A
TREATISE
OF
OVR
CONFORMITY
WITH
THE
will
of
God
.
THE
I.
CHAPTER
.
In
which
there
are
laid
two
princicipall
foundations
.
NOn
sicut
ego
volo
,
sed
sicut
ut
,
S.
Bernard
)
it
would
haue
little
profited
vs
,
to
haue
been
deliuered
out
of
prison
,
if
we
had
not
knowne
the
way
:
and
seeing
God
was
inuisible
,
it
was
necessary
(
vnto
the
end
we
might
see
him
,
and
by
seeing
imitate
him
)
that
he
should
become
visible
and
cloath
himselfe
in
our
humanity
,
as
shepheards
goe
apparelled
in
the
skins
of
sheep
,
that
their
flocke
may
be
allured
to
follow
them
,
by
seeing
in
them
their
owne
resemblance
.
And
so
that
holy
Pope
.
S.
Leo
sais
;
Nisi
enim
esset
verus
Deus
,
&
copiosa
apud
eum
redemptio
,
S.
Luke
,
first
begun
with
the
practise
and
execution
(
and
that
for
the
most
part
of
his
Blessed
life
)
and
afterwards
began
to
preach
in
the
last
three
yeares
,
or
two
yeares
and
a
halfe
,
before
dyed
.
Now
among
many
other
things
which
our
Sauiour
Christ
hath
taught
vs
,
one
of
the
principall
is
,
an
entire
conformity
with
the
will
of
God
,
in
all
occurrences
and
occasions
:
the
which
he
teacheth
vs
not
only
in
words
,
when
setting
downe
vnto
vs
a
forme
of
prayer
,
he
tells
vs
,
that
one
of
those
things
which
we
are
to
beseech
,
and
begge
of
our
heauenly
Father
,
is
:
But
vnto
the
end
that
we
may
descend
vnto
the
very
depth
,
to
ground
our selues
very
well
in
this
conformely
,
we
must
first
lay
two
briefe
,
but
substantiall
foundations
;
vpon
which
as
vpon
two
hinges
our
whole
matter
must
be
sustained
.
The
first
is
,
that
all
our
profit
in
vertue
and
perfection
consists
in
this
conformity
with
the
will
of
God
,
which
according
as
this
shall
be
more
full
and
perfect
,
shall
likewise
be
more
excellent
and
great
.
This
foundation
is
easy
to
comprehend
,
since
it
must
be
graunted
,
that
perfection
essentially
consists
in
the
charity
and
the
loue
of
God
,
and
that
the
more
perfect
we
shall
be
,
the
greater
shall
our
loue
be
to
Almighty
God
:
the
holy
Euangell
is
full
of
this
doctrine
,
as
also
the
Epistles
of
S
Paul
,
and
the
liues
of
Saints
.
Hoc
est
maximum
&
primum
mandatum
&c.
Charity
is
the
band
of
perfection
and
the
greatest
of
all
these
is
charity
,
the
loue
of
God
is
of
all
things
the
most
high
and
perfect
,
and
the
most
excellent
and
dearest
part
thereof
,
and
(
as
it
were
the
abstract
and
quintessence
of
this
charity
)
is
an
intire
conformity
with
the
will
of
God
,
in
desiring
nothing
but
what
may
be
most
pleasing
vnto
his
Diuine
Maiestie
.
Eadem
velle
,
S.
Hierom
borrowing
the
sentence
from
an
other
Philosopher
:
so
that
the
more
one
is
conformable
and
vnited
with
the
will
of
God
,
the
better
and
more
perfect
he
shall
be
,
it
being
moreouer
most
certaine
,
that
the
will
of
God
,
is
the
most
excellent
and
perfect
thing
,
which
may
be
imagined
,
and
so
by
consequence
he
is
better
and
more
perfect
,
who
comes
the
neerest
to
the
will
of
God
.
And
it
was
the
Argument
of
an
other
Philosopher
;
if
God
be
the
most
exquisit
and
perfect
thing
of
all
,
the
nearer
on
comes
for
to
resemble
him
,
the
more
exquisit
and
perfect
he
shall
be
.
The
second
foundation
is
;
that
there
can
chaunce
and
happen
nothing
in
the
world
,
but
by
the
will
and
ordinance
of
God
,
sinne
only
excepted
,
of
which
God
is
neither
Author
,
nor
can
possibly
be
.
For
as
cold
is
naturally
opposit
to
heat
,
warmth
to
water
,
and
darkenesse
to
the
sunne
,
so
much
and
infinitly
more
,
is
it
repugnant
to
the
eternall
goodnes
of
Almighty
God
,
to
haue
any
friendship
or
commerce
with
wickednes
,
dilexisti
iustitiam
&
odisti
iniquitatem
,
thou
hast
loued
iustice
&
hated
iniquity
.
In
briefe
the
holy
scripture
doth
euery
where
abound
,
with
testimonies
of
Gods
mighty
hatred
and
detestation
of
sinne
;
and
therfore
he
can
no
waies
be
Author
of
it
.
But
excepting
sinne
I
say
,
all
other
things
,
all
miseries
and
all
calamities
,
inflicted
on
vs
for
our
punishments
,
proceed
from
the
ordination
and
the
will
of
God
:
which
foundation
is
most
infallible
;
there
being
no
such
thing
as
chaunce
or
fortunate
in
the
world
,
as
the
Heathens
erroniously
did
faine
▪
neither
are
those
goods
,
which
the
idle
world
abusiuely
cal
goods
of
Fortune
the
donatiues
of
any
such
thing
,
as
Fortun
,
or
of
chaunce
;
since
there
is
no
such
thing
as
they
are
said
to
be
,
but
they
are
gifts
bestowed
by
the
hand
of
God
;
As
the
Holy
Ghost
teacheth
vs
,
by
the
wiseman
,
bona
&
mala
,
And
although
these
things
are
often
by
other
secondary
causes
brought
to
passe
;
notwithstanding
it
is
most
certaine
,
that
there
happens
nothing
in
this
great
Republique
of
the
world
,
without
order
from
this
souueraigne
Emperour
who
hath
all
dominion
in
it
,
there
is
nothing
by
chaunce
or
accidence
to
God
,
but
all
which
happens
to
vs
,
first
passeth
through
his
hands
,
and
his
disposure
of
it
.
He
hath
numbred
all
the
bones
of
your
body
,
and
keep
a
iust
account
of
euery
haire
of
your
head
,
of
the
which
there
doth
not
moult
or
perish
one
,
without
his
particular
prouidence
▪
but
what
do
I
speake
of
men
?
seing
our
Sauiour
himselfe
affirmes
in
the
Euangell
,
that
not
a
sparrow
falls
into
the
Fowlers
nette
,
without
his
ordinance
and
permission
.
S.
Dorotheus
says
,
that
those
auntient
Fathers
were
very
conuersant
in
receauing
all
things
as
coming
from
the
hand
of
almighty
God
,
how
sleight
so
euer
they
were
in
themselues
,
and
in
what
manner
so
euer
they
chaunced
to
them
,
and
that
by
this
meanes
,
they
attained
vnto
a
great
quietnes
and
peace
,
leading
euen
in
their
mortall
bodies
heauenly
liues
.
THE
II.
CHAPTER
.
Wherein
the
second
foundation
is
more
amply
declared
.
IT
is
a
verity
so
confirmed
by
holy
scripture
,
that
all
afflictions
,
and
euills
which
happen
vnto
vs
for
punishment
of
our
sinnes
,
are
procecding
from
the
omnipotent
hand
of
God
,
that
it
were
needles
for
vs
to
spend
more
time
in
proofe
therof
,
did
not
the
diuell
seeke
to
obscure
it
with
his
malicious
craft
,
seeing
from
an
other
verity
which
we
affirmed
to
be
infallibly
true
,
to
wit
that
God
is
neither
Author
nor
cause
of
sinne
,
he
infers
a
false
and
lying
conclusion
,
in
perswading
some
that
,
how
euer
those
harmes
which
a●
incident
vnto
vs
by
naturall
causes
,
and
by
creatures
deuoid
of
reason
,
as
sickness●
famine
,
sterility
and
the
like
,
are
all
proceeding
from
the
hand
of
God
,
seing
that
they
commit
no
sinne
,
in
what
they
do
neither
is
it
possible
they
should
,
in
tha●
they
are
incapable
of
sinning
:
neuerthele●
those
harmes
and
domages
which
arriu●
vnto
vs
through
the
faults
of
others
,
a
when
any
one
doth
strike
and
wound
or
robbe
and
iniure
me
,
are
not
proceeding
from
the
hand
of
God
,
neither
hapning
through
his
appointment
and
prouidence
,
but
through
the
malice
and
peruersity
of
the
others
will
;
which
errour
and
such
who
receaue
not
euery
thing
as
coming
from
the
Almighty
hand
of
God
,
S.
Dorotheus
doth
excellently
reprehend
where
he
sais
.
We
when
we
heare
any
word
spoken
against
vs
,
or
chaunce
to
be
iniured
of
any
one
,
do
imitate
dogs
,
who
when
any
one
throwes
a
stone
at
them
,
not
regarding
him
who
threw
it
,
do
runne
and
bite
the
stone
;
so
we
consider
not
God
Almighty
to
be
him
,
who
procured
vs
this
affliction
,
to
clense
vs
from
our
sinnes
,
but
straight
runne
vnto
the
stone
,
which
is
to
wreake
our
anger
on
our
neighbour
.
To
free
vs
from
this
errour
,
as
also
to
ground
vs
surely
in
the
Catholicke
truth
,
the
Diuins
consider
in
the
sinnes
which
man
comits
two
thinges
which
do
concure
;
the
one
is
the
motion
and
exteriour
acte
;
the
other
the
disorder
of
the
will
,
whereby
we
come
to
transgresse
the
comaund
of
God
.
Of
the
first
God
is
the
Author
;
and
of
the
second
man
.
Let
vs
put
the
case
;
on
entring
into
quarell
with
an
other
kille
him
:
vnto
the
killing
of
him
,
there
is
required
,
that
he
lay
hand
to
his
sword
,
that
he
lift
it
vp
,
that
he
let
fall
his
arme
,
and
giue
the
blow
;
with
diuers
other
naturall
motions
,
which
may
be
a
part
considered
by
themselues
,
without
the
disorder
and
commotion
of
that
mans
will
,
by
whose
interuention
that
other
man
is
kild
:
and
of
all
these
motions
by
themselues
and
considered
apart
,
God
is
the
Author
,
and
produceth
them
as
he
doth
all
other
effects
in
creatures
deuoid
of
reason
;
seing
that
as
nothing
of
it selfe
,
without
the
helpe
of
God
can
put
it selfe
in
acte
,
or
motion
;
so
also
(
without
him
)
this
man
could
not
haue
stired
his
arme
,
nor
handled
his
sword
,
and
more
ouer
these
naturall
actes
in
themselues
are
not
bad
,
seeing
that
if
a
man
should
make
vse
of
them
in
his
defence
,
in
a
lawfull
warre
,
or
as
executioner
of
Iustice
,
and
so
kill
an
other
,
he
should
commit
no
sinne
;
but
of
that
fault
,
which
is
in
the
disorder
of
the
will
,
by
which
this
wicked
wretch
commits
that
outrage
,
and
of
the
disaray
of
reason
,
God
is
not
the
cause
,
how
euer
he
permit
it
,
in
that
he
could
haue
hindered
it
,
and
yet
out
of
his
iust
iudgments
,
doth
not
.
They
vse
to
declare
this
by
a
comparison
,
a
man
hath
a
wound
in
his
foot
,
and
by
reason
therof
he
haults
,
the
cause
why
he
doth
go
vpon
his
foot
,
is
the
vertue
and
motiue
power
of
the
soule
,
but
the
occasion
of
his
lamenes
in
his
wound
,
and
not
the
vertue
of
his
soule
:
so
likewise
,
in
those
actions
by
which
men
come
to
sinne
,
God
is
the
cause
of
the
action
;
but
the
defect
and
sinne
,
proceeds
meerly
from
the
mans
free
will
.
So
that
although
God
neither
is
nor
can
be
the
Author
of
any
sinne
,
yet
we
are
assuredly
to
hold
,
that
all
the
euill
inflicted
on
vs
for
punishment
of
our
sins
,
whether
they
arriue
by
intermission
of
causes
naturall
,
or
els
by
vnreasonable
creatures
,
by
what
way
,
or
in
what
manner
so
euer
they
are
directed
,
are
all
proceeding
from
the
hand
of
God
,
and
so
ordained
by
his
high
prouidence
,
it
is
God
alone
,
who
lifts
vp
that
hand
which
strikes
you
,
&
moues
that
tongue
which
reuiles
and
iniurs
you
si
erit
malum
in
ciuitate
quod
Deus
non
fecerit
says
the
Prophet
Amos
,
In
the
second
booke
of
the
Kings
God
tooke
the
inflicting
of
that
punishment
vpon
himselfe
,
where
with
he
punished
Dauid
by
meanes
of
his
sonne
Absalon
,
for
that
adultery
and
murther
which
he
had
committed
,
saying
:
Behould
I
will
raise
vp
against
thee
,
(
thy
wickednes
)
in
priuat
,
but
I
will
bring
to
passe
that
,
which
I
haue
said
,
in
the
sight
of
all
Israell
,
and
in
the
face
of
the
sunne
,
whence
also
it
is
,
that
those
impious
Kings
,
who
with
great
pride
&
cruelty
did
execute
most
cruell
vengeance
on
the
people
of
God
,
were
called
by
the
holy
Scripture
,
instruments
of
the
diuine
Iustice
,
wo
vnto
Assur
the
rod
of
my
fury
,
and
of
Cyrus
King
of
Persia
,
by
whom
God
purposed
to
punish
the
Chaldeans
,
he
sais
,
S.
Augustin
herupon
discourseth
excellent
well
:
is
become
as
the
axe
of
God
,
they
are
made
the
instrument
of
the
angry
,
but
not
the
kingdome
of
the
well
pleased
.
God
vsually
doth
,
as
we
see
men
to
do
.
a
man
sometimes
when
he
is
angry
,
will
snatch
vp
some
rod
which
lies
next
at
hand
,
perhaps
some
twig
or
other
,
with
which
he
beats
his
sonne
,
and
afterwards
casting
his
rod
into
the
fier
,
he
doth
reserue
the
inheritance
for
his
sonne
:
in
the
like
manner
God
sometimes
by
the
euill
,
teacheth
&
amends
the
good
:
by
vsing
them
as
instruments
and
scourges
of
his
wrath
.
We
read
in
the
Ecclesiasticall
History
,
The
Lord
hath
commaunded
him
,
to
curse
and
reuile
Dauid
,
and
who
shall
dare
to
say
,
why
hath
he
done
so
?
as
much
as
to
say
,
the
Lord
doth
vse
him
as
his
instrument
to
punish
and
chastise
me
with
all
.
But
what
marueile
ist
,
to
acknowledge
men
,
the
instruments
of
Gods
Iustice
and
diuine
prouidence
,
since
euen
the
Diuels
are
so
,
how
euer
otherwise
obstinat
and
enhardned
in
their
malice
,
and
seeking
nothing
more
then
our
perdition
,
S.
Gregory
notes
it
excellently
well
,
Spiritus
Domini
malus
arripiebat
Saul
the
euill
Spirit
of
the
Lord
did
ceaze
on
Saul
,
the
same
spirit
being
called
the
spirit
of
the
Lord
,
and
also
an
euill
spirit
;
euill
(
to
wit
)
because
of
the
desire
of
its
mischieuous
will
;
and
of
the
Lord
,
for
that
he
was
sent
by
God
,
to
afflict
Saul
with
that
plague
and
torment
,
which
God
by
its
meanes
did
execute
vpon
him
,
and
so
it
is
declared
in
the
same
text
saying
,
exagitabat
eum
spiritus
nequam
à
Domino
the
wicked
spirit
from
the
Lord
,
S.
Augustin
obserues
very
well
,
that
Iob
did
not
say
,
Dominus
dedit
,
the
Lord
hath
giuen
,
and
the
Diuell
hath
taken
away
;
but
he
attributs
it
all
to
almighty
God
,
saying
the
Lord
hath
giuen
me
,
the
Lord
hath
taken
away
:
knowing
right
well
,
that
the
Diuell
could
proceed
no
farther
in
hurting
vs
,
then
God
permitted
him
.
And
this
Saint
prosecutes
his
discourse
saying
;
acknowledge
God
the
Authour
of
thy
scourge
and
punishment
,
seeing
the
Diuel
can
do
thee
no
harme
vnles
he
first
permit
it
,
who
hath
all
superiour
power
.
Let
no
man
say
this
mischiefe
is
happened
to
me
by
the
Diuells
meanes
,
but
attribut
all
your
punishment
&
affliction
to
Almighty
God
:
since
the
Diuell
can
do
nothing
of
himselfe
,
not
so
much
as
touch
the
least
haire
which
lies
vpon
our
garments
,
without
the
permission
of
God
;
neither
could
he
enter
into
the
heard
of
swine
as
the
Euangell
testifies
,
THE
III.
CHAPTER
.
Of
the
great
good
and
profit
,
which
is
included
in
this
Conformity
with
the
will
of
God
.
SAint
Basil
says
that
the
height
of
all
the
sanctity
and
perfection
of
a
Christian
life
,
consists
in
attributing
the
causes
of
all
things
to
God
,
how
little
or
great
so
euer
in
themselues
they
be
,
and
to
conforme
our selues
in
them
vnto
his
holy
will
.
But
to
the
end
that
we
may
the
better
comprehend
the
importance
and
perfection
thereof
,
and
be
incited
by
our
affection
towards
it
,
to
seeke
and
procure
it
with
greater
diligence
;
we
will
more
particularly
declare
the
great
good
and
profit
,
which
is
contained
in
this
conformity
with
the
will
of
God
.
The
first
is
that
intire
and
perfect
resignation
,
which
the
Saints
and
all
Masters
of
spirituall
life
do
extoll
so
much
,
pronouncing
it
the
root
and
ofspring
of
all
our
tranquility
and
peace
,
as
being
that
whereby
a
man
is
wholly
submitted
and
resigned
into
the
hands
of
God
,
as
a
peece
of
clay
into
the
Potters
hands
,
to
be
fashioned
and
moulded
as
he
pleases
,
without
desiring
to
haue
any
interest
longer
in
himselfe
,
neither
to
liue
,
to
eate
,
to
sleepe
,
or
labour
for
himselfe
,
but
wholly
and
intirely
for
Almighty
God
:
and
this
is
effected
by
this
conformity
,
seeing
that
man
thereby
resignes
himselfe
wholly
vnto
the
will
of
God
in
such
manner
,
as
not
to
desire
any
thing
;
but
only
that
the
diuine
will
may
be
most
perfectly
accomplished
in
him
;
as
well
in
point
of
what
he
is
to
do
,
as
in
all
accidents
which
may
happen
to
him
,
aswell
in
prosperity
and
consolation
,
as
in
anxiety
and
aduersity
.
Which
is
a
thing
so
gratefull
and
pleasing
to
Almighty
God
,
as
for
this
only
reason
,
he
stiled
Dauid
a
man
according
to
his
owne
harte
.
Inueni
virum
secundum
cor
meum
,
From
hence
proceeds
an
other
good
and
profit
,
which
we
may
reckon
for
the
third
;
and
that
is
,
that
this
resignation
and
enrire
conformity
with
the
will
of
God
,
is
on
of
the
greatest
,
and
most
acceptable
sacrifices
,
which
any
man
of
him selfe
can
offer
to
Almighty
God
.
For
as
much
as
in
other
sacrifices
,
he
offers
only
his
goods
;
but
in
this
,
himselfe
is
offred
vp
:
in
other
sacrifices
and
mortifications
,
he
only
mortifies
himselfe
in
part
,
in
temperance
,
modesty
,
silence
or
patience
,
he
offers
but
a
part
and
portion
of
himselfe
;
but
in
this
a
perfect
holocaust
,
whereby
he
offers
himselfe
entirely
and
altogether
to
his
Diuine
Maiestie
to
be
disposed
of
,
in
all
things
as
he
pleaseth
,
and
when
,
and
how
he
pleaseth
,
without
any
exception
,
or
any
reseruation
to
himselfe
;
and
therfore
there
is
as
much
difference
betwixt
this
sacrifice
,
and
all
other
sacrifices
and
mortifications
,
as
betwixt
a
man
,
and
those
goods
which
belong
vnto
him
,
or
the
whole
of
any
thing
,
and
any
part
thereof
.
And
this
God
esteems
so
highly
of
,
that
he
seems
to
require
nothing
els
of
vs
,
The
fourth
is
,
that
whosoeuer
shall
haue
brought
himselfe
to
this
conformity
,
will
be
possessed
with
the
perfect
charity
and
loue
of
God
;
and
the
farther
progresse
he
makes
in
it
,
the
greater
and
dearer
will
be
his
loue
of
God
,
and
consequently
his
perfection
,
which
consists
in
this
perfect
loue
and
charity
,
and
besides
that
which
we
haue
already
said
,
may
be
farther
gathered
from
that
which
we
are
to
conclude
with
all
;
seing
the
loue
of
God
consists
not
in
words
,
S.
Iohn
,
going
about
to
declare
the
great
loue
which
God
did
beare
vnto
the
world
,
as
also
the
greatnes
of
our
B.
Sauiours
loue
vnto
his
eternall
Father
:
God
so
loued
the
world
,
as
he
gaue
his
only
begotten
sonne
to
suffer
and
die
for
vs
;
and
for
the
second
our
B.
Sauiour
himselfe
speaking
saith
:
that
the
world
may
know
how
I
loue
my
Father
,
and
that
I
doe
according
as
my
Father
hath
commaunded
me
,
rise
and
let
vs
goe
hence
,
&
the
place
to
which
he
went
,
was
to
the
crosse
,
to
suffer
shame
,
torments
&
death
for
vs
.
In
which
he
made
it
sufficiently
appeare
vnto
the
world
,
that
he
loued
his
Father
,
in
so
much
as
he
was
obedient
to
him
in
a
commaund
so
hard
and
rigorous
.
Wherefore
we
conclude
that
our
loue
appeares
best
in
our
Actions
,
and
most
,
when
they
shall
be
most
great
and
laborious
.
Moreouer
this
entire
conformity
with
the
will
of
God
,
is
(
as
we
haue
said
)
the
greatest
sacrifice
which
of
our selues
we
can
offer
vp
vnto
him
;
&
that
,
because
it
supposes
a
most
perfect
mortification
and
resignation
,
whereby
a
man
offers
vp
himselfe
to
God
,
and
wholly
resignes
himselfe
into
his
hands
,
to
dispose
of
him
,
in
what
manner
so
euer
he
shall
please
,
then
the
which
there
is
nothing
in
which
he
can
more
shew
his
loue
vnto
him
,
seeing
he
freely
giues
and
offers
vp
vnto
his
Diuine
Maiestie
what
so
euer
he
hath
,
as
also
what
so
euer
he
can
haue
or
may
desire
,
and
that
with
a
mind
so
liberally
disposed
,
as
could
he
,
or
had
he
more
,
with
the
same
willingnes
he
would
depart
with
it
.
THE
IV.
CHAPTER
.
That
this
perfect
conformity
with
the
wil
of
God
,
is
a
blessednes
and
a
kind
of
heauen
in
earth
.
WHosoeuer
shall
be
arriued
to
this
entire
conformity
with
the
will
of
God
receauing
euery
thing
which
may
happen
to
him
,
as
proceeding
from
the
hand
of
God
,
and
conforming
himselfe
in
all
,
vnto
his
most
diuine
and
holy
will
,
shall
haue
obteined
here
on
earth
a
rare
felicity
and
beatitude
,
and
enioy
a
wondrous
great
tranquility
and
peace
,
with
a
perpetuall
ioy
and
iubily
of
mind
.
Which
is
that
blessednes
and
felicity
which
God
Almighties
great
and
faithfull
seruants
enioy
in
this
mortall
life
,
for
(
as
the
Apostle
says
)
the
Kingdom
of
God
(
and
the
beatitude
of
this
life
)
is
not
meate
and
drinke
(
nor
any
other
sensuall
delight
and
pleasure
)
but
Iustice
peace
and
ioy
in
the
Holy
Ghost
,
And
this
was
the
cause
of
that
perpetuall
cheerfulnes
and
peace
,
which
those
holy
Saints
,
(
whom
we
admire
in
story
)
S.
Anthony
,
Dominicke
,
Francis
,
S.
Catherine
of
Siena
said
excellently
wel
,
that
the
iust
in
this
world
are
like
our
Sauiour
Christ
,
who
neuer
wanted
the
beatitude
of
his
soule
,
how
euer
great
his
paines
and
afflictions
were
.
So
likewise
the
iust
doe
neuer
loose
that
their
felicity
,
which
consists
in
the
conformity
with
the
will
of
God
,
with
how
many
aduersities
so
euer
they
be
opprest
.
Seing
that
there
remaines
with
them
still
that
ioy
&
contentment
which
they
take
in
the
will
of
God
which
is
accomplisht
in
them
.
This
is
a
perfection
so
sublime
and
of
so
high
prerogatiue
,
as
the
Apostle
auouches
it
to
passe
all
vnderstanding
;
Cassian
writs
of
a
certaine
venerable
man
,
who
at
Alexandria
,
was
incompast
and
hemd
in
by
a
sort
of
lewd
Infidells
,
who
reuiled
him
with
all
the
iniurious
speeches
as
they
could
deuise
;
in
the
meane
time
he
remained
in
the
middle
of
them
,
like
a
silly
lambe
,
sustaining
all
,
and
answering
not
a
word
:
they
all
made
their
sport
with
him
,
striking
and
shouing
him
;
&
doing
him
a
thousand
other
iniuries
;
among
the
rest
one
demaunded
of
him
in
mockery
,
what
miracles
his
Christ
had
done
?
vnto
whom
he
answered
the
miracles
which
he
hath
done
are
,
that
I
in
suffering
all
these
iniuries
,
and
as
many
more
as
you
can
all
inuent
,
do
take
all
patiently
,
and
am
neither
moued
to
anger
against
you
,
nor
stired
vp
to
passion
in
my selfe
.
This
doubtles
was
a
great
miracle
and
wonder
,
and
in
him
a
most
high
,
and
gainfull
perfection
.
The
Antients
do
recount
,
S.
Augustin
makes
mention
of
it
in
diuers
treatises
,
how
that
mountaine
of
Macedonia
called
Olympus
is
of
such
Turrian
eminent
height
that
to
the
top
of
it
the
wind
and
raine
and
clouds
haue
no
accesse
;
Nubes
excedit
Olympus
;
neither
can
it
be
reached
by
the
flight
of
any
bird
,
it
being
so
high
that
it
transcends
the
first
and
extends
it selfe
vnto
the
middle
region
of
the
aire
;
wherfore
the
aire
is
there
so
pure
and
rarified
as
the
clouds
can
neither
be
formed
nor
sustained
there
,
they
requiring
vnto
their
being
,
a
thicker
and
grosser
aire
:
and
for
the
same
reason
neither
the
birds
nor
men
can
be
maintained
there
in
life
,
because
the
aire
is
so
subtill
and
rarified
,
as
it
is
not
fit
to
take
breath
or
respire
with
all
;
And
thus
much
we
haue
from
the
relation
of
those
,
who
went
euery
yeare
vp
to
the
top
to
offer
certaine
sacrifices
,
carying
with
them
wett
sponges
,
vnto
the
end
that
applying
them
vnto
their
noses
,
they
might
condense
the
aire
,
and
make
it
fit
for
respiration
:
where
if
they
chaunced
at
any
time
to
write
in
the
ashes
of
the
sacrifice
,
they
should
find
the
next
yeare
the
Character
as
entire
and
perfect
,
as
when
they
drew
it
first
,
which
was
a
signe
that
neither
the
wind
nor
raine
had
any
power
there
.
Behold
here
that
height
of
perfection
liuely
disciphered
,
vnto
which
those
are
arriued
,
who
haue
acquired
this
entire
conformity
with
the
will
of
God
.
Nubes
excedit
Olympus
,
&
pac●m
summa
tenent
,
vnto
such
a
glorious
height
haue
they
attained
,
vnto
such
a
happy
peace
are
they
arriued
aboue
all
annoiance
either
of
cloud
,
swind
,
or
raine
,
where
no
fowle
of
rapin
can
come
,
to
bercaue
them
of
their
peace
and
pleasure
of
hart
.
S.
Augustin
on
these
words
;
peaceable
blessed
and
children
of
God
,
because
there
is
nothing
in
them
which
resists
and
contradicts
the
will
of
God
,
but
they
conforme
themselues
vnto
it
in
euery
thing
,
like
vnto
good
children
,
who
procure
in
euery
thing
to
imitate
their
Father
,
in
both
willing
and
not
willing
the
same
with
him
in
euery
thing
.
And
this
is
a
point
the
most
spirituall
and
of
greatest
importance
of
all
others
in
spirituall
life
.
And
whosoeuer
shall
be
arriued
to
this
to
receaue
all
that
comes
,
how
euer
small
or
great
,
as
proceeding
from
the
holy
hand
of
God
,
and
conforme
himselfe
in
all
vnto
his
soueraigne
will
,
so
as
to
haue
no
other
contentment
but
the
good
pleasure
of
God
,
and
the
performance
of
his
holy
will
,
this
man
hath
found
a
Paradice
here
on
earth
,
factus
est
in
pace
locus
eius
,
and
as
S.
Bernard
says
,
may
sing
which
all
assurance
and
confidence
this
Canticle
of
the
wiseman
,
I
haue
fought
in
all
these
rest
and
shall
make
my
aboad
in
the
inheritance
of
the
Lord
:
seing
that
there
he
hath
incountred
with
that
true
solace
,
&
full
and
perfect
pleasures
,
which
no
liuing
creature
can
bereaue
him
of
,
for
me
to
adhere
to
God
,
and
to
place
my
hope
in
the
Lord
.
Oh
how
happy
should
my
soule
be
,
to
be
conioyned
to
God
in
such
a
louing
manner
!
Oh
how
blessed
should
wee
be
to
be
alwaies
vnited
with
him
,
to
make
no
account
of
ought
we
do
or
suffer
,
but
so
fare
forth
as
we
are
therein
performing
the
will
of
God
;
and
from
thence
receauing
al
our
satisfaction
and
content
!
he
(
says
that
all-holy
man
)
vnto
whom
all
things
are
one
,
THE
V.
CHAPTER
.
That
contentment
is
only
in
God
,
and
whosoeuer
seeketh
in
it
any
thing
els
,
shall
neuer
find
it
.
THose
who
place
their
contentment
in
God
and
in
his
diuine
will
,
do
enioy
a
perpetuall
quiet
and
repose
,
in
that
being
fastned
to
that
firme
pillar
of
the
will
of
God
,
they
partake
of
its
immutability
,
and
abide
allwaies
in
one
state
,
immobile
and
firm
:
wheras
those
who
haue
any
tye
or
obligation
to
the
world
,
and
haue
placed
their
harts
and
contentments
thereupon
,
can
neuer
enioy
any
true
or
lasting
peace
,
since
they
are
subiect
to
the
chaunges
of
those
things
vpon
which
they
do
rely
,
and
together
with
them
are
tost
and
whirled
about
.
S.
Augustin
doth
declare
this
admirably
well
,
vpon
that
verse
of
the
Prophet
,
concepit
dolorem
&
peperit
iniquitatem
.
They
haue
conceiued
dolor
and
brought
forth
iniquity
,
saying
;
non
enim
poterit
labor
finiri
,
nisi
hoc
quisque
diligat
quod
inuito
non
poterit
auferri
,
there
would
be
no
end
of
griefe
and
affliction
,
vntill
we
came
to
place
our
affection
vpon
that
,
which
against
our
wils
could
not
be
taken
from
vs
.
For
be
assured
that
you
shall
be
alwaies
in
trouble
and
disquieted
,
as
long
as
you
affect
those
things
,
which
are
in
others
powers
to
bereaue
you
of
.
We
read
of
our
B.
Father
Francis
Borgia
how
he
hauing
conducted
the
herse
of
the
dead
Empresse
to
Granada
,
I
vow
vnto
thee
,
ô
my
God
,
I
will
neuer
serue
any
prince
who
can
dye
againe
.
Let
vs
likewise
put
on
the
same
resolution
&
oblige
our selues
to
God
,
to
bestow
our
harts
herafter
vpon
no
mortall
thing
;
nor
ought
which
may
haue
end
,
or
which
others
can
bereaue
vs
of
against
our
wills
:
which
vnles
we
do
,
we
shall
neue●
be
at
rest
nor
quietnes
▪
for
when
those
things
are
loued
(
saith
S.
Augustin
)
which
we
may
loose
,
vis
habere
gaudium
sempiternum
(
saith
this
Saint
)
adhaere
illi
qui
sempiternus
est
,
would
you
haue
a
ioy
and
contentment
which
should
alwaies
last
,
adheare
vnto
God
and
set
your
hart
on
him
,
who
neuer
hath
an
end
.
The
holy
Ghost
,
doth
put
this
difference
betwixt
a
foolish
man
,
and
one
who
is
wise
and
holy
,
It
is
reported
of
that
holy
Abbot
called
Deicola
,
S.
Basil
writing
vpon
these
words
obserues
,
that
the
Prophet
says
not
,
that
you
should
reioyce
in
the
abundance
of
your
temporall
goods
,
neither
in
any
ability
,
learning
,
or
talent
which
you
haue
;
not
in
your
health
or
ablenes
of
body
;
not
in
the
praise
and
the
esteeme
of
men
;
but
that
al
your
delight
should
be
in
God
,
in
the
fulfilling
of
his
blessed
will
,
for
this
is
it
alone
which
is
sufficient
to
satiat
and
content
vs
,
all
other
things
hauing
no
perfect
nor
true
contentment
in
them
.
S.
Bernard
in
one
of
his
sermons
vpon
these
words
of
S.
Peter
,
goes
declaring
of
it
rarely
well
saying
anima
rationalis
caeteris
omnibus
occuparipotest
,
repleri
non
potest
all
other
things
,
besides
God
,
may
possesse
the
hart
and
soule
of
man
,
but
satiat
them
they
cannot
,
they
may
prouoke
,
and
set
their
appetits
on
edge
,
but
cannot
satisfy
nor
take
them
downe
,
Auarus
non
implebitur
pecunia
.
Like
as
the
auaricious
(
says
the
wisman
)
hath
a
great
thirst
of
gold
;
but
all
which
he
possesseth
can
neuer
allay
nor
quench
it
:
so
fares
it
with
the
things
of
this
world
,
which
can
neuer
satiat
our
soules
and
appetits
.
And
S.
Bernard
giues
vs
the
reason
,
do
you
know
(
saith
he
)
why
all
the
things
and
riches
of
the
world
can
neuer
satisfy
you
?
Instari
potest
,
satiari
non
potest
,
it
may
be
puffed
vp
,
like
that
other
with
ayre
,
but
it
is
impossible
it
should
be
satiat
with
it
;
since
it
is
a
food
which
hath
no
proportion
to
it
,
giue
to
each
on
its
requisit
sustenance
corporall
food
to
the
body
,
and
spirituall
to
the
soule
;
Panis
namque
animae
,
iustitia
est
;
&
soli
beati
qui
esuriunt
illam
,
S.
Augustin
in
his
Soliloquies
declaring
this
reason
more
amply
,
Fecisti
nos
Domine
ad
te
,
you
haue
made
vs
,
ô
Lord
,
for
your selfe
,
and
our
hart
enioys
no
quiet
vntill
it
rest
in
you
.
That
common
comparison
of
the
needle
of
a
dyall
,
doth
aptly
serue
for
to
declare
this
better
:
the
nature
of
this
needle
(
being
once
toucht
with
the
loadstone
)
is
,
by
a
naturall
instinct
from
God
Almighty
to
point
still
towards
the
North
,
and
you
shall
see
it
alwaies
in
an
vnquiet
motion
,
and
neuer
resting
vntill
the
point
of
it
hath
reacht
the
North
,
when
instantly
it
stands
quiet
and
immoueable
.
In
this
manner
hath
God
created
man
;
with
such
a
naturall
reference
and
inclination
vnto
him
,
as
to
his
North
&
finall
end
,
that
vntill
we
haue
placed
our
harts
on
God
,
we
shall
like
this
needle
,
be
neuer
at
rest
nor
quiet
;
This
needle
,
as
long
as
it
regards
any
point
of
the
heauens
which
is
in
motion
,
neuer
finds
rest
,
but
when
it
lights
vpon
the
North
pole
,
which
remaines
euer
fixt
and
immoueable
,
is
straight
at
quiet
,
and
stands
still
:
so
,
as
long
as
we
fixe
our
eyes
and
harts
on
these
worldly
things
which
decay
and
perish
,
we
shall
neuer
find
contentment
or
repose
;
if
we
place
them
on
God
,
we
are
instantly
at
rest
.
And
this
ought
to
be
a
great
motiue
vnto
vs
to
seeke
Almighty
God
,
euen
for
our
owne
sakes
and
interest
,
since
there
is
no
man
,
who
desires
not
to
liue
content
.
S.
Augustin
says
scimus
fratres
quod
omnis
homo
,
gaudere
desiderat
;
why
dost
thou
raunge
abroad
silly
man
,
seeking
good
for
thy
soule
and
body
out
of
this
variety
of
(
worldly
)
things
?
loue
(
God
)
that
only
good
,
in
whom
all
other
goods
are
comprehended
;
and
it
suffices
:
desire
that
good
without
all
mixture
good
,
which
is
all
and
folly
good
;
&
it
is
inough
.
It
is
he
alone
who
can
satiat
and
fulfil
the
desires
of
our
harts
.
Benedic
anima
mea
Dominum
,
THE
VI.
CHAPTER
.
Wherin
is
in
an
other
manner
declared
,
how
the
only
way
to
arriue
to
true
contentment
,
is
to
conforme
our selues
with
the
will
of
God
.
THe
glorious
S.
Augustin
,
S.
Dorotheus
directs
vs
to
it
by
an
other
way
,
S.
Dorotheus
says
on
the
contrary
neuer
feare
it
you
may
do
your
owne
will
,
&
that
not
only
lawfully
but
also
holily
,
&
with
much
perfection
.
How
is
this
to
be
done
?
Qui
propriam
non
habet
voluntatem
,
suam
ipsias
s●mper
facit
voluntatem
:
that
Religious
man
who
is
truly
obedient
,
and
hath
no
selfe
will
of
his
owne
,
doth
alwaies
his
owne
will
;
because
he
makes
the
will
of
an
other
his
.
Et
sic
nolentes
propriam
explere
voluntatem
,
inuenimur
illam
semper
expleuisse
,
do
but
procure
,
that
your
owne
will
be
the
same
with
the
Superiours
,
and
you
will
be
doing
your
owne
wil
continually
,
and
that
with
much
merit
&
perfection
.
And
so
in
conformity
to
this
,
I
sleepe
as
much
as
I
will
,
because
I
desire
not
to
sleepe
longer
then
obedience
appoints
;
I
eate
as
much
as
I
desire
,
seeing
I
require
no
more
,
then
that
which
is
allotted
vnto
me
;
I
pray
,
I
read
,
I
labour
as
much
as
I
please
,
and
take
vpon
me
as
much
pennance
as
I
thinke
is
necessary
for
me
,
since
I
do
all
these
,
and
in
like
manner
all
the
rest
,
according
to
the
prescript
and
will
of
holy
obedience
.
And
in
this
manner
a
good
Religious
man
,
without
hauing
any
inclination
of
his
owne
,
comes
to
do
his
owne
will
continually
.
And
this
is
it
which
makes
those
Religious
,
who
are
good
indeed
,
appeare
so
cheerfull
&
ioyfully
disposed
;
for
that
which
renders
them
alwaies
content
and
glad
,
is
the
making
the
will
of
obedience
their
owne
.
In
this
point
of
obedience
consists
all
the
facility
,
and
difficulty
of
Religious
life
,
and
on
this
depends
the
ioy
and
content
of
a
Religious
man
.
If
you
put
but
on
a
resolution
,
to
renounce
your
owne
will
,
and
receaue
the
will
of
your
Superiour
in
the
place
of
it
,
the
Religion
will
be
easy
and
sweet
vnto
you
,
and
you
will
liue
in
it
with
much
content
and
ioy
;
but
if
you
nourish
a
will
contrary
to
the
will
of
your
Superiour
,
there
is
no
liuing
in
Religion
for
you
.
two
different
wills
in
one
person
are
incompatible
;
We
see
by
experience
although
our
will
be
but
one
,
yet
when
our
sensuall
appetit
is
repugnant
vnto
reason
and
to
it
,
how
little
assurance
,
and
how
little
rest
we
haue
;
and
yet
this
appetit
is
but
an
inferiour
&
subordinate
to
our
will
:
but
what
shall
we
thinke
when
two
equall
wils
▪
Nemo
potest
duobus
Dominis
seruire
,
no
man
can
serue
two
Masters
.
Now
for
as
much
as
the
difficulty
which
occurs
in
Religious
life
,
doth
not
consiste
in
the
exercises
and
labours
themselues
,
but
in
the
repugnance
of
our
will
,
and
in
the
apprehension
which
our
imagination
frames
of
them
;
thence
it
is
,
that
we
sometimes
find
its
obseruances
more
difficill
and
insupportable
.
This
we
may
easily
apprehend
from
the
difference
,
which
we
experience
in
our selues
,
when
we
are
in
tentation
,
and
when
we
are
free
from
it
:
for
when
we
are
without
tentation
,
all
things
seeme
light
and
easy
to
vs
;
but
when
we
are
assaulted
with
tentation
,
or
subiected
to
any
griefe
or
melancholy
,
that
which
was
wont
for
to
be
easy
to
vs
,
is
straight
conuerted
into
difficulty
,
and
we
thinke
we
shall
neuer
be
able
to
go
through
it
,
but
that
heauen
&
earth
are
come
together
againe
,
all
as
it
were
conspiring
to
bring
vs
difficulty
.
The
difficulty
is
not
in
the
thing
it selfe
,
since
it
is
no
other
then
what
it
was
before
;
but
in
our
ill
disposition
of
mind
.
As
when
a
sickman
hath
an
auersion
from
his
meat
,
the
fault
is
not
in
the
meat
,
which
is
good
and
sauourly
;
but
in
the
pe●cant
humour
of
the
sicke
,
which
makes
his
food
seeme
vnsauoury
and
disgustfull
to
him
:
and
it
is
the
like
in
that
which
we
indeauour
to
say
.
And
this
is
the
grace
and
fauour
which
God
doth
to
those
whom
he
calls
vnto
Religion
,
to
make
it
sweet
vnto
them
to
follow
an
others
will
.
This
is
the
grace
of
our
vocation
,
with
which
our
God
hath
preuented
vs
,
with
a
happines
by
farre
transcending
theirs
,
whom
we
haue
left
behind
vs
in
the
world
.
For
what
is
it
,
that
affords
and
giues
you
this
facility
,
in
leauing
your
owne
,
and
following
of
an
others
?
who
hath
plac't
in
your
bosom
that
new
hart
,
where
with
you
haue
in
horrour
all
worldly
things
,
and
find
so
much
sweetnes
in
recollection
,
prayer
,
&
mortifying
your selfe
?
you
brought
it
not
out
of
the
world
with
you
no
certainly
;
but
rather
a
contrary
one
,
sensus
enim
,
Domine
qui
me
custodisti
ab
infantia
,
quia
abstulisti
à
me
amorem
s●culi
.
O
blested
Lord
(
said
holy
S.
Agatha
)
I
render
infinite
thanks
vnto
that
deare
goodnes
of
thine
which
hath
elected
,
and
def●nded
me
euen
from
mine
infancy
,
and
taken
away
from
me
all
loue
of
this
wretched
world
.
We
are
not
to
thinke
it
so
great
a
matter
to
be
Religious
,
but
it
is
much
,
and
a
great
benefit
of
Almighty
God
,
together
with
our
vocation
to
Religion
to
giue
vs
a
right
tast
and
relish
of
this
heauenly
Manna
,
whilst
others
pallats
are
longing
after
the
base
sustenance
of
the
garlicke
&
onions
of
Egypt
.
I
consider
somtimes
with
my selfe
,
how
worldly
people
,
euen
from
the
Lords
and
Noblemen
in
Court
,
vnto
the
Grooms
and
Footboys
of
the
stable
depart
with
the
freedome
of
their
owne
wils
for
their
particular
profit
and
interest
,
and
put
on
the
seru●●
liuery
of
an
other
mans
;
they
eat
(
as
is
commonly
said
)
according
to
the
rate
of
an
others
hunger
,
their
sleepe
is
measured
by
an
others
watchfulnes
,
and
they
so
aptly
cloathe
and
fit
themselues
with
others
wills
,
as
it
comes
to
be
in
only
fashion
with
them
,
and
they
desire
no
other
life
then
it
.
But
now
to
returne
vnto
our
argument
,
and
apply
all
this
vnto
our
present
subiect
;
We
are
to
procure
to
make
the
will
of
Almighty
God
our
owne
,
&
conforme
our selues
vnto
it
in
euery
thing
,
and
to
wil
or
not
will
the
same
with
him
in
euery
thing
;
and
so
you
will
come
,
to
do
your
owne
will
continually
,
and
lead
a
life
full
of
all
content
and
satisfaction
;
For
it
is
most
euident
,
that
if
you
desire
nothing
els
,
but
what
God
Almighty
would
,
your
owne
will
shall
alwaies
be
fulfilled
:
for
his
will
shall
be
done
,
and
consequently
that
which
you
desire
.
This
verity
euen
Seneca
was
not
ignorant
of
;
Omnia
quaecunque
voluit
Dominus
fecit
,
God
hath
done
whatsoeuer
he
pleased
▪
in
heauen
and
in
earth
,
in
the
sea
▪
and
in
all
the
deeps
;
he
both
can
,
and
wil
do
all
that
he
pleases
as
the
Wiseman
says
,
THE
VII
.
CHAPTER
.
Of
diuers
other
felicities
&
profits
which
are
to
be
found
in
this
conformity
with
the
will
of
God
.
AN
other
great
good
and
profit
in
this
exercise
is
,
that
this
intire
conformity
with
the
will
of
God
,
is
one
of
the
best
and
principall
dispositions
,
which
on
our
parts
we
can
be
prepared
with
al
to
the
receauing
and
in
a
manner
inuiting
our
blessed
Lord
to
bestow
his
plentious
graces
and
benefits
vpon
vs
.
And
so
when
God
had
resolued
to
make
S.
Paul
of
a
persecutour
,
an
Apostle
and
Preacher
of
his
sauing
truth
,
he
preuented
and
disposed
him
by
this
resignation
,
ayming
at
him
a
great
light
from
heauen
,
which
strucke
him
from
his
horse
and
opened
the
eyes
of
his
soule
in
the
fall
,
inforcing
him
to
cry
out
:
Domine
quid
me
vis
facere
?
Lord
what
would
you
haue
me
doe
?
behould
me
heer
as
a
little
piece
of
clay
betwixt
your
hands
,
mould
me
and
fashion
me
to
what
shape
you
please
,
wherupon
God
made
him
a
vessel
of
election
,
which
might
carry
and
diffuse
his
name
through
all
the
world
;
S.
Gertrude
that
God
said
vnto
her
:
Whosoeuer
desires
that
I
should
make
free
repaire
vnto
them
,
It
will
be
of
incredible
helpe
vnto
him
who
takes
these
exercises
,
if
coming
with
a
great
and
liberall
mind
he
offer
vp
himselfe
wholly
vnto
his
Creator
to
dispose
of
him
,
and
euery
thing
of
his
,
according
to
his
best
pleasure
,
and
in
such
manner
as
he
may
be
best
serued
by
him
.
And
the
reason
why
this
same
disposition
,
is
of
so
great
force
to
obteine
any
fauour
&
grace
of
Almighty
God
,
is
because
on
the
one
side
we
rid
our selues
of
all
the
lets
and
hinderances
of
our
depraued
affections
and
desires
;
and
on
the
other
the
more
confidence
we
haue
in
God
,
and
the
more
freely
and
intirely
we
resigne
our selues
into
his
hands
,
in
desiring
nothing
but
what
may
be
best
pleasing
to
him
,
the
more
we
oblige
him
,
to
take
vpon
him
the
care
of
vs
,
and
to
be
present
with
vs
in
all
our
necessities
.
On
the
other
side
this
Conformity
with
the
will
of
God
,
is
a
most
efficacious
meanes
to
attaine
vnto
all
vertue
,
seeing
that
vertues
are
not
acquired
but
by
the
actes
of
them
.
This
is
the
naturall
meanes
to
attaine
the
habits
of
things
;
and
by
this
way
God
Almighty
intends
to
bestow
vertue
one
vs
,
whose
pleasure
it
is
to
produce
the
workes
of
grace
,
in
a
manner
conformable
vnto
those
of
nature
.
Exercise
your selfe
then
in
this
resignation
and
conformity
with
the
will
of
God
,
and
so
you
shall
be
continually
in
the
occasion
of
exercising
all
other
vertues
,
which
is
the
only
meanes
to
attaine
vnto
them
.
Now
you
shall
haue
the
occasion
of
exercising
humility
,
now
obedience
;
at
other
times
Pouerty
,
Patience
,
and
so
likewise
all
other
vertues
.
And
in
the
meane
time
,
the
more
you
exercise
yourselfe
in
this
resignation
and
conformity
with
the
will
of
God
▪
the
more
you
shall
goe
increasing
and
perfecting
your selfe
therin
;
as
also
the
greater
shall
your
profit
and
perfection
in
all
other
vertues
be
;
On
those
words
of
the
Apostle
S.
Paul
.
Domine
quid
me
vis
facere
?
S.
Bernard
says
,
O
verbum
breue
,
sed
plenum
,
sed
efficax
,
sed
dignum
omni
acceptione
!
O
word
short
,
but
full
,
comprehending
all
,
excepting
nothing
.
Lord
what
is
your
pleasure
that
I
should
do
?
O
short
word
,
but
wonderous
pithy
,
but
exprest
to
the
life
,
but
efficacious
,
and
worthy
of
all
praise
;
If
you
desire
therfore
a
short
instruction
,
and
an
abridgment
of
the
art
of
acquiring
perfection
,
behold
it
here
,
say
alwaies
with
the
Apostle
,
There
is
yet
an
other
good
and
profit
in
this
exercise
,
from
whence
we
may
furnish
our selues
with
an
excellent
remedy
,
against
a
certaine
sort
of
tentation
,
which
familiarly
vses
to
offer
it selfe
vnto
vs
;
The
diuell
doth
labour
somtimes
to
disquiet
vs
,
with
certaine
tentations
and
conditionall
thoughts
,
by
way
of
interrogation
demaunding
of
vs
;
what
if
one
should
say
this
or
this
vnto
you
,
how
would
you
answere
him
?
and
in
such
and
such
an
circumstance
,
how
would
you
behaue
your selfe
?
if
such
a
thing
should
happen
what
would
you
do
?
&
the
enemy
crafty
as
he
is
,
will
present
things
vnto
vs
in
such
a
manner
,
that
on
which
side
soeuer
we
turne
vs
,
we
shall
remaine
perplext
and
not
dare
to
venture
out
,
imagining
that
on
either
side
we
shall
fall
into
the
snares
:
and
seeing
it
is
all
one
vnto
the
enemy
,
whether
those
things
by
which
he
doth
deceaue
vs
,
be
true
or
only
apparant
,
and
counterfait
,
so
as
he
may
but
play
his
prize
,
and
wrest
from
vs
some
ill
consent
or
other
,
he
hath
his
end
,
and
takes
no
further
care
.
To
such
tentations
they
say
commonly
,
that
there
is
no
necessity
to
answere
I
or
no
,
yea
they
affirme
that
it
is
better
to
giue
no
answere
at
all
,
especially
for
those
persons
who
are
scrupulous
,
since
it
is
that
which
the
diuell
seekes
to
hold
party
with
them
,
and
bring
them
to
defend
and
proue
:
for
he
is
not
to
seeeke
in
his
replies
;
and
how
brauely
resolued
so
euer
they
enter
the
skirmish
with
him
,
they
are
not
like
to
come
of
without
a
broken
head
.
But
there
occurs
to
me
an
excellent
and
profitable
answere
to
put
of
these
tentations
with
all
,
which
I
esteeme
to
be
a
farre
better
remedy
,
then
the
not
answering
them
,
and
it
is
that
which
wee
are
going
to
declare
;
to
wit
to
euery
one
of
these
demaunds
(
deuoutly
shutting
of
our
eyes
)
to
answere
if
that
be
the
will
of
God
,
it
is
also
mine
;
if
God
desire
to
haue
it
so
,
I
desire
it
likewise
;
that
which
pleaseth
God
in
it
,
shal
also
please
me
;
I
referre
my selfe
in
euery
thing
vnto
his
will
;
I
will
as
farre
as
I
may
performe
my
duty
in
it
;
God
I
hope
will
giue
me
his
grace
,
that
I
may
not
offend
him
in
it
,
but
do
all
according
to
his
holy
will
.
Behold
here
a
generall
answere
,
to
giue
satisfaction
vnto
all
such
demaunds
,
and
in
its
generality
it
imploys
no
difficulty
,
but
is
rather
the
more
easy
and
familiar
.
For
if
it
be
the
will
of
God
,
it
is
best
and
most
conuenient
for
me
,
I
may
with
all
assurance
,
cast
my selfe
,
in
vttering
that
which
hath
been
said
,
into
the
armes
of
God
Almighties
will
and
hereby
the
diuell
wil
be
frustrated
of
his
purposes
,
and
depart
ashamed
,
and
we
shall
become
ioyfull
and
couragious
with
the
victory
.
And
as
in
tentations
against
our
faith
they
counsaile
(
especially
those
who
are
scrupulous
)
to
answere
nothing
in
particular
,
but
in
generall
to
say
;
I
beleeue
and
hold
all
which
our
holy
Mother
the
Church
beleeues
and
holds
;
so
also
in
this
tentation
whereof
we
speake
,
the
best
remedy
is
to
giue
no
answere
in
particular
,
but
to
haue
recourse
vnto
the
will
of
God
,
which
is
both
good
and
perfect
in
a
most
high
degree
.
THE
VIII
.
CHAPTER
.
Wherin
is
confirmed
by
some
examples
,
how
gratefull
vnto
God
,
this
exercise
is
,
of
the
conformity
of
our
wills
with
his
,
and
of
the
great
perfection
which
is
conteined
in
it
.
CAesarius
relates
how
there
was
a
Monke
in
a
certaine
Monastery
,
Blosius
recounts
how
a
certaine
poore
begger
,
We
read
also
in
the
same
Blosius
of
a
holy
Virgin
who
being
demaunded
how
shee
had
attained
vnto
so
high
perfection
,
He
writes
also
of
an
other
Virgin
of
great
sanctity
,
who
being
asked
by
the
exercise
of
what
vertue
shee
had
obteined
so
great
perfection
,
answered
.
With
much
humility
,
I
was
neuer
so
ouerwhelmed
with
griefs
and
oppressions
of
hart
,
as
not
euen
to
long
to
suffer
farre
more
for
the
loue
of
God
,
esteeming
my selfe
vnworthy
,
of
so
great
graces
and
fauours
as
they
were
.
Taulerus
recounts
of
a
certaine
great
seruat
of
Almighty
God
,
We
read
in
the
liues
of
the
Fathers
of
a
husbandman
whose
fields
and
vines
,
Seuerus
Sulpitius
writing
th●
〈…〉
Mar●●n
affirmes
of
him
,
THE
IX
.
CHAPTER
.
Of
some
other
considerations
,
which
may
render
this
exercise
of
conformity
with
the
will
of
God
,
both
easy
and
pleasant
to
vs
.
VNto
the
end
that
this
exercise
of
the
conformity
with
the
will
of
God
,
may
be
both
easy
and
delightfull
to
vs
,
S.
Peter
the
night
of
his
Passion
to
sheath
his
sword
,
he
added
:
Calicem
,
quem
dedit
Pater
,
non
vis
vt
bibam
illum
?
wouldst
thou
not
haue
me
drinke
the
chalice
which
my
Father
hath
sent
me
?
he
did
not
sa●
,
S
,
Peter
in
the
Actes
of
the
Apostles
hath
meru●ilously
explicated
this
,
in
his
declaration
of
those
words
of
the
Prophet
;
Quare
fremuerunt
gentes
,
where
he
says
:
Conuenerunt
enim
verè
in
ciuitate
ista
,
aduersus
sanctum
puerum
tuum
Iesum
,
quem
vnxisti
,
Herodes
&
Pontius
Pilatus
cum
gentibus
&
populis
Israel
,
facere
quae
manus
tua
,
&
consilium
tuum
decreu●runt
fieri
.
The
Princes
and
Potentats
of
the
world
assembled
and
were
in
league
together
against
our
Sauiour
Christ
,
to
put
that
in
execution
and
effect
which
had
been
concluded
and
decreed
,
in
the
consistory
of
the
Blessed
Trinity
:
and
more
then
what
had
been
there
determined
of
,
they
could
not
do
.
And
so
we
see
that
when
God
would
not
haue
it
so
,
all
the
power
of
King
Herod
was
not
sufficient
to
take
away
his
life
,
when
he
was
yet
a
child
,
and
he
who
massacred
so
many
Innocents
,
could
not
sind
out
the
Infant
whom
he
sought
;
and
that
,
because
it
was
not
his
pleasure
then
to
d●e
.
How
often
did
the
Iewes
and
Pharisees
seeke
to
lay
hands
vpon
our
Sauiour
to
put
him
to
death
?
once
they
had
him
on
the
very
edge
of
the
mountaine
on
which
their
Citty
was
built
,
to
throw
him
headlong
downe
and
the
holy
Ghospells
says
:
ipse
autem
transiĕs
per
medium
illorum
ibat
;
Quia
nondum
venerat
hora
eius
;
Vt
quaerat
pulicem
vnum
,
as
Dauid
said
,
in
search
of
a
silly
flea
,
and
yet
with
all
the
diligence
he
could
vse
,
he
could
neuer
intrap
him
,
which
the
holy
scripture
notes
,
and
giues
the
reason
of
.
S.
Cyprian
therefore
on
these
words
,
&
ne
nos
inducas
in
tentationem
,
Secondly
although
this
verity
,
pondered
attentiuely
,
Thirdly
,
that
this
verity
may
be
to
our
greater
pro●it
▪
&
be
made
vp
to
the
compe●ency
of
●n
efficacious
meanes
to
helpe
vs
to
a
perfect
c●nformity
with
the
will
of
God
,
it
is
not
inough
that
we
vnderstand
in
spec●e
only
that
all
things
are
proceeding
from
the
hand
of
God
,
and
that
we
belieue
it
in
grosse
and
generall
,
because
it
is
taught
vs
by
faith
,
or
els
perhaps
we
haue
read
or
heard
so
much
;
but
it
is
necessary
,
that
we
put
this
beliefe
in
practise
,
the
better
to
arriue
vnto
an
experimentall
knowledge
of
it
in
such
manner
,
as
to
receaue
all
things
which
happen
to
vs
,
as
if
with
our
owne
senses
and
eyes
we
did
perceaue
our
Sauiour
Christ
in
this
manner
speaking
to
vs
:
Here
my
sonne
I
send
thee
this
;
it
is
my
pleasure
that
f●r
the
present
,
thou
shouldst
do
or
suffer
this
,
or
that
other
thing
.
For
by
this
meanes
it
would
be
a
thing
most
e●●●
and
pleasant
to
vs
,
to
conforme
our selues
vnto
the
wil
of
God
in
euery
thing
,
since
it
is
most
certaine
,
that
should
our
Sauiour
Christ
personally
appeare
vnto
vs
and
say
;
behold
my
sonne
,
see
this
is
that
which
I
desire
of
you
;
I
would
haue
you
to
suffer
this
paine
or
sicknes
at
this
time
for
my
sake
;
it
is
my
pleasure
to
make
vse
of
you
,
in
this
or
the
other
office
:
it
is
most
certaine
I
say
,
that
we
should
vndertake
it
most
willingly
,
euen
our
whole
liues
long
,
were
it
a
thing
of
the
greatest
difficulty
in
the
world
,
and
esteem
our selues
highly
honoured
,
and
happy
men
,
that
God
would
vouchsaffe
,
to
serue
himselfe
with
vs
,
and
we
should
gather
only
from
his
commaunding
it
,
that
it
were
the
best
and
conuenientest
thing
of
all
others
for
our
saluation
,
without
doubting
in
the
least
kind
therof
.
Fourthly
we
ought
to
reduce
this
exercise
to
practise
,
both
in
our
prayers
and
other
exercises
,
by
deluing
and
sinking
deepe
into
this
rich
mine
of
so
fatherly
and
particular
a
prouidence
as
God
hath
of
vs
,
to
the
end
that
we
may
the
better
know
how
to
make
due
vse
of
such
an
inexhaustable
treasure
,
as
we
shall
goe
declaring
in
the
following
Chapters
.
THE
X.
CHAPTER
.
Of
Gods
fatherly
and
particular
prouidence
of
vs
,
and
of
the
filiall
confidence
which
we
ought
to
haue
in
him
.
AMong
other
the
great
riches
and
and
treasures
which
we
enioy
,
who
are
in
the
Catholike
Church
,
one
of
the
greatest
is
Gods
fatherly
and
particular
prouidence
of
vs
;
it
being
most
certaine
that
there
is
nothing
can
arriue
vnto
vs
,
which
hath
not
first
passed
and
been
recorded
by
the
hand
of
God
.
And
so
the
Prophet
says
.
O
that
we
could
but
maturely
apprehend
and
penetrat
this
verity
!
how
defenc't
and
fortified
should
we
find
our selues
?
how
assured
,
how
conforted
should
we
be
,
in
all
our
labours
and
necessities
?
If
here
in
this
world
one
haue
but
a
Father
riche
and
mighty
and
one
of
the
deerest
fauourits
of
a
King
;
what
confidence
what
assurance
hath
he
in
the
successe
of
all
his
businesses
,
knowing
that
the
fauour
,
authority
and
protection
of
his
Father
will
not
be
wanting
to
him
?
how
much
more
reason
haue
we
to
be
confident
and
assured
▪
whilst
we
consider
that
we
haue
him
for
our
Father
,
in
whose
hand
is
all
the
dominion
of
heauen
and
earth
?
and
that
nothing
can
arriue
vnto
vs
,
which
passeth
not
first
by
his
paternall
hands
?
if
a
sonne
can
repose
himself
vpon
the
confidence
and
assurance
of
his
Fathers
fauour
;
how
much
more
confidence
ought
we
to
haue
in
him
,
who
is
more
our
Father
then
all
other
Fathers
besides
,
and
in
comparison
with
whom
,
there
is
none
deserues
the
tender
name
of
Father
:
for
there
are
no
bowells
of
loue
which
may
be
compared
with
the
loue
o●
God
to
vs
,
which
surpasses
by
infinite
degrees
all
the
loues
which
euer
earthly
Fathers
were
sensible
of
,
we
may
well
assure
our selues
that
whatsoeuer
such
〈◊〉
Father
sends
vs
,
is
for
our
greater
vtility
&
good
;
seeing
that
loue
which
he
beares
vs
in
his
only
sonne
,
permits
him
to
do●
nothing
els
then
to
procure
the
good
of
him
,
for
whose
loue
onely
he
deliuered
ouer
his
sonne
vnto
the
torments
of
the
crosse
.
S.
Paul
.
he
who
hath
not
spared
his
only
sonne
,
but
hath
deliuered
him
ouer
(
vnto
death
)
for
all
of
vs
▪
how
can
it
be
,
but
he
hath
giuen
vs
with
him
all
other
things
?
he
hath
giuen
vs
the
most
he
could
,
and
will
he
deny
vs
any
little
thing
?
Now
if
all
men
ought
to
haue
such
confidence
in
God
Almighty
;
h●w
much
more
Religious
men
▪
whom
he
hath
receaued
particularly
for
his
owne
▪
and
giuen
them
both
the
spirit
and
hart
of
sonnes
indeed
,
inuiting
them
to
abandon
&
forsake
the
Fathers
of
their
flesh
and
blood
,
and
to
make
choice
of
him
for
their
only
true
Father
?
with
what
hart
,
what
fatherly
tendernes
shall
God
loue
such
as
these
?
what
care
,
what
prouidence
shall
he
haue
of
them
?
From
hence
is
begotten
in
the
faithfull
seruants
of
Almighty
God
,
a
most
familiar
and
filiall
confidence
in
him
,
which
is
so
excessiue
in
some
,
that
there
is
no
child
in
t●e
world
who
confids
so
much
at
all
assays
in
the
protection
of
his
Father
,
as
they
in
God
,
seeing
they
know
right
well
that
the
bowells
of
his
affection
to
them
,
is
more
then
either
of
Father
or
Mother
,
which
vses
to
be
the
renderest
of
all
;
and
so
the
Prophet
Esay
says
.
qui
portamini
à
meo
vtero
,
euen
as
a
woman
great
with
child
,
doth
carry
her
infant
in
her
wombe
,
and
is
all
in
all
vnto
it
,
both
lodging
,
bearer
,
wall
,
and
nurtriture
;
euen
so
saith
God
I
beare
you
in
my
bowells
.
And
with
this
consideration
the
seruants
of
God
do
liue
in
such
assurance
,
and
esteeme
themselues
so
well
prouided
for
,
so
safe
against
all
chaunces
,
that
they
are
neuer
troubled
or
disquieted
with
any
variety
or
accident
of
this
life
,
&
in
tempore
si●●itatis
non
erit
sollicitum
,
From
this
confidence
so
familiar
and
filiall
,
which
the
iust
haue
in
God
,
is
begotten
in
their
soules
that
so
great
peace
tranquillity
&
security
which
they
haue
,
conformable
to
that
of
Esay
,
&
my
people
shall
rest
in
the
beauty
of
peace
,
and
in
the
Tabernacles
of
confidence
,
and
in
a
riche
repose
.
Where
the
Prophet
most
●●tly
and
aptly
conioynes
peace
and
confidence
together
,
because
the
one
is
proceeding
from
the
other
,
for
he
who
hath
his
trust
and
confidence
in
God
hath
nothing
to
feare
or
to
be
troubled
at
,
as
hauing
God
to
warrant
and
secure
him
.
And
this
is
that
which
the
royall
Prophet
sings
,
in
pace
in
●dipsam
dormiam
&
requi●scam
,
quontam
tu
Domine
singulariter
in
she
constituisti
me
,
in
pea●e
in
the
selfe
same
will
sleepe
and
rest
because
thou
ô
Lord
hast
singularly
settled
me
in
peace
,
and
assured
my
life
vnder
the
hope
of
thy
deare
mercy
.
Neither
doth
this
filiall
confidence
produce
peace
only
,
but
it
accompanies
it
with
a
great
ioy
and
gladnes
,
S.
Paul
)
repleat
vos
omn●
gaudio
,
&
pace
i●
cred●ndo
,
vt
abundet
is
in
spe
&
virtute
Spiritus
Sancti
,
the
God
of
hope
fill
you
all
with
ioy
,
and
peace
in
your
beliefe
that
you
may
abound
in
the
hope
and
vertue
of
the
holy
Ghost
.
This
firme
beliefe
of
ours
that
God
knowes
what
he
doth
,
and
doth
all
for
our
good
,
is
cause
that
we
feele
not
those
tumults
troubles
&
those
anguishes
,
which
they
experience
who
only
looke
with
eyes
of
flesh
and
blood
,
vpon
the
chaunce
of
things
;
but
rather
extraordinary
gladnes
and
delight
,
in
extraordinary
chaunces
:
&
the
more
a
man
shall
haue
of
confidence
,
the
more
abundant
shall
his
spiritual
ioy
and
gladnes
be
:
for
the
more
he
shall
confide
and
loue
,
the
greater
shall
his
assurance
be
,
that
the
issue
of
all
things
will
be
to
his
auaile
:
neither
is
it
possible
that
he
should
otherwise
perswade
himselfe
,
or
els
hope
lesse
from
the
exceeding
goodnes
,
and
infinit
loue
of
God
.
This
renders
the
Saints
so
vndaunted
and
assured
,
in
the
midst
of
all
their
afflictions
,
so
as
they
h●●e
no
dread
of
men
,
of
diuells
,
beasts
,
or
any
thing
;
as
knowing
assuredly
that
without
the
permission
of
the
will
of
God
,
they
cannot
so
much
as
touch
them
:
S.
Athanasius
reports
of
B.
S.
Anthony
that
when
one
time
among
the
rest
,
the
diuells
presented
themselues
in
most
fearfull
shapes
,
and
hideous
formes
vnto
him
,
of
wild
and
cruel
beasts
,
as
of
Lyons
,
Tygers
,
Bulles
,
Serpents
and
Scorpions
,
all
compassing
him
about
,
and
terrifying
him
with
their
claws
,
teeth
,
horns
,
stings
,
roaring
,
and
fearfull
hissing
,
so
as
it
seemed
they
would
presently
deuour
him
:
what
did
the
Blessed
Saint
?
but
laugh't
them
all
to
scorne
:
and
told
them
;
if
you
had
any
vallour
you
would
come
but
on
at
once
,
to
fight
against
a
single
man
as
I
am
;
but
by
reason
that
you
are
cowardly
,
and
that
God
hath
depriued
you
of
your
might
,
therefore
you
come
such
a
rabble
together
of
you
,
that
your
number
at
least
may
make
me
affeard
,
when
your
forces
came
not
.
If
God
hath
giuen
you
any
power
ouer
me
,
behold
me
here
,
deuour
me
;
but
if
you
haue
no
permission
for
to
do
it
,
why
do
you
make
all
this
stir
for
nothing
?
from
whence
we
may
●●early
perceaue
,
that
the
great
peace
and
courage
,
which
this
holy
person
sound
with
in
himselfe
,
in
this
occasion
,
S.
Ignatius
,
in
the
fifth
booke
of
his
life
:
and
in
the
second
,
it
is
recounted
,
how
once
as
he
sailed
towards
Rome
,
there
rose
such
a
fearfull
tempest
,
that
the
Mast
being
split
by
the
violence
of
the
wind
,
and
most
of
the
Cables
and
tacklings
,
sheard
and
broke
,
all
the
Passengers
being
in
a
mighty
feare
,
and
almost
dead
with
the
expectation
and
the
dread
of
death
,
only
he
in
so
great
a
feare
and
danger
(
as
he
confest
himselfe
)
was
scarcely
moued
to
any
thing
,
besides
a
tender
feeling
and
sorrow
,
that
he
had
not
serued
God
,
so
truly
and
faithfully
as
he
ought
;
and
for
any
other
thing
▪
We
read
of
S.
Gertrude
that
neither
daungers
,
nor
tribulation
,
S.
Mechtilda
,
THE
XI
.
CHAPTER
.
Of
diuers
passages
and
examples
of
the
holy
Scripture
,
which
may
helpe
vs
much
to
obteine
this
familiar
and
filiall
confidence
in
God
.
IT
will
be
good
for
vs
first
of
all
,
to
put
before
our
eyes
the
frequent
custome
of
those
ancient
Fathers
,
to
attribute
vnto
God
,
all
things
which
happened
to
them
,
by
what
meanes
or
way
soeuer
they
arriued
.
In
the
two
and
fortieth
Chapter
of
Genesis
,
the
holy
Scripture
recounts
,
how
Iosephs
brethren
,
whilst
they
were
returning
towards
their
countrey
with
that
prouision
of
corne
which
they
had
bought
in
Egypt
,
in
opening
their
sacks
(
as
they
baited
at
an
Inne
to
prouander
their
beasts
)
did
find
each
one
in
the
mouth
of
his
sacke
,
the
mony
,
which
they
had
disbursed
for
their
corne
(
which
Ioseph
had
commaunded
his
steward
to
restore
in
that
manner
vnknowne
to
them
)
they
percei●ing
this
and
being
much
troubled
cryed
one
vnto
an
other
;
Quidnam
est
hoc
quod
fecit
nobis
Deus
?
Egypt
,
Ioseph
with
all
his
children
went
to
visite
him
,
who
being
demaunded
by
his
Father
what
children
those
were
?
answered
:
But
to
come
neerer
to
the
matter
;
the
History
of
Ioseph
,
S.
Chrysostome
considers
yet
an
other
particular
in
this
History
,
S.
Chrysostome
like
a
cunning
artizan
,
how
long
the
gould
must
be
trying
in
the
fier
,
and
when
t'
is
sittest
time
to
take
it
out
.
In
the
first
booke
of
Kings
we
read
an
other
example
in
which
the
prouidence
of
God
,
euen
in
little
&
particular
things
is
perceaued
most
clearly
.
God
told
the
Prophet
Samuel
that
he
would
shew
vnto
him
,
that
man
who
was
to
be
King
of
Israel
,
vnto
the
end
he
might
annoint
him
,
and
said
,
hac
ipsa
horà
quae
nunc
est
,
S.
Augustin
when
he
went
from
Rome
to
Millan
,
and
also
Symmachus
the
Gouernour
of
the
Citty
who
sent
him
thither
,
did
thinke
the
cause
of
his
going
was
to
teach
Rhethorick
there
,
but
there
was
no
such
matter
,
for
God
sent
him
thither
that
S.
Ambros●
might
conuert
him
and
make
him
Catholike
.
Let
vs
consider
a
little
the
sundry
vocations
of
men
,
and
the
particular
and
expresse
waies
,
and
straunge
passages
,
by
which
God
leads
seuerall
men
vnto
Religion
;
for
doubtles
it
is
a
thing
deseruing
all
admiration
to
see
,
that
had
it
not
been
for
such
a
toy
or
trifling
thing
,
which
hapned
to
you
,
in
such
a
circumstance
,
you
had
neuer
been
Religious
:
and
now
that
thing
was
expresly
ordained
&
so
ordered
by
God
,
to
the
end
to
bring
you
to
Religion
;
which
in
passing
ought
to
be
reflected
on
by
those
,
whose
minds
are
oftentimes
troubled
and
tempted
to
call
in
doubt
whither
their
vocations
were
from
God
or
no
,
since
they
haue
been
brought
into
Religion
,
by
such
intricat
waies
as
we
haue
mentioned
;
which
is
no
other
then
an
illusion
of
the
enemy
,
enuious
of
that
state
in
which
you
are
,
since
there
is
nothing
more
ordinary
to
God
,
then
to
serue
himselfe
of
such
vnlikely
waies
,
vnto
that
end
which
he
pretends
of
his
greater
glory
,
and
your
greater
vtility
and
good
;
and
of
this
we
haue
many
examples
in
the
liues
of
Saints
.
God
ordained
not
your
iourney
to
seeke
out
the
beasts
.
Nunquid
de
bobus
cura
est
Deo
?
But
he
would
lead
you
by
that
way
vnto
a
kingdom
,
seruire
Deo
regnare
est
.
When
the
Prophet
Samuel
afterwards
was
sent
from
God
,
to
checke
Saul
for
his
disobedience
in
not
wholly
ruining
Amalec
as
God
had
commaunded
him
,
the
Prophet
hauing
sharply
reprehended
him
,
and
turning
his
backe
for
to
depart
,
Saul
tooke
him
by
his
garment
to
stay
him
,
and
desire
him
to
pray
for
him
and
reconcile
him
vnto
God
againe
;
and
the
text
says
,
that
the
peece
of
Samuels
garment
which
Saul
laid
hold
vpon
,
toar
of
,
and
remained
in
his
hand
.
Who
would
not
thinke
it
a
very
chaunce
that
the
garment
of
the
Prophet
should
be
rent
and
torne
?
In
the
same
first
booke
of
the
Kings
,
An
other
time
the
Princes
or
Satrapae
of
the
Philistims
would
needes
expell
Dauid
out
of
their
Army
,
and
effected
so
much
,
as
their
King
Achas
commaunded
him
to
his
house
,
although
otherwise
he
stood
well
affected
towards
him
,
and
was
delighted
in
his
company
.
Sed
Satrapis
non
places
.
this
seems
to
haue
been
done
only
to
please
the
Satrapae
.
&
an
vnlucky
chaunce
for
him
;
but
it
happened
otherwise
,
and
that
which
they
intended
vnto
his
mischiefe
,
was
directed
by
the
particular
prouidence
of
God
vnto
an
other
end
:
for
Dauid
being
returned
vnto
his
house
,
found
that
the
Amaleks
had
set
fier
of
Siceleg
a
towne
of
his
,
and
had
led
away
into
captiuity
,
all
the
woemen
and
children
,
à
minimo
vsque
ad
magnum
,
and
among
the
rest
the
woemen
of
his
owne
houshold
;
whereupon
he
follow
's
them
vpon
the
spure
,
ouertakes
,
defeats
them
,
and
recouers
all
the
pray
,
and
prisoners
againe
,
euen
to
a
man
.
Which
he
could
not
haue
done
,
had
not
the
Satrapae
expelled
him
their
Army
:
and
vnto
this
end
did
God
direct
their
counsaile
,
how
euer
they
had
disposed
of
it
for
an
other
end
.
In
the
History
of
Esther
this
particular
prouidence
of
God
is
also
cleerly
to
be
seene
,
euen
in
very
small
and
particular
accidents
,
in
that
his
so
miraculous
deliurance
of
the
Iewish
Nation
,
from
the
cruell
sentence
of
King
Assuerus
:
as
that
Vasti
should
be
reiected
&
Esther
chosen
for
Queen
,
a
Iew
by
nat●●n
,
the
better
and
with
more
interest
thereafter
to
intercede
for
them
.
It
seemes
that
Mardocheus
by
meer
chaunce
came
to
haue
notice
,
and
to
detect
the
Eunu●hes
conspiracy
against
the
life
of
King
Assuerus
,
and
that
the
King
on
night
should
haue
no
list
to
sleepe
,
&
to
passe
away
the
tediousnes
of
the
night
,
should
cause
the
Chronicles
of
the
time
to
be
fetch
't
and
read
,
and
that
they
should
light
iust
vpon
that
place
,
where
the
seruices
of
Mardocheus
were
mentioned
:
but
nothing
of
all
this
did
happen
by
casualty
,
but
all
was
so
disposed
by
the
profound
iudgment
of
Almighty
God
,
and
his
particular
prouidence
,
which
had
chosen
those
meanes
for
the
deliuery
of
his
people
;
&
so
Mardocheus
sent
word
to
Esther
when
shee
durst
not
aduenture
to
speake
vnto
the
King
,
alledging
for
her
excuse
that
he
had
not
called
for
her
.
Quis
nouit
vtrum
idcirco
ad
regnum
veneris
,
The
holy
Scripture
and
the
holy
Ecclesiasticall
Histories
are
full
of
the
like
accidents
,
the
better
to
teach
vs
to
ascribe
all
chaunces
vnto
God
,
and
receaue
them
as
proceeding
from
his
diuine
hand
for
our
greater
commodity
and
good
.
In
the
booke
of
S.
Clements
reueus
,
we
read
a
most
remarkable
History
seruing
for
our
present
purpose
;
S.
Peter
had
Simon
Magus
hotly
in
pursuit
at
Rome
,
Saint
Barnaby
conuerted
Saint
Clement
to
the
Christian
faith
,
who
hauing
recourse
vnto
Saint
Peter
,
declared
vnto
him
the
progresse
of
his
conuersion
,
and
besought
him
to
add
his
helpe
,
vnto
the
better
instructing
of
him
in
the
Misteries
of
his
beliefe
.
Saint
Peter
told
him
,
that
he
came
most
oportunely
,
for
(
said
he
)
to
morrow
is
appointed
for
a
publique
disputation
,
betwixt
Simon
the
Magitian
and
my selfe
,
where
being
present
you
may
both
see
and
be
satisfied
in
that
which
you
desire
:
whilst
they
were
yet
in
speaking
,
in
comes
two
of
Symon
Magus
disciples
,
sent
from
him
vnto
S.
Peter
to
desire
that
by
reason
of
some
vrgent
affaires
of
his
,
the
disputation
might
be
for
some
two
or
three
daies
differd
.
S.
Peter
told
them
that
he
was
content
.
They
departing
.
S.
Peter
perceaued
S.
Clement
sensibly
waxing
sad
,
and
melancholy
;
and
demanded
of
him
what
the
matter
was
?
to
whom
S.
Clement
replyed
;
Father
I
must
confesse
that
it
is
a
cause
of
much
affliction
to
me
,
to
see
this
disputation
respited
,
which
I
so
much
desired
to
haue
been
to
morrow
.
hereupon
hapned
a
thing
worthy
to
be
obserued
in
a
thing
of
small
importance
:
for
S.
Peter
tooke
him
by
the
hand
,
and
discours't
at
large
vnto
him
on
this
subiect
,
saying
amongst
many
other
things
.
Behold
,
my
sonne
,
when
any
thing
chaunces
among
the
heathens
,
otherwise
then
they
desire
,
they
become
straight
waies
troubled
:
but
it
becomes
vs
who
know
that
God
directs
and
gouernes
all
,
to
be
in
continuall
quiet
and
repose
:
and
vnderstand
,
sonne
,
that
this
is
so
hapned
for
your
greater
good
;
for
if
the
disputation
had
been
to
morrow
,
there
had
passed
many
things
aboue
your
vnderstanding
,
which
now
in
the
meane
time
I
will
so
informe
as
you
shall
receaue
both
much
content
and
profit
,
when
the
day
of
disputation
comes
.
I
will
conclude
with
a
domesticall
example
,
S.
Xauerius
towards
the
east
Indies
.
The
meanes
by
which
he
came
to
be
designed
for
that
expedition
are
most
worthy
of
consideration
.
Our
B.
F.
S.
Ignatius
designed
for
that
mission
,
F.
Simon
Rodriguez
,
&
F.
Nicholas
Bobadilla
:
F.
Simon
as
that
time
was
much
crazed
with
a
Quartane
Ague
,
yet
notwithstanding
without
delay
he
embark't
himselfe
for
Portugall
,
F.
Bobadilla
was
aduertised
by
letter
that
he
should
leaue
Calabria
and
repare
presently
to
Rome
:
he
came
,
but
so
weakned
with
the
Iourney
and
those
extreeme
wants
which
he
had
suffered
vpon
the
way
,
and
withall
so
ill
disposed
in
one
of
his
leggs
,
that
it
was
necessary
he
should
remaine
sometime
vnder
cure
after
his
arriuall
to
Rome
,
and
Don
Petro
Mascaregna's
hast
calling
away
for
Portugall
,
S.
Ignatius
of
necessity
was
to
take
a
new
resolution
,
(
the
Embassadour
still
vrging
for
an
other
Father
)
and
substitute
(
by
happy
aduenture
)
S.
Xauerius
in
Bobadilla's
place
;
It
might
seem
that
by
reason
F.
Bobadilla
was
named
for
that
Iourney
and
not
S.
Xauerius
,
and
that
he
was
only
,
because
of
the
Embassadours
necessity
of
departure
,
substituted
into
the
others
place
,
that
his
designement
for
that
expedition
was
by
meer
hazard
thought
vpon
,
but
there
was
no
chaunce
in
it
,
but
only
the
particular
prouidence
of
God
,
which
had
determined
to
make
him
the
glorious
Apostle
of
those
Easterne
parts
;
&
moreouer
when
they
were
arriued
in
Portugaell
,
the
Portugezi
considering
the
great
profit
which
they
did
,
entred
vpon
a
resolution
to
detaine
them
both
there
;
neither
could
they
be
so
wholly
drawne
from
it
,
as
not
to
keepe
the
one
,
whilst
the
other
should
be
suffered
to
goe
on
his
voyage
to
the
Indies
.
Looke
here
how
things
seeme
to
goe
by
chaunce
:
neuertheles
vnto
God
there
is
nothing
casuall
:
in
the
end
,
the
expedition
to
the
Indies
fell
vnto
S.
Xauerius
lot
,
because
the
will
of
God
had
so
disposed
of
it
,
as
a
thing
the
most
conferring
to
his
glory
,
and
the
saluation
of
so
many
soules
.
Let
men
proiect
and
designe
things
as
they
please
,
and
take
that
way
to
effect
them
,
as
they
fancy
best
;
but
God
will
make
vse
of
those
meanes
which
they
inuent
,
to
put
his
owne
ends
in
execution
,
and
order
all
as
shall
be
most
expedient
,
and
to
his
greater
glory
.
Besides
these
examples
and
others
the
like
which
the
holy
scripture
affords
vs
,
and
which
we
daily
see
and
experience
aswell
in
our selues
as
others
,
it
is
requisit
that
we
proceed
by
the
way
of
prayer
,
and
consideration
,
to
confirme
and
imprint
in
our
hearts
this
happy
confidence
.
Neither
are
we
to
impose
an
end
vnto
this
exercise
,
vntill
we
sensibly
perceaue
in
our
hearts
this
familiar
and
filiall
confidence
in
God
;
And
be
assured
that
the
greater
this
your
confidence
shall
be
,
wherby
you
cast
your selfe
(
as
it
were
)
into
the
armes
of
God
,
the
more
and
greater
shal
your
security
be
,
and
on
the
contrary
,
you
shall
neuer
arriue
vnto
true
peace
and
quietnes
of
mind
,
vntill
you
haue
attained
this
filiall
confidence
,
seeing
that
without
it
,
there
is
no
thing
so
sligh●
and
little
,
which
hath
not
force
to
dismay
and
trouble
you
.
Let
vs
therfore
resolue
to
cast
and
commit
our selues
with
all
speed
into
the
hands
of
God
,
and
to
place
our
assurance
in
him
;
following
that
counsell
of
the
Apostle
S.
Peter
.
Omnem
solicitudinem
vestram
proijcientes
in
eum
,
casting
all
your
solicitude
in
him
,
because
he
hath
care
of
you
,
and
the
Prophet
says
.
Iacta
super
Dommum
curam
tuam
,
&
ipse
te
enutriet
,
cast
all
the
care
of
your selfe
vpon
God
and
he
will
nourish
you
.
O
blesled
Lord
you
haue
tendred
me
so
much
as
to
deliuer
ouer
your selfe
for
my
sake
without
any
reseruation
,
into
the
hands
of
those
cruell
tormenters
,
for
to
do
with
thee
whatsoeuer
their
strangly
ingenious
malice
could
inuent
,
Iesum
vero
tradid●
volunta●●
eorum
,
THE
XII
.
CHAPTER
.
How
great
profit
and
perfection
it
is
,
to
apply
prayer
vnto
this
exercise
of
the
conformity
with
the
will
of
God
,
and
how
we
are
so
long
to
descend
vnto
particulars
vntil
we
arriue
vnto
the
third
degree
of
the
said
conformity
.
IOhn
Rusbrock
a
very
learned
&
spirituall
man
,
O
Lord
your
will
be
done
one
earth
as
it
is
in
heauen
,
and
we
read
of
S.
Gertrude
that
inspired
by
God
Almighty
shee
repeated
without
any
intermission
,
those
words
of
our
Sauiour
.
Not
my
will
(
ô
Lord
)
be
done
,
but
thyne
,
three
hundred
sixty
fiue
times
together
,
and
she
vnderstood
that
it
was
a
deuotion
most
gratfull
to
Almighty
God
.
Let
vs
then
imitate
these
examples
,
and
directing
all
our
prayers
vnto
this
end
▪
go
forward
couragiously
in
this
exercise
.
Now
that
we
may
the
better
,
and
with
greater
profit
doe
it
,
we
are
to
presuppose
two
things
.
The
first
is
,
that
this
exercise
is
of
greatest
necessity
in
time
of
aduersity
,
and
when
we
haue
any
difficulty
to
ouercome
,
vnto
the
conquest
whereof
is
required
a
conflict
against
flesh
and
blood
:
for
in
these
occurrances
there
is
greatest
need
of
vertue
,
and
in
such
times
as
those
the
loue
which
we
beare
vnto
God
Almighty
doth
more
manifestly
appeare
.
Euen
as
a
King
in
time
of
peace
by
obliging
his
soldiers
by
his
liberality
doth
shew
the
affection
which
he
beares
to
them
,
and
they
in
the
time
of
warre
in
fighting
&
dying
for
him
,
do
shew
the
loue
and
loyall
respect
which
they
haue
to
him
.
So
in
the
time
of
spirituall
ioy
and
consolation
the
King
of
heauen
giues
vs
to
vnderstand
how
dearly
〈◊〉
tenders
vs
,
and
we
in
the
time
of
desolation
&
aduersity
,
do
more
shew
forth
our
affection
vnto
his
seruice
,
then
we
are
able
to
do
whilst
we
are
in
comfort
and
prosperity
.
Gemmula
carbuncul●
in
ornamento
auri
,
because
that
this
pretious
stone
giues
greater
lustre
by
night
then
in
the
shining
day
;
so
in
like
manner
the
faithfull
and
true
seruant
of
God
Almighty
shines
and
shewes
forth
more
clearly
what
he
is
,
in
the
cloudy
night
of
tribulation
,
then
in
the
bright
sunne
shine
of
prosperity
.
And
therfore
the
holy
Scripture
praiseth
holy
Toby
so
much
,
S.
Augustin
is
that
which
we
are
to
indeauour
to
imitate
,
vt
in
cunctis
idem
sis
,
Secondly
we
are
to
know
that
it
is
not
sufficient
to
haue
this
conformity
with
the
will
of
God
in
Generall
,
seeing
it
will
be
no
hard
matter
to
attaine
it
so
:
for
who
is
there
that
will
not
say
,
he
desires
that
the
Diuine
will
be
performed
in
euery
thing
;
and
both
the
good
and
bad
say
in
there
Pater
noster
,
euery
day
,
your
will
be
done
on
earth
as
it
is
in
heauen
,
but
it
is
necessary
that
we
consider
it
in
preciser
manner
,
and
descend
vnto
those
particulars
which
might
cost
vs
most
paine
and
difficulty
should
they
arriue
vnto
vs
,
and
not
to
rest
vntill
we
had
facilitated
euery
one
of
them
.
We
are
not
to
remaine
(
as
they
say
)
carrying
our
launce
at
●andome
without
putting
it
in
our
rest
;
Neither
are
we
to
content
our selues
with
this
,
but
we
are
to
inforce
our selues
to
passe
onward
still
,
vntill
we
come
to
find
tast
and
cordiall
delight
,
that
the
wil
of
God
is
accomplished
in
vs
,
although
it
be
in
matter
of
paine
sorrow
&
disesteem
,
which
is
the
third
degree
of
this
conformity
;
for
this
is
like
wise
deuided
into
sundry
degrees
;
the
one
more
sublime
and
perfect
then
the
other
:
although
chiefly
they
may
be
reduc't
to
three
,
in
the
same
manner
as
the
Saints
haue
distributed
the
vertue
of
patience
.
The
first
is
when
a
man
doth
neither
accept
of
,
nor
desire
those
things
which
go
aceompanied
with
paine
,
but
rather
shuns
them
,
yet
so
as
he
had
rather
vndergoe
them
,
then
to
commit
any
sinne
to
be
deliuered
from
them
;
this
is
the
lowest
degree
and
of
commaundment
,
in
so
much
as
although
a
man
in
his
mishaps
be
sensible
of
paine
griefe
and
discontent
,
although
he
sigh
and
grone
whilst
he
is
sicke
,
and
cries
out
through
the
vehemency
of
his
griefe
and
bewailes
the
losse
and
death
of
friends
,
yet
with
all
these
he
may
still
haue
conformity
with
the
will
of
God
.
The
second
degree
is
when
a
man
(
although
he
doe
not
desire
that
any
harme
should
chaunce
vnto
him
,
neither
makes
choice
of
it
)
notwithstanding
when
it
is
once
hapned
to
him
,
doth
willingly
imbrace
and
suffer
it
,
because
it
is
the
good
pleasure
and
will
of
God
:
and
this
second
degree
,
surpasseth
the
first
,
in
that
a
man
in
some
sort
hath
a
liking
and
affection
to
suffer
discommodity
and
paine
for
the
loue
of
God
,
and
proceeds
so
farre
,
as
to
desire
it
,
because
it
is
Gods
pleasure
it
should
be
so
.
The
first
degree
supports
these
things
with
patience
,
the
second
implies
besides
,
the
suffering
them
promptly
and
with
willingnes
;
The
third
is
when
the
seruant
of
Almighty
God
,
out
of
the
great
loue
he
beares
our
B.
Lord
,
doth
not
only
accept
of
,
and
suffer
most
willingly
whatsoeuer
paine
and
affliction
which
he
shall
send
him
,
but
also
is
longing
for
them
,
and
reioyceth
in
them
because
he
knows
them
to
be
the
will
of
God
.
And
so
S.
Luke
writs
of
the
Apostles
.
S.
Paul
says
.
S.
Iames
counsels
vs
in
his
Canonicall
Epistle
;
Omne
gaudium
existimate
fratres
mei
,
S.
Gregory
says
,
si
mens
in
Deum
forti
intentione
dirigatur
,
quidquid
tibi
in
hac
vità
amarum
sit
,
dulce
aestimat
▪
omne
quod
affl●git
,
requiem
putat
,
transire
&
per
mortem
apetit
,
vt
obtin●re
plenius
vuam
possit
,
if
our
mind
were
once
directed
to
God
with
a
strong
intention
,
it
would
esteeme
all
that
were
bitter
in
this
life
,
for
sweet
,
all
that
were
afflicting
vs
it
would
account
for
rest
,
yea
it
would
euen
long
to
passe
by
death
it selfe
,
for
to
obteine
a
more
full
and
perfect
life
.
S.
Catherine
of
Siena
in
a
certaine
Dialogue
which
shee
hath
left
written
of
the
consummat
perfection
of
a
Christian
,
THE
XIII
.
CHAPTER
.
Of
the
indifferency
and
conformity
with
the
will
of
God
,
which
Religious
men
ought
to
haue
,
in
going
and
remaining
in
any
part
of
the
world
,
where
they
may
be
disposed
of
by
Obedience
.
TO
the
end
that
we
may
make
more
profit
out
of
this
exercise
of
the
conformity
with
the
will
of
God
,
and
put
in
practise
that
which
we
haue
said
,
we
will
go
declaring
in
particular
some
principall
points
in
which
we
ought
to
exercise
our selues
;
and
afterwards
descend
to
certaine
other
Generall
heads
,
which
appertaine
to
all
.
And
now
we
will
begin
with
those
particular
things
which
are
conteined
in
our
constitutions
,
since
it
is
most
consonant
to
reason
that
a
Religious
man
,
should
chiefly
in
their
obseruance
shew
forth
the
vertue
and
Religion
which
he
hath
,
and
afterwards
each
on
may
apply
this
doctrine
vnto
other
things
of
the
same
kind
,
either
in
his
Religion
or
his
state
of
life
.
In
the
seauenth
part
of
the
constitutions
our
B.
Father
treating
of
Missions
which
is
on
of
the
principall
functions
of
our
Institut
,
And
that
we
might
perceaue
what
an
absolute
indifferency
and
readines
to
go
vnto
any
country
of
the
world
,
where
holy
obedience
might
dispose
of
vs
,
our
B.
Father
requires
;
Notwithstanding
we
doe
not
say
that
the
desires
which
we
may
haue
of
going
to
the
Indies
,
be
either
ill
,
or
imperfect
,
for
they
are
so
farre
from
that
,
as
they
are
both
good
and
holy
,
and
as
such
,
it
is
good
to
propose
and
present
them
to
our
Superiors
whensoeuer
our
Lord
shall
please
for
to
inspire
them
,
and
so
our
B.
Father
,
From
hence
there
may
be
some
consequences
drawne
forth
,
which
may
helpe
vs
better
to
comprehend
this
same
.
The
first
is
,
that
if
the
desire
of
going
for
the
Indies
,
should
be
occasion
to
him
who
doth
conceiue
it
,
of
failing
in
any
point
of
this
redines
and
indifferency
vnto
any
other
thing
,
which
obedience
might
appoint
him
,
that
then
it
is
not
good
,
but
an
imperfection
:
if
I
were
taken
with
so
great
desire
,
and
weare
so
set
vpon
going
to
the
Indies
or
els
where
,
that
it
should
disquiet
me
,
and
be
the
occasion
that
I
should
remaine
with
lesse
contentment
either
heere
or
in
any
other
place
where
obedience
should
dispose
of
me
,
and
that
I
did
not
discharge
with
that
willingnes
those
present
functions
in
which
I
were
imployed
,
neither
performed
them
with
due
application
,
by
reason
my
eyes
and
thoughts
were
fix't
vpon
that
other
thing
;
then
it
is
most
apparant
,
that
such
desires
are
neither
good
,
nor
proceeding
from
God
Almighty
,
since
they
are
impediments
vnto
his
will
,
and
God
cannot
be
contrary
to
himselfe
:
as
also
because
the
desires
and
inspirations
of
the
holy
Ghost
,
do
not
vse
to
go
accompanied
with
trouble
and
disquietnes
but
with
a
profound
peace
and
tranquility
.
And
this
is
one
of
the
signes
which
the
masters
of
spirituall
life
do
giue
,
to
know
whether
our
inspirations
and
desires
be
proceeding
from
God
or
no.
Secondly
it
followes
from
hence
that
he
who
should
haue
an
vniuersall
disposition
,
both
prompt
and
indifferent
to
transport
himselfe
into
any
part
of
the
world
,
or
to
performe
any
thing
which
obedience
should
prescribe
,
although
he
felt
in
himselfe
no
such
particular
inclination
as
others
haue
of
going
to
the
Indies
▪
or
any
other
country
remote
or
neer
,
hath
no
reason
to
trouble
himselfe
therfore
seeing
that
he
is
no
waies
in
the
worser
state
,
but
rather
the
better
disposed
,
it
being
such
a
disposition
as
our
B.
Father
requires
of
all
the
Society
,
to
haue
of
our
parts
no
affection
or
particular
desire
,
more
vnto
one
thing
then
an
other
;
but
he
would
haue
vs
in
a
disposition
answerable
to
the
tongue
,
of
a
ballance
which
inclines
no
more
to
on
side
then
an
other
;
and
of
this
sort
are
many
,
or
according
to
my
opinion
the
greater
part
.
Our
B.
Father
had
taken
a
deliberation
once
to
send
F.
Natalis
in
a
certaine
mission
,
and
to
proceed
in
it
with
the
more
sweetnes
,
he
desired
before
to
know
his
inclination
.
F.
Natalis
by
letter
answered
him
,
that
for
his
part
he
was
inclined
to
nothing
,
but
only
to
this
,
to
haue
no
particular
inclination
of
his
owne
,
and
this
disposition
our
B.
Father
esteemed
for
the
best
of
all
,
and
the
most
perfect
▪
and
that
with
good
reason
,
for
that
other
seems
only
to
be
fastned
to
one
thing
alone
,
but
this
with
his
indifferency
is
imbracing
all
whatsoeuer
may
be
commaunded
him
,
and
is
prepared
&
disposed
with
an
equall
mind
vnto
all
alike
;
and
for
as
much
as
God
regards
only
the
heart
and
will
of
a
man
,
which
before
him
,
is
as
much
as
the
worke
it selfe
,
therfore
this
ready
will
for
all
,
is
as
acceptable
to
him
as
the
execution
of
all
would
be
.
And
to
declare
this
more
fully
,
if
any
one
who
were
tepide
,
pusillanimous
or
vnmortified
,
should
haue
no
desire
of
going
to
the
Indies
,
by
reason
of
his
want
of
courage
and
resolution
,
to
leaue
those
commodities
which
here
he
imagins
himselfe
to
haue
,
or
to
be
in
the
way
of
obteining
,
or
els
because
he
hath
no
will
,
to
expose
himselfe
to
those
many
labours
which
there
he
must
vndergoe
,
in
this
man
I
say
such
a
disposition
is
selfe
loue
and
imperfection
,
but
one
who
forbears
not
to
desire
it
,
out
of
any
faintheartednes
,
or
lesse
will
and
courage
to
vndertake
those
labours
,
and
others
yet
more
painfull
for
the
loue
of
God
,
and
saluation
of
soules
,
but
onely
because
he
is
vncertaine
whe●her
it
be
the
will
of
God
to
dispose
of
him
that
way
,
or
in
any
other
thing
,
and
is
in
himselfe
both
ready
and
prepared
to
performe
any
thing
which
he
shall
know
to
be
the
will
of
God
,
and
would
go
for
the
Indies
or
England
or
any
other
place
if
he
should
chaunce
to
be
sent
,
with
as
prompt
and
good
a
will
,
and
perhaps
better
then
if
himselfe
had
requested
and
desired
it
;
and
that
because
then
he
should
haue
more
assurance
that
he
did
not
his
owne
will
in
it
,
but
purely
the
will
of
God
.
There
is
no
doubt
,
but
this
mans
disposition
were
better
and
more
perfect
,
and
such
as
these
the
Superiors
neuer
doubt
,
to
dispose
of
,
either
to
the
Indies
,
or
any
other
place
.
But
to
returne
to
the
principallest
point
of
all
,
our
B.
Father
requires
that
we
should
all
remaine
with
an
equall
indifferency
&
resignation
to
remaine
as
willingly
in
on
place
as
an
other
,
to
go
as
readily
to
this
country
as
to
that
,
and
that
no
respect
of
corporall
health
should
be
sufficient
to
take
vs
from
this
indifferency
.
It
is
said
in
the
third
part
of
our
Constitutions
,
that
it
belongs
vnto
our
vocation
and
Institute
,
to
go
and
remaine
in
any
part
of
the
world
,
where
the
greater
seruice
of
God
and
the
greater
good
of
soules
may
be
hoped
for
;
but
yet
if
it
should
be
found
by
experience
that
ones
health
were
much
impaired
,
and
that
the
aire
and
Climat
did
not
agree
with
him
:
that
then
the
Superior
might
consider
whether
it
were
better
that
such
an
one
,
should
be
disposed
of
to
an
other
place
,
which
might
be
more
agreable
to
his
health
,
and
where
he
might
with
more
profit
imploy
himself
vnto
Gods
seruice
,
and
the
good
of
soules
;
Neuertheles
it
is
declared
expresly
,
that
the
diseased
person
,
is
in
no
wise
to
demand
to
be
remoued
,
or
to
shew
himselfe
to
haue
any
inclination
therunto
but
to
leaue
all
the
care
of
it
,
to
his
Superiors
.
Non
tamen
erit
ipsius
infirmi
,
hui●smodi
mutationem
postulare
,
nec
animi
propensionem
ad
eam
ostendere
,
sed
Superioris
curae
id
relinquitur
.
It
is
no
little
thing
,
but
a
point
of
high
consequence
which
our
B.
Father
,
requires
of
vs
;
seing
that
each
one
,
is
to
be
resigned
and
mortified
,
not
only
in
not
demanding
to
be
remoued
,
but
also
in
not
shewing
themselues
to
haue
any
inclination
therunto
,
although
they
should
continue
ill
disposed
and
si●ckly
all
their
liues
.
So
that
for
as
much
as
concernes
our
mission
to
the
Indies
,
or
among
the
Hereticks
,
each
one
,
as
we
haue
said
,
may
freely
propose
his
inclination
and
desire
,
so
as
it
be
with
indifferency
and
resignation
:
but
in
this
point
of
health
,
there
is
not
permitted
any
liberty
,
either
to
aske
our
remouall
or
to
shew
our selues
inclined
therunto
,
which
is
much
more
then
the
other
;
only
it
is
permitted
,
that
if
any
one
finde
himselfe
sick
or
ill
disposed
,
he
may
propose
to
the
Superior
,
his
sicknesse
and
indisposition
,
with
his
disability
to
discharge
his
functions
,
and
thus
much
we
are
obliged
to
do
by
Rule
;
but
hauing
once
proposed
it
,
we
are
to
do
nothing
more
,
it
belonging
only
to
the
Superior
to
aduise
,
if
supposing
he
be
so
ill
disposed
,
it
were
not
fitter
to
send
him
to
some
other
place
,
where
by
recouering
his
health
he
might
be
enabled
to
do
more
;
or
whether
it
were
not
to
Gods
greater
glory
,
that
he
should
still
remaine
in
the
same
place
,
although
he
performed
not
so
much
or
perhaps
nothing
at
all
,
for
this
concernes
him
nothing
.
Euery
one
is
to
suffer
himselfe
to
be
guided
by
his
Superior
,
who
in
the
place
of
God
hath
the
disposing
of
him
,
and
to
esteeme
what
so
euer
he
shall
ordaine
,
to
be
the
best
,
and
most
confering
to
the
seruice
of
Almighty
God
.
How
many
are
there
who
only
to
get
their
liuing
do
liue
here
and
in
other
places
which
are
most
contrary
to
their
health
?
how
many
are
there
who
passe
the
seas
to
the
Indies
and
Turky
for
a
litle
gaine
,
and
put
not
only
their
health
but
also
their
liues
in
daunger
?
What
great
matter
is
it
then
if
we
(
who
are
Religious
)
do
so
much
for
God
,
and
for
obedience
,
as
those
of
the
world
do
,
to
gather
wealth
together
?
And
if
it
should
occurre
vnto
your
mind
,
that
you
could
do
somewhat
in
an
other
place
,
or
perhaps
very
much
,
and
that
there
where
you
are
your
health
is
impairing
,
and
your
labours
nothing
,
do
but
remember
that
for
all
this
,
it
is
better
for
you
to
remaine
there
in
doing
nothing
since
it
is
the
will
of
God
,
then
to
haue
your
owne
will
in
being
remoued
to
any
other
place
,
although
you
should
doe
neuer
so
much
;
and
conforming
your selfe
with
the
will
of
God
,
who
for
the
present
requires
so
much
of
you
,
for
causes
which
he
knows
best
,
and
which
it
is
not
expedient
you
should
know
.
In
the
Chronicles
of
the
Order
of
S.
Francis
we
read
how
S.
Francis
gaue
leaue
to
Brother
Giles
,
to
go
where
he
would
,
and
to
liue
in
whatsoeuer
Prouince
or
Couent
he
pleased
,
leauing
him
to
his
owne
free
election
as
being
one
whom
he
knew
of
great
vertue
and
sanctity
,
but
the
holy
man
,
had
not
liued
fower
dayes
in
this
manner
&
freedome
,
but
he
found
the
tranquility
and
peace
of
his
soule
sensibly
diminished
,
and
in
lieu
thereof
a
great
lisquietnes
and
perturbation
in
his
mind
;
whereupon
he
went
to
S.
Francis
againe
and
desired
him
with
much
earnestnes
,
that
he
would
appoint
him
to
liue
in
some
certaine
place
&
Couent
,
and
not
leaue
him
any
more
vnto
his
owne
free
choyce
,
assuring
him
that
he
could
find
no
rest
nor
comfort
,
in
such
a
wild
and
vnlimited
obedience
;
Good
religious
men
ought
to
haue
no
peace
and
contentment
in
performing
their
owne
wills
,
and
so
consequently
to
haue
no
desire
to
remaine
and
dwell
in
this
Colledge
or
in
that
,
in
this
or
the
other
Prouince
,
but
they
are
to
expect
vntill
holy
obedience
do
take
them
by
the
hand
,
and
dispose
of
them
,
according
as
she
pleases
,
as
knowing
that
such
is
the
will
of
God
,
in
which
they
are
only
to
take
all
pleasure
and
content
.
THE
XIV
.
CHAPTER
.
Of
that
indifferency
and
conformity
with
the
will
of
God
,
which
Religious
men
are
to
haue
,
concerning
those
offices
&
functions
in
which
obedience
shall
imploy
them
.
WE
ought
likewise
to
haue
this
indifferency
&
resignation
,
wherof
we
haue
spoken
,
in
all
those
functions
and
offices
,
in
which
we
may
be
imployed
by
obedience
:
we
perceaue
well
how
many
and
diuers
those
offices
and
functions
are
in
a
Religious
Order
,
and
each
one
in
particular
is
to
go
considering
of
them
▪
vntil
we
haue
brought
ourselues
vnto
an
indifferency
for
all
,
Our
B.
Father
says
in
the
constitutions
,
and
we
haue
it
likewise
in
our
Rules
,
that
in
exercising
abiect
and
humble
offices
,
we
are
more
readily
to
accept
of
those
,
from
which
we
haue
the
greatest
auersion
,
if
it
should
be
inioyned
vs
to
exercise
our selues
in
them
,
we
haue
most
need
of
resignation
an●
indifferency
▪
in
point
of
these
meaner
and
abiect
offices
,
by
reason
of
the
naturall
repugnan●e
which
we
haue
against
them
:
and
therefore
he
doth
more
,
and
shewes
a
greater
vertue
and
perfection
,
who
offers
himselfe
vnto
God
to
performe
these
offices
,
then
he
who
should
make
choyce
to
do
more
high
and
honourable
ones
.
If
one
wh●
had
a
great
desire
to
serue
some
nobleman
,
should
present
his
seruice
in
such
manner
vnto
him
,
as
to
remaine
all
his
life
his
drudge
or
lakie
,
if
he
should
thinke
it
fit
,
it
is
most
apparant
that
he
should
do
more
,
and
declare
a
greater
will
to
serue
that
nobleman
,
then
one
who
should
make
offer
of
himselfe
,
to
be
hi●
Gentleman
of
the
horse
or
steward
of
his
house
;
since
this
is
rather
to
demaund
a
benefit
,
then
present
his
seruice
:
and
more
ouer
,
the
others
affection
to
his
seruice
would
appeare
the
more
▪
if
offering
himselfe
vnto
those
humble
offices
,
he
had
sufficient
tallent
to
perf●rme
more
honourable
ones
.
And
it
is
euen
so
in
Religion
,
if
you
should
offer
vp
your
self
to
God
,
saying
ô
Lord
I
desire
to
serue
you
in
quality
of
Preacher
,
or
Diuinity
Master
,
the
matter
were
not
much
,
seing
these
high
and
honourable
offices
,
vse
for
themselues
to
be
sought
after
and
desired
,
and
therfore
you
declare
in
this
no
great
desire
of
seruing
God
;
but
when
you
offer
your selfe
to
serue
all
the
daies
of
your
life
in
the
house
of
God
,
in
contemptible
&
base
offices
,
repugnant
vnto
sense
,
then
you
doe
giue
a
testimony
indeed
of
the
great
desire
you
had
to
serue
almighty
God
,
and
this
desire
would
be
the
more
gratefull
&
meritorious
,
the
more
sit
and
able
you
were
for
the
discharge
of
higher
functions
.
And
this
were
enough
to
stire
you
vp
to
the
desire
of
humble
and
abiect
offices
and
to
seeke
after
them
,
especially
seing
indeed
that
in
the
house
of
God
there
is
no
office
which
is
vile
and
abiect
:
for
(
as
they
say
commonly
)
if
in
the
pallace
of
an
earthly
King
there
is
nothing
accounted
base
,
but
his
title
ennobleth
all
,
and
there
is
great
account
made
of
seruing
him
in
the
meanest
quality
,
how
much
more
ought
we
to
esteeme
of
all
things
belonging
to
the
seruice
of
God
,
to
serue
whom
,
is
properly
to
raigne
?
S.
Basile
to
stire
vs
vp
vnto
the
affectionate
loue
of
humble
and
abiect
offices
,
sets
the
example
of
our
Sauiour
before
our
eyes
,
who
as
we
read
in
the
holy
scripture
,
did
imploy
himselfe
in
the
like
offices
,
as
in
washing
the
feet
of
his
Apostles
,
and
not
only
in
that
,
but
also
for
a
long
time
together
in
seruing
his
most
holy
Mother
and
S.
Ioseph
,
being
subiect
and
obedient
vnto
them
in
all
whatsoeuer
they
commaunded
him
;
Et
erat
subditus
illis
.
From
the
twelfth
yeare
of
his
age
vntill
he
was
thirty
yeare
old
,
the
holy
scripture
makes
no
other
mention
of
him
,
but
only
this
,
that
he
was
subiect
vnto
them
;
which
the
holy
Fathers
considering
do
excellent
well
infer
,
that
in
that
time
he
serued
and
helped
them
in
many
lowly
and
humble
offices
,
as
considering
their
pouerty
we
may
piously
imagine
.
Ne
dedignetur
facere
Christianus
quod
fecit
Christus
,
let
not
a
Christian
&
much
lesse
a
Religious
man
,
thinke
much
&
disdaine
to
do
those
things
which
Christ
hath
done
:
since
the
sonne
of
God
hath
not
refused
to
imploy
himselfe
in
these
contemptible
offices
for
the
loue
of
vs
,
let
not
vs
make
any
difficulty
to
be
exercised
in
them
,
for
the
loue
of
him
although
we
should
continue
in
them
all
our
liues
.
But
to
come
nearer
yet
vnto
our
purpose
,
one
of
the
principall
reasons
,
and
powerfulst
motiues
which
should
incite
vs
to
accept
with
great
readines
whateuer
office
obedience
should
impose
vpon
vs
;
is
to
consider
that
it
is
the
will
of
God
,
because
as
we
haue
said
heretofore
,
it
ought
to
be
all
our
comfort
and
consolation
in
all
our
imploiments
,
that
we
performe
the
will
of
God
in
doing
them
:
this
is
that
alone
which
ought
to
suffice
and
content
a
soule
;
it
is
the
will
of
God
that
for
the
present
I
should
do
such
a
thing
:
behould
now
you
know
the
pleasure
of
God
,
and
are
not
to
seeke
after
any
thing
besides
,
seing
there
is
nothing
better
or
more
sublime
then
the
will
of
Almighty
God
;
Whosoeuer
should
go
on
in
this
manner
,
would
not
esteeme
it
to
import
any
thing
,
whether
they
enioyned
him
this
,
or
that
to
do
,
or
imployed
him
in
an
eminent
or
abiect
office
,
since
there
would
be
no
difference
vnto
such
an
one
.
S.
Hierome
relates
an
example
very
fitly
seruing
for
this
present
subiect
,
he
sayes
that
visiting
those
holy
Monks
who
liued
in
the
desert
,
he
saw
one
whom
the
Superior
had
commaunded
(
both
for
his
owne
aduancement
in
perfection
,
as
also
to
giue
an
example
of
obedience
vnto
the
younger
sort
of
Religious
)
to
carry
twice
a
day
,
a
mighty
stone
three
miles
,
vnto
no
other
end
,
and
for
no
other
profit
,
but
to
obey
and
mortify
his
proper
iudgment
,
and
this
had
he
already
done
for
eight
whole
yeares
together
.
This
saith
S.
Hierom
would
appeare
vnto
those
who
do
not
know
the
true
value
of
the
vertue
of
obedience
,
and
haue
not
attained
vnto
this
purity
and
simplicity
,
but
are
yet
of
proud
and
hauty
minds
,
but
a
childish
thing
,
or
an
idle
action
▪
and
they
would
demaund
of
him
,
how
he
could
indure
to
be
so
imployed
by
obedience
,
and
euen
I
my selfe
(
saith
this
Saint
)
did
question
him
and
desire
to
know
what
motions
he
felt
within
his
heart
,
whilst
he
was
performing
this
;
and
the
blessed
man
answered
him
,
I
am
as
content
and
glad
when
I
haue
executed
this
,
as
if
I
had
done
the
most
high
and
important
thing
as
they
could
haue
commaunded
me
:
and
S.
Hierom
sayes
that
this
answere
did
so
liuely
touch
him
,
that
from
that
time
forwards
he
began
to
lead
the
life
of
a
Religious
Monke
.
This
is
to
be
a
Religious
man
indeed
,
and
to
lead
an
answerable
life
vnto
their
state
,
not
to
regard
what
the
exterior
action
is
,
but
to
make
the
will
of
God
our
pleasure
&
delight
,
which
we
performe
in
doing
of
that
acte
:
and
such
as
they
,
are
those
who
profit
and
go
sensibly
forwards
in
vertue
and
perfection
,
so
as
euen
to
make
it
their
liues
sustenance
to
do
the
will
of
God
,
wherewith
they
are
nourished
as
with
the
very
fatnes
of
the
corne
.
Et
●dipe
frumenti
satiat
te
.
But
some
one
perhaps
will
say
,
for
my
part
I
see
well
enough
that
it
is
a
thing
of
great
perfection
,
to
doe
the
will
of
God
in
euery
thing
,
and
that
in
euery
office
in
which
they
do
imploy
me
,
I
may
performe
his
holy
will
,
but
neuerthelesse
I
would
willingly
be
applied
&
set
to
more
important
things
,
and
be
executing
the
will
of
God
in
such
functions
as
those
;
and
this
is
to
be
wanting
euen
in
the
first
principall
,
seing
that
really
it
is
nothing
els
,
then
to
desire
that
God
should
do
your
will
,
and
not
to
indeauour
to
accomplish
●is
▪
I
am
not
to
prescribe
any
law
to
God
,
neither
to
seeke
to
bring
him
to
consent
vnto
that
which
seemes
best
to
me
,
and
is
most
to
my
desire
,
but
I
ought
to
follow
that
which
God
Almighty
shall
ordaine
and
thinke
the
best
,
and
accommodate
my selfe
to
that
which
he
desires
concerning
me
.
S.
Augustin
saith
excellent
well
:
Optimus
minister
tuus
est
,
qui
non
magis
intuetur
hoc
à
te
audire
quod
ipse
voluerit
,
sed
potius
hoc
velle
quod
à
te
audurit
,
he
is
thy
best
seruant
ô
Lord
,
who
doth
not
looke
to
haue
thee
commaund
him
that
which
he
desires
,
but
who
rather
desires
that
which
thou
shalt
commaund
;
and
the
holy
Abbot
Nylus
said
:
Non
ores
vt
fiant
quae
fieri
velis
,
sed
potius
or
a
sicut
orare
didic●sti
,
vt
f●at
voluntas
Dei
in
me
,
do
not
pray
;
that
that
should
be
done
which
thou
desirest
,
but
rather
desire
as
our
B.
Lord
hath
instructed
thee
to
pray
,
that
the
will
of
God
be
(
alwa●es
)
performed
in
thee
.
Which
point
is
worthy
to
be
considered
,
as
one
very
profitable
,
and
vniuersally
seruing
for
all
chaunces
and
contrary
accidents
which
may
happen
to
vs
.
We
ought
no●
to
determine
and
choose
in
what
,
and
how
we
will
indure
and
suffer
,
but
God
alone
,
it
belongs
not
vnto
vs
,
to
make
choyce
of
those
tentations
,
with
which
we
are
to
be
proued
,
or
to
say
.
Oh
if
it
were
any
other
tentation
then
this
,
I
would
not
care
,
but
this
is
such
an
one
,
as
I
can
no
waies
indure
.
If
that
paine
which
we
haue
,
were
that
which
we
did
desire
,
it
would
be
no
paine
vnto
vs
;
If
you
desire
indeed
to
be
pleasing
vnto
Almighty
God
,
beg
of
him
to
conduct
you
by
that
way
which
he
best
knowes
and
pleaseth
,
and
not
by
that
which
you
yourselfe
desire
:
and
when
our
Lord
doth
send
you
that
which
you
haue
most
auersion
from
,
and
should
be
most
sorry
to
vndergo
,
then
if
you
conforme
your selfe
vnto
his
will
,
you
imitate
most
neere
our
Sauiour
Christ
,
who
said
vnto
his
heauenly
Father
,
not
my
will
,
but
thine
be
done
and
this
is
to
haue
an
intire
conformity
with
the
will
of
God
,
to
make
him
an
absolute
oblation
of
our selues
,
that
he
may
doe
with
vs
whatsoeuer
he
shall
please
,
when
,
and
in
such
manner
as
he
shall
please
,
without
any
exception
,
contradiction
,
selfe
iudgment
,
or
rese●●ing
any
thing
.
Blosius
recounts
h●w
the
holy
Virgin
S.
Gertrude
did
once
out
of
her
compassion
pray
for
a
certaine
person
,
who
(
as
shee
heard
)
did
with
great
impatience
complaine
,
that
God
had
sent
her
certaine
afflictions
which
were
lesse
conuenient
for
the
good
of
her
soule
,
vnto
whom
our
Sauiour
answered
:
tell
that
party
for
whom
thou
prayest
,
that
seing
there
is
none
can
obteine
the
Kingdome
of
heauen
,
without
suffering
at
least
some
crosses
and
afflictions
,
that
shee
had
best
choose
,
and
declare
what
afflictions
shee
should
thinke
most
profitable
for
her
,
and
when
God
should
send
her
those
,
receaue
them
patiently
,
by
which
words
of
our
Lord
,
and
the
manner
with
which
they
were
deliuered
,
S.
Gertrud
vnderstood
that
it
was
a
most
daungerous
kind
of
impatience
,
for
one
to
desire
proudly
and
peruersly
to
make
choyce
themselues
of
that
which
they
would
suffer
,
saying
forsooth
that
those
afflictions
which
are
sent
them
by
God
Almighty
are
lesse
fitting
for
the
good
of
their
soules
,
and
more
then
they
can
sustaine
;
seing
euery
one
is
to
assure
himselfe
,
that
whatsoeuer
God
doth
send
him
or
permits
to
happen
to
him
,
is
most
conuenient
for
him
,
and
for
such
he
is
to
welcome
it
both
with
patience
and
conformity
with
the
will
of
God
.
And
as
you
are
not
to
make
choice
of
those
tentations
and
afflictions
which
you
are
to
vndergoe
but
to
receaue
all
which
shall
be
sent
you
,
as
proceeding
from
the
holy
hand
of
God
,
vnderstanding
them
to
be
the
most
conuenient
for
you
,
so
likewise
are
you
to
be
as
farre
from
making
your
owne
election
of
those
offices
and
functions
which
you
are
to
be
employed
in
,
but
are
to
receaue
all
which
obedience
shall
appoint
as
comming
from
the
hand
of
God
,
and
perswade
your selfe
that
it
is
the
only
thing
which
of
all
others
is
most
expedient
for
you
.
There
is
added
moreouer
vnto
this
,
a
very
spirituall
point
,
which
teacheth
vs
to
be
so
resigned
vnto
the
will
of
God
,
and
to
liue
in
such
confidence
and
assurance
of
his
paternall
goodnes
,
as
not
so
much
as
to
desire
to
know
in
what
manner
God
shall
please
to
dispose
of
vs
:
Iust
as
there
are
some
Noblemen
in
the
world
who
trust
their
stewards
so
farre
as
not
to
know
themselues
what
their
owne
reuenues
are
,
or
what
they
haue
in
the
house
,
which
is
a
signe
of
their
great
confidence
in
them
,
and
so
the
Patriarch
Ioseph
affirmeth
that
his
Master
did
with
him
,
ecce
Dominus
meus
,
omnibus
mihi
traditis
,
ignorat
quid
habeat
in
domo
sua
behould
,
my
Master
hauing
deliuered
ouer
all
into
my
hands
,
doth
not
know
himselfe
what
he
hath
in
his
owne
house
;
in
like
manner
also
that
Religious
man
declares
his
confidence
in
God
to
be
great
indeed
,
when
he
desires
not
so
much
as
to
know
,
how
God
shall
be
pleased
for
to
dispose
of
him
,
but
saith
,
I
am
in
a
good
hand
,
and
that
is
enough
for
me
;
in
manibus
tuis
●or●es
meae
,
in
that
I
am
most
contented
and
assured
,
and
more
then
that
I
haue
no
need
to
know
.
Concerning
those
who
aspire
to
higher
degrees
,
places
and
functions
perswading
themselues
that
they
should
more
profit
their
neighbours
by
them
and
aduance
the
seruice
of
Almighty
God
,
let
them
assure
themselues
that
they
are
farre
deceaued
if
they
thinke
they
doe
it
out
of
zeale
of
Gods
greater
seruice
and
the
good
of
soules
,
for
it
is
farre
otherwise
;
they
are
caryed
away
only
with
the
zeale
and
the
desire
of
honour
,
of
their
owne
esteeme
,
and
p●iuat
commodities
and
because
such
an
office
or
function
is
most
agreable
to
their
owne
desire
and
inclination
,
therfore
they
seeke
after
it
with
so
much
earnestnes
,
which
may
clearly
be
perceaued
from
hence
:
if
you
were
a
secular
in
the
world
,
or
a
single
man
,
it
seemes
it
might
become
you
for
to
say
,
this
is
better
then
that
other
,
and
affords
more
profit
for
the
good
of
soules
,
and
therfore
I
desire
to
imbrace
this
and
to
let
that
alone
,
seing
that
I
suffice
not
to
the
discharge
of
both
,
but
in
Religion
there
is
no
leauing
one
thing
for
an
other
,
but
it
is
necessary
that
both
be
d●ne
,
here
we
are
to
Catechise
as
well
as
to
preach
;
to
teach
Grammer
as
well
as
Diuinity
and
this
is
only
the
point
:
if
you
will
keepe
aloft
,
and
do
nothing
but
the
most
high
and
eminent
things
,
an
other
of
necessity
must
abase
himselfe
and
do
those
meaner
ones
,
and
if
you
had
but
the
least
humility
in
you
,
you
should
rather
desire
that
those
high
&
glorious
functions
should
be
conferred
vpon
some
other
man
,
&
ought
to
perswade
your selfe
,
that
he
would
discharge
them
better
then
you
could
do
,
and
with
m●●e
fruit
,
and
lesse
danger
of
vanity
.
For
this
cause
and
diuers
other
.
Our
B.
Father
S.
Ignatius
,
hath
left
vs
an
excel-cellent
lesson
,
which
he
hath
set
for
the
foundation
of
elections
in
those
his
three
degrees
of
humility
,
where
the
third
and
the
most
perfect
is
,
that
when
two
things
do
present
themselues
vnto
vs
,
both
equally
making
for
the
seruice
and
glory
of
God
,
one
should
make
choyce
of
that
,
in
which
he
might
haue
a
greater
occasion
of
being
contemned
and
scorned
,
therby
to
imitate
more
nearly
the
life
of
our
Sauiour
Christ
,
who
for
our
sakes
was
content
to
be
despised
and
had
in
no
account
.
In
which
there
is
yet
an
other
great
good
to
be
considered
;
which
is
,
that
in
these
humble
and
abiect
things
,
ou●
proper
interest
is
lesse
by
farre
,
and
a
man
hath
no
reason
for
to
seeke
himselfe
,
or
cause
to
feare
his
becoming
vainly
proud
,
which
daunger
goeth
alwaies
accompanied
with
those
higher
and
more
resplendant
offices
;
In
humble
and
abiect
offices
,
we
can
alwaies
iointly
exercise
humility
and
charity
,
and
they
afford
humility
its
proper
nouriture
,
with
those
slight
acts
which
are
exercised
in
them
,
but
in
more
higher
functions
,
cha●ity
without
daunger
of
humility
cannot
be
exercised
,
which
ought
alone
to
be
a
sufficient
reason
why
they
were
not
only
to
be
desired
,
but
rather
with
great
feare
to
be
auoided
by
vs
.
THE
XV.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
,
touching
the
distribution
of
Tallents
,
and
naturall
guifts
.
EVery
one
is
to
be
well
content
,
with
those
Tallents
which
God
hath
communicated
to
him
,
of
vnderstanding
,
wit
,
sufficiency
,
and
other
parts
which
God
hath
bestowed
vpon
him
,
and
not
to
be
troubled
and
afflicted
if
he
haue
not
so
much
ability
as
an
other
,
nor
so
many
good
parts
,
or
be
not
so
fit
for
great
and
high
imployments
,
it
is
a
thing
of
which
we
all
stand
in
need
,
for
let
vs
graunt
that
one
makes
greater
shew
,
and
seemes
in
some
certaine
things
to
excell
and
haue
the
preeminence
of
others
,
notwithstanding
they
haue
some
wants
or
other
sufficient
to
abash
and
humble
them
,
where
in
they
haue
need
of
this
conformity
.
And
therfore
it
is
good
for
to
go
well
prepared
,
for
the
Diuell
most
commonly
assaults
vs
in
nothing
more
.
In
time
of
your
studies
when
you
see
one
of
your
Concurrants
grow
excellent
,
that
he
disputes
and
argues
learnedly
and
well
,
you
shall
be
ouertaken
perhaps
with
a
certaine
kind
of
enuy
,
which
although
it
arriue
not
to
make
you
sorrow
for
your
brothers
good
(
for
that
were
expresly
the
sinne
of
enuy
)
notwithstanding
shall
bring
you
at
the
last
,
vnto
a
certaine
sadnes
and
melancholy
,
to
see
an
other
get
the
start
of
you
,
with
his
fine
wit
,
and
your selfe
cast
behind
,
not
being
able
to
keepe
pace
with
him
,
or
shew
your
head
amongst
the
formest
of
them
,
this
I
say
wil
make
you
droope
and
conuerse
with
them
confounded
and
ashamed
,
whence
you
will
fall
into
languor
&
weary
somnes
,
and
be
moued
with
a
tentation
to
giue
ouer
your
studies
,
and
perhaps
sometimes
to
take
leaue
of
your
Religion
if
you
be
not
well
grounded
in
humility
,
as
diuerse
haue
giuen
a
lamentable
experience
.
An
other
thinks
to
become
eminent
,
and
to
surpasse
all
others
of
his
course
and
to
be
famed
for
the
best
scholler
throughout
all
the
country
:
who
when
he
sees
all
his
dreames
and
hopes
to
be
come
to
nothing
,
becometh
so
shamed
,
discouraged
and
mortified
,
as
the
Diuell
who
is
neuer
wanting
to
so
faire
occasions
perhaps
will
put
him
in
the
head
,
that
he
shall
neuer
recouer
the
disgrace
,
nor
be
rid
of
his
melancholy
▪
as
long
as
he
tarryeth
in
Religion
,
and
this
tentation
is
no
new
but
a
very
ancient
one
.
We
read
an
example
of
this
kind
in
the
Chronicles
of
the
Order
of
S.
Dominicke
,
&
it
is
of
Albertus
Magnus
,
who
was
the
Master
of
S.
Thomas
of
Aquin.
The
said
Albertus
when
he
was
a
little
child
,
was
very
deuout
vnto
our
B.
Lady
,
and
recited
certaine
prayers
vnto
her
honour
euery
day
,
he
afterwards
by
her
fauour
&
intercession
being
but
sixteē
yeare
old
,
was
admitted
into
the
Order
of
S.
Dominicke
,
when
(
as
it
is
said
)
in
those
his
tender
yeares
being
applyed
to
his
studies
his
wit
was
but
reasonable
or
rather
indeed
he
was
wholly
dul
and
vnfit
for
learning
,
&
being
among
others
who
had
liuely
&
excellent
wits
,
he
was
so
discouraged
with
the
small
profit
which
he
made
,
that
this
sorrow
of
his
,
being
closly
followed
with
a
strong
tentation
,
did
put
him
in
such
danger
,
as
he
was
vpon
the
point
of
casting
of
his
habit
:
he
being
in
this
distresse
of
toughts
,
was
wondrously
helped
by
a
certaine
vision
,
for
as
he
slept
one
night
,
he
imagined
that
he
had
reared
a
Ladder
against
the
Monastery
walls
,
and
was
going
out
and
leauing
the
order
,
when
climing
vp
he
saw
fowre
venerable
Matrons
standing
on
the
top
,
of
whom
one
seemed
to
be
mistrise
of
the
rest
,
and
when
he
was
come
closse
by
them
,
one
of
those
Matrons
shou'd
him
backe
againe
and
would
not
permit
him
to
go
out
of
the
Monastery
;
notwithstanding
he
aduentred
once
againe
,
and
being
euen
at
the
top
,
the
second
serued
him
as
the
first
had
done
,
and
when
the
third
time
,
he
assayed
to
get
vp
againe
,
a
third
of
those
Matrons
demaunded
of
him
,
why
he
had
such
desire
to
leaue
the
Monastery
,
vnto
whom
he
answered
,
with
a
face
al
blushing
with
shame
,
because
Lady
I
see
my
companions
of
the
same
course
with
me
,
to
profit
in
the
study
of
Philosophy
whilst
I
spend
my
time
and
labour
all
in
vaine
,
which
shame
grieues
me
so
much
as
it
makes
me
resolue
to
leaue
my
Religion
,
vnto
whom
the
Matron
said
,
pointing
him
vnto
the
fourth
of
them
,
behould
this
is
the
Mother
of
God
,
and
Queene
of
heauen
,
vpon
whom
we
with
reuerence
do
attend
,
comend
your selfe
to
her
,
and
we
with
our
intreaties
will
second
you
,
that
she
would
intercede
vnto
her
B.
Sonne
for
you
,
vnto
the
end
that
he
would
bestow
vpon
you
,
a
witt
so
docile
as
might
render
you
fit
to
go
forwards
in
your
studies
;
which
Albertus
hearing
was
wondrous
glad
,
and
being
conducted
vnto
our
B.
Lady
by
this
Matron
,
she
receaued
him
gratiously
,
and
demanded
of
him
what
he
desired
and
wished
for
with
so
much
earnestnes
?
he
answered
,
some
degree
of
excellency
in
Philosophy
,
which
was
the
study
to
which
he
then
attended
,
although
he
comprehended
nothing
of
it
.
Whereupon
the
Glorious
Virgin
answered
,
be
of
good
cheere
and
courage
,
and
study
well
,
and
I
will
assure
you
,
you
will
become
an
eminent
and
learned
man
in
the
science
of
Philosophy
,
but
to
the
end
that
you
may
know
,
said
shee
,
that
it
is
a
donatiue
only
of
my
fauour
,
and
not
attained
by
any
naturall
parts
,
or
industry
of
your
owne
,
some
time
before
you
dy
,
you
shall
come
to
forget
whilst
you
are
in
your
publique
lecture
,
all
the
learning
which
you
had
before
.
With
this
vision
was
he
greatly
comforted
,
and
from
that
time
he
profited
so
greatly
in
his
studies
,
not
only
in
Philosophy
but
also
in
Diuinity
&
knowledge
of
the
holy
Scriptures
,
as
nothing
can
better
witnesse
then
those
works
which
he
hath
left
behind
:
&
three
yeares
before
his
death
,
as
he
was
actually
teaching
at
Collen
,
he
wholly
lost
all
memory
of
euery
thing
which
belonged
to
learning
,
remaining
as
ignorant
,
as
if
he
had
neuer
in
his
life
so
much
as
knowne
the
first
rudiments
of
any
Science
;
&
it
may
be
also
that
it
is
so
befalne
him
,
in
punishment
of
his
want
of
indifferency
,
&
conformity
with
the
will
of
God
,
in
point
,
of
that
tallent
and
sufficiency
which
he
had
bestowed
vpon
him
.
Howeuer
,
he
then
remembring
the
vision
which
he
had
at
that
time
when
he
was
minded
to
haue
forsaken
his
Religion
,
did
publikely
before
all
his
Auditors
declare
what
had
passed
,
and
therupon
taking
his
leaue
of
all
,
he
retired
himselfe
to
his
couent
and
there
spent
the
residue
of
his
time
in
prayer
and
contemplation
.
Now
that
we
our selues
may
not
fall
into
this
danger
,
it
is
necessary
that
we
go
preparing
our selues
before
;
and
there
is
no
better
preparatiue
then
a
deepe
humility
,
for
such
a
difficulty
as
this
proceedeth
only
from
the
want
of
it
,
when
you
cannot
indure
to
be
accounted
the
worst
and
last
of
all
your
course
.
If
one
should
come
afterwards
and
let
you
vnderstand
,
that
you
were
to
study
no
more
,
and
that
you
were
to
breake
of
your
course
,
and
all
those
proiects
which
you
had
fancied
to
your selfe
;
and
in
the
meane
time
you
should
see
your
Companions
go
on
with
their
Diuinity
,
and
become
learned
and
famous
preachers
:
here
now
without
doubt
were
need
of
profound
humility
,
and
a
great
resignation
to
the
will
of
God
.
And
this
tentation
comes
to
be
renewed
againe
after
your
studies
are
done
,
when
you
will
not
want
such
thoughts
as
these
to
be
working
vpon
you
againe
:
why
am
not
I
so
learned
,
and
in
as
high
place
as
he
?
why
am
not
I
an
excellent
Preacher
?
why
haue
not
I
such
a
grace
in
setting
my self
forth
,
and
in
discoursing
as
this
or
the
other
hath
?
wherfore
am
not
I
imployed
in
important
businesses
,
and
why
do
they
make
so
little
account
of
me
?
and
the
like
is
to
be
said
of
those
who
are
not
schollers
,
for
you
shall
haue
them
busied
with
such
thoughts
and
tentations
as
these
.
Oh
that
I
were
a
scholler
?
that
I
were
a
Priest
and
had
but
learning
to
be
profitably
implayed
in
the
helpe
of
soules
,
and
sometimes
it
may
fall
out
that
such
a
tentation
as
this
may
bring
you
to
such
straits
as
to
in
danger
the
losse
of
your
vocation
,
and
perhaps
your
saluation
too
,
as
the
lamentable
falls
of
others
do
testify
.
This
is
a
generall
doctrine
,
and
euery
on
may
apply
it
to
his
owne
state
of
life
,
and
therfore
it
is
necessary
for
euery
one
to
conforme
himselfe
vnto
the
will
of
God
in
being
content
with
that
Tallent
which
he
hath
receaued
from
God
,
and
that
state
of
life
which
he
hath
placed
him
in
,
without
desiring
to
be
more
,
then
what
God
Almighty
hath
ordeined
him
for
to
be
.
S.
Augustine
vpon
these
words
of
the
psalme
.
Inclina
●or
meum
in
testimonia
tua
&
non
in
auaritiam
,
incline
my
hart
vnto
thy
testimonies
&
not
to
auarice
,
says
that
this
was
the
begining
&
root
of
all
our
euil
since
our
first
Parents
in
hauing
a
desire
to
be
more
then
God
had
made
than
,
&
to
haue
more
than
he
had
bestowed
vpon
them
,
came
therby
to
fall
from
that
state
in
which
they
were
,
&
to
loose
all
that
which
God
had
imparted
to
them
.
The
Diuell
laid
before
their
proud
desires
this
baite
;
Eritis
sicut
Dij
scientes
bonum
&
malum
,
you
shall
be
like
Gods
hauing
knowledge
of
good
and
euill
▪
and
therby
deceaued
them
,
and
wrought
their
destruction
;
and
this
vice
we
inherit
of
them
by
succession
,
being
egged
on
with
a
desire
of
diuinity
,
and
a
kind
of
folly
and
madnes
to
be
greater
then
we
are
;
and
for
as
much
as
the
Diuell
had
so
good
successe
in
tempting
our
first
parents
with
it
,
therfore
hath
he
been
so
busy
euer
since
to
enkindle
vs
with
the
same
,
and
set
our
desires
on
fire
,
of
becoming
greater
than
it
is
Gods
pleasure
we
should
be
,
without
suffring
vs
to
be
content
with
those
Tallents
which
we
haue
,
and
that
condition
to
which
we
were
borne
and
bred
.
And
therfore
saith
S.
Augustin
doth
the
Prophet
desire
of
God
,
that
he
would
giue
him
a
heart
free
from
all
proper
interest
and
faithfully
inclined
vnto
his
will
and
pleasure
,
and
not
to
his
owne
profit
and
commodity
:
he
sayes
that
by
auarice
is
to
be
vnderstood
all
sort
of
particular
end
,
or
gaine
,
and
not
only
the
couitiousnes
of
wealth
,
and
it
is
this
which
S.
Paul
affirmes
to
be
the
root
of
all
euill
,
radix
omnium
malorum
cupiditas
.
Now
that
we
may
attaine
to
this
indifferency
,
&
disposition
of
confor●●ing
our selues
vnto
the
will
of
God
,
and
contenting
vs
with
those
talents
which
he
hath
bestowed
vpon
vs
,
as
also
with
that
state
and
degree
in
which
he
hath
placed
vs
,
it
is
sufficient
to
know
that
it
is
the
will
of
God
;
Hac
autem
omnia
operatur
vnus
atque
idem
Spiritus
diuidens
singulis
prout
vult
.
To
explicate
this
the
better
,
the
comparison
which
they
bring
of
players
,
is
not
impertinent
,
where
a
man
receaueth
not
his
share
according
to
the
dignity
of
that
part
which
he
doth
acte
,
but
according
to
the
goodnes
of
his
action
,
whence
it
is
,
that
if
he
who
played
but
the
drudge
haue
performed
it
better
then
he
who
acted
the
part
of
the
Emperour
,
he
shall
haue
more
applause
of
the
spectators
,
and
be
thought
worthy
of
a
greater
share
by
all
equall
Iudges
;
Eu●̄
so
▪
that
which
God
esteems
meriting
reward
&
praise
in
this
mortall
life
of
ours
(
which
is
but
as
a
Comedy
quickly
past
,
and
would
to
God
it
were
not
a
Tragedy
so
metimes
)
is
not
the
part
which
we
play
,
the
one
a
Preacher
,
the
other
Superior
,
this
Sacristan
or
Porter
;
but
the
well
performing
of
their
parts
:
and
therfore
if
the
lay
brother
act
his
part
better
vnto
the
life
,
then
the
Preacher
or
Superior
,
he
shal
be
more
esteemed
by
God
,
&
merit
more
applause
,
honour
,
&
recompence
.
And
as
it
is
ordinary
with
the
players
,
that
he
who
acts
in
Comicke
excellent
well
,
as
the
Esquire
errant
or
Country
clowne
hath
no
grace
,
or
person
for
to
acte
a
King
,
and
yet
notwithstanding
he
is
held
an
excellent
actor
:
so
you
perhaps
are
no
waies
fit
to
make
a
Superior
or
a
Preacher
of
,
and
should
performe
with
good
satisfaction
the
office
of
a
Ghostly
Father
or
Coadiutor
.
God
knowes
well
how
to
fit
euery
actor
with
his
part
,
and
appoint
each
one
that
office
which
he
can
do
the
best
.
Vnicuique
secundum
propriam
virtutem
,
our
Lord
,
says
the
holy
Euangel
,
distributs
his
gifts
and
tallents
respectiuely
to
the
ability
of
euery
one
,
and
therfore
one
man
is
not
to
desire
the
part
,
or
tallent
of
an
other
man
,
but
all
are
to
indeauour
to
performe
that
part
well
which
is
a
appointed
them
,
and
imploy
to
best
aduantage
that
tallent
which
they
haue
receaued
,
and
keepe
a
cleere
account
,
and
so
they
shall
come
to
please
God
Almighty
the
best
,
and
be
rewarded
with
greater
recompence
.
THE
XVI
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
in
time
of
sicknes
.
SIcknesse
is
as
well
a
guift
of
God
as
health
,
and
sent
vs
,
by
him
for
our
tryall
,
correction
,
and
amendment
,
as
also
for
diuers
other
commodities
and
profits
which
are
proceeding
from
it
;
as
the
knowledge
of
our
infirmity
,
the
discouery
of
our
presumption
,
our
riddance
of
the
loue
of
worldly
things
,
and
of
the
concupiscences
of
sensuality
,
the
deading
and
diminishing
in
vs
,
the
forces
of
the
flesh
our
Capitall
enemy
,
and
giuing
vs
to
vnderstand
that
the
place
where
we
liue
is
not
our
owne
country
,
but
like
an
Inne
which
we
haue
taken
vp
in
manner
of
passengers
and
wretched
bannish't
men
,
and
diuers
other
commodities
besides
;
&
for
this
reason
the
wiseman
hath
said
,
infirmitas
grauis
sobriam
facit
animam
,
grieuous
infirmity
makes
an
vnderstanding
soule
,
and
therfore
we
are
to
conforme
our selues
as
well
vnto
the
will
of
God
in
sicknesse
as
in
health
,
and
receaue
it
when
soeuer
God
shall
please
to
send
it
vs
,
as
proceeding
from
his
holy
hand
.
One
of
those
ancient
Fathers
said
vnto
his
Disciple
who
was
sicke
;
my
sonne
be
not
grieued
at
your
infirmity
,
but
on
the
contrary
,
render
hearty
thanks
to
God
Almighty
for
it
;
for
if
you
be
iron
,
this
is
a
fire
for
to
take
of
your
ruste
,
if
you
be
gould
,
this
is
a
fire
to
try
you
:
to
render
thanks
to
God
when
we
are
sicke
,
is
an
acte
of
great
vertue
,
and
worthily
beseeming
a
true
Religious
soule
.
Surius
relats
in
the
life
of
S.
Clare
,
how
that
for
eight
and
twenty
yeares
together
shee
was
afflicted
with
grieuous
infirmities
,
in
all
which
time
her
patience
was
so
inuincible
,
as
she
was
neuer
heard
,
to
vtter
any
complaint
,
or
vse
any
murmuring
speeches
in
those
her
violent
fitts
but
shee
continued
alwa●es
thanking
and
praising
God
:
and
in
her
last
sicknesse
w●en
shee
was
so
tormented
,
as
for
seauenteen
daies
together
she
could
not
eate
one
bit
,
Fryer
Reginald
her
Ghostly
Father
,
comforting
her
and
exhorting
her
to
patience
in
so
long
and
dolorous
a
martyrdome
as
shee
suffered
in
so
much
sicknesse
and
infirmity
;
shee
answered
,
neuer
since
I
haue
been
acquainted
with
the
grace
of
my
Lord
Iesus
Christ
,
through
the
intercession
of
S.
Francis
his
humble
seruant
,
hath
any
sicknesse
,
seemed
hard
vnto
me
,
any
paine
grieuous
,
or
any
penance
sore
and
troublesome
.
In
this
kind
also
is
the
life
of
Saint
Liduuine
admirable
and
of
great
example
,
as
also
giuing
great
courage
and
comfort
vnto
those
who
are
sicke
;
who
for
eight
and
thirty
yeares
together
,
was
oppressed
with
most
grieuous
and
extraordinary
diseases
and
paines
,
and
for
thirty
yeares
could
neuer
rise
from
that
poore
couch
on
which
she
lay
,
or
susteine
her selfe
on
her
feet
,
in
all
which
time
,
our
Sauiour
visited
her
with
high
and
singular
fauours
.
But
for
as
much
as
diuers
particular
reasons
,
do
vse
to
present
themselues
▪
vnder
the
colour
and
shew
of
greater
good
,
vnto
the
hinderance
of
this
indifferency
and
conformity
,
it
is
requisite
that
we
solue
and
answere
them
.
And
first
,
some
one
may
say
,
for
my
part
it
is
all
one
to
me
whether
I
be
sicke
or
well
,
only
that
which
troubles
me
is
that
I
feare
I
am
a
burthen
to
those
of
the
house
,
&
a
charge
vnto
the
Religion
:
vnto
this
I
answere
,
that
this
is
nothing
els
then
to
cond●nne
the
Superior
&
those
of
the
house
,
of
want
of
charity
&
litle
resignation
to
the
will
of
God
;
the
Superiors
are
vnderstood
to
be
arriued
to
that
perfection
,
to
receaue
all
as
comming
from
the
hand
of
God
,
and
to
conforme
themselues
in
all
vnto
his
blessed
will
,
and
so
if
God
be
pleased
that
you
should
be
sicke
,
&
that
one
should
be
imployed
in
nothing
els
then
in
tending
to
the
recouery
and
the
care
of
you
;
they
are
likewise
well
content
,
&
as
you
beare
that
crosse
which
God
hath
sent
you
,
so
do
they
likewise
sustaine
,
that
which
God
would
haue
them
beare
with
great
conformity
.
But
you
will
reply
,
I
suffici●ntly
see
in
this
point
,
the
great
charity
of
the
Society
,
and
nothing
troubles
me
,
but
to
thinke
how
much
profit
I
could
make
in
studying
,
preaching
&
hearing
confessions
,
&
how
I
cannot
imploy
my selfe
in
any
of
these
,
by
reason
of
my
sicknesse
.
Vnto
which
S.
Augustin
answeres
excellent
well
,
saying
that
we
know
not
whether
it
were
better
to
do
that
which
we
pretend
or
no
,
and
therfore
are
to
propose
nothing
vnto
our selues
aboue
our
capacity
,
and
if
afterwards
we
can
execute
that
which
we
designed
,
we
are
not
to
reioyce
because
that
which
we
intended
&
desired
is
brought
to
passe
,
but
because
in
it
,
the
will
of
God
is
done
:
and
if
that
which
we
ordeined
be
not
effected
,
we
are
not
therfore
to
be
troubled
and
loose
our
peace
of
mind
,
seing
that
aequius
est
vt
nos
e●us
,
quam
vt
ille
nostram
s●quatur
voluntatem
,
it
is
more
reasonable
that
we
should
followe
Gods
will
,
then
he
ours
.
And
glorious
S.
Augustin
concluds
with
an
admirable
sentence
.
Nemo
melius
ordinat
quid
agat
,
nisi
qui
paratior
est
,
non
agere
,
quod
diuina
posestate
prohibitur
,
quam
cupidior
agere
quod
humana
cogitatione
meditatur
,
there
is
no
man
doth
better
dispose
of
what
he
would
do
,
then
he
who
is
readier
to
do
nothing
that
the
diuine
authority
may
forbid
,
then
desirous
to
do
that
which
in
his
owne
thoughts
he
intends
.
We
are
then
to
determine
and
dispose
of
things
with
such
indifferency
,
as
to
be
alwaies
prepared
to
conforme
our selues
vnto
the
will
of
God
,
if
by
any
chance
our
pretensions
might
be
crossed
;
and
so
we
should
neuer
be
grieued
or
troubled
,
if
through
sicknes
or
any
other
casualty
,
we
could
not
bring
that
to
passe
which
we
had
purposed
,
although
the
thing
in
it selfe
were
of
neuer
so
great
consequence
for
the
good
of
soules
,
Master
Auila
writing
vnto
a
Priest
visited
with
sicknesse
saith
wondrous
well
:
doe
not
consider
so
much
what
you
could
do
if
you
were
well
,
as
how
pleasing
you
should
be
to
God
,
in
being
well
content
for
to
be
sicke
,
and
if
you
seeke
purely
the
will
of
God
(
as
I
suppose
you
do
)
what
matter
is
it
,
whether
you
be
sicke
or
well
seing
that
his
will
alone
is
all
our
good
?
S.
Chrisostom
saith
that
holy
Iob
did
merit
more
and
did
please
God
more
in
this
.
Others
there
are
,
who
when
they
are
disabled
by
sicknesse
,
or
long
and
continuall
infirmity
,
to
liue
according
to
the
community
,
but
are
inforced
to
accept
of
particularities
are
much
troubled
and
disquieted
,
scarcely
esteeming
them selues
Religious
men
,
and
thinking
euery
one
disedified
with
them
,
in
seing
their
extraordinary
fare
and
manner
of
life
,
and
especially
if
their
disease
be
such
as
extendeth
not
to
the
exterior
shew
,
when
their
sicknesse
is
only
knowne
to
God
&
themselues
,
and
their
particularities
and
exemptions
knowne
to
all
;
to
these
I
answere
that
it
is
a
good
and
laudible
consideration
,
and
you
haue
iust
cause
to
haue
resentment
of
it
,
but
so
,
as
not
to
cease
in
point
of
your
sicknesse
to
conforme
your selfe
vnto
the
will
of
God
,
and
to
make
your
benefit
of
a
double
merit
,
by
conforming
your selfe
on
the
one
side
entirely
with
the
will
of
God
,
in
all
those
indispositions
and
infirmities
which
he
is
pleased
to
visit
you
withall
,
and
on
the
other
by
a
great
desire
,
as
farre
as
shall
be
possible
vnto
you
,
to
performe
and
exercise
your selfe
▪
in
all
the
functions
of
your
Order
,
in
being
heartily
sorry
,
that
you
cannot
be
imployed
in
that
which
others
do
,
and
in
this
manner
besides
the
merit
,
of
induring
sicknesse
,
patiently
and
willingly
,
there
is
place
in
this
second
point
of
incriting
as
much
as
those
who
are
well
and
lustly
,
and
actually
imployed
in
all
those
exercises
.
S.
Augusti●
in
his
62
,
S.
Hierom
recounts
how
a
certaine
Monke
beseeched
holy
Abbot
Ioannes
an
Egyptian
by
nation
,
to
cure
him
of
a
violent
feuer
which
much
tormented
him
,
vnto
whom
the
blessed
Saint
answered
:
rem
t●b
necessariam
cupis
abij●ere
,
vt
en●m
corpor●
nitro
,
vel
al●●s
huiusmodi
line
am●ntis
abluuntur
à
sordibus
,
it
a
animae
lang
oribus
alijsque
huinsmodi
castigationibus
purificantur
,
you
desire
to
be
rid
of
a
thing
which
is
very
needfull
for
you
,
for
euen
as
we
clense
the
filth
of
our
bodies
,
with
sope
and
lie
,
so
by
infirmities
&
the
like
chastisements
are
our
soules
made
cleane
and
purified
.
THE
XVII
.
CHAPTER
.
How
we
are
not
to
repose
our
trust
in
Phisitians
and
Medecins
,
but
only
in
Almighty
God
,
and
are
to
conforme
our selues
vnto
his
will
,
not
only
in
sicknesse
but
also
in
all
other
things
which
doe
accompany
it
.
THat
which
hath
been
said
of
sicknesse
,
is
likewise
to
be
vnderstood
,
in
matter
of
all
other
things
which
during
our
sicknesse
are
accidentall
to
vs
,
S.
Basil
touching
this
matter
hath
left
vs
an
excellent
document
,
We
read
in
the
liues
of
the
Fathers
how
Abbot
Stephen
being
sicke
,
It
is
a
circumstance
in
which
a
mans
vertue
is
discouered
and
seene
the
best
,
and
therfore
a
whole
house
is
edified
,
by
seing
a
sicke
Religious
man
,
take
all
that
comes
with
an
equall
countenance
,
and
with
the
same
cheerfulnes
,
as
comming
all
from
the
blessed
hand
of
God
,
and
suffering
himselfe
to
be
ruled
by
his
Superiors
and
the
Infirmarian
,
as
if
the
remembrance
and
care
of
his
owne
selfe
concearned
him
nothing
,
S.
Basil
saith
,
you
haue
trusted
your
Superior
with
your
soule
,
why
therfore
do
you
not
trust
your
body
to
him
?
you
haue
put
your
eternall
wellfare
into
his
hands
,
why
do
you
not
aswell
commit
vnto
him
your
temporall
health
,
&
seing
our
rule
doth
exempt
vs
at
that
time
,
from
the
solicitude
of
our
body
and
commaunds
it
also
,
why
do
we
not
make
vse
&
great
account
of
a
priuilege
so
much
to
our
aduantage
and
behofe
?
On
the
contrary
,
the
sicke
Religious
man
who
is
too
scrupulous
of
his
health
,
who
is
to
exact
and
precise
in
euery
thing
which
is
administered
to
him
,
and
in
the
manner
of
taking
it
,
and
the
time
,
and
who
if
all
things
be
not
done
as
he
would
haue
them
,
can
lightly
complaine
of
it
,
and
murmure
at
it
too
,
disedifies
very
much
all
who
conuerse
with
him
.
Cassian
says
excellent
well
that
the
infirmity
of
the
body
,
melior
est
patiens
viro
forti
,
THE
XVIII
.
CHAPTER
.
Wherin
that
which
hath
been
said
is
confirmed
by
some
examples
.
WE
read
of
the
holy
Virgin
S.
Gertrud
,
It
is
recounted
of
a
certaine
person
,
much
deuoted
to
S.
Thomas
of
Canterbury
,
how
he
(
being
afflicted
with
a
grieuous
sicknes
)
had
recourse
vnto
his
Patrons
shrine
,
where
begging
with
great
feruour
his
holy
intercession
for
the
recouery
of
his
health
,
the
B.
Saint
heard
his
petition
,
and
obtained
it
him
,
whervpon
he
returning
,
began
to
consider
attentiuely
with
himselfe
,
whether
it
were
not
more
for
his
soules
good
,
that
he
should
still
be
sicke
,
and
not
being
able
to
resolue
himselfe
,
he
returned
againe
vnto
the
sacred
shrine
,
and
there
renewing
his
prayers
againe
,
he
beseeched
the
Saint
,
to
obteine
for
him
of
God
that
which
should
be
most
expedient
for
his
saluation
,
when
presently
his
sicknes
returned
vnto
him
againe
and
so
he
passed
the
rest
of
his
dayes
,
taking
great
comfort
and
content
therin
,
as
in
a
thing
the
most
conuenient
for
him
.
Surius
in
the
life
of
S.
Vedastus
Bishop
,
S.
Hierom
writs
now
S.
Anthony
being
inuited
by
S.
Anastasius
Bishop
of
Alexandria
to
confer
his
helpe
vnto
the
resisting
and
confuting
of
the
Hereticks
,
Fryer
Ferdinand
de
Castile
in
his
Chronicle
of
the
Order
of
S.
Dominicke
recounts
how
S.
Dominicke
during
his
aboad
at
Rome
went
often
to
visita
certaine
holy
seruant
of
Almighty
God
,
In
the
same
Chronicle
is
likewise
recounted
,
how
Fryer
Reginald
whilst
he
was
suing
to
S.
Dominicke
,
to
take
the
habit
of
his
order
and
his
entrance
into
the
Religion
was
concluded
of
,
was
forced
to
keepe
his
bed
,
through
the
violence
of
a
continuall
feauer
,
which
the
Phisitians
iudged
to
be
mortall
.
S.
Dominicke
toke
his
sicknes
much
to
hart
,
and
prayed
vnto
God
continually
for
his
health
,
the
sick-man
likewise
no
lesse
solicitous
for
his
owne
health
,
did
with
great
feeling
and
deuotion
inuocate
the
helpe
of
the
glorious
Queene
of
heauen
:
whilst
both
of
them
,
were
iointly
directing
all
their
prayers
vnto
this
end
,
the
B.
Virgin
entred
the
chamber
of
the
sicke
encompassed
with
a
most
resplendent
light
,
accompanied
with
two
blessed
Virgins
which
seemed
to
be
S.
Cecily
and
S.
Catherine
Martyas
,
who
attended
on
the
glorious
Virgin
vnto
the
bed
where
the
sicke
Religious
lay
,
whom
as
a
Queen
,
and
soueraigne
Mother
,
and
Mother
of
pitty
shee
comforted
and
said
:
what
doe
you
desire
that
I
should
doe
for
you
?
I
am
come
on
purpose
to
heare
your
petition
,
present
it
to
me
,
and
I
will
graunt
it
you
.
Whervpon
Reginald
much
troubled
and
abashed
,
transported
with
so
diuine
a
vision
;
was
in
great
perplexity
what
he
should
do
,
or
say
,
when
one
of
those
holy
Virgins
of
her
traine
,
to
free
him
from
his
anxiety
said
vnto
him
,
commit
your selfe
entirely
into
her
hands
,
for
shee
knowes
better
what
to
bestow
vpon
you
,
then
you
to
aske
,
the
sickman
tooke
this
counsell
,
which
was
giuen
him
with
so
much
prudence
and
discretion
,
and
answered
in
this
manner
to
the
B.
Virgin
;
Gloriou●
Lady
I
require
nothing
of
you
,
but
like
as
one
who
hath
no
other
will
,
then
what
is
yours
,
doe
remit
my selfe
entirely
vnto
you
and
resigne
me
ouer
into
your
blessed
hands
.
Hereupon
the
B.
Virgin
extending
of
them
forth
,
and
taking
from
her
Virgins
an
oyle
which
they
had
brought
for
that
effect
;
annointed
him
with
it
,
in
the
same
manner
as
they
vse
to
those
who
are
annealed
,
and
the
touch
of
her
sacred
hands
,
had
such
excellent
force
,
that
he
was
presently
deliuered
from
his
feauer
,
and
restored
to
as
perfect
health
,
as
if
he
neuer
had
been
sicke
▪
and
what
is
yet
more
strange
;
besides
this
so
great
benefit
of
his
corporall
forces
,
he
receaued
in
his
soule
a
farre
more
singular
one
,
in
that
he
was
neuer
from
that
howre
forwards
in
any
place
,
time
or
occasion
touched
in
his
person
whilst
he
liued
on
earth
,
with
any
sensuall
or
dishonest
motion
.
We
read
in
the
Ecclesiasticall
History
,
In
,
Surius
in
the
life
of
S.
Pachomius
writeth
of
a
certaine
Monke
called
Zacheus
;
S.
Pachomius
to
declare
his
griefe
vnto
whom
the
Saint
answered
:
do
you
imagine
sonne
,
that
God
doth
not
see
all
our
infirmities
and
that
he
cannot
cure
vs
if
he
please
?
Wherfore
then
do
you
conceiue
that
God
doth
it
not
,
but
suffers
vs
to
be
afflicted
as
much
as
seemes
good
to
him
,
but
only
to
induce
vs
to
leaue
all
care
of
our selues
to
him
,
and
in
him
to
repose
all
our
confidence
?
besides
it
makes
for
the
good
and
profit
of
our
soules
,
he
augmenting
afterwards
our
reward
and
e●ernall
recompence
in
an
infinit
proportion
to
these
short
and
petty
sufferings
,
which
he
sends
vs
here
:
which
Zacheus
hearing
his
soule
was
stroken
with
a
liuely
sorrow
and
he
said
Father
forgiue
me
,
and
pray
to
God
for
pardon
of
this
sinne
of
mine
,
of
hauing
so
litle
confidence
and
conformity
with
his
holy
will
,
and
hauing
a
desire
so
immoderate
to
be
cured
:
and
being
departed
from
S.
Pachomius
he
entred
vpon
a
rigorous
course
of
penance
for
so
light
a
fault
,
fasting
a
whole
yeare
together
,
without
receauing
any
sustenance
,
but
only
euery
second
day
,
and
that
in
litle
quantity
,
accompanied
with
many
teares
.
This
so
remarkable
an
example
S.
Pachomius
vsed
afterwards
to
recount
to
his
Religious
,
to
incourage
them
vnto
perseuerance
in
paine
and
labour
,
as
also
to
stire
them
vp
to
confidence
in
God
,
and
to
correct
in
themselues
the
smallest
faults
.
THE
XIX
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
,
as
well
in
death
as
life
.
WE
ought
moreouer
to
symbolise
with
the
will
of
God
,
aswell
to
dy
,
as
to
liue
,
although
this
point
of
death
is
of
it selfe
the
hardest
of
all
,
according
to
the
saying
of
the
Philosopher
:
An
other
principall
thing
,
which
vseth
in
this
article
of
time
,
exceedingly
to
afflict
worldly
people
,
Where
we
are
to
note
one
thing
seruing
much
vnto
our
purpose
,
which
we
haue
touched
in
passing
once
before
,
Et
vos
similes
hominibus
expectantibus
Dominum
suum
quando
reuertatur
à
nuptys
.
And
on
the
contrary
,
it
is
no
good
signe
when
death
doth
bring
anxiety
to
any
;
and
when
in
pointe
of
it
,
a
man
is
not
well
resigned
vnto
the
will
of
God
.
They
vse
to
bring
certaine
similitudes
to
declare
it
the
better
,
to
vs
:
do
you
not
obserue
with
what
peace
,
and
how
quietly
the
sheepe
goes
to
the
Butchery
without
bleating
,
or
making
any
the
least
resistance
;
this
example
the
holy
Scripture
vseth
in
speaking
of
our
Sauiour
:
Tanquam
ouis
ad
occisionem
ductus
est
,
Educ
de
custodia
animam
meam
,
lead
my
soule
out
of
this
prison
,
S.
Gregory
on
these
words
of
holy
Iob
:
Et
bestias
terrae
non
formidabis
,
saith
that
to
haue
this
cheerfulnes
,
this
rest
,
So
as
it
is
a
happy
signe
to
desire
death
and
to
reioyce
in
it
.
S.
Iohn
Climachus
and
S.
Ambrose
esteeme
him
worthy
of
great
praise
,
who
euery
day
expects
to
dy
,
and
him
to
be
no
lesse
then
blessed
and
a
Saint
,
who
euery
hower
wisheth
for
death
,
and
so
we
see
that
those
holy
Patriarchs
of
the
old
Testament
had
the
same
desire
,
accompting
themselues
no
other
then
Pilgrimes
and
strangers
on
the
earth
,
and
to
haue
here
no
setled
biding
place
:
S.
Paul
hath
hath
admirably
well
obserued
.
Qui
hac
dicunt
,
significant
se
patriam
inquirere
,
and
therby
they
gaue
sufficiently
to
vnderstand
,
how
much
they
desired
to
be
free
from
this
banishment
▪
and
this
was
the
reason
why
the
Royall
Prophet
sighed
.
Heu
mihi
quia
incolatus
meus
prolongatus
.
THE
XX.
CHAPTER
.
Of
some
reasons
and
motiues
which
may
iuduce
vs
holily
to
desire
a
lawfull
death
.
VNto
the
end
,
that
we
may
better
and
with
more
perfection
conforme
our selues
vnto
the
will
of
God
,
as
well
in
life
as
death
,
we
will
set
downe
some
motiues
and
reasons
which
may
induce
vs
to
desire
to
dy
,
as
our
better
choyce
:
the
first
reason
which
we
may
haue
to
wish
for
death
,
is
to
decline
the
labours
which
are
incident
to
this
life
;
seing
that
the
wiseman
saith
.
S.
Augustin
saith
that
our
Lord
hath
pleased
out
of
his
infinit
goodnes
&
mercy
,
S.
Ambrose
saith
,
tantis
malis
haec
vita
repleta
est
,
Secondly
one
may
desire
to
dy
,
and
this
with
more
perfection
,
that
he
might
not
see
the
troubles
and
persecutions
of
the
Church
,
and
the
continuall
offences
which
are
committed
against
Almighty
God
,
as
we
see
the
Prophet
Elias
to
haue
done
;
who
behoulding
the
persecution
of
Achab
&
Iezabel
,
how
they
distroyed
the
Altars
,
and
murthered
all
the
Prophets
of
the
true
God
,
and
for
the
same
cause
were
in
pursuite
of
him
,
enkindled
with
a
zeale
of
the
honour
of
God
,
and
considering
himselfe
not
able
any
waies
to
remedy
it
,
he
retired
himselfe
into
the
desert
,
and
sitting
downe
vnder
a
tree
:
Petiuit
animae
suae
,
vt
moreretur
&
ait
,
Iudas
Machabeus
said
:
Melius
est
nos
mori
in
bel●o
,
S
,
Augustin
,
S.
Augustin
seing
so
great
affliction
,
the
Churches
without
Clergy
,
Citties
vninhabited
priuate
houses
destitute
,
wept
bitterly
in
that
old
age
of
his
,
and
assembling
the
Clergy
he
said
vnto
them
:
I
haue
prayed
vnto
God
to
deliuer
y●●
from
these
dangers
,
or
to
giue
you
patience
,
or
lastly
to
take
me
out
of
this
life
,
that
I
may
not
liue
to
see
so
many
calamities
;
the
last
of
these
three
God
hath
granted
me
,
and
presently
he
fell
sicke
in
the
third
month
of
the
siege
,
of
that
disease
wherof
afterwards
he
dyed
.
And
we
read
in
the
life
of
our
B.
F.
S.
Ignatius
an
other
example
almost
like
to
this
.
There
is
yet
an
other
reason
,
both
excellent
good
,
and
of
great
perfection
to
desire
to
dy
,
and
begge
it
at
the
hands
of
God
,
which
is
that
we
may
be
free
and
no
more
subiect
to
offend
him
,
for
it
is
most
certaine
,
that
so
long
as
we
are
in
this
life
,
we
can
haue
no
assurance
from
falling
into
mortall
sinne
;
as
being
not
ignorant
that
others
who
haue
receaued
more
fauours
and
graces
from
God
Almighty
then
we
,
who
were
truly
Saints
,
and
great
Saints
,
to
haue
come
to
fall
;
and
this
is
one
reason
which
makes
the
seruants
of
God
,
both
liue
in
greater
feare
,
and
most
earnestly
desire
to
dy
.
If
it
be
lawfull
for
one
to
wish
that
he
had
neuer
been
borne
,
or
neuer
had
being
,
on
the
condition
he
had
neuer
sinned
;
how
much
more
reason
hath
one
to
wish
to
dy
,
seing
that
sinne
is
a
farre
greater
euill
,
then
to
haue
no
being
,
and
it
is
better
neuer
to
haue
been
,
then
to
haue
sinned
;
S.
Ambrose
explicating
this
of
Ecclesiastes
,
Et
laudaui
,
saith
.
Mortuus
praefertur
viuenti
,
quia
peccar●
d●finit
,
mortuo
praefertur
qui
natus
non
est
,
quia
peccare
nesciuit
,
he
who
is
dead
,
is
preferred
to
him
who
liueth
,
because
he
ceaseth
to
sinne
any
more
,
and
he
who
was
neuer
borne
,
is
preferred
vnto
the
dead
,
because
he
neuer
knew
what
it
was
to
sinne
,
wherfore
it
were
an
excellent
exercise
to
actuate
our selues
whilst
we
are
in
prayer
in
this
deuotion
:
Domine
ne
permittas
me
seperari
à
te
,
Lord
do
not
permit
me
to
be
seperated
from
thee
,
ô
Lord
,
if
there
is
no
remedy
but
I
must
offend
thee
,
take
me
away
presently
,
rather
then
leaue
me
in
the
occasion
of
offending
thee
,
for
my
part
,
I
desire
not
life
,
but
only
to
serue
thee
with
it
,
and
if
I
may
not
vse
it
to
thy
seruice
,
I
care
not
for
it
;
this
were
an
exercise
most
pleasing
vnto
God
,
and
most
profitable
to
our selues
,
since
herein
we
exercise
both
an
act
of
griefe
,
an
acte
of
detestation
of
sinne
,
an
acte
of
humility
,
and
of
the
loue
of
God
,
and
it
is
a
request
of
the
most
gratfull
thing
which
we
can
require
of
Almighty
God
.
It
is
recounted
of
S.
Lewis
King
of
Frăce
,
And
which
is
yet
more
,
we
may
wel
wish
for
death
,
not
only
to
free
ourselues
from
mortall
sinnes
,
but
also
to
eschew
veniall
,
which
we
so
abound
with
in
this
miserable
life
,
and
that
because
it
becometh
a
seruant
of
Almighty
God
,
not
only
to
stand
resolued
,
rather
to
dy
,
then
commit
a
mortall
sinne
;
but
euen
to
loose
his
life
,
rather
then
to
tell
an
vntruth
which
is
but
a
veniall
sinne
.
And
whosoeuer
should
giue
his
life
for
such
a
cause
as
this
,
But
some
one
will
say
,
I
desire
to
liue
vnto
the
end
to
make
satisfaction
for
the
faults
and
offences
,
which
I
haue
committed
;
vnto
which
I
answere
,
that
if
in
prolonging
our
life
,
we
did
go
still
cancelling
our
passed
faults
,
without
adding
to
them
new
;
It
were
a
good
desire
,
but
you
do
not
only
,
not
discharge
the
old
,
but
continue
still
heaping
vp
new
debts
as
long
as
you
remaine
in
life
,
wherby
the
account
which
you
are
to
make
growes
euery
day
more
heauy
on
your
soule
,
and
so
your
obiection
hath
no
force
at
all
;
S.
Bernard
sayes
excellent
well
:
S.
Hierom
writeth
,
S.
Bernard
in
this
point
doth
take
a
better
resolution
and
hath
a
saying
of
himselfe
which
in
him
was
humility
,
in
vs
would
be
but
truth
:
V●uere
erubesco
,
quia
parum
proficio
,
mori
timeo
,
quia
non
sum
paratus
;
malo
tamen
mori
,
&
mis
ricordi●
Deime
committere
&
commendare
,
quià
benignus
&
misericors
est
,
quàm
de
malà
mea
conuersatione
alicui
s●andalum
facere
,
I
am
ashamed
to
liue
(
saith
he
)
because
I
make
so
litle
profit
;
I
feare
to
dy
,
because
I
am
not
prepared
,
not
with
standing
I
had
rather
dy
,
and
commit
and
commend
my selfe
vnto
the
mercy
of
God
,
seing
he
is
gratious
and
mercifull
,
then
be
the
cause
of
scandalizing
others
through
my
euil
conuersation
;
and
this
is
an
excellent
resolution
.
Quid
est
mors
,
nisi
sepultura
vitiorum
,
What
is
death
(
saith
S.
Ambrose
)
but
a
sepulcher
of
●ices
,
and
a
resurrection
of
vertues
.
All
these
reasons
and
motiues
to
wish
for
death
are
passing
good
,
but
that
which
is
the
most
eminent
in
perfection
of
all
,
is
that
which
S.
Paul
the
Apostle
had
,
to
see
himselfe
with
Christ
,
whom
he
loued
so
tenderly
;
S.
Bonauenture
of
three
degrees
which
he
makes
of
the
loue
of
God
placeth
this
the
last
and
highest
.
Si
vis
ad
vitam
ingredi
,
if
you
desire
to
enter
into
eternall
life
,
keepe
the
Commandements
,
and
this
is
necessary
for
all
.
The
second
degree
of
loue
and
Charity
is
,
not
only
to
content
our selues
with
keeping
the
Commandements
of
God
,
but
to
adde
vnto
them
the
counsells
,
which
is
proper
vnto
Religious
men
,
who
procure
to
do
not
only
that
which
is
good
,
but
also
that
which
is
better
and
of
more
perfection
,
conformable
to
this
passage
of
S.
P●●l
,
vt
probetis
quae
sit
voluntas
Dei
bona
,
that
you
may
proue
what
is
the
good
,
and
acceptable
,
&
perfect
wil
of
God
.
The
third
degree
of
Charity
saith
S.
Sonauenture
is
,
tan●o
affectu
ad
Deum
aestuare
:
quod
sine
ipso
quasi
viuere
non
possis
,
to
burne
with
such
an
ardent
affection
and
loue
to
God
,
as
in
a
nanner
not
to
be
able
to
liue
without
him
.
And
hence
it
is
,
that
a
soule
desireth
so
●uch
to
be
free
and
loosed
from
the
prison
of
its
body
,
to
be
with
Iesus
Christ
;
wishing
its
banishment
at
an
end
,
&
the
wal
of
its
body
which
seperats
it
from
the
fight
of
God
,
to
be
dis●olued
and
crumbled
into
dust
.
Such
as
these
,
saith
he
had
n●ed
of
patience
for
to
liue
,
life
being
so
distast
full
to
them
,
and
death
the
obiect
of
their
inflamed
desire
.
We
read
in
the
life
of
our
B.
F.
S.
Ignatius
,
In
this
manner
the
memory
of
death
will
not
only
not
be
bitter
to
vs
,
but
it
will
bring
vs
great
content
and
delight
;
do
but
ouerpasse
it
with
your
thought
,
&
consider
how
within
few
dayes
you
shall
be
in
heauen
,
enioying
that
,
which
neither
eye
hath
seene
,
nor
eare
hath
heard
,
nor
which
could
euer
sinke
into
the
thought
of
man
,
and
so
all
shall
be
conuerted
into
ioy
and
gladnes
.
Who
would
not
reioyce
when
the
terme
of
banishment
were
out
,
and
all
his
paine
and
labour
at
an
end
?
who
would
not
reioyce
to
arriue
vnto
that
finall
end
for
which
he
was
created
?
who
would
not
reioyce
in
going
to
take
possession
of
his
inheritance
and
such
an
inheritance
,
and
to
the
fruition
of
all
this
happines
the
clew
of
death
doth
lead
vs
?
Sperat
Iustus
in
morte
sua
,
it
being
the
scale
and
ladder
by
which
he
climes
to
heauen
;
and
it
is
also
the
comfort
of
our
banishment
;
S.
Augustin
doth
thus
explicate
,
my
thought
and
my
desire
ô
Lord
is
to
conserue
my selfe
vnblemished
all
my
life
,
and
to
make
this
care
my
song
;
of
which
the
burthen
shall
be
,
Lord
when
shall
this
banishment
haue
end
,
when
shall
I
be
recalled
out
of
this
exile
into
my
loued
Country
,
Lord
,
when
will
you
come
to
me
?
when
shall
I
go
to
you
?
THE
XXI
.
CHAPTER
.
Wher●n
that
which
hath
been
said
is
confirmed
with
some
examples
.
SImon
Metaphrastes
in
the
life
of
S.
Iohn
the
Almner
▪
In
the
Theban
History
is
recorded
a
singular
fauour
which
S.
Maurice
Captaine
of
the
Theban
band
,
S.
Maurice
,
vnder
the
care
and
discipline
of
those
Religious
men
,
(
as
it
was
the
custome
of
those
holy
times
)
the
Fathers
of
S.
Maurus
,
Placidus
and
other
Romane
gentlemen
,
in
the
age
of
S.
Benedict
hauing
done
the
like
,
as
also
in
later
times
Theodora
mother
of
S.
Thomas
of
Aquin
,
and
the
Counts
of
Aquin
his
brothers
,
disposed
in
like
manner
of
him
in
the
Monastery
of
Mont
Cassinus
.
)
This
Ladies
sonne
was
brought
vp
in
the
said
Monastery
,
both
in
learnig
,
vertue
and
monasticall
discipline
:
In
all
which
he
profited
wonderously
;
&
was
already
well
forward
in
musicke
,
in
so
much
as
he
sung
in
the
Quire
with
the
other
Religious
,
for
sweenes
of
voice
inferior
vnto
none
,
when
a
light
feauer
tooke
him
out
of
this
life
.
The
wofull
Mother
,
at
the
first
newes
growne
but
to
sadly
acquainted
with
griefe
came
to
the
Church
,
and
accompanied
her
sonnes
funerall
to
the
graue
sheding
infinite
teares
,
although
they
all
sufficed
not
to
wash
away
the
sorrow
of
his
losse
which
shee
freshly
euery
day
renewed
with
lamenting
ouer
his
Tombe
,
in
most
pittious
manner
,
and
much
more
was
her
griefe
increased
;
when
in
the
time
of
the
diuine
office
shee
heard
the
rest
of
the
Religious
sing
,
and
misled
her
sonnes
voyce
among
them
,
which
vsed
to
be
the
gratefullest
of
them
all
.
This
Lady
perseuering
thus
in
her
sad
obsequies
not
only
by
day
in
the
Church
,
but
in
her
owne
house
by
night
,
without
admitting
or
taking
any
rest
at
all
;
once
ouercome
by
wearines
fell
a
sleep
when
the
holy
Captaine
S.
Maurice
appeared
vnto
her
,
and
said
:
woman
why
dost
thou
weepe
so
incessantly
the
death
of
thy
sonne
,
admitting
no
measure
in
thy
teares
,
no
confort
to
thy
heart
.
Vnto
whom
shee
answered
all
the
dayes
of
my
life
will
not
suffice
vnto
my
boundlesse
sorrow
,
&
therfore
whilst
I
liue
I
will
neuer
cease
to
lament
my
only
sonne
,
neither
shall
these
eyes
of
mine
▪
vphold
from
weeping
till
death
doth
close
them
vp
,
and
my
desolate
soule
doth
leaue
to
dwell
in
a
body
so
dolorous
;
the
Saint
answered
her
,
woeman
I
say
vnto
you
,
do
not
mourne
,
nor
deplore
your
departed
sonne
as
dead
,
for
dead
he
is
not
,
but
liuing
,
and
liuing
with
vs
in
heauen
,
enioying
eternall
life
;
and
that
thou
mayest
know
the
truth
of
all
I
say
,
rise
presently
,
and
go
to
Mattins
,
and
there
thou
shalt
heare
the
voyce
of
thy
deceased
sonne
,
singing
the
diuine
office
among
the
other
Religious
men
;
neither
shalt
thou
only
enioy
the
contentment
of
it
this
day
at
Mattins
,
but
at
all
other
times
,
when
thou
shalt
be
present
there
,
at
the
Diuine
office
;
leaue
of
weeping
then
,
and
impose
an
end
vnto
thy
teares
,
for
thou
hast
more
cause
of
gladnes
then
of
griefe
.
The
Lady
awaking
,
expected
with
much
longing
the
houre
of
Mattins
to
be
assured
of
the
truth
of
her
vision
,
which
yet
but
faintly
▪
she
gaue
credit
to
:
the
houre
at
last
being
come
,
and
she
no
sooner
entred
into
the
Church
,
but
shee
plainly
distinguished
the
most
sweet
voyce
of
her
happy
sonne
,
whilst
the
Antiphon
was
intoned
,
and
therewith
being
rendred
assured
of
his
glory
in
heauen
,
shee
banished
all
sorrow
from
her
,
&
made
no
end
of
giuing
thanks
to
God
,
for
comforting
her
with
hearing
euery
day
his
Angelicall
voyce
,
in
the
harmonious
musicke
,
and
diuine
seruice
of
those
Religious
men
,
and
enriching
her
,
with
a
fauour
and
grace
so
extraordinary
and
great
.
A
certaine
Author
writeth
,
how
a
knight
once
going
a
hunting
,
roused
a
wild
beast
,
in
the
pursuit
wherof
,
he
was
cast
behind
with
only
one
seruant
with
him
,
al
the
other
being
eager
in
following
of
the
chase
,
notwithstanding
he
spurred
on
a
pace
,
and
hauing
lost
the
cry
of
the
hounds
strayed
from
the
rest
so
farre
,
as
he
came
(
out
of
all
way
)
vnto
a
certaine
groue
,
where
he
heard
the
voyce
of
a
man
singing
wondrous
sweetly
:
the
knight
meruailing
to
heare
any
such
voyce
in
those
desert
places
,
knowing
that
it
could
be
none
of
his
followers
,
and
no
lesse
certaine
that
it
was
none
of
that
Country
people
.
Hauing
a
great
desire
to
know
whose
voyce
it
was
,
entred
in
farther
into
the
thicket
,
&
discouered
on
the
sodaine
,
a
leporous
person
,
of
a
horrible
aspect
,
whose
flesh
was
so
rotten
,
as
it
easely
droped
of
,
from
euery
limme
of
him
.
The
knight
much
amazed
at
such
a
spectacle
,
confirmed
his
startled
heart
and
drew
nigh
,
and
being
come
vnto
him
,
in
saluting
him
courtiously
he
demanded
of
him
,
whether
it
were
he
who
had
sung
so
sweetly
or
no
,
the
lazer
answered
,
sir
it
was
my selfe
,
and
that
voyce
which
seemed
so
sweet
vnto
you
was
mine
,
how
is
it
possible
answered
the
knight
,
for
you
to
be
so
cheerfull
,
in
such
horrible
torments
,
the
poore
men
replyed
,
sir
you
must
vnderstand
that
betwixt
God
and
me
there
is
no
other
partition
,
then
this
mud-wall
of
my
body
which
you
see
,
and
this
being
once
away
,
I
shall
enioy
the
cleere
vision
of
his
diuine
Maiesty
.
Seing
this
therfore
euery
day
falling
so
fast
away
,
it
maketh
me
reioyce
and
sing
with
a
wonderfull
gladnes
of
heart
,
awaiting
still
an
entire
disolution
of
it
,
vntill
when
I
cannot
depart
to
enioy
Almighty
God
,
the
true
spring
and
fountaine
of
life
;
from
whence
flow
forth
those
streames
which
neuer
dry
yp
nor
faile
.
S.
Cyprian
writes
of
a
certaine
Bishop
,
S.
Cyprian
adds
,
that
the
Angell
spake
these
words
vnto
him
vnto
the
end
,
that
he
should
recount
them
againe
,
and
teach
them
vnto
others
,
when
he
should
be
in
the
agony
of
death
.
Simon
Metaephrastes
relates
,
Simij
Metaphrastes
,
for
the
space
of
fourty
dayes
more
after
his
death
,
the
Abbot
Theodosius
beheld
him
comming
vnto
vespera's
,
&
singing
in
the
Quire
with
the
rest
of
his
disciples
,
howbeit
that
none
els
saw
him
,
or
heard
him
sing
,
excepting
one
Aetius
,
a
man
of
eminent
vertue
aboue
the
rest
,
who
heard
him
sing
,
but
could
not
see
him
;
This
Aetius
went
to
Theodosius
and
demanded
of
him
whither
he
did
not
heare
their
brother
Basilius
sing
in
the
Quire
among
the
rest
?
yes
answered
the
Abbot
,
I
both
heare
and
see
him
,
and
if
you
please
,
will
likewise
procure
that
you
may
see
him
too
,
and
so
the
next
day
being
both
together
in
the
Quire
with
the
other
Religious
,
during
the
diuine
office
Theodosius
saw
Basilius
as
he
vsed
to
do
in
the
Quire
singing
with
the
rest
,
and
he
pointed
him
out
with
his
finger
,
to
shew
him
Aetius
both
making
their
prayer
together
,
and
beseeching
of
God
to
open
the
others
eyes
,
that
he
might
see
him
to
,
and
Aetius
hauing
perceaued
him
,
and
knowing
him
to
be
the
same
,
ranne
with
great
feruour
to
imbrace
him
,
but
he
could
not
,
for
the
other
disappeared
,
saying
as
he
went
,
so
as
to
be
heard
of
euery
one
.
Farwell
my
deare
Fathers
and
brothers
farwell
,
for
heare
after
you
shall
see
me
(
in
this
world
)
no
more
.
In
the
Chronicles
of
the
Order
of
S.
Augustin
,
S.
Colomban
the
Younger
,
Nephew
and
disciple
of
S.
Colomban
the
Abbot
,
being
afflicted
with
a
violent
feauer
,
and
drawing
towards
his
end
,
desiring
out
of
the
assurance
of
his
hope
to
dy
;
There
appeared
vnto
him
,
a
yong
man
shining
with
glorious
light
,
who
said
vnto
him
,
vnderstand
that
the
prayers
and
teares
which
thy
Abbot
sheds
for
the
recouery
of
thy
health
,
doth
hinder
thy
deliuery
out
of
this
mortall
prison
,
whervpon
the
Saint
sweetly
made
his
moane
and
complaint
vnto
his
Abbot
saying
in
woefull
manner
.
Why
do
you
constraine
me
to
liue
in
such
a
miserable
life
as
this
?
and
hinder
me
from
passing
to
an
eternall
one
?
after
which
time
the
Abbot
forbare
to
weape
,
and
prayed
no
more
for
him
,
and
so
the
Religious
being
assembled
all
together
,
the
B.
Saint
prouided
of
all
the
requisit
Sacraments
,
after
he
had
tenderly
embraced
them
all
,
went
sweetly
to
our
Lord
.
S.
Ambrose
saith
how
the
Inhabitants
of
Thrace
,
S.
Ambrose
(
and
it
is
an
excellent
one
)
because
their
case
deserueth
to
be
pittyed
&
lamented
,
who
come
into
this
miserable
world
;
so
full
of
woe
and
camality
;
and
on
the
contrary
,
they
haue
good
reason
to
reioyce
for
them
,
when
they
were
freed
from
this
banishment
,
and
deliuered
from
so
many
miseries
and
afflictions
.
Now
if
they
who
were
Heathens
,
and
were
iguorant
of
that
glory
which
we
hope
for
,
could
do
thus
much
;
with
how
much
more
reason
ought
we
to
be
glad
to
dy
;
we
I
say
who
haue
the
light
of
faith
,
and
knowledge
of
those
felicities
,
which
they
go
to
enioy
who
dy
in
our
Lord
?
&
therfore
the
wiseman
said
with
farre
more
reason
,
that
the
day
of
death
,
is
better
then
the
day
of
our
Natiuity
,
S.
Hierom
saith
that
our
Sauiour
when
he
would
depart
out
of
this
world
vnto
his
heauenly
Father
,
S.
Hierom
,
because
he
was
dead
,
seing
he
was
presently
to
be
reuiued
againe
,
but
he
wept
,
because
he
was
to
returne
againe
vnto
this
disasterous
life
,
he
wept
because
one
whom
he
so
dearely
loued
,
was
to
haue
his
part
againe
,
of
the
woes
of
this
miserable
banishment
.
THE
XXII
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
,
in
all
afflictions
and
calamities
in
generall
which
he
sends
vnto
vs
.
WE
are
not
only
to
conforme
our selues
with
the
will
of
God
,
in
those
afflictions
and
particular
accidents
,
which
do
happen
vnto
vs
,
but
also
in
those
generall
calamities
and
desolations
,
which
are
occasioned
by
famine
,
warre
,
sicknes
,
death
,
plagues
,
and
other
the
like
which
God
sends
vnto
his
Church
.
To
comprehend
this
the
better
,
we
must
suppose
that
,
although
on
the
one
side
,
we
resent
the
miseries
and
afflictions
,
and
sorrow
for
our
neighbours
misfortunes
,
and
harmes
,
as
it
is
reasonable
we
should
:
neuertheles
on
the
other
side
considering
them
as
they
are
the
will
of
God
,
and
so
ordained
by
his
iust
iudgments
,
to
be
the
seeds
of
that
good
and
profit
,
which
he
knoweth
resulting
to
his
greater
glory
,
in
these
I
say
,
we
may
conforme
our selues
vnto
his
holy
will
,
in
like
manner
as
we
see
a
Iudge
condemne
a
malefactor
vnto
death
,
who
although
on
the
one
side
,
he
is
not
without
feeling
and
sorrow
,
that
the
man
must
dy
,
out
of
that
naturall
compassion
which
he
beareth
him
,
or
perhaps
because
he
is
acquainted
with
him
:
neuertheles
he
omits
not
to
pronounce
sentence
of
death
against
him
,
and
comaunds
that
it
be
executed
,
because
it
is
so
necessary
and
conuenient
for
the
good
and
welfare
of
the
Commonwealth
;
and
although
it
be
true
that
God
doth
not
oblige
vs
to
conforme
our selues
in
all
these
things
vnto
his
will
,
in
such
manner
as
positiuely
to
desire
and
loue
them
,
neither
requireth
any
more
of
vs
,
then
to
suffer
them
with
patience
,
without
contradicting
or
resisting
his
diuine
Iustice
,
S.
Thomas
and
S.
Anselmus
declare
by
this
comparison
,
Possidonius
reports
of
S.
.
in
his
life
,
that
he
during
the
siege
of
the
Citty
of
Bonna
where
he
made
his
residence
being
besieged
,
seing
so
great
desolation
&
slaughter
which
the
Vandals
made
,
comforted
himselfe
,
with
this
sentence
of
the
wiseman
:
Non
erit
magnus
magnum
putans
,
quod
cadunt
ligna
&
lapides
,
&
moriuntur
mortales
,
he
shall
neuer
be
great
,
who
accounts
it
a
great
wonder
,
to
see
wood
and
stones
fall
,
and
mortalls
dy
;
Now
we
with
greater
reason
may
comfort
our selues
,
in
considering
all
these
things
proceeding
from
the
hand
of
God
,
and
how
euer
the
cause
,
why
he
sends
these
miseries
and
calamities
be
vnknowne
vnto
vs
,
yet
it
is
not
possible
but
they
should
be
iust
.
The
Iudgments
of
God
are
profound
,
and
a
bottomles
abisle
,
as
the
Prophet
saith
:
iudicia
tua
abyssus
multa
,
neither
are
we
with
our
shallow
and
scanty
vnderstandings
to
vndertake
to
sound
or
diue
into
them
,
which
would
be
great
presumption
in
vs
quis
enim
cognouit
s●nsum
Domini
?
In
the
second
booke
of
the
Machabees
,
the
Author
after
he
had
recounted
that
horrible
and
cruell
persecution
,
of
impious
King
Antiochus
,
the
abundance
of
blood
he
shed
,
which
both
old
men
and
children
;
Matrons
and
young
Virgins
vaines
contributed
,
the
pillage
and
profaning
of
the
Temple
,
with
the
abominations
committed
there
by
his
commandement
,
concludeth
in
these
words
:
Obsecro
autem
eos
qui
hŭc
librum
lecturi
sunt
,
S.
Gregory
saith
vnto
this
purpose
excellent
well
,
It
is
reported
of
S.
Katherine
of
Sienna
;
THE
XXIII
.
CHAPTER
.
Of
a
certaine
means
which
will
helpe
vs
much
to
receaue
and
support
with
great
resignation
,
all
those
aduersities
which
our
Lord
shall
send
vs
,
as
well
in
particular
as
in
generall
,
which
is
the
knowledge
and
feeling
of
our
sinnes
.
IT
is
a
common
doctrine
of
the
holy
Fathers
,
that
God
for
the
most
part
,
doth
send
vs
afflictions
and
chastisements
in
generall
,
for
the
sinnes
which
we
haue
committed
;
&
it
is
the
frequent
language
of
the
holy
scripture
:
Probaticke
Poole
to
be
cured
of
his
infirmity
;
S.
Bernard
and
S.
Gregory
handle
this
point
excellent
well
S.
Bernard
saith
:
Prophet
Dauid
,
did
not
feele
the
iniury
of
his
seruant
reuiling
him
,
whilst
he
remembred
that
his
owne
sonne
was
in
Armes
against
him
.
S.
Gregory
on
these
words
of
Iob
,
and
thou
mightest
vnderstand
that
thou
art
exacted
much
lesser
things
of
him
,
then
thine
iniquity
deserues
,
explicates
it
with
an
exquisit
comparison
,
like
as
(
saith
he
)
the
sick
man
who
feeles
his
impostume
inflamed
and
swolne
and
the
flesh
about
it
to
be
rotten
and
dead
,
is
glad
to
put
himselfe
into
the
surgeans
hands
,
and
lets
him
lance
and
cut
him
as
he
pleases
,
and
the
more
grieuous
and
corrupted
the
sore
is
,
the
more
couragiously
he
indures
the
launcing
and
searing
yron
:
so
when
one
hath
a
true
feeling
of
the
sore
and
sicknesse
which
sinne
causeth
in
his
soule
,
he
receaues
with
a
good
will
the
brand
of
tribulation
,
of
mortification
and
his
owne
disesteeme
which
God
applyeth
vnto
this
sore
to
draw
the
filthy
matter
and
corruption
out
of
it
,
dolor
quippe
flagelli
temperatur
,
cum
culpa
cognoscitur
,
for
the
paine
of
the
scourge
is
allayed
,
when
the
fault
is
acknowledged
:
and
if
you
receaue
not
willingly
that
mortification
and
aduersity
which
God
presents
you
with
,
it
is
a
signe
that
you
are
ignorant
of
the
sicknes
of
your
faults
,
you
do
not
feele
corruption
eating
vpon
you
,
and
therfore
you
cannot
endure
the
lance
,
nor
searing
yron
.
The
holy
Saints
and
seruants
of
God
Almighty
,
did
not
only
willingly
receaue
these
chastisements
,
but
they
desired
them
with
great
instance
and
begged
them
ardently
at
the
hands
of
God
;
holy
Iob
said
;
Quis
det
vt
veniat
petitio
mea
,
&
qui
coepit
,
ipse
me
conterat
,
soluat
mauum
suam
,
&
suecidat
me
,
&
haec
mihi
sit
consolatio
,
vt
affligens
me
dolore
non
parcat
?
who
shall
grant
that
my
petition
may
come
,
&
that
he
who
hath
begun
,
should
consume
me
,
and
the
same
would
loose
his
hand
,
&
cut
me
of
,
and
this
might
be
my
comfort
,
that
afflicting
me
with
sorrow
he
spare
not
,
Proba
me
Domine
&
tenta
me
,
and
quoniam
ego
in
flagella
paratus
sum
,
&
bonum
mihi
quia
humiliasti
me
,
proue
me
ô
Lord
&
tempt
me
,
because
I
am
ready
for
scourges
,
it
is
good
for
me
that
thou
hast
humbled
me
.
The
seruants
of
God
Almighty
(
saith
S.
Gregory
)
did
so
much
desire
that
his
Diuine
Maiestie
should
chastise
them
,
It
is
no
other
then
our
blindnes
and
ignorance
,
which
make
corporall
afflictions
seem
so
heauy
to
vse
and
spiritual
so
light
,
we
ought
not
to
be
so
sensible
of
aduersity
as
of
sinne
:
if
we
did
but
know
or
could
consider
the
grieuousnes●e
of
our
faults
,
we
should
esteeme
all
chastisements
to
little
and
say
with
holy
Iob
:
pe●caui
,
words
which
we
ought
to
carry
imprinted
in
our
hearts
,
and
often
to
vtter
with
our
mouthes
,
I
haue
sinned
ô
Lord
and
I
haue
truly
done
amisse
,
offending
your
diuine
Maiesty
&
you
haue
not
chastised
me
according
to
my
deserts
,
all
that
we
can
possibly
suffer
in
this
life
,
is
nothing
in
comparison
of
that
punishment
which
one
sinne
deserueth
.
The
holy
Saints
made
so
profitable
vse
of
this
remedy
in
the
like
occasions
,
and
were
so
frequent
in
it
,
that
(
as
we
read
of
some
of
them
,
as
S.
Katherin
of
Siena
and
some
others
)
they
attributed
all
the
calamities
and
afflictions
which
God
sent
vnto
his
Church
,
vnto
their
sinnes
and
imperfections
,
saying
,
this
warre
is
hapned
throug
my
procurement
,
my
sinnes
are
the
cause
of
ithis
plague
and
affliction
,
which
God
doth
send
,
they
beeleeuing
verely
that
their
sinnes
in
particular
did
merit
this
and
more
.
And
we
may
adde
in
confirmation
of
this
,
that
God
oftentimes
doth
punish
a
whole
nation
for
the
sinne
of
one
particular
person
;
As
when
for
the
sinne
of
Dauid
,
Now
let
vs
set
before
our
eyes
on
the
one
side
this
consideration
,
and
on
the
other
the
good
pleasure
of
Almighty
God
,
and
in
this
manner
we
shall
with
ease
come
to
conforme
our selues
vnto
his
will
,
in
all
the
afflictions
,
which
he
sends
to
vs
,
and
say
with
Hely
the
Priest
:
Dominus
est
,
quod
bonum
est
,
in
oculis
suis
faciat
,
he
is
Master
,
he
is
Lord
,
Et
dileclus
quemadmodum
filius
vnicornium
,
the
holy
Fathers
,
obserue
that
God
compares
himself
vnto
an
vnicorne
,
because
the
vnicorne
hath
his
horne
belowe
his
eyes
,
&
can
see
to
take
his
aime
to
stricke
,
wheras
the
Bull
hath
his
aboue
his
eyes
&
goares
with
them
at
randome
,
moreouer
the
vnicorne
cures
with
the
same
horne
,
with
which
it
did
the
hurt
,
&
so
God
giues
vs
remedy
with
the
same
thing
,
by
which
he
gaue
the
wound
.
This
conformity
and
humble
submission
vnder
the
rodd
of
our
punishment
,
is
a
thing
so
gratfull
vnto
God
,
that
oftentimes
it
doth
alone
suffice
,
to
appease
his
anger
,
and
remit
our
fault
without
punishment
;
In
the
Ecclesiasticall
History
we
read
how
Attila
King
of
the
Hunnes
,
who
wasted
so
many
prouinces
&
stiled
himselfe
Metus
orbis
&
stagellum
Dei
,
Campania
,
S.
Lupus
Bishop
of
the
Citty
,
in
his
Ponti●icall
habit
accompanied
with
all
his
Clergy
,
went
out
to
meet
with
him
,
and
being
come
into
his
presence
he
said
,
who
art
thou
,
who
ruinest
and
disquietest
all
the
world
?
Attila
answered
I
am
the
scourge
of
God
,
then
then
said
the
Bishop
,
you
are
most
welcome
to
vs
,
and
presently
commaunded
to
open
the
holy
gates
,
and
his
soldiers
entred
the
Toure
;
but
our
Lord
stroke
them
with
such
a
blindnes
,
that
they
passed
cleane
thorough
without
doing
any
harme
:
for
although
Attila
was
a
scourge
indeed
,
yet
God
would
not
permit
him
to
be
such
to
them
,
who
receaued
him
as
his
scourge
with
so
much
submission
.
THE
XXIV
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
,
in
aridy
and
desolation
in
our
prayer
,
and
what
is
vnderstood
by
the
name
,
of
this
aridity
and
desolation
.
WE
are
not
only
to
conforme
our selues
vnto
the
will
of
God
,
in
things
exterior
,
humane
and
naturall
,
but
also
in
that
which
seemes
to
many
euen
sanctity
when
we
desire
it
with
greatest
earnestnes
,
to
wit
in
spirituall
and
supernaturall
graces
,
such
as
are
diuine
consolations
,
vertues
themselues
,
and
the
gift
of
prayer
int●●●or
quiet
and
tranquility
of
mind
,
and
in
fine
all
spirituall
graces
and
fauours
.
But
some
one
shall
aske
me
,
whither
in
all
these
things
there
may
be
so
much
of
our
owne
will
,
and
immoderate
loue
vnto
our selues
as
may
need
moderation
euen
in
point
of
them
.
I
answere
yes
,
and
that
from
hence
the
malice
of
selfe
loue
may
be
perceaued
the
better
,
since
euen
with
things
so
good
and
holy
as
these
,
it
forbeares
not
to
mingle
the
poison
of
its
infection
.
Spirituall
ioy
and
consolation
is
very
good
,
because
by
helpe
of
them
,
the
soule
doth
easely
ridd
it selfe
,
and
come
to
detest
all
feeling
and
delight
in
worldly
things
,
which
is
the
bait
and
nutriment
of
vices
,
and
takes
heart
and
breath
,
to
go
on
cheerfully
,
in
the
seruice
of
God
,
according
to
that
saying
of
the
Prophet
,
As
we
see
,
our
Sauiour
would
comfort
his
disciples
with
his
glorious
transfiguration
on
the
mountaine
,
that
they
might
afterwards
be
lesse
troubled
and
deiected
to
see
him
suffer
and
dy
vpon
the
crosse
.
We
see
likewise
that
God
most
commonly
bestows
his
consolations
vpon
new
beginners
,
that
they
may
throughly
forsake
the
delights
of
the
world
for
heauenly
comforts
,
and
afterwards
when
he
hath
surely
obliged
them
vnto
him
in
the
bonds
of
loue
,
and
he
seeth
them
well
rooted
and
confirmed
in
vertue
,
then
he
exerciseth
them
with
aridity
,
that
they
may
the
better
attaine
the
vertues
of
patience
and
humility
,
and
merit
a
more
abundant
increase
of
grace
and
glory
,
by
seruing
God
purely
,
without
the
helpe
of
consolation
.
This
is
the
cause
why
some
in
the
begining
when
they
are
newly
entred
into
Religion
,
or
perhaps
before
their
entrance
,
when
they
haue
but
conceiued
the
desire
,
do
feele
greater
consolation
&
spirituall
delight
,
then
euer
after
,
for
God
then
deals
with
them
accordig
to
their
age
,
giuing
them
the
milke
of
Infants
,
to
traine
them
out
of
the
world
,
and
bring
all
temporall
things
into
contempt
and
hatred
with
them
,
but
afterwards
when
they
are
well
growne
and
fit
for
harder
meats
,
he
giues
them
such
food
as
doth
become
their
yeares
.
For
these
and
other
the
like
ends
,
God
ordinarily
doth
send
his
consolations
and
spirituall
gusts
.
And
therfore
the
Saints
commonly
do
counsell
vs
,
in
time
of
consolation
,
to
prouide
against
the
comming
tentations
;
like
as
in
time
of
peace
,
they
vse
to
make
the
preparation
for
warre
:
for
the
day
of
consotions
is
commonly
no
other
,
then
the
Eue
and
vigill
of
tentation
.
Spirituall
comforts
are
therfore
very
good
and
profitable
,
if
we
know
how
to
vse
them
,
as
we
ought
to
do
,
wherfore
when
soeuer
God
bestows
them
on
vs
,
we
are
to
receaue
them
,
with
humble
thankfulnes
,
but
if
any
one
should
wholly
depend
vpon
them
,
and
desire
them
only
for
his
owne
contentment
,
because
of
the
gust
and
delectation
which
the
soule
receaueth
in
them
,
it
were
imperfection
in
him
,
and
disordinate
loue
vnto
himselfe
.
For
as
in
things
necessary
to
sustaine
our
life
,
as
eating
,
drinking
,
sleeping
and
the
like
,
if
a
man
should
make
the
pleasure
of
them
his
end
,
it
were
a
defect
in
him
,
so
if
one
should
pretend
no
other
end
in
prayer
,
but
these
sensible
feelings
&
consolations
,
it
were
a
spirituall
gluttony
in
him
;
Those
are
things
which
are
not
to
be
accepted
of
,
or
desired
,
for
any
proper
feeling
or
particular
delight
,
but
only
as
means
helping
vs
to
arriue
vnto
those
ends
which
we
haue
mentioned
.
Like
as
one
who
is
sicke
and
can
indure
no
meat
that
is
good
for
him
,
is
glad
when
he
come
to
find
some
tast
and
relish
in
it
,
not
because
it
is
pleasant
to
his
pallat
,
but
because
it
prouokes
his
appetite
to
eate
,
and
conserues
his
life
,
so
also
a
seruant
of
God
is
not
to
seeke
spirituall
consolation
,
as
to
insist
vpon
it
,
but
because
with
the
heauenly
refreshment
therof
,
his
soule
is
strenghtned
and
encouraged
to
sustaine
the
paine
and
labour
of
the
way
of
vertue
,
and
to
go
on
with
constancy
.
And
in
this
manner
,
comforts
are
not
desired
for
comforts
sake
,
but
only
for
the
greater
glory
of
God
,
and
so
farre
forth
as
they
redound
vnto
his
honour
and
glory
.
But
I
say
yet
more
,
that
one
may
desire
these
spirituall
consolations
in
such
manner
,
&
for
those
ends
which
we
haue
said
which
are
good
and
holy
,
and
yet
for
all
this
there
may
be
excesse
in
it
,
and
disordinate
and
selfe
loue
may
haue
shuffled
in
it selfe
among
those
desires
;
as
when
we
desire
them
too
importunatly
,
with
too
great
solicitude
,
and
greedines
,
so
as
to
be
lesse
content
if
we
obteine
them
not
,
and
lesse
pliable
to
the
will
of
God
;
but
to
remaine
troubled
,
grudging
,
and
in
a
painfull
disquietnes
.
This
is
no
other
then
a
disordinate
affection
,
and
spirituall
couetousnesse
;
for
we
are
not
so
to
depend
on
these
sensible
feelings
;
and
to
seeke
after
spirituall
consolations
with
so
great
auidity
,
as
to
hinder
our
peace
and
quietnes
of
mind
,
and
make
vs
lesse
conformable
with
the
will
of
God
,
if
he
should
please
not
to
bestow
them
on
vs
:
seing
the
will
of
God
alone
,
is
better
and
more
worth
then
all
these
things
together
,
and
it
is
more
expedient
for
vs
,
to
content
our selues
therewith
.
And
that
which
I
say
of
these
feelings
and
spirituall
consolations
,
is
to
be
extended
likewise
to
the
gift
of
prayer
,
and
the
feruour
and
facility
which
we
desire
therin
,
as
also
of
the
internall
peace
and
quietnes
of
our
mind
,
together
with
all
other
fauours
,
graces
,
and
spirituall
prerogatiues
;
seing
that
we
may
be
transported
with
an
affection
too
disordinate
,
in
the
desire
of
euery
one
of
these
,
as
when
we
couet
them
with
such
impatience
and
anxiety
,
as
(
if
we
obteine
them
not
)
to
become
troubled
,
malecontent
,
and
lesse
conformable
to
the
will
of
God
.
Also
by
these
feelings
and
spirituall
consolations
,
we
vnderstand
here
not
only
deuotion
,
sensible
feelings
,
and
spirituall
sweetnesses
,
but
also
the
substance
it selfe
and
gift
of
prayer
,
and
the
facility
of
applying
our selues
vnto
it
,
and
perseuering
at
in
it
,
with
that
tranquility
and
repose
as
we
desire
,
yea
it
is
this
of
which
for
the
present
we
principally
do
treat
,
indeauouring
to
declare
how
we
are
to
conforme
our selues
vnto
the
will
of
God
therin
,
and
not
to
seeke
it
with
to
great
anxiety
and
earnestnes
;
for
concerning
consolations
,
feelings
&
sensible
deuotions
,
there
are
none
who
would
not
endure
the
want
of
them
,
so
they
might
haue
the
substance
of
prayer
,
and
obteine
the
fruite
therof
:
for
they
know
that
prayer
consists
not
in
these
feelings
,
denotions
,
and
in
tendernes
of
mind
,
and
therfore
without
any
great
vertue
they
may
be
had
,
but
for
one
to
go
to
prayer
,
and
remaine
there
as
if
he
were
a
stone
with
so
great
aridity
and
drinesse
,
as
if
to
pray
were
the
least
of
his
businesse
for
which
he
came
,
it
seeming
to
him
that
God
hath
wholly
withdrawne
himselfe
from
him
,
barring
him
from
all
accesse
vnto
him
,
&
that
that
curse
is
falne
vpon
his
head
,
which
God
long
since
did
threaten
to
his
people
.
This
is
a
point
of
greatest
consequence
it
being
on
of
the
commonest
complaints
,
and
wherwith
they
are
most
contristated
,
who
giue
themselues
to
the
exercise
of
prayer
,
for
they
sigh
and
weep
when
they
find
themselues
in
this
manner
,
whilst
on
the
one
side
they
heare
so
much
said
in
the
praise
of
prayer
,
and
of
the
good
therof
,
and
how
according
as
that
passes
,
so
the
daies
and
liues
of
spirituall
men
do
passe
,
whilst
they
likewise
vnderstand
,
that
it
is
one
of
the
principalst
meanes
as
we
haue
,
as
well
for
our
owne
particular
profit
,
as
that
of
our
neighbour
;
and
on
the
other
side
see
themselues
so
farre
(
in
their
opinion
)
from
making
any
good
prayer
:
this
,
this
grieueth
,
this
afflicts
them
much
,
this
maks
them
thinke
that
God
hath
forsaken
them
,
&
thinks
no
more
vpon
them
,
this
maks
than
feare
they
haue
wholly
lost
his
fauour
,
and
are
falne
into
his
displeasure
and
disgrace
,
seing
it
seemes
to
them
,
that
he
cuts
them
of
from
all
refuge
,
all
recourse
vnto
him
.
And
this
tentation
is
farther
augmented
when
they
see
the
great
progresse
which
others
make
in
prayer
,
in
a
few
daies
exercise
almost
without
any
paine
at
all
;
whilst
they
although
they
labour
more
then
their
force
can
beare
,
are
nothing
profitted
.
From
whence
are
begotten
other
tentations
,
yet
worse
then
these
,
as
to
make
their
complaint
sometimes
of
our
Lord
himselfe
,
for
dealing
with
them
in
such
a
rigorous
manner
,
and
they
begin
to
thinke
of
leauing
of
their
exercise
of
prayer
,
imagining
it
a
thing
vnfit
for
them
,
seing
it
succeeds
in
no
better
manner
with
them
.
And
all
this
is
made
farre
more
and
worse
,
by
the
diuels
vexing
them
with
that
vnquiet
thought
,
that
themselues
alone
are
in
the
cause
of
all
,
&
that
for
their
owne
fault
God
deales
so
harshly
with
them
,
and
therfore
some
do
liue
in
great
discomfort
,
comming
out
of
their
praier
as
from
some
racke
or
torment
,
sade
melancholy
,
and
both
intollerable
to
themselues
and
to
all
those
with
whom
they
do
conuerse
,
Wherfore
we
will
now
by
the
assistance
of
the
grace
of
God
,
both
answer
and
satisfy
this
tentation
and
complaint
.
THE
XXV
.
CHAPTER
.
An
answer
vnto
the
complaint
of
those
who
are
troubled
with
aridity
and
desolation
in
prayer
.
FIrst
I
do
not
say
,
that
we
are
not
to
reioyce
when
we
are
visited
and
comforted
by
God
,
for
it
is
manifest
,
that
there
is
none
so
stupid
,
but
would
be
glad
and
delighted
with
the
presence
of
his
beloued
;
neither
do
I
say
,
that
we
are
to
haue
no
recentment
of
his
absence
from
vs
,
when
he
punisheth
vs
with
aridity
and
tentations
,
for
I
see
it
is
impossible
to
do
otherwise
.
Our
Sauiour
Christ
had
feeling
himselfe
to
be
abandoned
by
his
heauenly
Father
,
when
hanging
on
the
crosse
he
vttered
these
mournefull
words
,
If
you
will
haue
me
in
darknes
be
you
blessed
,
if
you
will
haue
me
in
light
be
you
also
blessed
,
if
you
will
comfort
me
be
you
blessed
,
if
you
will
afflict
me
be
you
likewise
blessed
.
And
so
S.
Paul
doth
counsell
vs
:
In
omnibus
gratias
agite
,
But
some
one
shall
say
,
if
I
knew
that
the
will
of
God
were
such
,
and
that
he
were
more
pleased
and
delighted
with
it
,
I
should
soone
conforme
my selfe
,
and
remaine
well
contented
,
although
it
were
to
passe
my
whole
life
ouer
so
,
for
I
see
sufficiently
my
obligation
,
to
desire
nothing
so
much
,
as
the
good
pleasure
of
God
,
and
that
my
life
is
ordained
vnto
no
other
end
:
but
it
seemes
to
me
that
God
would
be
farre
better
pleased
,
could
I
make
my
prayers
better
,
and
had
more
attention
and
internall
recollection
,
and
came
with
better
preparation
;
and
moreouer
that
which
not
a
little
troubleth
me
,
is
that
it
is
by
reason
of
my
fault
and
negligence
,
that
I
cannot
entertaine
my selfe
in
prayer
:
if
I
knew
for
certaine
,
that
I
had
performed
my
duty
,
and
that
it
hapned
vnto
me
through
no
fault
of
mine
,
it
would
not
grieue
nor
trouble
me
halfe
so
much
.
This
complaint
is
well
set
downe
and
there
can
be
nothing
added
more
vnto
it
seing
therin
is
comprised
and
inuolued
,
all
the
obiections
of
those
who
make
the
like
complaints
.
And
so
if
we
can
but
well
cleere
this
difficulty
,
much
of
our
worke
is
done
,
since
it
is
the
ground
of
an
ordinary
and
vniuers●ll
griefe
,
there
being
no
person
,
how
holy
and
perfect
so
euer
he
be
,
who
hath
not
his
share
somtimes
,
in
this
aridity
and
spirituall
desolation
.
We
read
of
S.
Francis
and
S.
Katharine
of
Siena
,
th●se
great
darlings
and
fauorites
of
God
,
that
they
haue
not
been
exempted
from
it
,
and
S.
Anthony
the
Abbot
although
otherwise
he
was
arriued
to
so
transcendent
a
degree
of
contemplation
,
that
whole
nights
seemed
to
passe
away
with
him
as
a
blast
of
wind
;
and
when
the
morning
came
,
he
would
complaine
the
sunne
did
rise
to
early
this
man
notwithstanding
(
I
say
)
was
sometimes
so
haunted
with
the
importunity
of
wicked
thoughts
,
as
he
would
cry
out
with
a
loud
voice
to
God
,
my
God
I
would
faine
be
good
,
and
my
thoughts
will
not
permit
me
,
S.
bernard
hath
the
same
complaint
.
Exaruit
cor
meum
,
coagulatum
est
sieut
lac
,
factum
sicut
terra
sine
aqua
,
nec
compungi
ad
lachrymas
queo
,
tanta
est
duritia
cordis
,
non
sapit
psalmus
,
non
legere
libet
,
non
or
are
delectat
,
meditationes
solitas
non
inuenio
.
Vbi●lla
inebriatio
Spiritus
?
vbi
mentis
serenitas
?
&
pax
&
gaudium
in
Spiritu
Sancto
?
O
Lord
my
heart
is
dried
vp
,
and
coagulated
like
milke
,
it
is
become
like
earth
without
water
,
&
cannot
be
compunct
to
teares
,
the
hardnes
of
my
heart
is
so
great
,
I
take
no
pleasure
in
singing
,
I
haue
no
will
to
read
,
I
receaue
no
delight
in
prayer
,
neither
do
I
find
my
wonted
meditations
,
where
is
that
inebriation
of
soule
?
where
that
serenity
of
mind
?
&
peace
and
ioy
in
the
holy
Ghost
?
and
therfore
this
doctrine
is
necessary
for
all
,
and
I
do
hope
by
Gods
assistance
likewise
to
satisfy
euery
one
.
Let
vs
begin
then
from
hence
.
I
graunt
you
that
your
faults
are
cause
of
your
distraction
,
and
aridity
in
prayer
,
and
that
you
cannot
settle
yourself
vnto
it
,
&
therfore
it
is
expedient
that
you
know
so
much
,
and
say
,
it
is
for
your
passed
sinnes
,
and
present
negligences
and
defects
for
which
God
Almighty
doth
punish
you
,
with
the
subtraction
of
all
feruours
,
&
all
feeling
in
prayer
,
leauing
you
without
all
recollection
,
attention
,
and
rest
,
because
you
are
not
worthy
or
rather
wholly
vnworthy
of
it
.
Notwithstanding
it
followes
not
from
hence
,
that
you
should
complaine
of
it
,
but
on
the
contrary
,
you
ought
entirely
therin
to
conforme
your selfe
vnto
the
will
of
God
.
Shall
I
demonstrate
this
vnto
you
most
cleerly
?
de
ore
tuo
te
iudico
?
I
will
condemne
you
,
by
the
words
of
your
owne
mouth
do
you
not
acknowledge
and
also
confesse
your selfe
,
that
because
of
your
sinnes
past
,
and
present
negligences
and
defects
,
you
deserue
to
be
greeuously
chastized
by
God
?
I
do
assuredly
,
I
haue
often
merited
hell
and
therfore
no
punishment
can
be
to
great
for
me
,
but
all
whatsoeuer
besides
,
will
be
Gods
mercy
and
my
felicity
,
if
it
be
compared
with
what
I
haue
deserued
,
and
I
should
esteeme
it
for
a
singular
benefit
,
if
God
would
send
me
some
punishment
in
this
life
,
because
I
should
receaue
it
as
a
pledge
and
assurance
,
that
he
hath
pardoned
my
sinnes
,
and
reserues
me
not
to
be
punished
in
the
other
life
,
since
heere
he
chastiseth
me
.
This
is
enough
,
there
is
required
no
more
,
I
am
satisfied
,
and
prouided
that
they
be
not
words
only
spoken
in
the
ayre
,
let
vs
come
vnto
the
issue
and
effect
:
behould
the
punishment
which
God
for
the
present
sends
you
for
your
sinnes
,
are
these
desolations
,
these
distractions
,
and
aridities
,
this
spirituall
dereliction
,
therfore
are
the
beauens
become
like
yron
vnto
you
,
and
the
earth
like
brasse
,
therfore
hath
God
retired
and
shut
vp
himselfe
from
you
,
so
as
you
can
find
nothing
to
entertaine
your selfe
in
prayer
,
God
will
for
the
present
chastise
you
with
this
,
and
so
remit
,
and
expiat
your
sinne
:
do
you
not
thinke
that
your
passed
sinnes
,
and
present
imperfections
,
tepidities
and
negligences
do
well
deserue
this
punishment
?
yes
vndoubtedly
,
and
I
professe
that
weighed
with
my
sinnes
they
are
but
light
,
and
that
they
are
full
of
Iustice
and
mercy
;
of
Iustice
,
because
I
hauing
so
often
shut
the
gate
of
my
heart
against
almighty
God
,
and
giuen
no
care
vnto
him
when
he
knockt
without
with
his
holy
inspirations
,
but
haue
sent
them
contenptibly
away
;
wherfore
I
do
iustly
merit
that
he
should
stop
his
eares
,
and
affoard
me
no
answere
now
,
when
I
call
vpon
him
,
&
that
he
should
not
open
,
his
gate
of
fauour
to
me
,
but
shut
me
out
:
this
is
a
most
iust
punishment
,
but
beareth
no
proportion
to
my
offences
,
and
the
frore
is
ful
of
mercy
,
because
I
merit
infinitly
more
.
Conforme
your selfe
then
with
the
will
of
God
,
in
this
your
punishment
,
&
receaue
it
with
gratfull
thanks
,
seing
he
is
so
mercifull
in
chastising
you
,
&
doth
not
punish
you
according
to
your
deserts
.
Do
you
not
say
that
you
haue
merited
hell
?
How
are
you
so
audacious
then
to
require
of
God
,
his
fauours
and
consolations
in
prayer
?
and
to
haue
accesse
and
familiarity
with
him
by
their
addresse
enioying
that
peace
and
tranquillity
of
mind
which
he
is
not
accustomed
to
bestow
on
any
but
his
children
,
whom
he
dearly
loueth
and
tendreth
?
or
how
dare
you
complaine
when
you
find
the
contrary
?
do
you
not
perceaue
how
great
this
presumption
is
?
how
intollerable
this
pride
?
hold
your selfe
content
that
God
vouchsafeth
to
keepe
you
in
his
house
,
&
suffereth
you
in
his
presence
;
and
acknowledge
and
esteeme
it
for
a
high
fauour
,
&
singular
benefit
.
If
we
had
any
humility
in
our
hearts
,
we
should
neuer
haue
complaints
in
our
mouthes
in
what
manner
soeuer
God
did
deale
with
vs
,
and
so
this
tē●ation
would
casely
cease
.
THE
XXVI
.
CHAPTER
.
How
we
may
conuert
aridity
and
desolation
,
into
a
good
and
profitable
prayer
.
WE
are
not
only
to
suppresse
in
our selues
this
complaint
,
but
to
endeauour
to
make
our
profit
of
this
aridity
and
desolation
,
and
conuert
it
into
an
excellent
prayer
,
vnto
which
first
those
things
will
confer
much
helpe
of
which
we
haue
spoken
in
our
treatise
of
prayer
,
And
vnto
the
end
that
you
may
the
better
perceaue
the
value
and
fruite
of
this
kind
of
prayer
,
and
how
gratfull
it
is
to
God
,
I
would
faine
know
of
you
,
what
better
prayer
there
is
and
what
greater
fruite
expected
from
any
prayer
,
then
the
obteining
an
inuincible
patience
in
aduersities
,
and
a
great
conformity
with
the
will
of
God
,
with
an
excellent
loue
of
his
diuine
Maiestie
?
Wherfore
do
we
pray
at
all
,
but
to
arriue
to
these
?
when
God
shall
send
you
then
these
aridities
and
tentations
in
your
prayer
,
do
but
conforme
your selfe
in
this
affliction
,
and
spirituall
desolation
to
his
holy
will
,
and
you
shall
exercise
an
acte
of
patience
and
the
loue
of
God
,
so
high
and
eminent
,
as
a
more
perfect
cannot
be
imagined
.
It
is
said
and
with
good
reason
,
that
loue
declareth
it selfe
best
,
in
suffering
labour
&
affliction
for
it
beloueds
sake
,
and
that
the
greater
the
afflictions
are
,
the
more
great
shall
that
loue
declare
it selfe
to
be
;
Now
the
liueliest
torments
,
and
the
heauiest
crosse
and
mortification
which
God
Almighties
scruants
can
haue
laid
vpon
them
and
which
goe
nearest
the
heart
of
any
spirituall
man
,
are
these
desolations
,
in
regard
of
which
all
corporall
afflictions
,
in
point
of
riches
,
health
,
and
temporall
goods
,
are
not
in
way
of
comparison
to
be
accounted
of
.
And
therfore
euery
one
is
entirely
to
conforme
himselfe
vnto
the
will
of
God
,
in
this
barrennesse
of
comfort
,
in
imitation
of
our
Sauiour
Christ
spiritually
abandoned
hanging
vpon
the
crosse
;
accepting
of
this
spirituall
mortification
for
terme
of
his
whole
life
,
if
God
shall
please
for
to
dispose
it
so
,
with
a
pure
intention
,
only
to
content
Almighty
God
therwith
.
This
is
an
acte
of
great
patience
and
loue
of
God
,
and
a
most
high
and
profitable
prayer
;
yea
and
such
an
on
,
as
there
doe
not
want
those
who
esteem
them
for
glorious
Martyrs
,
Moreouer
I
demaund
of
you
,
wherfore
you
apply
your selfe
to
prayer
,
vnles
by
meanes
of
it
,
to
obteine
humility
and
the
knowledge
of
your selfe
,
how
often
haue
you
desired
of
God
,
to
giue
you
a
perfect
knowledge
of
what
you
are
,
and
now
behould
God
hath
heard
your
petition
,
and
by
this
meanes
doth
giue
you
to
vnderstand
it
.
Some
are
of
opinion
that
they
haue
well
discharged
their
duty
in
this
point
of
seeking
into
the
knowledge
of
themselues
when
they
are
stroken
with
liuely
sorrow
for
their
sinnes
,
and
spend
many
teares
in
defaceing
them
out
of
their
soules
;
but
they
deceaue
themselues
,
for
it
is
the
knowledge
of
God
&
not
of
themselues
,
which
then
they
do
acquire
:
but
to
remaine
dry
,
cold
,
and
hard
as
any
stone
,
this
you
haue
of
your selfe
,
and
if
God
do
not
stricke
this
stone
,
neither
hony
nor
water
will
issue
out
of
it
,
and
this
is
that
knowledge
of
your selfe
,
from
whence
floweth
forth
a
thousand
benedictions
vnto
you
,
&
of
this
you
haue
abundance
,
when
your
prayer
in
this
manner
succeeds
with
you
and
if
you
make
your
:
profit
of
it
so
,
your
prayer
will
be
of
wonderous
fruite
vnto
you
.
THE
XXVII
.
CHAPTER
.
Of
diuers
other
reasons
which
may
comfort
vs
,
and
bring
vs
to
conformity
with
the
will
of
God
,
in
aridity
and
desolation
of
prayer
.
ALthough
it
is
very
profitable
and
good
,
to
thinke
for
our
greater
confusion
and
humility
that
this
affliction
,
is
procured
by
our
owne
offences
,
neuertheles
it
is
also
necessary
for
vs
to
know
that
this
chastisement
,
is
not
alwaies
afflicted
vpon
vs
for
our
faults
,
but
sometimes
so
disposed
of
,
out
of
the
most
profound
prouidence
of
our
Lord
,
who
distributeth
his
gifts
according
as
he
pleaseth
best
,
and
as
it
is
no
waies
conuenient
that
a
whole
body
be
composed
,
only
of
eyes
,
of
feet
,
of
hands
,
or
heads
,
but
that
there
should
be
different
members
in
his
Churc●
so
is
it
as
much
vnfitting
,
that
this
particular
and
excellent
manner
of
prayer
,
which
we
haue
mentioned
in
a
trea●ise
therof
apart
,
S.
Paul
that
they
tooke
no
glory
in
it
,
nor
had
it
in
any
singular
esteeme
,
but
all
their
glory
was
to
beare
the
crosse
of
Christ
:
M
▪
Auila
treating
of
this
hath
a
saying
of
great
consolation
,
S.
Augustin
,
S.
Hierom
,
and
S.
Gregory
,
as
also
of
most
of
those
who
haue
handled
this
argument
,
which
is
that
all
haue
not
sufficient
ability
to
conserue
themselues
in
their
humility
,
in
such
a
height
of
contemplation
,
seing
we
can
scarcely
wring
out
a
teare
or
two
,
but
we
presently
perswade
our selues
we
are
become
spirituall
men
and
high
contemplatiues
;
whence
we
proceed
to
compare
&
perhaps
prefer
our selues
to
other
men
.
And
euen
the
Apostle
S.
Paul
himselfe
did
seeme
to
stand
in
need
,
S.
Gregory
to
this
purpose
doth
teach
vs
an
excellent
doctrine
on
this
verse
of
Iob
:
Moreouer
,
this
very
bitternes
,
this
griefe
and
trouble
which
you
resent
so
much
,
because
you
make
not
your
prayers
(
in
your
owne
iudgment
)
so
well
as
you
ought
to
do
,
may
be
a
new
cause
of
consolation
to
you
,
seing
it
is
a
particular
grace
and
fauour
of
God
,
and
an
infalible
signe
of
your
loue
to
him
;
for
there
is
no
griefe
,
where
there
is
no
loue
:
we
cannot
be
sorrowfull
that
we
serue
not
God
enough
without
some
will
and
purpose
to
serue
him
well
;
and
therfore
this
paine
&
griefe
is
begotten
from
the
loue
of
God
and
the
desire
of
better
seruing
him
,
if
you
had
no
care
how
well
or
ill
you
serued
him
,
how
your
prayers
did
go
,
and
how
your
works
were
done
,
it
were
an
euill
signe
,
but
to
be
sorry
and
afflicted
because
it
seemeth
to
you
,
you
do
nothing
as
you
ought
,
hath
a
good
signification
;
but
this
feeling
will
be
asswadged
,
and
sorrow
made
sweet
vntovs
,
when
on
the
one
side
considering
them
to
be
paine
&
affliction
,
on
the
other
we
do
consider
them
the
will
of
God
:
conforme
your
felfe
then
vnto
it
,
and
ren●er
thanks
to
his
high
Maiestie
,
that
he
hath
left
you
,
so
eager
an
apperit
to
do
your
best
to
please
him
,
how
ener
you
conceaue
the
worst
as
may
be
of
your
●●tions
,
negligence
and
languor
in
performing
them
.
Moreouer
,
although
you
should
do
nothing
els
in
prayer
,
but
only
make
your
personall
appearance
there
,
before
that
diuine
and
soueraigne
Maiestie
yet
were
it
not
a
little
seruice
which
you
should
do
to
God
,
like
as
we
see
that
it
giueth
a
glorious
lusture
,
to
the
greatnes
and
Maiestie
of
an
earthly
Monarche
,
that
the
Princes
and
Nobles
giue
euery
day
attendance
at
his
court
,
and
are
personally
present
there
at
all
assaies
.
THE
XXVIII
.
CHAPTER
.
That
it
is
a
great
deceite
and
grieuous
tentation
,
to
leaue
of
our
prayer
,
because
we
find
our selues
in
the
said
manner
in
it
.
IT
followeth
from
that
which
we
haue
said
,
that
it
is
a
great
deceit
and
grieuous
tentation
,
for
one
when
he
feeleth
himselfe
so
dry
,
and
desolate
in
prayer
,
to
giue
it
ouer
,
or
not
to
perseuere
in
it
,
as
thinking
that
he
getteth
no
profit
by
it
,
but
only
for
his
paines
hath
losse
of
time
.
This
is
a
tentation
,
wherwith
the
maligne
spirit
,
hath
made
not
only
diuers
seculars
,
but
also
many
Religious
,
leaue
of
the
exercise
of
prayer
,
or
(
failing
of
so
much
)
at
least
to
go
more
rarely
to
it
,
and
not
to
employ
in
it
,
so
much
time
as
otherwise
they
could
conueniently
.
Diuers
begin
to
apply
themselues
to
prayer
,
and
as
long
as
they
find
sensible
comfort
and
deuotion
in
it
,
do
pr●secute
it
with
great
care
and
feruour
,
but
when
they
chaunce
to
fall
into
distraction
and
aridity
they
presently
imagine
,
that
it
is
no
prayer
which
they
make
,
but
rather
a
new
sinne
,
to
be
there
in
the
presence
of
God
with
so
much
distraction
,
and
so
little
reuerence
.
And
so
by
little
and
little
they
come
to
neglect
their
praier
,
in
presuming
that
they
should
do
God
better
seruice
,
in
employing
themselues
in
some
other
exercise
and
occupation
,
then
in
such
manner
to
remaine
in
prayer
.
And
as
soone
as
the
diuell
hath
any
inkling
of
this
their
faint
heartednes
,
he
presently
taketh
hold
of
the
occasion
,
and
is
so
diligent
,
to
helpe
them
with
these
distractions
in
their
prayer
,
and
to
see
they
haue
no
want
of
tentations
to
second
them
:
he
casts
into
their
thoughts
,
that
all
the
time
they
spend
in
prayer
is
as
good
as
lost
,
and
so
by
degrees
bringeth
them
to
leaue
it
of
,
with
losse
of
their
vertue
,
and
oftentimes
with
yet
a
wors
effect
.
This
we
know
hath
been
the
begining
of
the
ruines
of
many
;
Est
amicus
socius
mensae
,
Palladius
recounteth
of
himselfe
,
S.
Macharius
of
Alexandria
,
and
declaring
to
him
his
whole
tentation
,
he
desired
of
him
counsell
and
remedy
.
The
Saint
answered
him
,
when
those
thoughts
are
suggested
to
you
againe
,
that
you
should
be
gone
,
&
actuat
your selfe
in
those
pious
considerations
no
more
;
Dic
ipsis
cogitationibus
tuis
▪
propter
Christum
parietes
cellae
istius
custodio
,
say
to
those
thoughts
of
yours
,
for
Christs
sake
I
keepe
the
walles
of
this
cell
of
mine
,
as
much
as
to
say
vnto
him
,
that
he
should
perseuer
,
&
content
himselfe
to
performe
that
holy
action
purely
for
the
loue
of
Christ
,
although
for
his
owne
part
,
this
were
all
the
fruite
which
he
should
reape
from
it
;
and
this
is
an
excellent
answere
,
to
put
of
such
tentations
as
these
,
for
as
much
as
the
principall
end
,
which
we
are
to
pretend
in
his
holy
exercise
,
and
the
intention
with
which
we
ought
to
apply
our selues
vnto
it
,
and
to
be
exercised
in
it
,
is
not
to
haue
our
owne
particular
tast
&
confort
in
it
;
but
to
performe
a
good
and
holy
action
,
which
may
be
pleasing
and
gratefull
vnto
God
,
&
withall
to
satisfy
&
defray
,
according
to
our
small
ability
,
the
interest
,
of
that
great
and
principall
debt
,
which
we
owe
him
for
his
being
what
he
is
,
and
for
those
innumerable
benefits
which
we
haue
receaued
from
his
omnipotent
hand
.
And
in
fine
seing
that
he
willeth
and
pleaseth
that
I
should
be
for
the
present
so
emplo●ed
,
although
it
seem
to
me
that
I
do
nothing
at
all
,
yet
I
ought
to
be
most
content
therwith
.
We
read
of
S.
Katharin
of
Sienna
,
Let
vs
then
imitate
these
examples
,
&
conforme
our
comfort
vnto
this
saying
of
that
holy
man
.
THE
XXIX
.
CHAPTER
.
Wherin
that
which
hath
been
said
is
confirmed
by
some
examples
.
IT
is
recounted
in
the
Chronicles
of
the
Order
of
S.
Domini●●●
,
We
read
an
other
example
far
different
from
this
of
our
B.
F.
S.
Ignatius
,
Blosius
writeth
of
a
certaine
great
seruant
of
God
Almighty
,
The
same
Blosius
relateth
how
our
Sauiour
once
said
vnto
S.
Brigit
why
my
deare
daughter
are
thou
so
troubled
and
solicitous
;
vnto
whom
shee
answered
,
Taulerus
saith
and
Blosius
recounteth
it
in
his
Consolation
of
the
Pusilanimous
that
there
are
diuers
who
when
they
are
vexed
with
any
tribulation
do
vse
to
say
vnto
me
,
We
read
of
a
great
seruant
of
God
Almighty
who
said
,
it
is
fourty
yeares
since
first
I
serued
our
Lord
,
and
haue
been
conuersant
in
prayer
,
and
yet
I
haue
neuer
knowne
what
sensible
feeling
or
consolation
was
,
but
only
this
I
haue
found
;
that
daie
when
I
haue
duely
made
my
prayer
,
I
am
much
strengthned
,
&
enabled
to
go
thorough
with
the
exercises
of
vertue
,
wheras
if
I
euer
omit
it
or
performe
it
tepidly
,
I
am
so
infeebled
,
that
I
cannot
raise
my selfe
on
wing
to
do
any
thing
which
is
good
and
vertuous
.
THE
XXX
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
,
for
as
much
as
concerneth
the
distribution
of
others
,
vertues
,
and
supernaturall
gifts
.
LIke
as
we
conforme
our selues
vnto
the
will
of
God
,
in
what
manner
so
euer
he
shall
dispose
of
vs
in
prayer
,
so
also
are
we
to
do
,
in
all
other
vertues
&
gifts
of
God
,
and
in
all
spirituall
fauours
and
prerogatiues
,
it
is
good
to
haue
all
vertues
in
desire
,
to
aspire
vnto
them
,
and
indeauour
to
attaine
them
;
but
we
are
in
such
manner
to
desire
to
become
better
,
and
to
go
forwards
and
increase
in
vertue
,
as
not
to
be
disquieted
if
we
obteine
not
that
which
we
desire
,
and
to
conforme
our selues
vnto
the
will
of
God
,
and
place
our
whole
contentment
and
delight
therin
.
If
God
be
not
pleased
to
bestow
vpon
you
an
Angelicall
purity
,
but
would
haue
you
suffer
in
that
kind
violent
tentations
,
it
is
farre
better
for
you
to
haue
patience
in
it
,
and
to
accommodate
your selfe
vnto
the
will
of
God
,
in
this
tentation
and
extremity
,
then
to
disquiet
and
trouble
your selfe
,
with
bootlesly
lamenting
of
your
case
that
you
cannot
attaine
vnto
that
purity
and
candour
of
the
blessed
soules
,
in
heauen
,
if
God
be
not
pleased
to
bestow
vpon
you
so
profound
a
humility
as
S.
Francis
had
,
neither
a
mildnes
,
answerable
to
that
of
Moyses
or
of
Dauid
,
nor
in
fine
so
great
a
patience
as
that
of
holy
Iob
,
but
letteth
you
experience
the
contrary
motions
&
appetits
,
your
best
course
were
to
humble
your selfe
and
to
embrace
the
shame
,
which
may
giue
you
occasion
of
hauing
your selfe
in
a
more
vile
esteeme
;
which
will
not
be
effected
if
you
remaine
troubled
with
it
,
and
spend
your selfe
in
silly
complaints
and
lamentations
,
because
God
hath
not
indowed
you
,
with
an
equall
patience
vnto
holy
Iob
,
or
such
a
humility
as
S.
Francis
had
.
We
must
conforme
our selues
vnto
the
will
of
God
euen
in
such
things
as
these
,
or
els
we
shall
neuer
enioy
true
quietnes
.
M.
Auila
saith
excellent
well
:
But
some
will
say
,
that
our
speech
seemeth
to
tend
to
this
,
that
we
should
not
be
very
forwards
and
feruent
in
desiring
to
be
more
perfect
and
vertuous
then
we
are
,
but
that
we
ought
to
remit
ourselues
wholly
vnto
God
as
well
in
matter
of
soule
,
as
of
our
body
,
and
from
thence
they
may
imagine
that
we
may
giue
occasion
to
some
,
of
becoming
more
tepide
and
negligent
,
and
neuer
to
striue
to
become
perfect
,
or
make
progresse
in
vertue
.
This
point
is
well
to
be
heeded
,
seing
it
is
not
of
little
importance
;
this
obiection
and
reply
,
is
so
forcible
that
there
is
nothing
more
in
this
treatise
to
be
feared
.
There
is
no
doctrine
,
how
sound
or
good
so
euer
it
be
,
which
may
not
be
abused
by
those
who
know
not
how
to
apply
it
as
they
ought
,
&
of
this
number
are
as
well
those
things
which
appertaine
to
prayer
,
as
those
which
concerne
all
other
vertues
,
and
spirituall
gifts
,
and
therfore
it
is
needfull
that
this
be
well
declared
and
vnderstood
.
I
do
not
say
that
we
are
not
to
desire
euery
day
to
be
better
&
holyer
then
other
,
and
to
be
alwaies
imitating
those
who
are
more
perfect
,
with
the
greatest
diligence
and
feruour
as
we
can
,
for
we
are
come
into
Religion
,
only
vnto
this
end
,
and
if
we
do
not
this
we
are
no
good
Religious
men
:
but
that
which
I
say
is
,
that
we
are
to
carry
our selues
in
this
point
,
as
we
do
in
exteriour
things
,
where
a
man
must
be
diligent
to
procure
them
,
but
not
anxious
,
nor
too
couetous
,
as
the
holy
Doctors
say
,
and
our
Sauiour
prohibiteth
it
in
the
Euangell
;
Dico
vobis
ne
soliciti
sit
is
animae
vestrae
,
quid
manducetis
,
quontam
ipse
cognouit
figmentum
nostrum
,
and
would
not
haue
vs
discouraged
therfore
,
S.
Hierom
saith
that
others
offer
in
the
Temple
of
God
according
to
their
ability
,
one
gold
,
an
other
siluer
,
and
pretious
stones
,
others
silke
,
purple
,
scarlat
and
cloth
of
gold
,
for
me
it
suffices
to
make
my
offering
in
his
holy
Temple
with
goats
haire
and
the
skines
of
beasts
:
and
so
,
let
others
present
their
vertues
to
God
,
their
excellent
and
heroicke
actions
,
their
high
and
eleuated
contemplations
;
it
is
enough
for
me
to
sute
my
offering
to
my
base
condition
,
and
to
acknowledge
and
confesse
my selfe
before
the
face
of
God
a
sinner
&
imperfect
,
&
present
my selfe
before
his
omnipotent
Maiestie
as
a
poore
&
needy
wretch
.
And
euen
in
this
I
am
to
reioyce
,
and
to
thanke
and
praise
Almighty
God
that
he
hath
not
depriued
vs
of
those
gifts
whatsoeuer
they
be
which
he
hath
bestowed
vpon
vs
considering
our
offences
and
vile
ingratitude
.
S.
Bonauenture
,
&
diuer
others
do
add
vnto
this
an
other
point
,
by
which
that
which
we
haue
said
is
better
confirmed
,
which
is
,
that
diuers
persons
do
serue
God
better
without
this
great
vertue
and
recollection
▪
(
so
that
on
their
parts
their
desire
and
industry
be
not
wanting
)
then
if
it
were
graunted
them
,
seing
that
by
this
meanes
they
are
preserued
in
humility
,
and
they
proc●●●
with
care
and
diligence
,
procuring
withall
earnestnes
their
farther
progresse
in
spirit
h●uing
for
that
end
frequent
recourse
to
God
:
whereas
if
they
should
once
become
familiar
with
vertue
perhaps
they
would
be
proud
and
negligent
and
goe
slowly
forwards
in
the
seruice
of
God
,
imagining
that
they
had
already
attained
that
heigth
of
perfection
which
was
necessary
for
them
,
&
would
neuer
put
themselues
to
the
paines
of
endeauouring
to
become
more
perfect
than
they
were
.
All
this
which
we
haue
said
ought
to
be
an
incitement
vnto
vs
to
do
on
our
parts
precisely
all
we
can
,
and
to
proceed
alwaies
with
all
care
and
diligence
to
the
purchasing
of
vertue
and
perfection
,
and
then
to
hould
our selues
content
with
whatsoeuer
our
Lord
shall
please
to
bestow
vpon
vs
,
and
not
to
be
deiected
nor
disquieted
for
that
,
vnto
which
we
cannot
attaine
and
which
is
aboue
our
reach
,
M.
Auila
very
well
obserueth
)
were
no
other
then
to
afflict
our selues
because
we
haue
not
wings
to
fly
in
the
ayre
.
THE
XXXI
.
CHAPTER
.
Of
the
conformity
which
we
are
to
haue
with
the
will
of
God
in
that
which
concerneth
felicity
and
glory
.
WE
are
not
to
conforme
ourselues
only
vnto
the
will
of
God
,
in
those
things
which
concerne
grace
,
but
also
in
point
of
heauenly
glory
,
in
which
a
true
seruant
of
Almighty
God
ought
to
be
so
farre
estranged
from
all
interest
of
his
owne
,
as
he
is
no
farther
to
reioyce
in
it
then
that
he
seeth
the
holy
will
of
God
accomplished
,
and
not
for
any
commodity
〈…〉
owne
.
It
is
a
high
perfection
(
saith
deuout
Thomas
a
Kempis
)
not
to
seeke
our
owne
ends
neither
in
little
nor
much
,
neither
in
things
temporall
nor
eternall
,
and
giueth
the
reason
of
it
,
in
these
words
because
your
will
ô
Lord
and
the
loue
of
your
honour
ought
to
be
transcendent
vnto
all
,
and
it
becomes
vs
to
be
more
content
and
comforted
therewith
,
then
with
all
the
benefits
which
either
we
haue
or
may
possibly
receaue
.
This
is
the
content
and
ioy
of
the
Blessed
in
heauen
,
S.
Paul
who
for
the
saluation
of
soules
,
and
the
greater
glory
of
God
,
seemed
so
wholly
to
haue
forgot
themselues
,
as
they
were
not
so
much
as
mindfull
of
their
owne
glory
.
S.
Martin
who
together
with
many
other
Saints
,
did
follow
the
doctrine
of
so
excellent
Masters
,
said
in
the
article
of
dying
:
Si
adhu●
sum
necessarius
populo
tuo
,
non
recuso
laborem
.
O
my
God
if
yet
it
be
needfull
for
thy
people
that
I
liue
,
I
do
not
refuse
the
labour
.
They
neglected
willingly
their
owne
repose
,
and
vnfainedly
renounced
all
right
which
they
had
to
glory
,
when
they
were
euen
vpon
the
point
of
enioying
it
,
offering
themselues
afresh
to
more
paine
and
labour
for
Gods
greater
seruice
.
This
is
truly
to
do
the
will
of
God
in
earth
,
as
it
is
in
heauen
,
to
cast
wholly
into
forgetfulnes
our
owne
commodity
,
and
repose
all
our
content
in
the
accomplishing
of
the
will
of
God
,
esteeming
the
contentment
of
his
diuine
M●iestie
more
,
then
all
our
owne
profit
or
the
possession
both
of
heauen
and
earth
.
And
from
hence
may
be
clearly
perc●aued
how
great
perfection
is
requisit
to
the
exercise
of
our
conformity
to
the
will
of
God
:
for
if
we
must
haue
no
regard
of
any
interest
of
our
owne
,
of
any
spirituall
good
,
no
not
eternall
,
nor
what
is
more
,
of
blessednes
its
selfe
,
to
k●●pe
our
sight
more
obseruant
of
Gods
good
will
and
pleasure
,
how
much
lesse
are
we
to
care
for
humane
,
respects
and
all
these
temporall
things
?
Whence
also
we
may
perceaue
how
far
short
they
come
of
this
perfection
who
find
repugnance
to
conforme
themselues
vnto
the
will
of
God
,
in
such
things
as
we
haue
treated
of
in
the
beginning
,
as
in
residing
here
or
there
,
in
liuing
in
this
Colledge
or
in
that
,
in
being
employed
in
one
or
the
other
office
,
in
enioying
perfect
health
or
being
infirme
,
in
being
much
or
little
esteemed
by
others
,
for
as
we
now
affirme
,
we
are
more
to
esteeme
the
good
pleasure
and
will
of
God
then
all
the
prerogatiues
which
we
may
redound
vnto
vs
,
either
from
our
spirituall
or
eternall
good
,
wheras
you
are
still
insisting
on
these
things
which
in
●●parison
of
the
other
are
but
drosse
and
b●senes
itselfe
,
he
who
had
but
such
atardent
desire
to
please
God
,
and
to
accomplish
his
holy
will
,
as
to
disdaine
willingly
his
owne
glory
,
&
to
be
contented
with
the
meanest
place
,
not
out
of
any
●esse
desire
,
of
doing
heroicall
acts
to
commend
his
seruices
and
labour
to
the
highest
place
,
but
only
because
he
hath
in
chiefest
esteemation
the
pleasure
of
Almighty
God
;
he
,
I
say
shall
find
no
difficulty
in
any
other
thing
,
seing
he
hath
renounced
for
the
loue
of
God
the
highest
degree
of
excellency
to
which
he
could
arriue
,
and
this
is
the
chiefest
thing
which
we
can
depart
with
,
and
leaue
for
to
conforme
our selues
vnto
the
will
of
God
.
If
it
be
Gods
pleasure
that
I
should
die
instantly
.
and
haue
lesse
glory
,
I
had
rather
do
so
,
then
liue
twenty
or
thirty
yeares
more
,
although
I
were
to
merit
a
higher
degree
of
glory
,
and
on
the
contrary
,
although
I
were
assured
of
the
glory
of
heauen
,
if
I
died
at
this
present
,
yet
if
God
should
please
to
retaine
me
yet
longer
for
diuers
yeares
,
in
this
prison
and
banishment
of
mine
in
suffering
many
labours
and
miseries
,
I
should
rather
do
it
then
go
presently
to
heauen
,
seing
the
good
pleasure
of
God
,
and
the
fulfilling
of
his
holy
will
,
is
my
only
content
and
glory
,
There
is
recounted
of
our
B.
F.
S.
Ignatius
,
F.
Laynes
and
others
,
vpon
the
occasion
of
a
discourse
they
had
,
said
to
F.
Laynes
:
what
would
you
do
,
in
case
our
Lord
should
propose
to
your
choice
in
this
manner
.
If
you
will
dy
presently
,
I
will
release
you
from
the
prison
of
your
body
,
and
bestow
vpon
you
my
eternall
glory
,
but
if
you
will
liue
longer
,
I
giue
you
no
certainty
of
what
may
happen
to
you
,
but
vpon
your
perill
be
it
,
so
as
if
you
liue
and
perseuer
in
vertue
I
will
reward
you
for
it
eternally
:
If
you
cease
to
be
good
,
I
will
Iudge
you
according
to
your
works
.
If
,
I
say
,
our
Sauiour
should
say
thus
vnto
you
,
and
you
in
remaining
longer
in
life
,
could
do
some
great
and
notable
seruice
to
his
diuine
Maiestie
what
do
you
thinke
should
you
choose
,
what
would
you
answer
him
?
vnto
whom
F.
Laynes
replyed
.
I
confesse
ingeniously
to
your
Reuerence
,
that
I
should
choose
to
go
instantly
to
enioy
Almighty
God
,
and
put
my
saluation
in
security
,
leauing
nothing
to
daunger
in
a
thing
of
so
high
consequence
.
Then
said
our
B.
Father
to
him
,
for
my
part
I
do
assure
you
I
should
not
do
so
,
but
if
I
imagined
that
with
longer
liuing
I
could
do
God
any
particular
seruice
,
I
should
humbly
beseech
him
,
to
giue
me
life
so
long
vntill
I
had
discharged
it
and
should
haue
no
regard
vnto
my selfe
,
but
all
to
him
,
without
careing
either
for
mine
owne
daunger
or
security
.
And
in
this
doing
he
was
not
of
opinion
that
he
should
put
his
saluation
in
ieopardy
or
daunger
,
but
rather
that
he
should
the
more
secure
it
,
seing
that
out
of
confidence
in
God
,
he
had
chosen
for
his
greater
seruice
,
to
remaine
here
exposed
still
to
daungers
;
For
what
King
,
or
Prince
is
there
in
the
world
,
said
he
,
who
after
he
had
offered
his
seruant
some
extraordinary
recompence
for
his
seruice
,
and
the
seruant
had
respited
the
acceptance
of
it
,
the
better
to
do
some
important
thing
for
him
,
who
would
not
hold
himselfe
in
a
manner
obliged
,
not
only
to
reserue
it
for
him
,
but
to
giue
it
him
afterwards
with
addition
,
seing
that
he
had
depriued
himselfe
of
the
present
possession
of
it
only
out
of
loue
to
him
,
and
his
affection
to
do
him
greater
seruice
.
Now
if
men
who
are
so
forgetfull
of
benefits
and
ingratfull
,
will
do
so
much
,
how
much
more
are
we
to
hope
for
,
from
such
a
Lord
,
who
with
his
grace
hath
so
preuented
vs
,
and
obliged
vs
with
so
many
speciall
fauours
?
how
can
we
feare
,
that
he
will
abandon
vs
and
let
vs
fall
,
when
we
haue
differd
our
beatitude
,
and
forborne
the
fruition
of
it
for
his
sake
alone
?
We
cannot
beleeue
not
feare
so
much
,
of
such
a
Lord
as
he
.
THE
XXXII
.
CHAPTER
.
Of
conformity
,
vnion
,
and
perfect
loue
of
God
,
and
how
we
are
to
apply
this
exercise
to
practise
.
THat
we
may
the
better
perceaue
the
perfection
and
excellency
which
is
comprized
in
this
exercise
,
as
also
how
farre
we
may
arriue
by
means
of
it
,
we
will
(
for
end
and
conclusion
to
this
treatise
)
speake
somewhat
of
that
sublime
exercise
of
the
loue
of
God
,
as
it
is
tought
by
the
Saints
and
Masters
of
spirituall
life
;
and
it
seemeth
to
come
fitly
for
our
purpose
,
seing
that
one
of
the
principall
effects
of
loue
(
according
to
S.
Denis
the
Areopagit
)
is
to
make
the
will
of
the
beloued
it
s
owne
,
S.
Iohn
saith
that
the
vision
of
God
,
doth
beget
in
the
blessed
a
similitude
vnto
him
;
Quoniam
cum
apparuerit
,
similes
ei
erimus
,
quoniam
videbimus
eum
sicuti
est
,
and
that
because
in
seing
God
they
are
in
such
manner
vnited
with
him
,
fructus
autem
spiritus
est
gaudium
,
to
wit
,
an
vnspeakeable
ioy
to
behold
him
whom
they
so
dearly
loue
,
so
rich
in
himselfe
with
euery
better
thing
.
From
that
which
we
see
ordinarily
to
happen
in
this
world
we
may
giue
an
imperfect
gesse
at
the
Diuine
Ioy
which
the
blessed
in
heauen
receaue
in
this
particular
.
Do
but
marke
how
great
the
ioy
and
contentment
is
of
a
child
here
on
earth
,
to
see
his
Father
whom
he
tenderly
respecteth
,
beloued
,
honoured
,
and
gratfull
vnto
all
;
or
wise
,
rich
,
mighty
and
gratious
with
his
King
?
assuredly
there
are
children
of
so
toward
nature
,
and
choyce
education
,
as
will
not
sticke
to
say
,
that
there
is
no
ioy
in
the
world
to
be
compared
,
to
that
which
they
receaue
from
seeing
their
Fathers
in
so
prosperous
state
.
Now
if
this
ioy
here
can
be
so
great
,
where
loue
is
so
cold
,
and
the
things
which
occasion
their
ioy
so
slight
and
poore
,
what
may
the
contentment
of
the
blessed
be
,
to
see
their
rightfull
●ord
,
and
Creator
,
and
their
celestiall
Father
,
into
whom
they
are
so
transformed
through
loue
,
so
good
,
so
holy
,
so
excellently
faire
,
so
infinitly
powerfull
and
great
;
how
all
created
things
haue
their
being
and
beauty
from
his
will
alone
,
without
which
not
a
single
leafe
can
shake
vpon
a
tree
:
which
saith
the
Apostle
S.
Paul
is
a
ioy
so
great
,
S.
Iohn
saw
in
his
reuelations
,
S.
Iohn
doth
speake
,
together
blessing
and
glorifying
God
.
Bened●c●io
,
&
claritas
,
&
sapientia
,
&
gratiarum
actio
,
honor
&
virtus
&
fortitudo
Deo
nostro
in
saecula
saecul●rum
,
Amen
.
This
is
the
loue
which
the
Saints
do
beare
to
Almighty
God
in
heauen
,
this
is
their
vnity
&
conformity
with
his
blessed
will
,
speaking
in
proportion
to
our
meane
capacity
,
and
this
is
that
which
according
to
our
small
ability
,
we
are
to
indeauour
to
imitate
on
earth
,
that
the
wil●
of
God
may
be
done
on
earth
;
as
it
is
in
heauen
.
Now
vnto
the
end
that
each
one
may
the
better
bestow
himselfe
vpon
this
holy
exercise
,
we
will
in
briefe
declare
the
practise
of
it
.
When
you
are
in
prayer
,
consider
with
your
vnderstanding
the
infinit
being
of
God
,
his
eternity
,
his
omnipotence
,
his
infinit
wisdome
,
beauty
,
glory
,
and
blessednes
;
and
then
exercise
the
affections
of
ioy
and
pleasure
with
your
will
,
making
it
your
only
delight
and
comfort
that
God
is
what
he
is
,
that
he
is
God
,
that
he
hath
his
being
and
endles
goodnes
only
dependant
on
himselfe
,
without
standing
in
need
of
any
one
;
wheras
all
besides
do
stand
in
need
of
him
,
in
that
he
is
omnipotent
supreamly
good
exceeding
glorious
,
and
all
with
in
himselfe
.
In
the
like
manner
are
we
to
consider
,
all
the
other
perfections
and
infinit
good
which
is
in
Almighty
God
.
S.
Thomas
saieth
and
with
him
the
diuins
in
generall
,
is
the
greatest
and
perfectest
acte
of
the
loue
of
God
,
and
so
likewise
is
it
the
most
supreme
and
excellent
exercise
of
conformity
with
the
will
of
God
,
seing
there
is
no
greater
nor
perfecter
loue
of
God
,
than
that
which
God
doth
beare
vnto
himselfe
,
which
is
the
loue
of
his
owne
glory
and
being
,
towit
souerainly
perfect
and
glorious
,
neither
can
any
one
haue
a
better
will
then
this
.
Therfore
the
more
excellent
and
perfect
your
loue
shall
be
,
the
greater
resemblance
it
shall
haue
vnto
the
loue
which
God
doth
beare
himselfe
,
and
the
more
great
and
perfect
likewise
shall
be
our
vnion
and
conformity
with
his
omnipotent
will
.
Moreouer
the
Philosophers
do
teach
,
Hence
it
is
that
,
as
the
Saints
which
are
in
heauen
,
and
the
most
sacred
humanity
of
Christ
our
Sauiour
,
together
with
his
glorious
virgin
Mother
&
all
the
Quires
of
Angels
,
do
reioyce
to
see
God
so
beautiful
&
superabounding
with
euery
good
:
which
ioy
and
delight
of
theirs
cannot
conteine
it selfe
from
bursting
forth
into
loud
praises
of
such
an
excellent
Lord
;
neither
can
they
be
satisfied
with
blessing
and
praising
of
him
without
end
.
And
as
the
holy
Prophet
singeth
.
THE
XXXIII
.
CHAPTER
.
How
much
this
exercise
is
commended
vnto
vs
and
inculcated
in
holy
scripture
.
WE
may
yet
better
comprehend
the
value
and
excellency
of
this
exercise
and
conceiue
how
acceptable
it
is
to
God
,
in
that
it
is
so
much
recommended
and
often
iterated
in
the
holy
scripture
;
whence
also
we
may
lay
hold
on
the
occasion
to
exercise
it
more
,
and
insist
vpon
it
longer
.
The
Royall
Prophet
Dauid
in
his
Psalmes
doth
almost
in
euery
verse
inuite
vs
to
this
holy
exercise
.
S.
Paul
writing
to
the
Philippians
saieth
,
Intra
in
gaudium
Domini
tui
,
where
we
are
made
partakers
of
the
insinitioy
of
God
▪
by
reioycing
&
delighting
our selues
with
him
for
his
glory
,
beauty
,
and
riches
,
all
infinit
.
Now
to
the
end
that
we
may
take
pleasure
in
this
exercise
,
and
endeauour
to
proceed
alwaies
therin
with
this
cheerfulnes
and
ioy
,
it
will
much
helpe
vs
to
consider
how
good
God
is
,
how
faire
,
how
glorious
:
in
all
which
he
is
so
passing
infinit
,
that
his
only
vision
doth
render
those
who
do
enioy
it
blessed
;
in
so
much
as
should
but
the
damned
in
hell
,
once
haue
a
glimps
of
him
,
all
their
paine
and
torments
would
be
turned
to
ioy
,
&
Hell
would
be
changed
to
a
Paradyse
;
Saint
Iohn
.
This
is
eternall
life
,
that
they
know
thee
the
only
true
God
;
this
is
that
which
maketh
them
blessed
,
and
that
not
only
for
a
day
,
or
yeare
,
but
for
eternity
;
in
such
manner
as
neuer
to
be
satiat
with
seing
God
,
but
the
delight
therof
shall
be
alwaies
new
vnto
them
,
according
to
that
of
the
Apocalyps
:
Et
cantabunt
quasi
canticum
nouum
,
they
shall
alwaies
sing
as
if
their
song
were
new
.
This
seemeth
to
me
suffici●tly
to
declare
the
infinit
goodnes
beauty
and
perfection
of
God
,
but
notwithstanding
there
is
alwaies
somewhat
to
adde
,
yea
infinitly
more
.
God
is
so
faire
,
THE
XXXIV
.
CHAPTER
.
How
we
may
ye●
farther
extend
this
holy
exercise
.
WE
may
yet
farther
dilate
and
enlarge
our selues
vpon
this
subiect
▪
in
descending
to
the
consideration
of
the
most
facred
humanity
of
Christ
our
Lord
,
from
the
contemplation
of
his
diuinity
;
obseruing
the
great
dignity
and
perfection
therof
,
and
from
thence
receauing
particular
pleasure
and
delight
,
in
that
the
sacred
humanity
of
Christ
is
so
highly
exalted
,
and
straitly
vnited
to
his
diuinity
,
that
it
is
enriched
with
all
aboundance
of
grace
and
glory
,
that
it
is
the
instrument
of
the
diuinity
,
to
exploit
those
highest
mysteries
of
the
sanctification
and
glorification
of
all
the
elect
,
and
impart
those
supernaturall
gifts
and
graces
which
God
distributeth
and
bestoweth
on
men
.
And
finally
we
are
to
reioyce
&
receaue
exceediog
pleasure
from
euery
particular
of
the
perfection
and
glory
of
the
most
blessed
soule
,
and
sacred
body
of
our
Redeemer
Iesus
Christ
;
insisting
therupon
with
a
truly
viscerall
loue
&
delectation
;
In
such
manner
as
the
Saints
do
contemplate
him
,
and
the
sacred
virgin
beheld
him
on
the
day
of
his
glorious
resurrection
,
rising
from
death
so
bright
and
triumphantly
;
in
fine
with
such
affection
as
the
holy
Patriarch
Iacob
did
declare
,
And
we
may
extend
this
exercise
vnto
the
glory
of
the
immaculate
virgin
and
all
the
other
Saints
,
and
it
would
be
a
good
and
laudable
deuotion
,
vpon
their
particular
feasts
,
to
spend
some
part
of
our
prayer
in
this
exercise
,
seing
it
is
the
most
especiall
seruice
and
honour
which
we
can
exhibit
to
them
,
as
declaring
the
greatest
loue
that
we
can
beare
them
,
which
is
,
to
wish
them
all
the
good
which
they
can
possibly
haue
,
and
reioyce
and
congratulat
their
great
&
excellent
glory
.
Which
exercise
the
holy
Church
proposeth
to
our
deuotions
on
the
feast
of
the
euer
glorious
Virgin
.
Hodie
Maria
virgo
caelos
ascendit
,
gaudete
,
quia
cum
Christo
regnat
in
aeternum
,
to
day
the
virgin
Mary
ascendeth
vp
to
heauen
,
reioyce
therfore
because
shee
raigneth
eternally
with
God
.
And
the
office
of
the
holy
Masse
,
both
in
this
solemnity
and
diuers
others
,
doth
inuite
vs
to
this
holy
exercise
,
and
incite
vs
by
the
example
of
Angells
in
this
office
imployed
.
Gaudeamus
omnes
in
Domino
diem
festum
celebrantes
,
sub
honore
beatae
Mariae
Virginis
,
de
cuius
Assumptioue
gaudent
Augeli
,
&
collaudant
filium
Dei
,
let
vs
euery
on
reioyce
in
our
Lord
,
in
celebrating
this
feast
day
,
in
honour
of
the
B.
Virgin
Mary
,
for
whose
Assumption
the
Angells
reioyce
,
and
praise
the
sonne
of
God
.
There
is
moreouer
an
other
great
good
and
profit
resulting
from
this
deuotion
vnto
the
Saints
,
and
particularly
vnto
the
sacred
humanity
of
Christ
our
Lord
;
which
is
,
that
from
hence
we
come
by
little
and
little
to
raise
our selues
,
vnto
a
higher
light
of
the
diuinity
,
This
exercise
of
considering
God
so
far-forth
as
he
is
God
,
hath
likewise
its
degrees
;
and
we
may
render
it
more
familiar
vnto
vs
by
descending
vnto
the
consideration
of
worldly
things
;
for
although
it
is
most
certaine
,
that
God
in
himselfe
can
receaue
no
increase
,
seing
he
is
euery
waies
infinit
,
and
therfore
there
is
no
good
falling
within
the
compasse
of
our
wish
which
he
hath
not
already
:
neuertheles
he
may
accidentally
in
his
creatures
become
greater
and
increase
,
when
he
is
better
knowne
,
more
loued
&
serued
by
them
;
and
therfore
there
is
place
for
vs
to
employ
our selues
in
this
act
of
loue
,
in
wishing
to
God
the
addition
of
this
exteriour
good
.
And
so
the
deuout
soule
by
considering
in
prayer
,
how
most
worthy
God
Almighty
is
,
to
be
loued
,
honoured
and
serued
of
his
creatures
,
is
to
wish
and
earnestly
desire
that
all
the
soules
which
are
,
or
euer
shall
be
,
may
know
him
,
loue
him
,
praise
him
,
and
glorify
him
in
euery
thing
(
and
out
of
the
depth
of
its
deare
affection
say
)
ô
Lord
who
shall
conuert
all
the
Infidells
and
sinners
of
the
world
,
so
as
there
may
not
be
left
any
to
offend
you
more
,
but
that
all
may
be
obedient
to
you
,
and
employ
themselues
wholly
vnto
your
seruice
,
both
now
,
and
for
euer
more
:
From
hence
is
each
on
to
descend
vnto
a
desire
of
performing
the
will
of
God
,
&
procuring
his
greater
glory
in
euery
thing
which
belongeth
to
them
to
do
;
euer
endeauouring
to
do
whatsoeuer
we
may
know
to
be
the
will
of
God
&
redounding
to
his
greater
glory
.
Conformable
to
that
which
our
Sauiour
saieth
of
himselfe
in
the
Euangell
,
S.
Iohn
the
Euangelist
saieth
,
So
that
to
loue
God
,
and
to
haue
an
entire
conformity
with
his
will
,
it
is
not
sufficient
that
a
man
conceaueth
a
great
ioy
and
delectation
,
for
the
felicity
which
God
enioyeth
,
or
desireth
that
all
creatures
may
loue
and
glorify
him
,
but
it
is
requisit
that
he
resigne
himselfe
wholly
to
the
accomplishment
of
the
will
of
God
:
for
how
can
one
say
with
any
colour
of
truth
that
he
desireth
the
greater
glory
of
God
,
when
euen
in
those
things
which
lie
in
him
to
do
,
he
procureth
it
not
?
And
this
is
that
loue
which
a
soule
actuateth
,
when
in
prayer
it
conceiueth
good
purposes
and
true
desires
of
performing
the
will
of
God
,
in
this
or
that
,
or
any
particular
thing
which
may
present
its
selfe
;
with
which
exercise
we
commonly
entertaine
our selues
in
praver
.
Thus
haue
we
laid
open
a
large
field
,
to
exercise
our selues
for
long
time
together
in
prayer
,
and
declared
the
great
profit
,
and
rare
perfection
which
is
comprehended
in
this
exercise
:
wherfore
there
only
remaineth
that
we
set
our
hand
to
worke
,
and
begin
be
times
on
earth
to
take
essay
,
of
that
which
we
are
euer
after
to
practise
in
so
excellent
a
manner
in
heauen
.
Cuius
ignis
est
in
Sion
,
&
caminus
eius
,
in
Hierusalem
,
here
we
are
to
enkindle
in
our selues
that
fier
of
loue
,
but
the
flame
therof
must
shine
and
spread
it selfe
,
and
its
height
and
sublime
perfection
appeare
in
the
celestiall
Hierusalem
,
which
is
our
lasting
glory
.