Christian, 
S. Catha. de Sena.  says that among other things which her dear spouse our Blessed Lord had taught her, one was, that she should build up herself a chamber of repose, which should be round about vaulted with the will of God, and that there she should enclose herself and make perpetual abode, never going out, or stirring foot or hand, or casting a look out from thence, but always remain recollected in herself, as the be in the hive, or the pearl in its shell, and although that in the beginning perhaps this habitation might seem too narrow and retired, notwithstanding she should soon find it of a wonderful extent; in so much as without going out of it, she might recreate herself among the eternal mansions of the Blessed, and make greater profit in a few days there, than she could do without in a long space of time. Let us likewise do the same, and make this our continual exercise, Dilectus meus mihi, & ego illi, my beloved to me, 
Cant. 1.16.  and I to him, in these two words we have enough to entertain ourselves for our whole lives, and therefore we ought to have them always in our mouths and hearts.   

THE XIII. CHAPTER. Of the indifferency and conformity with the will of God, which Religious men ought to have, in going and remaining in any part of the world, where they may be disposed of by Obedience.  
TO the end that we may make more profit out of this exercise of the comformity with the will of God, and put in practice that which we have said, we will go declaring in particular some principal points in which we ought to exercise ourselves; and afterwards descend to certain other General heads, which appertain to all. And now we will begin with those particular things which are contained in our constitutions, since it is most consonant to reason that a Religious man, should chief in their observance show forth the virtue and Religion which he hath, and afterwards each on may apply this doctrine unto other things of the same kind, either in his Religion or his state of life.  
In the seaventh part of the constitutions our B. Father treating of Missions which is on of the principal functions of our Institut, 
7. p▪ Const. c. 1. §. 1.  says that those of the Society are to be indifferent to go, and make their abode in any part of the world where soever obedi●ce shall send them, 
c. 1. exam. §. 5. & 5. p. const. c. 3. §. 3. & C & p. 6. c. 2. §. ●3. & 1. & p. 7. c. 1. §. 3 & E. 7. p. const. c. 1. §. 1. & B.  either among Christians or Infidels, either to the Indies, or among the Heretics: and concerning this, those who are professed do solemnly make a fourth vow of particular obedience unto the Pope's Holiness, to go readily and willingly without alleging any excuse, unto any part of the world where His holiness shall send them, without demanding any temporalities either by themselves or others, for their charges of their journey on the way, or for their maintenance when they are arrived there; but that they will go either by horse or foot, with money, or without it, begging and living on alms as it shall seem best unto his Holiness. And our B. Father declares in the same place that the end and intention of making of this vow was to come more nearer to the will of God, for as much as the first Fathers of the Society being for the most part of diverse nations and provinces, and not knowing in what part of the world to employ their labours, so as they might be best pleasing to Almighty God, whether among the faithful or Infidels, to arrive to a certain knowledge of the will of God, they made this vow to his Vicar hear on earth, to the end that he might dispose of them throughout the world, according as he should judge it to be most requisite for Gods greater glory. But those of the Society, saith he, ought in no wise to intermeddle themselves, or procure to besent, and abide more in one place then an other, but they are to remain wholly indifferent, leaving the free and entire disposition of themselves in the hands of their Superiors, who govern them in the place of God, as may be most for his service and greater glory.  
And that we might perceive what an absolute indifferency and readiness to go unto any country of the world, where holy obedience might dispose of us, our B. Father requires; 
Lib. 5. c. 4 vitae P. N. Ignat.  we read in his life, that F. james Laynes once said unto him that he felt a great desire in himself, to go unto the Indies to procure the salvation of those blind Infidels, who were lost for want of Euangelical labourers▪ to whom our B. Father answered that for his part he had no such desire, and being asked the reason, he said, because that we in having made a vow of obedience to his Holiness, to go unto any part of the world where he shall send us for the service of Almighty God, aught to be entirely indifferent, and not to have any inclination more to on place then to an other; and he added more over if I did perceive myself as you inclined, to go unto the Indies, now, I should bestow all my endeavours, to bend my inclination to the contrary, that so I might arrive to that perfect indifferency and equality, which is required to the obtaining the perfection of obedience.  
Notwithstanding we do not say that the desires which we may have of going to the Indies, be either ill, or imperfect, for they are so fare from that, as they are both good and holy, and as such, it is good to propose and present them to our Superiors whensoever our Lord shall please for to inspire them, and so our B. Father, 
7, p. const. c. ●. lit. 1.  in the same place says that the Superiors with good reason may be much comforted when such desires are proposed unto them, by any of their charge, seeing that they are most commonly the signs, that such are called unto it by Almighty God, and so they come to be disposed of with greater sweetness and more gentleness: but we have said it unto the end that we might perceive the readiness and indifferency which our B. Father requires of us, to go and remain in what part of the world so ever; seeing that he would not so much as have us affected more than ordinary unto a mission so laborious and so much importing the service of Almighty God, as that; and that unto the end that our inclination to any particular thing, might not set any bar betwixt us and that promptitude and indifferency which we ought to have to any other thing, or place, beside unto which Obedience might think fit to send us.  
From hence there may be some consequences drawn forth, which may help us better to comprehend this same. The first is, that if the desire of going for the Indies, should be occasion to him who doth conceive it, of failing in any point of this readiness and indifferency unto any other thing, which obedience might appoint him, that then it is not good, but an imperfection: if I were taken with so great desire, and wear so set upon going to the Indies or else where, that it should disquiet me, and be the occasion that I should remain with less contentment either here or in any other place where obedience should dispose of me, and that I did not discharge with that willingness those present functions in which I were employed, neither performed them with due application, by reason my eyes and thoughts were fixed upon that other thing; than it is most apparent, that such desires are neither good, nor proceeding from God Almighty, since they are impediments unto his will, and God cannot be contrary to himself: as also because the desires and inspirations of the holy Ghost, do not use to go accompanied with trouble and disquietness but with a profound peace and tranquillity. And this is one of the signs which the masters of spiritual life do give, to know whether our inspirations and desires be proceeding from God or no.  
Secondly it follows from hence that he who should have an universal disposition, both prompt and indifferent to transport himself into any part of the world, or to perform any thing which obedience should prescribe, although he felt in himself no such particular inclination as others have of going to the Indies▪ or any other country remote or near, hath no reason to trouble himself therefore seeing that he is no ways in the worse state, but rather the better disposed, it being such a disposition as our B. Father requires of all the Society, to have of our parts no affection or particular desire, more unto one thing then an other; but he would have us in a disposition answerable to the tongue, of a balance which inclines no more to on side then an other; and of this sort are many, or according to my opinion the greater part. Our B. Father had taken a deliberation once to send F. Natalis in a certain mission, and to proceed in it with the more sweetness, he desired before to know his inclination. F. Natalis by letter answered him, that for his part he was inclined to nothing, but only to this, to have no particular inclination of his own, and this disposition our B. Father esteemed for the best of all, and the most perfect▪ and that with good reason, for that other seems only to be fastened to one thing alone, but this with his indifferency is embracing all whatsoever may be commanded him, and is prepared & disposed with an equal mind unto all alike; and for as much as God regards only the heart and will of a man, which before him, is as much as the work itself, therefore this ready will for all, is as acceptable to him as the execution of all would be.  
And to declare this more fully, if any one who were tepid, pusillanimous or unmortified, should have no desire of going to the Indies, by reason of his want of courage and resolution, to leave those commodities which here he imagines himself to have, or to be in the way of obtaining, or else because he hath no will, to expose himself to those many labours which there he must undergo, in this man I say such a disposition is self love and imperfection, but one who forbears not to desire it, out of any faintheartednes, or less will and courage to undertake those labours, and others yet more painful for the love of God, and salvation of souls, but only because he is uncertain whether it be the will of God to dispose of him that way, or in any other thing, and is in himself both ready and prepared to perform any thing which he shall know to be the will of God, and would go for the Indies or England or any other place if he should chance to be sent, with as prompt and good a will, and perhaps better than if himself had requested and desired it; and that because than he should have more assurance that he did not his own will in it, but purely the will of God. There is no doubt, but this man's disposition were better and more perfect, and such as these the Superiors never doubt, to dispose of, either to the Indies, or any other place.  
But to return to the principallest point of all, our B. Father requires that we should all remain with an equal indifferency & resignation to remain as willingly in on place as an other, to go as readily to this country as to that, and that no respect of corporal health should be sufficient to take us from this indifferency. It is said in the third part of our Constitutions, that it belongs unto our vocation and Institute, to go and remain in any part of the world, where the greater service of God and the greater good of souls may be hoped for; but yet if it should be found by experience that one's health were much impaired, and that the air and Climate did not agree with him: that then the Superior might consider whether it were better that such an one, should be disposed of to an other place, which might be more agreeable to his health, and where he might with more profit employ himself unto God's service, and the good of souls; Nevertheless it is declared expressly, that the diseased person, is in no wise to demand to be removed, or to show himself to have any inclination thereunto but to leave all the care of it, to his Superiors. Non tamen erit ipsius infirmi, hui●smodi mutationem postulare, nec animi propensionem ad eam ostendere, sed Superioris curae id relinquitur. It is no little thing, but a point of high consequence which our B. Father, requires of us; seeing that each one, is to be resigned and mortified, not only in not demanding to be removed, but also in not showing themselves to have any inclination thereunto, although they should continue ill disposed and si●ckly all their lives. So that for as much as concerns our mission to the Indies, or among the Heretics, each one, as we have said, may freely propose his inclination and desire, so as it be with indifferency and resignation: but in this point of health, there is not permitted any liberty, either to ask our removal or to show ourselves inclined thereunto, which is much more than the other; only it is permitted, that if any one find himself sick or ill disposed, he may propose to the Superior, his sickness and indisposition, with his disability to discharge his functions, and thus much we are obliged to do by Rule; but having once proposed it, we are to do nothing more, it belonging only to the Superior to advice, if supposing he be so ill disposed, it were not fit to send him to some other place, where by recovering his health he might be enabled to do more; or whether it were not to God's greater glory, that he should still remain in the same place, although he performed not so much or perhaps nothing at all, for this concerns him nothing. Every one is to suffer himself to be guided by his Superior, who in the place of God hath the disposing of him, and to esteem what so ever he shall ordain, to be the best, and most confering to the service of Almighty God. How many are there who only to get their living do live here and in other places which are most contrary to their health? how many are there who pass the seas to the Indies and Turkey for a little gain, and put not only their health but also their lives in danger? What great matter is it then if we (who are Religious) do so much for God, and for obedience, as those of the world do, to gather wealth together? And if it should occur unto your mind, that you could do somewhat in an other place, or perhaps very much, and that there where you are your health is impairing, and your labours nothing, do but remember that for all this, it is better for you to remain there in doing nothing since it is the will of God, then to have your own will in being removed to any other place, although you should do never so much; and conforming yourself with the will of God, who for the present requires so much of you, for causes which he knows best, and which it is not expedient you should know.  
In the Chronicles of the Order of S. Francis we read how S. Francis gave leave to Brother Giles, to go where he would, and to live in whatsoever Province or Covent he pleased, leaving him to his own free election as being one whom he knew of great virtue and sanctity, but the holy man, had not lived four days in this manner & freedom, but he found the tranquillity and peace of his soul sensibly diminished, and in lieu thereof a great lisquietnes and perturbation in his mind; whereupon he went to S. Francis again and desired him with much earnestness, that he would appoint him to live in some certain place & Covent, and not leave him any more unto his own free choice, assuring him that he could find no rest nor comfort, in such a wild and unlimited obedience; Good religious men ought to have no peace and contentment in performing their own wills, and so consequently to have no desire to remain and dwell in this College or in that, in this or the other Province, but they are to expect until holy obedience do take them by the hand, and dispose of them, according as she pleases, as knowing that such is the will of God, in which they are only to take all pleasure and content.   

THE XIV. CHAPTER. Of that indifferency and conformity with the will of God, which Religious men are to have, concerning those offices & functions in which obedience shall employ them.  
WE ought likewise to have this indifferency & resignation, whereof we have spoken, in all those functions and offices, in which we may be employed by obedience: we perceive well how many and diverse those offices and functions are in a Religious Order, and each one in particular is to go considering of them▪ until we have brought ourselves unto an indifferency for all, Our B. Father says in the constitutions, and we have it likewise in our Rules, that in exercising abject and humble offices, we are more readily to accept of those, from which we have the greatest aversion, if it should be enjoined us to exercise ourselves in them, we have most need of resignation an● indifferency▪ in point of these meaner and abject offices, by reason of the natural repugnance which we have against them: and therefore he doth more, and shows a greater virtue and perfection, who offers himself unto God to perform these offices, than he who should make choice to do more high and honourable ones. If one wh● had a great desire to serve some nobleman, should present his service in such manner unto him, as to remain all his life his drudge or lakie, if he should think it fit, it is most apparent that he should do more, and declare a greater will to serve that nobleman, than one who should make offer of himself, to be hi● Gentleman of the horse or steward of his house; since this is rather to demand a benefit, then present his service: and more over, the others affection to his service would appear the more▪ if offering himself unto those humble offices, he had sufficient talent to perform more honourable ones. And it is even so in Religion, if you should offer up your self to God, saying o Lord I desire to serve you in quality of Preacher, or Divinity Master, the matter were not much, seeing these high and honourable offices, use for themselves to be sought after and desired, and therefore you declare in this no great desire of serving God; but when you offer yourself to serve all the days of your life in the house of God, in contemptible & base offices, repugnant unto sense, than you do give a testimony indeed of the great desire you had to serve almighty God, and this desire would be the more grateful & meritorious, the more sit and able you were for the discharge of higher functions. And this were enough to stir you up to the desire of humble and abject offices and to seek after them, especially seeing indeed that in the house of God there is no office which is vile and abject: for (as they say commonly) if in the palace of an earthly King there is nothing accounted base, but his title ennobleth all, and there is great account made of serving him in the meanest quality, how much more ought we to esteem of all things belonging to the service of God, to serve whom, is properly to reign?  
S. Basile to stir us up unto the affectionate love of humble and abject offices, sets the example of our Saviour before our eyes, who as we read in the holy scripture, did employ himself in the like offices, as in washing the feet of his Apostles, and not only in that, but also for a long time together in serving his most holy Mother and S. joseph, being subject and obedient unto them in all whatsoever they commanded him; Et erat subditus illis. From the twelfth year of his age until he was thirty year old, the holy scripture makes no other mention of him, but only this, that he was subject unto them; which the holy Fathers considering do excellent well infer, that in that time he served and helped them in many lowly and humble offices, as considering their poverty we may piously imagine. Ne dedignetur facere Christianus quod fecit Christus, let not a Christian & much less a Religious man, think much & disdain to do those things which Christ hath done: since the son of God hath not refused to employ himself in these contemptible offices for the love of us, let not us make any difficulty to be exercised in them, for the love of him although we should continue in them all our lives.  
But to come nearer yet unto our purpose, one of the principal reasons, and powerfulst motives which should incite us to accept with great readiness whatever office obedience should impose upon us; is to consider that it is the will of God, because as we have said heretofore, it ought to be all our comfort and consolation in all our employments, that we perform the will of God in doing them: this is that alone which ought to suffice and content a soul; it is the will of God that for the present I should do such a thing: behold now you know the pleasure of God, and are not to seek after any thing beside, seeing there is nothing better or more sublime than the will of Almighty God; Whosoever should go on in this manner, would not esteem it to import any thing, whether they enjoined him this, or that to do, or employed him in an eminent or abject office, since there would be no difference unto such an one.  
S. Hierome relates an example very fitly serving for this present subject, he says that visiting those holy Monks who lived in the desert, he saw one whom the Superior had commanded (both for his own advancement in perfection, as also to give an example of obedience unto the younger sort of Religious) to carry twice a day, a mighty stone three miles, unto no other end, and for no other profit, but to obey and mortify his proper judgement, and this had he already done for eight whole years together. This saith S. Hierom would appear unto those who do not know the true value of the virtue of obedience, and have not attained unto this purity and simplicity, but are yet of proud and haughty minds, but a childish thing, or an idle action▪ and they would demand of him, how he could endure to be so employed by obedience, and even I myself (saith this Saint) did question him and desire to know what motions he felt within his heart, whilst he was performing this; and the blessed man answered him, I am as content and glad when I have executed this, as if I had done the most high and important thing as they could have commanded me: and S. Hierom says that this answer did so lively touch him, that from that time forwards he began to lead the life of a Religious Monk. This is to be a Religious man indeed, and to lead an answerable life unto their state, not to regard what the exterior action is, but to make the will of God our pleasure & delight, which we perform in doing of that act: and such as they, are those who profit and go sensibly forwards in virtue and perfection, so as even to make it their life's sustenance to do the will of God, wherewith they are nourished as with the very fatness of the corn. Et ●dipe frumenti satiat te.  
But some one perhaps will say, for my part I see well enough that it is a thing of great perfection, to do the will of God in every thing, and that in every office in which they do employ me, I may perform his holy will, but nevertheless I would willingly be applied & set to more important things, and be executing the will of God in such functions as those; and this is to be wanting even in the first principal, seeing that really it is nothing else, then to desire that God should do your will, and not to endeavour to accomplish ●is▪ I am not to prescribe any law to God, neither to seek to bring him to consent unto that which seems best to me, and is most to my desire, but I ought to follow that which God Almighty shall ordain and think the best, and accommodate myself to that which he desires concerning me. S. Augustin saith excellent well: Optimus minister tuus est, qui non magis intuetur hoc à te audire quod ipse voluerit, sed potius hoc velle quod à te audurit, he is thy best servant o Lord, who doth not look to have thee command him that which he desires, but who rather desires that which thou shalt command; and the holy Abbot Nilus said: Non ores ut fiant quae fieri velis, sed potius or a sicut orare didic●sti, ut f●at voluntas Dei in me, do not pray; that that should be done which thou desirest, but rather desire as our B. Lord hath instructed thee to pray, that the will of God be (alwa●es) performed in thee.  
Which point is worthy to be considered, as one very profitable, and universally serving for all chances and contrary accidents which may happen to us. We ought no● to determine and choose in what, and how we will endure and suffer, but God alone, it belongs not unto us, to make choice of those tentations, with which we are to be proved, or to say. Oh if it were any other tentation than this, I would not care, but this is such an one, as I can no ways endure. If that pain which we have, were that which we did desire, it would be no pain unto us; If you desire indeed to be pleasing unto Almighty God, beg of him to conduct you by that way which he best knows and pleaseth, and not by that which you yourself desire: and when our Lord doth send you that which you have most aversion from, and should be most sorry to undergo, then if you conform yourself unto his will, you imitate most near our Saviour Christ, who said unto his heavenly Father, not my will, but thine be done and this is to have an entire conformity with the will of God, to make him an absolute oblation of ourselves, that he may do with us whatsoever he shall please, when, and in such manner as he shall please, without any exception, contradiction, self judgement, or rese●●ing any thing. Blosius recounts h●w the holy Virgin S. Gertrude did once out of her compassion pray for a certain person, who (as she heard) did with great impatience complain, that God had sent her certain afflictions which were less convenient for the good of her soul, unto whom our Saviour answered: tell that party for whom thou prayest, that seeing there is none can obtain the Kingdom of heaven, without suffering at least some crosses and afflictions, that she had best choose, and declare what afflictions she should think most profitable for her, and when God should send her those, receive them patiently, by which words of our Lord, and the manner with which they were delivered, S. Gertrud understood that it was a most dangerous kind of impatience, for one to desire proudly and perversely to make choice themselves of that which they would suffer, saying forsooth that those afflictions which are sent them by God Almighty are less fitting for the good of their souls, and more than they can sustain; seeing every one is to assure himself, that whatsoever God doth send him or permits to happen to him, is most convenient for him, and for such he is to welcome it both with patience and conformity with the will of God. And as you are not to make choice of those tentations and afflictions which you are to undergo but to receive all which shall be sent you, as proceeding from the holy hand of God, understanding them to be the most convenient for you, so likewise are you to be as fare from making your own election of those offices and functions which you are to be employed in, but are to receive all which obedience shall appoint as coming from the hand of God, and persuade yourself that it is the only thing which of all others is most expedient for you.  
There is added moreover unto this, a very spiritual point, which teacheth us to be so resigned unto the will of God, and to live in such confidence and assurance of his paternal goodness, as not so much as to desire to know in what manner God shall please to dispose of us: Just as there are some Noblemen in the world who trust their stewards so fare as not to know themselves what their own revenues are, or what they have in the house, which is a sign of their great confidence in them, and so the Patriarch joseph affirmeth that his Master did with him, ecce Dominus meus, omnibus mihi traditis, ignorat quid habeat in domo sua behold, my Master having delivered over all into my hands, doth not know himself what he hath in his own house; in like manner also that Religious man declares his confidence in God to be great indeed, when he desires not so much as to know, how God shall be pleased for to dispose of him, but saith, I am in a good hand, and that is enough for me; in manibus tuis ●or●es meae, in that I am most contented and assured, and more than that I have no need to know.  
Concerning those who aspire to higher degrees, places and functions persuading themselves that they should more profit their neighbours by them and advance the service of Almighty God, let them assure themselues that they are fare deceived if they think they do it out of zeal of God's greater service and the good of souls, for it is fare otherwise; they are carried away only with the zeal and the desire of honour, of their own esteem, and private commodities and because such an office or function is most agreeable to their own desire and inclination, therefore they seek after it with so much earnestness, which may clearly be perceived from hence: if you were a secular in the world, or a single man, it seems it might become you for to say, this is better than that other, and affords more profit for the good of souls, and therefore I desire to embrace this and to let that alone, seeing that I suffice not to the discharge of both, but in Religion there is no leaving one thing for an other, but it is necessary that both be d●ne, here we are to Catechise as well as to preach; to teach Grammar as well as Divinity and this is only the point: if you will keep aloft, and do nothing but the most high and eminent things, an other of necessity must abase himself and do those meaner ones, and if you had but the least humility in you, you should rather desire that those high & glorious functions should be conferred upon some other man, & aught to persuade yourself, that he would discharge them better than you could do, and with m●●e fruit, and less danger of vanity.  
For this cause and diverse other. Our B. Father S. Ignatius, hath left us an excellent lesson, which he hath set for the foundation of elections in those his three degrees of humility, where the third and the most perfect is, that when two things do present themselves unto us, both equally making for the service and glory of God, one should make choice of that, in which he might have a greater occasion of being contemned and scorned, thereby to imitate more nearly the life of our Saviour Christ, who for our sakes was content to be despised and had in no account. In which there is yet an other great good to be considered; which is, that in these humble and abject things, ou● proper interest is less by fare, and a man hath no reason for to seek himself, or cause to fear his becoming vainly proud, which danger goeth always accompanied with those higher and more resplendent offices; In humble and abject offices, we can always jointly exercise humility and charity, and they afford humility its proper nouriture, with those slight acts which are exercised in them, but in more higher functions, cha●ity without danger of humility cannot be exercised, which ought alone to be a sufficient reason why they were not only to be desired, but rather with great fear to be avoided by us.   

THE XV. CHAPTER. Of the conformity which we are to have with the will of God, touching the distribution of Talents, and natural gifts.  
EVery one is to be well content, with those Talents which God hath communicated to him, of understanding, wit, sufficiency, and other parts which God hath bestowed upon him, and not to be troubled and afflicted if he have not so much ability as an other, nor so many good parts, or be not so fit for great and high employments, it is a thing of which we all stand in need, for let us grant that one makes greater show, and seems in some certain things to excel and have the preeminence of others, notwithstanding they have some wants or other sufficient to abash and humble them, where in they have need of this conformity. And therefore it is good for to go well prepared, for the Devil most commonly assaults us in nothing more. In time of your studies when you see one of your Concurrants grow excellent, that he disputes and argues learnedly and well, you shall be overtaken perhaps with a certain kind of envy, which although it arrive not to make you sorrow for your brother's good (for that were expressly the sin of envy) notwithstanding shall bring you at the last, unto a certain sadness and melancholy, to see an other get the start of you, with his fine wit, and yourself cast behind, not being able to keep pace with him, or show your head amongst the formest of them, this I say will make you droop and converse with them confounded and ashamed, whence you will fall into languor & weary somnes, and be moved with a tentation to give over your studies, and perhaps sometimes to take leave of your Religion if you be not well grounded in humility, as divers have given a lamentable experience. An other thinks to become eminent, and to surpass all others of his course and to be famed for the best scholar throughout all the country: who when he sees all his dreams and hopes to be come to nothing, becometh so shamed, discouraged and mortified, as the Devil who is never wanting to so fair occasions perhaps will put him in the head, that he shall never recover the disgrace, nor be rid of his melancholy▪ as long as he tarryeth in Religion, and this tentation is no new but a very ancient one.  
We read an example of this kind in the Chronicles of the Order of S. Dominicke, & it is of Albertus Magnus, who was the Master of S. Thomas of Aquin. The said Albertus when he was a little child, was very devout unto our B. Lady, and recited certain prayers unto her honour every day, he afterwards by her favour & intercession being but sixteme year old, was admitted into the Order of S. Dominicke, when (as it is said) in those his tender years being applied to his studies his wit was but reasonable or rather indeed he was wholly dull and unfit for learning, & being among others who had lively & excellent wits, he was so discouraged with the small profit which he made, that this sorrow of his, being closely followed with a strong tentation, did put him in such danger, as he was upon the point of casting of his habit: he being in this distress of thoughts, was wondrously helped by a certain vision, for as he slept one night, he imagined that he had reared a Ladder against the Monastery walls, and was going out and leaving the order, when climbing up he saw four venerable Matrons standing on the top, of whom one seemed to be mistrise of the rest, and when he was come close by them, one of those Matrons should him back again and would not permit him to go out of the Monastery; notwithstanding he adventred once again, and being even at the top, the second served him as the first had done, and when the third time, he assayed to get up again, a third of those Matrons demanded of him, why he had such desire to leave the Monastery, unto whom he answered, with a face all blushing with shame, because Lady I see my companions of the same course with me, to profit in the study of Philosophy whilst I spend my time and labour all in vain, which shame grieves me so much as it makes me resolve to leave my Religion, unto whom the Matron said, pointing him unto the fourth of them, behold this is the Mother of God, and Queen of heaven, upon whom we with reverence do attend, commend yourself to her, and we with our entreaties will second you, that she would intercede unto her B. Son for you, unto the end that he would bestow upon you, a wit so docile as might render you fit to go forwards in your studies; which Albertus hearing was wondrous glad, and being conducted unto our B. Lady by this Matron, she received him graciously, and demanded of him what he desired and wished for with so much earnestness? he answered, some degree of excellency in Philosophy, which was the study to which he then attended, although he comprehended nothing of it. Whereupon the Glorious Virgin answered, be of good cheer and courage, and study well, and I will assure you, you will become an eminent and learned man in the science of Philosophy, but to the end that you may know, said she, that it is a donative only of my favour, and not attained by any natural parts, or industry of your own, some time before you die, you shall come to forget whilst you are in your public lecture, all the learning which you had before. With this vision was he greatly comforted, and from that time he profited so greatly in his studies, not only in Philosophy but also in Divinity & knowledge of the holy Scriptures, as nothing can better witness than those works which he hath left behind: & three years before his death, as he was actually teaching at Collen, he wholly lost all memory of every thing which belonged to learning, remaining as ignorant, as if he had never in his life so much as known the first rudiments of any Science; & it may be also that it is so befallen him, in punishment of his want of indifferency, & conformity with the will of God, in point, of that talent and sufficiency which he had bestowed upon him. However, he then remembering the vision which he had at that time when he was minded to have forsaken his Religion, did publicly before all his Auditors declare what had passed, and thereupon taking his leave of all, he retired himself to his covent and there spent the residue of his time in prayer and contemplation.  
Now that we ourselves may not fall into this danger, it is necessary that we go preparing ourselves before; and there is no better preparative then a deep humility, for such a difficulty as this proceedeth only from the want of it, when you cannot endure to be accounted the worst and last of all your course. If one should come afterwards and let you understand, that you were to study no more, and that you were to break of your course, and all those projects which you had fancied to yourself; and in the mean time you should see your Companions go on with their Divinity, and become learned and famous preachers: here now without doubt were need of profound humility, and a great resignation to the will of God. And this tentation comes to be renewed again after your studies are done, when you will not want such thoughts as these to be working upon you again: why am not I so learned, and in as high place as he? why am not I an excellent Preacher? why have not I such a grace in setting myself forth, and in discoursing as this or the other hath? wherefore am not I employed in important businesses, and why do they make so little account of me? and the like is to be said of those who are not scholars, for you shall have them busied with such thoughts and tentations as these. Oh that I were a scholar? that I were a Priest and had but learning to be profitably implayed in the help of souls, and sometimes it may fall out that such a tentation as this may bring you to such straits as to in danger the loss of your vocation, and perhaps your salvation too, as the lamentable falls of others do testify.  
This is a general doctrine, and every on may apply it to his own state of life, and therefore it is necessary for every one to conform himself unto the will of God in being content with that Talent which he hath received from God, and that state of life which he hath placed him in, without desiring to be more, than what God Almighty hath ordained him for to be. S. Augustine upon these words of the psalm. Inclina ●or meum in testimonia tua & non in avaritiam, incline my hart unto thy testimonies & not to avarice, says that this was the beginning & root of all our evil since our first Parents in having a desire to be more than God had made than, & to have more than he had bestowed upon them, came thereby to fall from that state in which they were, & to lose all that which God had imparted to them. The Devil laid before their proud desires this bait; Eritis sicut Dij scientes bonum & malum, you shall be like Gods having knowledge of good and evil▪ and thereby deceived them, and wrought their destruction; and this vice we inherit of them by succession, being egged on with a desire of divinity, and a kind of folly and madness to be greater than we are; and for as much as the Devil had so good success in tempting our first parents with it, therefore hath he been so busy ever since to enkindle us with the same, and set our desires on fire, of becoming greater than it is God's pleasure we should be, without suffering us to be content with those Talents which we have, and that condition to which we were borne and bred. And therefore saith S. Augustin doth the Prophet desire of God, that he would give him a heart free from all proper interest and faithfully inclined unto his will and pleasure, and not to his own profit and commodity: he says that by avarice is to be understood all sort of particular end, or gain, and not only the covitiousnes of wealth, and it is this which S. Paul affirms to be the root of all evil, 
1. ad Ti. 6, 10.  radix omnium malorum cupiditas.  
Now that we may attain to this indifferency, & disposition of confor●●ing ourselves unto the will of God, and contenting us with those talents which he hath bestowed upon us, as also with that state and degree in which he hath placed us, it is sufficient to know that it is the will of God; Hac autem omnia operatur unus atque idem Spiritus dividens singulis prout vult. 
1. Cor. 12.10.  Saith S. Paul unto the Corinthians, all those things are the work of one and the same spirit, who gives every one his share according as he please●h; The Apostle doth use this Metaphor, which upon an other occasion we have borrowed, 
Tract. 4. c. 4.  and it is derived from a humane body, he says that even as God hath disposed and apted the members of a body, every on according as he liked best, where the foot complains not, that it was not made the head, neither the hand, because it was not made an eye, so is it likewise in the body of the Church, from which the body of a Religion differs not. God hath disposed of every one, in that place and office which is 〈◊〉 pleasing to him, neither are they so ordained only by chance, but by his singular wisdom and providence. If God therefore be pleased to have you a foot, it is no reason you should seek to be a head; if God have ordained you only for a hand, you do not well in aspiring to be an eye. O how deep and high are the judgements of Almighty God and who is there who is able to comprehend them? 
Sap. 9.13.  quis enim hominum poterit s●●re consilium Dei? O Lord all things what so ever are proceeding from you, and you are to be praised in every thing; you know what is requisite to bestow on every one, and it belongs not to us to judge, and be inquisitive to know the cause why one hath less conferred upon him then an other, how know you what would become of you, if you had a wit, and great abilities? how know you if you had an excellent talon in preaching, and your Sermons were followed with a great applause whether it would not be the cause of your utter overthrow as it hath been of diverse others, who thereby have become proud and exorbitantly vain? 
Thom. de Kempis.  the learned (saith that holy man) take delight to be seen, and to be esteemed for such: if you with that penny worth of understanding which you have, and half pennyworth of learning which you have scraped together, with that mediocrity or less than mediocrity of yours, can be so vainly glorious to esteem so highly of yourself as to compare and perhaps prefer yourself to others, and to take it heinously that you are not employed in this or the other thing, and are not promoted above such & such an one: what would you do were you excellent indeed, and had extraordinary parts above the rest? The ant gets wings & flies unto its cost, and so perhaps should that honour you desire, prove to your greater loss; Assuredly had we but eyes to see, & were not deceived by looking through those false lights, we should render infinite thankes to God, for having disposed of us in a state so vile and abject, and not bestowed upon us those excellent parts and great abilities: and we should say with that holy servant of his: O Lord I esteem it for a singular benefit, not to have those many qualities, which might make me honoured and praised by men. The Saints were not ignorant of that great danger which goes accompanied with preeminency and excellency, and therefore they have not only not sought after them▪ but also shunned and stood in fear of them, by reason of the great peril there was in them of lifting men up to pride, & throwing them headlong into ruin and perdition. Ab altitudine dieitimebo, & this rendered them so acceptable to God, who more dearly affects his servants which are humble, than the great; O if we could but once throughly persuade ourselves, and truly understand that all besides the doing of the will of God, is but deceit and folly! that we could but place all our contentment in pleasing of God Almighty! If you in having less learning, and perhaps none at all neither capacity for any, are more pleasing unto God, wherefore are you so desirous to be learned? why do you wish for more knowledge and better parts? if there were any motive to make you covet it, it should only be to serve God more faithfully and to content him in a more absolute manner: now if God can be better served by you, unlearned, and without this great sufficiency, wanting those talents and extraordinary parts, as it is most certain he can, since it is he alone who hath ordained it so, why are you afflicted with it? wherefore desire you to be that, which God is not pleased to have you, & which is no ways fit or convenient for you? Those rich & sumptuous sacrifices of Saul were nothing pleasing to Almighty God, 
1. Reg. 13, 10 etc. 15.21.  because they were not conformable to his will and he is as little pleased, with your haughty and high desires. Our being famous preachers and learned men, confers nothing to our good, nor helps to our progress in virtue and perfection, neither our being endowed with rare parts, and having deep insight in obscure and lofty things; but only in performance of the will of God, and in the discharging well those things which we have to do, and profitably employing that talent which we have received; and therefore we ought not to aim at any higher thing, since this is that only which God requires of us.  
To explicate this the better, the comparison which they bring of players, is not impertinent, where a man receiveth not his share according to the dignity of that part which he doth act, but according to the goodness of his action, whence it is, that if he who played but the drudge have performed it better than he who acted the part of the Emperor, he shall have more applause of the spectators, and be thought worthy of a greater share by all equal judges; Eu●̄ so▪ that which God esteems meriting reward & praise in this mortal life of ours (which is but as a Comedy quickly passed, and would to God it were not a Tragedy so metimes) is not the part which we play, the one a Preacher, the other Superior, this Sacristan or Porter; but the well performing of their parts: and therefore if the lay brother act his part better unto the life, than the Preacher or Superior, he shall be more esteemed by God, & merit more applause, honour, & recompense. And as it is ordinary with the players, that he who acts in Comic excellent well, as the Esquire errant or Country clown hath no grace, or person for to act a King, and yet notwithstanding he is held an excellent actor: so you perhaps are no ways fit to make a Superior or a Preacher of, and should perform with good satisfaction the office of a Ghostly Father or coadjutor. God knows well how to fit every actor with his part, and appoint each one that office which he can do the best. Vnicuique secundum propriam virtutem, our Lord, says the holy evangel, distributs his gifts and talents respectively to the ability of every one, and therefore one man is not to desire the part, or talent of an other man, but all are to endeavour to perform that part well which is a appointed them, and employ to best advantage that talent which they have received, and keep a clear account, and so they shall come to please God Almighty the best, and be rewarded with greater recompense.   

THE XVI. CHAPTER. Of the conformity which we are to have with the will of God in time of sickness.  
Sickness is as well a gift of God as health, and sent us, by him for our trial, correction, and amendment, as also for diverse other commodities and profits which are proceeding from it; as the knowledge of our infirmity, the discovery of our presumption, our riddance of the love of worldly things, and of the concupiscences of sensuality, the deading and diminishing in us, the forces of the flesh our Capital enemy, and giving us to understand that the place where we live is not our own country, but like an Inn which we have taken up in manner of passengers and wretched banished men, and diverse other commodities beside; & for this reason the wiseman hath said, infirmitas gravis sobriam facit animam, grievous infirmity makes an understanding soul, and therefore we are to conform ourselves as well unto the will of God in sickness as in health, and receive it when soever God shall please to send it us, as proceeding from his holy hand. One of those ancient Fathers said unto his Disciple who was sick; my son be not grieved at your infirmity, but on the contrary, render hearty thanks to God Almighty for it; for if you be iron, this is a fire for to take of your rust, if you be gold, this is a fire to try you: to render thanks to God when we are sick, is an act of great virtue, and worthily beseeming a true Religious soul.  
Surius relats in the life of S. Clare, how that for eight and twenty years together she was afflicted with grievous infirmities, in all which time her patience was so invincible, as she was never heard, to utter any complaint, or use any murmuring speeches in those her violent fits but she continued alwa●es thanking and praising God: and in her last sickness w●en she was so tormented, as for seaventeen days together she could not eat one bit, Friar Reginald her Ghostly Father, comforting her and exhorting her to patience in so long and dolorous a martyrdom as she suffered in so much sickness and infirmity; she answered, never since I have been acquainted with the grace of my Lord jesus Christ, through the intercession of S. Francis his humble servant, hath any sickness, seemed hard unto me, any pain grievous, or any penance sore and troublesome. In this kind also is the life of Saint Lidwine admirable and of great example, as also giving great courage and comfort unto those who are sick; who for eight and thirty years together, was oppressed with most grievous and extraordinary diseases and pains, and for thirty years could never rise from that poor couch on which she lay, or sustain herself on her feet, in all which time, our Saviour visited her with high and singular favours.  
But for as much as diverse particular reasons, do use to present themselves▪ under the colour and show of greater good, unto the hindrance of this indifferency and conformity, it is requisite that we solve and answer them. And first, some one may say, for my part it is all one to me whether I be sick or well, only that which troubles me is that I fear I am a burden to those of the house, & a charge unto the Religion: unto this I answer, that this is nothing else then to cond●nne the Superior & those of the house, of want of charity & little resignation to the will of God; the Superiors are understood to be arrived to that perfection, to receive all as coming from the hand of God, and to conform themselues in all unto his blessed will, and so if God be pleased that you should be sick, & that one should be employed in nothing else then in tending to the recovery and the care of you; they are likewise well content, & as you bear that cross which God hath sent you, so do they likewise sustain, that which God would have them bear with great conformity.  
But you will reply, I sufficiently see in this point, the great charity of the Society, and nothing troubles me, but to think how much profit I could make in studying, preaching & hearing confessions, & how I cannot employ myself in any of these, by reason of my sickness. Unto which S. Augustin answers excellent well, saying that we know not whether it were better to do that which we pretend or no, and therefore are to propose nothing unto ourselves above our capacity, and if afterwards we can execute that which we designed, we are not to rejoice because that which we intended & desired is brought to pass, but because in it, the will of God is done: and if that which we ordained be not effected, we are not therefore to be troubled and lose our peace of mind, seeing that aequius est ut nos e●us, quam ut ille nostram s●quatur voluntatem, it is more reasonable that we should follow God's will, than he ours. And glorious S. Augustin concludes with an admirable sentence. Nemo melius ordinat quid agate, nisi qui paratior est, non agere, quod divina posestate prohibitur, quam cupidior agere quod humana cogitatione meditatur, there is no man doth better dispose of what he would do, than he who is readier to do nothing that the divine authority may forbid, then desirous to do that which in his own thoughts he intends. We are then to determine and dispose of things with such indifferency, as to be always prepared to conform ourselves unto the will of God, if by any chance our pretensions might be crossed; and so we should never be grieved or troubled, if through sickness or any other casualty, we could not bring that to pass which we had purposed, although the thing in itself were of never so great consequence for the good of souls, Master Auila writing unto a Priest visited with sickness saith wondrous well: do not consider so much what you could do if you were well, as how pleasing you should be to God, in being well content for to be sick, and if you seek purely the will of God (as I suppose you do) what matter is it, whether you be sick or well seeing that his will alone is all our good?  
S. Chrisostom saith that holy job did merit more and did please God more in this. 
job. 1.21  Sicut Domino placuit, ita factum est, sit nomen Domini benedictum, it is so fall'n out, as it hath pleased God, be his name (ever) blessed, and in conforming himself in all his miseries, sufferings and that loathsome Leprosy which God sent him, unto his holy will, then in all the Alms and good works which he did whilst he was in health and full prosperity: and so in like manner you shall please God more by following his will whilst you are sick, then in all which you could do if you were well. S. Bonaventure says the same; 
job 1.21 Bonau. de grad virt. c. 24. & lib. de perfect. Relig. c 37. hoc refert ex Divo Gregor.  Perfectius est adversa tolerare patienter, quam bonis operibus insudare, it is more perfection to suffer adversity patiently, then to perform good works never so earnestly, God can well be without both you & me for any profit which he intends unto his Church, ego dixi Deus meus es tu, quoniam bonorum meorum non eges, he is pleased for the present to preach unto you, in sickness, and requires that you should learn patience & humility out of it, 
psal. 15.2.  commit all to God, he knows best what is most expedient for you, and you are wholly ignorant of it yourself, if we were to desire health and corporal forces for any cause, we ought to desire it the better to employ ourselves in the service of God, and to be more pleasing to him; If then our Lord is pleased more, and had rather have me exercised with sickness, and in suffering patiently the pain of my disease, his will be done, it is the best for me, and most convenient. 
Act. 2●▪ 30.  S. Paul the Apostle and Preacher of the Gentiles was by the permission of God detained two years in prison, in a time when the primitive Church had so much need of him, it is not much then for you, if God do keep you two months, or two years, or all your life if so he pleases enthralled unto some sickness, who are fare from being so necessary in the Church of God, as was that glorious Apostle S. Paul.  
Others there are, who when they are disabled by sickness, or long and continual infirmity, to live according to the community, but are enforced to accept of particularities are much troubled and disquieted, scarcely esteeming themselves Religious men, and thinking every one disedified with them, in seeing their extraordinary fare and manner of life, and especially if their disease be such as extendeth not to the exterior show, when their sickness is only known to God & themselves, and their particularities and exemptions known to all; to these I answer that it is a good and laudable consideration, and you have just cause to have resentment of it, but so, as not to cease in point of your sickness to conform yourself unto the will of God, and to make your benefit of a double merit, by conforming yourself on the one side entirely with the will of God, in all those indispositions and infirmities which he is pleased to visit you withal, and on the other by a great desire, as fare as shall be possible unto you, to perform and exercise yourself▪ in all the functions of your Order, in being hearty sorry, that you cannot be employed in that which others do, and in this manner besides the merit, of enduring sickness, patiently and willingly, there is place in this second point of incriting as much as those who are well and lustily, and actually employed in all those exercises.  
S. Augusti● in his 62, 
S. Augu.  sermon de tempore, treating of the obligation which each one had under mortal sin to fast time of lent, coming to speak of those who were infirm, and unable to fast, says that it is sufficient for such as those, to eat at least with interior grief and sorrow, sighing and lamenting that whilst others fast, they are not able to bear them company, like as a valiant soldier, who having been wounded in fight, hath more affliction and grief that he cannot go to field, to do some act worthy the service of his King, than pain and anguish to be under the Surgeon's lance. Even so it is with good Religious men, when they are sick, who are more troubled & grieved that they cannot perform the exercises of the Religion with the rest, then at the torment of their own disease. But in fine neither that, nor any other thing, is to be a hindrance to our conformity with the will of God in our infirmities, but we are to receive them as presents directed unto us from his own hands unto his greater glory, & for our greater good and benefit, 
Hieron. in vit. Patrum.   
S. Hierom recounts how a certain Monk beseeched holy Abbot joannes an Egyptian by nation, to cure him of a violent fever which much tormented him, unto whom the blessed Saint answered: rem t●b necessariam cupis abij●ere, ut en●m corpor● nitro, vel al●●s huiusmodi line am●ntis abluuntur à sordibus, it a animae lang oribus alijsque huinsmodi castigationibus purificantur, you desire to be rid of a thing which is very needful for you, for even as we cleanse the filth of our bodies, with soap and lie, so by infirmities & the like chastisements are our souls made clean and purified.   

THE XVII. CHAPTER. How we are not to repose our trust in Physicians and Medecins, but only in Almighty God, and are to conform ourselves unto his will, not only in sickness but also in all other things which do accompany it.  
THat which hath been said of sickness, is likewise to be understood, in matter of all other things which during our sickness are accidental to us, S. Basil touching this matter hath left us an excellent document, 
Basil. in reg. Fusias' disputat. 55  saying that we so ought to make use of Physic and Physicians, as in the mean time to place no trust in them, as King Asa did, whom the holy scripture therefore reprehends: 
2. p. 16.12.  Nec in infirmitate sua quaesivit Dominum, sed magis in medi●orum arte confisas est, he hath not sought after God so much as in his infirmity, but hath rather trusted to the skill of the Physicians, we are not to attribute to them, either our recovery or remaining still infirm, but aught to fix our hope only on God, who sometimes, is pleased to restore us so our health by Physical means and sometimes suffers us to receive no good by it, and therefore saith S. Basil although we have neither commodity of Physician nor his drogs, yet are we not to despair of recovering our health, seeing that our Saviour Christ as the holy Scripture testifies, sometimes cured diseases by his only will, as that Leper who said unto him, Domine si vis potes me mundare, Lord if you will you can make me clean, and our Saviour answered, volo, mundare; I will, be clean, at other times he did apply certain things, as when he made clay with his spittle, and anointed the eyes of the blind with it, commanding him to go wash himself in the pool Siloe: at other times again he would leave the sick in their infirmities, and not suffer them to be cured although they even wasted their whole substance in procuring help at the Physician's hands: so in like manner God sometimes restores us to our health again, without help of Physic, by only willing it; at other times he sends it us by the means of Physicians, and sometimes notwithstanding the consult of Doctors and applying of many sovereign remedies, God will not recover you, to teach us to confide our whole trust on him, and to lodge no hope in any humane help. As King Ezechias did not attribute his cure unto that lump● of figs which Esay applied to his imposthume, 
4. Reg. 20.7.  but only to Almighty God, so must not we acknowledge the recovery of our health, to any medicine or Physicians, but to God who cures all our infirmities. 
S●p. 16.12.  Etenim neque herba, neque malagma sanavit ●os, sed tuus Domine sermo qui sanavit omnia, for neither herbs nor plasters have healed them, but thy word o Lord the general cure of all, neither when we are not cured, are we to lay the fault on the Physicians, but acknowledge God in it, whose will is, to leave us in our sickness, and afford us no redress: so likewise, when the Physician is ignorant of your disease, or is mistaken in his judgement of it (which is an ordinary thing even with those who are best skilled and practised, and in the behalf of honourable persons) you are to accept of this mistake of theirs, as also any negligence or fault of the Infirmarian, as a thing expressly so ordained by God, and therefore by no means ought to say, your fever is returned unto you again, through an others fault or want of taking heed, but you must receive all as sent unto you from the hand of God, and say it hath pleased God that my fever should increase and that such an accident should happen to me, for it is most certain that how ever in regard of those who are to tend you and look unto your health a fault may be committed, yet notwithstanding unto God it is a premeditated thing, unto whom nothing is by chance or casual. Do you imagine it an accidental thing, that the Swallous flying over Tobies' head, should dung into his eyes, and deprive him of his sight? assuredly it was not, but done with deep resolution, and by the particular will of Almighty God, to give us thereby an example of patience in him, equal to that of holy job, and so the sacred Scripture testifies: hanc autem tentationem ideo permisit Dominus eue●ire illi, 
Tob. 2.12.  ut poster is daretur exemplum patientae ●ius sicut & Sancti job, and the Angel said unto him afterwards. Quia acceptus eras Deo necesse f●●● ut tentatio probaret te, 
job. 12.13.  God hath permitted this tentation for your proof and trial.  
We read in the lives of the Fathers how Abbot Stephen being sick, 
Abbas Stephanus refert etiam Dorot. doctri. 7.  his companion would needs make him a cake, and thinking to bake it with good oil, he mistoke & made it with lintsead oil, which is exceeding better, and so gave it him to eat, Stephen having tasted of it, eat a little and put away the rest, without saying any thing. An other time he baked him an other in the same fashion, and having brought it him, when he saw he would not eat he took a piece of it himself, to provoke him unto an appetite, and tasting of it said, pray Father eat, the cake is very good, but finding the bitterness of it, and his mistake with great affliction of mind he cried out and said: I am a butcher and murderer of men, whereupon the good Father answered: son do not trouble, nor disquiet yourself, if God had not been pleased that you should mistake the one oil for the other, it had never happened. We likewise read of diverse other Saints, who suffered with great patience and equality of mind, the cures which others prescribed them for their sicknesses, although they knew them wholly contrary to the nature of their disease and in this manner are we to bear the faults and negligences▪ aswell of the Physician as Infirmarian, and neither complain of the one, nor lay the blame upon the other.  
It is a circumstance in which a man's virtue is discovered and seen the best, and therefore a whole house is edified, by seeing a sick Religious man, take all that comes with an equal countenance, and with the same cheerfulness, as coming all from the blessed hand of God, and suffering himself to be ruled by his Superiors and the Infirmarian, as if the remembrance and care of his own self concearned him nothing, S. Basil saith, you have trusted your Superior with your soul, why therefore do you not trust your body to him? you have put your eternal welfare into his hands, why do you not aswell commit unto him your temporal health, & seeing our rule doth exempt us at that time, from the solicitude of our body and commands it also, why do we not make use & great account of a privilege so much to our advantage and behoof? On the contrary, the sick Religious man who is too scrupulous of his health, who is to exact and precise in every thing which is administered to him, and in the manner of taking it, and the time, and who if all things be not done as he would have them, can lightly complain of it, and murmur at it too, disedifies very much all who converse with him.  
Cassian says excellent well that the infirmity of the body, 
Cassian, li. de institut▪ renunt. c 7.  is no ways hindering the purity of the mind, but much conferring to it, if men but make their use of it as they ought: but take heed saith he, that the infirmity of the body, doth not pass unto the soul, if any one so behave himself as to make use of the occasion of his sickness, to do what he thinks best, and is not tractable nor obedient; this man's corporal sickness hath extended itself unto his soul, and the Superior will have more to do, to provide remedies for this spiritual disease then for his corporal. A man for being sick, is not to cease and neglect to appear and to be Religious, neither to imagine, that he is not obliged as then by any rule, and that he is to make it his only care, to look unto the recovery and cherishing of himself, without once minding his spiritual progress, or looking after it. 
Reg. 50. Summarij  He who is sick (saith our B. Father in the Constitutions) is to endeavour no less in time of his sickness, to edify others by showing his humility and patience then whilst he was in health. S. Chrisostome on these words of the Prophet: 
Chriso●●. Psa. 5.13.  Domine ut s●uto bo●e volunt at is tuae coronastinos, ● Lord you have crowned us as with a shield of your good will, discoursing how during the course of this life, there is a continual fight, says that therefore we are always to have our weapon's in hand, as well those who are sick, as those who are in health. Et aegroti & sani: morbi enim tempore, huius maximè pugnae tempus est, quando dolores undique conturbant animam, quando tristiti●● obsidĕt, quando adest diabolus incitans, ut acerbum aliquod verbum dicamus, but this fight (saith he) is hottest in time of sickness, when torments on all sides do molest the soul, when we are incompased with sadness, & the Devil is ready at hand, to incite us to utter some impatient word, or to be immoderate in making of our moan, which Seneca likewise confirms saying, 
Seneca. epist. 78.  that a valiant and courageous man hath as fair an opportunity to exercise his forces well in bed, in suffering sickness, as in the field in battle against his enemies; And therefore the wiseman says that a patiented man is better than a strong: melior est patiens viro forti, 
Prou. 16.32.  and he who hath the mastery of himself, than a Conqueror of Cities: & qui dominatur animo suo, expugnanatore urbium,   

THE XVIII. CHAPTER. Wherein that which hath been said is confirmed by some examples.  
WE read of the holy Virgin S. Gertrud, 
Blo. c. 11 monilis. spir.  how that one day our Saviour Christ appeared unto her, bringing in his right hand, health, and his left sickness, and bid her choose whether of them she would, unto whom she answered, inclining unto neither of his hands) that which out of my whole hart I desire Lord is, that you would have no regard unto my will, but that your good pleasure in all may be fulfilled.  
It is recounted of a certain person, much devoted to S. Thomas of Canterbury, how he (being afflicted with a grievous sickness) had recourse unto his Patron's shrine, where begging with great fervour his holy intercession for the recovery of his health, the B. Saint heard his petition, and obtained it him, whereupon he returning, began to consider attentively with himself, whether it were not more for his souls good, that he should still be sick, and not being able to resolve himself, he returned again unto the sacred shrine, and there renewing his prayers again, he beseeched the Saint, to obtain for him of God that which should be most expedient for his salvation, when presently his sickness returned unto him again and so he passed the rest of his days, taking great comfort and content therein, as in a thing the most convenient for him.  
Surius in the life of S. Vedastus Bishop, 
Surius.  doth bring an other example of the like nature, of a blind man, who upon the day of the translation of this holy Prelates body, had a great desire to behold his holy relics and consequently to recover his sight again: when on the instant he obtained of God that which he wished with so much earnestness, and saw that which he desired so much, and casting his eyes upon himself, he made it his petition unto God again that if the sight of his eyes might be prejudicial to the good of his soul, that it might please him, to leave him blind as he was before, and having made this prayer, his former blindness closed up his eyes again.  
S. Hierom writs now S. Anthony being invited by S. Anastasius Bishop of Alexandria to confer his help unto the resisting and confuting of the Heretics, 
Hier. e●. ad Castr. cęcum.  had conference with one Dydimus who came to visit him, an excellent scholar, but wanting his corporal sight, this Didymus discoursing rarely well of the holy Scripture in so much as S. Anthony ever praised to admiration the excellency & sharpness of his wit, was demanded by the Saint whether he were not aggrieved, that he wanted his corporal eyes, Dydimus was ashamed to answer, at the first, until being urged by him a second and third time, at last he brought him to confess ingeniously the sorrow of his mind: when S. Anthony said unto him. I wonder much that a wise man as you are, should grieve the want of that which flies pismires and ants enjoy, and not rather rejoice in the possession of that, which only uses to be imparted to Saints and Apostolical men. Where out we may learn saith S. Hierom that it is fare better to see with the eyes of the soul then of the flesh. 
Cro. or. Praed. 1. p. li. 1. c. 49.   
Friar Ferdinand de Castille in his Chronicle of the Order of S. Dominicke recounts how S. Dominicke during his abode at Rome went often to visita certain holy servant of Almighty God, 
Croni. ord. 1. p. l. 1. c. 49.  wh● lived in closed betwixt four walls, in a Tower of S. john Lateran's port. whether she had retired herself, which holy woman was afflicted with a most horrible infirmity, she was called Bona, and her name was very significant to express her life, unto whom God had taught the great perfection in goodness & sanctity, to take pleasure in adversity, and to find repose even in death itself; she suffered grievous pain and torment in her breasts, which were almost eaten up with the Cancer and the flesh converted into crawling worms, and yet this life of hers which would have been to any other the greatest of all torments, was unto her the occasion of thanking God the more, and exercising admirable patience; S. Dominicke who usually heard her confession and administered her the B. Sacrament, seeing her on the one side so afflicted and infirm, and on the other so eminently virtuous, did bear her singular affection, and on day after he had confessed and communicated her, he had a great desire, to see her so horrible and loathsome sore whose only sight was enough to affright and startle any heart, which not without some difficulty, he obtained but when she opened her breast, and the Saint saw on the one side foul matter, the festered canker and the crawling worms, and on the other her wondrous patience and cheerfulness, he could not choose but have great compassion of her, but notwithstanding being more desirous of that sore of hers, then of all the treasures of the world, he desired her with great instance to bestow one of those worms upon him, which he might keep as a precious relic of hers, the holy Saint would not grant him his request, unless he first promised to restore it back again, for she took such pleasure in seeing herself in that manner eaten up alive, that if any of those worms chanced to fall from her breast unto the ground, she would take it up, and lay it in its place again, on this condition she did give him one with a foul black head, and of a mighty size, S. Dominicke had scarcely received it in his hand, when it changed into a rich and orient peal his cōpa●ons wondering at it would have persuaded the Saint to have kept it still, but the holy soul asked it earnestly again, and she no sooner had it restored unto her, but it turned into a worm, as it was before, and she reposed it in her breast again, where it had been bred, and nourished before; thereupon S. Dominicke praying for her, and blessing her with the sign of the holy Crosle, left her, and went his ways, but he was not gone down the stairs of that Tower wherein she lived, when those cancorous and wormy breasts of hers, fell from her, and sound flesh by little and little swelling in their place, within short time she was entirely cured, and remained; declaring unto all that wondrous miracle, which God had wrought in her by means of his holy servant S. Dominicke.  
In the same Chronicle is likewise recounted, how Friar Reginald whilst he was suing to S. Dominicke, to take the habit of his order and his entrance into the Religion was concluded of, was forced to keep his bed, through the violence of a continual fever, which the Physicians judged to be mortal. S. Dominicke took his sickness much to hart, and prayed unto God continually for his health, the sick-man likewise no less solicitous for his own health, did with great feeling and devotion invocate the help of the glorious Queen of heaven: whilst both of them, were jointly directing all their prayers unto this end, the B. Virgin entered the chamber of the sick encompassed with a most resplendent light, accompanied with two blessed Virgins which seemed to be S. Cecily and S. Catherine Martyas, who attended on the glorious Virgin unto the bed where the sick Religious lay, whom as a Queen, and sovereign Mother, and Mother of pity she comforted and said: what do you desire that I should do for you? I am come on purpose to hear your petition, present it to me, and I will grant it you. Whereupon Reginald much troubled and abashed, transported with so divine a vision; was in great perplexity what he should do, or say, when one of those holy Virgins of her train, to free him from his anxiety said unto him, commit yourself entirely into her hands, for she knows better what to bestow upon you, than you to ask, the sick-man took this counsel, which was given him with so much prudence and discretion, and answered in this manner to the B. Virgin; Glorious Lady I require nothing of you, but like as one who hath no other will, than what is yours, do remit myself entirely unto you and resign me over into your blessed hands. Hereupon the B. Virgin extending of them forth, and taking from her Virgins an oil which they had brought for that effect; anointed him with it, in the same manner as they use to those who are annealed, and the touch of her sacred hands, had such excellent force, that he was presently delivered from his fever, and restored to as perfect health, as if he never had been sick▪ and what is yet more strange; besides this so great benefit of his corporal forces, he received in his soul a fare more singular one, in that he was never from that hour forwards in any place, time or occasion touched in his person whilst he lived on earth, with any sensual or dishonest motion.  
We read in the Ecclesiastical History, 
Hist. Ecc. p. 2. l. 6. c. 2.  how among other men who flourished in that age, one Bentamin was of great renown and fame upon whom God had bestowed the gift, of healing all diseases, with no other medicines, than the bare touch of his hand, or with chaffing them only with a little oil, and praying over them. This holy man, together with this great grace and privilege of restoring health to others, was so miserably vexed with the dropsy himself, as he came to be so mightily swollen, that he could not go out of his cell, without unhinging the door to make him larger passage, and in this manner continued he in his cell for eight months together until he died; sitting on a wide settle, and curing many diseases of other men, with out so much as once complaining or being troubled, that he could not apply a remedy to his own, and those who pitied him, he comforted, and said pray unto God for my soul, and take no thought for my body's infirmity, which even when I was well, did serve me to no use.  
In, 
Pra. Spirit▪ c. 10.  Pratum spirituale there is made mention of a certain Religious Monk, who was named Barnaby, this having a great splinter of wood, as he went upon the way, run up into h●● foot, would not draw it out, nor suffer it to be cured for many days, that he might have more occasion to suffer for the love of God, and he said unto those who came to visit him, the more the exterior man suffers & is mortified, the more the interior man is strengthened and enabled.  
Surius in the life of S. Pachomius writeth of a certain Monk called Zacheus; 
Surius in vita S. Pachomij.  who although he had the falling sickness, did notwithstanding never remit any thing of his accustomed abstinence of feeding only with bread and shalt, neither did he omit any of those ordinary prayers which the others Religious who were in health did use to make, but was still present and assisting at matin's and all the other hours. All the time which he had vacant from his prayer he employed in making mats, baskets and cords, and he had so galed his hands, with drawing bulrushes and the stalks of hemp, that they were always raw and full of chaps, at night before he gave himself to sleep, he used to meditate upon some point of the holy Scripture, and afterwards making the sign of the holy Cross, over his whole body, he would repose himself, until the hour of Matins, unto which he would rise with the first, and be present at all the other hours, as hath been said, and this was the distribution of time, & the ordinary exercise of this holy sick Religious man; It chanced that a certain Monk came once to visit him▪ and seeing his hands so sore and full of chaps, he told him that if he anointed them with oil, he should allay the pain and smart of them, Zacheus was swayed by his counsel and anointed them with oil, but the pain did not only not assuage, but it increased excessively more, in so much as he was enforced to go to S. Pachomius to declare his grief unto whom the Saint answered: do you imagine son, that God doth not see all our infirmities and that he cannot cure us if he please? Wherefore then do you conceive that God doth it not, but suffers us to be afflicted as much as seems good to him, but only to induce us to leave all care of ourselves to him, and in him to repose all our confidence? beside it makes for the good and profit of our souls, he augmenting afterwards our reward and eternal recompense in an infinite proportion to these short and petty sufferings, which he sends us here: which Zacheus hearing his soul was strooken with a lively sorrow and he said Father forgive me, and pray to God for pardon of this sin of mine, of having so little confidence and conformity with his holy will, and having a desire so immoderate to be cured: and being departed from S. Pachomius he entered upon a rigorous course of penance for so light a fault, fasting a whole year together, without receiving any sustenance, but only every second day, and that in little quantity, accompanied with many tears. This so remarkable an example S. Pachomius used afterwards to recount to his Religious, to encourage them unto perseverance in pain and labour, as also to stir them up to confidence in God, and to correct in themselves the smallest faults.   

THE XIX. CHAPTER. Of the conformity which we are to have with the will of God, as well in death as life.  
WE ought moreover to symbolise with the will of God, aswell to die, as to live, although this point of death is of itself the hardest of all, according to the saying of the Philosopher: 
Arist. 3. Ethicorum c. 6.  omnium rerum nihil morte terribilius, nihil acerbius, death is the most terrible and bitterest thing of all: nevertheless unto Religious men this dissiculty is either for the most part none at all, or much facilitated; they having already passed over the one half of the way, and almost all, seeing that one of the first & principal causes which renders seculars so loath to die, and so appaleth them when that hour doth approach, is because they are to leave their riches, the honour's pleasures recreations and delights, which here they did enjoy, together with their parents, friends wife and children, which useth not a little to afflict them at that hour, especially when they have not been well provided for; Now Religious men have long since freed themselves of all these things, and therefore they cannot be grieved nor troubled for them. When a tooth is well cleared and separated from the gums, you may pluck it easily out, but if you go about to draw it out, without first losing it from the flesh, it will cost you excessive pain; In like manner a Religious man, who is severed from his friends of flesh & blood, and free from all worldly things, is not aggrieved at the article of death to leave them all, since he had freely and with merit before given over all part in them, at his first entrance into Religion; not expecting to departed with them at the hour of death, as worldlings do, who then must leave them whither they will or no, never without great sorrow and grief; and oftentimes without all merit: they rather leaving their possessors, than they who did possess them, leaving them. And this is one of the fruits which they do reap who leave the world to enter in to Religion. And S. Chrisostom excellent well observeth, that unto those who live in the world, and are as it were inchained to the riches, pastimes, delights and pleasures of this life death is excessive bitter and grievous; conformable to this sentence of the wiseman: 
Eccl. 41.1.  O mors quàm amara est memoria tua, homini pacem habenti in substantijs suis. O death how bitter is thy memory, unto a man who hath set up his rest in his own possessions; and if the memory only of death, be so bitter unto them, what will it be when they come to taste of it? But death is no whit bitter to a Religious man, who hath already acquitted himself of all, but rather on the contrary pleasant and delightful, as being an end and conclusion of all his pains and labours, and as a passage only to receive the premium and reward for all that which here he left and abandoned for God Almighty's sake.  
An other principal thing, which useth in this article of time, exceedingly to afflict worldly people, 
Ambro. de bono mortis c. 8.  and render death terrible and fearful to them, is, saith S, Ambrose, an ill assured conscience and want of disposition, which hath, or aught to have no place in a Religious man, seeing that his whole life is nothing else then a continual preparation unto death; It is recounted of a holy Religious man that when the Physician advised him to prepare himself for death, he answered, ever since I have taken the Religious habit, my whole exercise hath been nothing else; an exercise befitting every Religious man. A Religious state of life doth of itself put us in that disposition which our Saviour requires of us against his coming. 
Luc. 22.35.  Sint lumbi vestri praecincti & lucernaeardentes in manibus vestris, let your loins be girded and your lights burning in your hands. 
Greg. hon 13. in Euang.  S. Gregory say that by the girding of the loins, chastity is denoted, & by the burning lights which they were to have in their hands, the exercise of good works, both which do shine forth most particularly and bright in a Religious state, and therefore he who is a good Religious man hath no reason to be afraid of death.  
Where we are to note one thing serving much unto our purpose, which we have touched in passing once before, 
Tract. 2. c. 5.  and it is that one of the most certain presumptions which we have of a good and pure conscience standing right with God, is to be wholly conformable to the Divine will, in that which concerneth the hour of death, expecting it with joy and cheerfulness, like one who awaited his spouse for the celebration of his heavenly nuptials: 
Luc. 12.15.  Et vos similes hominibus expectantibus Dominum suum quando revertatur à nupties. And on the contrary, it is no good sign when death doth bring anxiety to any; and when in point of it, a man is not well resigned unto the will of God. They use to bring certain similitudes to declare it the better, to us: do you not observe with what peace, and how quietly the sheep goes to the Butchery without bleating, or making any the least resistance; this example the holy Scripture useth in speaking of our Saviour: Tanquam ovis ad occisionem ductus est, 
Isa. 53.7. & Act. 8.32.  he was led like a sheep unto the slaughter: but unclean beasts do nothing else but cry, and keep a struggling when they are to be killed. And this is the difference betwixt the good, who are signified by the sheep, and the bad and carnal men, represented by those other beasts. The prisoner who is condemned to die, is stroke to the heart, at every opening of the prison door, as fearing the officers are then coming to take him from the prison to execu-ion, but he who is innocent, and expects to be acquitted by the judge, is glad every time he hears the turning of the key, as hoping that they come to set him at liberty. In like manner the wicked when he hears the noise and stirring of the bolt of death, when sickness oppresseth him, when his fits redouble, is in great dread and fear, seeing he hath a cauterised conscience, which makes him stand in dread that every thing is messenger of death, and comes to carry him down to the eternal fire of hell; But he who is not pricked with these stings of conscience, receiveth comfort from it, as knowing his liberty to be intended by it, and that he is to departed unto eternal rest, and to a pleasure that never shall have an end. Let us do then as becomes good Religious, and we shall not only find no difficulty in conforming ourselves unto the will of God, concerning the hour of death, but also rejoice in it, and beseech God with the Prophet, to deliver us from this prison. 
Psal. 141.8.  Educ de custodia animam meam, lead my soul out of this prison, S. Gregory on these words of holy job: Et bestias terrae non formidabis, 
Greg. li. 6. moral. c. 6.  just is namque initium retribution is est ipsa plerumque in obitu securitas mentis, saith that to have this cheerfulness, this rest, 
job. 5.21  this security of conscience in the hour of death, is a beginning of the recompense of the Just, and that they begin as then to taste a drop of that delicious peace, which shall afterwards like a mighty river overflow their souls, and thereby already relish their happiness: whereas on the contrary the wicked in that article begin to have an essay of their hell and torment, through those pangs and remorses which they feel as then.  
So as it is a happy sign to desire death and to rejoice in it. 
Climac. c. 6.  S. john Climachus and S. Ambrose esteem him worthy of great praise, who every day expects to die, and him to be no less then blessed and a Saint, who every hour wisheth for death, and so we see that those holy Patriarches of the old Testament had the same desire, accounting themselves no other than Pilgrims and strangers on the earth, and to have here no settled biding place: 
Ad hębr. 11.14.  Confitientes quia peregrini & hospites sunt super terram, as S. Paul hath hath admirably well observed. Qui hac dicunt, significant se patriam inquirere, and thereby they gave sufficiently to understand, how much they desired to be free from this banishment▪ and this was the reason why the Royal Prophet sighed. Heu mihi quia incolatus meus prolongatus. 
Psal. 119.5.  Woe is me that my sojourning is prolonged, and if those ancients Fathers expressed themselves to be all of this desire, in such a time when the gates of heaven were shut, and when they could not have present access unto it; how much more are we to wish for it now heaven is opened, and the soul pure from sin goes directly to enjoy Almighty God?   

THE XX. CHAPTER. Of some reasons and motives which may iuduce us holily to desire a lawful death.  
Unto the end, that we may better and with more perfection conform ourselves unto the will of God, as well in life as death, we will set down some motives and reasons which may induce us to desire to die, as our better choice: the first reason which we may have to wish for death, is to decline the labours which are incident to this life; seeing that the wiseman saith. 
Eccl. 30▪ 17.  Melior est mors quàm vita amara, death is better than a bitter life. We see worldly people for this cause often to desire to die▪ and beseech it of God, and they may do it and not sin in it; seeing that in fine the calamities of this life are so numerous and great, that to avoid them, it is lawful to desire to die; One of the reasons which the Saints give why God sends so many afflictions to man, is because there should not be to strait an affiance betwixt the world and him; that he might not so passionately affect this life, but that we should bestow our whole heart and love upon the other; & sighing after it, Vbi non erit luctus, 
Apoc. 21 4.  neque dolor erit ulira, when there shall be no plaints, nor any grief no more. S. Augustin saith that our Lord hath pleased out of his infinite goodness & mercy, 
Aug. ser. 37. de sanctis qui est 1. in festo omnium SS.  that this life should be but short, & quickly at an end, since it is so troublesome; & that the other which we hope for should be eternal, to the end that the pain should endure but a while, and the joy and contentment for ever more. S. Ambrose saith, tantis malis haec vita repleta est, 
Ambr. ser super c. 7. job. 10.2.  ut comparatione eius, mors remedium putetur esse, non paena, this life is replenished with so many evils, as in regard thereof, death is accounted a remedy and not a pain, as serving to bring to end, so many miseries and calamities. It is true notwithstanding that worldly people do often sinne herein through their impatience, with which they do receive aducersities, and in their manner of demanding of God to die, with plaints and discontents; but should they require it, peaceably and with due submission saying: O Lord if you shall please to take one out of these miseries, that time which I have lived sufficeth me; I have no desire for to prolong my days; they should commit no sin in doing it.  
Secondly one may desire to die, and this with more perfection, that he might not see the troubles and persecutions of the Church, and the continual offences which are committed against Almighty God, as we see the Prophet Elias to have done; who beholding the persecution of Achab & jezabel, how they destroyed the Altars, and murdered all the Prophets of the true God, and for the same cause were in pursuit of him, enkindled with a zeal of the honour of God, and considering himself not able any ways to remedy it, he retired himself into the desert, and sitting down under a tree: Petivit animae suae, ut moreretur & ait, 
3. Reg. 19.4.  sufficit mihi Domine, tolle animam meam, neque enim melior sum quàm patres mei, he desired for his soul to die, and said, it sufficeth me o Lord, take my soul, for I am not better than my Fathers (were) I have lived long enough o Lord, take me out of this life, that I may not see so many evils and offences, as are committed against thee. And that valiant Captain of the people of God, judas Machabeus said: Melius est nos mori in bel●o, 
1. Mach. 3.39.  quàm videre mala gentis nostrae & Sanctorum, it is better for us to die in war, then to see the evils of our people & the Saints, and he used this motive to exhort and encourage them to fight. We read in the life of S, Augustin, 
August.  that the Vandals passing out of Spain into Africa, and wasting all, sparing not man nor woman, Clergy or secular, neither children nor old age, a came at last to lay down their siege before Hippo where he was Bishop, with a mighty Army beleagering it about. S. Augustin seeing so great affliction, the Churches without Clergy, City's uninhabited private houses destitute, wept bitterly in that old age of his, and assembling the Clergy he said unto them: I have prayed unto God to deliver y●● from these dangers, or to give you patience, or lastly to take me out of this life, that I may not live to see so many calamities; the last of these three God hath granted me, and presently he fell sick in the third month of the siege, of that disease whereof afterwards he died. And we read in the life of our B. F. S. Ignatius an other example almost like to this. 
Lib. 4. c. 16. vit. S. P. Ignatij  This is a perfection proper unto the Saints so to resent the calamities of the Church, and the sins which are committed against the Majesty of Almighty God, as rather to desire to die, then endure the sight thereof.  
There is yet an other reason, both excellent good, and of great perfection to desire to die, and beg it at the hands of God, which is that we may be free and no more subject to offend him, for it is most certain, that so long as we are in this life, we can have no assurance from falling into mortal sin; as being not ignorant that others who have received more favours and graces from God Almighty than we, who were truly Saints, and great Saints, to have come to fall; and this is one reason which makes the servants of God, both live in greater fear, and most earnestly desire to die. If it be lawful for one to wish that he had never been borne, or never had being, on the condition he had never sinned; how much more reason hath one to wish to die, seeing that sin is a fare greater evil, then to have no being, and it is better never to have been, then to have sinned; 
Math. 26 14.  Bonum erat ei, si natus non fuisset homo ille, it had been better (saith our Saviour, speaking of him who sold him and betrayed him, that he had never been borne; and S. Ambrose explicating this of Ecclesiastes, Et laudavi, 
Ambr. s. 18. in ps. 118. Eccl. 4.2. & 3.  magis mortuos quàm viventes, & feliciorem utroque iudicavi qui necdum natus est, saith. Mortuus praefertur viventi, quia peccary d●finit, mortuo praefertur qui natus non est, quia peccare nescivit, he who is dead, is preferred to him who liveth, because he ceaseth to sinne any more, and he who was never borne, is preferred unto the dead, because he never knew what it was to sin, wherefore it were an excellent exercise to actuate ourselves whilst we are in prayer in this devotion: Domine ne permittas me seperari à te, Lord do not permit me to be separated from thee, o Lord, if there is no remedy but I must offend thee, take me away presently, rather than leave me in the occasion of offending thee, for my part, I desire not life, but only to serve thee with it, and if I may not use it to thy service, I care not for it; this were an exercise most pleasing unto God, and most profitable to ourselves, since herein we exercise both an act of grief, an act of detestation of sin, an act of humility, and of the love of God, and it is a request of the most grateful thing which we can require of Almighty God. It is recounted of S. Lewis King of Frăce, 
S. Ludo, Rex Gal. liae.  that his Mother Blanch would say sometimes unto him, I had rather (my son) see the dead before mine eyes, than ever in mortal sin, and this her wish and desire was so acceptable unto God, and so much force had this her blessing of him, that it is reported of him; how in all his life, he never committed any mortal sin, and who knoweth but the same petition and desire should work & produce the like effect in us.  
And which is yet more, we may well wish for death, not only to free ourselves from mortal sins, but also to eschew venial, which we so abound with in this miserable life, and that because it becometh a servant of Almighty God, not only to stand resolved, rather to die, then commit a mortal sin; but even to lose his life, rather than to tell an untruth which is but a venial sin. And whosoever should give his life for such a cause as this, 
S. Tho. 2.2 q. 124 a. 5. ad 2.  should die a Martyr. Now it is most certain, that we cannot live without committing many venial sins, septies enim cadet justus, 
Prou. 24.16.  the Just doth fall seven times, that is to say, very often, and the longer you live the oftener shall you fall. Neither do the servants of Almighty God, desire to die to be delivered only from venial sin, but even to see themselves exempt and free, from their many faults and imperfections, and so numerous tentations and calamities as they experience daily, wherefore that holy man said well; 
〈◊〉 de ●pis.  O Lord what do I suffer when being in my prayer thinking on heavenly things, a whole band of carnal things present themselves before me? Alas what a kind of life is this, where tribulations and miseries are never wanting; where all is set with snares, and compassed with enemies; for when one tribulation or tentation goeth away, another cometh; yea and during the first conflict also, many others come one after an other unlooked for, how can a life be l●●ed that hath so many afflictions, and is subject to so many calamities and miseries? how is it called a life, that begetteth so many deaths and plagues? We read of a great Saint, that she was used to say, that if she might have her choice of any thing, she should choose nothing but death; because by means of it, her soul should be freed from fear of ever doing any thing, which might bring hindrance unto pure love? And in this manner, there seems to be more perfection to desire to be out of this life, for to decline venial sins, faults, and imperfections; then to shun the falling into mortal ones, and that, because one may be moved to desire to be out of the occasion of committing mortal sin, more for fear of hell, and out of self love and interest, then for the honour of God, but to be so inflamed with the love of God, as to wish rather to die then commit a venial sin or fall into faults and imperfections, supposes a great purity of intention and is a point of high perfection.  
But some one will say, I desire to live unto the end to make satisfaction for the faults and offences, which I have committed; unto which I answer, that if in prolonging our life, we did go still cancelling our passed faults, without adding to them new; It were a good desire, but you do not only, not discharge the old, but continue still heaping up new debts as long as you remain in life, whereby the account which you are to make grows every day more heavy on your soul, and so your objection hath no force at all; S. Bernard says excellent well: 
Bernar. c. 2. med.  Cur ergo tantopore vitam istam desideramus, in qua quanto amplius vivimus, tanto plus peccamus, quanto est vita longior, tanto culpa numerosior. Why do we desire this life so much in which the longer we live, the more we sin; & the longer our life is, the more numerous are our faults. And S. Hierom writeth, 
Hier. ep. ad Herald liod.  what is the difference do you think (saith he) betwixt him who dies young and old? no more but only this, that the more aged of them, doth bear the burden of more sins out of the world with him than he who dyeth young, and hath more to answer and give account to God? 
Bern. de interiori domo c. 25.  And so S. Bernard in this point doth take a better resolution and hath a saying of himself which in him was humility, in us would be but truth: V●uere erubesco, quia parum proficio, mori timeo, quia non sum paratus; malo tamen mori, & miss ricordi● Deime committere & commendare, quià benignus & misericors est, quàm de malà mea conversatione alicui s●andalum facere, I am ashamed to live (saith he) because I make so little profit; I fear to die, because I am not prepared, not with standing I had rather die, and commit and commend myself unto the mercy of God, seeing he is gracious and merciful, then be the cause of scandalising others through my evil conversation; and this is an excellent resolution. 
M. Auila  Master Auila said that whosoever should find himself but reasonably prepared, aught more to wish for death, then longer life, by reason of the great danger in which we live, which wholly ceaseth when we come to die; Quid est mors, nisi sepultura vitiorum, 
Ambro. de bono mortis▪ c. 4.  & virtutum suscitatio? What is death (saith S. Ambrose) but a sepulchre of vices, and a resurrection of virtues.  
All these reasons and motives to wish for death are passing good, but that which is the most eminent in perfection of all, is that which S. Paul the Apostle had, to see himself with Christ, whom he loved so tenderly; 
Ad Philip. 1.23.  Desiderium habens dissolui & esse cum Christo, o blessed Saint what desire is this of yours? why do you wish so much to be loosed from the bonds of flesh & blood, perhaps to avoid labour? no assuredly, but on the contrary; 
Ad Rom. 5.3.  Gloriamur in tribulationibus, your glory consists therein: wherefore then, to decline sin? neither is this the cause; Certus sum enim quia neque mors, 
Ad Rom. 8.38. & 39  neque vita poterit nos separare à charitate Dei, he was confirmed already in grace, and knew he could not lose it, and therefore in that particular he had no cause to fear; In fine what is it that makes you so much desire to die? that I may see myself with jesus Christ, and this purely out of love to him. Quia amore langueo, 
Cant. 2.5.  he languished with love, he sighed after his beloved, and all delay seemed long; until he might enjoy his wished presence.  
S. Bonaventure of three degrees which he makes of the love of God placeth this the last and highest. 
Bonau. tra. 6. relig. c. 11.11. & 13.  The first is to love God above all other things, and so to love the things of the world, as not to commit any mortal sin for them, or transgress any of the Commandments▪ of God, & this is that which our Saviour said to that young man of the Gospel Si vis ad vitam ingredi, 
Math. 19 17.  serua manda● if you desire to enter into eternal life, keep the Commandments, and this is necessary for all. The second degree of love and Charity is, not only to content ourselves with keeping the Commandments of God, but to add unto them the counsels, which is proper unto Religious men, who procure to do not only that which is good, but also that which is better and of more perfection, conformable to this passage of S. P●●l, ut probetis quae sit voluntas Dei bona, 
Ad Ron▪ c. 2.  & beneplacens, & perfecta, that you may prove what is the good, and acceptable, & perfect will of God. The third degree of Charity saith S. Sonaventure is, tan●o affectu ad Deum aestuare: quod sine ipso quasi vivere non possis, to burn with such an ardent affection and love to God, as in a nanner not to be able to live without him. And hence it is, that a soul desireth so ●uch to be free and loosed from the prison of its body, to be with jesus Christ; wishing its banishment at an end, & the wall of its body which seperats it from the fight of God, to be dissolved and crumbled into dust. Such as these, saith he had n●ed of patience for to live, life being so distaste full to them, and death the object of their inflamed desire.  
We read in the life of our B. F. S. Ignatius, 
Lib. 5. c. 1 vitę S. P. Ignati●  that he desired most ardently to be delivered from the jail and prison of his body, and that his soul had so great a longing to see Almighty God, as he never thought of death, but his eyes were overflown with tears out of pure gladness and delicious joy; But it was moreover observed that he was not thus inflamed with the desire of that sovereign good, for his own sake, that he might go to rest, and the joy of that all beatifying vision, but much more that he might behold that most blessed glory, of the most sacred humanity of our Lord, whom he did love so desire and tenderly. Like as men here on earth do usually rejoice to see some friend whom they dear esteem & love most cordially▪ advanced to some eminent dignity: so did our B. Father desire to see himself with jesus Christ, purely for love of him, without once thinking on his own interest and felicity, which is the highest and the most perfect act of Charity, which we can exercise.  
In this manner the memory of death will not only not be bitter to us, but it will bring us great content and delight; do but overpass it with your thought, & consider how within few days you shall be in heaven, enjoying that, which neither eye hath seen, nor ear hath heard, nor which could ever sink into the thought of man, and so all shall be converted into joy and gladness. Who would not rejoice when the term of banishment were out, and all his pain and labour at an end? who would not rejoice to arrive unto that final end for which he was created? who would not rejoice in going to take possession of his inheritance and such an inheritance, and to the fruition of all this happiness the clew of death doth lead us? 
Psal. 126.3.  Cum dederit dilectis suis somnum ecee haerediras Domini, we cannot come to the possession of our eternal good, but through the port of death; and therefore the wiseman says that the Just man hopes in his death; 
Prou. 14.32.  Sperat Iustus in morte sua, it being the scale and ladder by which he climbs to heaven; and it is also the comfort of our banishment; 
Psa. 100.2.  Psallam & intelligam in via immaculata quando venies add me, 
Aug. tra. 9 super epist. 10.  which words S. Augustin doth thus explicate, my thought and my desire o Lord is to conserve myself unblemished all my life, and to make this care my song; of which the burden shall be, Lord when shall this banishment have end, when shall I be recalled out of this exile into my loved Country, Lord, when will you come to me? when shall I go to you? 
Psa▪ 41. ●.  Quando veniam & apparebo ante faciem Dei? O Lord when shall I have my fill of seeing you? O how that hour lingers? Oh whatioy, what ravishing joy shall then overflow my heart, when they shall tell me, that this hour is come; Laetatus sum in his quae dista sunt mihi, 
Psal. 121.1, & 2. ●  in domum Domini ●bimus: Stantes erant pedes nostri in atrij tuis Jerusalem, I already imagine myself, to be standing among the Quires of Angels and blessed souls, enjoying you o Lord for ever more, Amen.   

THE XXI. CHAPTER. Wher●n that which hath been said is confirmed with some examples.  
SImon Metaphrastes in the life of S. john the Almoner▪ 
Simon Metaphrastes  Archbishop of Alexandria doth recount, how a certain rich man, had a son whom he loved dearly; who to obtain of God, for to conserve him in life and health, beseeched this holy Saint to pray for him, and withal gave in a great sum of gold to bestow in Alms upon the poor for that intention: the Saint did as he desired, and at the end of thirty days, the son of the rich man died; hereupon the Father afflicted himself above measure, firmly believing that the prayers of the Saint, and the Alms which he had given, had nothing availed him. The holy Patriarch understanding of his grief, prayed for him, and desired of God, that he would comfort him: God heard his prayer, and one night sent an Angel in a humane shape unto the said rich man, who told him, that he must know how Almighty God heard the prayer which was made for his son's life, and that through the efficacy thereof, his son was now living & a Saint in heaven, & that it was necessary for his salvation to leave the world so timely as he did; since if he had lived, he would have proved a wicked man, and have lost all partage in the joys of heaven; he added moreover, that he must believe, that there is nothing which happens in this life, which is not so ordained by the particular providence of God, although the causes of his judgements are unknown to men, & that therefore men were not to suffer themselves to be transported with inordinate grief, but receive all that comes, and is sent unto them by God, with a peaceable heart, and with an equal mind: with this heavenly instruction, the Father of the diseased youth, remained much comforted, and encouraged in the service of God.  
In the Theban History is recorded a singular favour which S. Maurice Captain of the Theban band, 
His. The. bea li. 2. c. 10.  did to a certain Lady much devoted to him. This Lady having but one son, unto the end that together with his years, he might grow up in good and virtuous manners, did when his childhood had scarcely resigned to youth, dedicate his riper years unto the Monastery of S. Maurice, under the care and discipline of those Religious men, (as it was the custom of those holy times) the Fathers of S. Maurus, Placidus and other Roman gentlemen, in the age of S. Benedict having done the like, as also in later times Theodora mother of S. Thomas of Aquin, and the Counts of Aquin his brothers, disposed in like manner of him in the Monastery of Mont Cassinus.) This Lady's son was brought up in the said Monastery, both in learnig, virtue and monastical discipline: In all which he profited wondrously; & was already well forward in music, in so much as he sung in the Choir with the other Religious, for sweenes of voice inferior unto none, when a light fever took him out of this life. The woeful Mother, at the first news grown but to sadly acquainted with grief came to the Church, and accompanied her son's funeral to the grave shedding infinite tears, although they all sufficed not to wash away the sorrow of his loss which she freshly every day renewed with lamenting over his Tomb, in most piteous manner, and much more was her grief increased; when in the time of the divine office she heard the rest of the Religious sing, and misled her son's voice among them, which used to be the gratefullest of them all. This Lady persevering thus in her sad obsequies not only by day in the Church, but in her own house by night, without admitting or taking any rest at all; once overcome by weariness fell a sleep when the holy Captain S. Maurice appeared unto her, and said: woman why dost thou weep so incessantly the death of thy son, admitting no measure in thy tears, no comfort to thy heart. Unto whom she answered all the days of my life will not suffice unto my boundless sorrow, & therefore whilst I live I will never cease to lament my only son, neither shall these eyes of mine▪ uphold from weeping till death doth close them up, and my desolate soul doth leave to dwell in a body so dolorous; the Saint answered her, woman I say unto you, do not mourn, nor deplore your departed son as dead, for dead he is not, but living, and living with us in heaven, enjoying eternal life; and that thou mayest know the truth of all I say, rise presently, and go to Matins, and there thou shalt hear the voice of thy deceased son, singing the divine office among the other Religious men; neither shalt thou only enjoy the contentment of it this day at Matins, but at all other times, when thou shalt be present there, at the Divine office; leave of weeping then, and impose an end unto thy tears, for thou hast more cause of gladness then of grief. The Lady awaking, expected with much longing the hour of Matins to be assured of the truth of her vision, which yet but faintly▪ she gave credit to: the hour at last being come, and she no sooner entered into the Church, but she plainly distinguished the most sweet voice of her happy son, whilst the Antiphon was intoned, and therewith being rendered assured of his glory in heaven, she banished all sorrow from her, & made no end of giving thanks to God, for comforting her with hearing every day his Angelical voice, in the harmonious music, and divine service of those Religious men, and enriching her, with a favour and grace so extraordinary and great.  
A certain Author writeth, how a knight once going a hunting, roused a wild beast, in the pursuit whereof, he was cast behind with only one servant with him, all the other being eager in following of the chase, notwithstanding he spurred on a pace, and having lost the cry of the hounds strayed from the rest so fare, as he came (out of all way) unto a certain grove, where he heard the voice of a man singing wondrous sweetly: the knight marveling to hear any such voice in those desert places, knowing that it could be none of his followers, and no less certain that it was none of that Country people. Having a great desire to know whose voice it was, entered in farther into the thicket, & discovered on the sudden, a leprous person, of a horrible aspect, whose flesh was so rotten, as it easily droped of, from every limb of him. The knight much amazed at such a spectacle, confirmed his startled heart and drew nigh, and being come unto him, in saluting him courtiously he demanded of him, whether it were he who had sung so sweetly or no, the lazer answered, sir it was myself, and that voice which seemed so sweet unto you was mine, how is it possible answered the knight, for you to be so cheerful, in such horrible torments, the poor men replied, sir you must understand that betwixt God and me there is no other partition, than this mudwall of my body which you see, and this being once away, I shall enjoy the clear vision of his divine Majesty. Seeing this therefore every day falling so fast away, it maketh me rejoice and sing with a wonderful gladness of heart, awaiting still an entire dissolution of it, until when I cannot departed to enjoy Almighty God, the true spring and fountain of life; from whence flow forth those streams which never dry yp nor fail.  
S. Cyprian writes of a certain Bishop, 
S. Cypr. lib. de mortal.  who being in the extremity of his sickness, and much fearing death which he saw before his eyes, humbly beseeched our Saviour to prolong his life, when presently there appeared unto him an Angel in the shape of a beautiful young man, of comely feature, excellent personage, a shining aspect, and goodly stature, who with a voice mixed with gravity and security said unto him: pati timetis, exire non vultis, quid faciam vobis? you fear tu suffer, you are loath for to departed, what shall I do with you? giving him to understand that his repugnance do departed this life was no ways grateful unto God; and S. Cyprian adds, that the Angel spoke these words unto him unto the end, that he should recount them again, and teach them unto others, when he should be in the agony of death.  
Simon Metaephrastes relates, 
Surius to. 1. fol. 237.  and Surius from him, how the holy Abbot Theodosius, knowing how profitable the memory of death was unto man, and desirous through the consideration thereof to give his disciples occasion of farther progress in devotion, caused a sepulchre to be opened▪ and standing about it with his disciples, he said, behold the grave open, but who is ●here of you, who will have the honour to be first buried in it? and have his funeral celebrated by us? One of his disciples, named ●asilius, a Priest, and a very virtuous man, being well prepared to die, did readily offer himself, and falling on his knees said with great cheerfulness: Father give me your benediction, for I (if it may please you) will be the first man for whom you shall sing the office of Requiem: it was his desire, and the Saint did grant it him. Then the holy Abbot Theodosius commanded that they should use all the ceremonies which use to be a● the funerals of the dead, whilst he was yet alive, the first, the third, and ninth day's office, as also an other service for the Q●arantain, when (behold the wonder) at the end of these offices and the service of forty days, basilius being whole and sound, without fever, head ache, or any other pain, as if he had fall'n into a sweet and pleasant sleep, passed out of this life, unto Almighty God to releave of him the reward of his virtue, and that promptitude & cheerfulness, with which he had wished to see himself with our Saviour jesus Christ. And that we might see how grateful unto God, the readiness and cheerfulness was of this religious man, for to departed this life, this his death was seconded by an other Miracle; For according to Simij Metaphrastes, for the space of forty days more after his death, the Abbot Theodosius beheld him coming unto vesperas, & singing in the Choir with the rest of his disciples, howbeit that none else saw him, or heard him sing, excepting one Aetius, a man of eminent virtue above the rest, who heard him sing, but could not see him; This Aetius went to Theodosius and demanded of him whither he did not hear their brother Basilius sing in the Choir among the rest? yes answered the Abbot, I both hear and see him, and if you please, will likewise procure that you may see him too, and so the next day being both together in the Choir with the other Religious, during the divine office Theodosius saw Basilius as he used to do in the Choir singing with the rest, and he pointed him out with his finger, to show him Aetius both making their prayer together, and beseeching of God to open the others eyes, that he might see him to, and Aetius having perceived him, and knowing him to be the same, ran with great fervour to embrace him, but he could not, for the other disappeared, saying as he went, so as to be heard of every one. Farewell my dear Fathers and brother's farewell, for hear after you shall see me (in this world) no more. In the Chronicles of the Order of S. Augustin, 
Chron. ord S. Aug. cen. infra 3.  it is related how S. Colomban the Younger, Nephew and disciple of S. Colomban the Abbot, being afflicted with a violent fever, and drawing towards his end, desiring out of the assurance of his hope to die; There appeared unto him, a young man shining with glorious light, who said unto him, understand that the prayers and tears which thy Abbot sheds for the recovery of thy health, doth hinder thy delivery out of this mortal prison, whereupon the Saint sweetly made his moan and complaint unto his Abbot saying in woeful manner. Why do you constrain me to live in such a miserable life as this? and hinder me from passing to an eternal one? after which time the Abbot forbore to weep, and prayed no more for him, and so the Religious being assembled all together, the B. Saint provided of all the requisite Sacraments, after he had tenderly embraced them all, went sweetly to our Lord.  
S. Ambrose saith how the Inhabitants of Thrace, 
Amb. de fide resur.  do use to lament when Children are borne into the world, and make great feast and joy, when as they die; and they deplore their births and solemnize their funerals for this reason saith S. Ambrose (and it is an excellent one) because their case deserveth to be pitied & lamented, who come into this miserable world; so full of woe and camality; and on the contrary, they have good reason to rejoice for them, when they were freed from this banishment, and delivered from so many miseries and afflictions. Now if they who were Heathens, and were iguorant of that glory which we hope for, could do thus much; with how much more reason ought we to be glad to die; we I say who have the light of faith, and knowledge of those felicities, which they go to enjoy who die in our Lord? & therefore the wiseman said with fare more reason, that the day of death, is better than the day of our Nativity, 
Ecel. 7.1.  Melior est dies mortis, die Nativitatis.  
S. Hierom saith that our Saviour when he would departed out of this world unto his heavenly Father, 
Hier. ep. ad Ther.  said to his disciples, who were sorrowful for it; 
joan. 11.35.  Si diligeritis me, gauderetis utique, quia vado ad patrem, you know not what you do, for if you loved me, you would certainly rejoice, because I am going to my Father, and on the contrary, when he was about to raise Lazarus from death again, he wept; he wept not, saith S. Hierom, because he was dead, seeing he was presently to be revived again, but he wept, because he was to return again unto this disastrous life, he wept because one whom he so dear loved, was to have his part again, of the woes of this miserable banishment.   

THE XXII. CHAPTER. Of the conformity which we are to have with the will of God, in all afflictions and calamities in general which he sends unto us.  
WE are not only to conform ourselves with the will of God, in those afflictions and particular accidents, which do hap unto us, but also in those general calamities and desolations, which are occasioned by famine, war, sickness, death, plagues, and other the like which God sends unto his Church. To comprehend this the better, we must suppose that, although on the one side, we resent the miseries and afflictions, and sorrow for our neighbour's misfortunes, and harms, as it is reasonable we should: nevertheless on the other side considering them as they are the will of God, and so ordained by his just judgements, to be the seeds of that good and profit, which he knoweth resulting to his greater glory, in these I say, we may comforme ourselves unto his holy will, in like manner as we see a judge condemn a malefactor unto death, who although on the one side, he is not without feeling and sorrow, that the man must die, out of that natural compassion which he beareth him, or perhaps because he is acquainted with him: nevertheless he omits not to pronounce sentence of death against him, and commands that it be executed, because it is so necessary and convenient for the good and welfare of the Commonwealth; and although it be true that God doth not oblige us to conform ourselves in all these things unto his will, in such manner as positively to desire and love them, neither requireth any more of us, then to suffer them with patience, without contradicting or resisting his divine justice, 
S. Bona. sent. d. 48. q. 2. & alij.  or murmuring against the decrees thereof; notwithstanding the divines and holy Saints do say, that it should be a work of fare more merit & perfection, and a resignation more entire and complete, for a man not only to accept and endure these things patiently, but also to love and desire them, for as much as they are effects of the good pleasure, and will of God, so ordained by his divine justice, and conferring unto his greater glory; Imitating therein the blessed Saints in heaven, who conform themselves in all accidents unto the will of God, as S. Thomas and S. Anselmus declare by this comparison, 
S. Tho. 2.2. q. 19 ar. 10. ad 1. Ansel. 1. similitu. c. ●3.  learning us that in heaven our will and the will of God, shall in as perfect manner agree, as the two eyes of a body, one of which cannot look on any thing, but the other likewise fixeth its fight upon it; whence it is, that although the eyes which see the thing, be two; notwithstanding the thing which is seen doth seem no more than one. Even so the Saints in heaven accommodat themselues unto the will of God in every thing, as seeing clearly in all things the decrees of his justice and the end of his greaterglory to which they are all directed, so also would it be a great perfection in us, to imitate in this particular the B. Saints in heaven, by desiring that the will of God be done on earth, as it is in heaven. To will that which God Almighty wills, for the same end and reason for which he wills it, cannot choose but be precisely good.  
Possidonius reports of S. 
Augus●  Augustin. in his life, that he during the siege of the City of Bonna where he made his residence being besieged, seeing so great desolation & slaughter which the Vandals made, comforted himself, with this sentence of the wiseman: Non erit magnus magnum putans, quod cadunt ligna & lapides, & moriuntur mortales, he shall never be great, who accounts it a great wonder, to see wood and stones fall, and mortals die; Now we with greater reason may comfort ourselves, in considering all these things proceeding from the hand of God, and how ever the cause, why he sends these miseries and calamities be unknown unto us, yet it is not possible but they should be just. The judgements of God are profound, and a bottomless abisle, as the Prophet saith: 
Psal. 3.57  iudicia tua abyssus multa, neither are we with our shallow and scanty understandings to undertake to sound or dive into them, which would be great presumption in us quis enim cognovit s●nsum Domini? 
Ad Rom. 11.34. & Isa. 40.30,  aut quis consiliarius eius fuit? who hath known the meaning of God▪ or who hath been his counsellor? It belongs only to us, to receive them with humility, and to believe, that nothing either can or doth proceed, from a knowledge so infinite, which is not wisely and holily designed, and so designed, as to have for its end our greater good and profit. On this foundation we are to ground ourselves surely confiding in that infinite goodness and mercy of God, that he would send us nothing, neither permit the like calamities and adversides, unless they were tending to a greater good. God takes this way for to lead many to heaven, who otherwise would go astray and uttedy be lost. How many are there who by means of these afflictions convert themselues with their whole hearts to God, and dying with true repentance for their sins are saved, who otherwise had been damned perpetually? and so that which appears a scourge and punishment, is a singular benefit, and inestimable mercy.  
In the second book of the Maccabees, the Author after he had recounted that horrible and cruel persecution, of impious King Antiochus, the abundance of blood he shed, which both old men and children; Matrons and young Virgin's veins contributed, the pillage and profaning of the Temple, with the abominations committed there by his commandment, concludeth in these words: Obsecro autem eos qui hŭc librum lecturi sunt, 
2. Mach. 22.  ne abhorrescant propter adversos casus, fed reputent ea quae, acciderunt non ad interitum, fed ad correptionem esse generis nostri, but I beseech those who are to read this book, that they abhor not for the adversities but that they account those things which have happened, not to be for the destruction but for the chastising of our stock, by the permission and disposure of Almighty God.  
S. Gregory saith unto this purpose excellent well, 
Greg. li. 2. mor. c. 32.  the horseleech draweth out and sucketh the blood of the sick, and that which it pretends it to glut itself with it, and if it could, to draw the veins of the sick person dry; but the intention of the Physician is, to have them suck out all the corrupted blood, and to restore the sick unto his health again: the like intention hath Almighty God, in sending us adversities and tribulations, and as he should do indiscreetly, who would not suffer his corrupted blood, to be drawn out of him, for having more regard, unto that which the Horseleech pretends, then to the intention of the Physician, so in what so ever adversity, whether it come unto us by the procurement of men, or else by means of any other creature, we are not so much to have regard to it, as unto God our sovereign Physician, seeing they all serve him in the nature of Horsleeches, to draw out our corrupted blood from us, and to restore us unto perfect health. And consequently we are to believe and know that he sends them all unto us, for our greater utility and good, and although he had no other end in them, but only as children to correct us in this life, that there might remain no punishment in the other for us to undergo, it were no small favour which he should do us in it.  
It is reported of S. Katherine of Sienna; 
In vita S. Catha●. Senen. p. 2. c. 4.  that as she once was much troubled, because an other had given false testimony against her, in a matter which concerned her honour, our Saviour Christ appeared unto her, holding in his right hand a golden crown adorned with precious stones, and in hisleft, a crown of thorns and said: my beloved daughter, know that thou must be crowned with either of these crowns, at several times, therefore choose for the present, that which you like the best, either in this life to be crowned with this thorny crown, and have this other precious one reserved until the other life for you, which never shall have end, or now to have this rich and gorgeous crown, and have the wreath of thorns kept for you till you die? Unto whom the holy Virgin answered, dear Lord I have long time since forsaken mine own will, to embrace yours, and therefore now it becomes not me to choose, but nevertheless if you would have me to resolve I am minded as long as I shall remain in life, to conform myself unto your sacred passion, and will embrace all tribulations, for your dear love and my consolation, and having said this she took the crown of thorns with her own hands, out of his, and with all her might crushe● it upon her head, so forcibly, that the thorns pierced her in every part thereof, in such manner, as for a long time after, the violent pain of her head, witnessed the force with which they were driven in.   

THE XXIII. CHAPTER. Of a certain means which will help us much to receive and support with great resignation, all those adversities which our Lord shall send us, as well in particular as in general, which is the knowledge and feeling of our sins.  
IT is a common doctrine of the holy Fathers, that God for the most part, doth send us afflictions and chastisements in general, for the sins which we have committed; & it is the frequent language of the holy scripture: 
Dan. ●. 28. & sequentib.  Induxistiomnia haec propter peecata nostra, peccavimus enim & inique egimus, & praecepta tua non audivimus, omnia ergo quae induxisti super nos, & universa quae fecisti nobis, in vero iudicio fecisti, thou hast brought in all these things for our sins, for we have sinned and done unjustly, and thy precepts we have not heard; all things therefore that thou hast brought in upon us, and all things that thou hast done to us, thou hast done with true judgement. And so we see that God punished his people and delivered them over unto the hands of heir enemies, when they had offended him & delivered them again, when the▪ did penance and repent them of their sins, returning unto him again and for this cause Achior Captain and Prince of the sons of Amon, 
judith. ●. 5.  having declared to Holofernes what a particular care God had of the children of Israel, & how he sheltered them under the wings of his protection, as also how he chastised them, when they departed from his obedience, counselled him before he enterprised any thing against them, to inform himself, whither for the present they had offended God, seeing than he might assure himself of the victory, else he had better leave of his enterprise, for he could not prevail against them, nor come of with less than shame and confusion, seeing that God did fight for his people, whom no man was so mighty to withstand. And the holy Doctors do particularly gather this same, from those words of our Saviour in the Euamgell unto him who had lain eight & thirty years by the Probaticke Pool to be cured of his infirmity; 
joan. 5.14.  Ecce sanus factus es, iam noli peccare, ne deterius tibi aliquid contingat; Behold (said our Saviour after he had cured him) thou art made whole, hereafter sin no more, lest some worse thing happen unto thee, and in conformity to this, it will be a good means▪ and much helping us in all calamities and afflictions aswell general as particular unto the resigning ourselves unto the will of God; as also to support them all with patience, to enter presently into ourselves, and consider our sins, and with all how justly we have merited this chastisement, because in this manner we shall receive in good part, and judge it les●e than we deserve in regard of the enormity of our sins, what affliction so ever shall arrive unto us.  
S. Bernard and S. Gregory handle this point excellent well S. Bernard saith: 
Ber ser. de alti & Bass. cordis.  Culpa vero ipsa si intus s●ntitur perfectè, utique exterior paena, parum aut nihil sentitur, if the fault itself, be but so felt within as it ought to be, we shall have but little or no feeling of the pain without; 
2 Reg. 16.1.  Sicut Sanctus David non s●nsit miuriam serui conviciant is, memor fily p●rsequentis, like as the royal Prophet David, did not feel the injury of his servant reviling him, whilst he remembered that his own son was in Arms against him. 
2. Reg. 16.1.  Ecce filius meus qui egressus est de utero meo quaerit animam meam, quanto magis nunc filius jemini? behold my son who came out of my womb seeketh my life, how much more the son of jemini? if mine own son persecute me, what wonder is it if a stranger do the like. S. Gregory on these words of job, 
Greg. li. 1. more 1. c. 8. job. 11.6  & intelligens quod multo minora exigaris ab eo quàm mereretur iniquitas tua, and thou mightest understand that thou art exacted much lesser things of him, than thine iniquity deserves, explicates it with an exquisite comparison, like as (saith he) the sick man who feels his imposthume inflamed and swollen and the flesh about it to be rotten and dead, is glad to put himself into the surgeons hands, and lets him lance and cut him as he pleases, and the more grievous and corrupted the sore is, the more courageously he endures the lancing and searing iron: so when one hath a true feeling of the sore and sickness which sin causeth in his soul, he receives with a good will the brand of tribulation, of mortification and his own disesteem which God applieth unto this sore to draw the filthy matter and corruption out of it, dolour quip flagelli temperatur, cum culpa cognoscitur, for the pain of the scourge is allayed, when the fault is acknowledged: and if you receive not willingly that mortification and adversity which God presents you with, it is a sign that you are ignorant of the sickness of your faults, you do not feel corruption eating upon you, and therefore you cannot endure the lance, nor searing iron.  
The holy Saints and servants of God Almighty, did not only willingly receive these chastisements, but they desired them with great instance and begged them ardently at the hands of God; holy job said; Quis det ut veniat petitio mea, & qui coepit, ipse me conterat, soluat mawm suam, & suecidat me, & haec mihi sit consolatio, ut affligens me dolore non parcat? who shall grant that my petition may come, & that he who hath begun, should consume me, and the same would lose his hand, & cut me of, and this might be my comfort, that afflicting me with sorrow he spare not, 
Psa. 25.2. Psal. 37.18. Psal. 118.71.  and the Prophet David. Proba me Domine & tenta me, and quoniam ego in flagella paratus sum, & bonum mihi quia humiliasti me, prove me o Lord & tempt me, because I am ready for scourges, it is good for me that thou hast humbled me. The servants of God Almighty (saith S. Gregory) did so much desire that his Divine Majesty should chastise them, 
Greg. li. 1. mor. c. 7. & 8.  and humble them in this life, as they even proceeded to sadness, when on the one side they cast their eyes upon their faults; and on the other, they saw that God did not throughly punish them, because they imagined and feared, lest God should defer their punishment until the other life, where with all rigour it should be executed, and this is that which job adds, & haec mihi sit consolatio ut affligens me dolore non parcat, & this is my comfort, that afflicting me with sorrow he spares not which is as much as to say, God useth to spare some in this life, that he may punish them for ever in the next; but I desire not to be spared in this life with them, unto the end that in the next he may pardon me for ever; Let God chastise me here like a loving Father, that he may not punish me eternally afterward, like a rigorous judge, for my part I will not murmur or complain of the lashes of his whip, nec contradica●● sermonibus Sancti, 
I●b. 6.10  but it shall comfort me the more, this is als● that which 〈◊〉 Augustin saith, 
Augusti.  hic vre hic seca, hîc 〈◊〉 mihi parcas, ut in aeternum parcas, 〈◊〉 burn me, here launce me here spare me in nothing, that thou mayst spare me o Lord eternally.  
It is no other than our blindness and ignorance, which make corporal afflictions seem so heavy to use and spiritual so light, we ought not to be so sensible of adversity as of sin: if we did but know or could consider the grieuousnes●e of our faults, we should esteem all chastisements to little and say with holy job: pe●caui, 
job. ●3. 27.  & verè deliqui, & v● eraem dignu● non recepi, words which we ought to carry imprinted in our hearts, and often to utter with our mouths, I have sinned o Lord and I have truly done amiss, offending your divine Majesty & you have not chastised me according to my deserts, all that we can possibly suffer in this life, is nothing in comparison of that punishment which one sin deserveth. 
job. 11.6  Intelligeres quod multò mitiora exigaris ab eo, quàm meretur iniquitas tua, he who should consider that he hath offended the Majesty of Almighty God, and deserved to burn eternally in the flames of hell, what pain would he refuse, what dishonour, what injury, what contempt should he not willingly undergo? for recompense & satisfaction of those offences, which he hath committed against the Majesty of Almighty God. 
2. Reg. 16.12.  Si fortè respiciat Dominus afflictionem meam, & reddat mihi Dominus bonum pro maledictione hac hodierna, said David when Semei cursed and reviled him, hinder him not from cursing me, let him load me with reproaches, and give me my fill of injuries and scorn, for it may be that God will take it for sufficient payment, and exact no more punishment of me hereafter for my sins, but have mercy on me, which is all I can desire, and all my happiness. In the like manner are we to receive willingly all confusion, shame and adversities whatsoever, saying. On God's name let them come, for it may be that God will be so pleased to accept of them, for payment and satisfaction for our sins, and so they may turn to our felicity; if we would but employ that time, which we lavish in complaining and bemoaning our afflictions, in entering into ourselves, we should please God more, and find more comfort and redress.  
The holy Saints made so profitable use of this remedy in the like occasions, and were so frequent in it, that (as we read of some of them, as S. Katherine of Sienna and some others) they attributed all the calamities and afflictions which God sent unto his Church, unto their sins and imperfections, saying, this war is happened throug my procurement, my sins are the cause of ithiss plague and affliction, which God doth send, they beeleeving verily that their sins in particular did merit this and more. And we may add in confirmation of this, that God oftentimes doth punish a whole nation for the sin of one particular person; As when for the sin of David, 
2. Reg. 24.25.  he visited the whole people of Israel with pestilence, there dying (according to the holy Scripture) seaventy thousand men in three day's space: But you will say perhaps, he was their King, and that their punishments, do pass on the people accounts with greate●●eason I will instance you an other for the 〈◊〉 of Acan who then was but a p●i●●● man, 
Ios. 7.45. & 11.  and took but only a trifle for himself out of the anathemade goods of I●rico, God punished all the people, in such sort as three thousand of the choicest soldiers in the ca●●pe, not being able to withstand their enemy, were enforced to save themselves by flight; God doth not only punish others for the offences of the principals amongst them, but even the fault of any private man, is enough to bring a general plague upon them, and in this sense the Saints explicate that passage which the holy Scripture doth repeat so often that God will punish the sins of the parents on their children, 
Exod. 20.5 etc. 34 7. num. 14.18.  unto the third and fourth generation, the fault of the Father (say they) passes not unto his children, neither hath the children's any reference to him. 
Ezec. 18. ●0.  Anima quae peccaverit ipsa morietur, filius non portabit iniquitatem patris, & pater non portabit iniquitatem ●ilij, but for as much as concerneth the punishment, God usually chastizeth the one for the others sins, and so perhaps for my fins or yours, God may punish a whole house a whole Religion.  
Now let us set before our eyes on the one side this consideration, and on the other the good pleasure of Almighty God, and in this manner we shall with ease come to conform ourselves unto his will, in all the afflictions, which he sends to us, and say with Hely the Priest: Dominus est, quod bonum est, in oculis suis faciat, he is Master, he is Lord, 
1. Reg. 3.18.  and supreme governor of every thing, let all be performed and done as he shall please, and as he shall ordain. And with the Prophet David: 
Psal. 3●. 10.  Obmutui & non aperui os meum▪ quoniam tu fecisti, o Lord I have not complained, of those misfortunes which you have sent me, but have been silent, as if I could not speak, and borne all with great patience and conformity, seeing o Lord they are proceeding from you. This aught to be our consolation in every thing, God wills it, God doth it, God commands it, God sends it, in God's name let it come, whatsoever it be. We should need no other reason, to persuade us to take all things in the best part. On these words of the eight and twentith psalm. 
Psal. ●8. 6.  Et dileclus quemadmodum filius unicornium, the holy Fathers, observe that God compares himself unto an unicorn, because the unicorn hath his horn below his eyes, & can see to take his aim to strick, whereas the Bull hath his above his eyes & gores with them at random, moreover the unicorn cures with the same horn, with which it did the hurt, & so God gives us remedy with the same thing, by which he gave the wound.  
This conformity and humble submission under the rod of our punishment, is a thing so grateful unto God, that oftentimes it doth alone suffice, to appease his anger, and remit our fault without punishment; In the Ecclesiastical History we read how Attila King of the Huns, who wasted so many provinces & styled himself Metus orbis & stagellum Dei, 
Naucler. 2. volume.  the terror of the world and scourge of God, drawing nigh to the City of Troy's in Campania, S. Lupus Bishop of the City, in his Pontifical habit accompanied with all his Clergy, went out to meet with him, and being come into his presence he said, who art thou, who ruinest and disquietest all the world? Attila answered I am the scourge of God, then then said the Bishop, you are most welcome to us, and presently commanded to open the holy gates, and his soldiers entered the Tower; but our Lord struck them with such a blindness, that they passed clean through without doing any harm: for although Attila was a scourge indeed, yet God would not permit him to be such to them, who received him as his scourge with so much submission.   

THE XXIV. CHAPTER. Of the conformity which we are to have with the will of God, in aridy and desolation in our prayer, and what is understood by the name, of this aridity and desolation.  
WE are not only to conform ourselves unto the will of God, in things exterior, humane and natural, but also in that which seems to many even sanctity when we desire it with greatest earnestness, to wit in spiritual and supernatural graces, such as are divine consolations, virtues themselves, and the gift of prayer int●●●or quiet and tranquillity of mind, and in fine all spiritual graces and favours. But some one shall ask me, whither in all these things there may be so much of our own will, and immoderate love unto ourselves as may need moderation even in point of them. I answer yes, and that from hence the malice of self love may be perceived the better, since even with things so good and holy as these, it forbears not to mingle the poison of its infection. Spiritual joy and consolation is very good, because by help of them, the soul doth easily rid itself, and come to detest all feeling and delight in worldly things, which is the bait and nutriment of vices, and takes heart and breath, to go on cheerfully, in the service of God, according to that saying of the Prophet, 
Psal 118.31.  viam mandatorum tuorum cucurricum dilatasti cor meum, I have run in the way of thy comandements then when thou hast dilated my heart, the heart dilateth and extends itself, with spiritual joy and consolation, and on the contrary, becomes narrow and strait, with sadness and desolation. The same Prophet likewise says, that when God sent him consolations, they were as wings unto him, which made him run and fly in the ways of virtue and the commandments of God; Spiritual consolations do moreover help very much, to the breaking of our own will, to the overcoming our sensual appetites, to the mortifying of the flesh, and to bear our cross and all adversities which may arrive with greater constancy; And therefore God usually doth first send these spiritual joys and consolations unto those, whom he intends afterwards to visit with afflictions & desolation, the better to prepare & dispose them by the one, to make their good and profit of the other.  
As we see, our Saviour would comfort his disciples with his glorious transfiguration on the mountain, that they might afterwards be less troubled and dejected to see him suffer and die upon the cross. We see likewise that God most commonly bestows his consolations upon new beginners, that they may throughly forsake the delights of the world for heavenly comforts, and afterwards when he hath surely obliged them unto him in the bonds of love, and he seethe them well rooted and confirmed in virtue, than he exerciseth them with aridity, that they may the better attain the virtues of patience and humility, and merit a more abundant increase of grace and glory, by serving God purely, without the help of consolation. This is the cause why some in the beginning when they are newly entered into Religion, or perhaps before their entrance, when they have but conceived the desire, do feel greater consolation & spiritual delight, than ever after, for God than deals with them according to their age, giving them the milk of Infants, to train them out of the world, and bring all temporal things into contempt and hatred with them, but afterwards when they are well grown and fit for harder meats, he gives them such food as doth become their years. For these and other the like ends, God ordinarily doth send his consolations and spiritual gusts. And therefore the Saints commonly do counsel us, in time of consolation, to provide against the coming tentations; like as in time of peace, they use to make the preparation for war: for the day of consotions is commonly no other, than the Eve and vigil of tentation.  
Spiritual comforts are therefore very good and profitable, if we know how to use them, as we ought to do, wherefore when soever God bestows them on us, we are to receive them, with humble thankfulness, but if any one should wholly depend upon them, and desire them only for his own contentment, because of the gust and delectation which the soul receiveth in them, it were imperfection in him, and disordinate love unto himself. For as in things necessary to sustain our life, as eating, drinking, sleeping and the like, if a man should make the pleasure of them his end, it were a defect in him, so if one should pretend no other end in prayer, but these sensible feelings & consolations, it were a spiritual gluttony in him; Those are things which are not to be accepted of, or desired, for any proper feeling or particular delight, but only as means helping us to arrive unto those ends which we have mentioned. Like as one who is sick and can endure no meat that is good for him, is glad when he come to find some taste and relish in it, not because it is pleasant to his , but because it provokes his appetite to eat, and conserves his life, so also a servant of God is not to seek spiritual consolation, as to insist upon it, but because with the heavenly refreshment thereof, his soul is strenghtned and encouraged to sustain the pain and labour of the way of virtue, and to go on with constancy. And in this manner, comforts are not desired for comforts sake, but only for the greater glory of God, and so fare forth as they redound unto his honour and glory.  
But I say yet more, that one may desire these spiritual consolations in such manner, & for those ends which we have said which are good and holy, and yet for all this there may be excess in it, and disordinate and self love may have shuffled in itself among those desires; as when we desire them too importunately, with too great solicitude, and greediness, so as to be less content if we obtain them not, and less pliable to the will of God; but to remain troubled, grudging, and in a painful disquietness. This is no other than a disordinate affection, and spiritual covetousness; for we are not so to depend on these sensible feelings; and to seek after spiritual consolations with so great avidity, as to hinder our peace and quietness of mind, and make us less conformable with the will of God, if he should please not to bestow them on us: seeing the will of God alone, is better and more worth than all these things together, and it is more expedient for us, to content ourselves therewith.  
And that which I say of these feelings and spiritual consolations, is to be extended likewise to the gift of prayer, and the fervour and facility which we desire therein, as also of the internal peace and quietness of our mind, together with all other favours, graces, and spiritual prerogatives; seeing that we may be transported with an affection too disordinate, in the desire of every one of these, as when we covet them with such impatience and anxiety, as (if we obtain them not) to become troubled, malcontent, and less conformable to the will of God. Also by these feelings and spiritual consolations, we understand here not only devotion, sensible feelings, and spiritual sweetnesses, but also the substance itself and gift of prayer, and the facility of applying ourselves unto it, and persevering at in it, with that tranquillity and repose as we desire, yea it is this of which for the present we principally do treat, endeavouring to declare how we are to conform ourselves unto the will of God therein, and not to seek it with to great anxiety and earnestness; for concerning consolations, feelings & sensible devotions, there are none who would not endure the want of them, so they might have the substance of prayer, and obtain the fruit thereof: for they know that prayer consists not in these feelings, denotions, and in tenderness of mind, and therefore without any great virtue they may be had, but for one to go to prayer, and remain there as if he were a stone with so great aridity and dryness, as if to pray were the least of his business for which he came, it seeming to him that God hath wholly withdrawn himself from him, barring him from all access unto him, & that that curse is fall'n upon his head, which God long since did threaten to his people. 
Levi. 26.19. & Deut. 28. ●5.  Dabo queque vobis caelum desuper si●ut ferrum, & terram aeneam, here there is need of great virtue and fortitude indeed, when even the heaven seems to them to be made of Iron, and the earth of brass, seeing that not a drop of water raineth down on them, to soften these hearts, and produce that fruit which should maintain their spiritual lives, but they remain in a perpetual sterility and drought: neither is it this aridity which only tormenteth them, but there rusheth upon them sometimes such variety of thoughts and wild distractions, and they perhaps so filthy & villainous, as they seem to have come unto prayer unto no other end, then to be troubled vexed and assaulted with all sorts of tentations; If you tell them, there best way is then, to have their thoughts on death, or on our Saviour crucifie●, which is an excellent remedy indeed, they answer you, that they have tried it, but found no fruit in it: for could they do that? what should they desire for more? Sometimes one shall be so ill disposed and dry in his prayer, that he cannot so much as think upon it, or if with much force & difficulty he hale his thoughts unto it, it is in such a manner, as he is never moved with it, nor rendered any whit the more recollected or attended, but they pass it over without leaving any impression in the soul, and this is that which we call properly spiritual desolation, aridity or dryness, and defection of mind; and herein it is necessary that we conform ourselves unto the will of God.  
This is a point of greatest consequence it being on of the commonest complaints, and wherewith they are most contristated, who give themselves to the exercise of prayer, for they sigh and weep when they find themselves in this manner, whilst on the one side they hear so much said in the praise of prayer, and of the good thereof, and how according as that passes, so the days and lives of spiritual men do pass, whilst they likewise understand, that it is one of the principalst means as we have, as well for our own particular profit, as that of our neighbour; and on the other side see themselves so fare (in their opinion) from making any good prayer: this, this grieveth, this afflicts them much, this makes them think that God hath forsaken them, & thinks no more upon them, this makes than fear they have wholly lost his favour, and are fall'n into his displeasure and disgrace, seeing it seems to them, that he cuts them of from all refuge, all recourse unto him. And this tentation is farther augmented when they see the great progress which others make in prayer, in a few day's exercise almost without any pain at all; whilst they although they labour more than their force can bear, are nothing profitted. From whence are begotten other tentations, yet worse than these, as to make their complaint sometimes of our Lord himself, for dealing with them in such a rigorous manner, and they begin to think of leaving of their exercise of prayer, imagining it a thing unfit for them, seeing it succeeds in no better manner with them. And all this is made fare more and worse, by the devil's vexing them with that unquiet thought, that themselves alone are in the cause of all, & that for their own fault God deals so harshly with them, and therefore some do live in great discomfort, coming out of their prayer as from some rack or torment, sade melancholy, and both intolerable to themselves and to all those with whom they do converse, Wherefore we will now by the assistance of the grace of God, both answer and satisfy this tentation and complaint.   

THE XXV. CHAPTER. An answer unto the complaint of those who are troubled with aridity and desolation in prayer.  
FIrst I do not say, that we are not to rejoice when we are visited and comforted by God, for it is manifest, that there is none so stupid, but would be glad and delighted with the presence of his beloved; neither do I say, that we are to have no recentment of his absence from us, when he punisheth us with aridity and tentations, for I see it is impossible to do otherwise. Our Saviour Christ had feeling himself to be abandoned by his heavenly Father, when hanging on the cross he uttered these mournful words, 
Math. 27 46.  Deus meus, Deus meus, ut quid dereliquisti me? my God, my God, why hast thou forsaken me? but that which is intended and desired is, that we should know how to make our profit of this distress and experiment, by which God commonly doth try his elect, and with a vigour of mind put ourselves under the protection of the will of God, in saying: 
Math. 26 39  Veruntamen non sicut ego volo, sed sicut tu, o Lord be it not as I will, but as thou wilt, seeing especially that sanctity and perfection consists not in consolations, neither in having of high and excellent manner of prayer, and that our profit and perfection is not measured thereby, but by a perfect love of God, which is not comprised in any of these things, but in a conformity and entire union with the divine will as well in bitterness, as in deliciousness, aswell in adversity, as prosperity, and therefore we ought with the same equality of mind to receive from the hand of God, aswell the cross and to be spiritually forsaken, as any joy or consolation: giving him thankes for the one, and the other alike.  
If you will have me in darkness be you blessed, if you will have me in light be you also blessed, if you will comfort me be you blessed, if you will afflict me be you likewise blessed. And so S. Paul doth counsel us: In omnibus gratias agite, 
Thomas a Kempis.  hae● est enim voluntas Dei in Christo jesu in omnibus vobis, tender thanks for every thing, 
1. ad Thes. 5.17.  for such is the will of God in Christ jesus in all of you. If then this be the will of God what can we desire more? my life is given me to no other end, then to please God with it if then he please to direct the whole course of it, by these dark, troublesome, and uneasy ways, why should I seek & wish for paths more lightsome & pleasant? God would have such an one, go forwards in that way which he seethe, which he receives gust in and love's, and leads me through this gloomy wilderness. I will not change my barrenness, for his fertility, neither my frights, for his security, this is the language of those who have their eyes open to see the truth, and with this they maintain themselves in comfort. 
M Auila audi filia c. 26.  Master Auila saith excellent well. If God would but unuaile our eyes, we should behold more clearly than the day, that all things in earth and heaven, are to little and base, to be desired or possessed by us, if you but separate them from the will of God; and that there is nothing, how little or bitter so ever it be, which would not be of great value, being once conjoined with the will of God. It is far better without comparison to live in afflictions, discomforts, aridities, and tentations, if he shall please to have it so, then in all the delights, comforts and contemplations which can possibly be, if you but take from them the will of God.  
But some one shall say, if I knew that the will of God were such, and that he were more pleased and delighted with it, I should soon conform myself, and remain well contented, although it were to pass my whole life over so, for I see sufficiently my obligation, to desire nothing so much, as the good pleasure of God, and that my life is ordained unto no other end: but it seems to me that God would be fare better pleased, could I make my prayers better, and had more attention and internal recollection, and came with better preparation; and moreover that which not a little troubleth me, is that it is by reason of my fault and negligence, that I cannot entertain myself in prayer: if I knew for certain, that I had performed my duty, and that it happened unto me through no fault of mine, it would not grieve nor trouble me half so much. This complaint is well set down and there can be nothing added more unto it seeing therein is comprised and involved, all the objections of those who make the like complaints. And so if we can but well clear this difficulty, much of our work is done, since it is the ground of an ordinary and universal grief, there being no person, how holy and perfect so ever he be, who hath not his share sometimes, in this aridity and spiritual desolation. We read of S. Francis and S. Katherine of Sienna, th●se great darlings and favourites of God, that they have not been exempted from it, and S. Anthony the Abbot although otherwise he was arrived to so transcendent a degree of contemplation, that whole nights seemed to pass away with him as a blast of wind; and when the morning came, he would complain the sun did rise to early this man notwithstanding (I say) was sometimes so haunted with the importunity of wicked thoughts, as he would cry out with a loud voice to God, my God I would fain be good, and my thoughts will not permit me, 
Ber. ser. 54. super cantica.  and S. bernard hath the same complaint. Exaruit cor meum, coagulatum est sieut lac, factum sicut terra sine aqua, nec compungi ad lachrymas queo, tanta est duritia cordis, non sapit psalmus, non legere libet, non or are delectat, meditationes solitas non invenio. Vbi●lla inebriatio Spiritus? ubi mentis serenitas? & pax & gaudium in Spiritu Sancto? O Lord my heart is dried up, and coagulated like milk, it is become like earth without water, & cannot be compunct to tears, the hardness of my heart is so great, I take no pleasure in singing, I have no will to read, I receive no delight in prayer, neither do I find my wont meditations, where is that inebriation of soul? where that serenity of mind? & peace and joy in the holy Ghost? and therefore this doctrine is necessary for all, and I do hope by God's assistance likewise to satisfy every one.  
Let us begin then from hence. I grant you that your faults are cause of your distraction, and aridity in prayer, and that you cannot settle yourself unto it, & therefore it is expedient that you know so much, and say, it is for your passed sins, and present negligences and defects for which God Almighty doth punish you, with the subtraction of all fervours, & all feeling in prayer, leaving you without all recollection, attention, and rest, because you are not worthy or rather wholly unworthy of it. Notwithstanding it follows not from hence, that you should complain of it, but on the contrary, you ought entirely therein to conform yourself unto the will of God. Shall I demonstrate this unto you most clearly? 
Luc. 19.22.  de ore tuo te iudico? I will condemn you, by the words of your own mouth do you not acknowledge and also confess yourself, that because of your sins past, and present negligences and defects, you deserve to be grievously chastised by God? I do assuredly, I have often merited hell and therefore no punishment can be to great for me, but all whatsoever beside, will be God's mercy and my felicity, if it be compared with what I have deserved, and I should esteem it for a singular benefit, if God would send me some punishment in this life, because I should receive it as a pledge and assurance, that he hath pardoned my sins, and reserves me not to be punished in the other life, since here he chastiseth me. This is enough, there is required no more, I am satisfied, and provided that they be not words only spoken in the air, let us come unto the issue and effect: behold the punishment which God for the present sends you for your sins, are these desolations, these distractions, and aridities, this spiritual dereliction, therefore are the beavens become like iron unto you, and the earth like brass, therefore hath God retired and shut up himself from you, so as you can find nothing to entertain yourself in prayer, God will for the present chastise you with this, and so remit, and expiate your sin: do you not think that your passed sins, and present imperfections, tepidities and negligences do well deserve this punishment? yes undoubtedly, and I profess that weighed with my sins they are but light, and that they are full of justice and mercy; of justice, because I having so often shut the gate of my heart against almighty God, and given no care unto him when he knocked without with his holy inspirations, but have sent them contemptibly away; wherefore I do justly merit that he should stop his ears, and afford me no answer now, when I call upon him, & that he should not open, his gate of favour to me, but shut me out: this is a most just punishment, but beareth no proportion to my offences, and the frore is full of mercy, because I merit infinitely more. Conform yourself then with the will of God, in this your punishment, & receive it with grateful thanks, seeing he is so merciful in chastising you, & doth not punish you according to your deserts. Do you not say that you have merited hell? How are you so audacious then to require of God, his favours and consolations in prayer? and to have access and familiarity with him by their address enjoying that peace and tranquillity of mind which he is not accustomed to bestow on any but his children, whom he dearly loveth and tendereth? or how dare you complain when you find the contrary? do you not perceive how great this presumption is? how intolerable this pride? hold yourself content that God vouchsafeth to keep you in his house, & suffereth you in his presence; and acknowledge and esteem it for a high favour, & singular benefit. If we had any humility in our hearts, we should never have complaints in our mouths in what manner soever God did deal with us, and so this tentation would easily cease.   

THE XXVI. CHAPTER. How we may convert aridity and desolation, into a good and profitable prayer.  
WE are not only to suppress in ourselves this complaint, but to endeavour to make our profit of this aridity and desolation, and convert it into an excellent prayer, unto which first those things will confer much help of which we have spoken in our treatise of prayer, 
Tract. 5. c. 19  to wit, to say, when we find ourselves in this manner, o Lord, in so much as this same is happened through my fault, I am most sorry, and hearty grieved for the sin and offence which I commit therein; but in that it is your will, and a pain and punishment which I (through my sins) have justly merited, I accept it o Lord, & that with all willingness, and not only for the present or for a little time, but for all the days of my life, were they never so numerous I freely offer myself to bear this cross, and am ready pressed to bow under the weight thereof, and this with all due acknowledgement and thankfulness; This patience and humility, this resignation with the will of God, in this affliction, is more acceptable to God, than my many complaints and great anxiety that I cannot entertain myself in prayer, and am so troubled with various thoughts and distractions whilst I am making it; If this be not so, do but resolve me, in your opinion, whither of these two children should please their Father more, he who is content with every thing his Father bestoweth upon him, or he who is with nothing satisfied, but goeth always grudging and repining, thinking nothing sufficient which he hath, always craving more, and better things than are assigned for him? without all doubt you will say the first of them; and it is the like betwixt God Almighty and us, that patiented and quietnatured child of his, who is well content, and conformeth himself in every thing unto the will of his celestial Father, which he shall please to send him, although it be never so hard and troublesome, although it were only a hard and naked bone, doth more content & please Almighty God, then on who is still repining, and ever complaining and moaning with himself, that he hath nothing, & that nothing is bestowed upon him. Moreover I pray you resolve me, who taketh the better way & more moveth the compassions of men to give alms, and him to pity his necessity, that beggar who complaineth if they do not satisfy him presently, and draw their purses, at the first request; or he who lieth expecting at the rich man's gate with silence and patience, without complaining that he waiteth to long, but having begged once, and implored his pity, after he knoweth his mind is understood, waiteth there in the rain and biting cold, without crying out, or using importunity, there is no doubt but the rich man by this man's patience and humility, will be moved to give him a large and liberal alms whilst the other rascals pride and sturdines, shall stir him to nothing but anger and offence; & so it is with God Almighty and us.  
And unto the end that you may the better perceive the value and fruit of this kind of prayer, and how grateful it is to God, I would fain know of you, what better prayer there is and what greater fruit expected from any prayer, than the obtaining an invincible patience in adversities, and a great conformity with the will of God, with an excellent love of his divine Majesty? Wherefore do we pray at all, but to arrive to these? when God shall send you then these aridities and tentations in your prayer, do but conform yourself in this affliction, and spiritual desolation to his holy will, and you shall exercise an act of patience and the love of God, so high and eminent, as a more perfect cannot be imagined. It is said and with good reason, that love declareth itself best, in suffering labour & affliction for it beloved's sake, and that the greater the afflictions are, the more great shall that love declare itself to be; Now the liveliest torments, and the heaviest cross and mortification which God Almighty's servants can have laid upon them and which go nearest the heart of any spiritual man, are these desolations, in regard of which all corporal afflictions, in point of riches, health, and temporal goods, are not in way of comparison to be accounted of. And therefore every one is entirely to conform himself unto the will of God, in this barrenness of comfort, in imitation of our Saviour Christ spiritually abandoned hanging upon the cross; accepting of this spiritual mortification for term of his whole life, if God shall please for to dispose it so, with a pure intention, only to content Almighty God therewith. This is an act of great patience and love of God, and a most high and profitable prayer; yea and such an on, as there do not want those who esteem them for glorious Martyrs, 
Lud. Blo in spec. spir c. 6.  who are exercised therein.  
Moreover I demand of you, wherefore you apply yourself to prayer, unless by means of it, to obtain humility and the knowledge of yourself, how often have you desired of God, to give you a perfect knowledge of what you are, and now behold God hath heard your petition, and by this means doth give you to understand it. Some are of opinion that they have well discharged their duty in this point of seeking into the knowledge of themselves when they are strooken with lively sorrow for their sins, and spend many tears in defacing them out of their souls; but they deceive themselves, for it is the knowledge of God & not of themselves, which then they do acquire: but to remain dry, cold, and hard as any stone, this you have of yourself, and if God do not strick this stone, neither honey nor water will issue out of it, and this is that knowledge of yourself, from whence floweth forth a thousand benedictions unto you, & of this you have abundance, when your prayer in this manner succeeds with you and if you make your: profit of it so, your prayer will be of wondrous fruit unto you.   

THE XXVII. CHAPTER. Of diverse other reasons which may comfort us, and bring us to conformity with the will of God, in aridity and desolation of prayer.  
ALthough it is very profitable and good, to think for our greater confusion and humility that this affliction, is procured by our own offences, nevertheless it is also necessary for us to know that this chastisement, is not always afflicted upon us for our faults, but sometimes so disposed of, out of the most profound providence of our Lord, who distributeth his gifts according as he pleaseth best, and as it is no ways convenient that a whole body be composed, only of eyes, of feet, of hands, or heads, but that there should be different members in his Church so is it as much unfitting, that this particular and excellent manner of prayer, which we have mentioned in a treatise thereof apart, 
Tracked. 5. c. 4. & 5.  should be communicated to every on, and it is as little necessary, seeing they merit it not, or supposing that they do, yet may they merit more in other things, in the granting of which unto them. God may oblige them with a greater favour, then in bestowing upon them this prerogative. There hath been diverse great and holy Saints, unto whom we do not know whither our Lord hath in this kind been so favourable; or if this grace were added to the abundance of the rest, they have said with S. Paul that they took no glory in it, nor had it in any singular esteem, but all their glory was to bear the cross of Christ: 
Ad Gala. 6.14.  Mihi autem absit gloriari, nisi in cruse Domini nostri jesu Christi.  
M▪ Auila treating of this hath a saying of great consolation, 
M. Auila to 2▪ epis. fol. 22.  God (saith he) leaveth some in desolation for many years, and oftentimes for their whole lives, and for my part I believe that the lot and portion of these persons is best of all, if they have but so much faith, as not to censure evil of it, and withal patience & courage to suffer so strange an accident and long a banishment. If one could but persuade himself that this condition is the best for him, he would easily comforme his own will to that which God desires. The holy Saints, 
Tract. 5. c. 20.  and Masters of spiritual life, do bring many reasons to the declaring and proving that this part or portion is the better for them. Among the rest we will content ourselves with one of the most important of them, confirmed by the authorities of S. Augustin, S. Hierom, and S. Gregory, as also of most of those who have handled this argument, which is that all have not sufficient ability to conserve themselves in their humility, in such a height of contemplation, seeing we can scarcely wring out a tear or two, but we presently persuade ourselves we are become spiritual men and high contemplatives; whence we proceed to compare & perhaps prefer ourselves to other men. And even the Apostle S. Paul himself did seem to stand in need, 
Aug. lib. de orand● Deum qu● est epist. 121. Hier. so. illud Threns. 〈◊〉 sed & cum clamavero & rogavero exclusit ora tionem meam. Greg. li. ●0. mor. c. 21. & 24. 2. Cor. 12.7.  of some such counterpoise, lest otherwise he should have been swayed to vanity: Etne magnitudo revelationun extollat me, datus est mihi stimulus carnis, angelus satanae qui me colaphizet, to the end that his being rapt to the third heaven, and the high intelligences which he had there received, might not stir him up to pride, God permitted him to be still haunted with a tentation which might be sufficient to humble him, and make him know his own infirmity. Therefore although this way do seem more eminent and high, yet the other is more secure, and so God who is most wise, and who conducts us unto one end, which is himself, doth lead each one that way which is most convenient for him. Perhaps if you enjoyed that great familiarity with Almighty God, in prayer, in place of becoming humble and making your profit of it, you would become more proud and arrogant, whereas now you are conserved in humility and confusion, and therefore this way is most proper for you, & most secure, however you may be ignorant of it. 
Math. 20 22.  Nesciti● quid petatis, you know not what you ask.  
S. Gregory to this purpose doth teach us an excellent doctrine on this verse of job: 
Greg. li. 9 mor. c. 7.  Si venerit ad me, non videbo eum; si abierit, 
job. 9.11  non i●●eiligam, if he come unto me, I will not see him, and if he depart from me, I will take no notice of it. Man, saith he is become so blind through sin, that he doth not know, when he draweth nigh to God, or when he departeth from him, yea oftentimes that which he conceaus to be a great favour of God, and whereby he imagineth himself to approach nigh unto him, is that whereby he incurreth the offence of God, and is the occasion of his farther separation from him, and on the contrary, that which he esteemeth to be the anger of God, and whereby he guesses that God forsaketh him, and casts him utterly into forgetfulness, is God's grace unto him, and the only thing which doth withhold him from departing from him. And so who is there that doth not think▪ when he finds himself plunged, in high praver and contemplation, and on the receiving hand, of many graces and favours from Almighty God, that he is well advanced on the way of a straicter union with his divine Majesty, & so oftentimes he cometh to wax proud of these privacies and graces, and too secure, and to confide in himself too much; and the devil by that way doth bring him to overthrew and ruin, which he imagined to lead directly to a greater eminence, and to approach nigher to Almighty God. On the other side oftentimes one shall find himself afflicted and desolate, assaulted with grievous and fierce tentations, vexed with dishonest thoughts, with horrid blasphemies and doubts of faith, and think that God is mightily offended with him, and that he utterly forsaketh and leaveth him, and then he is nigher unto him, than ever he was before, seeing by this means, he is rendered more humble, and more intelligent of his own infirmity, and so wholly diffiding in himself, he hath recourse to God with more lively vigour and resolution, in placing all his confidence in him, and making it all his care that he depart not from him. So as that is not the best, which seemeth so to you, but it is convenient you know, that the way which God doth lead you, is the best and most expedient for you.  
Moreover, this very bitterness, this grief and trouble which you resent so much, because you make not your prayers (in your own judgement) so well as you ought to do, may be a new cause of consolation to you, seeing it is a particular grace and favour of God, and an infallible sign of your love to him; for there is no grief, where there is no love: we cannot be sorrowful that we serve not God enough without some will and purpose to serve him well; and therefore this pain & grief is begotten from the love of God and the desire of better serving him, if you had no care how well or ill you served him, how your prayers did go, and how your works were done, it were an evil sign, but to be sorry and afflicted because it seemeth to you, you do nothing as you ought, hath a good signification; but this feeling will be asswadged, and sorrow made sweet untous, when on the one side considering them to be pain & affliction, on the other we do consider them the will of God: conform your self then unto it, and ren●er thanks to his high Majesty, that he hath left you, so eager an apperit to do your best to please him, how ener you conceive the worst as may be of your ●●tions, negligence and languor in performing them.  
Moreover, although you should do nothing else in prayer, but only make your personal appearance there, before that divine and sovereign Majesty yet were it not a little service which you should do to God, like as we see that it giveth a glorious lustre, to the greatness and Majesty of an earthly Monarch, that the Princes and Nobles give every day attendance at his court, and are personally present there at all assays. 
Prou. 8.34.  Beatus homo qui avidit me, & qui vigilat ad fores meas quotidie, & obseruat ad posts osty mei. It befits the glory of the divine Majesty in regard of our sleight condition, and the greatness of the affair whereof we treat, that we should be still waiting at the doors of his celestial palace, ready with thanks when he shall give us entry, and humbling ourselves, when he shall shut us out, acknowledging ourselves no ways to merit it, and in this manner our prayer will be always good and profitable; With these helps and other the like we are to serve ourselves, in conforming us unto the will of God in this desolation, and spiritual defection, receiving it with grateful thanks and saying: 
〈◊〉 Barth. de Matt. Archiep. Bracharensis in suo compen, c. 26.  Salue amaritudo amarissima omnis plena gratiae: hail most bitter bitterness, full of all grace & good.   

THE XXVIII. CHAPTER. That it is a great deceit and grievous tentation, to leave of our prayer, because we find ourselves in the said manner in it.  
IT followeth from that which we have said, that it is a great deceit and grievous tentation, for one when he feeleth himself so dry, and desolate in prayer, to give it over, or not to persevere in it, as thinking that he getteth no profit by it, but only for his pains hath loss of time. This is a tentation, wherewith the malign spirit, hath made not only diverse seculars, but also many Religious, leave of the exercise of prayer, or (failing of so much) at least to go more rarely to it, and not to employ in it, so much time as otherwise they could conveniently. divers begin to apply themselves to prayer, and as long as they find sensible comfort and devotion in it, do prosecute it with great care and fervour, but when they chance to fall into distraction and aridity they presently imagine, that it is no prayer which they make, but rather a new sin, to be there in the presence of God with so much distraction, and so little reverence. And so by little and little they come to neglect their prayer, in presuming that they should do God better service, in employing themselues in some other exercise and occupation, then in such manner to remain in prayer. And as soon as the devil hath any inkling of this their faint heartedness, he presently taketh hold of the occasion, and is so diligent, to help them with these distractions in their prayer, and to see they have no want of tentations to second them: he casts into their thoughts, that all the time they spend in prayer is as good as lost, and so by degrees bringeth them to leave it of, with loss of their virtue, and oftentimes with yet a worse effect. This we know hath been the beginning of the ruins of many; Est amicus socius mensae, 
Eccles. 6.10.  & non permanebit in die necessitatis, saith the wiseman, to be delighted with God, there is none but hath desire, but to endure and suffer for him, is an infallible sign of a true love to him, when you sinned comfort and devotion in prayer it is no wonder if you persevere in it, & entertain your self with it for diverse hours, for you may be moved to it, only by the gust and contentment which you find in it, as it is a sign you are, when you continue it no longer than whilst you have such a bait as this to entice you on. When God doth visit one, with desolation distraction & aridity, then cometh the trial of true friends indeed, and those faithful servants of his then manifest themselves, and show that they seek, no interest of their own, but purely the good will and pleasure of Almighty God; and therefore particularly in such occasions we are to persever with all patience and humility▪ the whole time allotted for our prayer, 
B Ignat. lib. exer. spirit. annot. 13.  and rather longer; as our B. Father counselleth us, the better to overcome the tentation, and show our force and valour against the enemy.  
Palladius recounteth of himself, 
Palad. in hist. Lausiaca.  how that once being shut into his cell, to bestow himself with more quietness on the consideration of celestial things, he was grievously assaulted with the tentation of aridity, and wondrously disquieted in his thoughts, in so much as he begun to think of leaving of his exercise begun, as a thing for which he was wholly then unfit, herupon he had recourse to S. Macharius of Alexandria, and declaring to him his whole tentation, he desired of him counsel and remedy. The Saint answered him, when those thoughts are suggested to you again, that you should be gone, & actuat yourself in those pious considerations no more; Dic ipsis cogitationibus tuis▪ propter Christum parietes cellae istius custodio, say to those thoughts of yours, for Christ's sake I keep the walls of this cell of mine, as much as to say unto him, that he should persever, & content himself to perform that holy action purely for the love of Christ, although for his own part, this were all the fruit which he should reap from it; and this is an excellent answer, to put of such tentations as these, for as much as the principal end, which we are to pretend in his holy exercise, and the intention with which we ought to apply ourselves unto it, and to be exercised in it, is not to have our own particular taste & comfort in it; but to perform a good and holy action, which may be pleasing and grateful unto God, & withal to satisfy & defray, according to our small ability, the interest, of that great and principal debt, which we own him for his being what he is, and for those innumerable benefits which we have received from his omnipotent hand. And in fine seeing that he willeth and pleaseth that I should be for the present so employed, although it seem to me that I do nothing at all, yet I ought to be most content therewith. We read of S. Katharin of Sienna, 
Blos. c. 4. monil. spirit.  that she was for the space of many days, destitute of all spiritual consolation, and had no feeling left of the fervour of her wont devotion, being moreover vexed with most wicked and filthy thoughts, from which by no means she could deliver herself, and yet notwithstanding she never omitted her prayer, but persevered in it, as well as she could, and with as much circumspection and care as was possible, speaking unto herself in this manner. O thou most vile and wretched sinner, thou dost deserve no consolation; for what? aught it not to suffice thee although thou wert to suffer these afflictions & spiritual nights, thy whole life long if finally thou mightest not be damned as thou deservest: assuredly thou madest choice to serve God, on no such condition as to receive consolations from him here, but that thou might enjoy him in heaven for all eternity. Arise therefore, and prosecute thy wont exercises, and continue faithful to so good a Lord.  
Let us then imitate these examples, & conform our comfort unto this saying of that holy man. 
Tho. de Kempis.  O my Lord I esteem this my consolation, to be well content to want all humamne comfort, and if comfort from thee do frail me, thy will and righteous probation of me, shall serve me for the best of all contentments. If we be but once arrived to this height of perfection to esteem the good will and pleasure of God, to be all our joy and delight, so as even to take pleasure to be deprived of all comfort, in considering it to be his blessed will and pleasure, than we shall be in possession of true content indeed, and such as nothing in the world can bereave us of,   

THE XXIX. CHAPTER. Wherein that which hath been said is confirmed by some examples.  
IT is recounted in the Chronicles of the Order of S. Domini●●●, 
B. Francis. de Castillo. 1. p. lib. 1. c. 6. hist. Ord. Pr●.  how on of the Principal Religious of that Order, lived many years in that holy Order a singular pattern of exemplar life, and of an excellent purity of mind, without ever enjoying any consolation, or finding any taste or delight, in the performance of his Religious exercises, neither in meditating▪ prayer or spiritual reading. This Religious man▪ hearing on the otherside frequent mention made, of those great favours high graces and spiritual feelings which God did usually communicate to others, became half desperate, and one night in a deep discontent he burst out in his prayer before a Crucifix into these much unadvised words which were accompanied with many a bitter scare. O Lord, I hear it commonly reported of you, that in goodness and sweetness you surpass all your creatures: behold me here who have served you many years, and suffered for your sake, much tribulation, having made a willing sacrifice of myself, to your only service; had I served any Tyrant but a quarter of this time without doubt he would have long since some ways declared, himself well pleased with me, either by a good word had I desired so much, or a grateful look, or some pleasant smile or other, but you o God, you have not done me the least good, or favour, or shown me any of those graces which you do to others, but you, you who are sweetness itself, have handled me more cruelly than a hundred tyrants, oh God what is the meaning of this? miserable as I am, why do you ordain it so? he had no sooner uttered these fearful words, but he heard so mighty and horrible a crack, as if the whole Church had been shattering down, and on the roof was such a hideous noise, as if a thousand ravenous hounds had been tearing up the planchers with their teeth, whereupon being astonished & all trembling through fear, he cast up his head for to search out the cause; he perceived over his shoulders standing the most horrible and ugly sight as ever man had seen, a devil weldeing a huge bar of iron, with which he gave him so mighty a blow upon the body as he struck him flat to ground, without being able to lift up himself again; nevertheless he enforced himself so much as to crawl to the protection of an Altar not fare from him, where he found himself so pitifully bruised, that he could not stir a limb, all his body remaining as if it had been broken and disjointed with the force of blows; In the morning when the Religious came into the Church to Prime, they found him all stretched at length, lying upon the ground without any motion, as if he had been dead, and without being able to guess the cause of such a sudden and doleful accident they carried him into the infirmary, where he remained for three weeks together in most miserable torment, breathing from him a stench so filthy & horrible, that the Religious could not approach unto him, to bring him any remedy or relief, without first stopping their noses, and preparing themselves before with certain preservatives at the end of this time he began a little to recover strength, and as soon as he perceived himself able to go upon his legs, he (to cure his foolish presumption & pride, and seek remedy at that place where through his fault he had received his wound) went into the Church, and with a profound humility seasoned in many tears, he made a prayer far different from the former, confessing his fault, and acknowledging himself unworthy of any spiritual favour, but on the contrary, meriting the greatest punishments. Whereupon our Lord did comfort him with a voice from heaven, saying unto him, if thou desirest to enjoy spiritual gust and consolation; thou must be humble, and acknowledge thine own baseness and vility, knowing thyself to be more contemptible than dirt, and of less value than the very worms, which thou dost crush to earth under thy feet: & herwith he took so fair a warning that thereupon he became a perfect Religious man.  
We read an other example far different from this of our B. F. S. Ignatius, 
Lib. 5. c. 1. vitae S. P. Ignat.  who (as it is recorded in his life) reflecting upon his faults, and deeply sorrowing for them, was wont to say, that he desired in punishment of them that our Lord would sometimes deprive him of the deliciousness of his consolations, unto the end that feeling the curb thereof; he might be put in mind; to carry himself with more care and circumspection, in God Almighty's service. But the mercy of out good God was so great towards him, and the multitude of his sweetness, and suavity of his grace so abundantly great that the oftener he fell, and the more earnestly he desired to feel the punishment in some such rigorous manner, the more gracious our Lord did show himself unto him, and in the greater abundance did he shower down upon him the treasures of his infinite liberality. And so he used to say, that he did verily believe, there was not a man in the world, in whom was to be found, two things so passing opposite as was in him, first to fall so often into imperfections, and continue so ingrateful to Almighty God; and on the other side to receive so great and continual favours from his Almighty hand.  
Blosius writeth of a certain great servant of God Almighty, 
Blos▪ c. 10. mon. spirit.  upon whom our blessed Lord had bestowed many graces & favours, giving him great illustrations, and communicating to him in prayer high & admirable things, this holy soul out of his profound humility, did beg of God, if so it might stand with his better will and pleasure, to take from him that his abundant grace, and our Lord at his petition, for five years together left him without all consolation, in grievous tentations, in great anxieties and afflictions, and when once, whilst he bitterly wept, two Angels presented themselves to comfort him, he told them, that he requested no consolation of them, but he should be abundantly satisfied, if the most acceptable will of God might be effected in him.  
The same Blosius relateth how our Saviour once said unto S. Brigit why my dear daughter are thou so troubled and solicitous; unto whom she answered, 
Ibid. c. 4.  because I am afflicted with diverse vain and evil cogitations, of which I can by no means rid myself, and the fear of thy judgement doth much disturb my soul: this is exact justice answered our blessed Lord, that as thou hast been formerly delighted on the vanities of the world against my will, so now against thy will thou shouldest be troubled with as many various and wicked thoughts thereof; Nevertheless fear my judgement with moderation and discretion, firmly ever confiding in me who am thy God, for thou art to hold it for most certain true; that such evil cogitations, which the mind striveth against and doth abhor, both purify and crown the afflicted soul: if thou canst not avoid them, bear them patiently and keep thy will, resolvedly bend against them. And although thou dost not consent unto them▪ notwithstanding fear lest thou become proud thereof, and so come to fall, for whosoever stands, is supported with the only force of God.  
Taulerus saith and Blosius recounteth it in his Consolation of the Pusilanimous that there are diverse who when they are vexed with any tribulation do use to say unto me, 
Tauler▪  Father I am much afflicted, all goeth very ill with me, for I am greatly pestered and perturbed with many afflictions and much grief and sorrow; and I tell them that it goe●● well with them: then they will reply, o Sir but my fault is only the cause of it, to whom I answer again whither your fault be cause of it, or no, believe nevertheless that it is a cross of affliction imposed by God upon you & rendering thanks unto him, suffer it patiently, and resign yourself unto him. Then will they tell me, oh but I even internally pine away, with that great aridity, and spiritual obscurity in which I live; unto whom I finally reply, bear it patiently my dear child, and it will be more for your souls good, then if you were in never so much and great sensible feeling of devotion.  
We read of a great servant of God Almighty who said, it is forty years since first I served our Lord, and have been conversant in prayer, and yet I have never known what sensible feeling or consolation was, but only this I have found; that day when I have duly made my prayer, I am much strengthened, & enabled to go through with the exercises of virtue, whereas if I ever omit it or perform it tepidly, I am so enfeebled, that I cannot raise myself on wing to do any thing which is good and virtuous.   

THE XXX. CHAPTER. Of the conformity which we are to have with the will of God, for as much as concerneth the distribution of others, virtues, and supernatural gifts.  
LIke as we conform ourselves unto the will of God, in what manner so ever he shall dispose of us in prayer, so also are we to do, in all other virtues & gifts of God, and in all spiritual favours and prerogatives, it is good to have all virtues in desire, to aspire unto them, and endeavour to attain them; but we are in such manner to desire to become better, and to go forwards and increase in virtue, as not to be disquieted if we obtain not that which we desire, and to conform ourselves unto the will of God, and place our whole contentment and delight therein. If God be not pleased to bestow upon you an Angelical purity, but would have you suffer in that kind violent tentations, it is fare better for you to have patience in it, and to accommodate yourself unto the will of God, in this tentation and extremity, then to disquiet and trouble yourself, with bootlesly lamenting of your case that you cannot attain unto that purity and candour of the blessed souls, in heaven, if God be not pleased to bestow upon you so profound a humility as S. Francis had, neither a mildness, answerable to that of Moses or of David, nor in fine so great a patience as that of holy job, but letteth you experience the contrary motions & appetits, your best course were to humble yourself and to embrace the shame, which may give you occasion of having yourself in a more vile esteem; which will not be effected if you remain troubled with it, and spend yourself in silly complaints and lamentations, because God hath not endowed you, with an equal patience unto holy job, or such a humility as S. Francis had. We must conform ourselves unto the will of God even in such things as these, or else we shall never enjoy true quietness. M. Auila saith excellent well: 
Auila c. 23. Audi filia.  I do not believe (saith he) that there hath ever been Saint in the world, who desired not to become better than he was, but that notwithstanding did not hinder quiet of mind since they desired it, not out of any cupidity of their own (for that is insatiable & never cryeth enough) but only for God, with whose distribution they should have been content, although he had given them lesser than they had, esteeming it the part of on who loveth loially and truly indeed, to content himself with that which is given him, rather than to desire more, how ever self love may pretend that it is to be able to serve Almighty God the better.  
But some will say, that our speech seemeth to tend to this, that we should not be very forwards and fervent in desiring to be more perfect and virtuous than we are, but that we ought to remit ourselves wholly unto God as well in matter of soul, as of our body, and from thence they may imagine that we may give occasion to some, of becoming more tepid and negligent, and never to strive to become perfect, or make progress in virtue. This point is well to be heeded, seeing it is not of little importance; this objection and reply, is so forcible that there is nothing more in this treatise to be feared. There is no doctrine, how sound or good so ever it be, which may not be abused by those who know not how to apply it as they ought, & of this number are as well those things which appertain to prayer, as those which concern all other virtues, and spiritual gifts, and therefore it is needful that this be well declared and understood. I do not say that we are not to desire every day to be better & holier than other, and to be always imitating those who are more perfect, with the greatest diligence and fervour as we can, for we are come into Religion, only unto this end, and if we do not this we are no good Religious men: but that which I say is, that we are to carry ourselves in this point, as we do in exterior things, where a man must be diligent to procure them, but not anxious, nor too covetous, as the holy Doctors say, and our Saviour prohibiteth it in the Euangell; Dico vobis ne soliciti sit is animae vestrae, quid manducetis, 
Math. 6.25.  nec corpori vestro quod induamini, where that which he reprehends is a care and anxiety too inordinate, and an appetit of those things too immoderate: but he forbiddeth not a moderate care, and requisite diligence, but rather commands it, and hath by way of penance imposed it on us: 
Gen. 3.19.  In sudore vultus tui vesceris pane tuo. It is requisite that men should use labour & diligence to live, or else it were a tempting of Almighty God. In this manner we are to behave ourselves in spiritual things, and in the obtaining of virtues and the gifts of God, wherein we have need to be very diligent and vigilant, yet so, as not to bereave ourselves of our minds peace, and conformity with the will of God; You are to do all which possibly you can, and if with all you do, you cannot arrive unto that high perfection to which you do ptetend, you are not to be transported with impatience▪ for that were worse than the faults which hinder you, yea although it should seem to you, that it were occasioned through your own lukewarmness (which ●s a thing that usually afflicteth many 〈…〉 to procure to use all diligence 〈…〉 to the compassing of it, when 〈…〉 yourself defective, and sal●e into any faults you are not to be distraited, or to lose courage, for it is 〈◊〉 common 〈…〉 us all, you are a man and not an 〈…〉 and not yet 〈…〉 of ou● misery and infirmity, 
Psal. 102.14.  quontam ipse cognovit figmentum nostrum, and would not have us discouraged therefore, 
2. p. tra. 6. c. 3.  but that we should repent and humble ourselves, and presently rise again & beg new forces of him, endeavouring both in the interior and exterior, to live more contentedly, for it is fare better that you should presently with cheerfulness enterprise a new, which would redouble your courage to serve God better for the time to come, then in tormenting yourself for you? offences, which whilst you think to do for the love of God, you displease the same God in your ill serving him, with a tepid heart, and a dejected mind and other the like branches of imperfection, which use to sprout from such a corrupted root. There is nothing else to be feared here then the danger whereof we have formerly spoken, which is least our tepidity do increase, and we omit of our parts to do what lieth in us under the pretext of saying it is God who is to bestow this on me, all is to proceed from his hand, for my part I can do nothing more: and we are likewise to take the same heed in that which we have said in matter o● prayer, 
c. 26 & seq.  & least sloth also deceive us there under the same pretence. Having then stopped and made good this breach, and done truly on our parts that which we ought to do, God will be more pleased with our patience and humility in these weaknesses of ours, and spiritual wants, then with the melancholy and excessive discontent of those, who think their progress in virtue and perfection no ways answerable to their desire, & their prayer not to succeed so well, as otherwise it might if they were not in fault. For this art of prayer, and perfecting ourselves, is not required, by being sad or less satisfied with ourselves, or by violence or force of arms, but it is God who doth instruct us in it, and doth bestow it upon whom he pleases, and also when he pleases; and it is most certain that even among those who are to be blessed in heaven, there is inequality of glory, and therefore we are not to be discouraged if we are not of the best, yea perhaps not of the middle sort, but we are in every thing to conform ourselves unto the will of God, and render infinite thanks unto our gracious Lord that he hath given us hope by his great mercy to be saved at last, and if so be that we cannot hold ourselves from falling into faults in this mortal life of ours; let us thank God at least for this, that he hath given us the knowledge of those faults of ours. And if we cannot obtain heaven; by the sublimity of our virtues as some others do, let us be content, to make ourselves a way thither, by the knowledge and sorrow of our sins, as do the greater part. 
Hier. in prolog galeat.  S. Hierom saith that others offer in the Temple of God according to their ability, one gold, an other silver, and precious stones, others silk, purple, scarlat and cloth of gold, for me it suffices to make my offering in his holy Temple with goat's hair and the skines of beasts: and so, let others present their virtues to God, their excellent and heroic actions, their high and elevated contemplations; it is enough for me to suit my offering to my base condition, and to acknowledge and confess myself before the face of God a sinner & imperfect, & present myself before his omnipotent Majesty as a poor & needy wretch. And even in this I am to rejoice, and to thank and praise Almighty God that he hath not deprived us of those gifts whatsoever they be which he hath bestowed upon us considering our offences and vile ingratitude.  
S. Bonaventure, 
Bonau opuse de profectu Relig li. 1. c 33 Gert, troth de monte contempl F. Barth de mart. Archiep Brachar. in suo compend p. 2. c. 15.  Gerson & diver others do add unto this an other point, by which that which we have said is better confirmed, which is, that diverse persons do serve God better without this great virtue and recollection▪ (so that on their parts their desire and industry be not wanting) then if it were granted them, seeing that by this means they are preserved in humility, and they proc●●● with care and diligence, procuring withal earnestness their farther progress in spirit having for that end frequent recourse to God: whereas if they should once become familiar with virtue perhaps they would be proud and negligent and go slowly forwards in the service of God, imagining that they had already attained that height of perfection which was necessary for them, & would never put themselues to the pains of endeavouring to become more perfect than they were. All this which we have said aught to be an incitement unto us to do on our parts precisely all we can, and to proceed always with all care and diligence to the purchasing of virtue and perfection, and then to hold ourselves content with whatsoever our Lord shall please to bestow upon us, and not to be dejected nor disquieted for that, unto which we cannot attain and which is above our reach, 
Auila to. 2 epist. fol. 32.  for this (as M. Auila very well observeth) were no other than to afflict ourselves because we have not wings to fly in the air.   

THE XXXI. CHAPTER. Of the conformity which we are to have with the will of God in that which concerneth felicity and glory.  
WE are not to conform ourselves only unto the will of God, in those things which concern grace, but also in point of heavenly glory, in which a true servant of Almighty God ought to be so fare estranged from all interest of his own, as he is no farther to rejoice in it then that he seethe the holy will of God accomplished, and not for any commodity 〈…〉 own. It is a high perfection (saith devout Thomas a Kempis) not to seek our own ends neither in little nor much, neither in things temporal nor eternal, and giveth the reason of it, in these words because your will o Lord and the love of your honour ought to be transcendent unto all, and it becomes us to be more content and comforted therewith, then with all the benefits which either we have or may possibly receive.  
This is the content and joy of the Blessed in heaven, 
Tract. 3. c. 14.  where the Saints esteem their happiness greater in the accomplishment of the will of God, then in the excessiveness of their own glory, they being so straictly united to his will, that they desire not so much the glory which they possess, neither the beatitude which they enjoy, for any profit resulting to them from thence, neither for the content which they receive therein, but only because God is well pleased therewith, and it is his will for to bestow it on them. And hence it proceedeth that every one is so well content with that degree of beatitude which he hath, as he affecteth no other, neither is displeased that any one is advanced above himself; because whosoever enjoyeth the vision of Almighty God, becomes so transformed into him, that he wholly leaveth of all proper will, and beginneth expressly to have the same will with God, & he taketh all his contentment and delight therein, in considering that it is the will & pleasure of God that it should be so. And we see how illustrious this virtue hath been in diverse great Saints, as in Moses and S. Paul who for the salvation of souls, and the greater glory of God, seemed so wholly to have forgot themselves, as they were not so much as mindful of their own glory. 
Exod. 32 32.  Aut demitte eïs hanc noxam, aut si non facis, deal me de libro tuo quem scripsisti, either o Lord forgive these people (said Moses) this fault of theirs, or if thou wilt not blot my name out of thy book of life, and S. Paul, 
Ad Rom. 9.3.  obtabam ego ipse anathema esse à Christo pro fratribus meis, I myself wished to be excommunicated from Christ for my brother's sakes. And S. Martin who together with many other Saints, did follow the doctrine of so excellent Masters, said in the article of dying: Simo adhu● sum necessarius populo tuo, non recuso laborem. O my God if yet it be needful for thy people that I live, I do not refuse the labour. They neglected willingly their own repose, and unfeignedly renounced all right which they had to glory, when they were even upon the point of enjoying it, offering themselves afresh to more pain and labour for Gods greater service. This is truly to do the will of God in earth, as it is in heaven, to cast wholly into forgetfulness our own commodity, and repose all our content in the accomplishing of the will of God, esteeming the contentment of his divine majesty more, than all our own profit or the possession both of heaven and earth.  
And from hence may be clearly perc●aued how great perfection is requisite to the exercise of our conformity to the will of God: for if we must have no regard of any interest of our own, of any spiritual good, no not eternal, nor what is more, of blessedness its self, to k●●pe our sight more observant of Gods good will and pleasure, how much less are we to care for humane, respects and all these temporal things? Whence also we may perceive how far short they come of this perfection who find repugnance to conform themselves unto the will of God, in such things as we have treated of in the beginning, as in residing here or there, in living in this College or in that, in being employed in one or the other office, in enjoying perfect health or being infirm, in being much or little esteemed by others, for as we now affirm, we are more to esteem the good pleasure and will of God than all the prerogatives which we may redound unto us, either from our spiritual or eternal good, whereas you are still insisting on these things which in caparison of the other are but dross and besenes itself, he who had but such atardent desire to please God, and to accomplish his holy will, as to disdain willingly his own glory, & to be contented with the meanest place, not out of any ●esse desire, of doing heroical acts to commend his services and labour to the highest place, but only because he hath in chiefest esteemation the pleasure of Almighty God; he, I say shall find no difficulty in any other thing, seeing he hath renounced for the love of God the highest degree of excellency to which he could arrive, and this is the chiefest thing which we can departed with, and leave for to conform ourselves unto the will of God. If it be God's pleasure that I should die instantly. and have less glory, I had rather do so, then live twenty or thirty years more, although I were to merit a higher degree of glory, and on the contrary, although I were assured of the glory of heaven, if I died at this present, yet if God should please to retain me yet longer for diverse years, in this prison and banishment of mine in suffering many labours and miseries, I should rather do it then go presently to heaven, seeing the good pleasure of God, and the fulfilling of his holy will, is my only content and glory, 
Psal. 3.4.  tu es gloria mea, & exaltans caput meum.  
There is recounted of our B. F. S. Ignatius, 
Lib. 3. c. 2. vitae S. P. Ignat.  a rare and remarkable example in this kind, he being on day with F. Laynes and others, upon the occasion of a discourse they had, said to F. Laynes: what would you do, in case our Lord should propose to your choice in this manner. If you will die presently, I will release you from the prison of your body, and bestow upon you my eternal glory, but if you will live longer, I give you no certainty of what may happen to you, but upon your peril be it, so as if you live and persever in virtue I will reward you for it eternally: If you cease to be good, I will judge you according to your works. If, I say, our Saviour should say thus unto you, and you in remaining longer in life, could do some great and notable service to his divine Majesty what do you think should you choose, what would you answer him? unto whom F. Laynes replied. I confess ingeniously to your Reverence, that I should choose to go instantly to enjoy Almighty God, and put my salvation in security, leaving nothing to danger in a thing of so high consequence. Then said our B. Father to him, for my part I do assure you I should not do so, but if I imagined that with longer living I could do God any particular service, I should humbly beseech him, to give me life so long until I had discharged it and should have no regard unto myself, but all to him, without caring either for mine own danger or security. And in this doing he was not of opinion that he should put his salvation in jeopardy or danger, but rather that he should the more secure it, seeing that out of confidence in God, he had chosen for his greater service, to remain here exposed still to dangers; For what King, or Prince is there in the world, said he, who after he had offered his servant some extraordinary recompense for his service, and the servant had respited the acceptance of it, the better to do some important thing for him, who would not hold himself in a manner obliged, not only to reserve it for him, but to give it him afterwards with addition, seeing that he had deprived himself of the present possession of it only out of love to him, and his affection to do him greater service. Now if men who are so forgetful of benefits and ingrateful, will do so much, how much more are we to hope for, from such a Lord, who with his grace hath so prevented us, and obliged us with so many special favours? how can we fear, that he will abandon us and let us fall, when we have differed our beatitude, and forborn the fruition of it for his sake alone? We cannot believe not fear so much, of such a Lord as he.   

THE XXXII. CHAPTER. Of conformity, union, and perfect love of God, and how we are to apply this exercise to practise.  
THat we may the better perceive the perfection and excellency which is comprised in this exercise, as also how fare we may arrive by means of it, we will (for end and conclusion to this treatise) speak somewhat of that sublime exercise of the love of God, as it is taught by the Saints and Masters of spiritual life; and it seemeth to come fitly for our purpose, seeing that one of the principal effects of love (according to S. Denis the Areopagit) is to make the will of the beloved it's own, 
S. Dion. cap▪ 4. de diuin. nomin.  so as to will and not will the same in every thing: whence the more one hath of conformity with God Almighty's will, the more he hath of the love of God; and the more love he hath, the more straight is he united and conformed unto his will. To declare this the better it is necessary that we ascend into heaven with our consideration, and behold in what manner the blessed there are loving and conforming themselves unto the liking & the will of God, in having one will with him, since the nigher we shall comforme ourselves to that, the more perfect shall be our exercise. The glorious Apostle and Evangelist S. john saith that the vision of God, doth beget in the blessed a similitude unto him; Quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est, and that because in seeing God they are in such manner united with him, 
●oan. 3.2.  and transformed into him, that they have in common but one will and liking; Now let us see what is this will, liking, and love of God, that we may withal arrive to know what the desire and will of the blessed is, and gather from thence what our will & perfect love ought to be. The will of God and his most sovereign and perfect love, is his own glory, and his being so supremely perfect and glorious as he is; and this is the same love which possesseth the blessed in heaven; so that the love of the Saints and blessed is, a love and desire, by which with all their forces they love and desire that God should be what he is, and of himself so good, so glorious, so worthy of ●ll honour, and so mighty as he is, and seeing they behold in God all which they do desire; therefore is it that they rejoice in full fruition of that fruit of the holy Ghost, of which the Apostle speaketh, 
Ad Gala. 5.22.  fructus autem spiritus est gaudium, to wit, an unspeakable joy to behold him whom they so dearly love, so rich in himself with every better thing. Fron that which we see ordinarily to happen in this world we may give an imperfect guess at the Divine joy which the blessed in heaven receive in this particular. Do but mark how great the joy and contentment is of a child here on earth, to see his Father whom he tenderly respecteth, beloved, honoured, and grateful unto all; or wise, rich, mighty and gracious with his King? assuredly there are children of so toward nature, and choice education, as will not stick to say, that there is no joy in the world to be compared, to that which they receive from seeing their Fathers in so prosperous state. Now if this joy here can be so great, where love is so cold, and the things which occasion their joy so slight and poor, what may the contentment of the blessed be, to see their rightful ●ord, and Creator, and their celestial Father, into whom they are so transformed through love, so good, so holy, so excellently fair, so infinitely powerful and great; how all created things have their being and beauty from his will alone, without which not a single leaf can shake upon a tree: which saith the Apostle S. Paul is a joy so great, 
1. Cor. 2.9.  as neither eye hath seen, nor ear hath heard, nor any heart hath comprehended it. This is that deep and mighty river which S. john saw in his revelations, 
Apoc 22.1. & Psal. 45.5.  flowing forth from the Throne of God and from the Lamb, rejoicing the City of Almighty God; of whose waters the blessed in heaven do drink, and being incbriat with this holy love▪ chant out perpetually that Alleluia of which S. john doth speak, together blessing and glorifying God. 
Apo. 19.6. & 7.  Alleluia, quoniam regnavit Dominus Deus noster omnipotens, gaudeamus & exultemus & demus gloriane●, there they rejoice and are delighted with the greatness of God Almighty's glory, congratulating with him, and rendering him a thousand benedictions for the same with an incredible joy and iubilation▪ 
Apoc. 7. ●●.  Bened●c●io, & claritas, & sapientia, & gratiarum actio, honour & virtus & fortitudo Deo nostro in saecula saecul●rum, Amen.  
This is the love which the Saints do bear to Almighty God in heaven, this is their unity & conformity with his blessed will, speaking in proportion to our mean capacity, and this is that which according to our small ability, we are to endeavour to imitate on earth, that the wil● of God may be done on earth; as it is in heaven. 
Exod. 25.40.  Inspice & fac secundum exemplar, quod tibi in monte monstratum est, mark well, and do according to that pattern which hath been showed you in the mount, said our Lord unto Moses, when he commanded him to erect him a Tabernacle: 
M. Au●a to. 1. cp. P. Fran. Arias p. 2. profect spir. tra. 5. c. 3. & 4. P Lud. de Puent. 2. to. mc. dit. p. 6.  and so ought we to do all things here, conformable to that model and sampler which is proposed unto us to work after, on that high mountain of glory, and so are we to love and desire that which the blessed in heaven love & desire, as also that which God himself both willeth and liketh, which is his glory, and his being sovereignly perfect and glorious.  
Now unto the end that each one may the better bestow himself upon this holy exercise, we will in brief declare the practice of it. When you are in prayer, consider with your understanding the infinite being of God, his eternity, his omnipotence, his infinite wisdom, beauty, glory, and blessedness; and then exercise the affections of joy and pleasure with your will, making it your only delight and comfort that God is what he is, that he is God, that he hath his being and endless goodness only dependant on himself, without standing in need of any one; whereas all besides do stand in need of him, in that he is omnipotent supremely good exceeding glorious, and all with in himself. In the like manner are we to consider, all the other perfections and infinite good which is in Almighty God. 
●. Tho. 2●. q. 28. art. 5 ad 3. & ar. 1  This as S. Thomas sayeth and with him the divins in general, is the greatest and perfectest act of the love of God, and so likewise is it the most supreme and excellent exercise of conformity with the will of God, seeing there is no greater nor perfecter love of God, than that which God doth bear unto himself, which is the love of his own glory and being, towit soverainly perfect and glorious, neither can any one have a better will than this. Therefore the more excellent and perfect your love shall be, the greater resemblance it shall have unto the love which God doth bear himself, and the more great and perfect likewise shall be our union and conformity with his omnipotent will. Moreover the Philosophers do teach, 
Aristo●. Rhet. l●. 2. c. 4.  that amare est velle alicui bonum cius causal, & non sui ipsius, to love is to wish good unto an other, not for his own sake, but his only whom he loveth, whence it followeth that the more good we wish an other, the more love we bear him. Now the greatest good which we can wish Almighty God, is that which he hath already, as his infinite being, his goodness, wisdom, omnipotence, and endless glory▪ When we bear affection to any creature, we are not only delighted with the good which he is owner of, but have also scope to wish him some good, beyond that which he hath already, seeing the goodness of all creatures may receive addition: but we cannot wish any good to God which already he is not possessed of, seeing he 〈◊〉 every way infinite, and so can have no more power, no more glory, no more wisdom, nor more goodness than he hath. And for this cause the greatest good which we can wish to him, and consequently the greatest love which we can bear him, is to be glad and rejoice, and to take all our pleasure & contentment that God hath so much good as he hath, that he is so good as he is, so rich, so powerful, so infinite and glorious.  
Hence it is that, as the Saints which are in heaven, and the most sacred humanity of Christ our Saviour, together with his glorious virgin Mother & all the Quires of Angels, do rejoice to see God so beautiful & superabounding with every good: which joy and delight of theirs cannot contain itself from bursting forth into loud praises of such an excellent Lord; neither can they be satisfied with blessing and praising of him without end. And as the holy Prophet singeth. 
Psal. 83.5.  Beati qui habitant in domo tua Domine, in saecula saeculorum laudabunt te, even so ought we to unite our hearts, and raise our voices to that high pitch of theirs, as we are taught by our holy Mother the Church, cum quibus, & nostras voces, ut admitti iubeas deprecamur supplici confessione dicentes, Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth plenis●nt caeli & terra gloriatua. We ought perpetually (or with the greatest frequency as we can) to praise and glorify God, in rejoicing and delighting ourselves with that glory and soveranity which he hath; blessing him, and congratulating with him for the same: whereby we shall resemble in our imperfect manner the blessed in heaven, and Almighty God himself; exercising the highest act of love, and the most perfect conformity with the will of God, as can possibly be imagined.   

THE XXXIII. CHAPTER. How much this exercise is commended unto us and inculcated in holy scripture.  
WE may yet better comprehend the value and excellency of this exercise and conceive how acceptable it is to God, in that it is so much recommended and often iterated in the holy scripture; whence also we may lay hold on the occasion to exercise it more, and insist upon it longer. The Royal Prophet David in his Psalms doth almost in every verse invite us to this holy exercise. 
Psal. 31.21. Psal. 32.1. Psal. 36.4.  Laetamini in Domino & exultate iusti, & gloriamini omnes recti cord. Exultate iusti in Domino. Delectare in Domino & dabit tibi petitiones cordis tui. Rejoice in our Lord, and exult o yea just, and glory all you of a right heart. Yea righteous exult in our Lord. Rejoice in him (and in his infinite goodness) and he will grant you the petitions of your own heart, or rather, all which you shall desire and stand in necessity of. For this is a prayer, by which without, setting yourself to pray, you pray, and God heareth the desires of your heart, to show how much he is delighted with this prayer of yours. And the Apostle S. Paul writing to the Philippians sayeth, 
Ad Phil. 4.4.  rejoice always in our Lord: Gaudete in Domino semper, and thinking it not sufficient to have said it once, he adds, iterum dico gau●ete, I say again to you, rejoice. And this was the joy which informed the sacred Virgins purest heart, when in her Canticle she said, 
〈◊〉 1. ●●.  Et exultavit spi●itus meus in Deo salutari meo, and my soul hath exulted in God my salvation. And with this joy likewise was our B. Saviour Christ replenished when (as the sacred Euangell testifieth of him) exultavit Spiritu Sansto: he rejoiced in the holy Ghost. 
Luc. 10.21.  And the roy all Prophet said, that the joy and contentment was so passing great which his soul received, from the consideration of the great felicity & glory of God, and so becoming it was for every one, to rejoice in that infinite goodness which is in him, as even the soul's joy out of its abundance had influence into his body, and set his flesh on fire with the same love of God; 
Psal. 83.3.  Cor meum & caro mea exultaverum in Deum viwm, my heart & flesh have exulted in the living God, and in an other place: 
Psal. 34.9.  Anima mea exultabit in Domino, & delectabitur super salutari tuo; omnia ossa mea dicent, Domine quis similis tibi? my soul shall rejoice in God, and be delighted with the Author of it salvation, and all my bones shall say, o my Lord who is like to thee? And because this love is a thing so celestial and divine, our Mother the Church directed by the Holy Ghost, in the beginning of her Canonical hours, inviteth us by this Inuitatorium, to love out Lord in this manner, to rejoice, to triumph in his endless perfection and it is the beginning of the 94. Psalm: 
Psal. 94.1. & 2.  Venite exultemus Domino, iubilemus Deo salutarinostro, praeoccupemus faciem ●ius in confession, & in Psalmis iubilemus ei, come all and rejoice in our Lord▪ and sing canticles of iubilation to his eternal praise, who is our salvation▪ seeing he is God and a mighty Lord and King above all God's veing the sea is his and he made it, and his hands have founded the dry Land: Quoniam Deus magnus Dominus & Rex magnus super omn●s Deos etc. Quoniam ipsius est mare, & ips●fecit illud & aridam fundaverunt manus eius, for this reason and the same end the holy Church concludeth all it Psalms with this versicle. Gloria Patri, & silio, & Spiritui Sancto. Sicut erat in principio & nunc & semper, & in saecula saeculorum, Amen, & this is that entrance into the joy of our Lord which our Saviour spoke of in the Gospel. 
Mat. 25.21.  Intra in gaudium Domini tui, where we are made partakers of the insinitioy of God▪ by rejoicing & delighting ourselves with him for his glory, beauty, and riches, all infinite.  
Now to the end that we may take pleasure in this exercise, and endeavour to proceed always therein with this cheerfulness and joy, it will much help us to consider how good God is, how fair, how glorious: in all which he is so passing infinite, that his only vision doth render those who do enjoy it blessed; in so much as should but the damned in hell, once have a glimpse of him, all their pain and torments would be turned to joy, & Hell would be changed to a Paradyse; 
joan. 17.3.  H●e est autem vita aeterna, us cognoscunt te solum Deum verum, saith our Saviour Christ in the Euangell of Saint john. This is eternal life, that they know thee the only true God; this is that which maketh them blessed, and that not only for a day, or year, but for eternity; in such manner as never to be satiat with seeing God, but the delight thereof shall be always new unto them, according to that of the Apocalyps: 
Apo. 14.3.  Et cantabunt quasi canticum nowm, they shall always sing as if their song were new. This seemeth to me suffici●tly to declare the infinite goodness beauty and perfection of God, but notwithstanding there is always somewhat to add, yea infinitely more. God is so fair, 
3. Th. 1. p. q. 26. ar. 2.  so glorious; that even in seeing himself he is made happy: so as the glory and felicity of God, is to see & love himself. Imagine therefore, what reason we have to be glad and to rejoice, in a goodness, beauty and glory, so infinitely great, as to fill with delicious content the whole City of God, rendering all the Citsens blessed who inhabit it, & even God himself happy in knowing and loving of himself.   

THE XXXIV. CHAPTER. How we may ye● farther extend this holy exercise.  
WE may yet farther dilate and enlarge ourselves upon this subject▪ in descending to the consideration of the most facred humanity of Christ our Lord, from the contemplation of his divinity; observing the great dignity and perfection thereof, and from thence receiving particular pleasure and delight, in that the sacred humanity of Christ is so highly exalted, and straight united to his divinity, that it is enriched with all abundance of grace and glory, that it is the instrument of the divinity, to exploit those highest mysteries of the sanctification and glorification of all the elect, and impart those supernatural gifts and graces which God distributeth and bestoweth on men. And finally we are to rejoice & receive exceediog pleasure from every particular of the perfection and glory of the most blessed soul, and sacred body of our Redeemer jesus Christ; insisting thereupon with a truly viscerall love & delectation; In such manner as the Saints do contemplate him, and the sacred virgin beheld him on the day of his glorious resurrection, rising from death so bright and triumphantly; in fine with such affection as the holy Patriarch jacob did declare, 
Gen. 4●. 38.  when (as the scripture sayeth) hearing that his soone was yet living, and Lord of all Egypt, he was surprised with so excessive ●oy that his decayed spirits being revived thereby, he said, it is sufficient if my son joseph liveth, I desire no more, then only to go and see him, and then I shall be content to die.  
And we may extend this exercise unto the glory of the immaculate virgin and all the other Saints, and it would be a good and laudable devotion, upon their particular feasts, to spend some part of our prayer in this exercise, seeing it is the most especial service and honour which we can exhibit to them, as declaring the greatest love that we can bear them, which is, to wish them all the good which they can possibly have, and rejoice and congratulat their great & excellent glory. Which exercise the holy Church proposeth to our devotions on the feast of the ever glorious Virgin. Hodie Maria virgo caelos ascendit, gaudete, quia cum Christo regnat in aeternum, to day the virgin Mary ascendeth up to heaven, rejoice therefore because she reigneth eternally with God. And the office of the holy Mass, both in this solemnity and diverse others, doth invite us to this holy exercise, and incite us by the example of Angels in this office employed. Gaudeamus omnes in Domino diem festum celebrantes, sub honore beatae Mariae Virgins, de cuius Assumptioue gaudent Augeli, & collaudant filium Dei, let us every on rejoice in our Lord, in celebrating this feast day, in honour of the B. Virgin Mary, for whose Assumption the Angels rejoice, and praise the son of God. There is moreover an other great good and profit resulting from this devotion unto the Saints, and particularly unto the sacred humanity of Christ our Lord; which is, that from hence we come by little and little to raise ourselves, unto a higher light of the divinity, 
joan. 10.7. & joan. 14.6.  seeing as Christ our Saviour sayeth this is the way, & gate which leadeth us unto the eternal Father,  
This exercise of considering God so farforth as he is God, hath likewise its degrees; and we may render it more familiar unto us by descending unto the consideration of worldly things; for although it is most certain, that God in himself can receive no increase, seeing he is every ways infinite, and therefore there is no good falling within the compass of our wish which he hath not already: nevertheless he may accidentally in his creatures become greater and increase, when he is better known, more loved & served by them; and therefore there is place for us to employ ourselves in this act of love, in wishing to God the addition of this exterior good. And so the devout soul by considering in prayer, how most worthy God Almighty is, to be loved, honoured and served of his creatures, is to wish and earnestly desire that all the souls which are, or ever shall be, may know him, love him, praise him, and glorify him in every thing (and out of the depth of its dear affection say) o Lord who shall convert all the Infidels and sinners of the world, so as there may not be left any to offend you more, but that all may be obedient to you, and employ themselves wholly unto your service, both now, and for ever more: 
Marc. 6.9. Psal. 65.4.  Sanctificetur nomen tuum. Omnis terra adoret te & psallat tibi, psalmum dicat nomini tuo. And here we may insist and imagine with ourselves a thousand ways whereby creatures may come to serve Almighty God, and wish them all particularly put in practice.  
From hence is each on to descend unto a desire of performing the will of God, & procuring his greater glory in every thing which belongeth to them to do; ever endeavouring to do whatsoever we may know to be the will of God & redounding to his greater glory. Conformable to that which our Saviour sayeth of himself in the Euangell, 
joan. ●. 29.  quia ego quae placita sunt ei, facio semper, I do always that which is pleasing to my Father. For as S. john the Evangelist sayeth, 
joan. 2.4.  qui dicit se nosse Deum & mandata cius non custodit, mendax esi, & in hoc veritas non est, he who affirmeth that he knoweth God, and doth not keep his commandments, is a liar, and there is no truth in him; Qui autem seruat verbum eius verè in hoc charitas Dei perfecta est, but he who observeth his word hath the charity of God perfectly indeed within him.  
So that to love God, and to have an entire conformity with his will, it is not sufficient that a man conceiveth a great joy and delectation, for the felicity which God enjoyeth, or desireth that all creatures may love and glorify him, but it is requisite that he resign himself wholly to the accomplishment of the will of God: for how can one say with any colour of truth that he desireth the greater glory of God, when even in those things which lie in him to do, he procureth it not? And this is that love which a soul actuateth, when in prayer it conceiveth good purposes and true desires of performing the will of God, in this or that, or any particular thing which may present its self; with which exercise we commonly entertain ourselves in praver.  
Thus have we laid open a large field, to exercise ourselves for long time together in prayer, and declared the great profit, and rare perfection which is comprehended in this exercise: wherefore there only remaineth that we set our hand to work, and begin be times on earth to take essay, of that which we are ever after to practise in so excellent a manner in heaven. 
Isai. 31.9.  Cuius ignis est in Zion, & caminus eius, in Jerusalem, here we are to enkindle in ourselves that fire of love, but the flame thereof must shine and spread itself, and its height and sublime perfection appear in the celestial Jerusalem, which is our lasting glory.    

THE TABLE OF THE CHAPTERS.  

THE I. CHAPTER. IN which there are laid two principal foundations. pag. 1.  
Chap. 2. Wherein the second foundation is more amply declared. pag. 11.  
Chap. 3. Of the great good and prosit, which is included in this Conformity with the will of God. pag. 20.  
Chap. 4. That this perfect conformity with the will of God, is a blessedness and a kind of heaven in earth. pag. 29.  
Chap. 5. That contentment is only in God, and whosoever seeketh it in any thing else, shall never find it. pag. 38.  
Chap. 6. Wherein is in an other manner declared, how the only way to arrive to true contentment, is to conform ourselves with the will of God. pag. 49.  
Chap. 7. Of diverse other felicities and profits which are to be found in this conformity with the will of God. pag. 60.  
Chap. 8. Wherein is confirmed by some examples, how grateful unto God, this exercise is, of the conformity of our wills with his, and of the great perfection which is contained in it. p. 68  
Chap. 9 Of some other considerations, which may render this exercise of conformity with the will of God, both easy and pleasant to us. pag. 74.  
Chap. 10. Of God's fatherly and particular providence of us, and of the filial confidence which we ought to have in him. pag. 82.  
Chap. 11. Of diverse passages and examples of the holy Scripture, which may help us much to obtain this familiar and filial confidence in God. pag. 95.  
Chap. 12. How great profit and perfection it is, to apply prayer unto this exercise of the conformity with the will of God, and how we are so long to descend unto particulars until we arrive unto the third degree of the said cijformity. p. 116  
Chap. 13. Of the indifferency and conformity with the will of God, which Religious men ought to have, in going and remaining in any part of the world, where they may be disposed of by Obedience. pag. 128.  
Chap. 14. Of that indifferency & conformity with the will of God, which Religious men are to have, concerning those offices and functions in which obedience shall employ them. pag. 141.  
Chap. 15. Of the conformity which we are to have with the will of God, touching the distribution of Talents, and natural gifts. pag. 155.  
Chap. 16. Of the conformity which we are to have with the will of God in time of sickness. p. 170  
Chap. 17. How we are not to repose our trust in Physicians & Medecins, but only in Almighty God, and are to conform ourselves unto his will, not only in sickness but also in all other things which do accompany it. pag. 180.  
Chap. 18. Wherein that which hath been said is confirmed by some examples. pag. 189.  
Ch. 19 Of the comformity which we are to have with the will of God, as well in death as life. p. 201  
Ch. 20. Of some reasons & motives which may induce us holily to desire a lawful death. p. 208.  
Chap. 21. Wherein that which hath been said is confirmed with some examples. pag, 224.  
Chap. 22. Of the conformity which we are to have with the will of God in all afflictions & calamities in general which he sĕds unto us. p. 237  
Chap. 23. Of a certain means which will help us much to receive and support with great resignation, all those adversities which our Lord shall send us, as well in particular as in general, which is the knowledge and feeling of our sins. pag. 245.  
Chap. 24. Of the conformity which we are to have with the will of God, in aridity and desolation in our prayer, and what is understood by the name of this aridity and desolation. pag. 257.  
Chap. 25. In answer unto the complaint of those who are troubled with aridity and desolation in prayer. pag. 268.  
Chap. 26. How we may convert aridity & desolation, into a good and profitable prayer. p. 277  
Ch. 27. Of diverse other reasons which may comfort us, and bring us to conformity with the will of God, in aridity & desolation of prayer. p. 282.  
Ch. 28. That it is a great deceit and grievous tentation, to leave of our prayer, because we find ourselves in the said manner in it. pag. 290.  
Chap. 29. Wherein that which hath been said is confirmed by some examples. pag. 296.  
Chap. 30. Of the conformity which we are to have with the will of God, for as much as concerneth the distribution of others, virtues, and supernatural gifts. pag. 304.  
Chap. 31. Of the conformity which we are to havewith the will of God, in that which concerneth felicity and glory. pag. 313.  
Chap. 32. Of conformity, union, and perfect love of God, and how we are to apply this exercise to practise. pag. 321.  
Chap. 33. How much this exercise is commended unto us and inculcated in holy scripture. pag. 329.  
Chap. 34. How we may yet farther extend this holy exercise. pag. 334.   
FINIS.