THE RULE OF PERFECTION CONTAINING A BRIEF AND PERSPICVOUS ABRIDGEMENT OF ALL THE WHOLE spiritual life, reduced to this only point of the (will of God.) Divided into three Parts.  
THE FIRST TREATING OF THE EXTERIOR WILL OF GOD, CONTAINING the Active life.  
THE SECOND OF THE INTERIOR WILL containing the Contemplative life.  
THE THIRD OF THE ESSENTIAL WILL CONCERNING THE LIFE SUPEREMINENT.  
COMPOSED BY THE R. F. BENET CAPUCIN Preacher, of the holy Order of Saint Francis, now of the Province of France, heretofore called W. Fitch, of Canfeld in Essex.  
Vita in voluntate eius. Psal. 29.  
Printed at ROUEN, By CARDIN HAMILLION.  
An. 1609.   

 bookplate   

APPROBATIONS OF THIS Rule of Perfection.  
ASWELLIN LATIN BY THE VERY words wherein they were written, as also in English; that so it may pass without suspicion, not only amongst those of the English tongue, but also in Countries where it is not understood; which so much the more seemeth necessary, for that it is dedicated to those which live in such Countries.  

WE the subsigned Doctors in Divinity of the University of Paris have diligently read the Rule of Perfection containing a brief and perspicuous abridgement of the whole spiritual life Active, Contemplative, and Supereminent, all reduced to this one point of the will of God, composed by the R. F. Benet Englishman, of the Order of Capuchins, and have approved it; which no man will doubt to do, whosoever following the way of life and of the divine will of God shall practise this Compendium of piety, which though it be brief yet is it most full of instruction.  
Dated the 20. of September in the year of our Lord. 1608. 

GVYION Vicar general to the Illustrissime Cardinal, and most Reverend archbishop of Rouen.  
BOUCHIER, chancellor of the University of Orleans, and Vicar general to the most Reue, Bishop of Orleans.  
The King's Readers in Divinity, 

A. du VAL.  
GAMACH.    
P. L'ENGLES.  
C. le BEL.  
GESLIN.  
M. M. AUCLERC.     

I Subsigned, B. Rapbael Provincial of the Order of Capuchins in the Province of Paris (though unworthy) have most diligently perused this Rule of Perfection, or brief and perspicuous abridgement of the whole spiritual life (to weet) Active, Contemplative, and Supereminent, reduced unto one point of the only will of God, composed by the V. F. F. Benet of our Order; and have found nothing in it contrary to the true faith and decrees of the Church; yea, have most clearly seen it to be the solid food, and stable foundation of piety, and a perfect Rule of the whole spiritual life. Wherefore, it will be most profitable for the piety and merit of all Christians, and the spiritual advancement of Religious people, and (particularly) will fully satisfy the desire of such as aspire to true Perfection, and the practice of mystical Divinity. It is (doubtless) a true guide for those which begin, for such as have made some progress, and for those which have attained unto Perfection.  
In testimony whereof, we have put to our sign, this eve of all Saints. Anno. 1596. B. RAPHAEL, as above.   

I Subsigned, unworthy Prior of the Carthusians of Cahors, have perused with as much diligence, attention of mind, and intention as I could, this Rule of Perfection or brief abridgement of the whole spiritual life, (to weet) of the Active, Contemplative, and Supereminent, conform to the threefold will of God Exterior, Interior, and Essential. I (certainly) admired to see the holy secrets of the perfection of life gathered together, and expounded with wonderful order and facility; insomuch as like unto that great Eagle in Ezechiel, it may worthily seem to have carried away the pith of the mystical Cedar, and esteem that the lecture thereof will be most profitable, seeing it is in all points no less conform unto true Faith then to Piety, and most fitting the capacity of devout and religious minds of Beginners, Proficients, and of the Perfect, entering by order into the practice thereof, as Qweene Hester passed through every door to the presence of King Assuerus,  
Dated the 20. of September. Anno. 1608. F. A. Beaucousin.   

I Subsigned Bachelor of Divinity in the University of Paris, do certify, that I have most diligently perused this Rule of Perfection and perspicuous abridgement of the whole spiritual life (to weet) of the Active, Contemplative, and Supereminent, reduced unto one point of the only will of God, the which is most profitable to all Christians, and specially for the advancement and merit of Religious persons; for, it layeth open a most clear way to the acquiring of perfection, in that it manifesteth divers hidden errors, which being to many a Rock of scandal, made some to leave of, others to contemn, and some to slander the spiritual life: seeing also that it openeth the most pure fountains of wisdom, explicating the excellent super-anagogicall Doctrine, through ignorance whereof, some are damnably infected with most corrupt manners; some do ignominiously betake themselves to the cisterns of heathen books, not able to contain the waters of grace; others as blind do doubt in the Catholic faith; others to their great shame make little progress in the knowledge of God; others to no small detriment of the hearers do teeth Divinity with great negligence; others adhering to the kill letter, and spending all their labour in the outward bark of Wisdom, neither go forward to reap the fruit thereof, neither hastening to the Abnegation of themselves, are vivified with the unitive spirit of God. All which being in this Rule sweetly refrained, truly directed, wisely illuminated, deiformely perfectioned, it is worthy to be put to the Press, and published to the glory of almighty God, augmentation of the Faith, to the conversion of sinners, consolation of Religious, and perseverance of the perfect, in whose minds it ought to be day and night ruminated. Finally, it containeth nothing contrary to the Catholic, Apostolic, and Roman Church.  
Dated the 8. of May 1596. Poullet.    

APPROBATIONES REGULAE Perfectionis.  

NOS subsignati Doctores Theologiae facultatis Parisiensis, seriò legimus Regulam Perfectionis continentem breve & dilucidum Enchiridion vitae spiritualis, Activae, Contemplativae, & Supereminentis (id est) Voluntatis divinae, a R. P. Benedicto Anglo, Ordinis Capucinorum compositum; & probavimus: quod & plenissimè faciet, quisquis breve hoc pietatis Compendium, sed cumulatissimè instructum, secutus viam Vitae & Voluntatis divinae, insistet.  
Datum 20. Septem. An. saeculari sacro. 1608. 

GVYION, Vicarius Generalis Illustrissimi Cardinalis, & Reverendiss. Archiepiscopi Rhotomagensis.  
BOVCHIER, Cancellarius Vniversitatis Aurelianensis, & Vicarius Generalis Reverendiss. Episcopi Aurelianensis.  
Lectores Regij in Theologia. 

A. du VAL.  
GAMACH.    
P. L'ENGLES.  
C. le BEL.  
GESLIN.  
M. MAUCLERC.     

EGO subsignatus F. Raphael Provincialis provinciae Parisiensis Fratrum Minorum Capucinorum licet immeritus, breve hoc & dilucidum Enchiridion totius vitae spiritualis (scilicet) Activae, Contemplativae, & Supereminentis, ad unicum instar solius Voluntatis divinae directum, & a V. P. P. Benedicto nostri Insti●uti compositum, diligentissimè perlegi; nihilquè in eo inveni quod fidei Orthodoxae aut decretis Ecclesiae repugnet; quinimò illud cibum esse solidum, stabileque fundamentum pietatis, & normam perfectam totius vitae spiritualis clarissimè comprehendi: undè ad pietatem & meritum omnium Christianorum, & ad spiritualem profectum Religiosorum conducet plurimum, eorum verò de siderio qui ad vera perfectionem, & mysticae Theologiae praxim aspirant, abundè quidèm satisfaciet. Estsanè Incipientium, Proficientium, & Perfectorum verus praeceptor.  
In cuius rei testimonium signum nostrum apposuimus, Vigiliâ omnium Sanctorum. Anno. 1597. F. RAPHAEL, ut suprà.   

EGO subsignatus Cartbusiae Cadurcinae Prior immeritus, hoc breve Enchiridion vitae spiritualis, Activae, Contemplativae, & Supereminent is, unitrinae voluntati divinae Exteriori, Interiori, & Essentiali consonum, à V. P. Benedicto Anglo, Ordinis Capucinorum D. Francisci compositum, quantâ potui diligentia, attentione animi, & intentione perlegi. Suspexi vtiquè sacratiora vitae perfectionis arcana miro ordine & facilitate deligi & delucidari, ita ut quasi Aqui●a illa grandis in Ezechiele Cedri mystic● medullam tulisse meritissimè videatur. Et quià non orthodoxè minùs quam piè per omnia s●riptum est, & ad piarum & religiosarum mentium, Incipientium, Proficientium, & Perfectorum captum maximè accommodatum (dummodò ut Ester cum ad Assueri conspectum, ingrediantur cuncta per ordinem ostia) summá cum utilitate legi posse censeo.  
Datum 20. September. anno a partu virgineo. 1608. F. A. BEAUCOUSIN.   

EGO subsignatus Baccalaureus in facultate Theologiae Parisiensi, certum facio me breve hoc & perlucidum Enchiridion totius uttae spiritualis (scilieet) Activae, Contemplativae, & Supereminentis, ad unicum instar solius voluntatis divinae directae, diligentissimê perlegi. Quod ad utilitatem omnium Christianorum, tum maximé Religiosorum pùfectum & meritum confert plurimum, & perfectioni acquirendae clarissimum praebet iter, cum pervios errores occultos designet, qui suerunt permultis lapis offensionis derelinquendae, nonnullis contemnendae, aliis etiàm probris insectandae spiritualis vitae: sapientiae limpidissimos fontes aperit, illustrem superanagogicam doctrinam & veram Theologiam explicando, cuius ignorantia alii corruptissimis moribus damnabiliter se coinquinant, alii ad cisternas librorum Gentilium (non valentes continere aquas gratiae) turpiter secedunt, alij in fide Catholica mente capti haesitant; alij in cognition Dei cum magno dedecore minùs proficiunt; alij negligentiùs Theologiam cum magno detrimento pertractant; alij litterae occidenti adhaerentes, & corticibus sapientiae insudantes, neque progrediuntur ad illius carpendos fructus, neque ad suijpsorum Abnegationem properantes, spiritu Dei unitivo vivificantur. Quae omnia cum in hoc Enchiridio suaviter coerceantur, verè dirig antur, sapientèr illuminentur, deiformitèr perficiantur; typis & omnium lumini mandari dignum est, ad Dei Omnipotent is gloriam, Fidei augmentum, Peccatorum conversionem, Religiosorum consolationem, Perfectorum perseverantiam; quorum omnium animis diurno nocturnoque labore versari debet. Caeterùm Fidei Catholicae, Apostolicae, Romanae, nihil contrarium continet.  
Datum 8. Maij. An. 1596. POULLET.   

Licentia Superiorum.  
EGO frater Leonardus Parisiensis, Ordinis fratrum Minorum Capucinorum nuncupatorum, in provincia Parisiensi Commissarius (licet immeritus) potestate ad id mihi factâ a Reverendo admodum Patre Siluestro ab Assisio, Ministro nostro generali; facultatem concedo ut liber inscriptus Regula Perfectionis, vel, Voluntas divina continens tres partes; Item liber inscriptus Eques Christianus, continens duas partes; Item denique, ut libri duo diversorum Opusculorum spiritualium, unus Tractatuum, alter Epistolarum, a Re. Patre Benedicto Anglo, Predicatore eiusdem Ordinis, & conventus Rhotomagensis Guardiano, nec non Novitiorum magistro, typis mandentur, gravium prius & doctorum in Theologia hominum judicio approbatus; seruatis insuper omnibus de iure seruandis.  
In quorum fidem, has litteras manu nostra subscriptas, sigilloque nostro munitas dedimus. Rothomagi 23. Junii. 1608. F. Leonardus, qui supra.    

TO THE. R. AND MOST DEVOVT Lady Abbess of the Religious company of English- women of the Order of S. Bridget; to his two cousins (wiseman's) of the same Order, and to all the rest of that holy family at Lysbone.  
IF the light of Nature's lamp hath so shined in the obscure closet of a Pagans breast, that thereby he brought forth this no less true than worthy sentence, Non nobis solùm nati sumus, sed ortus nostri partem amici, partem parents, part emquè patria vendicat, We are not borne for ourselves alone, but of our birth our kinsfolk must have part, our friends likewise must have their due, our Country also challengeth therein her right; how much more ought the shining Sun of Grace and Faith illuminate the Christian heart, whereby to bring forth a like or better Sentence? as did he who said, Optabamego ipse Anathema esse â Christo pro fratribus meis, qui sunt cognati mei secundum carnem, qui sunt Israelitae, I desired to be Anathema myself from Christ for my brethren, which be my kinsfolk according to the flesh, who be Israelites. And if Nature could bind us with so strong a band to our Friends, Parents, and Country, how much more should the link of Grace, and chain of Charity tie us thereunto? Seeing then such is my Obligation, and that the revolution of some years calleth upon me for performance thereof, I was glad now to have found out a means, whereby at once to discharge three duties, and by one payment to cancel a threefold obligation; by presenting this Rule of Perfection to such a house and company, which is composed of my dear friends, nearest kinsfolk, and native Country. Not, for that I think the weakness of so small a matter can have strength enough to dissolve so strong a band, or so small a present can satisfy so great a debt; but that I hope you will take it as a token, and messenger of a mind more willing than able to perform her obligation; which Rule I having squared out according to mine own interior practice since my calling to Religion (though truly, with great negligence) and having participated the same, and therewith informed others of my calling though not of my Country; I thought good now to communicate it unto others of my Country, though not of my calling; and for that purpose have translated it into English, though with more difficulty than I writ it in the language wherein I made it. For eloquent words and flowing discourse (I know) you expect none, aswell because that our calling avoideth curiosity and professeth plain simplicity, and that my so long discontinuance of the tongue can afford no smooth discourse; as also (especially) for that in spiritual Rules, and documents touching interior exercise, it fareth not as in other books which chiefly (or at least, partly) tend to delight the ear by pleasant words, or move affection by pleasing terms, but by plainness of Documents, and clearness of Doctrine to lay open the way to Perfection, and an easy and familiar means to practise the same. Thus heartily wishing your daily progress in all virtue, I commend you to God's holy protection, and myself (poor sinner) by your prayers to his sweet mercy.  
Your poor Brother and Cousin in Christ jesus, B. Benet, called heertosore. W. Fitche.   

TO THE DEVOUT RELIGIOUS English-women of the Covent of S. Ursula at Lovayn, and of S. Benet at Brussels, and particularly to his devout Cousins Wiseman's in both houses, and to all other Religious of our Nation in Flanders.  
DEVOUT sisters in Christ, and dear Cousins. Many years have passed since this book was dedicated to the above said of S. Bridget, but being two sundry times put to print in England (where I was then in Prison) it was both times taken, though it doth not in any wise touch either Controversies or matters of State. Since which time hath bein erected that your Religious house at Brussels, and aswell the same as that of Lovayne hath bein better known unto me, for the intercourse of letters betwixt you and me (my loving Cousins at Lovayne) and by your rendition (my good Cousin at Brussels.) And because I owe you and your houses the like office as to the above said (for the same causes of kindred and Country) and that, as saith the Philosopher, Bonum quò communius eo melius, The good is so much the better, by how much it is more common: and (finally) for that the subject of the book particularly fitteth those of your vocation; I have thought good to direct it also unto you, the respect of the smallness of the work dissuading therefrom, weighing less in the one scale of the balance of my consideration, than the ponderousness of the said causes put against it in the other, especially the Balance being held in the hand of that charitable affection which shall never cease to work, and do the office which kin and Country call upon me to perform. And though the thing both in respect of itself, and of so sinful and vile a wretch from whom it cometh, be of so small value and so unworthy the printing, that I have often times hindered the same (howsoever the great persuasion of others, and due affection to the above named, made me consent thereunto in England) yet in time perceiving it is so acceptable in these parts to all sorts, aswell of authority as of learning and perfection; and seeing it so much published throughout France though painfully by writing; I have bein more encouraged to present the same unto you: though for the third part thereof, it is not thought meet to be published, as treating of matters somewhat high for the capacity of the common sort. And if it bring you any spiritual profit, I beseech you recompense me with this prayer, that I be not like the candle which whilst it lighteneth others consumeth itself; nor as the Conduct pipe, which conveyeth water from the fountain to others, not retaining any for itself. Fare ye well.  
Your poor Brother and Cousin in Christ jesus, B. Benet, called heretofore W. Fitch.   

TO THE READER.  
GENTLE Reader, There is a certain book entitled the Method to serve God in Latin, Franch, and English which in the beginning, speaketh of the will of God: Lest therefore thou mayst think that this book be (as it were) the same, or not much different, and so thy affection to read this be diminished, thou shalt understand, that they differre in all matters; in subject, method, and pretended scope: For, that book hath but some one Chapter or document of the will of God, but this, three books or parts; that goeth to other discourses of virtues and vices, but this pursueth this only point of the will of God; that propowndeth it as the end of our actions, but this as the beginning, progress, and ending, of the whole spiritual life, giving precepts for every one: Yea, that book in the place where it toucheth the will of God, showeth not how to know it, but this giveth means how to know the same; that, speaketh of the will of God, without distinction, but this distinguisheth it mystically into three; Finally, that book speaketh of the Exterior will, but this entereth into the knowledge, taste, and feeling of the Internal will as it is spirit and life, yea, and essentially God himself, as is showed in the third part. But it is needless to speak of all the differences which by reading thou shalt find to be such, as that there is no conveniency betwixt them: only the will of God which is here taught throughout the Active, Contemplative, and Supereminent life, is there touched in the beginning of that book of Active life. And if this had affinity with that, it would never have bein so required and published in France, especially so painfully by writing before it was printed, and (particularly) amongst religious Orders, where that book is so common. As for the other three books mentioned, they be not yet printed, though ready to go to the prefle. And if this or they bring unto thy soul any profit or consolation, I desire for recompense some memory of me in thy holy prayers. Fare well.  
Thine in Christ jesus B. Benet.   

THE RULE OF PERFECTION CONTAINING A BRIEF AND PERSPICVOUS ABRIDGEMENT OF ALL THE whole spiritual life, reduced to this only point of the (will of God.) Divided into three parts.  

THE FIRST part OF THE EXTERIOR WILL OF GOD COMPREHENDING THE ACTIVE LIFE.  

OF THE EXCELLENCY AND Utility of this exercise, compared with others.  
CHAP. I.  
HAVING well considered the diversity of ways, and multitude of exercises found out and practised by many learned and devout persons, for the obtaining of true perfection; and in fine, finding that as they tend all to one end, so in themselves they are not much different, but rather in substance all one, how differet soever they seem; I have desired for the greater light and profit of devout souls and more facility, 
1. Abridgement of the whole spiritual life.  to abridge and reduce them all to one only point, in which may shine and clearly be seen all the others, and which (not withstanding such brevity) might be easy to comprehend, and perspicuous to understand: to which effect I could find no point so fit as this of the will of God; for though the perfect soul and illuminated spirit clearly doth see and discern all ways and exercises in every one, and every one in all, principally in the highest and most sublime; yet is this verified rather in this exercise and point of the will of God then in any other; for that here in all the other exercises are so clearly seen, that not only the perfect and illuminated person, but also the beginner (if he will a little consider) may see them all, and how in the same consisteth all kind of perfections of spiritual life, as in the next chapter shall appear.  
Secondly, 
2. Brevity.  this exercise of the will of God shall be found without all comparison to be more short than any other; for, that which others do effect by many circumstances, multiplicities, change, and degrees, this effecteth at once by one only application of intention. As for example, one that following any other practice would be humble, patient, obedient, or would be despised, to imitate the passion of our Saviour, would imitate the passion to be conformable to the Son of God; would be conformable unto him to please God and do his will; but according to this exercise he should at the first only apply his intention to the said will of God. Likewise, he that would eschew evil company to avoid temptation, would avoid temptation to fly sin; would fly sin to escape hell; would escape hell to be saved; would be saved because it is the will of God: but according to this exercise he should cut of all these multiplicities and degrees, and even at first apply his intention to the will of God, propownding and saying this in his heart; I will avoid evil company because it is the will of God; whereby alone the soul approacheth nearer to God without comparison then with all the other good intentions together: where many may note and see their spiritual deceit, who doing any good thing spiritual or corporal, do not at the first, nay nor scarce at the last apply their whole intention to this will of God.  
Further, 
3. Meritorious.  the practice of this rule is more meritorious as shallbe showed then the others, yea though (without this will of God) they should join with other spiritual exercises, fasting, discipline, lamenting their sins and such like, although (perhaps) to some it seem not so, who measure merit by their sensible devotion, and spiritual sweetness.  
Moreover, 
End of others.  this rule of the will of God is the true end and scope of all others, those serving but as degrees to mount, and as means to attain unto this, namely to do the will of God: so that this will of God ought to be so much preferred before other exercises, as the end before the means.  
Again, 
Fit for all.  this exercise is more proper and convement to all sorts of people than any other, being fit as well for the perfect as the imperfect, for the spirit illuminated, as for the obscured; because it is as well subtle and sublime as simple and easy.  
Also, 
without multiplicity.  it is wholly denudated and void of all multiplicity, diversity, and curiosity of discourse or speculation of the wit, so that without difficulty it may be practised by the only fervent will.  
It is likewise more assured from deceits, 
Sure from deceits.  because it is a continual abnegation of the proper will, fountain of all errors, and root of all evils. Which abnegation though it be in all other exercises, yet not so direct nor so strong and violent as in this, seeing nothing is so contrary to the proper will as the will of God; the one being common respecting the common good; the other proper seeking private gain. And whereas in other exercises often times the curiosity of Intelligence doth please, in this the fervency of the will must faithfully work; In others one contenteth himself often with a feeble devotion sensible, but in this operateth the strong Intellectual devotion.  
But above all, 
The end and the means.  this point of the will of God excelleth all others in as much as it serveth for a rule, and for the end of our actions, whereas the others serve but for the one or the other only: it is (I say) the rule of our actions, not only exterior, but also interior, declaring by his rectitude the obliquity as well of the one as of the others: of the exterior, because it declareth which are to be done, and which to be lest undone, how and at what time to take anything in hand, how and in what season to endure: of the interior, in as much as it showeth how to will and how to nill; when to desire and when to refuse; in what manner to choose and accept; in what sort to omit and re●ect. To be brief, this doth level all our exterior, and illustrate our interior, rectifying and cutting of all the crookedness and tortuositie of our actions as well intern, as extern. It is also the end of the same actions; end (I say) proportioned to every man's capacity, showing itself to some as extern, to others as intern, and to others as essential, which is God himself: end (I say again) to which the soul comes and adheres, not by the interruption of the means, but by the continuation of the same; not as to another thing different from the means, (as it happens in the other exrcises) but as to the same and one thing with the means, which is proper to this exercise: 
Simile.  it being like a sea the water whereof is all one at the shore and beginning as in the main Ocean and end thereof, wherein our soul doth navigate and mount by continuation of the same tract without any variation, change of object, or multiplicity.  
And no less hath it this excellency in particular above all others; 
6. Permanent.  namely, that whereas others are not durable, nor can be always used and practised during a man's whole life, but must be left and laid a side and others practised according as a man goeth forward in perfection; this contrariwise is permanent and serveth a man, and is always continued aswell in the active as in the contemplative and unitive life without changing or interrupting his course of exercise, or breaking the thread of his spiritual practice; which is no little spiritual good nor small profit, seeing that thereby much distraction and hndrance is avoided, proceeding from the change and multiplicity of exercise. 
Simile.  For, even as the child that goeth from one book or school to another is much troubled and new to seek; so is he which changeth from one exercise to another; yea, some times and that often, man that changeth often, or hath many exercises knoweth not well how to practise any of them all, and that especially in time of temptation and spiritual war: 
Simile.  for as he which will learn to sense with many kinds of weapons, commonly is not cunning at any, in so much that the enemy assailing him he is easily hurt or killed for want of skill, so he that hath divers exercises, ordinarily knoweth not the perfect practice of any of them and therefore the enemies, the world, the flesh and the devil assalting him, forthwith is either slain or maimed. The reason is, because the soul having her will already enfeebled by the impulsion of the temptation flying to her exercise and spiritual weapon, and not being skilful in handling the same, the enemy who seeth and knoweth it well, is more encouraged to pursue and follow the weakened will, and she discouraged and unabled to resist. Yea, some men have so many exercises that in time of battle they know not which to betake them to, and so many ways to perfection that they follow none; so accomplishing the proverb that saith, Qui duos insectatur lepores, neutrum capit, He that hunteth two hares cacheth neither. But otherwise it is with him that hath continually one only exercise, for that without distractio of spirit, or dissipation of senses here and there in diversity of exercises he remaineth always recollected, and his with all his powers gathered together, and fixed in one, so that he penetrateth the same even to the bottom and profundity thereof, and so walketh continually in the light thereof, practising the same and conforming his life thereunto, and so when the enemy comes to assault him he is not unprovided of his weapons, nor doubtful which to betake him unto, because he hath but one at which he is very cunning as being his daily practice. And finally, is resolute and stable in his way, and manner of the pursuit of perfection, as not knowing any but that by which he runneth the right way with all assurance. Herein therefore doth this exercise in particular excel all others, because none of them may be continually practised all a man's life, but must be changed according as the soul changeth estate and ariseth in perfection, using some at the beginning, others in the progress, and others in the end, but in this exercise a man must begin, proceed, and end: so that this will of God is a spiritual Sea in which each one may sail according to the burden of his vessel; so as the shallops of the weak souls of beginners do float in the road of the shallow waters of the exterior vill; the barks of such as be advanced do hoist sail; and lanche far there into the depth of the interior will; and the huge ships of the perfectest sort having lost all sight of land are retired into the main sea of the Essential will.  
And as this will of God is like the sea, 
Simile notand.  so the obscurity of our proper will is like the land; and as he which is in the midst of the land seeth not the sea at all, so he that is in the midst of obscure proper will seeth not this celestial Ocean. And as the greater and more spacious the land is, so much farther one is from seeing the sea; so how much greater is this proper will so much farther is he from seeing this will of God. Again, as where the sea gaineth the land, there is nothing seen but the sea, and as according to the measure that it overfloweth the land the sea appeareth; so where the will of God getteth the upper hand, there is so far nothing but that will; and according as the will of God overfloweth the darkness of our proper will, it taketh place, and is plainly seen. Finally, as if there were no land at all there would be nothing but sea; so if we had no darkness at all of proper will, we should see nothing but the will of God; and as he that is in the midst of the main sea seeth no land; so he that hath attained to perfection, and is in the depth of this will seethe no darkness, but in all things, times, and places, soeth this heavenly shining light, as in the third part shallbe showed.   

Of the excellency of this exercise in respect of itself, where is showed how all other ways and perfections are herein contained.  
CHAP. II.  
HAVING showed the profit and excellency of this will of God in comparison of other exercises, it followeth also that we briefly declare the same in regard of itself, all which excellency is comprehended in this, that this rule and exercise containeth all others, and all kind of perfection.  
For, 
1. Renouncing of himself. Matt. 16. Luc. 9  if one constitute perfection in the renouncing of himself as our Saviour teacheth, Qui vult post me venire abneget semetipsum, He which will follow me let him renounce himself, it is in this will of God; seeing one can not do the same but by renouncing himself and his own will.  
Secondly, 
2. Resignation.  if one think that perfection consisteth in resignation, as Christ teacheth, Fiat volunt as tua, Thy will be done, it is in this exercise; because he that doth the will of God is resigned, 
Matt. 26.  seeing that resignation is nothing else but a disposition and perfect preparation to receive willingly whatsoever that divine will shall ordain or dispose of himself, either in suffering or doing things hard or easy, pleasant or bitter, honourable or dishonourable and abject, all which he must needs have who accomplisheth the will of God.  
Moreover, 
3. Purity of heart. Matt. 5.  if you esteem purity of heart to be perfection, as it is written, Beati mundo cord, Happy are the pure of heart, it is here also; for what can make the heart more pure than the will of God which so violently plucketh up, and exstirpateth out of it the root of all impurity, namely, proper will, whence springeth as from their Origin all affections, passions, and impurities, and whatsoever other spiritual darkness: for, as two contraries can not be together in one subject, as fire and water can not be together in the samevessell, so can not proper will and the will of God be together in the same soul; and no more than the obscurity of the dark night can abide the brightness of the shining Son, no more can the dark night and obscurity of proper will endure the splendour of this shining son of God's will, but flieth as soon as it appeareth, and presently is dissipated and vanisheth away.  
Further, 
4. Presence of God.  if perfection consist in the presence of God, 
Psal 15.  and having him always before our eyes, as it is written, Providebam dominum in conspectu meo semper, quoniam●● dextris est mihi ne commovear, I always have God in my sight because he assisteth at my right hand lest I should be moved; it is likewise in this will, because (as shallbe declared) this will of God is God himself; so that when by doing his will we have it present, we must needs have God present.  
Again, 
5. Knowledge of himself.  if perfection consist in the knowledge of himself, which not only by the Christian but by the heathen Philosopher is so much inculcated by this so commonsentence, Nosce teipsum, know thyself; it is here most perspicious: for by the strait line of this will of God we come to the perfect knowledge of ourselves (that is) of our obscure passions, tortuous affections, inordinate desires, and brutish motions, which before we could not see; for, as the staff or chalked line seemeth wholly strait or little crooked until it be examined by the joiners rule by which appeareth the crookedness thereof; so our will and desire seemeth to be right or to have but very little obliquity, but as soon as this right rule of Gods will (the only lawful and approved measure of man's desire) is applied thereunto, presently appeareth the disordered and deformed obliquity thereof. And by this will we may not only know ourselves as touching the old man replenished with imperfections and darkness, but also as touching the new, (namely) perfection and light; his will being that light and perfection which communicateth unto our soul all her lights and perfections; so that by the one we see and know the other, for the great likeness and sympathy which is betwixt them; a man being made by this divine will Nows homo qui secundum Deumc●ea rus est in justitia & sanctitate veritatis, 
Ephe. 4.  A new man, created according to God in justice and sanctity of verity.  
Also, 
Knowledge of God. joan. 17.  if the knowledge of God be Christian perfection, according as is written, Haeec est vita aeterna ut cognoscant te solum Deum verum & quem misisti jesum Christum, This is everlasting life, to know thee the only true God, and whom thou hast sent jesus Christ, it is evident in this will, seeing the will of God is God himself, as in the third part shall appear, so that who knoweth and doth his will, by consequence knoweth God, which perfection of the knowledge of God, with the other of the knowledge of himself was so earnestly desired, and deeply engraffed in the heart of our father S. Francis, that he continued all a night long in prayer, repeating continually these only two sentences, O my God, let me know thee, let me know myself.  
●Likewise, 
Annihilation. Psal. 72.  if one desire to attain to perfect annihillation whereof it is said ad nihilum redactus sum, &▪ nescivi, I am brought to nothing and knew it not, let him embrace this exercise, for by the lively and efficacious operation of this divine will, a man is reduced and brought to nothing, and that both in respect of the old man and the new: In respect of the old, wholly and entirely, so that he is no more; in respect of the new, so is he annihilated that he worketh no more, nor produceth any operation as of himself, but by God, with God and in God, and doth nothing actively but passively; for although what one doth he must needs do it himself, yet not as of himself though he that operates is presupposed needs to operate, yet not as agent but as patiented (that is) that though he hath his will, act, and operation in the work, be it exterior or interior, yet by this perfection of Annihillation he seeth they are not of themselves, but are acted and produced by a higher essence and power than themselves, which is God; yea, in the perfection of this annihilation in this divine will the soul is so abstracted and fixed in God, and so high lifted above herself, that she feeleth not her own operation though most vehement, but only the interior operation of God, and overflowing of those heavenvly influences and eternal lights, which are so mighie and have such power over her, that in comparison thereof her operation is nothing; and so she is rather said to suffer the do, and to be wrought the to work; and this especially in the operations intrinsical: and though in the acts and operations sensible and exterior she doth some thing, yet loseth she not this annihilation, but remaineth still annihilated, because (as is above said) she knoweth by the light of this will that it is not she as of herself, but Christ that liveth in her that doth those good operations, who said, Without me you can do nothing.  
As for the perfection of Union of which is written, Qui adhaeret Deo unus spiritus est, 
Union. 1. Corin. 6.  He that adhereth to God is one spirit with him; that shineth clearly in this will of God, because that by forsaking ones own will and doing his, we adhere unto him, and become one will and spirit with him.  
Touching the perfection of divine contemplation whereof the Psalmist saith, 
9 Contemplation. Psal. 54.  Quismihi dabit pennas sicut columba, & volabo, & requiescan? who shall give me wings like a dove, and I will fly and repose; it is here in full perfection, and that by a necessary consequence, as well because that (as is said) this will purifieth the soul from all proper will, immortifications, passions, affections, and from all other darkness, blinding her clear sight and detaining her flight of contemplation; as also because that (as is likewise showed) this will is the very light of heaven and God himself, illuminating and most admirably elevating and nobilitating the soul which it so possesseth.  
Again, 
10. Love of God.  if you desire the true love of God and charity (Quod est vinculum perfectionis) the bond of perfection; who so doth God's will keepeth his commandments, and so possesseth the treasure of his love, 
joan. 14.  himself saying, Qui amat me, mandata mea servabit, he which loves me, keeps my commandments; and again, In hoc cognoscetis si me amatis, si mandata mea seruaveritis, By this means you shall know whither you love me or no, if you keep my commandments.  
Finally, 
11. Transformation.  if perfection consist in the transformation and total change of himself into God, and putting on Christ, as the Apostle witnesseth saying, 
Rom. 13.  Induite Dominun Tesan Put on jesus Christ, and, 
Coloss. 3.  Vos mortuvestis, & vita vestra abscondita est cum Christo in Deo. You are dead and your life is hidden with Christ in God; and, 
Gal. 2.  Vivo ego iam non ego, vivit veron in me Christus, I live now, not I, but Christ in me. This perfection (I say) is herein contained: for that when a man putteth of his own will for the will of God, he putteth of himself, and putteth on God, according to S. Paul saying, 
Ephes. 4.  Exuite veterem hominem cum actibus suis, & induimini nowm qui secundum Deum creatus est in justitia & sanctitate veritatis. Put of the old man with his works and put on the new which is created according unto God in justice and holiness of truth; for this will being wholly celestial and divine, so filleth and possesseth the heart, penetrating the very bottom and most intimate part thereof, and by an unspeakable sweetness, true taste, and perfect feeling of eternal life, and of the delicious presence of the heavenly spouse, doth so draw, allure, entice, and melt the soul in the love and admiration thereof, that as being molten, and as having lost all her forces, and languishing with love, she remaineth ravished, lost, and drowned in the bottomless sea of heavenly joys and eternal light, where she may justly say with S. Paul as above said, 
Galas. 2.  Vivo ego iam non ego, vivit veron in me Christus. I live now, not I, but Christ in me; God the father saying unto her, Haec est filia mea dilecta in qua mihi bene complacui. This is my loving daughter in whom I am well pleased, 
Psal. 131.  Haec requies mea in saeculum saeculi, hic habitabo quoniam elegi eam, This is my resting place for ever, and here will I dwell because I have chosen her.  
Thus then may appear how all the above said perfections are contained in this exercise of the will of God, as also any whatsoever or whereinsoever the whole or any part of perfection doth consist; and therefore rightly and not without just cause is this will of God so much praised, and recommended unto us in holy scripture, at when it is said 
a joan. 4.  Meus cibus est ut faciam voluntatem eius qui misit me, This is my meat to do the will of him who sent me; and 
b Matt. 26.  Spiritus quidem promptus est, caro autem infirma, fiat voluntas tua, The spirit is prompt but the flesh is infirm, thy will be done; and 
c Thess. 4.  Haec est volunt as Dei sanctificatio vestra, This is the will of God your sanctification; and 
d joan. 6.  Descendi de coelo non ut faciam voluntatem meam sed voluntatem eius qui misit me, I came down from heaven, not to do my own will but the will of him who sent me; and the Psalmist, 
e Psal. 29  Vita in voluntate eius, Life is in his will; and again, 
f Psal. 8●  Domine in voluntate tua praestitisti decori meo virtutem, O Lord in thy will thou hast given virtue to my beauty, And our saviour 
g Mat. 12. Marc 3.  Quicunque fecerit voluntatem patris mei qui in coelis est, ipse meus frater, & soror, & matter est, Whosoever doth the will of my father which is in heaven, he is my brother, sister, and mother. And although this will of God be incomprehensible in itself, yet being in our soul it is made comprehensible; and though in itself it be hidden, yet being joined with ours it is made known: for as God which was incomprehensible, being in our flesh was made comprehensible, and which was invisible, by joining himself with our humanity was made visible; so it is of his will which is his spirit and himself; for before it be in our will it is hidden and unknown, but being joined therewith it is seen and manifestly known to the soul; and as before the Incarnation he was only God, but after the union with our humanity was God and man, so the will of God which was only divine, after the union with ours is divine and humane; and as that man by that union might say, I am God, so the will of man by such an union may say, 
Epist. 1. ad Elidoniū inter pri. & mid. August. lib. 1. de Trinit. 13. circa prin. tomo. 2.  I am the will of God, according to Saint Gregory Nazian. saying, Deus humanatus est, homo autem Deificatus, God is made humane, and man is made divine; And Saint Augustine saying, Talis erat illa susceptio quae Deum hominem faceret, & hominem Deum, That was such an assumption or conjunction, as made God man and man God: for as when God was made man man was made God, so when once the will of God is made the will of man, the will of man is the will of God; and as the divinity was not obscu●red by, nor in, the humanity, so neither is the will of God by, nor in, the will of man; but as the humanity is illuminated, exalted, magnified, glorified, and deified by the divinity, so is the will of man by the will of God: yet not that this union of wills is hypostatical as was that of those two natures, but is made by the link of love and light of grace: and herehence cometh it that the virtuous person hath the spirit illuminated, penetrative, magnanimous, and courageous; herehence is it that his whole joy is in heavenly things; herehence it proceedeth that he treadeth under foot as most base, that which before he admired and aspired unto as his chief felicity; his spirit being no more humane but elevated and magnified in God and made one with him.  
And though some things in this chapter will not be well understood by the beginner until such time as he hath practised the third part, yet will he understand it sufficiently for attaining to the knowledge of the end for which I have written it; namely, to show the excellency of this Rule, and how all other exercises are contained herein. Neither ought any to think that we attribute too much to this exercise or praise it beyond her desert, for that not so much it praised, as the subject thereof (to weet) the will of God, as most worthily preferred before all other points, as that where in succinctly, plainly, easily, securely, and without change to any other, all other points and exercises are founded, and whereby we attain to all perfections, being practised as is briefly taught in this treatise following.   

The sum or general practice of all this Rule.  
CHAP. III.  
HAVING seen the excellency and perfection of this rule of the will of God, it followeth that we now show the practice thereof, touching which we will here at the beginning lay down an ample and general document, which briefly shall contain the whole matter; 
The sum of the whole practice of this Rule.  namely, that we do all our actions only for the will of God and because he will that so we do; I say (all our works and actions) as well to contain corporal as spiritual; as well thoughts as words and deeds; no less the resistance to temptations, than the acceptance of inspirations: In like manner in casting of any vice or imperfection, as in labouring for any virtue or perfection; as well in speaking, as in silence; in accepting labour as repose; sickness as health; affliction as consolation; and finally, no less in doing the thing natural then supernatural; little then great; vile and base then excellent and glorious; and in some, whatsoever is done or suffered by any part or power of the body or soul; all (I say) must be with this only end of the will of God and with this sole intention, because God will so have it; and this without any exception of thing, time, place, or person. This general practice of the will of God comprehending all sorts of actions good and evil, seemeth to be signified by that mystical net of the gospel gathering all kinds of fish good and bad, of which our Saviour saith thus The kingdom of heaven is like a net cast into the sea, And S. Gregory, 
Matt 13. Gregor. Hom. 11. in evan.  that Regnum coelorum coelestis est disciplina, The kingdom of heaven is the celestial discipline. Now, what other thing is this divine will ruling all our actions, and mortifying all our passions, than this heavenly discipline? and so is like a net cast into the sea (to weet) into this instable, wavering, bitter and dangerous life, as a vast ocean into which the good and religious Christian by faithful practice casteth this divine net, which gathereth together all sorts of fish, which are our thoughts, desires, designs, and actions which live, and have their moving in this sea of our life. He taketh them when by (application of intention) he casteth it upon them, and gathereth them together, when (by diligent care) he chaseth them under the net forcing them to swim under this divine will: Which being full (by Action) he draweth it up (by Contemplation) upon the shore or bank of the solid earh (of perdurable repose, according to S. Gregory) and sitting down, 
Greg. homil. in loan. 21. Psal. 45.  and resting after his travail, and retiring himself from multiplicity of affairs, as the Psalmist counseleth, Vacate & videte, Take ye leisure and see, putting the good fish (of works and inspirations) in theirvessell (of hearts) and casting forth (by resistance) the bad. For, though this net of the will of God take aswell the good as the bad fish, yet it doth it with contrary intentions; the good to be reserved for the sustentation of the soul, the bad to be cast out for her exercise; the one and the other in this divine will which would so have it. The cause why we ought to do all with this sole intention of Gods will is, because it is better without comparison than any other, containing all perfections and making ourworks more perfect, meritorious, and agreeable unto God than all others, as by the second Chapter before hath bein showed, and as by this one argument may appear.  
Our work taketh her goodness of the end for which it is done, 
Argument.  having in itself no more good than it receiveth from her end, so that if it be done for some end that is base, or of little moment, the work also is base and of little worth if the end be high, the work is high, if it be higher and better the work is higher and better; if finally, highest and best, the work is best and most sublime. Now, so it is that a higher and better end there can be none them this of the will of God, nor any like unto it, and therefore a better or nobler work there can be none then that which is done with this end of the will of God nor any like unto it; yea, as there is no end equal unto it, so is there no work comparable there unto. That no other end can be better or equal unto this is manifest, because this end is immediately▪ God himself which is Summumbonun, The foveraigne good; for which without any other end is done immediately for the will of God is immediately done for God who hath no equal. A man may do his work for divers intentions, as to exterminate vice, to attain unto virtue, to avoid hell, to come to heaven, to imitate our saviours example all which are good though some more perfect than others: but to do his work only for the will of God, and only to please him, is an intention far excelling them all, the others having their end and object only to the Creature directly, and to the Creator indirectly; yea so far excelleth this intention the others, as he that doth things natural with this intention, as to walk, yea though they be pleasant, as to eat and drink, doth more merit and please God then he which without this end should fast, do penance, discipline, or other painful works, with any other intention.  
Where may be noted certain deceits and abuses: 
1. Deceit.  first, of those who measure all their works, and esteem their merit only or principally by their exterior, they taking contrariwise their merit from the interior, or end wherefore they be done.  
Secondly, 
2. Deceit.  by this rule appeareth the loss of merit, light, and grace, of the most part of men which do their natural works naturally, and not supernaturally as they might do by this intention, which maketh such works natural and humane, supernatural and divine.  
Thirdly, 
3. Deceit.  of those which not only in natural things but also in supernatural and good works, as alms, fasting, saying divine service etc, forget to address their intention to God, 〈◊〉 doing them either because they can not avoid them, or else of custom not thinking wherefore.  
fourthly, 
4. Deceit.  of those which do their works for reward in heaven, for though they shallbe rewarded, and though it be good so to do them, yet is it better without comparison to do them only for Gods will and to please him, not thinking (as much as is possible) of any reward; and how much the less he so worketh, so much the more shall he be rewarded, as approaching so much the nearer to the nature of a Son; and contrariwise how much the more he so worketh for reward, so much the less shall he be rewarded, as so much more approaching to the nature of a mercenary or servant.  
Finally, 
5. Deceit.  by this rule may appear the common blindness of men, who for the most part do their works for other ends, and not for this of the will of God.  
But some may here object and say; 
Objection.  that if so it be (as we say) that the work taketh her merit only of the interior, and that an ordinary and natural work with this intention of the will of God is more noble and meritorious than the greatest work done with any other intention, then consequently to receive that divine Sacrament of the Altar or any other, is not a better work then to walk, eat, or drink.  
I answer, 
Answer.  that in receiving the Sacraments there be two things to be considered; one is the Sacrament as a Sacrament instituted by God to confer grace; the other is the simple receiving thereof, as being our work and we the Author thereof. If then we have respect unto the first, it is a better work without comparison than our ordinary works, having an excellency in itself as of itself; but if we have regard unto the other, it is nothing better, having no excellency in itself as of it self but is good, better, or best of all according to the intention, yea evil also, for in judas it was bad, 
2. Objection.  and in the other Apostles very good.  
If any one object that if the work take her merit only of the end, then at least as touching the works of penance, as discipline, fasting, almesdeeds, they are no better then ordinary works being done with this good end and intention of the will of God aswell as they. 
Answer.  I answer, that it followeth not; for though the work take her merit only of the end for which it is done, yet are not common works equal with the works of penance if both have the same end, but the penal works merit more, because that besides the good intention for which they be done, they contain and have in themselves both satisfaction for the sins past, for (as saith S. Thomas) Licet Deus non delectetur penis nostris, 
In supplemen. qu. 15. art. ●.  delectatur tamen iis ut sunt iustae, Though God be not delighted in our pains, not withstanding he is delighted in them as they are just; and are also a preservation from the sins to come, for (as saith the Philosopher) Paenae medicinae sunt, pains are medicines. Wherefore, when we say that the work taketh all her good of the end, we mean all the good which it hath more than it had before in itself; so that, if two works be done for this will of God, whereof the one is good in itself, as alms or fasting; the other neither good nor bad in itself, as to walk or talk; the first of these works shallbe the better, namely so much the better as alms or fasting is better than walking or talking; but if two works that be equal in themselves be done, one for this said end of the will of God, the other for another, as to go to heaven; the first without comparison shall be the best: yea which is more, if two works whereof the one is very good in itself, as fasting; the other neither good nor bad, as walking, be done, the first for to avoid hell, or to come to heaven, the other for the will of God and only to please him; this walking shallbe much more meritorious and agreeable ●o God than that sasting as is above said; for though that work of fasting doth much excel this of walking, yet this intention of walking doth much more excel that of fasting, and by consequence makes the work much better; for even as a small quantity of gold excelleth a great mass of lead, so purity of intention doth far exceed the value of corporal things, as penance which is great in ●hew; though no man must leave the better deed to do the lesser good under pretext of ●uch an intention, for this were to deceive himself, whereof and of such like deceits shallbe spoken hereafter in the fifth chapter.   

The division of this will into three parts.  
CHAP. FOUR  
BUT for the better understanding of this matter, and for more easy conceiving of all the rest which shallbe said in these three parts of this treatise, it seemeth here necessary to make a division of this will of God, not an they divide it in schools into the will present and the will subsequent according to S. Damascene; nor into the will of the sign and the will of his pleasure according to some others; nor into precept, prohibition, and counsel as it pleaseth other doctors; nor finally, according to others dividing this will of his pleasure into his will efficacious and permissive: I mean not (I say) to divide it into to these scholastical divisions, but into a mystical division, namely into the Interior, Exterior and Essential will.  
The Exterior will is a light and rule whereby 〈◊〉 direct us in the Active life.  
The Interior like wise is a light and rule to direct our soul in the Contemplative life.  
The Essential, is a light and guide whereby to direct our spirit in the superemment life.  
The first being active, the second contemplative the third, supereminent: the first disposing to the second and the second to the third: the first is for Beginners, the second for Proficients, the third for the Perfect. Neither is this mystical, and threefold division new or without foundation, but is ground upon the doctrine of S. Paul, and seemeth rather his division than mine where he saith, 
Rom. 12.  Vt probetis que sit voluntas Dei bona, & beneplacens, & perfecta, That ye may try which is the will of God, good, pleasing, and perfect. Upon which words Lyranus saith, 
Lyra. in Rom. 12.  that, Voluntas Dei est bona, quantum ad 〈◊〉, The will of God is good for the Beginners, pleasing for the Proficients and perfect for the Perfect. According whereunto the will of God which we call Exterior or Active is that which S. Paul calleth Good, seeing it is that wherein the beginners do exercise themselves: the will of God which we call Interior, or Contemplative, is that which he calleth Pleasing, seeing it is that which the Proficients do practice: And that which we call Essential, or Supereminent, is the same which he calleth Perfect, seeing that the Perfect employ themselves therein; though these three taken essentially as they are in God, are but one and the same will, and God himself; but are here divided for the better understanding of such as tend to perfection; for as in the triumphant church the superior Angels receive a more ample and universal knowledge of the divine pleasure, whereof their 〈◊〉 our are not capable, till they divide, and proportion the same according to their capacity, and so proportioned show it them (as sayeth S. Device; so in the Church militant, 
De cael. hier. c. 15.  the holy and illuminated Doctors, receiving a more ample, and sublime knowledge of the way of God, whereof we are not capable, have divided the same and proportioned it to our capacity; 
S Th. in opd●hu. Christi post init.  And S. Thomas saith: Lex divinitatis, etc. God will that highest things being made less, and proportioned, should draw up those which are in the mean degree; and those which are in the mean degree, should elevare those which are in the lowest, because this light is not equal in the inferior nature and the● superior; and the fore the gifts aswell natural as supernatural are said to descend. For saith S. Ieames, 
jac. 1.  Every good and perfect gift cometh from above, descending from the Father of lights. Wherefore following this doctrine and example of the Fathers, we have divided (as above said) this divine light and will; for though we be altogether unlike to them in light, yet ought we to imitate them in communication of doctrine, which though it have no proportion with theirs, yet ought our method to be the same.   

Of the Exterior will, what it is.  
CHAP. V.  
NOW to come to the definition or description of the Exterior will of God it is the divine 
The exterior will.  pleasure known by the law, and by reason, being the rule of all our thoughts, words, and deeds in the Active life. I say, it is (the divine pleasure) because though God hath no need of our good deeds as the Psalmist testifieth, 
Psal. 15.  Quoniam ●onorum meorum non indiges, Because thou hast no need of my good works, nor hath any loss if we do evil, nor gain if we do well; yet in ●is bounty and goodness he taketh pleasure when we do well and keep his commaun●●ements, as contrariwise by his justice he 〈◊〉 displeased when we break them. I say (it known) that is, not only he hath a will ●nd pleasure, but he hath made it known vn●● us, having given us to understand wherein 〈◊〉 is will and pleasure consisteth. Farther, I say by the law) for thereby he hath made known his will. I say (by the law) in general, 〈◊〉 of God only, to comprehend all kinds of ●●od laws, namely the law of God whereof 〈◊〉 written, 
Matt. 19  Si vis ad vitam ingredi serva manda●, If thou wilt enter into life keep the commandments; also the law of the Church, it being written, 
Matt. 15.  Si non vult ecclesiam audire, sit tibi ●ut ethnicus & pnblicanus, If he will not hear ●e church, account him no better than an ethnic or Publican; likewise the law and commandment of the spiritual Pastor thereof is written, 
Hebrae. 13.  Obedite praepositis vestris & ●biacete eyes, Obey your superiors and be sub ●●ct unto them; Moreover, the law of Princes it being said, 
Luc. 20.  Reddite quae sunt Caesaris Caesari, Give unto Cesar that which is Caesar's. Further, the law of magistrates, 
Rom. 13.  for, Non est potestas nisi a Deo, There is no power but of God; and Qui potestatiresistit, Dei ordinationi resistit, He that resisteth the Power, resisteth the ordinance of God. Finally, the law of every man's estate, quality, and condition, be he Lord or subject, master or servant, Lay or religious; Moreover, I say (and by Reason) which I add not without great cause, for that in many things this will of God is not known by the law, there being many things which the law doth not extend itself unto, neither forbidding nor commanding them; as (for example) whither to take holy Orders or not, to marry or to live single, to take a voyage or to stay at home, to sit or to stand, to speak o● to be silent, and a thousand other things which daily come in practice neither commanded nor forbidden but left indifferent, and a man knoweth not therein which is the will of God, which seemeth a hindrance or let to our above said Rule, teaching that in all things we must do it. In this case therefore, where no law resolveth the matter but leaveth it indifferent, Reason must bear the sway, by which word (Reason) is meant Discretion, piety, and counsel. How in particular this Reason must resolve every such doubtful thing, shall forthwith in the next chapter be declared. Further I say, it is a (Rule) of all our thoughts, words, and deeds, because that as the material rule is the thing whereby to draw a line strait, and whereby we try whether any thing be right or crooked; so the will of God is that whereby we may draw only the course of our life, and the intention of our works, words, or thoughts, and whereby we may know whether they be strait by right intention, or crooked by any blind affection. I say (in the Active life) which comprehendeth not only the exterior action, but also the interior intention; not only the outward conversation, but also the inward reformation.  
If one say, 
Objection. Answer.  why then do you call it the will Exterior seeing it toucheth and reformeth the interior? I answer, because it receiveth her light and direction from the exterior; namely by the law, and so is most conversant in the exterior, in doing things or leaving them undone, in accepting or rejecting according to the same law, and finally, because though it be something interior by reason of the rectifying of the intention, yet may it be well called exterior, in respect of the other two wills which are wholly conversant in the interior.   

Rules how to know and practise this (will of God) in all things.  
CHAP. VI  
IT is necessary that after having declared what this will is by the above said definition in general, we show it in every thing by some rule more particular, that so knowing what is to be done and what left undone, what to be accepted and what rejected, we may in all things do the will of God as before hath bein taught by the above said general rule in the third chapter. This particular rule is this, and may easily be gathered of that which is said.  
All things whatsoever offer or present themselves unto us to be done or suffered, admitted or rejected, be they corporal or spiritual are of three sorts, namely commanded, forbidden, or 〈◊〉 indifferent, 〈◊〉 neither commanded nor forbidden; and nothing can come or happen but is contained in one of these three kinds.  
As touching the first kind, 
1. Of things commanded.  if the thing be commanded, the will of God is known (to weet) that we do it; we must therefore do it and that according to the above said general rule (to weet) only because God will have it so, and for no other end whatsoever.  
For the second sort, 
2. Of things forbidden.  if the thing be forbidden, the will of God is likewise known that we do it not; and therefore we must reject it and leave it undone, and this for the same only intention of Gods will all other intentions rejected, and as much as is possible forgotten.  
As concerning the third, 
3. Of things indifferent.  namely of things indifferent; they are of three sorts (to weet) agreeable to nature or sensuality, as hearing, curious talk or news, viewing the beauty of some person, stately buildings, and such like; or contrary to nature and sensuality, as keeping silence, giving alms, fasting not commanded or in different to nature and sensuality, as to go this way or another, to sit or to walk, or finally, whatsoever he findeth no more inclination to do then to leave undone. If the thing offered or that presenteth itself be of the first kind, according to sensuality or affection; the will of God is, that we refuse and reject it: if it be of the second, repugnant to sensuality or affection; the will of God is, that we accept it: both which are Propositions manifest by the scripture, every leaf whereof almost doth exhort us to mortification of the old man, as Mortificate membra vestra quae sunt super terram, 
Coll. 3.  Mortify your members that are on the earth, 
Rom. 8. When the thing is difficile what is to be done.  and, Siautem spiritu facta carnis mortificaveritis, vivetis, If by the spirit you mortify the acts of the flesh you shall live, yet with this exception, if true and unfeigned discretion require not the contrary, having respect to health, person, quality, time, and place, with other like circumstances; but if such be the circumstances and so indifferent the reasons on both sides, as in verity a man knoweth not which to do or choose, either to do or leave undone, to resist or admit the thing, then must he dispatch and choose the one or the other, always with the intention above said of the will of God, rather than with distraction, 
When the matter is of importance.  and breaking his brains, and loss of time, make too long discussion; except (which happeneth seldom) the matter be of such consequence that it deserveth it, in which case he must use prayer and counfaile of godly men, and such as are of mature judgement.  
If the thing be of the third kind, namely indifferent, neither according nor yet against sensuality to do or to leave undone; a man may choose which side he will, always with this intention of the will of God, and saying in his heart and mind unto himself; I will do or accept, or I will not do or reject this for thy will and pleasure; which doing, the thing that so he shall leave or do with this intention, shallbe as well the will of God as if it had bein commanded or forbidden: the reason is, because the work followeth the intention; so that such things not commanded or forbidden but in themselves indifferent, are made good or bad by their good or bad intention.  
For better intelligence whereof must be understood, that as all the fruit of the tree as well little as great appertaineth to him that is master thereof; so all the fruits of works, words, and thoughts of a man appertain unto his Lord and God; and by consequence he ought to do nothing be it never so little, either in accepting or rejecting, consenting or resisting, doing or suffering, but for him and his glory, 
Coloss. 3.  the Apostle saying, Quodcunque facitis in verbo avi in opere, omnia in nomine Domini nostri jesu Christi facite, Whatsoever you do either in word or work, do it all in the name of our Lord jesus Christ.  
Further, though all our life must be for God, yet all our life is not limited; though all our works must be for him either in doing or suffering, accepting or rejecting, consenting or resisting, yet hath he not limited all, nor commanded which we shall accept or reject, resist or consent unto, but hath left the most part of our life and works in our own choice, to do or to leave undone, accept or reject without any sin; namely, all those things of this class or order which here we call indifferent, as being free from commandment or prohibition. hereupon then, this our purpose is easily proved (to weet) that by such intention these works indifferent are the will of God.  
For, 
1. Argument.  whatsoever God will have us know and do, he giveth us means to know and do the same; but in all these things indifferent he will have us know and do his will as by the Apostle alleged appeareth, and hath given no other means to know and do the same but by our application of intention, seeing they are not commanded or prohibited by any law; therefore this application of intention in such things is the means to know and do the will of God.  
Moreover, 
2.  he doth the will of God who exhibiteth unto him his honour in the best manner possible; but in all these things indifferent there is no better manner to exhibit his honour unto him than by application of intention; therefore he that in these things indifferent will use such application of intention to God, shall (doubtless) execute his will.  
Also, 
3.  in all works that be lawful, such is the work exterior as God seeth to be the heart and intention interior; but God seeth in thes indifferent things which be lawful, the heart interior thus directed to be according to his will; therefore the work exterior is likewise according to his will.  
Likewise, 
4.  when in doing anything the will of God and ours pretend one end, the work is done for the same end; but in doing these things indifferent the will of God pretendeth his honour (as is proved) and by application of intention our will pretends also the same; therefore in doing such things indifferent with such application of intention they are the will of God.  
Also, 
5.  those things are the will of God which are done according as he demandeth of us; but God demands of us that these things indifferent be done for his honour (as is proved by the Apostle) and by such application of intention to God we do them for his honour; therefore when we do these things indifferent with application of intention to God, they are the will of God.  
Again, 
6.  those things are the will of God in which Gods intention and man's are but one; but in these things indifferent done with rectification of intention God's intention and ours are but one (to weet, his glory) therefore when in these things indifferent we have this rectification of intention, they are the will of God.  
It is then plain that these works indifferent done with this end and intention are as well the will of God as the things that we do because they are commanded, or reject because they are forbidden, though in those our intention must follow the work, but in these the work our intention; for in things commanded or forbidden, our intention must be conformed to the work which the law hath limited but in things indifferent the work must be conformed to our intention which the law hath left at liberty. On which point I have bein somewhat the longer, for that I have known some which doubted in the practice thereof.  
By this therefore you see the rule of things commanded, forbidden, and indifferent, which are the three mystical days of which is said, 
Exod. 3.  Iter trium dierum ibimus in desertum, & sacrificabimus domino, We will go three days journey into the desert, and offer sacrifice unto our Lord. For, what is this journey else then the will of God by which a man travaileth toward Paradise and discovereth the life eternal, 
Psal. 49.  as is said? Illîc iter quò ostendam illi salutare Dei, There is the journey where I will show him the salvation of God: and what may be these three days of this journey but these three points wherein the will of God is found? and worthily they are called (days) for the great light which they bring. This desert is the penitent life, or voyage of the will of God in the light of these three days as it is written; 
Psal. 8●.  Domine, in lumine vultus tui ambulabunt, & in virtute tua exultabunt tota die, O Lord, in the light of thy face they will walk, and in thy virtue they will exult all day long: and during these three days, and by these three things is offered (as is commanded) self will by mortification of the same, of which sacrifice it is said, Sacrificium Deo spiritus contribulatus, The afflicted spirit is to God a sacrifice, 
Psal. 50.  which is more pleasing unto him, yea then the sacrifices of beasts; for (saith S. Gregory) In sacrificus aliena caro, in obedientia autem propria voluntas mactatur, By sacrifices is offered the flesh of beasts, but by obedience selfwill is killed.   

Exceptions from this rule, and solutions of certain objections touching things commanded, forbidden, and indifferent.  
CHAP. VII.  
IF one ask touching these things indifferent in respect of the law yet not in respect of sensuality, 
I. Doubt, and the solution.  but are agreeable thereunto, whither one may not choose the side which is according to sensuality, and so reject that which is bitter, and admit that which is pleasant; I answer, if it be by true discretion, as for health or otherwise, than it is no question but he may (as already is said) but without such just occasion, though it be possible to do it for the will of God, yet is it impossible to do it only and purely for the will of God, without some mixture of affection or sensuality; and so to do is very dangerous. I say (it is dangerous) aswell because in so choosing that side which pleaseth sensuality, he doth not mortify the same as he ought; as also because it is to be feared that in so doing he deceiveth himself, doing the thing either wholly or partly to please sensuality, though he both say and think to do it for God's will. I say it also (impossible) to do it simply and purely for God, especially when deliberately and of set purpose he so chooseth according to sensuality; because no reason can move him so to choose: for seeing a man ought always to bend to mortification, what reason is there why he should willingly, wittingly, and deliberately, without any respect of health or other matter of discretion choose the things delightful to sensuality? and so doing it not according to the true light of reason, it is impossible that his intention should be pure and only for God, without some mixture of sensuality or self love, though more or less according as the person is more or less imperfect: yet if it be done by surprise, suddenly, or for want of taking heed, it may be done for the only will of God; namely if remembering himself, he thereunto purely and wholly address and level his intention.  
As for the things commanded which seem agreeable to nature and sensuality, 
2. Doubt, and the solution.  as to eat or drink, play or recreate himself, walk or visit some place or person wherein he taketh pleasure and contentment; as likewise for the things forbidden disagreeable to sensuality and affection, as to leave of fasting, working, discipline, or any other painful, bitter, difficile, or unpleasant thing, a man must fortify and strengthen his intention, lest it be overthrown or wounded and weakened by the force of sensuality, or the impulsion of unbridled affection; which he must do by producing contrary acts, namely, by casting of and turning away his mind from the contentment and pleasure of such a thing, and stopping all his spiritual powers and understanding against the sensuality thereof; and contrariwise by fixing his heart and mind and all his powers on God, and so offer himself unto him as his vessel or instrument, whereby he may do that work only for his honour and will, without any pleasure or proper commodity of this his creature; and so doing it cometh to pass in those that use it, that whereas before the soul took her repose and delight rather in the sensuality and contentment of such a thing, then in the will of God, after such a spiritual act, she taketh her whole joy and delight in the only will of God.  
But some will demand, 
3. Doubt.  if after such diligence he findeth still himself drawn and alured by sensuality or affection, what is to be done.  
A man must proceed in another manner using more subtlety, 
Solution.  and making of necessity a virtue in accepting the same sensuality or affection (which he can not be rid of) together with such a work even at the hands of God as his will; not as a pleasure but as a pain, not as sensuality but as the cross of Christ, as in very deed to such a soul it is.  
For better intelligence whereof, because this point is of great consequence, as being even the very knot of the spiritual life; and because it is a block whereat many stumble, and a ditch which almost all fall into, not knowing how to behave themselves in this battle, I will say somewhat farther thereof.  
We must then know and remember, 
Note well.  that there be two parts of our soul, sensible or sensitive; and spiritual or reasonable; whereof the one is always contrary to the other and have their contrary desires; the sensible part desiring sensible things against the spirit, and contrariwise the spiritual part spiritual things against the sensible, as saith S. 
Galat. 5.  Paul, Spiritus concupiscit adversus carnem, caro autem adversus spiritum, The spirit coveteth against the flesh, and the flesh against the spirit. Moreover, that the one of these parts, namely the spiritual, is always in our power to make it suiect to God and his law, because of her free will which is natural, and grace which is all ways ready: but the part which is sensible is not so always subject, nor in our power to make it obey God, and follow that which is good, but often resisteth the good which by our reason we would do, and followeth the evil which we would not do; 
Rom. 7.  wherefore S. Paul saith hereof, Non quod volo bonum hoc facio, sed quod nolo malunhoc ago, I do not the good which I would, but the evil which I would not, that do I.  
Further, because God is not unjust, tyrannical, and cruel, but contrariwise just, sweet and merciful, he hath not commanded us things unpossible and above our power, or imposed a burden heavy to be carried, but contrariwise hath commanded that which is easy, 
1. joan. 5. Matt. 11.  as is said, Mandata eius non sunt gravia, His commandments are not heavy, And jugum meum suave est, & onus meum leave, My yoke is sweet, and my burden light. And therefore by consequence though he hath commanded us to keep this spiritual part wholly subject to his law being (as is said) a thing possible, yet hath he not commanded so to keep subject the sensible, being (as is showed) a thing impossible, but only to keep it so much subject as we can, by due mortification and by the rule of reason: wherefore this rebellion of the inferior part is never any sin so long as the superior part doth her endeavour, and be the rebellion never so unreasonable, if it prevail not against reason, it shall never be imputed to the party reasonable, 
2. Tim. 2.  but contrariwise it shallbe crowned, as having lawfully fought. Wherefore when in these things commanded or in any other done by true discussion, a man feeleth any delight or sensuality little or great against reason and this purity of intention of God's will, and having resisted in bringing forth contrary interior acts, and yet such motion or rebellion remaineth, he ought not to despair or loose courage as many do thinking that all is lost, and that he is not able to resist sufficiently; but (as is said) he ought with courage to persever, 
Great comfort for the tempted.  assuring himself that he shall not be overcome except he will himself by consent of the party superior and spiritual. Therefore (as is above said) let him take and accept such an interior battle as from the hand of God (that is) as his will, and as the cross of Christ, knowing that his cross cometh not only by exterior injuries (as many think) but also by interior wars as here is seen, and as he knew full well which said, 
Rom. 7.  Video autem aliam legem in membris meis repugnamen legi mentis meae, & captivantem me in legem peccati, I perceive another law within me repugnant to the law of my mind, and drawing me to the law of sin; and likewise he which said, 
job. 7.  Factus sum mihimet ipsi gravis, I am made burdensome unto myself.  
But here again in this conflict against carnal and sensual motions there seemeth yet an other doubt and obscurity to be brought to light; 
4. Doubt.  which is, that though by this which is said a man may know that if the party superior consent not but do her endeavour, the rebellion or motion of the party inferior can never hurt him, yet knoweth he not some times when it is so, and when not. For, so great is the motion sensual or carnal that often times it so troubleth reason, and obscureth the light and serenity of the spiritual part, that she is not able to judge whether she hath consented or not.  
I answer, 
Solution.  that neither is it necessary that we know it assuredly, but only probably, for the better preservation of humility: for if we knew assuredly that we had overcome it, we should be in more danger to fall by pride then before by the fight, and were like by elation of mind to lose more in peace then by valiant fight we had gained in war: but yet may we know it as much as is for our good, 
How to know if a ma have consented.  and as much as God seeth to be healthful for us, namely by conjecture and probability; which knowledge and assurance cometh two ways; first, if he have this firm purpose and general resolution habitualy, never at any time to commit mortal sin; secondly, if in his conscience he think that he never gave over the fight but still resisted, though this resistance seemed not so strong; for though it seemed weak, 
Twoe causes of weakness.  this weakness might come of two causes; first, for want of good will to resist, and then it is in deed such as it seemeth, namely weak; and so is very like to have offended. Secondly, this weakness may come by reason of the impulsion of the temptation causing great feeling and delectation in the inferior part drowning (as it were) the sensible feeling and knowledge, of resistance, and goodwill; which notwithstanding liveth and keepeth entire in the superior part, and then this want of resistance is not such is it seemeth, but is in deed very great, and so he offendeth not.  
But how shall I know (say you) of which of these two causes this feeble resistance cometh? 
5. Doubt. Resolution.  I answer, by the above said habitual and continual firm purpose and resolution never to commit sin; for if he be not accustomed to have this purpose, he may know when he feeleth none or almost no will to resist the temptation, that he hath none in deed; but if he have this general purpose he may verily think that he hath resisted and kept pure his spirit and the powers thereof, though like the three children in the glowing furnace, flaming with the fire of concupiscence so heated by Nabuchodonosor the devil, 
Dan. 3.  king of all Babylon and confusion.  
Moreover, it must here be noted that when we speak of things commanded or forbidden, we intent not only the great things which were mortal sin to commit them or to leave them undone, but also little matters which being commanded were venial sin or imperfection to omit, or being forbidden were the like to commit, for here we treat not only of the observing of God's commandments, but principally of the way to perfection, which consisteth in avoiding of imperfections: and here also must always be remembered that (as is above said) by this word (law or commandment) I mean not only the law of God and of his church, but of superiors spiritual and temporal, as likewise of the order, state, and condition of every one, and finally of the commandment or intention (not contrary to God) of father, mother, or any other to whom we are bound to obey; so that whenas by any of these kind of laws, commandments, or intentions we ought to do or leave undone any thing, he should much deceive himself which should do the contrary be the thing never so small, though under pretext of perfection or contemplation, because (as is written) Melior est obedientia quam victimae, 
1. Reg. 11.  Obedience is better than sacrifices. And whosoever should so do willingly and wittingly, ordinarily is in great danger through inobedience by little and little to fall into some great error and ruin of his soul; and also if he were of any particular order of Religion, by such leaving of little customs and ceremonies, to help (for his part) to ruinate his Order fenced in and defended with such customs as a gardin with a hedge. Wherefore, I wish him to hear what Ecclesiastes saith unto him, 
Eccl. 10.  Qui dissipat sepem, mordebit eum coluber, He which pulleth down the hedge, the snake will bite him; and to receive this admonition from the wise man, 
Prou. 28.  Ne transgrediaris terminos antiquos quos posuerunt Patres tui, Pass not the ancient bounds which thy fathers have put before thee. For, how can that tend to perfection that nourisheth proper will, and leaveth of obedience? or how can that tend to perfection that diminisheth true performance of profession? But what more diminisheth true performance of his profession then to abandon the good customs and constitutions of his Religion, which though they be not the essential or very substance throf, yet are they the wall, trench, 
Simile.  or bulwark to defend the same? For as no Captain of a castle or Governor of a town is so foolish as to beat down the walls or bulwarks, or to fill up the trenches or ditches of the same which defendeth the town, and maketh the enemy employ his forces and spend his munition, shot, and powder to win the same, and to beat them down before he can assault the castle or town itself: so is he no wiser who beateth down and abolisheth such ceremonies and customs which keep in safety the essential of his Rule (namely his three vows and other things commanded under pain of sin) and which make the spiritual enemies to spend their forces in expugning the same before they can come to that which is of greater consequence. For, as when such defences of the town be destroyed, the enemy laying his siege against it forthwith planteth his Canons and beateth at his will and pleasure against the very houses of the same even unto the heart thereof, and so it is in great danger to be taken and subdued: in like manner when such ceremonies be abrogated, the enemy besieging the city of the soul, without any let layeth on his whole forces, and with his fiery arrows shooteth full butt against the naked essential points and undefended vows of his profession; so that he ought to be so far from such contempt of those things, that though he were in great sublime contemplation, yet if he knew that such things were to be done, he ought for the causes above said to leave the same.  
But herein lieth the sore and imperfection in this case, that they think they should be farther from God, and diminish their spiritual light whiles they are employed in the accomplishment of such little things and ceremonies; so that they do not only omit them by frailty, but also wittingly and of set purpose. But ●f so it be that by these means they be sequestered from God, and their light decreased, it is either because they do it unwillingly, namely exteriorly, and not in mind; which in effect before God who regardeth the will, is as much as to leave it undone: or else if they do it willingly, it is not (as here is taught) for the will of God only; for if this were their end, so far should they be from being alienated from God, and their light diminished, that they should thereby be nearer unto him, and their light much increased; because this will (which is spirit and life) doth illuminate, illustrate, and so change the works, that of corporal they become spiritual, of dark and exterior, clear and interior; and therefore of those that so do them it is written, 
Psal. 38.  Quia tenebraenon obscurabuntur a te, & nox sicut dies illuminabitur; sicut tenebrae eius it a & lumen eius, Darkness shall not be hidden to thee, and the night shall shine as the day; the light and the darkness shall be alike: 
Abac. 3.  and Egredietur diabolus ante ped●● eius, The devil shall go forth before his feef as being trodden under the same by such obedience, 
Ibid.  Ante faciem eius ibit mors, Death shall go before his face, as being beaten away by the life (which is this will) and by the great light wherewith he is clothed, and life wherewith his spirit is filled. And this is the true active and contemplative life (to weet) not separated (as many take it) but joined together, making of works exterior, interior▪ of temporal, spiritual; of obscure, illuminated; and finally, which so joineth in one and the same work contemplation with the action, and that without prejudice or hindrance one of another, whereof we will speak more amply in her due place.   

How six degrees are contained in this Intention, that saith; I will do this for the only will of God. Of the first degree.  
CHAP. VIII.  
THIS rule therefore thus observed of things commanded, forbidden, and indifferent, with those other observations thereunto adjoined, the will of God shall every where in all things appear most plainly; and so it resteth that we do the same by the practice of the above said general rule in the third chapter expressed; namely, that we do all things for this end of the will of God, and never begin any work, whether it be exterior or interior, corporal or spiritual, in repelling vice or acquiring virtue; be it a thing commanded, forbidden, or indifferent, be it natural or supernatural, little or great, finally be it whatsoever; we never (I say) begin to do it till we have first addressed our intention unto God, saying by word and thought, or at least by thought from the bottom of our heart: O Lord, I will do this or I will suffer, I will resist or will pursue etc. this thing only for thy will and pleasure.  
But that the purity and perfection of this intention may be the better understood, and the devout soul may more clearly discern, and more easily expel all impurity, which no less secretly then commonly doth contaminate the same, we will declare it more plainly.  
This intention therefore which saith, I will do or suffer this or that only for the will of God, containeth six degrees or perfections (to weet) Actually, Only, Willingly, Clearly, Assuredly, Speedily.  
And this intention with these six degrees, hath bein figured by the six degrees of salomon's Throne in these words; 
3. Reg. c. 10.  King Solomon built a Throne of ivory, and covered it with shining gold, which had six degrees, and the top thereof was round in the hinder part, and two handles on each side upholding the seat, and on each handle two lions, and on each side of the degrees twelve little 〈◊〉 such a work was not to be found in any kingdom. This king Solomon is jesus Christ, who worthily may attribute unto himself this name Solomon which signifieth (peaceable) seeing he bringeth peace to the soul wherein he maketh his abode, 
Psal. 75.  for Factus est in pace locus eius, His dwelling is in peace. Now, in the soul as in his palace he hath made a throne of white ivory of (pure intention and divine will) large, to be capable of his divine majesty, garnishing it with fine gold of (perfect charity) This throne hath the six foresaid degrees, of which we are to treat. The top of this Throne or (complete perfection of intention) is round without end or limit (to weet) Perpetual in the hinder part, which looketh towards the other world and life eternal: for though the forepart of the Intention which regardeth us hath a beginning, yet that which is behind hidden from us which looketh towards God and eternity shall never have end, 
1. Cor. 13  for Charitas non excidit, Charity hath no fall. But which is the seat of this th'one wherein God reposeth himself, if not (constant perseverance?) of which seat is said, 
Psal. 44.  Sedes tua Deus in saeculum saeculi, Thy seat (o God) remaineth for ever. The two handles which uphold the seat, are the two parts of strength, which are (according to S. Thomas) Aggredi and Sustinere, 
2. 2. q. 128 art. 4.  To undertake and sustain, or, to do and suffer; which handles firmly support this seat of (Perseverance) not permitting it to fall. One was at the one end, to weet (to Undertake) at the beginning; the other at the other end, to weet (to Sustain) at the end. The four lions are the four Cardinal virtues, or rather the four principal parts of the soul, the understanding, the will, the powers irascible and concupiscible: the twelve little lions are the eleven Passions of the mind with Discretion which doth tame them, and of lions and furious beasts make them domestical and serviceable. They were upon the degrees, because (being well governed) they maintain and preserve them. They were six on each side, because six of these passions have their residence in the Concupiscible power, and six in the Irascible, placing there Discretion. Lo than this mystical throne: O glorious th'one! o majestical seat! o sublime intention! o divine work of great Solomon! It is not without good reason said of thee, that no kingdom can afford they like; o throne which beautifieth the soul giving her to understand this sweet invitation of God saying, Veni (electa mea) & ponam in te thronum meum, Come (my elect) and I will place my throne in thee. Oh holy intention and throne of God, where he sitteth to renew in the soul all things therein contained, according as is written, Dixit qui sedebat in throno; Ecce nova facio omnia, He who sat in the throne, said, Behold, I make all things new. Let us consider therefore the complete perfection of this throne, ascending by order the degrees thereof.  
The first whereof is Actually, 
Actually, 1. degte.  by which is meant an actual remembrance of this will of God, which consisteth in lifting up our mind to the same, and rectifying our intention according thereunto: by which degree of (Remembrance) is excluded all oblivion of this will, 
Faults against this degree.  whensoever we begin any thing spiritual or corporal; which is a common fault, causing an infinite loss, and depriving us of an unspeakable treasure of the light of grace, and of an unknown weight of merit. Yet to eschew this extremity of Oblivion, a man must not fall into the contrary excess of overmuch Remembrance, in multiplying so many acts, and rectifying so often his intention as to trouble the brain. And therefore when I say that a man must direct his intention in all works, I mean not of every little action done by every part and sense of the body or power of the soul, but of such works as are distinguished and separated in themselves; but particularly and above all, we must not forget those which we feel to please or displease nature very much; for it is there (as they say) where the Hare goeth away, and wherein consisteth true advancement.  
Note also, that though always he ought so to direct his intention whensoever he beginneth to do or suffer any thing, saying, I will do or suffer this (oh Lord) for thy will; this is to be understood of all those times when he is distracted, and thinketh not already of the same will, nor hath his spirit lifted up to God; and not when he hath it so elevated as it may happen, especially if he be diligent, and the work be short and not distractive of itself. For if after such direction of intention at the beginning he be diligent in turning away his mind together with his eyes and other senses from all exterior things, and fixing his spirit in this will and divine pleasure, and be attentive only unto God, he may still remain united unto him, until he take in hand some other thing. Likewise, the work being soon done, or else being not distractive, but rather drawing the soul to devotion and towards God, as in singing hymns or divine service; a man may have his mind still lifted up, which if so it be, I say not that he direct a new his intention taking in hand a new thing, but that he so still remain with his mind so elevated unto God: for if he do otherwise, he should rather descend lower than be raised higher, though (perhaps) this case falleth not out often, but that he hath his mind distracted and the intention crooked, or at least not so upright but that the mind may be more recollected, and the intention more rectified. Nevertheless, a man must not be scrupulous if he fail in this degree and some others, as though he had committed some sin, seeing the desire he hath to practise this Rule doth add no new obligation.   

Of the second degree of perfect Intention.  
CHAP. IX.  
THE second degree of this mystical Throne of pure intention and divine will is Only (that is) that this will be their only, 
Only. 2. degree.  simple, and alone the end which moveth the mind to do or suffer the thing. 
Faults against this degree.  Which degree excludeth all other ends and intentions whatsoever; and first the evil and malicious intentions as to do the thing for pride, envy, covetousness, gluttony etc. Secondy, all imperfect end and intentions, as to do the thing for humane respect, favour of men, self love, proper complacence, servile fear, sensuality, particular profit, and the like; and (in some) all venial sins, and whatsoever is absolutely of her own nature imperfection. Finally, hereby is excluded not only the evil intention, and that which is of it own nature imperfect, but also that which is of her nature good, but comparatively bad, namely compared with a better, as to do penance, discipline, fast, to eschew the pains of hell, to merit to be rewarded, to go to heaven, and the like; which intentions though they be good in themselves, yet are they not so, compared with the only will of God which is far better (as hath bein showed) and are therefore here excluded.  
Wherefore this degree and perfection especially appertaineth and is referred to the mortification of all our passions and affections, self love, untemperate desires, and all other imperfections; all which as bad weeds springing up in the fertile ground of our good works, are rooted out with this fit instrument or degree of (Only) and as crooked boughs shooting out of the strait tree of our intention, are cut of with the sharp sword of the only will of God; the same being (as is said) a right rule to measure whether the line of our intention be drawn strait or no.  
Wherefore let the devout Reader take this for a general and infallible Rule, that whensoever in his work he hath not this sole intention and only will of God for his end without any mixture of other intention whatsoever, it hath in it imperfection be it never so secretly hidden, yea from the party himself; but assoon as this only will beareth sway and taketh entire possession of the heart, all darkness is discovered by the light thereof, and all obscurity of imperfection is cast out by the shining brightness of the same. Oh how often are we deceived for want of this light! how strait think we to be our intention! how holy our desire! how excellent our work! how good an opinion have we of ourselves! but assoon as this light cometh, down must go the Peacock's feathers seeing now her fowlle feet so soiled, and loaden with earthly affections, dirty passions, muddy propriety, and swinish self love; for so soon as this right Rule of God's will is applied unto our intention, we see the crookedness of intemperance and disordinate desire thereof. All the world goeth awry, because they will not by this Rule square their intentions, nor by this light examine their actions. In this point therefore let the devout person labour, herein let his whole study be, in this work let him recollect and employ all his forces, namely in thus examining his intention in all his affairs, for herein consisteth all true spiritual profit; this is the infallible fowndation in the beginning, the secure way in proceeding, and the consummated perfection in the end of all the Active life.   

The third degree of perfect Intention.  
CHAP. X.  
THE third degree of this Throne is, 
Willingly, 3. Degree.  that this intention be willingly (that is) that the work be done not only for Gods only will, but also willingly, and with full consent, with a certain repose, peace, tranquillity, and spiritual contentment therein, that the soul may be made capable of the presence of God and influence of his holy spirit, Quia factus est in pace locus eius, 
Psal. 75.  His place and abode is in peace (that is) in the soul not disquieted with the noise of troublesome affections and contradicting passions, nor with the tract of contrary desires drawing her another way.  
By this degree therefore of willingness and contentment, 
Faultesagainst this degree.  is excluded and shut out all sadness, heaviness, and unwillingness in doing, leaving undone, or suffering any thing commanded by any of the laws above said, of what cause soever such unwillingness proceed.  
Farther, this unwillingness and contradiction may spring of divers causes, 
The first kind of contradiction in doing the will of God.  and namely of the thing commanded, as when it is base, abject, and vile, as to visit prisons to attend the sick, or do the offices of the house: also when the thing is unpleasant, sharp, and bitter, as discipline, abstinence, or fasting: likewise when it is against our profit, as restitution, hospitality, or almesdeeds; and finally, when it is against our worldly honour, as to support patiently evil, spiteful, or slanderous words, reproaches, and all kind of injuries.  
Again, 
2.  this Unwillingness may come by occasion of the party that commandeth, as because he is, or is thought to be simple, poor, or unlearned; or that he is his enemy or at least not his friend, or hath done or spoken somewhat unkindly to him.  
Likewise it may come in respect of the time when he should do the thing, 
3.  as when he is commanded to do it when he would rest, take his refection, recreation, or do some other thing of his own; or when contrariwise he hath a mind to do it and is commanded to repose, eat, or rest from labour, or should do some other particular thing then that.  
Also, 
4.  this Unwillingness may come in respect of the manner of the work, as when it must be done speedily, laboriously, and diligently; or meekly, humbly, and to his own confufion and to the abating of his pride.  
Finally, 
5.  it may happen in respect of the place, as when it is public, unpleasant, loathsome. By all these occasions (I say) with the like, this sadness creepeth into the work when we do the same, though they all spring of one only cause, namely proper will; and must be removed and cast out by this degree of (willingness and contentment) remembering that such is the pleasure and will of that sovereign will who for his own delight and service created ours.  
Moreover, 
The 2. kind of contradiction.  there is an other kind of wnwillingnesse in doing the will of God which is more secret, and proceedeth of causes less known, but no less contrary to the same will of God and degree of (willingness) and these causes are commonly covered with pretence of piety, as of prayer, fasting, teaching, studying, preaching, and the like; so that many when by their superior they are commanded any thing which may interrupt their exercise, they do it not willingly but unwillingly and with sadness, proper will persuading them that they were better occupied before, and blinding them so, that they can not see how much Obedientia melior est quam victima, 
1. Reg. 11.  Obedience is better than sacrifices; nor know, that though in themselves such works be good, yet are they nought worth, done against the will of God manifested unto us by his law, and the commanding or known intention of the lawful superior, namely, so long as he commandeth not against the fame law.  
A third kind of unwillingness ariseth from another cause yet more secret and unknown; 
The 3. kind of contrndiction.  namely, when a man knoweth that it is the will of God, and also willingly taketh it in hand, but unwillingly bestoweth his spirit, his endeavour, and time upon it to do it well and faithfully, but turning his mind from the same, casteth it on God and his will, and so neglecteth the work, making it not so perfect as he ought; which is a notable and most secret deceit; for, casting so his mind from the work to the will of God, he divideth the said work and will which are but one, making the work one thing and the will another: and so when he seeketh God but of the work, he seeketh him out of his will; and turning from the work, he turneth from his will, casting of his mind from the work he casteth it from his will, and (finally) going out of his work he goeth out of his will and pleasure, because the work is his will; and though still he doth the work, yet if it be hot willingly, he doth it not before God, who seeth the heart, and judgeth according to the will: and therefore how much the more he so seeketh God, so much the less doth he find him, because God is never found by doing against his divine will; but the more unwillingly he doth that which he commandeth, and the more he turneth his interior eyes from it as being weary thereof, the more doth he against his will, and by consequence the less he findeth him. But God is found only by his will (that is) by doing that which he commandeth; in his will, which is his work; by means of his will, which is by means of doing the thing which he willeth, and that willingly and with all our heart and all our strength, as we are bound to serve him which all our heart and our strength, not with slowness or fastidiousness, 
Hier. 48.  for Maledictus homo qui facit opus Deinegligenter, Accursed is that man who doth the work of God negligenly; nor yet sadly, or (as it were) by constraint, 
2. Cor. 9  for Non ex tristitiae aut niece ssitate, Not with sadness or necessity, but willingly and with contentment, 
Ibid.  Hilarem enim datorem diligit Deus, For God loveth a joyful giver; but (as is said) he doth not joyfully the work, who in doing it, unwillingly thinketh thereof: He doth not (I say) willingly the will of God who doing the work will not think thereof, but only of his will, as though his work were not his will, or as if his will were other than his work; finally, as though his work and his will were not one and the self same thing: so that when to think of the will he will not think of the work, he thinketh in deed neither of the work nor of the will; and the soul that will be so out of the work to be in God, is neither in deed in God, nor yet in his work.  
Let us therefore lay down here for a sure ground to build upon, for an infallible Maxim to resolve this matter, and for a shining light to dissipat and dissolve this cloud (namely) that when any work presenteth itself to be done, following the Rules above said, the same very work itself, be it corporal or spiritual, inasmuch as it appertaineth to me, is the very will of God, and to me is spirit and life.  
I say (the very work itself) to signify the thing done, and to exclude all imaginations of any other thing, either in heaven, or in earth, or in our soul, excepting as that thing itself is in our soul. I say (both corporal and spiritual) that none may think the corporal to be less than the spiritual; and to touch the deceit and common error herein of many spiritual men, which do more willingly the spiritual than the corporal, esteeming the one kind more noble than the other, and deeming to find more life and light in the one then in the other; which though it be true in respect only of themselves, and good so to do, preferring the one before the other when a man hath liberty to take his choice; yet is it otherwise when the will of God inter poseth itself by means of any obligation or commandment; for than it is ill done, and a man deceiveth himself in preferring the spiritual before the corporal, obedience being (as is said) better then sacrifice. I say (in as much as it appertaineth unto me) to exclude the substance of the thing be it corporal or spiritual substance together also with all her Accidents, as the whiteness, blackness, and all kind of colours; sweetness or bitterness and all kind of tastes; greatness, smallness and all kind of proportions; and finally, all the qualities and accidents, as not being this will of God, but as it appertaineth unto me (that is) in as much as it ought to be in my soul, as being brought unto the same by the corporal powers and five senses, Nihil est enim in Intellectu quod non fuerit prius in Sensu, There is nothing in the understanding which was not first of all in some of the five Senses; which five Senses bring it into the three Powers of the soul, Intelligence, Memory, and Will, which keep, retain, and (as it were) digest, work, and metamorphose the same into another form by taking away the veil thereof, putting of the corporal Image; and so bringing it to a pure abstraction doth lodge it in the essence of the soul: Thus (I say) the work is in our soul, and thus it appertaineth unto us. Taking therefore the work in this fort, it is the very will of God, and to him that so doth it spirit and life. For, though there be some darkness by reason of the Image or imagination of the work in my spirit, yet is the same turned into light by the fervour and light of this divine will, whereby the soul seeth, nor tasteth aught else but God and his sweet will and pleasure: and how much more willingly the work is done in this order (to weet) in not dividing the work and the will, but esteeming the very work to be the very will, so much the more clearly doth the soul see this will, and perfectly enjoy God; the work that seemed corporal being so turned wholly into spiritual.  
And note, that when I say one must not look on the will of God but on the work, my meaning is (as I have said) that he ought not to look or behold the will a part, as it is not; but as one and the self same thing with the work, as it is; nor that he should turn his spirit and affection from the work, but contrariwise fix it still in the same, yet always, as in his will.  
Where is to be noted, that as some are in this extremity to turn their mind from the work, and fix it on the will of God; so are they in far greater number which lean to the contrary, turning their mind from the will of God to fix it on the work; so that as the one (which be spiritual) find not the will of God because they seek it not in his work; so the others (which are the worldlings, and undevout) do not the work of God, because they seek it not in his will: for, as we do but lie to God and in vain seduce ourselves, in thinking to love his will and yet neglect his work; so do we no less, when we think to do his work and yet neglect his will.  
It is therefore evident, that to unite both these extremities, and amend these two contrary imperfections, the will of God (according to the above said Maxim) must be joined with his work, and his work with his will, and never make them two, but perfectly one and the self same thing; acknowledging that the accomplishing of the work is his very will, and that his will is the very accomplishing of the work, though the reformation of this latter imperfection of doing the work without having regard to the will of God, appertaineth to the first degree of Actual remembrance.   

Of the fourth degree of perfect Intention.  
CHAP. XI.  
THE fourth degree of this Throne, 
Assuredly, the fourth degree.  or perfection of this intention is, Certainty, or Assurance, with which it ought to be munited and fortified, namely, that when one hath directed his intention to do the work for the only will of God, he assure himself that in verity it is the will of God.  
By this degree and perfection of Assurance is excluded all doubts and hesitations, 
Faults against this degree.  which because in this point they often intrude themselves, to the great prejudice of the true and faithful practice thereof, I will endeavour to resolve them, by declaring and taking away the causes whereof they spring.  
The first cause then, 
The first cause.  whereof these doubts do spring, is because in matters indifferent a man knoweth not whether he hath chosen that side which pleaseth God or nor, in doing or leaving undone any thing; which happeneth because forgetting his rule he knoweth not how to discern the matter, taking a wrong means of discerning the same (to weet) in weighing the exterior thing, and considering whether it be more agreeable to God to leave or do it, to do this or to do that.  
For remedy therefore hereof, 
Remedy.  he must know that this is not the means in things indifferent; but must judge thereof by an interior discussion, and not by the exterior thing, namely, by a view or examen of the intention; which if it tend directly to the will of God, he hath in verity chosen that which is his will; because in such indifferent things the work followeth the intention, and not the intention the work.  
The second doubt is in little matters, 
2. Cause.  and proceeds from the smallness and little value thereof, persuading some that God esteemeth not such things, saying (as it were) in themselves: God careth much for this or that; or, hath God need, or maketh he account of these small things?  
The remedy whereof is, 
Remedy.  to remember that as we must not serve God only with a part but with all our forces, so must we not only do some of our actions but all for him; and therefore the little aswell as the great. Also, that God measureth the goodness of the work, not by the exterior value but by the inward intention, and a little thing in our eyes may be great before God: 
Simlie.  For, like as the garment of russet embroadred with gold and set with pearls, is richer than that of velvet without any ornament; the cloak lined with velvet is more costly than one of taffeta lined with serge; so the least work exterior with perfect intention, is better than the greatest with an imperfect intention. Finally, the remedy of this doubt is, to remember to what the Apostle exhorteth us saying, 
Coloss. 3.  Omne quodcunque facitis in verbo aut in opere, omnia in nomine domininostri jesu Christi facite, All whatsoever you do or say, do it in the name of our Lord jesus Christ: for, saying that all our works should be done for God, he excepteth not the least work, yea includeth the least word. And S. Augustin to this purpose saith, 
Aug. sup. Psal. 46.  Thou dost praise God when thou dost thy business.  
The third kind of things whereof these doubts and this hesitation cometh; 
3. Causae.  are things pleasant and sensual, as eating, drinking, recreations, and the like; because that being so agreeable unto nature and sensuality some will think (perhaps) that they say not sincerely, but rather fain, and mock (as it were) God, in saying they do them for his only will and to please him, feeling that it pleaseth their nature and sensuality: which error proceedeth from the evil custom whereunto a man hath given himself, to do such things only by the motion, tract, and impulsion of pleasure and sensuality, without intention or regard had to the will of God: for, having contracted such a long custom to do them so, to satisfy their insatiable and brutish sensuality, not lifting up their mind, nor looking up to God no more than hogs in the trough, they think such things should be no otherwise done, nor that in deed a man hath the power to rectify the same, and to do them for the will of God.  
But to reform this error, and dissipate this obscurity, I refer the Reader aswell to the reasons above said against the second doubt, as also to the express words of the Apostle saying, 
1. Cor. 10.  Sive manducatis, sive bibitis, sive quid alind facitis, omnia in gloria Dei facite, Whether you eat or drink, or do any thing else, do it all to the glory of God: And S. Augustine saith to the soul well ordered, Thou dost praise God when thou takest they refection, when thou dost eat, when thou dost drink; thou dost praise him when thou dost repose in thy bed, thou dost also praise him when thou dost sleep.  
The fourth and last doubt and hesitation proceeds from natural things which seem abject, 
4. Cause.  and whereof a man hath some shamefastness.  
For remedy against which hesitation and error, serve very fitly aswell all those reasons against the second and third doubts, as also these words of S. Paul which seemeth to touch the same, 
1. Cor. 12.  Quae putamus ignobiliora a membra corporis esse, his honorem abundantiorem circundamus; & quae inhonesta sunt nostra, abundantiorem honestatem habent; that is to say, Those parts which we think to be the base and most dishonest members of the body, we cover and adorn with greater care and diligence; and those that are our most unhonest parter are more sumptuously decked: wherefore no man in such case ought to lose the presence of God, knowing that the Son beating on the dunghill, is no more obscured then when it shineth on the green meadow or fair field.   

Of the fifth degree of perfect Intention.  
CHAP. XII.  
THE fifth degree of this Throne or perfection of this Intention is Clearly (that is) that it be accompanied with a lively faith, 
Clearly the 5. degree.  namely that according as one knoweth that the work so done is the will of God, so with a lively faith, and a clear sight casting his eyes thereon, and firmly fixing them in the same, he steadfastly behold it as the same very will of God, which in deed in itself is no other but God himself. He must (I say) in spirit behold the work, not as that work, but as this will; looking not on the thing exterior, but on the divine pleasure interior; not as any thing created, but as the will of God and God himself uncreated: for though therein there be something created, yet that is nothing in respect of him that is there uncreated; and though there be both the one and the other, yet we must not see both, but turn from the one, and contemplate the other; because that as it is created and a humane work, it bringeth no light, but as it is uncreated and the will of God; so ought we not to fix our spirit on it as it is a humane work, but as it is the will of God; because our spirit can never see the beauty, light, and perfection of the one, whiles it is clothed with the obscure Image of the other: for though he see by this light of the will of God, that he must do the work exterior or interior which it requireth, yet must he not fix his spirit in the work but in this will; for as none can see the light of this will which will not do the work, so none can see the same light which will only see the work; but as the soul is well inspired to do the work by motion of that will, so is she well illuminated when fixed in this will, she seeth not the work as a work, but as the will of God.  
Heer how will say, 
Objection. Answer.  if she behold not the work, how can she do it well? I answer, that I say not simply that she should not behold the work; but, that she should not behold it as the work, but as the will of God: for as it is his will that she do the work, so is it that she do it not as the work, but as his will; and therefore in the work must only look upon his will.  
But she cannot choose (say you) but behold the work in doing it, 
Objection.  though she do what she can to the contrary. 
Answer.  I answer, that though she cannot choose but see the work, yet can she choose whether she will see it as the work or as the will of God, namely, by this degree of lively faith: And if she do what she can, not to see the work as the work, but to fix herself only in the will of God, all the rest of the work which by imagination or otherwise remaineth in the mind is the will of God who so will have it; and therefore as his will she must accept of it, and as such behold it; and so doing she seeth nothing but the will of God. But of this hath bein spoken in the third degree.  
By this degree which we call Clearly operating with lively Faith, 
Fault against this degree.  is excluded all dullness or (as it were) sleepiness or slowness of Faith, which ordinarily herein hindereth us of much spiritual profit, and depriveth us of great lightand knowledge of God: by which dullness of Faith I mean not a total vnbeleiuing, as though one believed not that the work so done with such direction of intention were the will of God, but I mean a certain drowsiness, slackness, and negligence of spirit in producing aninterior act of the faith which he hath, whereby actually to behold and contemplate the same as the very will of God, and not as any humane operation and work of his own; so that not practising the faith which he hath, nor extending the same any farther than to humane operation, nor lifting up his mind with full assurance to his divine will, it happeneth that neither his Intelligence is illuminated by this clear light, nor his will inflamed by this burning love, nor his soul alured by this perfect beauty, nor enlarged by this greatness, nor elevated by this highness, nor ennobled by this majesty, nor (finally) vivified by this qwickning spirit of God; but for want of practising that which he knoweth and extending actually his faith to that which he believeth, liveth in the penury, poverty, and obscurity of his soul; so being like to him that hath a sword at his side, 
Similes.  but for want drawing it forth letteth himself be killed; or to him who hath a sovereign medecineth his shop, but for want of applying the same dieth of his disease; or finally, who hath provision sufficient in his house, and wine enough in his cellar, but for want of dressing the one starveth for hunger, and of drawing the other dieth for thirst. But contrary wise By this degree of vivacity or liveliness of faith, by this actual seeing, and fixed contemplation and beholding of this will of God, all such misery goeth away, all such darkness flieth away, all such obscurity vanisheth out of sight, and the soul remaineth united to his will and conjoined with God, illuminated, vivified, and elevated in an unspeakable manner.   

The sixth degree of perfect Intention.  
CHAP. XIII.  
THE sixth degree of this Throne is Speedily (that is) that this intetion adorned with the foresaid siue perfections be quickly directed, 
Speedily, the sixth degree.  not at the end of the work, nor in the midst, but before we take the same in hand. 
Falter against this degree.  By which degree is excluded all slowness and slackness of rectifying our intention when we begin to do or suffer any thing; whereby until our intention be rectified we are deprived some times of the profit and merit of the work, as 
1 1.  doing the same some times with some less intention then for the only will of God, and some times 
2 2.  with no good intention at all, yea and sometimes we demerit and offend by the same, as 
3 3.  doing or suffering it with an evil intention, and to an evil end and purpose; and all for want of this diligence and speediness in directing our intention at the beginning, as this degree requireth.  
Yet if so we offend against this degree, we must repair the fault aswell as we can, in directing our intention assoon as we remember ourselves.  
Moreover, 
A man failing in the former degrees, must neds fail in the latter, but not contrariwise.  it is to be noted, that a man may fail or offend against some of these degrees which be last in order, and yet not against others which are precedent, as a man may be destitute of the greater perfection, yet not of the lesser; but a man can not fail in any one of the first degrees in order, without failing in all the rest which follow, because one cannot lack the lesser perfection without wanting the greater.  
And therefore our intention by slowness may offend against this sixth degree of speediness, being directed late, and towards the end of the work to the will of God, and yet may be furnished with the other five.  
It may also with this sixth fail in the sixth degree of clearness by a sleepiness of faith th', no beholding the work as the very will of God and yet maybe fortified with the other four.  
As it may also with the sixth and fifth degree fail in the fourth of Assurance by hesitation not firmly believing that the work done with the intention here taught is the very will of God, and yet may be furnished with the other three, and so of the rest.  
But contrariwise our intention can no fail in any of the degrees which are first 〈◊〉 order, without failing in all which followe● for it can not offend against the fifth without offending against the sixth; nor against the fourth without offending against the fifth and sixth; and so forth unto the first degree, which if it fail, all the rest do likewise fail: so as you may see, there is more danger and loss to fail in the first then in the last.  
Now, if a man be fallen into any one of these defaults in the beginning of the work, he must not persever and cast all away, but rather remember the common saying, Better late than never; and so at least in prosecuting or finishing the work, he must rectify his crooked intention by these degrees, and by the strait line of God's love, cutting of every imperfection by the particular degree against which it millitateth.  
And herein a man ought to employ all his spirit and diligence, 
Due occupation during the work.  all his care and vigilance during the work, examining and purifying his intention by these degrees, and to take heed if all be therein comprehended, or whether for want of any of them it be contaminated with any spot of self love obscuring her beauty, or veiled with any cloud of proper will covering her radious splendour; which examen and rectification of intention is so good, so excellent, and so profitable an occupation of the mind, that I wish and desire all that practise this exercise to employ themselves wholly therein; as being of all others the most direct, short, and readiest way to all perfection, leading us (as it were) by the hand to the knowledge of ourselves, and displaying all our hidden self love, bewailing all our secret passions, laying open all our enclosed affections, and pointing out as with her finger all our unknown imperfections. And for want of this continual occupation of ourselves in our interior, for lack of this due examination of our intention, and vigilant watch over our heart, it harboureth many passions judging them to be inspirations, yieldeth to many affections thinking them to be holy actions, is filled with self love esteeming it the love of God, and (finally) doth the will of the old man, yet believing it is the desire of the new. 
Note.  In which examination of our intention I admonish this, that no man trust himself, and believe his first sight or inspection into the same, nor think that all goeth well if at the first he see nothing amiss, because this cometh for the most part, not for want of fault but of light, nor for lack of abundance of self love or proper will to be discovered, but for want of knowledge and a sharp sight whereby to discern it; which sight and light he shall (doubtless) have, who still will remain in his interior: for, 
Simile.  as he that cometh from abroad out of the Sun into some obscure place or chamber, seeth nothing at the first, but if he remain there awhile he seeth whatsoever is therein; so the mind that cometh from abroad, and from exterior affairs into the interior or inward closet of the soul seeth nothing therein, but staying there while scoureth whatsoever lieth hidden imper●●: Lo than the six degrees of this mystical Throne.   

How to continue this purity of Intention.  
CHAP. XIIII.  
HAVING ascended by order all the degrees of the Throne, we must now consider her top and seat of stable Perseverance, wherein this great Solomon sitteth and reposeth; and having seen how the mind is fised in the only will of God, we must know how it may presever therein; 
Twoe means to continue the purified Intention.  which to effect there be two ways and means, the first whereof is for Beginners the other for those which have made some good progress, though (if diligent endeavour supply the want in Beginners) both they and the others may use both means, as their denotion shall serve them.  
The first is practised by divers internal acts of the mind, 
Means.  as first by an act of filial fear or profownd reverence of God seeing himself so near unto him, so illuminated by his presence, so environed with his splendour, and) as it were) on every side compassed about with the bright beams and illustration of his divinity.  
Some times by an abyssal Humility and abasing of himself, seeing his misery honoured with the actual assistance, and his indigni●● accompanied with the true presence of God; and so rightly crying out with S. Peter saying, 
Luc. 5.  Exi â me quia homo peccator sum (Domine) Depart from me (o Lord) because I am a sinful man.  
Again, by a great Admiration, seeing God to cooperate so familiarly with him in that which he doth.  
Likewise, by an extreme joy and exultation of heart, seeing himself made the lively instrument and temple of God.  
In like manner, by a sweet and amorous inclination towards the celestial Bridegroom, tasting his great clemency and goodness.  
Farther, by an inward jubilation and hearty joy in the soul, perceiving herself, to be delivered from the servitude of herself, and set free from the bondage of proper will.  
Moreover, by a total resignation and delivering up of the soul into the hands of her spouse to enjoy him more fully.  
Again, by acts of perpetual Abnegation of himself, as having found by experience the perfect consolation, and happy fruit which immediately springeth, and infallibly cometh thereof.  
Also, by a true Annihilation of himself, proceeding from the propinquity and nearness of the almighty and infinite essence of God.  
In like sort, by holy and heavenly desires, wishes, and suspires, to be always conversant in heaven; seeing now the chains of his proper will to be broken which tied him so before unto the earth.  
Finally, by a most intimate Love of God, feeling the ardour and sweet burning flame of his divine love.  
And to conclude, by an Attention to the strait union already made betwixt God and the soul by unity of their wills in the work, entertaining, nourishing, and cheatishing the same union by diligently hearing, willingly obeying, and joyfully following the tract of the same spirit of God.  
The second and more essential means to conserve entire the pure and perfect intention, 
2. Means.  is to make an expropriation of the work that is) ●that when a man hath so rectified and purified his intention according to these degrees, he ought to put of (as it were) the work both exterior and interior, as not being his own, but knowing that (in verity) after such rectification it is not his will that doth the work, but the will of God; nor his spirit, but the spirit of God; and by consequence that it is not himself but God that doth the same, he being only the mere Instrument (though free) nay nor that Instrument neither as of himself, but the same given him by God: and therefore (I say) he ought to esteem, and firmly behold the very work so done, as the very will, operation, and spirit of God, as hath bein touched in the fourth degree. And not only the soul must so esteem and behold it as the very will of God, but also (all other things set apart) must adhere thereunto, and with all her power remain recollected therein; so that being wholly established and immovably settled in the same, keeping forth all bruit and noise of the world, and all clouds of passions and distracting thoughts, she shall discover this light of heaven in a quiet and profownd silence, and taste this very life, and vivifying spirit of Gods will in great abundance.  
Where must be noted that we say (he must behold the work as the very will of God, 
Note.  and not that he behold the said will in the work) and that to eschew many errors, blindness, and deceits, which proceed from such kind of speech and practice.  
For first, 
The first error.  we say that we must behold God or his will in our work or in our intention; it is so conceived and understood, as if one should behold the same will as contained and enclosed in the work, as in some vessel, place, space, or circuit corporal, imaginary, or intellectual; he, nor his will having neither place nor situation, as contained therein.  
Secondly, 
2.  in so saying, divers do endeavour to see or consider the will and the work both together, and not the will of God only and alone; and so (indeed) the soul can not know nor taste the lively will of God; for it being spirit and life, it is impossible that she should be capable thereof in any perfection, whiles she is filled and possessed with the work be it exterior or interior, but when she taketh the very work for the very will.  
Thirdly, 
3.  by such an imagination of seeing the will of God in the work or in the intention, is hindered the union with the same will, as making the will one thing, and the intention another.  
Finally, 
4.  when so we consider or contemplate God or his will in our work or intention, the same work or intention is the principal object of our contemplation or spiritual sight, whereas (indeed) it should be the only will of God.  
For these causes therefore I say not that we● must behold the will of God in our work or intention, but I say we must behold the work or intention as the very will of God, which is God himself, who by his presence doth anihillate in this respect both the work, and intention or will of man; not that indeed they are nothing (having always their essence) but that they are so little that in comparison and the presence of God they are nothing; and though they be some thing, yet must they not here be seen as such, but as nothing; because though in itself the work be some thing, yet considered in the will of God, it is nothing, but even the same will of God into which it is transformed, and so of death and darkness is made life and brightness and that which in itself was corporal, in the will of God is made spiritual.  
Wherefore, so taking the work whether exterior or interior, not as his own, but as the very pure will of God without any hesitation, excluding all other thoughts and distractions, let the soul fix herself in the same with all her forces, with all simplicity, constancy, verity, and vivacity of faith; let her adhere thereunto, enclose, plunge, and transform herself thereinto, being her light, life, peace, and joy, her centre and repose; as being her rule and perfection, her treasure and richesse, her beginning and end; and so shall she accomplish the continuation of 〈◊〉 six degrees of perfect Intention, and by stability of perseverance shall establish in herself this seat, and shall make great king Solomon her celestial spouse sweetly repose therein.   

How the celestial Bridegroom and his spouse in their Dialogue in the Canticles make mention of this seat or spiritual Throne with her six degrees.  
CHAP. XV.  
OF this Throne with her six mystical degrees is made mention in the Canticles of Solomon.  
For, 
1. Actually. Cant. 8.  of the first of Remembrance is spoken, when the celestial Bridegroom saith to his spouse, Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum, Put me as a signet upon thy heart, and as a signet upon thine arm: for, a signet maketh impression, and impression signifies Remembrance against Oblivion; by the heart is meant the intention or affection; by the arm the action; the heart and the arm together doth signify the actual intention. When then the bridegroom saith to his spouse that she imprint him as a signet, he will have her to be mindful of him: when he saith to her that she print him in her heart, he desires that she remember him in her affection or intention: and when he wisheth her to imprint him also on her Arm, he will have her in her intention to have an actual Remembrance of him; which actual Remembrance is this first degree called Actually.  
The second degree which is Only, 
2. Only. Cant. 1. & 3.  is touched when the Bridegroom speaking to his spouse saith unto her, Oculi tui columbarum, Thine eyes are like unto the eyes of doves; for, by the dove is signified the soul; by the eyes of the one, the sight of the other; and by the simplicity of that, the simple sight of this. Now, the sight of the soul is her intention which is simple when it is not double; and it is not double when it hath not two objects, the Creator and the Creature, but one alone (to weet) the Creator, for them the intention is simple when it hath for her sole and simple object God only.  
The same is signified when he saith, 
Cant. 4.  Vulnerasti cor mevin (soror measponsa) vulnerasti cormeum in uno oculorum tuorum, Thou hast wownded my heart (my sister, my spouse) thou hast wownded my heart by one of thine eyes: for, the soul having two eyes or sights, the one seeing the Creature, the other the Creator, she seemeth exceeding fair in the presence of God, when having put out that, she seeth only with this; for than she wowndeth his heart with her love. Of this only intention and simple eyesight our Saviour speaketh, 
Matt. 6.  when he saith, Sioculus tuus simplex fuerit, totum corpus tuum lucidum erit, If thine eye be simple, all thy body shall be lightsome.  
Of the third degree which is (willingly) is made mention when the spouse saith, 
3. willigly. Cant. 5.  Pessulum oftij mei aperui dilecto meo, I unbolted my door to my well-beloved; for, which is this bolt which barreth our door against our Saviour but our proper will? and how is it taken away but by the renunciation thereof for the will of God? and when is it taken away willingly, if not when the soul doth it herself? When then the spouse saith that herself unbolted her door to her well-beloved, her meaning is, that renouncing herself she did willingly the will of God, and not by constraint. The same are we given to understand when The saith, 
Cant. 4.  Vadam ad montem Myrrhae, I will go to the mountain of myrrh: for, by bitter myrrh is represented unto us the bitterness of Abnegation, to do the will of God: by the Mountain, the sublimity of this Abnegation, elevating a man above himself in God, as is said, 
Thren. 3.  Sedebit solitarius & tacebit, quia levauit se suprase, He shall remain solitary and be silent, because he hath lifted himself above himself. By that which is said that she went, is signified that it was freely and of her own good will, without any constraint, repugnance, or sadness, so willingly renouncing herself for the will of God as he who said, 
Psal. 53.  Voluntary sacrificabotibi, I will offer sacrifice unto the willingly.  
The fourth degree which is (Assuredly) is touched by the spouse when she saith, 
4. Assuredly.  Ego dilecto meo, 
Cant. 7.  & add me conversio illius, I belong to my well-beloved, and he turneth himself towards me: for, by the first part of this sentence she comprehendeth all the degrees before rehearsed, and by the other she toucheth this degree of Assurance; for in saying (I appertain to my well-beloved) it is as much as if she said, I have purified my soul and intention, elevating and addressing it unto him actually without oblivion, only, without any other end, and willingly, without sadness, and so I am wholly his, he entirely possesseth me, he hath taken me for his own, 
Apoc. 21.  Sicut sponsam ornatam viro suo, As a spouse adorned for her bridegroom: and as I am his, so reciprocally his conversion is unto me; as I am his, so likewise is he mine; for the same internal acts which make me his, make him also mine; as the bond or law of love doth give me unto him, so doth it give him unto me; and as by the other degrees he hath assurance of me, so by this which necessarily followeth them, have I assurance of him. Behold then wherfored say, that Assuredly I belong to my well-beloved, and that his conversion is to me; which I know, not only assuredly without hesitation, but also see clearly without sleepiness of faith, whereby I know him and see him, which is  
The fifth degree to which I did so ardently aspire, 
5. clearly. Cant. 1.  which so long time desired, and often demanded of my spouse saying, Indica mihi quem dil 〈◊〉 ima mea, ubi pascas, ubi cubas in meridie, O whom my soul doth love, declare unto me where thou dost feed, where thou dost repose at Noonday (that is to say) in the ardour and lively flames of love and meridian light, where by union with him I may be inflamed and burned with his divine fire, lightened and illuminated with his celestial splendour. I say (where doth he repose) for the great quietness which he hath in my soul, when he is there by my absence, and maketh his abode there by my abnegation; for it is then that he reposeth there as in his bed, 
Cant. 3.  of which is said. En lectulum Salomonis sexaginta fortes ambiunt, Behold, threescore strong men which compass about Salomon's bed: this bed being no other than my heart; for, 
Psal. 72.  he is Deus cordis mei, the God of my heart, 
Psal. 45.  and Deus in medio eius non common●bitur, God shall not be moved from the midst thereof: and, to make me attain to this happy estate, and to the height of these degrees, Esdilectus meus loquitur mihi, Behold, 
Cant. 2.  my well-beloved speaketh to me, and maketh me hasten, inviting me often, and incessantly distilling thes sweet words in the ear of my soul.  
6. Surge, propera (amica mea, formosa mea) 〈◊〉 veni. 
6. Speedily. Cant. 2.  Arise, hasten (my dea●●●●y beautiful and come. In which gracious invitation 〈◊〉 calleth me sweetly to his fam●●ties, and will have me come unto him, and to that end, first he wisheth me●● arise (to weet) from the base and abject condition of my corrupt nature by these degrees afore said; afterwards, that I do it speedily, because they go not to him, which go with drowsiness or slowness, 
Ambr. hom. in Luc.  for Nescit molimina tarda sancti spiritual gratia, The holy ghost loves not the slack operation. And therefore the mother of God having conceived him, representing the soul which by inspiration doth the same, 
Luc. 1.  Abiit in montana, went unto the mountain, which is jesus Christ, in perfection, Cum festinatione, speedily, which is the sixth and last degree.  
And that we may not think that she hath forgotten the seat of this throne, 
The seat of continuation.  which is the continuation of all these degrees, where she maketh her spouse repose after having found him so happily, behold what she saith, 
Cant. 3.  Tenui eum, nec dimittam donec introducam in domum matris mea, & in cubiculum genitricis meae, I have caught him, and will not let him go, until I bring him into my mother's house, and into her chamber which brought me forth. I have caught him, (to weet, by the six internal acts and degrees aforesaid) and will not let him go (by my negligence and coldness) but will keep him with great vigilance, and will cherish him by intimate affection and ardent love, until I bring him into my mother's house (the church, by virtuous ●ife, good example, or preaching) and ●●to her chamber which brought me forth namely, into my particular Order, by a religious life and celestial contemplation) and so cherishing him daily in my soul, will make him repose on this seat of Continuation, and I shall prepare this Throne, with the six degrees for my ●●rue king Solomon, Quem laudant simul astra maatina, 
job. 38.  Whom the morning stars together do raise, Lo how this holy soul speaketh for the instruction, consolation, and encouragement of others which are not as yet so perfect and so far advanced.  
Neither ought any man to think that ●ee put or constitut too many degrees in his intention, 
Why these six degrees be here put dewne.  because that even of itself (being perfect) it hath them all, and that without them it can not be perfect: though in lieu of their being there implicitè or obscurely. 
1. Cause.  we have declared them explicitè and more clearly, to the end we may well and perfectly discern of our interior, which is the point of greatest importance of all, and for want of which, very spiritual men often remain in darkness; 
2.  seeing also (2) they bring so great profit and light, elevating the soul to such a high degree as may appear by what is above said in this chapter; 
3.  seeing finally (3) though we have thus distinguished them the better to discern of the said intention and to examine the same thereby, yet notwithstanding by one only fervent and vertuou act, they be all effected and brought forth together; and that with the same facility and no otherwise, then if we had not distinguished them.   

How all mortifications and virtues, and the true imitation of Christ's life and passion, are perfectly practised by this rule and exercise.  
CHAP. XVI.  
CONCERNING the mortifications and virtues, and likewise touching the imitation of our Saviour in his life and passion (which are so necessary as without them in vain a man aspireth to spiritual life) as the brevity of this abridgement doth not permit to treat of them directly, but only indirectly; so is it not necessary, seeing they are clearly seen, and most perfectly practised in this will of God; which though it be manifest by the second chapter, declaring how all perfections are herein contained (every one whereof containeth all mortifications and virtues) yet for better satisfaction of all men that would follow this rule, 
Demonstrations by example.  it seemeth not amiss to show it by examples.  
Whoesoever then is grievously and injustly persecuted, and supporteth and patiently endureth the same according to the foresaid documents of the will of God who would have it so; such a one shall mortify the passion of envy, practise the virtue of patience, and imitate our Saviour, who in like persecution had like patience.  
Likewise, he that being mocked and with outrageous speeches reviled, and keepeth silence for this only will and pleasure of God; hall mortify the passion of anger, practice ●he virtue of meekness, and imitate our Saviour, who when he was blasphemed and mocked of the jews behaved himself in like manner.  
So also, he that washeth the feet of some poor Pilgrim or of his brethren (as the custom is in religious houses) with this pure intention; he shall mortify the vice of pride, practise the virtue of humility, and imitate our Saviour, washing the feet of his Apostles.  
Again, who for the only pleasure of God prayeth for those that do him open injury, and seek his death; shall mortify the passion of Revenge, exercise the virtue of charity, and imitate our Saviour, who prayed for those that persecuted him and put him to death.  
Moreover, he that with this only end and motive of God's will, answereth not when he is falsely accused (discretion always presupposed) shall mortify self love, practise the virtue of silence, and follow herein jesus Christ, who answered nothing to the false witness brought in against him.  
I might bring infinite other like example to this end, but we will conclude with this which comprehendeth all others; namely, that whensoever a man according to this Rule, doth any thing disagreeable to sensuality or affection, and leaveth any thing pleasant or agreeable to the same, for to do the will of God, he mortifieth the proper will, practiseth the virtue of Resignation, and imitateth our sweet Saviour who said, I come not to do mine own will, 
joan. 6  but the will of my father who sent me.  
Behold then, how it appeareth that whensoever a man doth practise this exercise or rule of life, he perfectly practiseth therewith all the mortification, virtue, and imitation of the life and passion of our Saviour Christ, who in all things sought to do the will of his father.  
Where is to be noted, 
Twoe things in general in the life of our Saviour to imitate.  that in the said life and passion of our Saviour are two things (to weet) the pains or torments which he suffered, and the end wherefore he suffered them; namely, to do the will of his father; both which we ought to imitate as a pattern and example of our life, himself saying, 
joan. 13.  Exemplum dedi vobis, I have given you an example: and if it had not bein to have given us an example, what needed he to have suffered so much, seeing one only drop of his blood, yea his only will had bein sufficient to have redeemed us. 
Somefayle in the one, and some in the other.  Now, of these two things some want the one, and some the other. As for those that want the first (namely) suffering with Christ; I wish them to hear the words of Saint Peter saying, 
1.  Christus passus est pro nobis, 
1. Petr. 2.  vobis relinquens exemplum ut sequamini vestigia eius, Christ hath suffered for us, leaving to you an example that you might follow his steps; and of S. Paul, 
Rom. 8.  St compatimur, & conglorificabimur, If we suffer together, we shall also be glorIfied together: 
1. joan. 2.  and likewise of S. iohn, Qui dicit se in ipso manner, debet si●ut ille ambulavit & ipse ambulare, Who saith that he remaineth in him; aught to walk as he hath walked. As for those which fail in the other (to weet) in having that intention of the only will of God, in that they do or suffer, they must know that they are not so perfect imitators of jesus Christ as (perhaps) they think, though they do or suffer much, because they want one of these two things of his imitation (namely) the end and intention, which is without comparison the chiefest of the two; and so they follow the exterior works of his body, but not the interior acts of his soul; and conform themselves to the exterior humanity, but not to the interior, nor to the divinity, partly doing or suffering that which he did or suffered, but not as he did or suffered, enduring in some sort with the Son here on earth, but not for the will of the father which is in heaven, because they have not this end of God's will, which is so excellent that the Angels have no better, nor any other end than that; and is such that it maketh not only our prayers and painful works or sufferings agreeable to God, but also our works that be pleasant and delightful (as is above said) being done sincerely without all feigning for this end and intention.  
Wherefore, when any hard thing presenteth itself to be done or suffered, let a man do or suffer the same for this divine will; and so he shall clothe himself with the Passion of our Saviour, as being the same very will in such things difficile; and shall perfectly imitate him in both the said points of suffering, and of the true end of suffering.   

A particular means for Beginners how to enter into the practice of this rule, and how a man may keep himself therein, and greatly fructify and go for ward in the same.  
CHAP. XVII.  
BUT because this rule and exercise consisteth chiefly in interior practice, and in the discerning of the motions of our heart, which are hardly discovered at the beginning; and because through sloth and forgetfulness aswell the Beginners as others let pass much time, yea sometimes many hours of the day without practising the same: Therefore aswell to open the way to Beginners and to make them an entrance to the practice thereof, as also to excitate the slackness, and help the forgetfulness of others, I will in few lines lay down some particular means wherein all may profitably exercise themselves, 
Means to enter and continue in this practice.  as leading the beginners (as it were) by the hand, to the true knowledge of their heart and interior, and to the perfect practice of the same exercise, putting both them and the others in mind of their duty and fidelity, inciting and spurring them forward to the faithful practice thereof.  
Let him therefore that practiseth this Rule lay down a task every day, binding himself thereto, not by the band of any kind of sin mortal or venial, but by a full and resolute purpose to mortify, and renounce himself for the will of God some certain times, as thrice, five, or ten times, according to his fervor and devotion; which abnegations or mortifications shallbe taken or practised by any sense, faculty, or power either of body or soul: 
Practise upon the 5. Senses.  Of the body, as by the five senses, seeing, hearing, smelling, tasting, and touching; by doing or suffering that which is contrary or unpleasant to the same: as when he desireth to see any curious thing, behold any beautiful person, look on any delightful place, as pleasant gardens, fair castles, sumptuous and costly buildings; or (finally) any other thing grateful to the sight; yea, and when he desireth curiously to cast his eyes this way or that way, whereby he is distracted from thinking of God: in all which cases he ought to mortify his sight by renouncing therein his will for the only will of God.  
In like manner, when he desireth, to hear any pleasant music, sweet instrument, delightful song, curious and strange news and reports, and whatsoever is agreeable to the ear.  
Also, when he would taste some delicate meats, delicious drinks, pleasant fruits, or whatsoever he findeth to be delightful to the taste, though in itself the thing be not precious or rare.  
The like we say touching smelling, to which a man ought to deny all perfumes, and other extraordinary pleasant things.  
In all which cases (I say) a man may have matter and take occasion, often in the day to renounce himself for the will of God, in leaving the pleasure of such things according to the Rules above said; offering them up willingly as a sacrifice to God, saying with the Prophet, 
psal. 53.  Voluntarè sacrisicabotibi, I will voluntarily offer up sacrifice unto thee.  
And the same we say of the things which are contrary to the said senses (namely) which be unpleasant to be seen, disagreeable to the ●are, noisome to smell, unsavoury to taste, rude and austere to touch. And to this purpose our father S. Francis said, that he was so daily conversant with the lepers, exhibiting unto them offices of charity, that both according to reason and to his exterior senses it seemed to him a pleasant and sweet thing to be amongst them, whose sight in the beginning he did abhor. 
S. Elizabeth.  And we read also of divers Saints of both sexes, 
S. Catherine of Sienna.  which did kiss and lick the sores and ulcers of poor men, though (perhaps) these examples be left us rather to be admired then imitated except it be by like particular divine inspiration: but although they do not serve us for imitation, yet at least may they suffice for condemnation of the delicate niceness, and also of the disdain and hard heartedness of those of this time, who can not abide to see them, much less assist them.  
As touching the powers of the soul, 
Upon the powers of the soul.  one may likewise take there of his exercise of mortification; as of the Intelligence, in renouncing for this will of God some curious discourse or speculation, or some mundaine, idle, and vain thoughts wherein he taketh pleasure and delight.  
Also, of the Memory, in expelling all thoughts of injuries, contempts, disgraces, and mockeries; as also of all dishonest words, discourses, sports, pleasures, and pastimes, and all dishonest acts.  
Likewise, by mortifying the Will in all her intemperate passions, and disordinate affections which (according to the Philosopher) are eleven (to weet) love, desire, joy respecting good; hatred, detestation, and sadness respecting evil; which six passions appertain to the party Concupiscible. Also, hope, despair, fear, audacity, and wrath; which five have their residence in the Irascible part. All which passions, 
Boett. de consol. Phil. Met. 2. S. Tho. 1. a 2. 〈◊〉  Boetius and S. Thomas after him, do reduce to ●oure (namely) vain joy, vain fear, vain hope, and vain Sadness in these verses.  
Tu quoquè si vis  
Lumine claro  
Cernere verum;  
Gaudia pelle,  
Pelle timorem,  
Spemquè fugato,  
Nec dolor adsit.  
That is, if thou wilt clearly see the truth, drive away joy, put of Fear, fly Hope, and avoid Grief.  
To this mortification of the will appertaineth also resistance to all temptation of sin (to weet) of the capital sins with all their branches. As of pride which is the head of all the other seven deadly sins; of vain glory with all her branches, which are boasting, hypocrisy, contention, pertinacy, discord, susurration, detraction, joy of the evil, and sadness of the good of his neighbour; of wrath with her offspring of indignation, heart swelling, clamour, blasphemy, contumely, debate, and fight; of Sloth with her progeny of malice, rancour, pusillanimity, despair, negligence, and distraction; of Covetousness with her evil race of treason, fraud in traffic, violence, deceit in words, perjury, unquietness, and hardness of heart, of gluttony with her children of foolish joy, scurrility, immundicitie, babbling, and dullness of wit; finally, of lechery with her unclean brood of blindness of heart, inconsideration, precipitation, incontinency, love of himself, hatred of God, affection of this world, and horror of the next. Of all which kinds of sins or temptations of them, one may take occasion to renounced his will; and so upon all these matters rehearsed touching the body or the soul, a man may have sufficient matter to practise this exercise; of such (I say) and so palpable things, as the very Novice and beginner can not but find out, and clearly discern.  
Aswell therefore the Beginners for their instruction and entrance, as the others for their excitation and diligence, must limit to themselves every day a certain number of mortifications taken of these things above said, and especially of those wherein they find themselves most weak, renouncing themselves therein for the will of God, not forgetting still to view and examine in every one, if their pure intention (Throne of ivory, where God great Solomon sitteth) be elevated and established on the six degrees above said. And so, both the Beginners shall easily be brought to the true discerning and knowledge of their interior, which is a thing of great importance and altogether necessary; and the others shallbe continually kept profitably in their exercise; and both the one and the other shall make great advancement and progress in the same.  
Where notwithstanding is to be noted, that our meaning is not by the particular practice of this chapter, to acquit them of the general and continual ●in all other things, as though it were suffi●tiēt for a man to practise this rule only at those times, and in those things which he hath ●in this order limited out and bound himself unto: for, our meaning is, that he should continually in all things practise the same (〈◊〉 hath bein taught) as well, and as diligently as he can, and that over and beside that general care, and practise incertain and unlimited, he should have this particular careful practice thereof, thus tasked and limited out, and that for the causes in the beginning of this chapter above alleged.   

Of two errors which may happen in this exercise, with their remedies.  
CHAP. XVIII.  
WE think it here necessaries to give an advertisement of two errors, and contrary extremities which may happen in the practice of this Rule.  
The first is, 
Error.  of those which may be likened to jacob, who assoon as he was married unto Rachel figuring the contemplative life, despised Lia representing the active life: for; seeing clearly and perfectly the whole active life so briefly in this Compendium, they may easily comprehend the same, and so (perchance● may think that that sufficeth without any farther practice thereof. Again, seeing themselves so elevated even at the first true and faithful practice of this Rule, and transported (as it were) into the contemplative life, they would willingly remain therein, for the sweetness they find in such contemplation.  
For remedy whereof they must understand, 
Remedy.  that it is not enough to have the Active life by only speculation, but must also have it by practice, and that it is not sufficient to know what they ought to do, and how they ought to practise virtue or extirpate vice (which knowledge by this Rule is easily had) but they must also put the same in practice, by rooting but vice and planting virtue, until such time as they have acquired some good habit thereof. For, though this Rule and way above all other, giveth a marvelous advantage and advancement both in the knowledge and practice of the Active life, yet can it not make a man perfect therein, unless he join thereto faithful practice. So that though by the ●ight of this exercise a man knoweth the active life, and seeth (as it were) presently a gate open to the contemplative, for the great affinity and likeness of this kind of active life with that which is comtemplative; yet must he not at the first enter so far therein, as to cast of the active, as if he had not any more need to practise himself therein; but must still pursue the mortification of himself and his passions, which he shall more sufficiently and speedily do by this rule then any other, the faithful practice whereof effecteth in two or three moonthes, that which some others do not in so many years.  
The other error and contrary extremity which here may happen is, 
Error.  of those who being too much addicted to the administration of Mariea, will not choose the better part with Martha, having so great affection to the active life that they would not proceed to the contemplative, and all because they know not the excellency thereof; where we● mean not only of the exterior active life but especially of the interior, consisting in the acts of the intelligence and of the will. For, some seeing themselves draw (as it were) by the hand out of the active life, and from their accustomed acts of discourses, meditation, and aspirations, and (as it were) forced by this right Rule to fix the full force of their mind in this only will of God, and wholly to adhere thereto (wherein consisteth the pure and essential contemplation) they know not where they are nor how to behave themselves, and so turn away and cast of such naked and pure contemplation, esteeming that the spiritual practice of the mind hath neither profit, nor yet any verity, which is not accompanied with such their accustomed acts, and discourses of the wit.  
For remedy then of this error, 
Remedy for the Intelligence.  and for the casting of of these superfluous acts, and first for those of the Intelligence, the practiser of this Rule must know that our interior is not made perfect, nor the true contemplation gotten by such discourses and speculation, which are the acts of the understanding, but by fervour, love, and affection, which are the acts of the will, because that no speculation of the Intelligence can possess or enjoy God, but the love of the will; 
S. Dionys 3. ep. ad Caium Mon.  and therefore S. Denis saith, Suppositae Deitenebrae cooperiuntur omni lumine, & absconduntur omni cognitioni, & si aliquis videns Deum intellexit quod vidit, non it sum vidit, sed aliquid quod est eius. The hidden darkness of God (which he calleth the abundance of light) are unknown to all lights, and kept secret from all knowledge; and if any one seeing God hath understood what he saw, he hath not seen him, but somewhat appertaining unto him; for, the speculation of the Intelligence doth proportion God almighty, infinite, and incomprehensible to our small capacity; but contrariwise the will by love proportioneth itself in some degree to the immensity, infinity, and omnipotency of God; so that the operation of the Intelligence maketh God like unto man, causing him (as it were) to descend unto us; but the love of the Will maketh man like unto God, elevating the soul unto him. Finally, this speculation of the Intelligence is a humane thing, making us remain in ourselves; but the affection of the Will is a divine thing, elevating and drawing us out of ourselves to be transformed into God. And therefore it is clear that such speculations and discourses of the Intelligence, are not perfection no● true contemplation, consisting in a certain kind of vision of God, so far as this mortalltie permitteth, whereunto the speculation of the Intelligence is prejudicial. And therefore the heavenly Bridegroom admonisheth thereof the spouse in the Canticle when he saith avert oculos tuos a me, 
Cant. 6.  Turn away thine eye from me (that is) of curious discourse and speculation of the Intelligence, Quia ipsi●e avolare fecerunt, Because they have made me fly away (namely) from the sight and viey which obscured by such discourses can not behold me. The same are we taught mystically by the Angel, 
Genes. 32.  who made jacob lame of one of his legs; for, by the two legs are signified the two principal powers of the soul, Intelligence and Will, where of the one must be made lame (to weet) the Intelligence, that the soul may walk as she ought towards God. The very same also is signified when the Bridegroom saith unto the spouse, Vulner asti cor meum (for or mea, sponsa) in uno oculorum tuorum, 
Cant. 4.  Thou hast wownded my heart (my sister, my spouse) in one of thine eyes (to weet) by thy Will inflamed, which is but one alone, when the other of the Understanding is put out. 
Simile.  For, these two powers of the soul be like the two horses of a coach, where of the one is too slow, the other too swift, the Will being so dull and slow for want of love, that it will scarce go, and the Understanding so swift and speedy through curiosity that it will always run; so that the one hath need of the goad, and the other of the bridle. Wherefore it must be stopped, and his curious course cut of, when by the tract of the holy ghost the soul is drawn, and lifted up to the essential contemplation of God; and this is that which S. Denis writing to Timothy saith, Derelinque intellectuales operationes, & omnia sensibilia, & sicut est pos●bile, ig notè consurge ad eius visionem qui est super omnem substantiam & cognitionem, Lay a side intellectual operations and all things sensible, and asmuch as possible may be, unknown arise thou to the vision of him which is above all substance and knowledge. Not withstanding, I say not that at the very beginning of the contemplative life, one ought wholly to cast of all discourses of the Understanding, this belonging to the perfection of the supreeminent life; but I thought it necessary to advertise this much thereof, that knowing that perfection consisteth not in such meditations and discourses, a man should not wholly rely on them, and also understanding that the pure and perfect contemplation is without such imaginary discourses, he should not refuse the door to enter thereinto when in due time it shallbe opened unto him, which is, when he hath well practised the Active life; and that (finally) he shut not the door against the holy ghost, as some do who determine not to leave of such discourses for any better thing which may hap unto them: And thus much touching the acts of the Understanding.  
As for the acts of the Will, they may also have their excess and extremity; not that love and fervour can be too great, for they of never be great enough, but that such fervour may be ill governed, and by too many acts much hindered, as when the soul feeling the draft and attraction of the heavenly spouse, she behaveth herself too actively in his presence, multiplying acts, and producing too many aspirations, or little short prayers, and affection of the heart, whereby the holy ghost can not so well enter into the soul, nor so fully and wholly possess her, and by perfect union with her make his abode, and take his peaceable repose in her; so that trusting more to the industry of her own natural acts, then to the supernatural attraction of her spouse, she is nei●ier drawn out of herself, and having more confidence in her own operation then in the elevation of the holy ghost, she is never lifted above herself, but remaineth still at one stay. For remedy therefore of this inconvenience, 
Remedy for the will.  the devout soul must understand, that though generally such aspirations etc. be very good, yet not so good, but that at some time, insom particular point, there is some other exercise better than they. And as their true and proper use is in the active life, and at such times as we be in sterility, and without ay de of the wind or tide of the holy ghost, so (speaking generally) their infructuous abuse is in the contemplative life, and when the soul is already inflamed with the love of God, and actually drawn by the holy ghost; and as in time of sterility our coldness is thereby inflamed, so, used in time of fervour, our love is thereby rather quenched; and as being used in our action, they lift the soule upwards to contemplation, so being used in contemplation, they draw her downwards to action, which always is meant when they are too excessive or too frequent.  
When therefore the contemplative soul shall find herself inflamed and drawn with the love and tract of her spouse, let her with all sweetness, and humility follow the same, and giving place to the supernatural operations of God, let her lay a side all these her natural operations and acts, excepting so far forth as may only serve her to follow the said tract, and firmly adhere unto her spouse, which she must do by such kind of acts as be much more interior and spiritual than the accustomed, so to have correspondence as much as she may, with the same operation of God, far more spiritual than her accustomed; yea, so much more spiritual must they be and so far from sense, that the same should make no noise in her interior, but remaining (as it were) in still and profound silence, she should not so much work as be wrought, nor so much do by and of herself as suffer the sweet operation of God, nor (finally) so much speak to God, as to hear what God speaketh in her saying, 
Psal. 84.  Audiā● qui loquatur in me Dominus Deus, I will hear what my Lord God speaketh within me; and so following the attraction of her spouse, and light of the holy ghost, she shall be easily so far drawn out of herself, and so highly elevated into God, as those which have not proved in by experience can not conceive.   

An Advertisement touching Prayer.  
CHAP. XIX.  
WE will conclude this first part with an Advertisement of the means how to pray, according to the practice of this exercise. 
four sorts of prayer.  A man therefore may choose any of these four ways agreeing to his understanding and capacity (to weet) Vocal prayer, which is the most unperfect, as having least spiritual light, and serveth for the very first Beginners: Secondly, Mental prayer which is better, as having more light, and serveth for those that are past the beginning: Thirdly, Aspirations, which are little, short, servant prayers, and inflamed suspires or desires, coming some times only from the heart, some times from the mouth, and is for the most part a more perfect kind, as having less speculation, and serveth for those that have made some good progress. Finally, the Prayer made in this only will of God by adhering only unto him, which is the best kind of all, as being only ground upon and maintained by the pure love and charity of God, and is fit for those who have their spirit inflamed, simplified, and purged from all images and imaginations, or for such as (perhaps) have not wholly attained thereunto, but yet their courage and patience in expecting the tract of the holy ghost doth supply their want. Those therefore which by their Confessors or directors shallbe judged to be such, let them take this last means, and so they shall find themselves suddenly illuminated, and elevated unto the true and essential contemplation; neither let them lose courage, nor think it idleness or time lost, so to expect and remain in the presence of God, and at the foot of the Crucifix; for so the soul profiteth more, bringeth forth more profownd and spiritual acts, maketh a greater offering of herself, and a sweeter holocaust of the whole man, and (finally) pleaseth God more than when she flieth through heaven, discoursing of divine and deep mysteries: and whensoever after such attending and due disposition, God shall come and visit her, she shallbe more illuminated at one time, than not doing so, in a hundred. As for the others which are not as yet sufficient to practise this way, but take some of the others according to their capacity, they must notwithstanding always remember, that they use such means according to this Rule (namely) in this only will of God as hath bein taught (that is to say) that in all such vocal prayers, meditations, and aspirations, they have this will of God so fully, solely, and wholly for their object and hearts desire, that they feel no will nor affection to be comforted, illuminated, or consolated in that their prayer, but only as far forth as shall please God; which whosoever will do, shall find excessive comfort and joy, because he findeth the will of God, which is his only comfort and joy: and therefore so it cometh to pass, that he which seeketh most his own comfort, shall least find it, and contrary wise he that for the only will of God seeketh it least, shall most amply find the same.  
Six points therefore or interior acts are necessary for them which make their meditations, 
Six interior Points necessary for prayer.  aspirations, or contemplations according to this practice.  
The first is, 
1.  to protest that they come to pray only for the will of God and to please him, without seeking consolation, illumination, or any satisfaction: But here the fearful and scrupulous souls must not think, that they are tied hereto under pain of any sin either mortal or venial, because this protestation is in nature of a good purpose, and not of any obligatory promiss.  
The second, 
2.  to reflect on their interior, and in sounding the depth thereof, to examine and discern without any partiality, whether they have protested the truth or no; in which examen they ought to be very diligent, and judges indifferent; and he which shallbe faithful in this point in sounding well his interior, shall open the gate to perfect contemplation.  
The third, 
3.  to amend and correct what they find contrary to the said protestation, mastering proper love, which soliciteth always to desire sensible consolation, or at least spiritual.  
The fourth, 
4.  to rely continually on this divine pleasure, 
4.  as on the ground and principal end of their prayer, not caring so much to make any curious discourses and meditation, nor to have fervours and devotions, nor (finally) to make their prayer according to self liking, as to conform themselves to this divine will, and to be united thereunto by a total resignation, to cherish the same in their heart with love, and to adore it with profownd reverence.  
The fifth, to discern and examine some times, the foresaid protestation by a simple reflection thereon, to see if it be not fallen from her purity, and in particular, if the time seem not tedious.  
The sixth, to rest contented, yea and to rejoice in heart, with a profownd joy and tranquillity at the end of their prayer (whether it be sterile or fervent) that they have obtained what they desired (to weet) the accomplishment of the divine pleasure.  
And note, 
Once entered by abnegation, difficulty is taken away.  that the soul which is once well entered, and elevated by this means of Abnegation for the will of God, both in and out of prayer, shall find no great difficulty afterwards, but shall at all times enter in again, as having undone the knot, found the secret, and dived to the depth of this whole matter; and as having by experience found God the true light, joy, and life, not where she thought, nor where ordinarily men seek him (namely) in ourselves, or in our own proper will, nor in seeking our own delight, joy, light, and comfort; but where she thought him not to be, and where commonly men never seek him (to weet) in renouncing ourselves, yea and our spiritual joy, consolation, and light, postposing them all and putting them (as it were) out of mind for the actual remembrance, and great joy which she hath of the will of God and to do his pleasure; for, the cause why we can not so renounce ourselves absolutely for the will of God, is for no other thing but that we think we should so leave and lose both that which we desire, and our own contentment; but when once by such experience the soul hath found out the contrary, and that by renouncing, yea and forgetting her own will and joy for the divine will; her will and joy is not annihilated nor lost, but is found in God according to his promiss with an hundred times more; find she feeleth now no more repugnance, nor sadness to renounce herself, and offer up to God her deer and only son Isaac, her proper will and joy; knowing assuredly that though ●●eé be bound, and laid upon the Altar of ●er heart, in the mountain of prayer, and by the sword of justice ready to be beheaded, and in the fire of charity she be willing to consume him, yet shall he not die but live, ●nd according to his name, shall be changed into joy and laughter. And of this subject of prayer, a man may see the little table or direction which we have made for a method, and entry to Meditation.   

A daily Examination to be made by the practiser of this exercise, wherein is contained the sum or abridgement of all this part, in as much as concerneth the practice thereof.  
FIRST, let him examine whether he hath governed himself, and ordered his actions according to the Rule of things commanded▪ forbidden, and indifferent.  
For the first sort; 
Chap. 6.  whether he hath don● the things commanded by any law, custom▪ commandment, or intention of his superiors master, father, or mother; and the same we●● say in like manner of things forbidden.  
But as touching the third sort of things (namely) indifferent, being neither commanded nor forbidden by any such law, le●● him examine himself whether he hath done admitted, or received those whic● were against proper will and sensuality, and contrariwise rejected and forsaken those which were agreeable to the same, true discretion always presupposed.  
Farther, 
Chap. 7.  touching things indifferent, asw●● in respect of commandment as of proper will and sensuality (as being neither commanded, nor yet contrary, nor agreeable to proper will and sensuality) let him take heed whether he hath therein directed his intention according to this Rule, and not done them without any intention.  
For the things commanded which are pleasant to sensuality or self love, as to eat, drink, to visit such places or persons as he desireth, and the like, let him examine himself whether he hath produced interior acts of the will against such pleasure and contentment. And the like touching the things forbidden which are disagreeable to sense, and self will, whether he hath produced such acts, and so hath done the one, and left undone the other for the will of God. But if after such interior acts, such delectation and contentment remain; then whether he hath still remained firm in the superior part of his soul in doing the same for the will of God; and taken such pleasure for pain and as the cross of Christ and true will of God, as is taught after the midst of the seventh Chapter.  
Moreover, 
Chap. 8.  let him examine himself touching the six degrees of the mystical throne of pure intention; and first, if he have actually elevated his intention in all these things, or whether he hath forgotten the same, yet without his contrary excess of multiplying to many acts, to the prejudice of the stomach or brain; also without troubling himself with scruples and anxiety of mind, as though he had committed some great sin when he findeth himself to have much failed therein; for, this fault will happen very often.  
Secondly, 
Chap. 9  whether he hath done them only for this will, or whether it hath bein● mingled with some other end, either bad or imperfect.  
thirdly, 
Chap. 10.  whether it hath bein willingly with alacrity of mind, or with sadness and heaviness.  
Fourthly, 
Chap. 11.  whether it hath bein accompanied with assurance, or whether with hesitation, doubting whether the things so done were the very will of God, because it seemed of small value; or else agreeable to sense; on (finally) because it seemed vile and abject.  
Fiftly, 
Chap. 12.  if he beheld this will of God clearly with a lively faith without dullness, or (as it were) sleepiness or slowness of faith.  
Sixtly, 
Chap. 13.  if all these degrees of perfection were speedily accomplished (that is) if at the beginning of the work he thus directed his intention; or if not, whether he did it as least before the work was finished.  
seventhly, 
Chap. 14.  if by stable perseverance o● this perfect intention, the soul hath prepare● in herself a seat for king Solomon her celestia● spouse; and that by means of the two waye● laid down to that effect.  
Also, if in doing or suffering the foresaid things, he employed himself in examining his intention, sifting out continually the imperfections thereof; and (finally) in viewing whether it was established on these six degrees and thus much touching the general and continual practice of this part.  
Besides the which, 
Chap. 16.  let him examine whether he hath taken in hand, and used the means taught in the sixteenth chapter, whereby to enter the better into this practice, according to which means let him see if he hath stinted himself every day to a certain number of mortifications, either touching the five senses of the body, or the three powers of the soul according as is there taught, taking those occasions of this mortification which are there laid down.  
As touching Prayer, 
Chap. 18.  let him examine himself whether therein he hath taken this only will of God for the end of his intention, not seeking any proper pleasure or contentment.  
And if any man at the first understand not, or in practice do not remember any of the points of this examination, let him see it more at large in the exercise itself, which he shall easily find out by the chapters here noted in the margin.  
Which examination whosoever shall daily use, so exacting of himself continually the due and faithful practice of this exercise▪ shall (no doubt) in very short time attain to true perfection.  
But it is a thing most assured, that by this examination a man shall find himself to have often times failed herein, in forgetting this will of God, and not directing his intention in his works; yea, some shall find that all day long they have very seldom so done, and very little practised this exercise, whereof (experimented practice in others affording foreknowledge) I admonish and advise the Reader before hand, that when he findeth it in hi● self, he think it not strange, nor be any whi●● discouraged thereat; but with all constancio go forward, aswell because that daily exercise will yield the faithful habit of such practice▪ more familiar in him, as also because that though he so often forget this practice yet shall he do much more good, and profit spiritually by those few times in which he● shall so direct his intention, and shallbe more illuminated in the knowledge of God and himself, then by any other practised all day long, by reason of the great merit of such 〈◊〉 deiforme intention, and the light therof● which like unto a Son being in our interior house, leadeth us unto the sight of God, and discovereth all the fowllnes 〈◊〉 the passions, affections, and disorder of our soul.   
Here endeth the first part of the Rule of Perfection. Laus Deo.   

THE RULE OF PERFECTION● OF THE INTERIOR (WILL OF God.)  
CONTAINING THE CONTEMTLATIVE LIFE.  
THE SECOND part.  

WHAT IS THE INTERIOV● will of God, and wherein it differeth from the Exterior.  
CHAP. I.  
HAVING finished the first parts of this Rule, treating of the Exterior will of God (namely) what 〈◊〉 is, how to be known, and by when means to be accomplished; it followeth now that we likewise deliver the second part●● the which consisteth of the Interior will 〈◊〉 God; showing what it is, the way to know it● and the means how to practise it.  
This Interior will of God then, 
Description of the interior will of God.  is the divine pleasure known unto us by a perfect, manifest, and expert interior knowledge, illumining the soul in the Interior or Contemplative life (that is) when she seeth and contemplateth her God, and inwardly experimenteth, perceiveth, and tasteth the divine will (to weet) the pleasure, and contentment God taketh in such or such a thing.  
And to the end to dive lower into the depth of this will, and to discover more essentially how this actual will, desire, and contentment in our works is found in God, in whom is no Accident, and to whom nothing can happen a nue; I say that it is by the means of man, God using humane will; which will (as touching good works) is common to God and man, by reason of the union of God and man. God (I say) in this work useth human will, in as much as it is a anew will and desire, and human contentation as an Accident, or a thing nuely felt or tasted; not that God himself hath not also his will and contentation in every work (as being the principal author thereof) but as such, this will is not nue or accidental, or perceivable of man; but is made perceivable and nue to the nue will and contentation human, conjoined and conformed to the divine: by which conformity and conjunction, the divine external will and contentation, communicateth and manifesteth itself to the humane and temporal will and contentation; in such sort that man in this Interior will, relisheth no whit his own human will and contentation but Gods only, his own being wholly swallowed up, and transformed into Gods: For, this transformation requireth that all the powers and forces of oursowlle be absolutely employed in God, and consequently, not any of them upon himself; and by another consequence (as so transformed) feeleth no will of his own but only that of God: I mean, that by this Deiforme Intention and divine will, the soul is so straightly united with God, and so replenished with spirit and life, so elevated, magnified, glorified, and deified, brief, so drowned in the abyss of the inaccessible eternal light, that she feeleth no will or motion as her own, but only as Gods, in whom only she vieweth and feeleth herself, and all her motions.  
This will, 
The sueetnes of this will.  pleasure, and contentment of God, is so delicious a thing, and so pleasant to the soul when so she tasteth it perfectly, that it draweth, illuminateth, dilateth, extendeth, exalteth, ravisheth, and inebriateth her in such sort that she feeleth no more any will, affection, or inclination of her own, but wholly despoiled of herself, and all self-will, interest, and commodity, is plunged into the bottomless gulf of this will and the abyssal pleasure thereof, and so is become one and the same spirit with God.  
The difference betwixt the Interior and Exterior will is, 
The difference betwixt the Exterior and Interior will.  that the Exterior taketh her light from abroad, and the Interior from within (that is) the former is known by Exterior things, as by the commandments of God, of the church, of the Prelate, by customs, etc. but the other by Interior things, as inspirations, illuminations, elevations, and other the like attractions of God: The one is shadowed with corporal things or by their images, and the other is wholly discovered in spirit and truth; the one hath in it accidental things, but the other is in a manner wholly essential; the one consisteth of the ryne and pith (to weet) both of the Exterior and interior, but the other of the interior only. All which notwithstanding is meant according to our capacity, (to weet) that the will divine is different, which in itself is always but one and the same, as we have shown in the beginning of the first part, Chap. 4. but that our capacity apprehendeth it so; and that in such manner, and by such degrees it discloseth and manifesteth itself unto us, as not able to comprehend it at the very first otherwise, nor all at once, for, Nemo repentè fit summus, No man becometh perfect on the sudden saith Saint Bernard. 
S. Bernard.  So that this divine will and heavenly light descendeth unto us by degrees, and we thereby ascend up to God by like degrees: and this is it which S. Thomas saith, 
In opusc. de humanit. Christi etc.  Sicut divinum lumen gradatim decrescendo in nos descendit gradatim, it a contrario modo per ipsum lumen, in Deum reducimur gradatim & crescendo, As the divine light decreasing by degrees descendeth unto us by degrees, so on the contrary are we drawn back into God by the same light increasing, and by degrees; and that according to the Psalmist saying, They shall proceed from virtue to virtue, 
Psal. 83.  the God of Gods shallbe seen in Zion (that is) in perfect contemplation (saith the Gloze) And in the Proverbs also, 
Prou. 4.  justorum semita sicut lux splendens procedit, & crescit vsquè ad perfectum diem, The way of the just proceedeth like a resplendent light, and groweth to noone-daye; which day (according to the Gloze) is life everlasting. So that this Interior will discovereth not itself after one sort, but diversly and by degrees, like as neither we do comprehend it all at once, but by little and little and by the same degrees; whereof though one might set down a great many, yet for brevity I will reduce them all to five (that is) Manifestation, Admiration, Humiliation, Exultation, and Elevation.   

Of Manifestation, the first degree.  
CHAP. II.  
AS touching the first degree then; 
Manifestation the. I. Degree.  this Manifestation of the Interior will proceedeth of the pure intention of the Exterior will, 
It proceedeth of a pure intention.  for the one springeth of the other as the effect of the cause, and the one followeth the other, and is transported thereinto immediately, if so be this intention be truly pure, we doing our work with this only end of the will of God, all other intents and ends (though good) set aside, and (in fine) if it be accompanied with the six degrees specified in the first part. For, after such purity of intention, it cannot be but the soul must taste of the Interior will, and feel her internal touch, seeing it is a Maxim in Philosophy, that Whatsoever is moved, is moved of her end: now, a man cannot be moved of any end, but that he must needs see or feel that end; if then he be moved by this only end of the will of God, he seeth and feeleth it within himself. 
Why it is not tasted.  But note this word (only) for if so be he be moved by any other end, not only sinister, but good, he cannot feel it be it never so good.  
And (lo) here the point wherein many fail, the ditch wherinto many fall, and the rock wheragainst many wrack, the which so stoppeth this spacious ocean of the will of God, and maketh it so strait and unnavigable, that the ships of their sowlles cannot make sail therein (namely) because they have some other end, although often times so secret, that they themselves know not, neither can discern it, the which abuse is manifestly displayed in the 9 and other chapters ensuing of the first part.  
But to the end to speak somewhat more essentially of this purity of intention, which thus manifesteth the will of God; it is nothing else then a pure, and free choice which the soul maketh by her free will of this divine will and pleasure, in steed of her own affection, passion, 
How this choice is made.  or will, and also of her work; the which choice consisteth in an aversion from the Creature, and in a simple conversion to the Creator; and is made by a true, faithful, and simple regard of the will of God (that is) when in our work, affection, or passion, we cast our thought and spiritual sight on God, with all tranquillity and repose, sweetly, serenely, and without all manner of stress or violence; which thought or sight is free and in our power, seated in the superior part of our soul amidst all our affections, passions, afflictions, annoys, and actions. And this aught to be a great comfort, 
Note.  and encouragement to all such as are combated with their passions, and agitated with temptations. And now, by how much more quietly, simply, and without multiplicity we make and direct this respect, so much more manifestly shall we see and taste this divine will; and also so much the sooner shall our spirit be simplyfied, by losing all impression of the passion, and image of the work. And this point ought to be well and maturely considered, as being the key to the contemplative life; wherefore I wish it may be well heeded.  
Now then, 
The sowlle must plunge herself more deeply in the will of God having once found it.  having by purity of intention in the Exterior will discovered this Interior, and the will of God being thus manifested unto the soul by his sweet and secret touch, and (finally) being thus come to the first degree of Manifestation, one ought not presently to start from thence, but to the end to come to the other degrees, and more plainly and essentially discover the same, he must diligently attend unto this secret operation and inward touch of God, and withdrawing himself into his interior, endeavour to augment such sweet attractions, by cutting of all superfluity of exterior and ineriour occupation, together with all manner of motions, multitude and multiplicity of thoughts, the noise whereof may interrupt the repose of the spouse, and their clam ours hinder the soul from hearing his sweet voice, his delicious and mellifluous speeches unto her, or from rejoicing in his amorous and alluring aspect, sweet kisses, chaste embracements, or (finally) from feeling this efficacious inaction, and lively touch of his good pleasure and will, the which he ought still to nourish, conserve, and cherish within him in obeying and corresponding to his attraction and illumination, until the soul attain to see him (as it were) at Noone-daye, and that she being become and made the self same with him, she may have no other will, joy, or life, than this will of God, the which is the perfection of the Interior will: and by how much more purely a man addresseth his intention in the Exterior will, so much more profowndly shall he dive into the Interior will.  
And therefore those that taste not this interior, 
Let's of the interior will.  ought to examine and look how they behave themselves in the Exterior (namely) whether they have their Intention duly ordered (that is) whether they have not any passion or affection in the work in hand; whether they do it merely for that such is God's will, without other end or intention whatsoever; in some, whether such their intention be accompanied with the six degrees taught in the first part: And so shall they discover the impediments withholding them from entering into the Interior.  
Now (lo) this Manifestation and feeling proceedeth from the purity of Intention in this manner: 
How this degree proceedech from purity of intentsion.  Purity bringeth a mortification of passions and affections in the soul; mortification breedeth a great tranquillity, tranquillity a profownd silence; and in this profownd silence the soul saith, Audian quid loquatur in me Dominus Deus, 
Psal. 84.  I will hearken what my Lord God speaketh within me: and withal hearing and knowing like a true sheep his sweet voice, she cannot contain her but as his true spouse, in abundance of hearts-ease breaketh out and saith, 
Cant. 5.  Vox dilecti pulsantis●, a●●eri mihi (soror mea, sponsa) lo, the voice of my dearly beloved knockin and saying, Open unto me (my sister, my spouse) And, Sonnet vox tua in auribus nostris, 
Cant. 2.  vox enim tua dulcis & faciestua decora, Let thy voice sound with●n mine ears, for (lo) they voice is sweet, and they face beautiful: And being (as it we●e) inebriated with this sweet invitation she answereth him and saith, 
Psal. 118.  quam dulcia faucibus neis eloquia tua, super me●ori meo, How sweet are thy words to my palate, more sweet than ●onny to my mouth; And again, 
Ibid.  Ignitum elo●uium tuum vehementèr, & servus tuus dilexit illud, Thy speech is vehemently inflamed, and thy servant delighteth therein. Brief, having well known his voice and the sweetness thereof, she cannot refrain from breaking forth into his praises, 
Cant. 5.  saying, Gutiur illius suavissimum, His throat or voice is most sweet; insomuch that, 
Cant. 5.  Anima mea liquefacta est ut dilectus locutus est, My soul did melt and dissolve assoon as my beloved spoke unto me.  
In like manner this purity of Intention bringeth with it (as is said) a dissipation of passions and affections; and this dissipation worketh a serenity in the soul, which serenity maketh the Sun of justice to shine in our interior Horizon, and manifest himself unto us.  
Again, this purity of intention doth drive away the appetits and concupiscences of our own will, which being cast of, their contraries take up their place; so that whereas before a man had no appetite but to his own perverse will, now relisheth he nothing el● than the will of God; and therefore the Psalmist saith, 
Psal. 33.  Gustate & videte quam suavis est Dominus▪ Taste and see how sweet our Lord is.  
Finally, this purity of intention pierceth and beateth down the wall of self-will, behind which the spouse discrieth her heavenvly Groom, as she affirmeth saying, 
Cant. 2.  En, ipse flat pos● parietem nostram, prospiciens per cancellos, respiciem per fenestras, Behold, where he standeth behind our wall, casting his eye in at the grates▪ looking in at the windows. For, what other sword this thick wall which hindereth us to see God though near us, but our self-will which separateth us from him, according as it is said, ●niquitates vestrae diviserunt inter vos & Deum, 
Isay. 59  Your iniquities have made a division or a wall betwixt you and God? And what are ●he grates in this wall through which he beholdeth the spouse, but the breaches and gapps which she maketh in this her self-will, by the heavy hammer of Abnegation? Also what are these windows in the wall whereat ●ee vieweth her, but pure intentions through brenunciation of all uncleanness?  
It is then the purity of Intention that discovereth God, and manifesteth unto the soul ●nd maketh her taste his will; so as by this manifestation she plainly seeth, and experinenteth that which before she but only possessed: she understandeth (I say) seeth, and pasteth this divine will in her own capacity, ●yeng therein as in her own, and that with 〈◊〉 much more pleasure as she feeleth the one be more delicious, penetrative, and inebriating then the other; ●nd also plungeth, and transformeth herself thereinto with so ●uch more force, and violence of ardent ●oue, by how much she discovereth it to be ●etter to live therein, then in her own will; the ●hich having once taken full, fast, and peaceable possession of her, draweth, exalteth, raui●eth, and conjoineth her inseparably to itself, and lifteth her up as Amber doth the straw; and like a torrent of delights breaking out upon her and overflowing her, doth so water and inebriate her, and so wholly replenish her interior, that like as melted and dissolved into a sea of sweetness, she remaineth so clean deprived of her own forces and powers, that the divine will taketh plenary possession of her, through an absolute mastery, and without all manner of contradiction; impelling her onward to all goodness, and working in her, by her, and with her, all these holy and amorous interior operations and effects.  
And note, that betwixt this Manifestation and purity of intention, there is a mutual augmentation and reciprocal increase; for▪ as that springeth of this, so this augmenteth by that; wherefore how much greater is the purity of Intention, so much clearer also will be the Manifestation; and how much clearer is this Manifestation, so much greater will be that purity of Intention; and how much sooner the soul shall have attained this purity, so much the speedier shall she likewise enjoy that Manifestation. Finally, when the soul hath once found this treasure and tasted this pleasure, it shall not be hard for her to renounce from thenceforth herself, and to continue this purity of Intention, seeing that a man easily foregoeth the lesser good and pleasure, to enjoy the greater.   

Of Admiration the second Degree.  
CHAP. III.  
AFTER this Manifestation of the pleasure which God taketh in the execution of his will, 
Admiration the 2. degree.  succeed another degree (to weet) Admiration, 
It proceedeth of 3. causes.  proceeding of three principal causes: the first whereof is the greatness of God; the second a man's own Nothing; the third the admirable familiarity of God with the soul.  
As touching the first; 
The greatness of God. 1. Cause.  the unmeasurable greatness of God almighty beginneth here to discover itself so wonderfully, that it wholly astonisheth the soul; for this interior will by which she is absorbed, and with which she is become one and the self same thing, giveth her so true knowledge of God, that she knoweth and seeth that there is nothing else but he, and that there is but one being or Essence which is true, and that all things else but it are nothing: which although they have some certain borrowed being in them, yet they have it not so, as that there is any comparison to be made betwixt their being and that of Gods, from which it all proceedeth; who should not be infinite if there were any other than he; for there should he end where that other should begin. Now than the soul knowing, and seeing this verity by her own experience, she is so ground and established therein (not by particular discourse of the understanding, but by a general and simple view and by her inheasion to God) as that she neither seeth, knoweth, nor feeleth any other thing then this infinite essence, and incomprehensible beauty; wherewith astonished, she herehence beginneth to taste the immensity or infinity which she had but only heard tell of afore; and this experimental knowledge of the infinity of God engendereth this Admiration in the sowlle.  
Furthermore, 
Our nothing.  this Admiration is augmented by the contrary cause (to weet) our Nothing, 
2. Cause.  which is as great an extremity on the other side, and no less profownd gulf; the perfect knowledge of which point cometh by the knowledge of the other, for Contraria juxta se posita magis elucescunt, Contraries set one by another are more evident: so that like as black is more perspicuous set by white, so doth man's Nothing appear more clearly, being compared with the immensity of God; as also on the other side the immensity of God, by comparison with man's Nothing, yea, these two points are so incident one to the other, that without the one you can not know the other, insomuch that a man can never see the infinite Essence of God, till first he know his own Nothing; neither yet his own nothing, before he have the true knowledge of this divine immensity; but the soul once knowing it, knoweth forthwith right perfectly her own Nothing; the sight whereof putting her into an astonishment and admiration, maketh her to break forth and say with the Prophet, 
Psal. 7 2.  Ad nihilum redactus sum & nescivi, I am brought to nothing and wist it not; for why she hath so long contemplated, and so intimately embraced this infinite Essence in this will, that when she returneth to behold herself in conference, and comparison with this infinity, she acknowledgeth herself mere vanity and a very Nothing; the which acknowledgement freeth her, and giveth her a frank access to God, and free egress and regress unto him at her pleasure, as he himself witnesseth saying, Egredietur & ingredietur, & pascua inveniet, 
joan. 10.  She shall go forth and enter, and shall find pasture.  
But these two divine illustrations and operations are followed by a third (to weet) by a great familiarity and sweetness which our Saviour useth toward the soul, whereat she remaineth yet more astonished, for that commonly, like seek and accompany with their like, as noblemans with noblemans, gentlemen with gentlemen, ploughmen with ploughmen, beggars with beggars, insomuch as to see a Lord converse with a beggar, were a note of Heroical and admirable goodness in him; but if a king should be seen to do it, it would be reputed an humility and condescent worthy of immortal memory: now what were all this goodness and humility compared with Gods, who so vouchsafeth to converse with man? truly, nothing else but malice, and pride. If then it seemeth so great goodness, one worm of the earth to converse with another, what bounty (trow ye) is it to see the king of kings and God of God's familiar with a worm, 
Psal. 49.  and which hath nothing but cometh from him? yea, which is most of all, with a sin full soul and his enemy? seeking her, wooing her, cheering her, showing her all lovely and gracious regard, and incessantly honouring her with some particular grace or other; in fine, making show as though he had some special need of her; yea seeking her grace with such instance, love, and humility, as though all his good depended on her consent, and all his felicity consisted in her favour.  
The soul (lo) mounted to this degree, and seeing with an illuminat eye the extent of so infinite goodness of God toward her, not only falleth into a profownd admiration thereof, but departeth even out of herself through extreme astonishment, so far forth as falling thereby as into a trance or Ecstasy, in excess of love and joy she crieth out saying, 
Cant. 2.  Fulcite me floribus, stipate me malis, quia amore langueo, Prop me up with flowers, beset me round with apples, for (lo) I languish for love. If the two Qweenes, Hester and she of Saba fell into an ecstasy, the one in beholding the glory of king Assuerus, the other in viewing that of Solomon, what marvel may it seem to the soul, to see so excessive love and goodness of almighty God himself toward her? But what are these flowers which may so support and prop her up in her languishment, but the examples of jesus Christ, the which she desireth to imitate? saying within herself: I desire to forego and renounce my own will by his example, for the will of God, and be obedient thereunto until death as he was, and to annihilate myself like him, to the end I may render some part of my debts to that unmeasurable goodness: I languish of the wownds which love hath made in my heart with the arrow called Sagitta electa the choice arrow, 
Isay. 49.  the which that divine Archer (who is Charity) hath shot into my heart estosoones upon his Manifestation unto me, and who also like a good Archer hath followed his arrow, so that both are fixed in my heart, and lodged in my bowels as it is said, 
Psal. 14.  Ad●eum ●eniemus, & mansionem apud eum faciemus, We will come, 
Luc. 12.  and will abide with him. Behold, this arrow is all on fire, and never cometh but to kindle this fire in our land; the heat thereof burneth me, the love inflameth me, the ardour melteth and dissolveth me like wax before the fire, 
Psal. 77.  consuming all my forces, and (in fine) maketh me to die unto myself and live to God; and how farther this arrow pierceth and my wownd is greater, so much more incurable is my languor, and wholesome my hurt. And therefore is it that I entreat you to support me with the flowers and examples of jesus Christ, and to strengthen me with the apples of odoriferant prayers; for (lo) these flowers and fruits are as pillars whereon I rest me and am borne up, as being as hard as Adamant, high as heaven, of depth bottomless, of durance endless.  
See here, how this holy soul speaketh, rapt in admiration of this infinite goodness, and wholly infiered and inflamed with the ardent love of her heavenly spouse; and not able to contain any longer, breaketh out through excess of fervour into inward terms and boiling acts, terms and acts understood rather of God then of herself; and is by this means highly lifted up to God: and by how much the more she admireth him, so much more is her elevation, and so much the clearer and essential her discovery, and view of the divine will and sweet pleasure of God; and by how much more she admireth him, so much the higher is her elevation; and reciprocally how much higher is her elevation, so much the more she admireth him, and is made thereby so much the more capable of that goodness.  
But note, 
These degrees be not considerations.  that I mean not that explicitè the sowlle rest and stay on these three points, nor that she practise them by way of consideration; but rather that they present themselves generally unto her as divine lights, she not leaving of the Contemplation of the divine will to seek them, but wholly and continually remaining fixed therein.   

Of Humiliation, the 3. degree.  
CHAP. FOUR  
AFTER this Admiration ensueth Humiliation, 
Humiliation. 3. Degree.  a degree which followeth immediately after having descried and admired the divine immensity and omnipotency, in that the soul hath clearly seen that God is every where, as having seen him without and within her, above and below her, on every side and round about her, and after having perfectly perceived that God is more inwardly within her than she herself: moreover, having known his goodness, tasted his sweetness, seen his beauty, enjoyed his familiarity, and experimented in her his lively and efficacious Inaction, his sweet and secret operation, his strong and violent attraction, and (finally) after having compared her vility, her malice, her nothing, with the immense glory and goodness of God, she beginneth to produce profownd (though most secret and subtle) acts of humility, saying one while with S. Peter, Recede â me quia homo peccator sum, 
Luc. 5.  Depart from me, for (lo) I am a sinful wight; And anon with S. Elizabeth, 
Luc. 1.  Et undê hoc mihi? Whence and from what goodness cometh it, that God vouchsafeth thus to come and visit me? Otherwhiles again with S. Peter, 
joan. 13.  Tu mihi lavas pedes? Comest thou to wash the feet of my muddy and earthly affections through thy heavenly and familiar condescent and chearishing? 
Apoc. 19  thou (my Lord and God of all glory) wilt thou through the familiar and delicious operation of thy divine will, thus deign to disgust me of mine own bitter and abject will? what! thou that art the king of kings and Lord of Lords, wilt thou abase thyself so low as to conjoin thy will with mine, and operate so familiarly with, in, and by it, and endure that it do one and the fame act with, in, and by thy divine will. Lord, I am affrighted at this novelty, astonished at this bounty, and overwhelmed with this glory and majesty, and am not able to endure so great abatement of thy greatness, nor sustain so great a flash of thy splendure, nor comprehend such excess of goodness, nor abide so strong assault of so infinite love; Recede â me, 
job. 10.  Lord, depart from me a sinner, Et dimit me paululùm ut plangam dolorem meum, And leave me a while to wail my sins; else, 
joan. 13.  Non lavabis mihi pedes in aeternum, Thou shalt not wash the feet (of my passions and affections) with thy familiar blandishments and heavenly delices. To whom as to her that understandeth not as yet that mystery, God answereth, Quod ego facio tu nescis modò, 
Ibid.  scies autem postea, What I do, thou knowest not now, thou shalt know it hereafter. As if he would say, My spouse, thou understandest not the effect and consequence of this my work; think not that I do it only to manifest unto thee my benignity, but also to relieve thy necessity, for why, 
Ibid.  Si non lavero te non habebis partem mecum, Unless I wash thee thou shalt have no part with me; if by the tract of my spirit I pluck thee not out of thy flesh; if by the taste of my true pleasure I make thee not forego the false; if with the relish of my heavenly sweetness I make thee not distaste the earthly; if by the peace of my will and pleasure I free thee not from the war of thy passions; if by a joy in my will I make thee not forsake thine own; if (finally) by a supernatural contentment and repose I make thee not cast of that of nature, thou shalt remain ever thine own, and always in thyself, having the feet of thy affections still fowlle and soiled with earthly mire, and consequently canst have no part with me in that goodly City of mine, 
Apoc. 21.  wherinto Nulium intrabit coinquinatum, No defiled thing shall enter: and therefore by this my lively, efficacious, sweet, and familiar operation in, and with thee, it pleaseth me to wash and make clean thy feet (to weet) the inferior part of thy soul, from all spot of passion and disordinate affection, and radically to plant my will in thee, whereby to make thee my lively temple, holy tabernacle, Paradise of pleasure, and (brief) to make thee one spirit with me, yea mine own sweet spouse for ever and ever, 
Osee. 2.  for Sponsabo te mihi in aeternum, I will espouse thee for ever.  
The soul thus seeing that such is his divine will, which is her only life and joy, and to the which she aspireth from the bottom of her heart, with an unsatiable desire to resign herself wholly thereunto, 
joan. 13.  answereth, Domine non tan●um pedes meos, sed & manus & caput, O Lord, wash not only my feet, but my hands and head also, that I may not only have clean feet for to walk in thy ways, but also an illumined understanding to know thy law, and innocent hands to do good works, whereby being wholly despoiled of the old man, I may from henceforth say, 
Cant. 5.  not only Lavi pedes meos, quomodò coinquinabo eos? I have washed my feet, how shall I now fowlle them any more? but also, Exui me tunica mea, 
Ibid.  quomodò induam illam? I have put of my garment, how shall I put it on again? whereunto the spouse answereth, 
joan. 13.  Qui lotus est, non indiget nisi ut lavet pedes, sed est mundus totus, He that is washed, needeth not but only to wash his feet, but is wholly clean: for, if thou have no vain affections thou shalt be clean all over, Et macula non erit in te, 
Cant. 4.  And there shallbe no spot in thee: and therefore let me do my will in thee, let me operate like a true spouse, let my spirit repose in thee, let me labour together with thee, for that according to the word I have passed unto thee, 
Osee. 2.  Sponsabo te mihi in fide, I will espouse thee in faith.  
The soul having understood this mystery, as one wholly dissolved into sweetness, and inflamed with love, 
Cant. 5.  saith, Anima mea liquefacta est ut dilectus locutus est, I was wholly dissolved assoon as I heard my beloved speak; and goeth on in spirit with the virgin Marie saying, 
Luc. 1.  Ecce ancilla Domini, fiat mihi secundum verbum tuum, Lo here thy handmaid (oh Lord) be it unto me as thou hast said. And hereupon, by such her sweet consent and hearty resignation to the will of God, she becometh straightly united thereunto, receiveth it into her, and (finally) is become thereby the mother of jesus Christ, for (quoth he) Quicunque fecerit voluntatem patris mei qui est in coelis, hic frater, & soror, & matter mea est, Who so doth the will of my father who is in heaven, he is my Brother, my Sister, and my Mother. And the soul having so spiritually conceived him, and being become great of him, she charily keepeth, cherisheth, nourisheth, worshippeth, and adoreth him in her heart, like as the virgin Marie did in her body; and so (to be short) she is blessed, not for being the womb which beareth him, or the teats which nurseth him, but for being she who hath heard the word of God and kept it. 
Luc. 11.   
Now, 
This dialogue passeth in spirit.  albeit this Dialogue pass not betwixt God and the soul in these express and formal terms, yet silently and in spirit they pass in effect and substance within the soul in this her desire of Humiliation; the which spiritual effect a man cannot express but by such articulate words. And thus by this degree of Humiliation ought the sowlle learn to humble herself amid the familiar visitations and blandishments of her heavenly spouse (that is to say) behave her with as profownd reverence toward that great majesty, as it daigneth to stoop in so great familiarity to her; and aught to take great heed not to render herself reciprocally familiar unto him as to her equal, for so should she make of this familiarity a wall betwixt God and her, and a very thick cloud which would hinder her from the clear aspect of the spouse, and from wading forward into his greatness; a point wherein many spiritual persons do very much prejudice themselves, forgetting through God's great familiarity with them, to render unto him a due and profownd reverence.  
The reason why such familiarity of the soul toward God is such an obstacle and cloud, 
Why faemiliarity maketh a brickwall betwixt God and the Souls  is because that thereby she accomodateth the greatness of God to her smallness, and his divinity to her humanity, and so seeth almost nothing at all out of herself, nor any greatness above her own; whereas by profownd reverence she is raised up above herself to the greatness of God, and proportionateth herself in some sort to him, and her humanity to his Deity, and so she seeth things which are above her; in the one God is proportionated to the soul, in the other the soul to God; in the one God is abased without that the soul is any whit lifted up, in the other the soul is lifted up, without that God is any whit abased: And so you see the one serveth as a cloud to veil the greatness of God from the soul, and the other as a light whereby to discern it.   

Of Exultation, the 4. degree.  
CHAP. V.  
EXULTATION of heart ensueth incidently the degree of Humiliation; 
Exultation. 5. Degree.  for, the same causes which do humble her, do like wise make her exuit, 
Whereof it cometh.  because her smallness which showeth her that she is nothing of herself, doth likewise show her how she is all in God; and how in leaving a being finite, she uniteth her to an infinite, knowing well that seeing she is nothing of herself, but of that which is (to weet) God; and if then she subsist of him who sustaineth her, that consequently he is in her and she in him: and herein consisteth the true Exultation of the heart. The greatness also, and magnificence of God as they do humble her, so likewise do they raise in her this jubilation, seeing herself made one and the same with them. Moreover, the familiarity of God, or spiritual conception aforesaid of jesus Christ causeth this humility in her, and that humility is accompanied with Exultation, insomuch as after that humble conception she singeth with the virgin Marie, 
Luc. 1.  Exultavit spiritus meus in Deo Salutari meo, quia respexit humilitatem ancillae suae, My spirit exulteth in God my Saviour, because he hath respected the humility of his handmaid. Finally, another more essential cause then these which produceth this extreme Exultation, is, the marvelous and inseparable union of the spirit of man with God: whereof for that I have already treated in the 2. chapter of the first part, I forbear here to speak, referring the Reader thereunto.  
Of this jubilee and Exultation of spirit spoke she who having tasted it said, 
Cant. 1.  Exultabimus, & laetabim●r inte, memores uberum tuorum super vinum, We will exult and rejoice in thee, remembering (that is) having experimented that thy teats are better than wine: She saith better than wine, 
Ephe. 5.  In quo est Luxuria, Wherein is Luxury, whereunto this Exultation is contrary, 
Zach. 6.  as being Vinum germinans virgins, The wine which engendereth virgins or the celibate life, and making a man for the fruition of these spiritual delights, to despise all the pleasures of the flesh, for, Gustato spiritu deficit omnis Caro, The spirit once tasted, all flesh faileth.  
The effects of this Exultation are, 
The effects of Exultation.  that it withdraweth us from all vagaries, retaineth us at home within our Interior, assuageth the dolour of Abnegation, encourageth Pusillanimity, commandeth affections and bridleth Passions; also, it is an oil which suppleth the stubbornness of mind, sweeteneth the bitterness of the heart, sollageth the tediousness of life, and rejoiceth the spirit; it is a saulce which maketh toothsome the unsavoury morsel of mortification, a medicine which healeth the wownds of affliction; a water which strengtheneth the debility of the spiritual sight: In fine, it maketh us despise all carnal consolation, forget all worldly delights, surmount our calamities, to sit at ease amid our toils and travails, and to triumph over our infernal foes: it maketh easy, things seeming impossible, it giveth courage to persevere, it openeth Paradise, and wafting the soul over a sea of miseries, lifteth her up to heaven, as she of whom is said, 
Cant. 3.  Quae est ista quae ascendit de deserto, de lit iis affluens, innixa super dilectum suum? Who is this that ascendeth from the desert, abounding in delights, leaning upon her beloved, and firmly united to him?   

Of Elevation, the 5. degree.  
CHAP. VI  
AFTER this degree of Exultation succeed the last of Elevation of the will and mind into God; 
Elevation▪ 5. Degree.  the causes whereof are all the former degrees (to weet) Manifestation, Admiration, Humiliation, and Exultation.  
For first, 
Effects. 1.  that of Manifestation showeth the soul as far as her reach extendeth the will of God, and how she is in God, making her truly, really, and experimentally to taste it in her own capacity (namely) that it is spirit and life; a thing so surpassing all understanding, as that no wit or doctrine can comprehend it, seeing that naturally none can exceed the bounds of Nature, but to know what is spirit and life a man must be in spirit and life, which is above nature and beyond the activity of her Sphere, and so not naturally to be known; but this degree of Manifestation discloseth unto us the will of God (spirit and life) in that it lifteth us up above nature; yet notwithstanding forasmuch as this degree discovereth not the will of God so plainly as the others in their order, so neither doth it lift up the soul so much as they, but as it doth but only begin the discovery, so doth it but begin to lift up the soul into God.  
Admiration, likewise as is manifest, 
2.  lifteth up the soul, for that Admiration being nothing else but a total extension of the soul, and all her powers upon an object beyond and above her capacity, it must of necessity lift up the admiring soul, for that such extension of herself, and total application of her powers to this will, causeth consequently on the one side an aversion from exterior things, by a total intraction of her powers and senses, and on the other a perfect inherence or adhesion thereunto whereby to comprehend it; the which aversion, and conversion or adhesion to the supernatural object work this Elevation.  
The like is of Humiliation, 
3. Luc. 1.  elevating the soul as is shown, Quia respexit humilitatem ancillae suae, For that he hath respected the humility of his handmaid: and a while after, Et exaltavit humiles, And hath exalted the humble: It elevateth her (I say) not only in grace, virtue, and favour of God, but also in actual Contemplation and experimental knowledge of him; for that by such act of Humiliation (as is showed) a man reducing himself with all other things to nothing, he seeth God in all things, or rather all things to be God, and consequently can see nothing but God every where; and this is the true Elevation.  
Then for Exultation, 
4.  the like also is of it; being but an excessive spiritual joy, the plenary abundance whereof replenisheth wholly the soul, and with her extreme sweetness so inebriateth her, as that clean forgetting the world and all creatures, yea herself, she remaineth wholly fixed in this fountain of joy (to weet) God, who hath totally seized upon all her powers, and so strooken and wownded her heart, and taken a full possession thereof, that she having now no more dominion over herself, followeth his inflaming instincts and attractions all in all, and (as it were) hand in hand, giveth ear to his words, embraceth his doctrine, and (finally) giveth herself wholly over unto him, submitting and subjecting her to his good pleasure; followeth him like as doth the shadow the body, adheareth to him like the Accident to the Substance, like the Circumference to the Centre, the member to the body, the branch to the vine, and the part to the whole; and so is perfectly become one and the same spirit with God, 
Corin. 6.  for, Qui adhaeret Deo, unus spiritus est, Who so adheareth to God, is one spirit with him.  
Thus than it appeareth how the Interior will of God cometh not all at once but by little and little, and how the soul feeleth it by degrees, she being without this divine will like vnto the world, wholly replete and covered all over with the darkness of the night, and it on the other side like unto the Sun or day, 
Simile notan.  the which as it approacheth, expelleth and banisheth all that darkness, leaving her like a little world all over illumined; but as the day cometh not all at once but by degrees, and successively, so likewise doth this will: For, 
1. Degree.  as in the morning the day beginneth to appear, and show itself by little and little, so also doth this divine will in the beginning of Pure intention.  
After followeth the dawn or break of day, 
2. Degree.  which showeth manifestly that the day is entered into the word; whereunto resembleth the degree of Manifestation, which in like manner manifesteth that the will of God is entered into the soul. 
3. Degree.  Then afterward the sun beginneth to rise, lightning the world somewhat more, and this resembleth the degree of Admiration, by which the fowlle apprehendeth more perspicuously the will of God, and is thereby more illuminated then before. 
4. Degree  After this the Sun dischaseth all the darkness of the night, the which is the degree of Humiliation, whereby (namely) by the great abasement and annihilation of the soul she discovereth more essentially this will of God, and uniting herself perfectly thereunto, disperseth all her spiritual fog and darkness. 
5. Degree  After all this, the Sun showeth himself in his full and complete beauty and brightness, such, as that thereby it cheereth and cherisheth all creatures both reasonable and unreasonable; which office appertaineth to this degree of Exultation, wherein the will of God showeth itself so fair and admirable, that the splendure thereof cheereth and rejoiceth the reasonable and unreasonable part of man. Finally, 
6. Degree.  the Sun after all the foresaid degrees, riseth so high and very bright, that thereby the world is likewise clean elevated out of the deep darkness of the night, unto that splendure which we see at Noon day; the which representeth this last degree of Elevation; the will of God bringing at last so great light and splendure with it, as that the soul is quite exalted out of the abyss of her spiritual darkness, even to the perfect contemplation of God her true Sun, with whom being arrayed like the woman in the Apocalypse, and, 
Apoc 12.  Amicta lumine sicut vestimento, 
Psal. 103.  Clad all in light like as with a garment, the Angels fall on admiring her, 
Cant. 6.  saying, Quae est ista quae progreditur quasi aurora consurgens, pulchra ut luna, electa ut sol terribilis ut castrorum Acies ordinata? Who is this that cometh forth like the rising morning, beautiful as the Moon, choice as the Sun, and terrible like an Armay in battle array?   

Certain advices touching the premises.  
CHAP. VII.  
NOTE, 
advices. 1.  that I propose not these degrees as points or considerations to meditate upon, but as effects which this divine will operateth in the soul, the same effects not arriving so much by her own industry, as by the operation and illustration of that will within her, she only disposing herself thereunto by the cutting of of all affections and passions, and by pure intention, listening in all peace and repose of heart, profownd silence, and tranquillity of spirit to this divine will.  
Moreover, 
2.  there are some who for being too active and exterior, attain only to the active will, without tasting at all the contemplative or interior. 
3.  Others some there are that attain to so high degree, that they see almost continually the interior will; and such see not the Exterior, because that the Exterior they have made the Interior. Again, 
4.  some have attained the perfection to abide in the supereminent will, and those see neither the Exterior nor the Interior will, for, of both they have made the supereminent; not that the one and the others do not the work contained in the first part, according to the rules of things commanded or forbidden, for that (lo) were a very gross error, whereof I have advertised you in the said first part, as likewise do here again; but that they do those works interiorly with an other manner of intention, and more eminent means.  
To conclude, you must be admonished not to retain precisly in your mind the Ideas of those degrees and divisions of the divine will, to stay thereupon; but as that will is in itself spirit and life without all manner of image or Idea, so and in such sort must ye endeavour (as near as may be) to contemplate it, these degrees and divisions serving only to help and make capable thereof, the sowlles that have not yet tasted the same, and which without such division are not able to comprehend it, as is showed afore in the first and fourth chapter of the first part; 
Simile.  for, as the light of the day may be distinguished by degrees, according to his successive and piece-meal coming into the world, and yet in itself is simple and without distinction and multiplicity; so the light of this divine will may be distinguished by that it showeth itself successively unto the soul, and yet for all that is most simple, uniform, and void of degrees and multiplicities; for like as the Sun showeth himself in one degree of light at break of day; at his uprising in an other, at Noon in another, and yet is but all one light; even so this divine will discovereth itself in one degree of light to Beginners, in another to Proficients, and in a third to the Perfect.  
Note also, that although I say, that you must feel and taste in yourself this will and pleasure of God, 
Note well.  yet must you never bide upon that feeling, yea though ground on the Abnegation of your own will, and upon the will of God; for, although it be right good to take a taste and contentment in the abnegation of yourself, and in the will of God, yet must you not for all that insist and dwell upon that taste and contentment, but merely in the will of God. For better understanding whereof you are to weet, that in this act of Abnegation there concur two things, Renunciation and Contentment; on the first whereof you are to insist and rest, but not upon the latter. So likewise in the act of Resignation unto the will of God there are two things (to weet) the Resignation itself, and the Taste that one taketh therein; on the former whereof you are to repose, but not on the other. For default of which observation and due discovery of this deceit, I have known some very much abused; and that so much the more, by how much this error is subtle, and covered with a fair pretext of Abnegation or Resignation.  
Finally, 
7.  you must not think yourself able to attain to this second part of the will of God, till you have first well and duly practised the first by true and long mortifications; as hath bein touched in the 18. chap. of the first part.   

An Examination necessary to be used by the Practiser of this second part of the will of God.  
CHAP. VIII.  
AS for this second part, 
Points to be examined.  it needeth no exact Examination, for that it consisteth rather of effects of the spirit then of any industry of ours; only it shall suffice to examine.  
First, whether (having found by the first degree of Manifestation this Interior will) you have conserved, cherished, and entertained it, without being distracted; rejecting all passions, and mortifying all affections, so far forth as that you have had no other joy, consolation, and life, then in the same.  
If when you could not have this Manifestation nor taste of this divine will, you have searched in the bottom of your heart the cause thereof, with a strict examination whether you have not had any passion of joy, or sadness, fear, love, hatred, or any affection of willing or nilling; and having found any such, whether you have faithfully repelled it or no.  
Furthermore, for as much as the degree of Admiration dependeth and proceedeth of three points (to weet) of the Immensity of God, of his Familiarity, and of our own Nothing, as hath bein shown, examine whether you have duly annihilated yourself; for that, of this annihilation dependeth the perfect familiarity, and knowledge of the immensity of God.  
As touching the 3. degree of Humiliation, you are to revise whether toward the familiarity and blandishment of the heavenly Spouse, your soul have carried and comported herself humbly (that is) with as profownd reverence toward so great majesty, as it hath deigned to stoop so familiarly to her; or whether contrariwise she have forgotten herself, in rendering him reciprocal familiarity as to her equal, and so have made of such her presumption a wall (as it were) betwixt God and her, or a veil or thick cloud, whereby she is hindered truly to contemplate her Spouse, and dive into his greatness; a fault which many spiritual persons commit to their great damage, not knowing with the familiarity of God, to reserve and render unto him a due and profownd reverence.  
Examine also, whether you have duly used the joy and Exultation of Spirit, in infusing and plunging your soul farther into the will of God, and made use thereof toward a more intense and profownd Renunciation of yourself, in driving away all pusillanimity and irksomeness of mind, and all imagined difficulty of mortification, without reposing sensually thereon. As for Elevation, that is a degree or effect dependent of the four former.  
Finally, whether you have continually borne in mind, that you are not expressly to retain therein, the images or representations of the degrees related in the second part, nor the divisions of the will of God, but rather whether you have endeavoured according to your power and capacity, to know and contemplate it such as it is in itself (to weet) simple, and without all manner of image or division; though to declare it unto you it hath bein necessary to divide it as you have seen. Likewise, whether you have taken the same 5. degrees, not for your own acts, but for operations and effects of the Spirit of God in you.   
Here endeth the Second part of the Rule of Perfection. Laus Deo.    

THE COPY OF AN ADVISE TOUCHING PRAYER, given unto one, afflicted by reason of the great sterility which he found therein.  
THE first and principalln 
3. Principal things in Prayr.  thing which a man ought in Prayer to do, is to rectify his intention (that is) to take it in hand only because God would have it so, without any other end or motive whatsoever; and to continue the same only end and motive.  
The second is, after such Protestation, to examine his interior, and discern if (having protested such intention) he hath said true or no; and this by a simple view or reflection on himself, examining his heart and sounding the bottom of his interior, whether there be not any other thing besides this will lodged therein; as, if he desire the end of Prayer; if he feel any tediousness therein; if he seek occasion to depart or to be called away; if he wish to be illuminated, inflamed, or consolated in any sort whatsoever, aswell in the superior or spiritual part of the soul, as in the inferior or sensible; and finding by the examen any of these things or other whatsoever, he must reject it as a pernicious and venomous serpent, and as opposite to the foresaid protestation and will of God. Now, this reflection and examen is nothing else, 
How to examine the intention.  but to judge and feel whereto his mind is drawn, what he wisheth, desireth, and taketh pleasure in, or contrariwise in what he is displeased, discomforted, and what he flieth.  
The third thing is, 
For prayer ground upon the only will of God, continuation of examen.  the continuance of this examen and reflection, if so be that he taketh only for his Prayer and subject this will of God, to the end that the sowlle remaining in her purity, discharged of all affairs, and not being hindered by any other sight, may continually view, fixedly and solely contemplate, and sweetly taste this pleasure and delicious contentment of God. 
For other sort of Prayer, frequent reflection.  Or else, he ought often to visit it by a frequent reflection, if he take for his subject meditations and aspirations; to the end that perceiving any other thing to intrude itself into his interior, he may reject it as opposite and contrary to this purity of intention, yea, the very desire of illumination and of high contemplation: and this rejection must be no otherwise done then by the same will, in turning by a simple conversion thereunto, and by a contempt, aversion, and oblivion of all creatures.  
And note, 
Secret deceptions.  that for the most part, the hindrance of the purity of intention, and deception of well minded persons, are the good desires, which do hinder, retain, and ruin so much the more this integrity of intention, by how much the less they are discovered and held for such, as (for example) the desires of fervour, devotion, tears, contrition, and illumination; for, inasmuch as they are disguised with the cloak of piety, one taketh no heed of them, so that without suspicion, the desire of them entereth into the bottom of the heart, and wholly possesseth and ruleth it, not leaving room for the will of God, the which often times is quite contrary (to weet) that he be not consolated nor illuminated, neither that he have tears and sensible devotion; for, 
What is true devotion. 2. 2. qu. 82. art. 1.  true devotion consisteth only in contenting himself with this will of God, or (as saith S. Thomas) promptly to do that which appertaineth to his service.  
This blindness continually cometh, because (as is said) a man looketh only on the cloak and exterior of such desires, and not on their interior true substance and effects, which indeed are nothing else but consolation and illumination; yea, proper will, natural contentment, 
The ground of all perfection.  and self love. For, you must know that the whole stable sowndation and ground of perfection, is the will of God, which ought always to be seen and shine in our interior, and never to vanish away nor be left of either by affliction or consolation; no more in aridity, sterility, and contradiction, then in devotion, consolation, and perfect resignation; because that this will is a thing so celestial and transcendent, that it reformeth all deformity, and rectifieth all crookedness, and as a thing firm and stable, dischaseth and (as it were) absorbeth all vacillation and instability, and is no less in our poverty, sterility, and fragility, then in our abundance, devotion, and perfection, though not according to sense, but to reason; whereof we are assured by the divine power and providence governing all things.  
who than desireth true contentment of mind, 
How to repose continually in God.  and to live with quietness in God, it is necessary that he always establish himself upon this unmovable fowndation, and cornerstone of the will of God, reposing continually thereon, and that, by way of Resignation. But as this fowdation is not always sensible, but often hath residence only in the Reason, so likewise some times a man can not have this Resignation sensible; but only the reasonable; the which he may always have, even when the sense is quite contrary to the Resignation; for, one may be resigned when he hath any contradiction, sterility, or substraction of devotion, notwithstanding the contradiction of the sense, all the which he may accept as the will of God: yea, if he feel not in himself the courage so to accept it and resign himself, he must mount higher, and take as the will of God this Irresignation; and if yet the darkness be so great that he can not thus do, he must also resign his darkness: if (finally) by reason of tediousness he hath not the will to perform any of these things, he must offer to God this tediousness and defect of good will, and take it at his hands as his will in this manner, reducing to Resignation the lets of Resignation which may occur; to the end that in this sort, always and incessantly the will of God may (as is above said) devour all things, and that a man may dwell always therein: and this kind of Resignation of Irresignation is far more fruitful, 
A perfect Resignation.  meritorious, and sublime, and leading more directly to the true union with God, mortification of himself, and transcendence over all things, then that which is done according to sense; and a man may say that the one is simple, and the other double; yea, that the one is so many times doubled as it doth absorb and surmount intrinsical obstacles.  
And note, 
Note.  that this Rule of accepting all things at the hands of God is so general, that it hath no exception, in such sort that a man must accept not only the extrinsical crosses and afflictions of the world, and of his neighbour at the hands of God, but also the very intrinsical, proceeding from his imperfections, for, 
Rom. 8.  Omnia cooperantur in bonum diligentibus Deum.  
The three points of this advertisement are more particularly distinguished into 6. in the 9 chapter of this rule of Perfection, and are not only fit for the perfect but also for the Beginners, that thereby perceiving the true end of Prayer, they may tend thereunto by a more strait line; the want whereof causeth divers (even spiritual men) to pass many years, yea some their whole life, not only without attaining to any perfection in Prayer, but also without knowing the true end thereof, which is the will and pleasure of God.   

A LETTER CONTAINING AN ANSWER TO A doubt touching the Object of the will of God.  
DEAR Brother; this present shallbe for your satisfaction, and to resolve you touching a certain doubt which you found in reading the exercise of the will of God. And as concerning that which you say; first, that there is great difference betwixt God and his will; for my part I acknowledge no such: For, I think that he which seeth this essential will (to weet) considered only in God, by consequence hath seen God, and that as one and the same thing, not as diverse; for in God there is nothing but God. And touching this point and the elucidation thereof, there is near a whole chapter in the third part, where there are not too many arguments which prove it, and too many Doctors there alleged which with one consent affirm not the same: concerning which also, I have had heretofore the advise of some Divines, though the thing be of itself too clear, and likewise the Method saith the same. But I see your error herein proceedeth from this cause (to weet) that you have not well marked how I have divided it into three sorts of wills, you having no respect to the difference thereof; not that in itself, but in us it is distinguished. Now, you notwithstanding write to me of the will of God in general, not expressing which of the 3. you speak of. And it is no marvel if you know not the sublimity, and nudity which I attribute to the essetiall will of God, seeing you have not read what I have written thereof; and therefore you ought not to condemn a thing which you never have but half seen. For, who so hath read the third part, I doubt, rather will reprehend the contrary fault (namely) that it is too naked, abstract, and spiritual, and nothing else but God.  
Now, you allege that this exercise admitteth some Object, whereof is no particular one in God. To which I answer, that this word (Object) may be understood two manner of ways; for a general, or for a particular object. As concerning the general which is God himself, I answer that the third or supereminent will admitteth also no other but him, though not so in the first and second part, where there is some particular object which to the Beginners seemeth to cause some difference betwixt God and this Will; but it is because that at the first this divine will showeth itself as exterior, and then after as interior, and finally, as essential; not that in itself it is variable or different, for that cometh of our part who so do contemplate it proportionably to our light which is small, and not wholly abstract from an object in the Active life. Now, this light is greater in the Contemplative life, and most great in the Supereminent, where this will is seen to be God himself, which appeareth more plain by the similitude which followeth.  
You must know then, 
Simile notan.  that this exterior will is like a river which runneth into the sea, for so doth this will carry our soul to God: and as the riverwater is not called the sea though it be the same water, so this exterior will is not properly called God though it be but one and the same spirit; and as the limits only, and not the substance causeth it to be called a River and not the Sea, so the limits of this will, and not the substance giveth it the name of Will, and not of God; and as the limits of the river have not their Original from the same, so the limits of this will proceed not thereof but from our darkness; and as, if there were no land we should see no river but all sea, because there would be no limit, so if there were in us no cloud of darkness, we should see no more this will as such, but only God, as is declared in the ninth Chapter of the 3. part: And as the ship in this river being not hindered, necessarily is transported by the stream thereof into the sea, so the soul having no impediment, is carried by the course of this will unto the naked Essence of God; and as when one is so led into the main Ocean, he seeth no more the river (though the same in substance) but the sea, so he which is transported into the essential will, seeth no more this (as such) but God only.  
If you demand why in the beginning a man taketh not God for the Object of this exercise without this will, I ask why doth not one leap over the style before he come at it? or why the ship which is at Rouen doth not ride in the sea at Newhaven, rather than in the river of Rouen? If you say because it is at Rouen and not at Newhuaen, I answer the like; that the Beginners are not in this ample and spacious essential sea of God, but in this river of his will which will lead them thereto. And I hold it a point of great indiscretion to set a little boat on the main sea, and a Beginner in the naked Ocean of the divine essence. You may see therefore, why at the beginning I have not denudated this exercise of an Object: you may also perceive in some sort that it was the only, perfect, succinct point, and that which bringeth most light, which I could choose wherinto compendiously to reduce the whole spiritual life, without ever leaving it of, or seeking others, no less than the ship which to go into the sea, never leaveth the river wherein she rideth. In the beginning I only call it will and not God, because one of these two words fitteth better the Active life than the other, because more properly we say in the Active life; I will do this thing because it is the will of God, them to say, because it is God: also that would be too sublime a doctrine, and (literally taken) scarce to be admitted: likewise because all exercises, ways, virtues, and perfections, are better reduced to this, then to any other point. In the Contemplative life also or second part, I do not take this word God, because there is yet some image though very subtle and secret. Finally, in the Supereminent life or third part, I do not alter this word will, fearing lest a man might think that I had changed the point or object of this exercise; but I keep always the same word, keeping still the distinction of three Epithets (to weet) Exterior, for the Active life; Interior, for the Contemplative, and Essential, for the Supereminent; Which must be noted for avoiding in this exercise both error and confusion. And thus much for the resolution of your doubt.  
From Orleans, this 16. of August. 1593. Your Brother in Christ jesus B. Benet   

FOrasmuch as the third part mentioned of this Rule, treateth only of things abstract, of high contemplation of the Essence of God; it is thought unfitting the common sort, and therefore not convenient to be published, unless (perchance) hereafter upon some farther reasons or experience of these two parts, it shall otherwise seem meet. Mean time these so abundantly, plainly, and succinctly show the means and lay open the way to perfection that the diligent Practiser of them, without the other shall quickly attain thereunto.