DESIDERIUS.  
A MOST GODLY, RELIGIOUS, AND delectable Dialogue, teaching the true and ready way, by which we may attain to the perfect Love of God.  
FIRST WRITTEN IN SPAnish, and since translated by divers persons into the Italian, French, Dutch, and Latin tongue, and now lastly into the English.  
Imprinted at ROAN, by the permission of Superiors, Anno 1604.   

A MOST GODLY, RELIGIOUS, and delectable Dialogue, teaching the true and ready way, by which we may attain to the perfect love of God.  

CHAPTER 1. Desire goeth on Pilgrimage.  
THere lived sometimes in a vast and solitary desert, a holy & Religious Father, whose chiefest care, and daily exercise, was with fasting, watching, and praying, continually to serve God. This holy Father was moved on a time with a zealous and hearty desire, to find out the true & ready way, (if possibly he cold,) to true wisdom, and the love of God. Therefore he resolved with himself to travail over the whole world, if happily he could find a Master able to instruct and direct him herein. With this resolution he departed from his Cell, and then first began his determined journey. Now after this holy Father, (whom we will call, Desiderius or Desire) had measured the desert, with a long and wearisome travail he first encountered a reverend old shepherd: who fed his flock, in a pleasant green meadow, beautified with variety of sweet smelling flowers: with the sight of whom, being greatly comforted: having long travailed, & yet met with no man, he saluted him in manner following. My loving Brother, now thanked be God who hath directed me to meet you here. To whom the shepherd returned answer: I likewise am glad of this our meeting: tell me, what seek you in this solitary desert? I seek quoth Desire a certain Knight, who as I understand is travailed this way.   

CHAPTER. 2. He instructeth Prelates and spiritual Pastors.  
THis Pilgrim, & this Pastor, thus met together, Desire attentively noted with admiration, the great care, and diligence, which this good shepherd used, towards the flock committed to his charge, first, he had in his hand a rod, or wand, on his right side, there hung a scrip, or bag: on his feet, he wear wooden pattens, his garment was a long coat; on his left side, at his girdle, there hung a little horn, and on his right side, an other somewhat greater, two great dogs followed him on each side, and fast by, was his homely cottage, fenced & compassed about with bushes, and thorns. The shepherd, perseaving how attentively Desire beheld and noted him, asked of him, the cause thereof: and if he never had seen a shepherd before? DE. Truly Brother, I have oft seen many, but never one so well provided as yourself, wherefore pardon me: and if it be not troublesome to you, answer me to that I shall ask of you. SH. You shall not be offensive to me, if your demands, be but such as I may answer. DE. Wherefore do you carry this staff in your hand? SH. I marvel not a little, why you ask me that, for considering, yourself are a Shepherd, as I am, how can you be ignorant of the use of it? I use this staff, both for my aid, and stay, that going up and down, with my sheep, I stumble not and fall: and also, therewith I order and rule my flock, directing them therewith, to keep their right way, and prohibiting them, to wander and stray, but to keep together, not allowing each one to go several ways: for if any one chance to sever from my flock, or to follow after any other, than myself, with this staff, enforce him & drive him, until he unite himself again to his fellows. DE. What do you carry in this Scrip that you wear? SH. Four things: A tinder box to strike fire, wherewith in cold winter I may warm myself, and dress such meat as serveth my fellows, and me, also bread, onions, a box of ointment, and salt, whereof especially, I oft give my sheep. DE. Why do you wear wooden pattens on your feet. SH. To keep me warm in Winter, when it is Frost, and Snow: for if I should wear more costly, or curious, they would soon be worn out with much going about. DE. What signifieth this long garment that you wear? SH. This is my habit, without which, no man would know me to be a shepherd. DE. Whereof is this garment made? SH. of sheep skins. DE. Might it not be made of Wolves or other beasts skins? No, for my sheep would easily find that by the smell, and so would presently fly away from me: but seeing me clad in their own skins; they love and follow me continually. DE. What have you in the horn that hangeth on your left side? SH. An ointment, wherewith I dress my sheep that be infected with the scab. DE. What in the bigger, that hangeth on the right side? SH. A marking stone, whereby I know them from other men's sheep. DE. For what use do you keep these dogs? SH. They bark in the night, and keep away the wolves, whereby, both my sheep be in more safety, and I myself take my rest more quietly. DE. Why are you so careful over this your charge? SH. Because I have a kind and bountiful Master, who hath promised me a great reward, although I do it not in regard of reward, but rather for the love I bear to him.   

CHAPTER. 3. Of the same Argument.  
DESIRE now grew into great admiration with himself, and was greatly pleased, hearing that this shepherd did undertake this charge for love, and said to him. My brother, considering you converse for the most part in these pleasant fields, can you certify me of a certain Knight which wandereth solitarily, up and down alone? by reason that being expelled his possession by his own subjects, he is constrained to seek some place of abode where he may rest and settle himself. SH. What is the name of this Knight, you inquire after? DE. He is called, the Love of God. SH. I know right well the place of his abode. And if thou hadst experience to keep my flock as I have, and wert every way sufficient for such a charge, I would myself bring thee to him, that thou mightest not as heretofore wander up and down to seek him, he loveth shepherds, and willingly converseth with them. And although he be a noble, and renowned knight, yet is he notwithstanding the son of a shepherd. But perceiving thee, to be a man of a weak, and tender constitution, and unfit of thyself, to undertake the charge of my flock, not able to follow them, though this solitary desert, I think it meet, thou shouldest assay an other journey. DE. What other journey do you advise me to take? SH. First must you pass through this solitary desert, and not far hence, shall you find a fair and stately Monastery: this Monastery is inhabited only with Virgins, of whom you shall learn the abode of this Knight: for such is the courtesy, affability, and honest carriage of him, that willingly, he converseth with all, that seek after him. This discourse of the shepherd, pleased Desire not a little, and the rather, being put in hope, by him to find out the Love of God. Who said to him, teach me, I pray you the ready way that I must take: lest that perhaps through ignorance, I hap to go awry. SH. I may not myself forsake my flock, yet will I appoint thee a convenient companion in this thy journey, who accompanying thee, that by the assistance of God, thou shalt not easily go out of thy way: take here with thee this my dog. DE. What is his name? SH. Good will. DE. Farewell my Brother. SH. And you also, to whom I wish a prosperous journey.   

CHAPTER. 4. Of the house of Humility.  
HEre Desire leaving the Shepherd, undertook his journey, accompanied with his dog; running by his side: which was no little comfort to him on the way, and now having travailed, many days, and nights, he entered on a Sunday, into a most pleasant green meadow, seated in a dry, and rocky soil, whereat, Desire marveled not a little, to see so pleasant, and so green a meadow, lying in so stony, and so barren a place, overgrown about, with bushes, and thorns. And entering farther in, he found there built, a stately, fair Monastery: the sight whereof, pleased him much. But coming near, he found the gates shut, and a certain Virgin standing without, modest as to him seemed, both in her attire, and behaviour: who at the sight of Desire's dog, began to be afraid. Whom Desire comforted, and hid not to fear, assuring her, his dog would not hurt her. And marveling, to see her stand thus alone without, he demanded of her, why she stood there, who answered him, that she expected the opening of the gates to go in. Then demanding farther her name of her, she answered, saying; I am cal-called Vainglory. Now Desire having long expected the opening of the gates, and perceiving his attendance to be all in vain, began to call, and knock at the gate with a hammer, hanging thereat, called longanimity, & presently came forth can ancient reverend man, who opened the gate. This man was called the Fear of God, who was both porter and keeper of all this Monastery, whom Desire seeing, and finding a grave and wise reverend man, was greatly cheered in beholding him, and after due reverence done to him, spoke to him in manner following. Good Sir (quoth he,) my coming hither, is to seek out a Knight, called the Love of God. Who as I am told, is travailed through this desert, and hath his abode now in this Monastery, wherefore I humbly desire of you, to know if he be here within or no. At this demand of his, the porter rejoiced, for he loved the Love of God even as his own Brother, & asked of him, why h sought ofter this Knight. DE. I seek him not only because I am greatly delighted with him, but also because it is very behoveful for me to find him; FEAR OF God. What? have you any thing so secret that you dare not reveal it? DE. Truly Sir. only I desire his company and conversation, and wish I were his servant to attend on him, coveting nothing more than such a Master and instructor, for in all this country, I cannot find a Master answerable to my mind, although many have been willing to entertain me. But I have learned from many, that the Love of god, is a most noble gentle, and bountiful Master: who in that he is rich, often bestoweth great preferments on his servants. FEAR OF God. True it is, he passed, his way accompanied but with few, who at this present is not within, but have patience a while, & I will call a Virgin to you, who is able to direct you, where you shall find him out.   

CHAPTER. 5. How Vainglory watcheth at the gate.  
Mean time, now Desire joyfully expected the coming of the Porter, and Virgin he spoke of, & not weighting long, there came to him a modest and seemly Virgin, who saluting him courteously, was in like manner resaluted again, of whom Desire craved her name, who answered, my name is called Nihili-pensio, because I intermeddle not in superfluous & unnecessary things, and demanding farther the name of the Monastery, she told him it was the house of Humility, because within, there dwelled many virgins, who lived under the obedience and rule of humility, he again asked: what maid is that which standeth without the gate, her name quoth she, is called Vainglory: who sitteth continually at this gate until it be opened, and then, if the Porter be negligent, & look not strictly to his office, (but leave open the gates) she presently entereth. Why do you not admit her in said Desire, considering both in speech, habit, & gesture, she seemeth modest, virtuous, & honest. You know not (quoth the Virgin) her conditions, I perceive: For I assure you, she is a most dangerous beast, for how much the more modest, & religious she seemeth by her external carriage, so much I hold her, to be more dangerous. What, saith Desire, doth she at any time hurt you? yea truly said the Virgin, so far as lieth in her power: her father is a wicked man, called Self Love, her mother as ill, called Self Estimation, neither have we three greater enemies in all the world, and farther, they are enemies to the Love of God, a Knight who is Master of this Monastery, in which we live. And that you may farther know, what hurt Vainglory doth us: I say, so soon as she entereth in, she is so gluttonous, and ravening, that first she goeth into our Orchards, & there devoureth, and eateth up all our fruit, which is both fair & good, which is the fruit, we have to live with, neither have we more than one tree of it, which carrieth so little, that hardly are we sustained therewith, which being taken away from us, by Vainglory, we remain so poor, that nothing is left us. And yet worse than this, after she is once come in, she is so crafty, and deceitful, that we cannot expel her, labour we never so much, until we call the assistance of our Mother, at whose only sight, she runneth away: wherefore we think it good, not to admit her at all, which to prevent, we purposely keep this Porter continually at our gate, who is a severe and stern man, and still shutteth the gate, that she cannot enter: whom we entreat to be circumspect, that when he admitteth any, he through negligence, leave not open the gate. Desire stood amazed, at the discourse of this Virgin, and replied, considering she is so dangerous an enemy to you, you cannot be too careful, to keep her out of your house.   

CHAPTER. 6. By what means, we may attame to Humility.  
DEsire continuing his speech with this Virgin, asked her who brought her into that goodly, and Religious Monastery, adorned, and shining, with so rare virtues, Two Virgins (quoth she) guided me hither, whereof the one is called Contempt of the world, a Virgin endued with singular virtues the other called Contempt of herself, exceeding the first by many degrees. These two Virgins leading me in, entreated our Mother and Mistress to receive me, which notwithstanding she had not done, but for the love of a certain Knight, which met us in our journey, & came in here with us, who bestowed on me this habit I wear, and admitted me into the society of his Virgins, and had it not been granted us by special grace, that, that Knight had entered in hither with us, I had never been received, but had lost my labour. DE. What is the name of the Knight you speak of? VIRGIN: The Love of God. It pleased desire much, that the Love of God was of that account, that so many, and so great things where done: only for his sake, and now he began more earnestly to Desire his presence, and said. DE. Dear sister, tell me what were the parents of these two Virgins, which brought you hither, for it availeth much to the honesty and reputation of a man, to be borne of honest and virtuous parents, for commonly the tree taketh the virtue from the root. VIR. I know right well their parents names, their father is one of chiefest authority in our Prince's palace, who is called, To know, also I know as well their grandfather, whose name is To Consider, who is a wise and discreet man, and one that dischargeth his office duly: he married a wife called Wisdom. DE. Had the Knight when he met you no man in his company? VIR. Yes, he had a boy with him whom he loveth dearly, this boy is, called the Love of our neighbour. DE. Can you direct me whither this Knight is gone? VIR. I could direct you, but let us go in, and I will bring you to those that can instruct you certainly: but tell me I pray you, why do you carry this great dog with you? DE. He was given unto me by an other, for I myself had first but a little whelp, which I bred up in my chaber, until I met a certain shepherd that bestowed, his bigger dog on me, to accompany me through this vast and solitary desert, in which (as I was told) lived many hurtful serpents, & dangerous wild beasts, from which I might be defended by the assistance of this dog. VIRG. What is the dogs name? DE. Good will. VIRG. The dog surely is a very good dog, if you know how to keep him: and assure yourself, so long as you have him, he will suffer no ill to befall unto you, neither need you to fear, to stray out of your way. DE. But tell me I pray you? of whom may I inquire, where I may find this Knight that I seek after? VIR. Truly Brother, he dwelleth far hence, & thou hast a long journey to go through this desert, before thou canst come to the place of his abode: thou must travail at the least, seven days journey, for there be seven Monasteries, seated in this desert, neither is there any other way to pass, but this: yet for the love of the Love of God, considering, I see thee so desirous of him, I will direct thee a short way to go, by the which thou shalt sooner come where he is, wherefore, it is requisite that thou follow my advise. Desire hearing what see said, rejoiced greatly, but especially, because she said she would do it for the Love of God, and said to her. DE. I will do, what ere you bid me, so I may find the Love of God. VIR. Here, within this desert, there are eight Monasteries, whereof, this which is the house of Humility, is the first, the second, is of justice, the third, is of Wisdom, the fourth, of Fortitude, the fift, of Temperance, the sixth, of Faith, the seventh, of Hope, the eight, of Charity: in this last of Charity, remaineth the Love of God, and there dischargeth the office of a porter. This whole journey, thou must undertake, if thou wilt be sure to go the right way, but as I said, I will teach thee a shorterway, by which, thou mayest sooner come to him: yet notwithstanding, it is of necessity, that thou abide a time here in this Monastery, that thou mayst learn, mark, and remember, all our orders, and be acquainted with our Mistress, & all herd daughters, and learned, and remember their names behuiours, & lives. Moreover, thou must diligently note, all things in this Monastery, & carry to the Love of God, Certain rules of ours, for the great love he beareth to this our Monastery before others, then will he without delay, most willingly receive thee, the rather, if thou bring letters of commendation from our Mistress. DE. What is the reason, the Love of God should so prefer you; considering (as me seemeth) you are the poorest, meanest, & fewest in number. VIR. This was the first Monastery that was founded in this Desert, and all the other are depending on this, besides our chiefest founder, & governor, the builder, & workman of this Monastery, maketh his abode and dwelling amongst us: And although he walk up & down this Desert, to visit & keep in order the other Monasteries, yet will he not permit himself to be otherways called, than a child of this Monastery, & first of all, we gave him an habit. desire was so much delighted with the discourse of this virgin; that he felt his heart inflamed with love, for he noted her words well, & said, he desired nothing more, than to spend long time in this place, & with great diligence to note & mark their orders. Then the virgin taking him by the hand said, let us now go in.   

CHAPER. 7. The purpose, or intent of Humility, and her talk with Desire.  
THe building of this house much pleased Desire, and he admired the beauty thereof, considering it was plain, without any counterfeit: for neither was it built high, not yet set forth, with any imagery or painting; but low, & convenient, not founded upon sand, but on a firm rock. After Desire had a time attended his devotions in the Oratory, the Virgin brought him to the chamber of their Mistress, or mother, who received him courteously, seeing him virtuous, & devoted to God's service, and making him sit, said unto him, what cause my Son hath brought thee, amongst us, considering we are so poor, so mean, & such abjects? DE. Lady mother, I seek after a knight, called the Love of God. And as I am instructed, I cannot find him, except I make my abode here some time with you: wherefore (if it be not troublesome to you,) I desire to live under your obedience, & government. HUM. Your desire and purpose pleaseth me well, but first consider, and weigh with yourself, what it is that you go about to undertake, least having once entered, you repent you of your purpose. DE. I beseech God assist me with his grace & help, that I may persever in virtue, and all goodness. HUM. I wish the same, & pray to God, to accomplish this good work, which he hath begun in thee. But farther, it is requisite, that thou thyself endeavour all that in thee lieth, that God may prosper this thy good purpose. DE. What think you needful for me to do? HUM. My Son, I will tell thee. If thy desire be to remain here amongst us, and not to be expelled from hence by my Virgins; thou must take my youngest daughter, which brought thee in hither, who is called Nihili-pensio, that is, contempt of all unnecessary cares: & her thou must obey as thy governess or Mistress, to whom, purposely we have committed the charge, to entertain strangers, and be the directix of novices, & whosoever refuse to be obedient to her, never persever in that they undertake. DE. Most willingly I admit her, and receive her my governess; and desire to know of you Lady mother, your name, stock, conditions, and degree, & how, you come to be mother over these Virgins? For as it is told me, I must know, and learn, the properties, conditions, & state, of all these Virgins under your government to the intent, that the better I know them, the more I may love them; & that when I shall departed from hence, I may the better be able to answer, & direct those that shall ask, or seek to learn any thing of me. HUM. My name is Humility, my Father, Contempt of himself, Knowledge of himself, my Grandfather, and his wife is called Knowledge of God. My forenamed Grandfather, cometh from a city, called To mark, and consider what I am, what I have been, what I shall be. My Grandmother from a town, called Consideration of the Love of God. There are but two ways, to go to the country of my Grandfather, & only two gates, whereby to enter in, the first is, Man himself, the other All creatures, and men say, no man can enter into either of these gates, but by flying: and that our Lord God himself builded this city, with his own hands, considering, that none but he, could finish so commodious, so beautiful, & so firm a building. DE. Would our Lord God, whose majesty, and excellency is so great, put himself to the building, of such stony, and clay works? HUM. Yea truly, for he is an excellent workman, and both a stilfull mason, and carpenter, and taketh great delight in making earthen works, & buildings. DE. What is the cause that he doth this, considering that he hath need of nothing? HUM. Nothing, but his own goodness, doth constrain, or move him to do this: whence it proceedeth, that he never ceaseth to benefit others, neither seeketh he, or studieth with all things that he maketh, and goeth about, any other thing, but the benefit, felicity, and salvation, of all men, the honour and praise, to himself alone reserved. And for this cause, doth he make of so base, and vile a matter, so goodly, and beaufull works, as he doth, that the worthiness of the work, being compared with the baseness of the matter, all men might admire him, praise him, and love him. DE. I marvel that so excellent a Lord as he is, would seek for praise, considering thereby he may be touched with vainglory? HUM. There is nothing less to be feared, than that in him, he being so perfect, that no greater perfection can be added to him, and all honour and glory, that can be yielded to him, cannot be said vain, being only proper to him; And how great honour soever we can give to him, yet in regard of that which beseemeth him, & is due to him; we can never honour him, answerable to his dignity. And for that cause will he be exalted, and praised, not that he desireth glory, but because he is most just, and will, that every one, have that which is due to him: then seeing all praise, honour, and glory is due to him alone, being only good, his will is, that all praise, honour and glory, be yielded only to him. But if any other shall seek or desire after glory, they may justly be called vainglorious, because they take it from him, to whom it only appertaineth, and he may truly be called a thief, that taketh to himself, an other man's goods, against the will of the true owner.   

CHAPTER. 8. Humility continueth her speech.  
DESIRE. Now Lady Mother, that you have told me your parentage, & stock, I desire to know, how you came to be chief Governess of this house: for in my opinion, it is a great honour and dignity, and I myself, in time may come to be a governor: for there is great difference, between commanding, and obeying, Humility hearing what he said, began to weep, of whom, Desire demanded the cause of her weeping. HUM. My Son, I cannot contain my tears, to see, that outwardly thou seemest clad with the habit of humility, and yet inwardly thou appearest naked, & bare, & that in show, thou seemest religious and virtuous; but in heart, and mind, void of virtue, and devotion. In vain have we used our passed discourse, seeing these thoughts, and desires of thine, are so clean repugnant from the will of my father, & most dearly beloved Lord jesus, who neither in word, nor deed, ever sought, or desired rule or government, & came not into this world, to be served, but to serve. From which path who soever turneth, and strayeth: walketh the way of damnation, not salvation. But Oh unhappy & miserable creatures that we are, to whom it is allotted, to rule and govern others: considering how hard a task we take in hand, if we will but command ourselves as we ought. Such honour is in deed but misery, and full of cares, labours, weariness, afflictions, sorrows, dangers, & most horrible fears and which if it be not well ordered & governed, is in the end accompanied with ignominy and shame. Oh over heavy burden of rule & commandment: in which nothing is found, put labour, and trouble, wherein hatred, repining, & ill will is received from those that should acknowledge, and yield obedience and thanks. If thou remainest any time here amongst us, thou shalt find by experience my sayings true. Now, to answer thy demand, how I came to be governess: I will, for the Love of God acquaint thee with the mean. When first, I entered into this house: I purposed and so persuaded myself, that I was but a labouring beast, and the servant of the other Virgins: and this determination of mine, I so resolved to perform, and imprinted it, deeply in my mind, and heart, continually calling it freshly to my mind, and praying to God, to make me still desire it, and that it would please him to make me worthy to be his Spouse, and so through his appoyntement I came to be governess, although of myself, I neither would, or desired it. Desire hearing Humilities discourse, thought her a Virgin, of very rare virtue, in that for the Love of God, she had so dejected, and debased herself; and perceiving her to be yet a Virgin, understood the Matrimony that she spoke of, to be spiritual, and not carnal, and said. DE. Then I perceive, who so will be a Superior, & ruler, must according as you have done, first humble and debase himself. HUM. It is true my Son as by experience thou mayest find it. DE. And how may I try it? HV. By seeing those that humble themselves to be exalted: yet, to take heed, that thou humble not thyself to that end, that thereby thou desire to be exalted, for so, thou shalt sin in pride: And pride, & humility are open enemies, and ever oppose themselves, one against the other. For what so ever thou dost, if thou truly humble thyself, thou canst not, in the same action, exalt thyself. But if thou humble thyself, because thou wouldst be exalted, thy show, is humble, but thy act, is proud. And because, the action is to be taken, according to the intent of the mind, such humility is called pride. By which reason, humility, may diversly be termed pride. For if we have respect to the action of such a man outwardly, he carrieth a show of humility, but looking to the end of his humble action, we shall find it, wholly to proceed from pride. And to speak properly, humility itself, contendeth not with pride, but the spirit of humility, and it is impossible, to have these two agree in one: for humility is but an act, but the spirit of humility, containeth both the act, and the cause, and intention, of humbling, and dejecting ourselves.   

CHAPTER. 9 Humility continueth her discourse, and teacheth how to strive against vice.  
NOw my forenamed husband, (I mean my purpose I undertook to humble myself, like a labouring beast, and the servant of all men,) assisted me faithfully, in a certain conflict I had with an other Lady, and her maidens, of the house of Pride, whose governess was called Pride of life: which daily endeavoureth to scratch out mine eyes, and still brawleth with me: An she bringeth with her, both the under governess of her house, called Concupiscence of the flesh; and her steward, Concupiscence of the eyes. To these three associates, herself a lewd maid, both mother, and nurse of them, called Negligence, who being often weak, and feeble, is easily overcome: but sometime she so filleth herself, with eating, & drinking, that she becometh fat & strong, and then is she very dangerous. She hath attending on her, a certain maid, dull, foolish, and will brought up, called Malice: with whom come hither, three other Maids, Anger, Sloth, & Enuy. And unto the three last, associate themselves, two other, that is, Naughty Suspicion, and Rash judgement. All these, are at mortal enmity with me, and still oppose themselves against me, with whom I am daily, to contend, and fight. Therefore, so oft as they enter in here, I with the assistance of my husband, strait drive them out, and force them to fly. And then have we can other fear, lest the Maid which continually watcheth at the gates, I mean Vainglory, presently step in. For if once, we give her opportunity to enter, she robbeth us of the fruit, and benefit which we got, by expelling our other forenamed enemies: so that then we are barren of all goodness, and lose the labour we took in our former conflict. DE. How then chanceth it, that when these other your enemies enter in here, she standing at the gates, doth not also enter. HUM. This is the reason, those other Maidens, use the benefit of wings, & enter not by the gate, but fly over the walls, & often they hide themselves, so secretly in some corner of the house, that when we least suspect them, they walk & wander up and down amongst us, wherefore we are of necessity, to keep a careful watch, least suddenly they come upon us, and spoil us unlooked for. DE. Let us discourse, yet longer of this matter, and tell me why? You are at such debate, & contention with them, considering how il a thing it is, to give such example to worldly men, when they shall see such discord, & dissension amongst Religious persons; who they know, should be gentle, pitiful, & mild, for the Love of God to all men? HUM. The cause of our strife, and dissension with them, is all only for that cause, we expel them our house, because they are open and professed enemies, to the Love of God, who is our chief Lord & Master, and whosoever is an enemy to the Love of God, we will have neither friendship, or familiarity by any means with him.   

CHAPTER. 10. Of Concupiscence of the flesh.  
DESIRE was greatly pleased to hear, how great confidence Humility had, in the Love of God, and desired of her, to instruct him, by what means and helps they overcame, and expelled: those dangerous Maidens, their professed enemies. HUM. I would willingly do it, but because I am not yet fully acquainted with thy nature, life, conditions and mind, but only go upon conjectures and imaginations; I rest yet doubtful, whither I may instruct thee herein or no. For considering the contrariety, and difference of men's natures, the sweetest honey, tasteth not sweet to all men. DE. What soever I seem in show to your judgement: or what opinion soever you have of me: yet I wholly submit myself to your will, and yield me to be ordered by your direction, only desiring to be instructed by you, what means to use, to find the Love of God. HUM. Upon that condition I will satisfy your desire, and will impart and make known to you my exercises, and course of life. First that holy purpose, and determination of mine, which I spoke of before, hath made me Mistress of the whole world, so long as I shall contemn, and despise it. And Mistress over my own body by fasting, and discipline, and by my voluntary and willing humility? I say, not only Mistress and commandress over my ghostly enemy, but over all the world and yet farther which is greatest Mistress and commandress over myself, for when the world seethe me to labour, and endeavour, with all my diligence to please the Love of God, it repugneth me and all my family, yet I still retain, peace and tranquillity with my forenamed husband. Now Desire, greatly admired the virtue and force of him, whom Humility so often had named her husband, and said. DE. I beseech you Lady Mother, instruct me by similitudes that I may more plainly conceive your meaning. For I am but of dull and slow concept, and by examples I shall better conceive your sayings. This request of Desire pleased Humility well, finding that by acknowledging this own dullness, he was now become both modest and humble, whereupon she said to him. HUM. So soon as I see, any of my before named enemies enter in hither, I thus behave myself, if it be the first which is Concupiscence of the flesh. I foreknow already her conditions, and behaviours, which are to be exceedingly given to gluttony, and to pamper her body by excess of eating & drinking. Therefore first I take from her all kind of delicate diet, neither do I allow her, her fill of ordinary meat and drink; And because I am not strong enough of myself, to tame and master her, in regard that my domestical servants assist her, I use others help, and place on my right hand. God's grace, which may strengthen and defend me from this dangerous enemy. I also crave the aid and assistance of my husband, and then say to her. Sister, I have myself despised my flesh, and make no better account of myself than of a labouring beast, and beasts seek not after dairity and decliate fare, but only that, as may be sufficient to sustain nature, and are content with that, which is allowed them, by the discretion of their Master. And if the Master find him to be wanton and devouring, he musleth him, that he never eateth, but when & what in his discretion he shall like of. And so Sister, in this respect I am content to be used and ruled like a beast, besides the Love of God, hath given me a bridle, which is made of Sobriety, that I cannot eat but at wont times, and that I desire not, or look to have any other meat, or more daintily dressed then such as ordinariley is set before me, and therewith I satisfy and content myself. Farther the Love of God hath enjoined me to this also, if I will serve and please him as I ought, to eat temperately, and moderately, and only for necessary sustenance, of that, what soever it be that is set before me: & that for good manners I always leave some what in the dish, thereby to show that more is allowed me, than I can well eat. For when all is eaten that is set before us, it is as much as if you should say, my allowance is not sufficient for me, neither am I content therewith, therefore I desire to have more set on the table. And yet farther this rule is given me to observe for the Love of God. That I would and should desire less to be allowed me, and the same worse dressed, than the allowance of my Sisters: and always to wish something to be wanting about me, & therein to rejoice for the Love of God. By these & like means, this malapert wanton maid is overcome, and driven away from olesting me. But when again she shall provoke and stir me, to wanton pleasure, not only by my own flesh, but also by others. I then fly from her, as fast as I can secluding myself from all such company, as may allure or entice me to pleasure or concupiscence. And against this assault, I find that to seclude myself from company, is a present remedy and most sovereign preservative. Neither, doth this enemy assault me only in my body, but in my soul also, by suggesting many ill thoughts. Against which also I use, the remedy of flight and hide myself, either in some corner of a rock, or else in some unfrequented and solitary place, and there settle all my thoughts and cogitations, upon my most sweet Saviour JESUS, calling to mind his most holy life, his passion, torments, and most bitter death. Also meditating upon the cruel torments of Hell, the severe and just judgement of Almighty God. My own departure from this miserable world, and that of necessity I must appear before the judgement seat of God: there to give account of all my thoughts, words, and deeds. By these and like means, I overcome, and put to flight, this forenamed maiden, who is the Lieutenant of the castle of Pride.   

CHPATER 11. Of the concupiscence of the eyes, and pride of life.  
YEt farther, to overcome and clean subdue this enemy, it is also requisite to vanquish and conquer her companion, I mean Cocupiscence of the eyes, the steward or governor of the house of Pride: who always giveth wings to Concupiscence of the flesh. For continually she ministereth occasion to her companion, who notwithstanding, I overcome with my holy purpose. For so soon as she cometh, I say thus to her. Sister, I am no better than a labouring beast, who never desireth superfluities, or more than is allowed him, but always is contented with so much as is necessary, neither expecteth curiosity in that which is to be had of necessity, little regarding whether his saddle and bridle be guilded or embroidered, or whether the stable be curiously adorned, but content if conveniently he may stand & lie. Considering then, that for the Love of God, I account myself no better than a beast: I will also use my body as if it were a beast. And as the breaker, and rider, of a stiff necked horse, with the rains of a bridle, enforceth him to stop & turn: so the Love of God, hath briddeled and tied me, with the bridle and chain of Schamefastnes and Bashfulness: that I shall not curivously see, & covet the vanities of the world. For I ought not behold: that I ought not desire. And the Love of God hath taught me to say, when I see a thing beautiful, pleasing rare, singular, or curious, I never will settle my love on thee, but refuse thee, and hold thee but as a mere vanity, therefore remebring the worthiness of my creation, I will not bestow my love or fix, my affection, on so vile, so base, & so transitory a thing: but on that which in itself is the only treasure, and goodness, and a beauty which neither age or sickness can blemish, I mean on my sweet Saviour and Redeemer JESUS; who demandeth of me my love and affection, and may justly challenge the same as his own. By these and like means this other Maid is overcome. Now these two being vanquished in manner as I have told you, there yet remaineth the last which is Mistress of these, one more terrible, crafty and more subtle than the other, ever lying in wait to hinder good actions, her name is called Pride of Life, who when soever she cometh in hither amongst us, is always attended with one or other handmaid, and still bringeth with her either Good or evil estimation. But strait I say to her, a beast is no better to be accounted of than a beast neither is to be thought, worthy of honour, or estimation, but rather ignominy, and base contempt. Then sometime she cometh complaining to me, and saith: see how my superiors behave themselves towards me, and use me, both in age, wit, and judgement: I am not their inferiors, yet they use such and such a one, with better respect than me. But presently I find out her craft and subtlety, and preventing her, reply: A beast is not to be used but basely, and according to his Master's discretion, to be whipped and beaten. For If at any time his Master shall use him but gently, and play with him; he presently will kick, and forget the duty due to him. Therefore a wise Master, and men of good government, although they love their beasts never so well: yet will never use extroardinary, and undue familiarity to them: but always carry themselves with a kind of severe gravity; considering such familiarit6y is never attributed to humility, courtesy, love, or affability, but rather to simplicity, and mere fondness. For such familiarity, doth rather hurt, than benefit a beast. But a discreet, and wise Master, will rather endeavour with all possible diligence, that his beast, or horse, keep his right way in their journey, and carry carefully, the burden laid on their backs, then that the world should think him fond of them, or expect to be held a kind, and loving Master, and one that should seek to be praised of them. For by these means it might happen, as oft we see it, that either the Master towards the beast, or the beast forget himself towards the Master, when the Master useth not such reason, moderation, and discretion, as he ought: and that indiscretion may give occasion to the beast, to stray out of their bounds, farther than is allowed, and so by little and little, using an ill custom, the Master shall not dare to direct, or govern according to the superiority he hath over his beast; but if he chance for their negligence to strike or beat them, they presently will resist, and kick again at him. And then if the beast happen either to cast off his burden, or else to carry it contrary to his Master's mind, he must needs wink at it, and suffer him to go, where, and as he will himself, and so, he to be obedient to the beast, not the beast to him. Even so Sister, were it like to prove with me, if I should yield to my own sensual affections, and be carried away with worldly pleasures, and vanities. But he that loveth me, and hath care over me, doth with his discretion correct me, and bridle my will; that I fall not to open shame, and so be undone, but for the love he carrieth to my soul, he doth chastise & discipline my body at his discretion. Neither do I myself wish to be used better than a beast. At some other time the same Pride of life, cometh to me under the colour of Envy, and complaineth thus. See how such and such an office is given to this, and that body: But no reckoning or account is made of me. One is made governess, and an other undergovernesse, the third the steward, and an other secretary; but myself, which am inferior to none of them in years, or desert, am neglected and nothing regarded at all. No place of credit is committed to me, wherein I might rule or command over others: but always I am dejected like a base kitchen Wench: Yea, I am made the underling of the meanest maid in the house. And now I find it true that they of best desert; are commonly and for the most part least considered. For which cause hence forth, I will deserve less: for I see, they that counterfette to be lambs are devoured of Wolves. Such and like complaints, doth she oft make to me, as though I knew not the ground from whence it came. To whom I answer; Sister, I have not given over and forsaken the world, and betaken myself to this solitary, and sequestered life; thereby to rule others, and to moderate their causes. For since my first entrace heather, I have vowed obedience: and therefore will perform that which I came hither to do, and for which I was called, and which I undertook to accomplish at my entrance. For God will never demand or ask account of me, how much I have commanded and ruled others, or with how much honour, or how great offices I have been exalted in the world: but how humbly, and dutifully, I have obeyed his commandments, and how willingly I have humbled myself to my superiors, and subjected & debased my own wilful & stubborn rude mind. Therefore Sister, I look only to discharge and perform my own office, in that place and degree, to which I am called by God, and suffer others to look likewise to that charge of theirs, to which by God's providence they are as myself called. Mean time this one thing I know for certain, that I live in the state of assured salvation. (That is under true obedience, humility, and subjection;) from which no man can fall, except he first clime higher. And so hereof I have no just cause to complain, but rather to rejoice, praise, & yield daily thanks to Almighty God in that he hath debarred, and as it wear taken from me, the means and occasion of falling into the great perils and dangers; into which high offices and places of dignity and preferment: are wont to draw, and throw headlong men that seek not after perfection. Which is truly verified by this saying of Saint AUGUSTINE. I never found God's ire & indignation more against me: then that it pleased him to appoint me a commander over others. which truly Desire ought not seem strange to thee. For as this wicked Wench, which beareth such sway in the house of Pride, is more prone ti wickedness, than all her fellows: so must we (if thoroughly we will subdue her) use greater policy, strength, and exercise of virtue. And to the end I protract not the time with circumstances, I now will deliver no vain discourse to thee, but will instruct thee, by what means and grounds, thou shatl be able: to overcome and put to flight, this crew of wicked Maidens. When any of these which so ever she be shall come: and seem to complain as I have declared before: be thou ruled by me and follow my example; As if Concupiscence of the flesh shall come & say, I am allowed both to little meat, and yet that is cold, and not cleanly dressed: my wine is sowren, & every thing in our house is sluttishly ordered, answer her but thus, she that hath more than she deserveth, hath no cause to complain: But thou deservest not brown bread, & cold water, which most holy & Religious men have been contented to live with. Therefore thou, which art so wicked, so slothful, so disdainful, & ready to complain, void of all devotion, inconstant, enuous and unthankful to God: dost not deserve the coarsest bread and water. Which being true, & yet having good bread, wine, and other meat. Why shouldest thou complain and hast more than thy desert? answer her a like if she find fault with her apparel. The like reply make also to Concupiscence of the eyes, if she seek after or wish for this thing or that, & say, O wretch that thou art, who by thy own desert, art not worthy to enjoy the least good that is. Yet hast thou the use, of many devout and virtuous books, by reading of which if thou wouldst, thou mightest become good. And although (nevertheless) one where sufficient for thee. Yet hast thou holy books of prayers and meditations. Tell me what is it thou desirest more? truly under a show of desiring things of necessity: thou longest after and seekest for things of superfluity, than the which nothing can be more opposite to the vow of Poverty. And although thereby thy merit be not clearly lost: Yet assure thyself, it is much impaired. And nothing can more dishonour & shame him, that professeth in poverty to imitate our Saviour, then to have less virtue and taste of Religion, than the Heathens who professed the worship of false gods. Amongst whom Seneca showed himself a worthy Captain and teacher of Poverty, as we may find if we read what is written of him. The same answer give I to the third, that is, Pride of life, when she cometh to me, with a desire to be honoured, loved, accompled of, exalted or preferred to some office. For then say I to her. Thou wretched Wench, thou hast more honour already then thou deservest: what hast thou not through the number of thy sins deserved, to be thrown headlong down, into the bottomolesse pit of hell? here to be partaker of the pains of the damned, and yet behold, how much thou art honoured of God, who not only doth tolerate thee, to live amongst his creatures, but hath admitted thee, also into his house and family: and willingly would have thee, not only his servant, but also if thou wouldst one of his daughters. And although thy own unworthiness be such, that thou deservest not to be reckoned amongst his inferior servants; yet hath he admitted thee into his private chamber: and willingly would have thy presence, both night & day, that thou mightest freely talk with him, praise him, honour him, and serve him; and that yet living here in this mortal life, thou amist be honoured with the office of Angels, be chosen as one of his most special Friends, sit at his own table, and feed on the food himself feedeth. And now proud Wench what is it thou wouldst more, whither wouldst thou, through thy pride climb? wouldst thou ascend again from whence thou once diddest fall? that thou mightest be plunged as deep in the bottomless pit of hell, as is Lucifer thy father, whose pride threw him thither, what wouldst thou desire? wouldst thou be God? Truly thou canst not say that thou wantest any thing, open thy blind eyes, and willingly confess, that thou hast received greater benefits from God: than thy base deserts, could any way challenge, content thyself with that, which it hath pleased God to bestow on thee, and rest satisfied with that estate and degree; which God by his servants hath allotted to thee, and assure thyself that all things have their effect: according to the providence and permission of God.   

CHAPTER 12. By what means the other forenamed naughty Maids may be overcome.  
NOw these thee principal enemies being clean overcome, Negligence their nurse is easily vanquished, who by a thousand secret corners stealeth in here amongst us. Sometime at time of prayer: and sometimes again when we should attend our works and labours. But still I answer her with this or like answer. Sister, a labouring beast, or a horse, is not kept in the stable, to be idle, live easily, eat, drink and sleep: but still contentedly to labour, and take pains. For except he be accustomed to labour, watch, and fast; he groweth rest and taketh stomach, and will strike at his Master, who so soon as he perceiveth the ill conditions of his beast, presently will beat him, and kick him with a spur; Even so the Love of God doth give me a spur, I mean Fear, wherewith when I wax slothful he pricketh me. And I myself, who am but a servant and a base vassal of this house, do find by proof, that the Maidens of this place must be made to labour, and that they must not be favoured, in that, which is commanded them, neither are to be suffered to live idly and wanton, lest they grow to have wills and repugn their superiors. For no creature is worse than a proud and naughty servant. Farther I demand whither she think the Kingdom of heaven is to be obtained, by eating, drinking, sleeping and living idly, which she for shame cannot affirm. For our Savour JESUS Christ walked a clean contrary way. And if he chose a different way, to come to perpetual felicity, and would suffer his bitter passion, and that way enter into glory: we likewise if we desire to be partakers with him in glory, must also walk the path of patience, persecution, and poverty. For so long as our head will go one way, and our foot an other; our whole body can never be directed the true way. Therefore, except we walk the path of persecution, affliction, labour, and contempt; we cannot think to be incorporated with him, but like corrupt members, must look to be cut of, and thrown into hell fire: there to be consumed. For except we be partakers of our saviours passion, and seek him, and suffer with him on the ✚ cross: we must not expect to partake with him, any part of his glory, or of his resurrection. And to conclude except we be partakers in this life with our Saviour JESUS Christ, who was whipped, spit upon, despised, wearied and toiled with daily labours, poor, continually suffering hunger and thirst, and at last enduring for our sins his bitter passion, and suffering like an offender his pains on the ✚ Cross; when not withstanding he was void of all fault, and of all innocents the most innocent that lived, except I say we imitate him herein: we shall never find him a sweet, gentle, and friendly King of glory, and Prince of peace. Sometime this naughty Wench, I still mean Negligence, creepeth into our Oratory, and there being weary, through lasines and sloth, is perplexed as if she where cast into a parison. Then say I, Sister, true and perfect Religion, never complaineth of troublesomeness or weariness. What can I give again to our Lord, for the many benefits he hath bestowed no me? What ca I do or suffer enough for my sweet Saviour and redeemer JESUS, who of this exceeding love and voluntary will, continued on the ✚ cross, not sitting as I do, but stretched thereon, not clothed, but naked and trembling with cold, not in a house as I am, but in the open cold air: not having shoose on his feet to keep them warm, but nailed to the Cross, with great, boysterowes, and cold iron nails; all which pains & torments, he suffered for my sake. Why then should I show myself so ungrate: that althopugh not all: Yet I will not suffer some what again for him? he suffered here for my sake, most exceeding miseries and painful labours, and those not for an hour a night or a day, but all his life which was 33. years: he hung a live three hours upon the Cross, in exceeding pains, most bitrter torments, and unsufferable griefs, such I say, whose like was never felt of man: & yet he a most loving Saviour esteemed them but small in regard of his love and kindness towards me; and willingly would have suffered yet greater than these, if necessity any ways had urged him to it. Considering then that he is a King, and I no better than a most base bandslave; he God, and I dirt, dust, and corruption; he most holy and innocent, I a sinner worthy of nought but punishment, than he having suffered all this for me: shall I grudge or repine to suffer a little for him? What? is the servant to be regarded above the Master? No. Away then Negligence. For I must be busied in those things which are my fathers. Small is the merit we shall receive here: if we be not free from all weariness of the place. For cursed is he that doth the works of God sloathfully and negligently. For God seeketh not service that is done him by compulsion, neither is he delighted with unwilling sacrifices: but with that which is done with a willing mind, and proceedeth from a sincere & perfect heart. Now this old accursed Wench, being put to her flight, we must also banish her foolish hadmaydes: who by how much the more they be wicked and dangerous: by so much the more are they vehement and strong: and the less we labour to mortify and subdue them: the harder shall we find it to banish and expel them. The first of them which is Malice, accompanied with her daughter Anger. I answer in this manner, so soon as she assaulteth me. Sister, Charity is patiented and gentle, then taking the assistance of my husband: my Purpose, I suppress her & again. Nothing can be inflicted to this beast so severe, but that she hath deserved far greater correction. If then I have deserved greater punishments, I may justly say, I am favourably spared, not being used in rigour according to my deserts. And it is the part of a gentle beast, not to behave himself stubbournly or rudely to his master, & his whole family; but far contrary to that, quietly, modestly, & gently to all men. For although perhaps to day his Master beat him: Yet to morrow again he will feed him wanton, & will behave himself toward him, like a loving & kind Master. And although perhaps outwardly he make no shows of affection; Yet inwardly doubtless he esteemeth him hightly; but yet dissembleth his affection, and love, lest he take stomach being pampered, and so kick against his Master. BEsides a beast doth soon forget: any wrong or injury, & is pleased again, if his master but struck him on the head, or the neck. So I myself being injured by any one of my Sisters, imagining I am a beast & a base vassal, bear it patiently for the Love of God, and suffer them to use me according to their pleasures, assuing myself, that I cannot endure so many injuries from them; as my own unworthiness doth daily deserve. And knowing farther, that our lord permitteth for the heinousness of my sins: that I be afflicted of them here in this life, so to learn to suffer afflictions for his sake. And now see this maid, who thou sayest doth wish me nothing, but hurt & offence, & that other who thou sayest doth secretly backbite me, & all these other, of whom I am so hated as thou sayest. These I say hate not or malice me: but my vices, faults, defects, my malice, my ill manners and conditions, & most of all my obstinate, & stubborn will. Therefore I have cause rather to think they love me; for what herein they do, proceedeth from zeal and a most holy purpose, neither have they any agreement with Malice, or think her meet to comfort with Virtue. Let us now therefore consider more judicially. If I be, or would be thought the handmaid of God. I must hate & detest (even from my heart) all my sins, defects, offences, & imperfections, & the proneness of my frailty, which draweth me to these, which being true, why should I malice or stomach those, which do but that which myself am bound to. To conclude. Know that these who thou sayest speak ill of me, and detract me, yet not withstanding are my sisters, whom I am commanded to love, not to hate. And therefore will I do that which I am enjoined. Yet mean while let them consider, and weigh with themselves, why and to what end they afflict & injure me. Now again at some other time she trieth me with Envy a maid who useth a two edged sword & hurteth her Sisters both in body and soul. This Wench is indeed a dangerous enemy, whose chiefest felicity is in her Sister's hurt: and is never more grieved then at there virtue and good life. Therefore when she cometh to assault me, I say Sister you complain and seem to be grieved that others in this world possess greater riches, that others, are endued with more rare beauty, that others have more abundantly the gifts of nature than yourself, but I take comfort and rejoice even in that, and think myself happy in wanting them. For neither in this life or the life to come: Desire I any thing but JESUS Christ my Saviour, he is my treasure, and the treasure of Angels, he is my beauty, and the beauty of all creatures, he is my gain, and the fountain of all goodness. Let others fix their love where best it shall like them; I desire only my Saviour JESUS, and his love ever do I thirst after with him is no difference twixt rich and poor, he never distinguisheth twixt beautiful and fowl. Yet here thou complaniest & sayest to me: this and that body abound, and excel in wealth and beauty: such & such happiness is given them, and not me. But on the contrary this I reply. Although these parties are possessed of these pleasures; yet have I my self things of greater esteem. For so noble and so great is the mind that I carry, that it scorneth to bestow love or affection: on so base, so abject, and so transitory pleasures. And considering that my name is called HUmility, by humility mean I to conquer myself. And I find the servants and children of God, to abound with these, and greater blessings: but not myself, who am a base vassal, and no way worthy to be partaker thereof. Now Envy seeing she prevaileth little with her former objections, urgeth in an envious manner, the gift of spiritual virtues, saying, behold such a sister who thou knowest right well, is more given to virtue and devotion, than thou art; is more conversant with God, and more exercised in contemplation, and is a Virgin of noted sobriety, and modesty. To whom I straight answer. For what cause desire I to be religious, or to be virtuous and devoted to prayer? because others should think better of me, than they do of my sisters, praise me, honour me, or admire my virtues? or else because I would be more daintily fed, clad more costly, or abound in worldly pleasures. No truly, but for this cause only, that I may serve and please God, and that my sweet Saviour jesus, may by me, and in me, be praised and honoured. Therefore is it my duty, and that which I am bound to rejoice in, when I see that my most loving Lord and Master, hath such virtuous devout servants, that be wholly given to his service and prayer, and endued with most rare holiness of life, and spend their time in Religious exercises. And I hold it my duty to pray to God, to give them greater perfection, & more abundat grace, whereby he may be more highly honoured of them. For if I had but the least taste of God's love in me, wherein not my part & duty to labour what I cold: that he might be known, honoured and loved of all the world, & to pray that he would bestow his grace on all men, whereby he might of them be continually honoured? Therefore most accursed Wench, fly far from my sight. Thou knowest not what charitable Love is, considering thou art the daughter of that wicked, damnable, and false Apostata. For I would if it pleased God, that he deprived me of all spiritual & corporal good, which of his bounty he hath bestowed on me, and give them to others, who with them would honour, and praise him more than I do, who am so barren and unfruitful a soil, and have received his grace and gifts in vain. For I desire nothing in this world, but God's praise and honour; and will daily seek it, how dearly so ever I obtain it. See then wretched Wench how far thou art deceived. Markest thou not that God knoweth what he doth? he seethe plainly that these vessels, into which so abundantly he infuseth his blessings: be far more pure, & of a more humble spirit than I myself. And therefore justly hath denied me such grace, seeing right well that I am full of pride, & a vessel filled with anger and malice, which through haughtiness of mind would proudly attempt: to scale (if it cold) the heavens themselves, which duly pondered, I rest contented with the will and pleasure of my sweet Lord JESUS, neither desire I to find aught else but him.   

CHAPTER. 13. By what means we may expel all Malice from ourselves.  
THe third daughter of Malice, is called Sloth, a most dangerous enemy, who is cold and lazy in spiritual exercises, and the service of GOD: Wherein consisteth the sum of our salvation. Her am I wont to answer in this manner. Thou desirest Sister and willingly wouldst persuade me, neither to frequent the service of GOD: nor to use at all any spiritual exercises. And therefore of purpose to conquer and subdue thee: I will spend more time, in watching, and praying, and diume contemplation, where unto she thus replieth. Seest not thou thyself even frozen with a cold devotion, and to feel no whit at all any zeal of God's service in thee, but to use thy exercises, against thy own voluntary disposition, which provoketh justly the indignation of God. Neither dost thou aught else but tempt God therein: who desireth no unwilling, or impulsive services; but such as proceed from a cheerful and willing mind. Then reply I again. Away thou wicked wretch, I perceive thy meaning. Knowest thou not that at such time I show my love greater to God, when I serve him with my own will be it never so small: then when I find myself endued with extraordinary devotion by him? art thou ignorant that God sometimes of purpose withdraweth his grace: thereby to try and prove our strength? And then when he perceiveth us to offer up, and bestow on him that little devotion which is remaining in us: he doubleth his grace, & heavenly consolation in us. Yet so, that finding ourselves void of inward sensible grace, we cast not clean away our good will, & hearty desire. Therefore whereas thou askest why being so cold, and clean void of devotion, yet I go to pray (considering as thou sayest, that is but to tempt God) assure thyself, although I felt in me far less devotion, and will to serve God: yet that not withstanding I would frequent my prayers, and would set myself in the sight of our Lord, neither would I speak or desire aught of him, but standing before him, would yield to him all due honour and reverence, imagining himself to be present in my sight, and that I beheld him, and that there I stood before his high, divine, and fearful Majesty. That he who is the fire of love would inflame my heart when he should think convenient. Therefore submit I myself to his holy will, & am content with that which it shall please him to grant me. And the weaker, fainter, and colder I find myself, so much the nearer I will come to this fire. For if I will departed from it, then shall I find myself far colder than before. Therefore depart from me thou naughty Wench. For I do not use & frequent my daily prayers, my devout contemplations, and spiritual exercises for my own contentment, comfort, or delight; but only to this end, thereby to serve my Lord God & honour him, considering I know we it to be his holy will and pleasure, that I should do so, and that I exercise myself in all virtue, and holiness to the honour & praise of his holy name. Now when this wicked maiden with her practices cannot withdraw me from the Love of God. She taketh a new course, and laboureth to win my love from my fellow Sisters. And taking the assistance of her before named Novices, Suspicion, and rash judgement assaulteth me again, & persuadeth me to hate and malice my sisters, and to carry a sinister opinion of them, whereby I should, either suspect some ill in them, or else rashly without some just cause condemn them: hence proceed contempt, repining, murmuring, and detraction. But myself with the assistance of my Purpose marking her; presently answer. It beseemeth not so base, and so abject a maid as myself, to judge amiss of my sisters, or Superiors: neither lawful for sinners to intermeddle with sacred vessels, or for beasts to come nigh the holy mountain. It best beseemeth me to account all my sisters, virtuous, and holy: but myself most wretched, and full of foul sin. For it is a secret to me, what all men are in the sight of GOD, or in what manner they shall end this mortal life. As for myself, I know right well, that my proneness to sin, and naughty appetites and desires, would draw me headlong to the pit of hell, were I not preserved by God's divine grace and mercy. Therefore know I right well what I may fear of myself and suspect, that is, whether my conscience, my words, and deeds, be good: for I know myself, but am a stranger to others. And therefore so much as appertaineth to my fellows, I will choose the safest course, that is, to think, and speak all good of them; assuring myself thereby to gain, but never to lose. For nothing is more dangerous, then to be ruled by our own will, and to refuse a certainty, for an uncertainty. Charity never thinketh amiss. And I find it a charge great enough for me, to judge and discern mine own conscience, my affections, my words, and deeds: and not to busy myself in censuring these, not curiously to intermeddle in others actions. For who made me a judge, between God and my sisters? or between them and their own consciences? Truly no man. Avoid thou therefore, or hast thou ought else to say? I plainly see thou art now overcome, in seeking to suggest to me a suspicion of my sisters, which is a most damnable, and wicked thing, and wholly repugnant to holy, and true meaning simplicity, whereof God himself is the chiefest Author: with whom, no man may, or can at any time dissemble. And if any man will say, that mistrust, or suspicion may be admitted, and allowed in a Superior, or any one that hath rule over others, and that my before alleged reasons be not sufficient to refute him, let him assure himself, that great diligence, much wisdom, and careful circumspection, must therein be used: and that for this respect, as experience teacheth us. If a man will be suspicious of his wife's loyalty and honesty, & she shall perceive her husbands distrust: although perhaps before sne were true to him, and honest; yet may she thereby be moved to disloyalty. Whereupon Seneca saith, Suspicion is the cause of many men's sin. Therefore considering their intention and purpose is good: why shouldest thou say their actions are nought, when in all likelihood they might err, either through ignorance, or simplicity, or want of experience, by some sudden motion, or human frailty, or by some natural imperfection which they are subject to. And in all these accidents, no malicious, or foolish rash judgement is to be given. But rather we must pity and be sorrowful for such imperfections, and excuse them charitably for the Love of God. But if this answer in reason will not suffice thee, because thou sayst their offences be too apparent, than I say, God by his secret judgement suffereth such things to happen, through whose providence, all things happen, that exceed our gross capacities. And as he never ceaseth of himself to do good in us: so sometime permitteth he that we fall into such temptations, which notwithstanding he oft turneth, either to the good of him that offended, or else, to the good of others, that have seen it. Take thou heed therefore, thou proceed no farther herein. For he that will take upon him to judge others, undertaketh that which appertaineth to GOD, or rather desireth that himself were God. Mark then wicked wretch, what befell thy Father, when he aspired to be like unto God. Farther, a horse, or any other labouring beast, is not of so malicious, or envious a nature, that he suspect, or hold in jealousy his fellow beasts, or censure their actions in a wrong understanding. But hath his mind only fet on his journey, and that he may carry his burden according to his Master's mind. Neither regardeth he if any of his fellows err in their way, but with an honest emulation will labour to his power, to follow, or go before those he ought to imitate: which if he cannot, yet will he keep the way that he is directed, and not intermeddle with any but himself. Neither will he seek at any time to go back again, or rest in his journey; except thereby he may perform what he undertaketh the better: neither grudge or repine at that he is commanded, or backbite, or slander his Master, or any other. Considering then, that I have made myself a beast for the Love of God: I must humble and carry myself like a beast, and intermeddle with nothing but with myself.   

CHAPTER. 14 Of other exercises of Humility.  
DEsire having with admiration attentively marked the exercises of Humility, said unto her. Now find I that true Lady Mother, which I have heard: that Humility containeth in herself, all justice, virtue, peace, quietness, and happiness, and all spiritual, and temporal comfort, and contentation. Yet farther, I desire to know one doubt; whether these naughty wenches, when they come in here amongst you, be known by sight: or whether they take the habit of your Virgins, and so by subtlety intermingle amongst them: or what mean and way you have to discover them. HUM. Truly Son, thy question is a matter of great importance. Know therefore that the Divine goodness hath hanged up a Lamp in the midst of our chamber, called good Conscience, which burneth day and night, being kindled with the oil of his Mercy, and the wick, or cotton of holy Scripture. Farther, this Lamp is to be tied with a rope, called Watch over our hearts, to a nail, which is called, Watch over our senses: Now so long as this Lamp is kindled and burneth: we never fear them, because we do presently know them. And although they intermingle themselves with the good: yet by their gate, we easily discern them. For they be croak shouldered, and halt, and limp in their pace, so that they neither can go speedily, nor according to the vow they made. But if through our sins this Lamp be extinguished, or by our negligence the nail slip out, or the rope chance to break, or our Lord for our demerits withdraw the oil (which he never doth except we first shed it) then are we in darkness, and all things fall out to the worst for us. Therefore pray we daily to our Lord God, that it will please him of his goodness, to lighten our Lamp, saying with the Prophet David: For thou O Lord dost lighten my Lamp: lighten O God my darkness. DE. God I beseech him, give you his grace & charity: for you have greatly comforted my spirits. HUM. Take now for thy companions these Virgins here, & let them so long accompany thee, until thou be thoroughly armed with true fear: that if by chance these wicked wench's fortune to meet thee, they adventure not to show their hate & malice against thee, nor endeavour to withdraw thee from among us. Here hast thou Severity against Concupiscence of the flesh the first. Manhood or strength against Concupiscence of the eyes the second. Humility against Pride of life the third. Diligence against Negligence, the fourth. Gentleness against Malice, the fift. And now the grace of God be always with thee.   

CHAPTER. 15. Of the virtues, that be daughters of Humility.  
HUM. Thus by the grace of Almighty God, and the help and assistance of my forenamed husband: jovercome and subdue my enemies, and myself. Desire much pleased with this discourse of Humility, said to her: DE. I entreat you Lady Mother, that it may stand with your good liking, that I may visit and be acquainted with the Virgins of this society. HUM. Proceed my Son assisted with God's grace, most willingly I assent to thy desire. And thou daughter, which art steward of this house, accompany him, and show him the house, and bring him to the Cells of every Virgin. This said, Desire departed cheerfully out, of the Lady Mother's chamber, accompanied with Nihili-pensio or Contempt of all unnecessary cares. Who was steward of the house, & governess of the Novices, and was carried by her to the Cell of a Virgin, who was the first, & eldest daughter of Humility, called Confession, of whom he asked the manner, of her life and conditions. CONF. I am the daughter of our Mother Humility, and the scholar of this Virgin here our governess, with whom I oft frequent, and am much delighted with her familiarity, and acknowledge myself what I am, according as I find myself in examining my conscience. Desire thought this Virgin of rare and singular virtue, and departing from her was brought into the Cell of an other daughter of Humility, whose name was Desire of Contempt, who receiving him courteously, was asked of Desire, both her name and conditions. VIR. my name is Desire of Coutempt, because I desire, not to be honoured or esteemed of any man. Desire wondered hearing this Virgin desire to be so much contemned, considering how different it was from the minds of most men. But admired her virtues, finding, she did it for the Love of God. And leaving her, was brought into the Celestina of an other Virgin, whose name was To rejoice in being contemned. Of whom Desire being entertained, demaded likewise her name and conditions. VIR. My name is To rejoice to be contemned. For I wish to be despised, scorned, and injured for the Love of God. DE. Instruct me I beseech you how I may attain to this virtue, for such is the haughtiness of my proud mind, that I do not only rejoice: but am grieved and repine if I be contemned, scorned, despised, or injured, VIR. That proceedeth from want of Humility, whose virtue is to contemn, and neglect herself for the Love of God. And truly this is an apparent token that thou aboundest with pride, and over much self love. But seeing thou art by GOD conducted hither into this Monastery, we will willingly instruct thee, in all kind of virtue, and altering thy habit, will make thee a new man, and will direct and instruct thee, how to speak with the Love of God, for other ways thou shalt be sure for to lose thy labour. Therefore if thou wouldst attain to my virtue, thou must imprint in thy heart my Sister, Desire to be contemned, thinking and determining thus with thyself, henceforth will I desire to be scorned and contemned, and to be neglected of all men for the Love of God. This desire once thoroughly fixed in thy heart, thou shalt by degrees attain to my virtue, through prayer study, and diligent endeavour. And although at the beginning thou shalt endure some labour and pain: by striving to subdue and master thy own appetites: Yet persever to the end, and thou shalt get the victory. In so much that thou shalt rejoice; when any thing is said or done to thee, contrary to thy liking. Farther thou must by degrees enforce thyself to desire, to be scorned, despised and contemned. For it is most true, that no man can be humble, that is not just. And he that shall not desire, to be despised, contemned, mocked, and debased, this man cannot be called just. DE. How may that be, that whosoever desireth and wisheth not to be despised, should be said to be a man unjust. For by that account, we shall find but few just men, and in my opinion this cannot be true. VIRG. I will easily prove what I have said. It cannot be denied but that he is jus, which giveth to each man, that which is right: if therefore man can challenge nothing else for himself, but to be contemned, scorned, mocked and debased; he is not just which desireth, not to be so used. DE. I would hear you prove that, and show plainly how, nothing but contempt is due to man. VIRG. I will. First there is no question, but that all that which is good, ought be loved, honoured, desired, and praised, and how much greater and better it is, so much the more it ought to be loved: contrary ways, that what so is nought, aught to be despised, hated, rejected, and suppressed. Now if it be true that every men is ill, it followeth that of right he must be contemned and despised. DE. Tell me how all men are to be said to be nought. VIRG. Only GOD is good, therefore all men are nought. DE. I cannot yield to that conclusion. VIRG. Logicians shall prove, that none is good but God: and whatsoever is not God, is not good, but ill. And if man be ill, that all shame, reproach, and contempt is due to him.   

CHAPTER. 16. How all creatures are good, and yet none is good, but God himself.  
DESIRE. I am not yet resolved by thy alleged reasons, considering thou sayst that God is good, and that whatsoever is not God, is not to be said good. And the holy Scripture saith, that God saw all things that he had made, & that they were not only good, but very good. Farther, considering God is good (as indeed he is the chief goodness itself, and the efficient cause, and beginning of all things created) all things that he hath made must of necessity be good, that the work be answerable to the workman that made it. Whereupon it followeth, that whatsoever God hath made must of necessity be very good. Besides, considering man is the most excellent of all corporal creatures, it is plain, that he is not only good, but very good. And then if he be good, by thy own rule it followeth, that both honour and love, are due to him. VIRG. I will not maintain a long disputation with thee, for that disagreeth with the rules of Humility, only I will open what I have said more at large, that thou mayst better understand my meaning. The scripture sayeth, that none is good but only God. Which is thus to be understood, that only God is essentially good; & to be good is only proper to him. And what soever he hath made, may be said to be good, participating in goodness, given to them by God: For whatsoever goodness they have is Gods, not their own. So when thou seest good gifts bestowed on any creature from above, thou must honour and love such a creature; But this honour and love must be referred to God, and not to the creature. Therefore ourselves and all creatures are to be loved of us, because they be good in their essence or being, as the creatures of God & this is, to love God in his creatures. Let not therefore any man desire, to be praised or honoured for his own sake: but for the goodness which God hath bestowed on him: attributing and referring it all to God. For it is one thing that man hath from God, but an other which he hath of himself. From God he hath what good soever is, but from himself whatsoever is ill. He hath from God that he representeth, and carrieth his Image & likeness. But of himself through wicked life and evil manners, he is made altogether dislike to God. Also it is given to him by the grace of God, to desire to be good and endued with virtue: but of himself he desireth ill, and doth those things that most displease God. From hence we learn that those things which are bestowed on man from above, are greatly to be honoured, and highly to be loved, which are the conditions of his creation & his natural blessings, & yet not to be loved for his own sake, but for the honour of God: contrary those things to be hated, which are in man himself, as his vices offences & all other imperfections. So that diversly we honour & despise, love & hate some things, in one & the self same man. And be he endued with never so great virtue & devotion: Yet let him be assured, that of himself he hath nothing that is good, and still let him desire that in regard of the good gifts bestowed on him by god, be they virtue, devotion or other spiritual benefits, that God alone be honoured and loved for them, and that all praise be given to him as to the fountain of all goodness. But for the sin in him, which he knoweth to be his own, let him desire to be despised, hated, and contemned of all men. This doing I say he is to be accounted just. But if every just man shall desire to be contemned after this sort, how great is the injustice of a man defiled with sin, not only not to desire to be contemned as I have said: but to desire and labour to be honoured and extolled: Let not therefore a wretched sinner think and imagine that he hath showed much Humility, in desiring to be contemned, or let him not be the better persuaded of himself, therefore considering the most holy, virtuous, and devoutest man is bound of duty to desire as much.   

CHAPTER. 17. Of the same.  
DEsire was not a little pleased herewith, and said to this Virgin. DE. I beseech you Sister instruct and direct me, by what means I may attain to this holy Desire. VIR. Two ways there be, by which thou mayst obtain it, which are the Love of God, and a holy Purpose, to object & embase thyself like to a labouring beast: to which holy Purpose our Governess hath wedded herself. And if thou wilt be ruled by my directions, thou shalt find thyself not a little assisteth thereby. DE. Most willingly will I be instructed by you. VIR. Then assure thyself that the Love of God whom I perceive thou art so desirous to find, hath no more dangerous & hurtful enemy than is thy own body, enure thou thyself therefore daily to this custom that every morning thou say to thy soul. Let me see now soul, how thou wilt this day hate thy body, which is so great an enemy, to thy sweet Saviour and Creator JESUS, and how much thou wilt desire, that it may be despised, afflicted, tormented, and scorned. At night likewise say thus again. Now show me my soul how this day, thou hast despised, thy body so rebellious against thy most sweet Lord JESUS, & how thou hast desired that it might be afflicted, and injured of all men, and hast laboured that nothing be pardoned it, but hast carried thyself most severe against it. This doing dear Brother, and still conversing in these good thoughts, and ever persevering in this thy desire, this only exercise in time will bring thee, to an exceeding perfection of perfect Humility, and will teach how to overcome, and put to flight the most dangerous enemy, and be trayer of thy soul; and in conclusion thou shalt thereby attain, to so great hatred of thyself: that thou shalt wish & labour to be contemned and despised. And when hereafter thou shalt happen to be contemned of some man; then stick fast to me, & forsake not my virtue. But with rejoicing and thanks giving to God, say thus to thyself. Now thanks be to God, who hath revenged me of my enemy. Desire being much contented with the direction of this Virgin, took leave of her, and was brought into the Cell of an other daughter of Humility, whose name was Simplicity, who receiving him lovingly, was asked by him her name, virtue, and conditions. SIMP. My name is Simplicity. My office and conditions is to behave myself simply, sincerely, and plainly towards all men: and to conceane no hurt or ill meaning of any thing, that I shall happen to hear or to see: but to think all things to be done rightly and holy, and to think ill of no body but myself: For I ever suspect and fear myself, and continually watch over my thoughts and desires, still looking into myself, and holding open the right eye of perfect wisdom, whereby I may echewe and avoid all evil, and our Mother Humility, be made more strong in her virtue. DE. What? is not Humility endued with all kind of virtue, except thou hold, and keep open thy eye. SIMP. No considering Simplicity without Wisdom, is of no estimation, but hurteth rather than helpeth. For the Love of God loveth no man, but such as shall came with true knowledge and Wisdom.   

CHAPTER. 16. Of the manners and conditions of Simplicity.  
DESIRE. Now than I desire to be instructed by you my Sister, how and in what manner you behave yourself, simply towards all sorts of people. SIMP. In three things, which are, in thought, word, and deed. First I never use to think upon those things: which are above my knowledge & capacity, neither desire I, th' honours, estimations, & vanities of this world, but still persever in this humble thought, that I am the most abject of all the world, and unworthiest that liveth to be the servant of God: thinking all other holy & virtuous, & replenished with all kinds of grace & virtue. Secondly I resolve to use no flattering, feigned, or deceitful words, but a plain affirmation or else a denial, that is only, yea, yea: or no, no. For whatsoever is more, proceedeth not of good, but from the root & ground of vanity. Thirdly I have determined to busy myself, in no worldly, curious, or vain works, but in such only as are simple, and yet necessary, lest thereby I be drawn to vanity of singularity, & thereby be expelled & kept out from hence. For to do an action simply, bringeth Humility of heart, but otherways to do is most full of perils. DE. As how. SIMP. Thou shalt understand Desire, that our governs & Lady Mother Humility, hath set me here, & imposed this charge on me, to keep safely in this Monastery two rare jewels which are remaining here, which are the one, Purity of heart, the other Innocency The value whereof is of so high esteem, that they cannot be prised according to their worthiness. For the obtaining whereof this monasery, & the other seated in this desert: where at the beginning founded & built. And what good soever we do, is referred to the getting & keeping these jewels. But if Curiosity, Vanity, or Singularity should enter by the gate of our heart, our mouth, or else our action they would steal & carry away both these jewels from us. And therefore if any of our Virgins shall not employ all their thoughts, words, & works to get & preserve these: we account them fools, not understanding what they undertake. DE. Why do you so carefully preserve these jewels considering that by your profession you have vowed poverty? it is dangerous lest you should offend in covetousness, keeping such unnecessary and precious jewels, considering many poor people may starve through want of them. SIM. Herein thou art deceived: For although in possessing, loving, or desiring riches or goods, a man may sin in covetousness, according to the intention for which he shall desire them: yet can there be no sin in possessing these jewels, in regard that we desire, keep, & preserve them only for the Love of God, therewith to honour & serve him, at such time as it shall please him to come hither amongst us; or when we converse with him in his holy house. Rust and canker, consume and spoil other worldly jewels: But these that are kept & laid up in our hearts, no rust, no canker, no corruption can consume. For no man can see them but he, which doth possess them. DE. If he shall lay them open, cannot rust then hurt them? SIMP. No: for if purposely he show them, that others should see them, than doth not he possess them any longer. For he that hath them doth not think, he hath them but laboureth still that he may get them. And many times our Saviour doth so bestow them, that he that hath, them doth not know he hath them. Which our most loving Lord doth to this intent, that presumption and self liking which lurk in men's hearts, should not secretly steal them and take them away. Therefore whosoever doth most of all other possess them: doth with all secrecy that he can conceal them, and hide them.   

CHAPTER 19 How Purity of heart, and Innocency may be preserved.  
DESIRE much delighted with this discourse of Simplicity, said to her. DE. tell me by what means these precious jewels may be preserved. SIMP. There is one thing amongst others very necessary, for novices and young folks, and the same not unprofitable for those that be of more years, which is to fly and to lock, and to keep close our gates from much company. For if a man will use the familiarity, and fellowship of many, and take delight to hear and to see many things, he shall hardly be able to preserve these jewels, for our minds many well be compared to a looking glass, which representeth the likeness of any thing set before it, or to wax which retaineth the impression of a zeal. DE. But how can one fly or shut the doors that liveth continually in a Religious society? for such a person hath occasion to go into many places, and the Superior commandeth sometimes one thing, some times an other, and such a party is enforced to talk, with many & often commanded to converse with all sorts of people. For other ways he shall be accounted singular, and singularity although it be covered with a show of holiness and virtue: Yet is it hateful, and aught to be eschewed and shunned. SIMP. It is true as thou sayest, we must hear, see, and say many things for obedience, which if we did of our own accord and desire, we should offend. But when obedience and charity do move us there unto (provided we be not negligent but do our best endeavours,) there is no doubt to be had for losing these jewels. DE. What must we do in doing our endeavours? SIMP. It is needful that whosoever would keep these jewels of Purity & innocency, & either for obedience or necessity cannot be secluded, nor live in solitary or unfrequented places, it is necessary I say that he make me his companion, who trusting to my fellowship, (he travail all the world about) yet needeth not fear to lose these jewels. DE. I desire you to explain your meaning by similitudes, for so, such as be but simple shall the better understand you. SIMP. It is requisite for a man, that will have Puritte of heart and innocency, (which are the especial manes to attain to all virtues, and by which means to attain to all virtues, and by which we may readily come to all perfection, perfect charity, and the chief mark which we stoote at, that is the Love of God.) It is necessary as I have said to attain to these virtues, to fly conversation, & shut the gates against company. If he cannot do so, then let him take me a companion, and in all things that he shall hear or see, still keep me in his right eye. And when the left eye shall seek to behold any thing, that may taste of covetousness, or of foolish, or of rash judgement, then let him behold the same with the right eye of Simplicity, thinking & persuading thus simply with himself. That every man and woman, brother & sister etc. is the Angel and Son of Almighty God, & that all other things are certain instruments or organs, which without intermission do laud & praise their Creator. And by the same rule what ill so ever he shall hear, or see of his neighbour, let the right eye excuse it, & construe it to the best. And let him praise & glorify God, for all his creatures which the last eye of covetousness shall allure him to desire, calling to mind the beauty, comeliness & goodness of his Creator, and all other his proprieties, saying thus to himself. I will not desire, or love any thing created to any other end, but that in them, and with them I may love and praise God, likewise in all his words and actions, it is very necessary that he associate himself with me. DE. How shall we say, all the actions of men are done in simplicity. SIMP. When their intention shall be simple, pure; and right, and all that they do being of itself good, shall be also just & right, in all circumstances of time, place & person, & shall not do any thing, but either for the honour & praise of God, or for the good of the soul, or body of himself, or his neighbour, or else for the benefit of the whole common wealth, he that doth thus, walketh simply in all his actions. And whosoever shall choose & keep Simplicity for his companion, he liveth & walketh securely & happily.   

CHAPTER. 20. Of Poverty.  
DEsire much pleased with this discourse of Simplicity, taking his leave of her was brought to the Cell of an other of Humilities daughters, whose name was Poverty, of whom being lovingly entertained, he spoke to her as followeth. DE. I am not a little delighted with your fellowship & acquaintance, assuring myself, how dearly you are beloved of the Love of God, & therefore desire to know your conditions and course of life. POU. I contemn & refuse for the Love of God, to have or possess any worldly or transitory goods. DE. In what thing then, consisteth your joy and only comfort? POU. My only treasure and riches is for the Love of God, to be poor, and possess nothing. DE. I cannot but greatly marvel thereat, considering that as I have heard of others, this Monastery was first founded and built by a Lord, that is the most noble, rich, and bountiful of all the world. What then should be the reason, or his intention, that the inhabitants of it, should be so poor and needy? neither understand I how your poverty can be so acceptable to him. POU. I will tell you. That Lord, which is founder & builder of this Monastery, is King and Master of all the world, and hath, and keepeth his riches and treasures all in his own hands. And yet notwithstanding, it is his will and pleasure, that we should live in continual poverty, to the end we fix not, or settle our love and affection, on any other creature, but on himself. He could if it so pleased him, bestow abundance on us: but to his best beloved, he doth not; because they should love him only, and hate this world, and the vanities thereof. And we cannot ask a more manifest token of his love towards us, then that he suffereth us to be in necessity in this miserable life, & sendeth us not those pleasures, which frail flesh would covet. And yet farther, he will have us spend our lives in poverty, least temporal, and needles cares should overcome our weak minds; but will, that we should serve him, with quiet contented thoughts and not be moved, either with loss, or gain of worldly commodities, or too much rejoice or lament, in prosperity, or adversity, with over great mirth, or exceeding sorrow: but have our hearts still united to him; in peace, and contentation? without any mislike. For such is the disposition of the Love of God, that he will not inhabit but in still and sequestered places. DE. What is the especial virtue that is in you. POV To conform and frame myself according to my sisters, amongst whom I live. And although I desire to possess nothing: yet to keep out and expel an enemy of ours, that seeketh daily to enter amongst us, and destroy our garden, and eat up our fruit, whose name is Singularity: our Lady Mother will have me live like my other sisters. And yet that I lose not the reward of my virtue she hath married me to a holy Purpose, whose mame is, to ask nothing. And farther, she telleth me if I will attain to perfection, that I must rest content with that which is given me, be it much, or little; and accept as thankfully, of gross and homely diet, as of that which shall be provided at the costliest price, and to leave part of that which is allowed to me, and to be content for the Love of God, to take so much only, as necessity shall desire. DE. That is, as if one should desire to be better than good, or labour to do more than he were bound to do. For if I rightly understand it, that Lord which hath founded and erected this Monastery, commandeth you to have the spirit of poverty, as the Prophet saith. If thou abound in riches, beware thou settle not thy love on them. Whereby I gather, that the virtue of poverty, doth not consist in having, or possessing much, or little: but in the love, or contempt we take in them. POU. I do not deny, but that the spirit of poverty consisteth in the mind, yet notwithstanding it is much safer for the Love of God, to possess nothing: considering our love and affection to rich and beautiful things, is so frail and prone, that hardly can we have them, without fixing our love on them. Lest therefore such worldly riches should gain some part of our love from the Love of God which is already but small towards him, it is good (as the saying is) to remove the straw farther from the fire. For the Love of God, doth challenge of duty all the love of man wholly to himself, and many there be that herein flatter themselves, saying, I do not immoderately love this or that thing, neither would I to much sorrow if it where taken from me. But believe me affection, and love is so subtle a thing, that hardly are men found not loving what they possess. Neither can we have a better example hereof then our SAVIOUR CHRIST himself, who when he could have possessed the whole riches of the world, without fear to love or affect them extraordinarily: yet remember how needily, and poorly not himself lived, but also his Blessed Mother and his Holy APOSTLES. Which, how can we any other ways conceive: but that we must neither affect, or possess any worldly riches: For which cause I have clearly forsaken all such unnecessary things, as I used to have with me in my Cell retaining nothing else, but the Image of my sweet SAVIOUR hanging naked on the ✚ cross, thereby to remember his great love to me. I once used to keep many books with me, but now possess only a Bible, the life of SAINTS, and the life of my SAVIOUR JESUS, with some few other for my devotions. And rest fully contented to meditate on sweet jesus, and to busy myself with the book of his holy life.   

CHAPTER. 21. Of Obedience.  
DEsire receiving no less contentment from this Virgin, took leave of her, and weas brought to the Celestina of an other daughter of Humility, called Obedience. To her Desire yielded very great reverence, in that she seemed to him to be of high dignity, and authority, & of great estimation with the Love of God, and more beloved of him, than her other sisters. Now Desire for reverence sake, offering to kiss her hand, was denied of her, in regard that being the daughter of Humility, she would not allow either reverence or honour, to be showed to her, but willing Desire to sit down by her, he asked of her, her orders and conditions. OBED. I am married to a holy Purpose, called, to omit nothing I ought to do. He is a mighty, strong, and worthy Knight, who alone is able to subdue & put to flight, the most dangerous beast in all the world, called Self Will. Which beast doth destroy, kill, and swallow up: all that love and obey her; and she doth with a kind of flattering allurement, entice and draw to her all obstinate people, of which, few forsake her, until she draw them into hell, & utter damnation. The greatest part of people, and almost all forsake me, notwithstanding it is most certain, that without me, no man can find the Love of God, who is a Lord of so great dignity, and excellency, that the whole world cannot be compared with him. And in regard it hath pleased almighty God: to bestow so good and noble a husband on me, I do not any thing but what he shall command me. Neither do I desire to be eased, or remitted, from that is commanded me, except some urgent necessity constrain me thereunto. And in regard of thieves and robs, which lie so secretly amongst us, that hardly they can be descried, or discovered by us, I never dare to walk alone. DE. What companion do you use? OBED. First I take with me my dog for a companion, called as yours is, Good will. Next I join to me my sister Simplicity, and my daughter's Dovotion, Cheerfulness, Diligence, perseverance, and Purity. But chiefly our Lady Mother Humility, doth always assotiate herself with me. All these of necessity must I have with me, if I will securely walk to do that, which I am commanded. DE. Tell me I beseech you, How doth your Mother HUmility join herself with you for that as yet I do not understand? OBED. In any thing that I undertake and do, be it never so great, I do not flatter myself that I have done it well, neither have I any confidence in that I do, or by doing any thing well, grow into pride of mind. Neither persuade I myself, that others could not do it beside myself, or that they could not do it so well as myself, neither think I myself good, if I do any thing that is good, or would be praised for doing it, or thought by others apt and fit to do it; but with all humility I give the thanks to God, in that it hath pleased him, to bestow understanding, wisdom, and ability on me: for the love of him to do so good a thing. And I say to myself, in regard it hath pleased God to bestow his grace on me, to execute such a work, for this thing especially I hold myself bound to him. And therefore desire I nothing else of others, but that they will honour and praise God. And that until the last day of my life, nothing but labour and pain be allotted to me, all honour, and praise be to Almighty God, and benefit, and all good unto my neighbour. Nothing in this world as Isay, I wish to myself: being assured, I deserve nothing that is good of myself, neither desire I any thing else, but that it would please our Lord to bestow his love on me, that thereby I may daily increase in virtue, and good life, and never offend him, but that in the last hour of my death, it will please him (as I hope) to show himself loving and merciful to me.   

CHAPTER. 22. Of Chastity.  
DEsire taking great comfort in this conference with Obedience, leaving her, was brought to the Cell of the last daughter of Humility, whose name was Chastity. Of whom as before desire demanded her conditions. CHASTE. I am as thou knowest the daughter of Humility of heart, and have attending on me two Virgins or handmardes the one called Abstmence, the other Bashfulness. My spouse or husband is called Watch of heart, who is always attended with a body, called Watch of senses. DE. I beseech you bring me to the sight of this Boy. CHASTE. I will do that willingly. Desire now much marveled at the furniture of this Boy, for in his hand he held a bridle and a stone, a kerchief or a vail, and a chain with a lock, to whom he thus spoke, I desire thee my Son to declare to me the true signification of this furniture of thine. BOY. This bridle is to restrain a naughty beast of my Masters, which although she be little, yet when she breaketh lose she overthroweth all men, neither can any man rule her but our Porter the Fear of God. DE. What is the name of this naughty beast? BOY. The Tongue. DE. What dost thou with this stone? BOY. I stop holes with it, which are in this house, called the Ears, least thieves enter thereat, as often they do, when it chanceth that they be not stopped; and sometimes also, I put it in my mouth, that thereby I may enjoin myself to silence. De. By that means, others will say thou art dumb. BOY. I am not dumb, but for the Love of God, I make myself dumb. DE. What service canst thou show to him thereby? BOY. Much. Considering that by this door those two jewels are lost, which Simplicity spoke of, I mean innocency and Purity of heart, and so long as I continue dumb, I provide, that the wine which our Virgin's use, run not out, or be shed. DE. What? Couldst thou not look to that, if thou shouldest speak: BOY. No. For the spygotte cannot be pulled out, but the wine will be shed. DE. Might not a vessel be set under, to save the wine that runneth out? BOY. There might, but great wisdom, understanding, and fortitude, is to be used. And I am yet but little and young, neither can easily perform that office, and so soon, all the wine might run out of the vessel, and nothing but wind remain in it. DE. What signifieth this kerchief, or vail? BOY. It is called Purity, and it serveth to cover the left eye, which causeth sensuality. DE. Do you cover the right eye also? BOY. No. for that is the eye of Simplicity, which not only doth hurt, but also bringeth forth all good, and fruitful things. But the left, is the eye of Sensuality, which is of a more sharp sight, than the left, and annoyeth us with many discommodities: & finally, bringeth death itself: wherefore it is of necessity, that it be covered with this vail, that thereby we may perceive all things with purity. DE. Deliveer it more plainly, how we may see all things more purely and clearly. BOY. All things are seen with a pure heart: when they are beheld with one of these three eyes. Either with the eye of taking good edification for ourselves, or with the eye of honouring & glorifying God, or with the eye of excusing & pitying our neighbour DE. This yet is obscure, declare your meaning more plainly. BOY. I know thou dost understand me sufficiently. DE. Although myself understand it, yet peradventure others would expect to be in struct more plainly. Boy. I allow this will & desire to profit others, to be both virtuous, and worthy praise: considering it is a sign of no small virtue & charity, both to seek our own good & benefit: & also that which may be the good of all men. And thou hast heard many things spoken in parables amongst us, the exposition whereof, is both profound & fruitful: therefore when thou shalt return hither again, thou mayst make a certain commentary of such things as thou hast heard, and seen: whereby thou mayst draw them out more at large and (as S. Greg. did upon holy job) explain them more copiously. DE. You say well, & doubt not but (God assisting me) I will perform as much. For notwithstanding to the learned, these similitudes may serve, without farther explanation: yet to the simple sort, it will be necessary to have a more plain exposition. And it will be a very great encouragement to me, to undertake it: if I be advised to it by your council. But now proceed to tell the meaning of your furniture. Why do you carry this chain with a lock? BOY. It is called Temperance of the mouth, wherewith we lock the gates of this house, lest the Virgins that dwell here, might wander abroad. For if we had not this chain & this lock, there would be no religion amongst us, but all things would be vain. And this know for certain, so long as I keep my left eye covered, although my eyes be open, yet I see nothing. DE. How can that be, that your eyes being open yet you shall not see? BOY. Because my eyes are fixed in my head, and although sometime I look down to the earth: yet the reflection of my eyes returneth to my head.   

CHAPTER. 23. The Conclusion of the first part.  
DEsire having discoursed after this manner with Chastity, departed from her with great contentment. And being guided out of this Monastery by the forenamed Steward, who told him he had now seen all the virgins of this Monastery, he asked if there were no other thing to be seen. ST. If thou shalt well observe what thou hast here heard, and seen, and shalt with thy best endeavour seek to put them in execution, thou art sufficiently furnished to find out the Love of God. But yet before thou depart hence, I will show thee a tree, that groweth in our garden. Desire beholding this goodly tree, began much to admire it, and the rather, because it carried two sorts of fruit, and said to the Steward. DE. What kind of fruit is this? ST. The fruit that groweth on the lower boughs, which are pale, and of divers colours, is called Distrust of ourselves. But that which groweth on the top of the tree, and is of a pleasant red colour, is called Trust in God, with which fruit all that come hither are to be fed. For except they shall feed upon this fruit their labour is in vain, and to no end come they hither. DE. Will it please you to bestow part thereof on me, that I may eat thereof in my journey, I am to take. STEW. I will eat thereof, of the fruit of the lower boughs which is, Distrust of thyself, as much as shall be necessary: and fill all thy pockets with the fruit of the higher boughs, that thou mayst eat thereof in thy journey & this will serve thee, until thou come to the house of the Love of God. Now Desire sufficiently satisfied, with the fruit of the low boughs, filled his pockets and bosom with the fruit of the higher boughs, and said. DE. I beseech you Sister, now show to me the speediest and most ready way to the house of the Love of God. STEW. I rejoice to see thee so furnished, and desirous to undertake the journey to find the Love of God. Yet not withstanding, I fear if thou travail alone, thou wilt hardly find out the readiest way, therefore will I give thee trusty companions of our society who shall do, and guide thee the right way thou art to take. DE. Is not Good will my dog sufficient for that? STEW. No truly. For although he be very good, yet is not he sufficient for such a journey, wherein are encountered, not only many dangerous wild beasts, hollow pits, rough ways, bushes & briars: but thieves, spoilers, and robbers, and such as seek to kill and destroy all passengers, wherefore it is wisdom not to trust, to thy dog alone DE. For these alleged reasons I pray you, appoint me such companions as you think necessary. STEW. Then take in thy company our Porter, the Fear of our Lord, who is a worthy and excellent man, whose company if thou wilt not forego, take likewise with thee his daughter Bashfulness, whom to be sure to keep, take an herb with thee, called Humble casting down of thy eyes. And yet farther take with thee an other companion, called Simplicity. And now Desire, go on thy way being guarded with God's blessing. But yet mark well this one lesson, although thou chance to lose the Fear of God, or Simplicity; Yet be sure to keep warily thy dog about thee, for he will serve to find them again. And see that thou give him of the fruit in thy pocket, to eat of. And when thou art gone hence, keep the way which leadeth on the left hand, where thou shalt find a path, which is a nearer way, than others, which will bring the directly to the house of Charity, wherein dwelleth the Love of God. DE. What is the name of that path, that if I hap to miss my way, I may ask it of other. STEW. It is called Patience, which is the ready and nearest way to the house of Humility and Charity. †.    

THE SECOND PART.  

CHAPTER. 1. Of Patience.  
DESIRE being now well refreshed with the above named fruits, and accompanied with Good will his dog, and the Fear of God the Porter on the one side, and with Simplicity on the other side, & having also his pockets filled with the fruit of Confidence in God, departed cheerful out of the house of Humility & willingly undertook the way of Patience. Which although he were told to be short & pleasant: Yet found he it rough, had and unpleasant by reason of many brabbles & bushes, which made him complain, & say to Simplicity. DE. O good God how hard, and difficult a way is this, contrary to that I thought it to be. SIMP. Let not that seem strange, to thee Desire for therefore is it called the way of Patience, which if it were not sharp & full of difficulties, it should not be calloed, and known by that name, neither should the house to which it leadeth be held in so great esteem: if the way were plain and easy, and passable for all people. But as it is, none pass it but those that be thoroughly exercised. And hast thou not heard the old proverb. That no good thing can be obtained without labour and pain; or pleasant, but first by tasting the sour? wherefore having now undertaken and entered the way: thou must of necessity endure the hardness, comforted with this, that it will not long continue. For whosoever will seek to take the fish, must be contented to wet his foot. And coldest thou imagine, that a thing so precious as the Love of God, could be obtained without labour and pain. Remember the saying of Seneca the Philosopher. A thing of worth cannot be bought for a trifle. For with great labours we achieve great matters. And thou art deceived, Desire if thou think to get so rich a treasure with no labour, neither wouldst thou make any great account, of the Love of God, if thou coldest find him without any travail. Go to therefore courageously and fear not labour, considering that after it, thou shalt rest and be comforted with the Love of God,, and thou wilt esteem the greatlier of him, and love him better; for the more pain thou endurest in finding him out: the greater will be thy joy and contentment after. And if thou fortune to be weary in the way, eat of the fruit which thou hast, called Confidence of God; and thou shalt find thyself to be strengthened again. But if thou wilt not feel the weariesomes of thy journey, do as travailers do, that pass over the pain with singing as they go. Desire some what comforted with this direction of Simplicity said. DE. How can we sing, being accompanied with this reverend and grave old Father. SIMP. It is his custom to show himself grave in gesture and apparel: but otherwise he is sociable and pleasant in conversation, for he is the brother of the Love of God, & singeth sweetly, especially when he heareth us sing, not for wantonness and levity, but to cheer up our spirits, and comfort ourselves, being weary in our journey. DE. How shall I sing that have no voice. SIMP. Thou canst not lack voice, that art a voice thyself. Desire marveled to hear her say, he was a voice and answered. DE. How can you say that I am a voice? SIMP. Thou, as all other creatures wast created by God's word, & it is plain that a voice doth follow a word, considering therefore that so soon as God had spoke the word, presently all creatures were made: it followeth that all creatures are voices. DE. Explayne this yet more plainly. SIMP. Speech and the word are but one thing. For speech is not that which is delivered with the mouth: but which being conceived in the mind, is retained within. But that which is expressed with the mouth, is a voice, declaring the speech or word, conceived in the heart. As for example if I conceive such a thought in my mind, that thou art a man, this is a word or speech, and although I utter it not, yet I hold it within me. But if I shall express it with my mouth, & say thou art a man, this is a voice, explaining the secret conceit of my mind. De. If I be a voice, whose voice am I. SIMP. Thou art the voice of God, by whom thou wast created to this praise, honour & glory. DE. What thing then do I speak of myself, if I be a voice? SIMP. Thou sayest God is good, by the goodness of that essence, which thou hast of God, even so by thy own beauty, thou givest a witness that he is beautiful, through whose beauty thou hast attained to such goodness and beauty, to conclude, whatsoever God hath created in thee, it is but a certain voice explaining the virtue & goodness of him. De. How can you say that, whatsoever is in me created by God is a voice: & not absolutely whatsoever is in me is a voice. SIMP. Thus, this sins and wickedness which God hath not made, are not his voices, but thy own, which speak and declare that thou art filthy, nought, impure, and wicked. For as by the creatures of God we are led and brought to the knowledge of him: so by those things which we do ourselves, we may attain to the knowledge of ourselves.   

CHAPTER 2. How God may be known by his creatures.  
DEsire noted this discourse of Simplicity, not without great admiration, who although she seemed in show but simple: yet found he her most wise in these high and secret mysteries, and said to her. DE. To what end would you have us to sing. SIMP. To the end we may forget the difficulties, and sorrows of this miserable banishment we live in: and lose not our hope to come to the house of God's Charity. Whereunto to attain, we shall find no small help in meditating upon God's creatures, which purposely I have placed in this journey of Patience, that thou mayest the sooner come to the Love of God, if thou shalt be conversant in this book of his creatures. For by Patience we conceive a greater hope of the divine scripture which is the whole world, which is no other thing then the book of God. DE. Considering then that we must sing, let us do that for which cause we are made voices, that is let us praise God. SIM. I am well contented, for so many voices will join with us in singing. Sometime desfcant some time the Tenor, sometime the treble will meet us, & in the beginning the Basse, in the midst the Tenor & descant, in the end the Triple, & all sorts of voices, according to the multitute and variety of creatures, farther it is necessary (if we will do according to the prescript of music) that we endeavour to be skilful in our song, for considering we have voices, we must learn & understand the knowledge of singing DE. Who shall teach us that? SIM. Our own voices. For some creatures shall declare his power and highness, others his goodness, others his wisdom, others his gentleness, others his beauty, others his sweetness, others his greatness, others his justice, & others his liberality: & to this end God hath bestowed on us a kind of knowledge of himself, according to every man's capacity and nature, that thereby we may sing & deliver his praise. For which cause I entreat thee, endeavour in this thy journey to become as expert in singing as thou canst, & the rather because in the house of the Love of God, to which thou dost travail, there is nothing but singing whither when thou shalt come, I would have thee sufficiently instructed in this art. For whosoever shall have a good voice in this journey, & shall often exercise it, it is thereby so amended, that it cannot change. And as every man through daily exercise shall learn to sing in this life, so shall he be there more excellent than others. DE. Teach me I pray you, how I must sing by God's creatures; for of myself I shall not easily learn it. SIMP. I will willingly do it. Now mean time Desire having travailed far through the desert: learned and proved many virtues and excellencies of our Lord and Saviour JESUS Christ and the better, by the aid, assistance, and direction of his guide Simplicity. Yet was he to pass many great, dangerous, and hard labours: oft did he stumble, but Simplicity supported him, that he could not fall. Notwithstanding sometimes he fell, but presently Simplicity gave him her hand. Sometimes he fell so dangerously, that except he had been lifted up again by the help of the Fear of God he never would, or could have rose again. Sometimes when he should go forward, he retired back, and when he should have received benefit by God's creatures, he became much worse. For he was not sufficient careful to try out the secret virtues of voices, neither did he greatly regard his song, but suffered himself to grow hoarse, until being pricked and put forward with the Fear of God, he laboured to go forward. Oft times did thorns and bushes run into his feet, but Simplicity held him up, and the Fear of God plucked them out again. Sometime was he mch oppressed with sleep, but the Fear of God awaked him again. Oft times being weary, he sat down to rest him, but Good Will his dog never left barking, until he arose again. Sometime we he so weary, that through inconstancy of mind he determined to go back: but presently eating of the fruit in his pocket, he recovered strength and kept on his way. Sometimes as he travailed in the darkness of the night: he lost both the Fear of God and Simplicity, so that he wandered out of the right way, of his journey: but so soon as the sun began to shine by the help of his dog, he found his way again. Now after they had travailed thus many days, they came to a pleasant & delightful meadow, in the midst whereof was seated a princely Palace, called the house of Charity, the Porter whereof was the Love of God.    

THE THIRD PART.  

CHAPTER. 1. Of the probation and exercise of the Love of God.  
WHen Desire had beheld this goodly Palace, he rejoiced much, that his long wearisome and painful journey, was come at last to so joyful an end. Wherefore coming to the gates, and finding them locked: he began to call and knock thereat. But not withstanding standing his calling & knocking, no man appeared that would give him an answer. Then spoke Simplicity. And told him it were requisite that he cried louder, for by that means he should be hard, although they with in were a sleep or else deaf, & bid him take the two hammers: that hung at the gate, & presently some would come, & open it for him. These two hammers were called, the one To sigh. The other To cry.  
Therefore she bid him, knock & cry a loud for these doors, should not be here if they were not to be opened, & therefore are these hamers hanged at them, that such a shall knock may be admitted in. Thus continued Desire, still crying & knocking long, before the Love of God would open the gate, neither did Desire as yet know him, To whom the Love of God at length spoke as followeth. What seek you here brother, or what lack you to knock & call thus? peradventure you are weary with your long expectation. But it is our custom and manner to feign ourselves deaf, thereby to try their patience that come hither. And it chanceth often, that when we so any wax weary & persuade themselves that the gate must be opened to them, so soon as they come: we suffer them to departed even as they came, for none are admitted to enter hither that shall think themselves worthily to deserve the place, & that we ought to receitie them of right and duty. Therefore tell me, art thou one of those? De. No Sir, I am not. For notwithstanding I have passed & overcome many labours, yet am I sure, that I have no way deserved to be admitted in here: but altogether unworthy, except it shall please you to receive me upon your own goodness & mercy. LOVE. etc. What is the cause thou desirest to be admitted? or what seekest thou to find here within this house. DE. I am come sir hither from the house of Humility accompanied with these grave & honest companions, & have passed my journey by the path of Patience Only to seek the Love of God, who as it is told me dwelleth here within. LOV. etc. Dost thou bring me no token whereby I may know that thou comest from the house of Humility. DE. I bring two tokens. The one whereof was given me in the house of Humility, and it is called, Knowledge of myself. The other have I got myself in my journey, and that is called Knowledge of God. LOVE. etc. I am very well pleased to see thee so provided, but yet tell me this one thing, dost thou persuade thyself, that by reason of these two knowledges we ought of duty to receive, and admit thee. DE. Be it far from me to have such a thought. I desire to be received only through your grace and mercy. For I am not sure whither both these knowledges, wherewith I am instructed be truly written or no. This I know for certain, that I continued sometime in the house of Humility, and there I learned and knew the house, the Virgins, and their conditions, they themselves telling me. But whether I have well digested the fruit I eat there, or whether they agree well with my stomach, although they be sweet in taste, I confess I know not, Neither am I sure whether I reaped any benefit by my journey. For often did I fall, the bushes and brambles oft pricked me, and in a manner I was drawn hither by force of my companions. Therefore Sir, there is none of these things that I bring with me, that I can tell you any certainty of, but mine own malice, vileness, sloth, and imperfection. And amongst other things which cause me to come hither to seek the Love of God, one especial cause is, that I understand he is a singular good Chirurgeon, of whom I desire to be purged, and to be let blood. And farther, men say, that with his only look he presently discovereth the imperfections and faults in the heart, and whosoever he toucheth he doth presently cure. LOVE. etc. Why dost thou desire to be made so pure, and sound? DE. Because (as I have learned of others) it is allowed to none to enter in hither that shall be unclean, but to such as shall be only pure, sound, and undefiled. LOVE etc. Considering them, that thou puttest thy whole trust and confidence in us, stay here a while. For thou canst not enter in, or speak with the Love of God, except first thou talk with a Boy of his: tarry here therefore, and I will call the Boy, who will direct thee what thou art to do, and how thou mayst come to the speech of his Master.   

CHAPTER. 2. Of the love of our Neighbour.  
HEre Desire stayed, expecting greatly the coming of the Boy, that should bring him in, to the speech of his Master: who presently came forth. His name was called the Love of our Neighbour, whom when Desire beheld, he could not through joyrefraine from weeping for the exceeding great love he carried to his Master. LOVE etc. What is the cause that thou weepest thus, considering in this house all are cheerful and merry, and none is heard to weep or lament? DE. joy, not sorrow maketh me to weep. LOVE. etc. Who do you seek for here? DE. The Love of God. LOVE. etc. I am his Boy: therefore if thou seekest my master thou must first talk & be acquainted with me. For my M. maketh so great account of me, that he will not speak with those that love not me. DE. I most willingly would learn and know thy conditions, and for the love of thy M. be acquainted with thee. LOVE etc. If thou wouldst be admitted amongst the number of my friends. Thou must every morning give me in steed of my breakfast, a certain sauce called Humble thought, & an other at noon, called Humble speech, & a third at evening, called Humble work DE. Where shall I find out, or get these sauces? LOVE. Humility & her husband holy Purpose maketh the first, which is Humble thought, where by she thinketh and esteemeth herself more vile, base, and inferior than any other, and accounteth of herself no better than a labouring beast. This holy purpose prepareth a certain Electuary for Humility, called Contempt of ourself, & to make this swace which we now speak of, an other herb is to be added, called Good opinion of our neighbour, of which compoundes humble thought is made. And in all this province, is not a skilfuller man to make this swace, than the forenamed husband of Humility, whom so soon as thou shalt get thy friend, he will instruct thee how to make this sauce. The other called Humble speech is made, & compounded of three other herbs, which are, Humility, Gentleness, and Affability, which must be strewed with a fine powder called Slowness, and Sparing. The third which is Humble work, is compounded of many herbs. The chief whereof, are Cheerfulness, Love, and Diligence. When thou shalt bring me these three sauces to eat, then shall our friendship and familiarity be firm, and soon after will I bring thee to the speech of my M. Desire much delighted with this direction of this boy, said to him. DE. Considering you have acquainted me with your condition & desire, I will labour to make these sauces, & give them to you. Thus Desire continued long in conference with this Boy, treating & discoursing many matters with him, & be 'gan to be familiar with him, & delivering to him, the forenamed sauce, at last he desired him to open the gate, that thereby he might have access to his M. LOVE. Thy request is reasonable, considering thou dost what lieth in thy power, stay but a little, I will go call my M. and see if he will come forth to speak with thee.   

CHAPTER 3. Of the Love of God and our Neighbour, and of an other degree of love, and of the office and exercise thereof.  
NOw Desire began to think thus with himself, whether the Love of God would come forth to talk with him or no, considering he was so vile, miserable, & wretched & altogether unworthy, with whom so great a Lord should vouchsafe to talk: and whilst he weas thus debating with himself, he perceived one coming towards him, who asked him, what he would, or with whom he would speak. DE. Sir I seek to speak with the love of God LO. I am he which so soon as Desire heard, he fell to the ground, having lost his strength. Then the Love of God taking him by the hand, raised him from the ground which made Desire to weep so abundantly for joy, that hardly could he pronounce any word. Whereat the Love of God being tender of heart, through the compassion he had of him began to weep also, noting the great love and good will which Desire had towards him, & sai. LOVE. etc. Cease off to weep, for I cannot without grief behold the tears of him that loveth me; but tell me, who told thee that I was abiding in this house? DE. A certain shepherd, that I met on the way, who directed me to this place, where I should find you. LOVE. etc. What did he tell thee concerning me? & what is the cause why thou lovest me so greatly, and hast so great a desire to find me out? Is it because thou hast heard of others, that I bestow many great gifts on my friends, and use to reward with great benefits, such as serve and obey me? DE. No. But for this cause do I love you, because you are, a good, a noble, and a famous Lord. And because you bring your friends and serauntes to the place where they may see, and behold God: then the which, there is no greater happiness, and felicity in the world. The Love of god hearing what Desire had said, was much pleased to hear his holy purpose & intent, & began to love him now more than before, to whom Desire said, I cannot sufficiently marvel my Lord, that you being so mighty and potent a Lord, and the Son of so great a King, admit such as follow, and seek after you, to find you with so great labour & difficulty. LOVE. etc. Do not so. For this is a mystery not known to all men. For many there be that think they have not found, or know not me: when not withstanding, I am near unto them, and then themselves abound with me. And again there be others that persuade themselves, that they have found and obtained me, when notwithstanding they be far from me, and have not the least knowledge, and understanding of me. DE. I beseech you acquaint me with your conditions, and office that I may understand whither I be near or far of from you, for I hold and esteem of you, as of my Lord and friends. LOVE. etc. My office and duty is to love God, for I am called the Son of the Knowledge of God. DE. How do you love God? LOVE. etc. I have a vehement desire to love him with all my heart, with all my strength, and with all my power, and with assaying any thing, whereby I may feel him in such manner, as may please him, in referring all things to his honour, praise, and glory, and the health and benefit of mine own soul. And likewise do I wish, that the whole world may know & understand, him for his exceeding great goodness, and that all creatures may honour him, and yield him daily thanks. And I enforce myself with my earnest desire, that neither in great or small things, much or little I offend or displease him, or that I do any thing contrary to his pleasure. And if through mine own frailty and imbecility I chance to offend him: I presently crave and ask forgiveness of him: and by that means our love is repaired again. And although my Lord and Master be so good, so noble, and so gracious to me: yet am I not content with this first step, and degree: but yet proceed farther, and according to my power and ability, endeavour to execute, nor only what he commandeth: but whatsoever the meanest in this Monastery, shall command me in his name. And this accustom I myself to do, with all reverence, denotion love, joy, humility, and ready will: and that ever, in all places, and in every good action. And hereby do I know how greatly I love him: when I do that thing which he commandeth me: For thus I persuade myself, that nothing in the world is so grateful to him, (be it to talk with him, do him reverence, or to show all service to him: as to do that thing which either himself or someother shall command me in his name. For my Lord and Master saith thus to me. How thinkest thou that thy services can be acceptable to me, or that thou canst be loved of me, if thou dost not that which I shall command thee to do? Or how canst thou say thou lovest me? For this know for certain, that in no other thing thou canst so unite thyself to me, or conform thy will so near to mine, as if thou willingly and gladly execute what I command thee?   

CHAPTER. 4. The Love of God proceedeth in his discourse.  
IN this degree of love, I have resolved with myself to perform whatsoever, I hold myself bound to, by my vocation and office. For since I first professed myself (of which I never repent me) I hold myself by vow bound to perform that, which before I might either have done or omitted. And for that cause I use diligently to think upon my duty and office, resoluting, and determining still with myself, to execute and discharge, whatsoever I am bound to by virtue of it, according to the direction of holy write, and learned men. Being most assured, that many offend through ignorance of that, which they are bound to by duty. And if they know what they ought to do: and yet neglect and omit it; then is their offence far greater and more grievous: for than they offend through malice, and not ignorance. Farther such things as I have vowed & promised to do (which to perform I am bound by duty) those with all my endeavours, I labour to execute. And I have promised and undertaken to my Lord and Master, to keep for ever the faith, I have given to three Virgins which abide & dwell in this Monastery, which are Obedience, Chastity, & Poverty, which three he hath given and assigned me as wives, therefore morning and evening, I consider with myself, how that day following I may best serve and please them. Saying to my soul. Let me see now my soul, how thou wilt endeavour with thyself this day to obey, and please these Virgins, and at night, show me my soul how thou hast performed this day, what thou diddest promiss to do towards these Virgins, & whither thou hast grieved or offended any of them. Thus do I still endeavour, to show myself a faithful servant to them. DE. Wherefore do you thus? LOVE. etc. Because these be the chamber-keepers of my Lord and Master, and none are admitted or can talk with him, except these Virgins procure him entrance. DE. Tell me I pray you, what spiritual exercises have you, whereby you serve and keep promiss with these Virgins. LOVE. etc. Three things I propound, and determine to myself, which night & day I offer up to them, and which constrain me to serve, and be obedient to them. The first is called, To ask or demand nothing. The second To covet or desire nothing. The third. To think on nothing. This first Purpose of mine serveth Obedience if so be, it be seasoned with a sauce, called To do, and then may you call it to ask to do nothing. With which food Obedience is sustained, & by how much more abundantly and purely I offer this up, by so much the more am I in grace, & favour with my Lord, & the greater affection doth he carry to me. This self same food, called To ask, if I season it with another sauce, called To have is called, To ask or desire to have nothing, and with that do I feed the second Virgin, called Poverty. DE. Stay here a while, I pray you. May I not ask to have any thing that I want, and have need of? LOVE. etc. No, except the thing, you desire be most needful. For if there be any thing necessary for thee to have, thou hast thy Superior, who by himself or his Official shall provide for thee, that thou needest not ask, what thou mayest not lawfully ask. For he whose charge it is to look to the whole house: will provide necessaries for all as it becometh the Superior, to the intent they may more freely serve GOD and attend their spiritual meditations, neither shall there be need that any ask or crave such things as be necessary for them. And it shall be no little fault in the Superior to want that discretion, as not to give things necessary for those under his charge except they demand them. Therefore that which I said of ask or demanding, aught to be doubly understood; that without offending one may ask, if such things as shall be necessary, be not given without ask, which thing may justly be reprehended, especially in Religious persons, and if it be a thing of great necessity, and not rather to satisfy our contentment. For in ask otherwise it may proceed from superfluity, curiousity or some other temptation. And assure thyself that under a colour of necessity, many vices are often covered, especially in things that appertain to the sustenance of the body as meat, drink, clothing, and such like. DE. How shall I know whither, that which I desire proceed of necessity or rather to satisfy my contentment. LOVE. etc. If thou mayst forbear that which thou askest, and if thou canst live without it, and art not constrained to suffer some great or notable hurt in thy body or thy soul, which may hap to thee in not ask. For if thou shalt be sure in not flattering thyself that in not ask, some great peril or danger may hap to thee, than not to ask is a great offence, and to ask, a merit if thou refer it to God. But if thou mayst conveniently live without that, which thou askest, and endure no great hurt or danger thereby, admit thou suffer some labour or grief in forbearing it, provided still thou exceed not the bounds of discretion; in this case not to ask, althopugh that which thou askest be some what needful, it shall be a great merit to thee, & a token of thy virtue, although without offending thou mayst ask as I have said. For happy in my opinion is the man that suffereth any thing for the Love of God. But if that which thou wilt ask be but such a thing, which without hurt of thy body or soul thou mayst easily miss: thou mayst think then, that to ask is but to satisfy thy mind and pleasure, although it be covered with a pretext of some holy purpose. For sin doth not always show, itself openly, but is shadowed often with a colour of holiness. And thus mayst thou know if thou askest any thing, whither it proceed of necessity or an vansatisfied will. And lest thou be deceived through they partial judgement, it will be necessary for thee, to keep a diligent watch over thyself, and to be exercised in virtue. Which if thou dost not, it will be good, that thou be ordered by the advise of discreet men, and holy Scripture.   

CHAPTER. 5. Of the other two Purposes of the Love of God, to wit To desire nothing, and To think on nothing.  
LOVE. etc. having briefly explained my first Purpose, wherewith the first two Virgins, Obedience & Poverty, are as I have said before nourrished, I must show and declare to thee the conditions of the other two, To desire nothing, and To think nothing. Know therefore for most certain that this former Purpose to ask nothing, is grounded upon the second, To desire nothing. For it is most certain that, To have, proceedeth only from To desire. Then the cause taken away, which is To desire; the effect faileth, which is To ask. And by that is effected that which is contrary to this, which is Not to ask. This is the other Purpose wherewith Chastity is nourished, which is the third Virgin, whose office is, To desire no worldly or carnal thing. But because this herb hath an other root, from whence it springeth, which is To think on nothing, (for the thing cannot be desired, which is not first thought on) I adjoin a third Purpose, which is To think nothing. But in this place To think, must be understood of that Thought, which is perseverant & settled, with a consent & liking of reason and will. For to think nothing, doth not consist in the power of man. But it resteth in man not to continue, or persever in ill thoughts: but soon to collect himself, and to turn to God. Now when this herb To think, is watered with the water, called to See. We must then add to these holy Purposes a certain powder, that is called. Strict guard of our eyes. For this is most necessary. These three Purposes, do not only purge and make clean my soul from all worldly affares, from all self-will, and from all spot and stain: but beside (that I may with greater zeal serve my Lord God) procure me great purity of heart, & rid me of all private affection and love, and join, and unite me wholly to my Lord God and Saviour. And to these three Purposes I have reduced all my other spiritual exercises, as well those which are appertaining to Humility: as such as are agreeable to all other virtues, because I know, perfection to consist in them. And suffer not thyself to be persuaded that in vain, I yield obedience to these three Virgins, for I find their favour and goodness, great towards me, who plentifully bestow on me all kind of goodness. The one of them called, Poverty, hath lately bestowed on me a rich ornament. DE. I desire to see it, where do you keep it? LOVE. etc. I keep it in two places, in my heart, and in my chamber. And it is so great, and of so high estimation, that I could not possibly keep it in my heart, until I banished, and utterly excluded thence, all worldly love, affection, and desire: neither could it possibly be contained in my chamber until I had cast thence all superfluous things, reserving only the Crucifix, and some few other books. DE. What is the name of this ornament? It is called Nothing at all, and it is the especial and chiefest treasure of Poverty who is the richest Lady of all the world, and who possesseth so much treasure, as here selfe doth desire.   

CHAPTER. 6. Of the office of the Love of God, and of prayer in the same degree.  
IN this foresaid office of Love, which is to do that which my Lord and Master commandeth, and my duty bindeth me to I must use a certain condition or circumstance, which is, that if at any time according to my office and place I am set in (as being attendant in his chamber) I come unto him, either to do him service, or to crave something of him, or else to to speak to him; I endeavour to show and present myself, with as great purity and humility of heart, as I can. For by how much cleaner in heart I present myself to him, by so much more clearness I see and behold him. And I accustom to crave the fellowship of my Brother the Fear of God, that he with an Aunt of mine called Reverence, would go also with me. De. What is the reason you take Reverence with you? LOVE. etc. I weigh and consider with myself who I am, and who my Lord and Master is. I think upon his most sacred Majesty, who of right, and desert, aught to be reverenced, and feared as one most worthy of all honour, and love. Father, I use to contemplate how all the blessed souls fall prostrate before him, adore him, and praise him, and that by admiring, and praising his so great and excellent goodness and Majesty, they be ravished, and in a sort transformed into God himself. Yet farther, I am wont to consider, how my heart, thought, will, & purpose, or intent is laid open before him, and how he seethe, and knoweth my secrets, better than myself. Also how according to the pleasure of his divine holy will, he is able to do, altar, establish, and abolish all things: and how life and death, being and not being, the salvation, or damnation of the whole world, is in his hands. I farther meditate with myself, how he is wholly and all good: & the chiefest, highest, & purest goodness itself, which contemplating rightly, I oft tremble in heart, fear, & almost faint: especially beholding myself, so wicked, so vile, so abominable and so filthy a sinner, to presume, to speak to a Lord of so great Majesty, & that he will admit me to come to him, speak with him, and eat with him, as though I were united in great friendship with him. Often do I use this or like speech to him. What need hast thou, O my Lord and Master that such sinners as myself, should present themselves before thee? Is it seemly, O my Lord, that such unworthy persons should presume to serve or attend on thee? where is the honour and reverence, that is due to thy Princely Majesty. DE. What answer do you receive again from him? LOV. I cannot certainly tell thee, saving that he makes me weep for joy, and sayeth. Care not thou much for that, let not this thing trouble thee, consdering thou hast not of thyself procured this place, nor intruded into it, but art called to it, and chosen by me. Myself best knoweth why I have placed thee in it. Let thy only care be, diligently to discharge thy office, and with thy uttermost power to perform, what thy duty bindeth thee to, in the place thou art appointed, and then take thou care for no other matter. DE. What say you to him, when you come before him, accompanied with your associates Humility, Fear, and Reverence? LOVE. etc. First I dispatch those prayers, and divine service which this order of life, my vow, and profession bind me to, and that not sadly or unwillingly, or only for necessity: but with as great attention, devotion, diligence, willingness, cheerfulness, & reverence as I can. And although I be bound of necessity to such prayers. Yet change I may necessity into a ready will; and most joyfully perform what I am bound to do. Then, that I may crave something of him, and may move him to grant it me; I endeavour with all my power to praise and laud him, and cease not to honour him, assuring myself that, that is acceptable to him. And in praising him, I desire his miraculous works which he hath done, pleasing and delighting myself in remembering them, and exercise myself in telling his mighty power, high wisdom and exceeding goodness. And farther I rehearse the great grace & large bounties, which he bestoweth on his soldiers and servants, honouring exalting him for the same. Neither pass I in silence his exceeding great mercy, which he ever hath and still doth show towards his enemies, and am much amazed at his gentleness and clemency. That not only he doth not revenge himself on them: but beside bestoweth great rewards upon them. Besides I render great thanks to him for the great goodness, which is in himself, and recite and number his virtues, and renown his beauty, wisdom & exceeding goodness, praising him for them, and rejoicing, and triumphing that he is so exceeding great and good. And this do I often, knowing sufficiently his will herein, and not doubting, but that it is acceptable to him, and that it is his pleasure that man should be conversant with himself, that is with God, and confer with him of pleasant, joyful and secret mysteries: whereof they are ignorant, that be careless thereof, and will not enter into his secret chamber with him, although they be in his house, and attend upon him. DE. Wherefore do you praise him with all these high titles? LOVE. etc. Because the more I extol, commend, and praise him, the more I displease, despise, and set at nought myself: which how acceptable it is to him, cannot be declared with tongue. And this is his will & pleasure, that we continually have set before our eyes his goodness, his excellency, and his infinite greatness: and our own malice, our baseness, and exceeding misery. And farther I am certain that I cannot be deceived, although I praise and honour him all that is in my power: for he is far more noble, more excellent, more potent, and greater, then either I or all creatures together, both Angelical and humane can comprehend with thought.   

CHAPTER. 7. Of the office of the Love of God, in an other degree, and a contmuation of that, which he began to declare, of the manner of praying.  
LOVE. etc. After that I have endeavoured to praise, and exalt him with the uttermost of my power, I offer up to him my whole mind and will, with a chief Purpose that I have, that for no worldly thing I would offend or displease him: and also most earnestly I entreat him, that it may please him to keep and preserve me in this will and mind, considering that without him, I am no way able to do it. Then ask I forgiveness of him, for all the offences and injuries I have done unto him, and beseech him that he will permit me to think upon, understand, or love nothing but himself. And yet farther I desire of him, that considering he hath vouchsafed to admit me for his servant and friend, & that into a place of so high a function: that it will please him to bestow on me the holy spirit of Humility: which may withdraw and turn away my mind, from all things displeasing, and hateful to him, that my service be not hateful but acceptable to him. Also I crave of him that he will bestow on me such things as he knoweth, I stand in need of, whither they be such things as are necessary for me, or such as for his honour and pleasure, he will have me endued with: and that, for no other cause, but that he would suffer me to live and die in him, and not cast me from his sight according to my desert. After this I pray for all those that I love most, and to whom either spiritually or corporally I hold myself bound for all this society, and for all living creatures, that it will please him to bestow his grace and mercy on them; that according to their duties, they may know him, love him, honour, praise, and worship him. All this do I labour to present to him, with sincerity and purity of heart. DE. How dost thou present thyself before him with this purity of heart? LoVE. etc. As near as I can, I keep a watch over my heart and mind, and take a care to my soul, restraining as much as I may all my senses, and continually setting before myself plain simplicity, which doth interpret to the best whatsoever I behold. And if I would be free and secure from all fear: then do I remain and abide with my Lord and Master, with whom to be present, and to talk and confer, and whose counsel and advice to demand, is my chief good and joy, my only will and comfort. Neither can I enjoy peace, quiet, or security, or find any manner of contentment, or ease, but only when I am present in his company. And for this cause have I determined with myself, to forsake all worldly pleasures, and to dwell with him, and cleave to him, never to departed from him except he shall command me. DE. Yet I think it very necessary sometimes to be busied in reading good books. LOVE. etc. True it is, it is good to spend some time in reading, but not with a mind to become learned and skilful, but that thereby thou mayst find out GOD and his ways, and once having found him, mayst know and love him. For this I shall not need many books. This one thing I look after, will, and desire, that I may settle and fix my whole love on GOD, and may join all my affection, reason, and understanding to him. For his love alone is sufficient for me, he will teach me all things that shall be convenient for me to know, and can open and discover more secrets and mysteries to me, how I shall love and not offend him, than all the books that the whole world doth possessed. And I obtain greater purity of soul, fear, devotion, reverence, compunction, fortitude and strength, and severity against the flesh, by being in his presence, then by reading continually. Besides I know for certain, he never will ask account how much I have read: but how much I have loved and esteemed him. Neither would I altogether exclude or banish reading, especially for such as are yet simple and ignorant, and know not how to judge of their thoughts, words, and works. For to such it is requisite to spend much time in reading, & to learn the exercises of the spirit & mind. For as it would be thought great folly, rashness, and disgrace to a Prince, if a rude country fellow not accustomed to speak to a King, should presume in the presence of all his nobility to come, and boldly speak his mind, and if in speaking he should use his accustomed, rustical and undecent terms, it could not but be thought so great a disgrace to the Prince, that he justly might command him to be thrust out from his presence and far better had it been, he had never presumed thither, even so standeth the case in spiritual cases. But to those that by reading, and hearing, have already attained to the knowledge of God, and divine exercises, to such, the exercise of praying is more necessary than reading, as being already expert how to behave themselves in the spiritual Court. Farther when I present myself, before my Lord and Master. I am very careful, that inconstantly I turn not my head or eyes, hither or thither. For it would be taken a great dishonour to him, to look an other way, whilst on should talk with him. DE. Tell me your meaning more plainly for as yet I understand not. LOVE. When I speak to my Master, if at such time I busy my thoughts, and reason upon any thing but only upon him I speak to: then turn I my back not my face to him. For this cause when I persuade myself, that I am present before him in sight, and that he doth behold me, and never turneth his eyes from me, but marketh what I say: I use all reverence, devotion, love and attention to him that I can. Then do I praise and thank him for all his benefits bestowed on me, and all other his creatures, calling them often to my mind, and rehearsing them, being most certain that he will not have me in-grate and unmindful of his gifts.   

CHAPTER. 8. Of the third degree of love.  
LOVE. etc. Now although I have showed the first degree, or step, of my love, which is to love my Lord and Master, and never to offend him: and also the second, which is to perform and put in practise all his commandments: yet do I not content myself herewith, in regard my love is so great to him, but that I add yet a third degree, or step to his love, which is to do all those things that I know are pleasing to him, or whatsoever I can imagine he would I should do. DE. How know you, that you do those things that please him? LOVE. etc. There be two things whereby I may know that easily: which are, if I love that which he loveth, and likewise hate, what is hateful to him. Concerning the first, which is, to love what he loveth: I love his Son, the most beautiful, sweet, and noble, of all that ever were, and most like his Father, and so obedient to him, as never was, or shall be Son more obedient to a Father. Whom the Father loveth even as himself, because he is more like to him, than ever Son was to a Father. And so great is the love and union which is between them, that they two be but one; of one will, like power, and the self same knowledge. Who although they be distinct in persons, yet are they both one in essence. For this Son, the Father hath made a garment with the hands of his goodness, like to that which Shepherds do wear, which the Son having put on, departed out of the privy Chamber of his princely Father, and yet for ever remaineth with him. And thus he liveth here in this Monastery, and converseth with us. For otherwise we could not behold him. Moreover when his Father would send him over all the world, clad with this garment, & a little traveling scrip: he entered also into this desert, to seek out his sheep that were wandered and strayed. And as he travailed through this desert, the Father permitted that he should be killed of wolves, and devoured of dogs, and would give him no help although he could: but would have him endure a most cruel death by these wolves, more painful to him, than ever any sffered, being his flesh most tender, in that he weas the Son of a King. All this did our Lord of his exceeding love towards us, that all we that dwell and abide in his house, might know, and try his charity, and thereby might love him again, considering that first he loved us so greatly, that he spared not his one only Son, but delivered him to die for the love he bore to us al. Whilst the Love of God. was relating this discourse, Desire being wholly wounded to the heart could not refrain from vehement weeping. But the Love of God going on with his discourse, said farther. And although God the Father hath suffered his Son to be killed, yet notwithstanding he loveth him so exceedingly, that by his great omnipotency, he soon raised him from death, much more beautiful, and gloriously triumphing, bringing with him, the sheep which he came to seek others being left in this wilderness, that they might be fed and become fat with the knowledge of him, he having a perpetual and watchful care over them. So at length returning again to his Princely Father, he sitteth now on his right hand, speaking and making intercession for us all, being overcome with to great a love towards us. For I am of this opinion, that except we were spared for his sake, long since had we been driven clean out of this Monastery: so wicked and miserable we are, and so negligently, and sloathfully we serve him, wholly forget him and contemn him, and so little care and remembrance we have of him. But the Omnipotent father loveth this Son so greatly; that in my opinion nothing can be more acceptable to him in this world, then that we should love this, his Son with him. For which cause I endeavour & labour to love him, & to do those things which I think pleasing to him. DE. What is it, that you can do acceptable to him? LOVE. etc. In remembering and speaking of his most holy life, his pains & labours, his most bitter death and Passion, & his holy commandments, and as near as I can conformity myself according to his manners. For who soever my Lord & Master seethe most carefully to imitate the life of his Son, him doth he most love, and hold dear to him. And for this cause, was it his holy will and pleasure, that he should come & live here amongst us, that by that means he might teach us how we should live, who before lived no better than bruit beasts. Therefore hath our lord set him before our eyes, as a mirror, or looking glass, that every one may know, whether he do, or omit what his pleasure is, and may see and behold in the life of his Son, as in a glass, whether his works be good or bad. Neither is there any thing in all the world, by which we may more truly come to the knowledge thereof. And yet besides this, there is one thing more, which my Lord and M. loveth, that is my Boy, called the love of our Neighbour, whom he esteemeth so much, and holdeth so dear, that whatsoever we do to him, be it good or bad, he taketh as if it were done to himself. DE. How do you love this Boy? LOVE. etc. Even as myself. And first I persuade myself that he is better than I am, and although I execute a higher place, yet in all things that are agreeable to virtue, I obey him. I farther am careful that by no means I afflict him, or give him occasion of sorrow, but show all love and kindness to him that I can. I never have sinister conceit of him, but rather excuse him all that I may. I never call him by any name of disgrace. I most willingly dissemble, and hide his natural defects and imperfections. In distressed and adversity, I lament and bewail him. In his absence I detract him not, neither suffer others to do if I may hinder it. I wish and desire, that my Lord and Master be better beloved of him, then of myself: and that it would please God to make him as good, or better than I myself am. I envy him nothing either for corporal or spiritual gifts bestowed on him by God, or for any thing which he enjoyeth in this world, but rejoice in his prosperity, and lament in his adversity. Farther, I think him to be the Angel of God; and myself to be unworthy to be his servant. This do I, for that I know him to be beloved of my Master. Also I love those things which appertain to our society, towards which, I carry a very great zeal, in regard that they appertain to the worship, & honour of my Lord and Master, and to the preservation and maintenance of this his house. Wherefore I am very careful, that nothing be lost, or mislayed, especially of those things which belong to the service of Religion, Ceremonies, and the holy Canons of the Church. Which things although many do not greatly esteem, yet I am fully persuaded, that the holy Ghost would never have instituted them, except he had known them to be pleasing to God. Therefore I hold the smallest Ceremonies, to be observed imagining they tend to the honour of God, and most readily and willingly, with all humility, & reverence do I keep them. And this thought do I still carry in my mind, if I should not honour my Lord and Master, worship him carefully, serve him dutifully, and show myself most zealous in his service, who should do it? considering I am beholding to him, more than all other creatures. For if the servants and attendants of great Princes and States serve and obey their Masters, so carefully, diligently, and with so great a desire; why should not I serve and honour my Master and Lord, that admitteth me to the familiarity of his chamber. Therefore if the whole world should fall, and decline from his obedience, and not one should persever to show him reverence: yet would I remain faithful, even until my last moment of life.   

CHAPTER. 9 Of those things which the Love of God hateth, and a conclusion of his duty and office.  
THe other thing of the two, which I spoke of before, wherewith I please and content my Lord & Master, is, to hate such things as I know he hateth. And two especial enemies I know my Master hath, which are The world, and My flesh. Wherefore I have resolved with myself, to hate them all, that I can, & to have neither friendship or peace with them which determination to perform, I purpose an other thing, which is, to take no delight or recreation with them, never to talk or converse familiarly with them, except it be by the commandment of my M. which commandment is of more weight, than any Purpose I can undertake. Therefore have I besought the Superior of this Monastery, that he never send me abroad, into town or country for my recreation, or disport, which is a thing different from my disposition, & which I hate: yet when he commandeth it, I must needs obey him. And although for some causes my M. command me sometimes to go abroad into the world, yet will he that I return with all the speed that I can make, for fear lest I be caught and deceived with the deceits thereof: being assured, that how warily soever men converse therein, yet more hurt than good cometh ever thereby. Likewise do I detest & hate my own faults and uncleanness, my ill motions & desires, my sudden passions & promise to sin, not ignorant how hateful they be to my Lord and M. And therefore for the love of him, I continually labour to amend myself. Besides I sequester myself from all that dwell in this Monastery (for his love) except when charity & necessity require the contrary. Neither do I it for that cause that I contemn them, or think them unworthy of my company & fellowship (for as I said before, I esteem them as Saints and Angels) but rather because I think myself unworthy of their presence and conversation, or meet to kiss the ground that they tread on. DE. Why do you so? LO. Because in these time's Religion is much decayed, by reason of to much familiarity, and conversing of such as profess monastical lives, not only amongst themselves, but also amongst secular persons. Whereby it chanceth that so little prayer, devotion and meditation is used. For in these days some Monasteries are become like Prince's Palaces, and only in name & habit they show themselves religious: when they treat of, and handle nought, but worldy causes: & holiness & religion is so rare amongst some of them, that they never frequent their devotions, but when they meet in their Oratories, out of which they talk of nothing, but worldy businesses, and news, being always so distracted, that they know not how to collect their minds to serve God: and when they are called against their wills to their Oratories, to sing their service they fear they shall not soon enough departed from thence again: & thus they sing their service being full of high mysteries, with little reverence or no devotion at all, having their minds & desire on the end, & in the kitchen. And because they understand little of God, or what appertaineth to him: God likewise regardeth them not, but hateth them. Therefore have I determined to enure myself to a custom, and to endeavour to be always solitary, and attend my devotions that so my mind may take delight in God, and those things that appertain to him, and that I may learn to love him, as in truth it is most requisite, considering that for that cause I have forsaken the world, & withdrawn myself hither. DE. Some will say thou art singular, & will note thee for it. LOVE. I regard not that, for I ought not desire to please men: especially when it shall displease and offend God. And so long as I am not scandalous to others, let them think or speak their pleasures of me. That which I do, is but my office, and duty, if therefore thou seek me, do thou as I have done.   

CHAPTER. 10. The Love of God brought desire into the house.  
IN this mean time Desire was much amazed, and bethought himself of those things which he had heard of the Love of God, and said to him. DE. When you have done all these things, is there cause that you should be in fear of any thing? LOVE. etc. Yea truly. I must with great care and study endeavour, that by doing well I fall not into vainglory, and self liking. For if so I should yield to them, presently my Master would expel me this Monastery. Therefore have I always Humility my Mother by my side. DE. Carry me I beseech you into the house. LOVE. Follow me, for thou hast had conference enough with me. I will bring thee unto an other fellow of mine, whose office is higher, and more worthy than mine. DE. What is his name? LOVE. He is called Desire of God. Now Desire went with a cheerful mind, accompanied with the Love of God, to seek Desire of God, and having found him, he asked of him if he were Desire of God. DESIRE OF God. I am he thou seekest, what wouldst thou with me DE. I would entreat to be admitted to your service. Here Desire of God was delighted with the ready will of Desire, and said to him. DESIRE OF God. If thou desire to live with me, thou must be well instructed by my brother the Love of God. For Desire of God is made of the wine that runneth out of that vessel of the Love of God. See therefore thou be first well instructed by the love of God, lest otherwise thou deceive thyself. DE. I have conversed sometime with the Love of God, who hath instructed me of all things that are necessary for me to do. Which I hope through God's help, to be able to execute. But I cannot assure you, making no doubt whether I am endued with the Love of God or no, considering it is a thing known only to him self, who love, or do not love him. Therefore herein I humble myself to his wisdom. Neither can I assure you, I have any thing of myself, one thing excepted which is Good will my dog, whom neither, I dare presume to challenge as my own, considering I have him by the gift of another. These words of Desire, pleased Desire of God, the rather considering, he perceived that Desire durst not attribute to himself his love of God. DE. Now Sir, let me crave to know your conditions & office. DESIRE. Even as a man through true knowledge of himself, attaineth to great contempt, and hatred of himself, & as through true knowledge of God a man likewise cometh to perfect love of God. So by much loving of God, a man is brought to the greater desire of God. And whosoever he be that getteth me: he desireth nothing else that this world can yield. For with such virtue and worthiness do I adorn his mind: that he thinketh himself unmeet, to desire any thing, besides that most excellent, most rare, & most to be desired good. Which is only our lord jesus Christ. I say, I make him the most excellent of the world. For although he be borne but of mean parentage: yet do I make him a mighty King. For whosoever is truly endued with me, he thinketh on nothing but only on God: he speaketh nothing but only on God: because that wheresoever his treasure is, there he setteth his heart. And whatsoever the heart profoundly thinketh, that especially the mouth uttereth. And those things which are delivered by the consent of the mouth, apparently declare the thought of the heart. I am the food and repast of that mind, which liveth, and is nourisned by good desire: in this house of Charity, I am of highest dignity, and keep the door of the secret chamber of the foresaid Charity, and have authority to admit such friends as I allow of. Here use I the office of a Crier, or a Trumpeter, and walking about this Monastery, make certain cries and sounds, until such time as I awake and stir up my Master, and cause him to come forth to speak with such as seek him. Who does thou think awaked me even now, when thou stoodst calling so long at the gate, & knockedst with the hammers of tears, and sighs? truly the barking of thy dog. I am the truest messenger of Charity & come first to the gate, speak first to my Mam nearest to him, & am soon heard of him. Farther, it is in me to distribute the fruit of a most rare tree, which we have, called the sight of God &, I do give it to others to eat. DE. Is this fruit pleasant in taste. For in the house of Humility an other fruit was given me, most bitter to eat, especially at the first it could hardly be swallowed. DESIRE. OF God. This fruit is most sweet, yet far sweeter in the taste of some men, then of others, according as men are more desirous and hungry after it, & as they have their taste & mouths most perfect. Some there be whose teeth are but dull or blunt: with whom this fruit agreeth not, because they cannot hold it. Other some eat it without hunger or appetite: having their stomachs full & overcharged with other meats; to these men likewise it tasteth not pleasantly, neither is it lightly digested of them, yet nevertheless it doth not hurt them. Some others there be, which by reason of some ague or some immoderate heat have not their taste so good as others, and these cannot judge the goodness of this fruit, but only according as they shall hear by others. DE. I beseech you, give me leave to taste a little of this fruit. DESIRE OF God. It pleaseth me that thou sayest to taste a little thereof: for in this mortal life no man may eat thereof his fill: only he may tas and try how sweet it is. DE. Why so? DESIRE OF God. If any man might enjoy it here to the full of his desire, he would never desire to departed from this world, and to go to heaven. Know therefore that living here in this value of misery, almost dead through hunger, and deprived of strength, by reason of long penury: we ought longly to watch and desire that day, wherein we may enter, into that great supper of our King and Master, desiring and thirsting after him in no other manner, then doth the heart thirst for the clear fountain in the hottest Summer. And such is the virtue and force of this fruit, that one little morsel be it never so small doth satiate a man's stomach, be he never so great an eater. But being once come to the presence of this King and Master, he will make our stomach better and stronger, that we shall be able to eat of this fruit, so much as we will, and never receive hurt or prejudice by it. But here if any one eat more of it, than his stomach can bear: he shall rather receive hurt then good thereby. Therefore must we moderately eat of this fruit, until we arrive at that place of happiness, where for ever we shall be filled all measure, with that same fruit which here we do but only taste.   

CHAPTER 11. How Desire of God prepared, Desire to eat of this fruit.  
DE. Now then Sir, I beseech you bestow upon me to eat so much of this fruit, as yourself shall think good. DESIRE OF God. First then considering, this fruit is not contained, but in a most clean vessel: it behoveth that thou cleanse and make clean thy teeth, and that thou wash thy mouth, thy eyes, thy face, thyhandes and feet. DE. Where may I find water, wherewith to do it? DESIRE OF God. I will bring thee to a living fountain, that continually runneth both night and day, called Holy Religion, also I will assemble the Virgins of this Monastery, who shall assist to wash and purify thee. This much contented Desire, and gladly did he expect the coming of these Virgins, when behold he saw Desire of GOD, come and bring them with him, saying, these be the Virgins that shall wash thee. The first is called Sweetness. The second Concord. The third Pity or Compassion. The fourth Grace. The fift Clemency. The sixth Indulgence. The seventh Mercy. The eight Benevolence. The ninth Gentleness. The tenth Sufferance. The eleventh tranquillity. The twelve Security. The thirteenth jor. The fourteenth Discretion or Moderation. The fifteenth Devotion. Who will give thee a certain sauce, that shall procure thee an appetite, whereby more willingly & pleasingly thou shalt eat this fruit. For it is only given to such a hunger after it, but others are sent away empty without it. The sixteenth Virgin is Religion. The seventeenth is Perseverance. The eighteenth is Prayer. The nineteenth is Honesty, and myself Desire of God, am the last, who am ever present at this holy Monastery of Virgins. And if thou wilt likewise associate thyself with them, it will prepare thee not a little to eat this fruit, which so soon as thou hast eaten, thou shalt ever after have these Virgins thy companions, who never will forsake thee, except thou first abandon them. For they be very greedy to eat of this meat, and so soon as they espy this fruit. They fly to it, as bees will do to honey, and we cannot better know when a man hath this fruit, then if we see these Virgins flocking about his gates. Now Desire being washed and well recreated with eating this fruit, was wonderfully comforted, to whom Desire of God said, considering Brother that thou hast eaten of this fruit, it is now expedient that thou do sing also. For the servants of GOD, after they have eat their meat use to sing, giving thanks and praise to GOD, and none abideth in this house, that is not expert in singing. DE. After what manner shall I sing? DESIRE OF God. We will go to the choir where all the singers abide. The sirs is called, Benediction or Blessing. The second Honour. The third Praising. The fourth Thanksgiving, amongst these must thou sing, who are excellent Musicians, and have singular sweet voices. DE. What part must I sing? DESIRE OF God. The first as I have said is called Beneduction, he singeth the triple and praiseth God for his high omnipotency. The second Honour, he singeth the Contertenor, & praiseth God for his infinite wisdom. The third Praising, he singeth the Tenor, and extolleth the wonderful goodness of God, and all his virtues, his nobleness, and excellency, & all that is in him. The fourth Thanksgiving, he singeth the Basse and giveth thanks to GOD for all his creatures, & for all the benefits which he hath bestowed on them.   

CHAPTER. 12. How Desire learned to sing.  
DEsire was now much delighted, both with the manner of singing, and also with the song, to whom Desire of God said, now be think the self whither thou wilt return from hence or no. DE. Whither can I go, that I may better myself, especially, considering I am come hither with so great labour & difficulty. For findingmy self to be well entertained here, and to live in peace, and all contentment by no means will I departed from hence, for the old Proverb sayeth, he that is well let him not change his place, therefore Sir, I cannot be persuaded to departed, except you will by violence expel expel me. DESIRE OF God. It is not our custom to expel any against their wills, rather do we entreat such as enter in, hither, that they will maketheir abodes hear amongst us. Yet that they may know, that we admit none for our own necessity: sometimes we ask of them whither they will departed. But seeing thou hast determined to continue here, thou must not live and be idle here. For no idle body dwelleth here, or that doth not spend his time in good exercises. DE. What must I do? DESIRE OF God. Whatsoever is commanded to thee. DE. If I am commanded nothing, shall I be idie? DESIRE OF God. Thou shalt sing, and give thanks, and praise to God, for thou art admitted hither especially to sing. And whilst thou art in doing, that which thou art commanded, thou mayest sing to thyself lest tho be troubled with idle thoughts. But if thou desire to profit much, and greatly to please our Lord and Master, and to insinuate thyself into his friendship, as much as thou canst, (if nothing else be commanded to thee,) converse and confer with him alone. Then shalt thou hear what he will speak in thee, & thou shalt learnemany secrets that he will reveal to thee, andthou shalt become his most inward friend. DE. May any enter into his chamber, and speak with him? DESIRE OF God. Yea truly, so that he be accompanied with Humility. And farther I assure thee he taketh especial delight, when any will come to him and seek to awake him. For it is his nature not to desire to be alone, and be a man never so mean or base, yet doth he delight to have him desire his presence. And so great is his dignity & worthiness that he regardeth not his person, or maketh any diference of their births that sue to him, regarding only the humility of their minds. One man is as dear to him as an other, and he created them all of one and the same matter. Yea more, the more base and vile the person is, so that he debase and deject himself; the greater doth he declare his love towards him. And to say truth those which dwell in this Monastery amongst us, the greatest part of them (some few excepted) are borne but of mean & base parentage. For such as the world contemneth as abjects, those doth God choose for his faithfullest servants, that none of this society should flatter themselves: that they deserved of themselves to be admitted hither, and not through the special grace and goodness of God. If therefore thou desire to continue amongst us, and to sing amongst our other signers, and desire farther that thy singing may be pleasing, and acceptable to God, thou must labour to observe these four things. The first is A good will. The second Humility. The third Patience. The fourth Charity. Which if thou dost, thou shalt never err in singing. And although sometimes thou chance to neglect some part, yet by diligent observation, thou shalt easily come into measure again. With the first measure or tune, which is A good will, thou shalt sing the plain song, which is (as it were) he ground & foundation of the others. With the second and third, I mean Humility & Patience, thou shalt sing the Contertenor, for Humility & Patience, are contrary to self will. With the fourth, which is Charity, thou shalt explain, and declare the sound and tune, of the Organs, and that with exceeding sweetness & harmony of thy soul & spirit. And if it fortune that thou be out of tune presently, have recourse to the first note or measure. Also if thou chance to sing contrary to thy fellows, observe him that directeth thee, who will bring thee sone into tune again, through his help and assistance, and with the love of our Lord & Master. And in all thy singing observe this one thing diligently, that thou forget not to eat the fruit, which thou diddest gather, in the house of Humility, I mean Distrust of thyself, for the more thou attaynest to the Love and Desire of God, the better thou shalt know him, and sweeter shalt thou find him. To conclude the more thou shalt offer of this fruit to my Lord and Master, the greater shalt thou find his love and friendship towards thee, for willingly doth he eat of it, and most pleasing is it to him.   

CHAPTER. 13. How Desire of God, brought Desire into the chamber of his Lord and Master, and of the manner of Praying.  
DE. One thing there remaineth yet which I would enteate of you, that now considering. You have granted me, to be a servant of this house, you will farther bring me, to the knowledge of my Master, that I may see him & kiss his hand. DESIRE OF God. Fellow me in & I will grant thy desire. Now began Defy to fear and to tremble, thinking that he must speak with a King of so great Majesty in his privy chamber, and so great was his feae and his astoynishment, that neither could he or durst he presume to come near him, but now began to thinketo go back again. But advising better with himself, and thinking that he was a sweet, a noble, and an affable King, and courteous, and gentle to all men, he took heart again trusting wholly to he gentleness of him. He Desire of God bid him stay at the door, until he went in to his Master, and told him how Desire desired to speak with him. And now again began Desire to be doubtful, how, and in what manner he should speak to his Lord and Master. When Desire of God coming to him told him, he had acuained his Master with his beingthere, and therefore bad him go in, and he would stay for him there. Now Desire began with exceeding great reverence to enter the house, and go into the haul, who so soon as he espied his Lord & Master, he fell prostrate on the ground, and began to weep, not presuming to lift up either his head or eyes. For he had not forgot, what an enemy he had been sometime to his Master, with how many wrongs and injuries he had offended him, how ill and unreverently he had sometimes spoken of him, with the remembrance hereof, he was not able to speak, but stood weeping and sighing, seeing himself present before the Majesty of him he had so highly offended. OUR L. What meaneth this weeping? What dost thou here? speakest thou nothing? rise and say what thou wouldst have. DE. What may I presume to speak O Lord, in presence of thy Majesty, I acknowledge myself unworthy, to open my unclean mouth in the presence of such a Lord, admit me to be silent, and to stand still and sigh, and to bewail and lament my own iniquity. OUR LORD. Wherefore then art thou come hither. DE. I of myself never came in hither, for I hold myself unworthy to abide in thy house, much less worthy to enter thy chamber. OUR LORD. Who then brought thee hither? DE. Thyself sweet Lord, thou hast drawn me, thou hast made me cry, and call upon thee, thou hast commanded thy gates to be opened, and that I should be brought in hither to thee. Myself am wholly ignorant of the cause hereof, or what hath moved thee to it, or what need thou hast of me. For I hold in more sufficient, then that so unworthy a wretch a I am, should be thought worthy to be the meanest of thy servants, & a bondman & slave in this thy house: although of myself I cannot deserve that, and hold myself unworthy to obtain it. But considering that it hath pleased thee to call me, and that it pleaseth thee, I shall abide with thee, and speak to thee: open thou O Lord I beseech thee my lips, and teach me what I shall say in thy presence. Plant in me thy spirit of fear and reverence, that thy Majesty be not offended by me, or unreverendly worshipped, or unhonorably entreated from this time forward of so vile a sinner as I acknowledge myself. For it cannot be done without offering thee great injury. And rather had I kill myself then to offer contempt, ignominy or disgrace to thy Majesty. For thereby should I offer great injury and contempt to all Angels, and Archangels, and the whole fellowship of heaven, who with so great reverence, and fervour do love and honour thee. Teach me therefore O lord, what I shall say or do to thee. For I wholly resign myself into thy hands. Grant me therefore sweet Lord the spirit of Humility wherewith I may serve thee, thy house & all thy servants; let my service be acceptable to thee, & be thou O Lord honoured and glorified in me.   

CHAPTER 14. How our Lord instructed Desire, how he should behave himself.  
OUR LO. Rise upandlay away all manner of fear. If henceforth thou wilt be virtuous and Godly, & behave thyself according to thy duty: I will never remember the wrongs and injuries thou hast done me. And that thou mayest henceforth amend and become, better, I will deliver thee only four words, which if thou remember, and wilt only observe, shall be very beneficial & available to thee. The first two are. I and Thou. The other two. A Servant & a King. These four words when thou canst well exercise and practise, will bring thee to great perfection & purity of heart: and will defend & deliver thee from all perturbations of the mind, & will instruct thee to live peaceably & friendly, & converse quietly with all men. DE. Vouchsafe O lord to direct me, how I may exercise these four words. OUR LO. Thou mayst refer all thy exercises to these four words, for they are of great importace, & whole volumes might be written of them alone, which of them selves were sufficient to teach great perfection. Therefore when thou esoluest to speak unto me, if then thou find thyself could, distracted, or discontented for any thing that thou art commanded, think to thyself that with these words alone I speak to thee. I & Thou. And then exclude from thy mind the whole world, & what soever thou hast heard or seen in thy life, imagining that none, but I I Thou are left in this world. The other two words, Servant & King, will avail thee in living with thy Brothers in this House. The first, whereof Servant will profit thee herein, that thou mayst imagine thyself, the servant of all men, whereby thou shalt attain, Humility and Obedience. The other word King, will serve thee to remember that thou art King and commander over thyself. For such Kings do I enrich & load with all treasures. For this time be content with this direction, & have peace & quietness, & so departed. DE. Wherefore O Lord dost thou bid me departed, & wilt that I forsake thy presence? OUR LO. Think not thyself worthy to abide always with me, but at such times only as I will, & shall send for thee, and then take thou heed that thou do not offend in vainglory or presumption. For according to my own will & pleasure I will call thee. But before thou go hence, leave thy heart here with me, that wheresoever thou converse thy better part may be with me. DE. Most willingly sweet Lord, I commit my heart to thy protection. OUR LO. I receive it from thy willing offer, & yet think not always that I will do so, for sometimes for thy benefit, & to humble thee I will refuse to keep it. And this one thing I would not have thee ignorant of, which peradventure is unknown to thee; That the greater comfort & consolation I desire to send my friends: with the more trolls, adversities, & afflictions, I use tovisit them. But if thou wilt leave Good will thy dog herewith me, he may continually remain in my presence, & shall never go from me, except thou thyself will't, yet nevertheless daily must thou commend him to me. DE. Why is it needful that I commend him to thee daily? sufficeth it not that I do it once. OUR LORD. No, and not for fear, lest I should forget thee; but lest thou thyself prove unmindful of me, and that thou mayest have occasion ever to remember and have me in thy mind, whereby I may gratify and reward thee daily, and according to thy necessity and want may help and secure thee. For nothing it is to me whither thou be mindful or unmindful of me. DE. I yield thee most humble thanks my sweet Lord and Master. Long since have I proved thy goodness and benevolence, for which thou workest all things in us only for our salvation and benefit.   

CHAPTER. 15. How Desire put in practise the scure words of his Lord and Master, and what benefit he received thereby.  
THus Desire departing out, of the chamber of his Lord and Master, & leaving his heart still behind with him; he found Desire of God without the door, expecting his coming, to whom he said. What hast thou done so long time within? thinkest thou my Lord & Master, taketh delight & is pleased with many words? believe me, thou shalt sometime prevail more with him, with one word then with a hundred. DE. Me thinketh I have stayed to short a time with him. DE. OF God. Now view & consider all this house, considering thou art receaned in hither. DE. I will go to my chamber. DE. OF God. Go in the name of God. Now Desire did daily revolve in his mind the four words, which his Lord & Master had delivered him, & oft would say to himself. I & Theu. Servant and King. And whensoever he spoke them, whither he divided them, or joined them yet ever they agreed well together. For joining the first, which is I. With the third, which is A Servant, he said to himself I pronounce them rightly. For, for the love of my Lord & master. I am a servant. Then joining the first with the last which is a King. Sill he seemed to pronounce them rightly. For being the servant of God, he said he was a King. For to serve God: that is to reign. Again speaking them an other way & joining, King with Servant. Still they agreed well together. For the King of heaven to the intent he might make me a King, made himself a Servant, and whosoever will be a King it is necessary that first he make himself a Servant. Thus did Desire for his benefit many ways join these four words together. For if at any time he were oppressed with any external adversity, presently would he say to himself, I nothing regard what men say or think of me, not esteeming whither they honour or contenine me. I am a servant or bondman, & these things are meet for such an on. If he felt himself to be tempted with any voluptuous pleasure, than said he to himself. Be it far from me, that am a King to become, the salve of filthy vice and pleasure. So vile a servitude befitteth not my Nobility. Thus received Desire exceeding benefits by these words: whither he joined them in order, or placed them contrarily. For both did they quench naughty desires kindled in him & appeased & mitigated all his adjuersities. But now considering the explication of these words may be infinite, lest I seem to be tedious, I refer the rest to the good consideration of others.  
FINIS.    

AN APPENDIX, GATHERED out of the work of Ludovicus Blotius an Abbot, containing briefly, the chief matter of the former Dialogue.  
Thirteen short Precepts, most necessary for all men, that desire to attain to the perfect love of God.  
The first. FOr the love of thy Saviour jesus Christ, who suffered most bitter torments for thy redemption, renounce and forsake all sensual delights & pleasures: whensoever thou wouldst, or desirest, to hear, see, smell, taste, touch, or speak any thing: call to thy remembrance, and think that thou art then to obey God, and reason speaking in thee, and not thy sensual appetite, which shall move and stir thee. Be also ready, and content to want the delights of the spirit, according to the pleasure and ordinance of God. And whensoever thou art comforted with an inward sweetness, and consolation; rest not therein, but beware thou abuse it not according to thy own proper pleasure.  
2. Keep ever a most careful watch over thy seeing, hearing, and over thy speaking, that they decline not after unlawful, vain and unprofitable things. Thou must be most vigilant, and wary in speaking, that thou utter not more words, or in other manner, then shall beseem thee. Let all thy talk be short, plain, and void of strife and contention. Govern, and order carefully, all parts of thy body. Avoid, and shun immoderate laughter, and all levity, and wantonness in thy behaviour.  
3. Love not any creature with an inordinate affection, but mortify thyself to all transitory things, and carry a mind free from such allurements: for in such a freedom is contained the most true, and pleasant life.  
4. Kill and destroy with all possible care, through a full resignation and denial of thyself: all thy passions, and sinful affections, and especial thy stubborn and obstinate self-will. love only before all things, the holy will of God, and still wish that it may be done, and to that, wholly submit thyself, in such sort, that whatsoever God will have done, that same thou shalt desire also. In all things, and at all all times, prefer the praise & honour of God, before thy own profit & private commodity.  
5. In all things that shall happen, wisely expect the providence of God, & carefully commit thyself and all thine to him. Knowing that he hath a care over thee. All adversity and tribulation (be it internal or external) take as sent from the hand of God. Believing for certain that he doth send it thee, for thy farther benefit and good of thy soul. Bear it therefore patiently even to the last hour, giving thanks to God, and continually praising him, through whose permission and ordinance such a thing is befallen thee. And be not troubled or moved for any injury, that snall be offered to thee, nor impatiently complain thereof to any man: but calling to remembrance thy own iniquity and ingratitude, hold thyself worthy of all men to be reprehended, blamed, contemned, vexed, scorned, and trod on. Why shouldest thou be dejected for the words of men, or for any thing that thou canst suffer from them? Give men leave to think & speak their pleasures of thee, let the world, and the Devil rage as they will at thee, considering it cometh but by God's permission. Do thou in the mean time, lean wholly to our LORD JESUS, and silently keep peace continually in thy heart. If thou dost truly consider, how shameful and sharp things, thy Creator and Redeemer JESUSCHRIST hath suffered for thee, most patiently thou wouldst endure any affliction whatsoever.  
6. Imagine thyself more base, & abject, than any other creature remembering thy own vileness, and what thy sins have deserved. If thou think any good of thyself considering thou hast none, if unwisely thou like thy own doings and conceive well of them, herein thou showest thy exceeding pride, for which, thou stinkest before the face of God. What good soever is in thee, it is Gods, and not thine, beware therefore in usurping that, which appertaineth to God. Neither boast thereof, or seek to please thyself: in that which shall so highly displease almighty God. Farther, think thyself unworthy of the smallest benefit it shall please God to bestow on thee.  
7 Obey and follow in all lawful things, the will and commandment of other men, thy own self-will clearly abandoned, and all appetites and desires vanquished and overcome. Most readily submit thyself to Obedience, for nothing is more acceptable to God then Obedience: and disobedience the thing which God most hateth.  
8 Content thyself with few and simple things, following the example of our Saviour Christ and his most blessed Mother. Delight neither in vain apparel, nor gluttonous diet. But think with thyself, how unthankful thou shouldest be, if thou shouldest murmur for thy meat, not being curiously dressed; considering our Saviour JESUS CHRIST, was offered for thy sake, most bitter gall and vinegar to drink. If thou want sometime even those things which are needful for thee, yet ever honour God, and put thy trust and confidence in him, who never forsaketh those that serve him, although for their greater good he suffer them sometime to want.  
9 Love all men sincerely, as thy brothers and sisters, representing the Image of GOD thy Creator: Heartily wish the good of all men. Show to all men, especially to thy enemies, and persecutors, a mild, and gentle countenance, and behaviour, and let all thy words be civil to them,: suppressing in thyself all bitterness of heart, with a mildness, and sweetness of holy Charity. Be ever ready to comfort, and aid all men in necessity. Have pity and compassion upon all in misery, rejoice at other men's virtues, as at thy own: and take other men's miseries, as the misery of thyself, imagining thou art subject to as much as any other.  
10 Contemn no man; banish from thy heart, with all possible diligence, evil suspicion, and rash judgement. enure thyself to think well of all men. Interpret with simplicity the sayings, and doings of others to the best. Prefer plainly all other men before thyself. Imagine thou art more vile, and ingrate, than any other man living. Say to thyself, say also to GOD, I am unworthy to tread upon the earth. Oh that thou didst understand how willingly thou oughtest undertake all servile works for God's sake: how gladly thou shouldest obey and serve other for him. For our Lord and Redeemer JESUS CHRIST, himself being made man, became a servant, and with humility washed the feet of his Disciples.  
11. Labour to please God, rather than men, and wish rather to be despised then honoured.  
12 Feed and nourish in thyself holy and virtuous thoughts, and every where attend the presence of GOD, having thy thoughts continually fixed on him, whether thou feel sensible devotion or no. These words following, being oft thought upon, will help greatly to recollect thy spirits, and reverendly to think on the presence of God. O Lord God, thou art ever present to aid and assist me; thou inhabitest and art abiding in the secrets of my soul.  
13. Whatsoever is not of god, regard it not, nor think that it doth appertain to thee, so mayest thou with a quiet mind attend his service; And one thing is necessary, which to obtain, thou must labour, endeavour, and do what lieth in thy power, yet so, that thou wholly distrust thyself, and all thou canst do, but have all thy confidence in God alone, in his mercy and goodness, and in the help and assistance of his heavenly grace. For without God, thou canst do nothing but sin. Read over again, and again, these short rules, and examine thy life and behaviour by them.   

AN INDEX OF THE CHAPters of this Dialogue, divided into three parts.  


THE first Chapter. Desire goeth on Pilgrimage.  
2. He instructeth spiritual Pastors & Prelates.  
3. Of the same Argument.  
4. Of the house of Humility.  
5. How Vainglory watcheth at the gates.  
6. By what means we may attain to Humility.  
7. Of the purpose of Humility, and her conference with Desire.  
8. Humility continueth her discourse.  
9 Humility still continueth her speech, and teacheth how to fight against sin.  
10. Of concupiscence of the flesh.  
11. Of concupiscence of the eyes, and pride of life.  
12. How the other wicked Maidens may be overcome.  
13. All malice may be expelled.  
14. Of other exercises of Humility.  
15. Of the virtues that be daughters to Humility.  
16. How all creatures be good, and yet none is good but God.  
17. Of the same Argument.  
18. Of the manners & conditions of Simplicity  
19 How purity of heart, and Innocency might be preserved.  
20. Of Poverty.  
21. Of Obedience.  
22. Of Chastity.  
23. The Conclusion of the first part.    

THE SECOND PART.  

1. Of Patience.  
2. How God may be known by his creatures.    

THE THIRD PART.  

1. Of the probation and exercise of the Love of God.  
2. Of the love of our Neighbour.  
3. Of the Love of God, & of our Neighbour, and of an other degree of love, and of the function thereof.  
4. Of the same.  
5. Of two other Purposs of the Love of God, to wit, to desire nothing, and to think upon nothing.  
6. Of the same, and of prayer also.  
7. Of the office of the Love of God in an other degree, & a continuation of that, which he began of the manner of praying.  
8. Of the third degree of love.  
9 Of those things which the Love of God hateth.  
10. How the Love of God brought desire into the house.  
11. How Desire of God prepared Desire to eat of the fruit he gave him.  
12. How Desire learned to sing.  
13. How Desire of God brought Desire into the chamber of his Lord and Master, and of the manner of praying.  
14. How our Lord gave Desire good directions, to govern himself well.  
15. Desire exercised the four words, which our Lord taught him, and what benefit he reaped thereby.   
FINIS.