The sinne of Ambition doth not consist in enioying the preheminence of places but in desiring to haue them afterward to liue very proudly therein FINIS CERTAINE ADVERTISEMENTS to Religious men For the leading of a vertuous life in Religion and for the better obseruation of their Rules GOD sayth by the mouth of the Prophet Ieremy What is it that my Beloued hath in my house done much wickednes As though he meant to say more expresly I haue good occasion to complain in seeing that my creatures haue so sore offended me but that those whome I loue most and whome I nourish in Religion as my house-hold seruants and familiar friends haue so highly offended me and make no reckoning neither of their institute they haue imbraced nor of the Vows whereunto they be bound nor of the obseruation of their Rules nor of profiting and gâ—â—â—â—g forwards in the way of perfection is a thing intollerable and not to be borne withall And if God may not endure to see this abuse meet is it that we be sory also and therwith also endeauour to find out a way meanes for the remedying of so great an euill by all possible industry And to this purpose it will profit vs to meditate and often to reuiew these points following 1. Consider first my sonne how rigorously God did punish the sinnes that were committed in the holy places as in the person of Lucifer who was for his pride thrust out of heauen and cast downe into hell in the person of Adam Eue whom he banished out of the terrestriall paradise for their disobedience in that of Dathan Abyron whome the earth swallowed vp aliue in that of Ananias Saphyra who fell downe dead at S. Peters feet for lying vnto him Consider these examples and feare thou also least he punish thee in body or soule or at least for the sinnes thou hast committed in Religion he abandon thee cleane Therefore make thou from hence forth this resolution firme purpose that thou wilt keep all thy rules and lawes of Religion for feare least God lay his heauy and rigorous hand vpon thee 2. Secondly consider what our Sauiour sayth of the tree that did not beare any fruit Cut it down to what end occupieth it place in the ground He coÌ„maunded it to be cut down being against reason it should take the place of another tree that would beare fruite If our Sauiour would giue so rigorous a senteÌ„ce vpon an vnfruitfull tree what would he haue done if it had borne fruit infectious impoysoning and deadly Thou art that barren tree that in Religion dost in vayne occupy the place of another that would serue God truely and as it should best beseeme a Religious man Thou art the vnfruitfull tree that bearest none but the fruits of death of many sinnes and for this thou hast cause to feare that God will with the axe cut thee down remoue thee from the place where he hath so mercifully set thee and plant another for thee who shaâ—l serue him Religiously and shall beare fruit to life euerlasting Therefore my sonne read thy Rules often obserue them exactly be feruent in thy vocation and endeauour to go forwards from one vertue to another to the end our Lord may gather the fruit that he desireth of thee whome he hath by so singular a priuiledge planted in the vineyard of holy Religion 3. Thirdly consider that all the holy inspirations spirituall helps and all the ordinances rules of Religion be giuen by God for this that the Religious seeke to perfect themselues in his seruice and therfore thou must thinke that doing the contrary thou wrongest God and iniurest thy selfe very much and hast iust occasion to feare least he will pronounce this dreadfull saying mentioned in his Prophet Esay against thee In the Land of the Holy he hath done wicked things and he shall not see the glory of our Lord. As though he should say I haue giuen thee a place in an holy place amongst Holy ones to the end thou shouldst become like vnto them I haue for the same end prouided thee of all possible commodityes and so many good inspirations lawes ordinances and rules for thy better help and the more perfecting of thee in my seruice and all these helps thou hast abused and hast been so far from profiting going forwards in my seruice as thou art become worse And what will be the end of all this Because thou hast abused al these helps that I haue giuen thee towards thy increase in vertue thou shalt not haue any part in my eternall glory 4. Fourthly consider that the sinne which is committed against any Vow is much greater and displeaseth God more then do other sinnes A Vow imposeth a greater and straiter obligation of seruing God and therfore when the fault is made in that behalfe the sinne is the greater against God And more then this thou must perswade thy selfe that al which thou vsest for thy meate and drinke cloathing or otherwise whether thou hast it of the Religion wherof thou art an vnworthy member or otherwise by way of almes of well disposed persons turneth to the sinne of fraud because thou defraudest deceauest thy Religion on the one side in not obseruing the rules therof and on the other side thou art vnworthy and incapable to pray for them who bestow such almes vpon thee For our Lord vouchsafeth not to heare thy prayers so long as thou shalt omit to obserue what thou hast promised him 5. Lastly consider how feruent and earnest a desire thou hadst to serue God when he did first call thee vnto Religion And if euen now notwithstanding thou be intangled in so many sinnes and affections of the world thou yet feelest in thy selfâ— so hâ—rty and earnest a desire to aspire to perfection whence is it that being in so holy a place amidst so many and excellent helpâ— and meanes of profiting to perfection thou art so miserable cold and negligent And if thou answer me that thou art indeed a grieuous sinner but thou entredst into ReligioÌ„ to be good whence commeth it that after so long tyme of thy being of trayning vp in this schoole of vertue thou seemest to be so far of from thy first desires and from that which appertayneth to thy profession And therfore my sonne be ashamed that thou art so imperfect make a firme resolution to returne to thy first feruour and to an exact obseruation of thy rules of thyne Institute that thou mayst from this tyme forwards serue God in all loue and holynes as meet is thou shouldst do Certaine Considerations that may help to the obseruing of the Rules in Religion THE first is to read them often and to meditate the forementioned points euery moneth once or more often to the end by such meditation thou mayst stir vp in thy selfe a desire of obseruing them And to conceiue a firme purpose neuer to infring or breake any Rule
a great detriment who when he may with his commodity by carelesnes neglecteth the abundant gaine of spirituall things And therfore no meruaile though some religious persons â—â—uer come to those inestimable treasures that I haue prepared for them in the Land of the liuing And more then this it is no wonder that some do leaue their vocation and returne to the flesh pots of Aegipt that is vnto the world sith I do most iustly permit it for their negligence carelesnes ingratitude vnto me For he is worthily spoiled of his goods who either knoweth them not or vseth them not according as he should do 5. If I had freed you but from the worlds calamities miseries and deceits I had done you a great good turne but I haue besids this called you to Religion haue admitted you as it were into myne owne family and bestowed all manner of commodities vpon you that you might the more perfectly serue me Go to tell me whosoeuer thou be that hast not a will to labour to come to that Perfection of louing and seruing me but thinkest it inough if thou offendest me not with a mortall sinne whose is the greater hurt myne or thine surely it is thine alone and that much greater then thou conceiuest Againe tell me if thou enioyedst al commodities in the world and wert freed from all daungers of life and wert further assured of thy saluation wouldst thou not hold it for a singular benefit to serue me thy Creatour Lord doubtlesse thou wouldst 6. Now then seeing I haue exempted thee from all miseries and troubles of the world and haue deliuered thee from the daungers both of body and soule that thou maist be able the more commodiously to serue me the King of Glory iudge thou thy self whether it be not fit requisite for thee to shake off al drowsines negligence Dost thou peraduenture thinke that I require of thee more pure and more perfect loue and seruice then of secular persons because any commodity may therby accrew vnto me It is not so for I need not thy seruice sith al the fruit therof redoundeth not to me but vnto thy selfe 7. Besids the state of thy profession requireth that thou serue me withall the perfection that possibly in thee lyeth sith Religion is nothing els but the Schoole of Perfection Neither is it any oâ—her thing to be religious then to enter into a course of life wherin a man may labour to the perfection of louing me and imbracing of vertues Wherfore vaine is the Religion of those who in the exercise of good works neglect this way of perfection For this is that which I require of all Religious Persons this is my will and for this very cause haue I drawn them out of the worlds snares and placed them in the paradise of religion The tree may not continue long standing in the orchard that shal not bring forth fruite for which it was there planted set or graffed Wherein consisteth the Perfection of the loue and seruing of God wherunto a Religious Person is bound and what God requireth at his hands CHAP. II. SOME religious persons do performe great matters If they do them not moued out of a pure loue to me they neither please me nor am I bound to any remuneration for them but if they do them for loue of me yet with a languishing and imperfect loue they do not satisfie their profession and vocation So when I called thee out of the world thou didest deliuer thy selfe wholy vnto me and didest promise to do all for my loue and I accepted this thy promise receiued thee into my house as one of myne gaue thee my Liuery prouided thee of all necessaries and intreated and vsed thee as one most deare vnto me And if thou now shalt haue a will to let some other enter into and possesse thy hart or to make this part common to another besides me thou shouldst not indeed discharge the office and part of a perfect louer sith thou must not giue that to another that thou hast giuen to me already For he who receyueth and taketh vnto himselfe the thing againe that he hath once giuen to another either for himselfe or to giue to another is a theefe and worthy to be punished 2. Hast thou a desire my Sonne to know what religious person loueth me perfectly Truly he doth it who in all things as well little as great seeketh to do what pleaseth me who delayeth no tyme of executing my will so soone as he shall vnderstand it who doeth not only willingly obey my commandmeÌ„ts but also manifesteth a promptitude and readines in himselfe at the very least signe or becke of my will A perfect louer hath one and the same hart and the same will with the beloued and therfore both hateth and loueth what the beloued hateth or loueth A perfect louer spareth no paynes nor trauaile all wearines is sweet vnto him that he may accomplish what is pleasing to the beloued The perfect louer is not only wary and vigilant not to displease the beloued in the very least thing but also is exceeding carefull to please him more and more He that laboureth not to affect and loue a thing as it deserueth either knoweth it not or is otherwise iniurious vnto it 3. That religious man is far from perfection who when he shall haue set his affection care ouer much vpon things of litle regard is much troubled and lamenteth if I at any time procure or cause the same to be remoued or taken away from him This is a signe of an imperfect louer who loueth me more in words then in deeds He doth indeed confesse in words that he hath giuen himselfe wholy vnto me but his hart intangled with dissembled loue holdeth him so fast tyed as if I would vse myne owne right in wholy enioying it thrust out of it the loue of the very least thing of all it would eftsoones bee in trouble and rise against me Many say and brag that they loue me but I only regard them who loue me in works verity The tongue maketh no true and sincere louers but the works that haue their sourse and spring from a pious and deuout mind 4. It remaineth now that I shew vnto thee what religious person serueth me perfectly He I say perfectly serueth me who serueth me of pure loue though he shew it not by so great works for what euer is done for loue of me I esteeme much and will abundantly requite it I make a greater reckoning of a good worke though very litle proceeding from a burning loue then of a great worke accompanied with a meane measure of loue Some weary themselues out with taking exceeding great paynes but with very little or no profit at all to themselues for that the actions though neuer so good which be not sealed vp with the seale of charity be not gratefull to me and therfore they receiue not their hire and if they be sealed vp
which he before promised to do without making a Vow 6. There be other vtilityes which vowes do bring to the Religious For first vndoubted it is that the tree the deceper roote it shall take within the earth bringeth forth the better fruite Euen so mans will the more stable it shal be in good produceth the more noble works And among the effects of Vowes one is that it maketh the will more firme in good works Who knoweth not how various and mutable mans will is now it is willing within a while it is vnwilling and what pleaseth to day displeaseth to morrow And doubtles it would be better if the will were constant and stable in imbracing good and that it may be stable and immutable is effected by the benefit of Vowes For so soone as a man shall hâ—ue made a Vow he must performe it neither may he reuoke it without sinne that he may not go backe is both profitable and good and deriued from the very nature of a Vow And of this it followeth that a good worke proceeding from a will grounded in good is better then other good workes and deserueth a more ample reward As contrariwise a bad and hurtfull worke comming from a peruerse and obdurate will is more detestable then other ill works and meriteth a more sore punishment Would you haue a Lunatike person to do no hurt Then bind him fast vpon the first occasion 7. Another vtility nothing inferiour to the former is this Euery man will confesse that it most profiteth a man if he be most inwardly vnited to God Almighty And this is effected by Vowes for whiles a man by Vowes bindeth himselfe to me I am in like maner tyed againe fast vnto him and therfore if the Religious do by these sacred bands bind themselues fast vnto me so become mine how is it possible that I should not deliuer my selfe vnto them also That I should not help them not defend them not conserue keep them as a thing most deare vnto me I should not be what I am if my creature should go beyond me in liberality Wherfore it is very agreable to reason that seeing they haue most firmely conioyned themselues to me the fountaine of Grace I should also communicate vnto them the flowing streames of my grace and my heauenly gifts and take so great care of them as neither the Diuell nor any other creature may do them harme The Religious liue so much the more secure the more potent and powerfull is their Lord and Maister to whome they haue conioyned themselues 8. There is yet another vtility that al good workes done by Vow do merit more with God then those that are not done by Vow He that keepeth chastity for loue of me doth well and meriteth but he that for loue of me maketh a Vow of chastity keepeth it doth better and meriteth more For the former exerciseth but one vertue that is Continency but the later exerciseth two namely Continency and Religion the noblest of all morall vertues Moreouer to promise a good worke is a good thing and to performe a promise is also good and therfore for them both a man is held worthy of commendations and thanks Let him then be more deare vnto thee who bestoweth more spirituall good vpon thee 9. Seing so many benefits redound vnto vs by Vowes as the stability of the will the coniunction with God and the merit of workes I would be now glad to vnderstand why some when they should most of all reioice be sory that they haue tyed themselues by Vowes What cause of grief should they haue For if these sacred bands should depriue them of some great commodity they might haue iust cause of sorrowing But indeed they loose none by it For as a vine fastned to a tree or to a post and therefore lesse obnoxious and exposed to the iniury of the winds bringeth forth better and more abundant fruite then if it were loose and vntyed Euen so be Religious persons by the benefit of these Vowes are more strong and stable and more free from tentations and do yeld greater increase of good works therefore why should they afflict themselues with grief 10. Euill must needs please him who is sorry for good or complaineth therof When good meate is hurtfull to a man it is a signe that his stomake is infected and surcharged with bad humours and therfore it is to be purged with some antitode if he meane to preuent the hazard of his life In like manner if the making of Vowes which is good and holy be to some Religious person troublesome it is a signe that his mind is infected with some bad disposition which must be taken away and remoued by the spirituall Phisitian that the hazard of his spirituall death may be auoyded How acceptable and pleasing to God the three Vowes of Religious persons be CHAP. III. SONNE how should not the Vowes of the Religious be accepted by me when as they be made for my honour and glory How is it that they should not be deare to me when as they be the meanes of attaining perfection which I do so earnestly desire at their hands O how much should some earthly Lord glory if his seruants should make him any such promise he would no doubt exult for ioy though he should not be assured whether they had done it in earnest from their hart for the loue of him their Lord or in regard of their owne commodity And should not I who am assured that the Religious do from their hart make these Vowes and only for loue of me bind themselues to the performing of good and holy workes reioyce and be glad Should not I make a demonstration how much they please me 2. For there be three things that do in particular please me in Vowes First the deuotion wherewith the Vowes be made Secondly the diligence wherewith they are obserued Thirdly the ioy that the Religious conceiue by occasion of the making of their Vowes Deuotion groweth of the consideration of the excellency of the oblation that is made in the Vowes For the Religious man by a benefit of his three Vowes offereth himselfe wholy in sacrifice without reseruation of any part to himselfe And if the sacrifices of the old law which were of bulles and calues were so pleasing vnto me how much shall these content me which Religious men do voluntarily offer vnto me And if I made so high esteeme of Abrahams only will when he was ready to sacrifice his only Sonne vnto me what a reckoning should I make of the sacrifice that a Religious man maketh of himselfe by offering me his will soule body and all Againe Diligence ariseth of the loue they carry towards me He that loueth cannot expect or of slouth put of till another time or prolonge that which he knoweth to be very pleasing to the beloued And in Religious life nothing pleaseth me more then the obseruation of Vowes Finally ioy for the
haue byn miserably thrown down into hel For as the Wiseman sayth Who maketh of another mans house his owne seeketh ruine Wherfore if thou desire to be raysed to glory whereunto thou art created thou shalt not vse any either more secure or more commodious way and meanes for the attayning therof then if thou practise Humility This way held I this way followed the Apostles in this walked all the blessed in heauen He that shall take another way shall surely misse of his marke 13. Sonne suffer not thy selfe to be beguiled attend now to the exercise of Humility which of huÌ„ble persons maketh Angells as contrarise Pride of men maketh Diuells Other vertues take away particuler vices that be the cause of some sinnes only but Humility taketh away Pride which is the roote and head of all sins Humility causeth that the humble are dearely beloued acceptable to all True it is that I make no great reckoning when the Religious man doth humble himselfe to those who yeald him honour respect for that is easy and done of all But I hold it for a great matter if he also submit himself to them who afflict persecute him It is not a thing worthy of great prayse if a man humble himself to others in his aduersityes or whiles he is in great necessity distresse but that he be humble whiles all matters succeed and prosper well with him 14. There was neuer any Religious man yet who hath not wished the vertue of humility but al do not possesse the same because all do not labour for it as it deserueth nor vse the best meanes for the compassing therof How is it possible for thee to get Humility if thou neuer or seldome vse the company of the Humble when thou well knowest that examples worke greater effects then do words How canst thou be humble if thou seldome humble thy selfe sith the habits of vertues cannot be had withou frequented acts Sonne hast thou a desire of true Humility Then lay before thyne eyes thy own defects and busy thy mind rather in examining those things that be wanting vnto thee then in those that be in thee for an humble person concealeth his own good to himselfe It helpeth also often to call to remembrance that thou art to dye O how many haue there been more noble and more honorable then thou art who be now nothing but dust ashes which thou shalt also be ere long It profiteth to contemne the dignity and honours of the world and to hold them for meere vanityes as they be indeed It is good for them who be in place of dignity not to glory or be puffed vp but to feare a fall for that it is not so great a pleasure to climb high as it is dolefull and hurtfull to fall downe againe 15. Sonne hast thou a desire to make an experiment of thyne owne Humility Thou shalt know it thus It is proper to the humble to shunne their owne prayses as it is a manifest signe of pride to seeke them The humble is sory to heare himselfe praysed and the proud reioyceth at it The more excellent gifts the humble hath the more carefully he concealeth them thinking himselfe vnworthy of them and he earnestly desireth that they should be attributed to God and that himselfe be reputed vile and contemptible The humble giueth place to all serueth all as well his inferiours and Superiours The humble conuerseth willingly with persons of the meanest condition 16. Sonne wishest thou for the tyme to come to know how much thou hast profited in Humility Consider the crowns that Humility presenteth her followers for she is wont to giue three crownes to the humble The first and that which is of the lowest price is when a man truly and in his hart thinketh himselfe worthy to be contemned The second is of greater price when he beareth the contemning of himselfe with patience The third and richest crowne is when he is glad he is contemned and loueth him who contemneth him And now consider which of these three crowns thou hast deserued Of a Religious mans Loue towards God CHAP. II. SONNE Charity is a fruit-bearing plant which the deeper roote it taketh in the Religious mans hart the sweeter fruite it bringeth forth Two branches do spring therout the one mounteth vpwards and imbraceth God the other boweth downewards imbraceth the neighbour it imbraceth thee with both for the sauing of thy soule For thou by louing God and thy neighbour louest and gaynest thy selfe euen as by hating God and thy neighbour thou hatest and vndoest thy self Of louing ones selfe much there is a special commaundment as there is of louing God and our neighbour for he who loueth God his neighbour loueth himselfe Of these two branches dependeth the whole Law yea they be a short summary of all that is written eyther by the Prophets or Euangelists Charity is sayd to be a celestial vertue and that not without cause because amongst the Theologicall vertues that only mounteth vp to heauen wheras other vertues only enioy the fruits but Charity enioyeth both the fruit and tree togeather Charity hath a different effect from Humiâ— For this being founded in the knowledge of mans basenes misery so far depresseth and humbleth a man as it causeth him to esteeme himselfe for nothing at all but charity relying vpon the maiesty of the increated goodnes raiseth a man vp to heauen and maketh him to enter into the very bosome of his Creatour the Ocean of infinit goodnes 2. My Scripture mentioneth many prayses of Charity thereby to induce all to loue it One while it is called the Band of Perfection because it so strongly bindeth mans will with me as we become as it were one for that is proper to loue to transforme him who loueth into the beloued this is the greatest perfection that a man can haue in this life Another while it calleth it the life of fayth the forme of all vertues the prime fruit of the holy Ghost and to comprehend all the praises of it togeather in a word it sayth that God himselfe is Charity and he that is in Charity is in God and God in him And what excellency is to be compared with God What more security is there then to be in God and what greater pleasure can a man haue then to haue God with him Charity worketh great matters in a man that is possessed of it as contrarywise when a man is without it he sustaineth great detriments and hurts and occasion is giuen him of many and sore falls When the soule is by death separated from the body life instantly leaueth a man and all the beauty of the body â—s gone euen so charity is no sooner dead in 〈◊〉 man then that the spirituall life ceaseth the actions of life euerlasting fayle and the spirituall seemelynes so pleasing vnto me perisheth cleane away Without Charity I acknowledge none for my friend neither be any vertues pleasing to me
bestowing of benefits then seuere in exacting obligations and debts 3. Neither is there cause that the greatnes of my Maiesty should put into thee any feare or confusion so thou be not wanting on thy part in louing and seruing me not so much as my worthines requireth but as thine owne forces be of ability to beare sith I haue neuer exacted more of a man then he can well do That person hath indeed iust cause to feare who when he is able doth not what he ought and is required of him to do 4. There is but one thing for thee greatly to be afraid of and that is that thou offend not me thy benefactour by some greiuous sinne who of my singular grace haue raised thee vp to so high an estate of holy life and am ready to raise thee higher if thou be not a let therunto thy selfe That religious man offendeth me most of all who thinketh that he may liue a more holy life in the world then in religion that is the cause he maketh so light esteeme of the benefit of his vocation For he who affoardeth me little honour respect and seruice in myne owne house will not doubtles yeald me greater where my enemies haue to do This is a manifest and notable abuse and deceit and the very origen of all perturbation For if a man could serue me more perfectly in the world I would neuer haue inuited him to religion All good proceedeth from me I wish and counsaile true and solid perfection to all and I know best what most profiteth and is necessary for euery one towards the attayning of his saluation 5. A religious man must not cast his eyes vpon that which best pleaseth him and highly preferre it before another thing as more excellent but what shall please me Those also offend me sorely who when in religion they obtaine not all things as they list or haue their part in some discommodities do easily murmure and as it were sorrowing and greiued that they haue forsaken the world do thinke a religious life hard and painefull So were some of the children of Israel affected when they were out of Aegipt For so soone as they began to want their former commodities and to endure the troublesome labours of trauayling they murmured reflecting vpon the flesh-pots of Aegipt they wished themselues againe in their former bondage I did not call them out to rest but to take paines neither did I appoint them recreations and great commodities of life but from the very beginning diligently inculcated that many things were to be endured for Christ that the flesh is to be mortified togeather with the desires therof and this condition they accepted and vndertooke to performe What cause then haue they to complaine And though none of all this had happened yet if their Lord suffered so great matters for them what great thing shall they do if they also being seruants shall suffer somewhat for their Lord 6. A religious man who is afraid to suffer any thing looseth his reward and because a man must needs suffer many things if the labour and affliction be doubled it maketh the burden the more intollerable Others make light esteeme of Religion their Mother for that they thinke themselues not bound to their religion but their religion to them But they are deceyued For if they examine the matter well they shal find that they haue receyued very many benefits of religion and religion none at all by them For to be religious and Gods feruant is so noble a gift of God and of Religion as it ought worthily to be preferred before all the good works that are done for religion For there is not any earthly dignity in the world that may enter into comparison with the dignity of religious life It is an argument of a base and vnthankeful mind if a religious person busy himselfe rather in thinking vpon the commodityes that he hath brought to religion then those that he hath receyued from it 7. Againe that religious man displeaseth me not a little who careth not how he imployeth the talent he hath receyued of me for by that he manifesteth what small reckoning he maketh of it and hath no will to satisfy his office when he may is able How many be there who being able to my great pleasure do vndergoe some exercise for the good and helping of soules but because they see they be not able to do them with so great applause as some others can they giue them cleane ouer Is not this an ambitious prid Is not this to hide the talent vnder ground which I gaue him to make his gaine therwith I cannot be ignorant what is good and healthfull for euery one and therfore I giue fiue talents to some two to others but one to another And though to negotiate with one talent doth not cary so great applause and credit amongst men as to negotiate and trafficke with fiue yet it is not so with me For I consider not how much euery one negotiateth but how well and carefully And if to negotiate with the help of many talents should redound to the soules good of many and to the greater glory of my name it would be a worke worthy of commendation 8. But this is that which I find fault withall that many haue a desire to haue many talents and much negotiation that they may be the more admired at and the better esteemed of men whiles to me the authour of all good they leaue either no place at al or very litle My beloued seruants did not so at other times who ascribed the imperfections and lapses to themselues and the fruit of their good works to me that they might transfer the praise and glory of all their labours to me they would be said to be vnprofitable seruants for the commendation of an excellent worke returneth not to the instrument that wrought it but to the craftesman himselfe 9. Sonne of the contempt of thy vocation or religious profession there groweth another euill and that is a negligence or carelesnes of attayning the end of thy vocation and a neglect of obseruing the rules of thy proper Institute And this vice offendeth me so highly as I am forced euen to punish such persons in this present life I abundantly affoard them health and strength of body witt and all helps both naturall spirituall that they may cheerfully hold on in the course of vertue which they haue begon and at length come to their prefixed end And if they by neglecting and contemning all this reape no fruit of their good works at all what meruayle though like vnto the accursed fig-tree that did indeed beare leaues but yet no fruit at al they somtimes decay and wither away The trees that I haue planted in a religious garden ought continually to yeald the fruite of good workes els as vnprofitable they are to be accursed and being once withered are to be throwne into hell fire For whosoeuer
by him especially if it be hard and troublesome This is not the desire of a good and true Religious man labouring to perfection but only to be willing to seeme Religious in name and not indeed and to wish that the Superiour were a Statua or Image not a liuing man Others would haue a Superiour industrious and diligent in procuring necessaryes appertayning to meate drinke cloathing and like commodityes and in all euents to take a special care in patronizing defending and helping them but they wisâ— him not to be so vigilant in obseruation oâ— Religious discipline which dependeth oâ— Obedience And this desire is much worse then the former for to wish this is nothing els then to haue a will and desire thaâ— the Superiour make his subiects not good Religious but idle and slouthfull who may haue care of their bodyes and neglect to direct their soules in the way of spirit who may be a good companion and a bad Superiour The subiect who hath a desire that his Superiour should not performe the office of a good Superiour doth manifestly declare that he carryeth himselfe not for a good subiect vnder him Of the first degree of Obedience which consisteth in execution of any thing commaunded CHAP. XXV SONNE thou must not thinke thou hast done much if thou shalt at any tyme haue done what thy Superiour hath commaunded thee for this is the very lowest degree of Obedience and common to all kind of subiects whether seruants or bond-slaues yea it is found in the very brute beasts which go whither soeuer their keeper driueth them and do whatsoeuer he pleaseth who hath care of theÌ„ He is a poore miserable religious man who whiles he obeyeth not his Superiours will doth lesse then the brute beasts And though this first degree of Obedience which consisteth in the execution of that which is commaunded be of it selfe the lowest yet if it be kept as it should be it is very pleasing vnto me Foure conditions and qualityes made my Obedience that I performed to my Heauenly Father the more gratefull and these be Promptitude Entirenesse in all points Fortitude and Perseuerance These make a Religious mans Obedience acceptable and the more easy be they the greater the will is of imitating me 2. Not to obey with promptitude and speede is a defect and nothing pleaseth me If it grow of a cold languishing will it is the more displeasing vnto me because the effect is bad and the cause worse He that hath tyme to do what Obedience coÌ„maundeth and putteth it off suffereth the losse of tyme and putteth himselfe in danger of not doing what he should And if the Religious differeth to obey because he is busied in some particular matter of his owne he displeaseth me more because he preferreth himselfe and his owne busines before the busines of his Superiour The truly obedient that he may obey perfectly leaueth his busines begon and vnperfect O how much do those Religious please me who if but a signe be giuen to do any thing that the holy Rule or Superiour shall appoint do leaue off euen pious works they haue in hand and come running to what is commaunded And they gaine my singular fauour who to do any act of Obedience interrupt the talke they haue begon with me in prayer 3. Consider thou now how litle those are in my grace who blinded with selfe-loue least they should be depriued of any their least commodityes or recreations be dull and slow in accomplishing the worke that is appointed them by the Superiour And I am offended more if they vâ—e the same delay when t e bâ—ll gâ—â— tâ— a â—e to prayer or other spirituall exercises O now much do such manner of men 〈◊〉 themselues and the Commaun tâ— also especâ—â—lly seeing that when they are called to thinges commodious for their body as to meate drinke recreations c. they vse no delay at all but be diligent prompt and ready Certs it were better for them neuer to shew themselues abroad for where there occurreth not any iust cauâ—e of purging them there is a manifest offence scandal giuen Those that be condemned as slaues to the Gallyes for their crymes be so ready to obey as that a signe is no sooner giuen then the thing is done and dispatched and they are so quicke and speedy in execution therof as whiles the thing is yet in doing they cry alowd That it is dispatched And though they be so diligent and quicke for feare of blowes yet the loue of God should make the Religious more prompt in this kind sith loue is more strong and more effectuall then feare 4. Neither is this to be seene in the Gallyes alone where a man shall see the chaines and the marriners with whips in their hands but also in the Courts of great Lords For I aske of thee what is it that maketh the seruants so ready and quicke at the very voyce and call of their Lords Is it the hope of reward But that is more liberall with me Is it the loue they beare towards their Lord But much greater loue is due to me for goodnes and bounty which is the cause of loue is farre more excellent in me and the reward which is expected from me is without coÌ„parison greater Indeed the slownesse of the Religious proceedeth of the want of loue If the subiects were better affected to their Superiour they would also be more diligent in fullfilling of Obedience In which kind the children of this world be more wise and more ready then the children of light 5. Another condition is that Obedience be intiere for such was my owne Obedience It shall be inough for Religious men to loue this entiernesse if they throughly vnderstand that this is my will and such the Superiours intention that what is commaunded be entierly done There be those who be only ready to obey in matters of great moment but not in little To others it seemeth inough if they do part of the things by the Superiour commaunded and leaue the rest vndone I know not who hath made them Iudges or Interpreters of Obedience Neither do I know whence they haue learned that it is not necessary to obey to all that the Superiour decreeth or commaundeth 6. Let them say when they vowed ObedieÌ„ce whether they thought they were to obey in all things or but in some Whether they vnderstood that they were allwayes to obey or only for a tyme And if they vnderstood that they were to obey not in all thinges but for a certaine tyme only who will accept of such a vow Surely I accepted not the vow of half and mayned Obedience but of that which is entiere and whole If some seruant should do but part of those things that were commauÌ„ded him by his maister when he could haue done the whole he should not be kept long in the house and though he were still kept yet in giuing vp his accompts it would soon appeare whether one
it selfe to all because all be created to eternall glory and all be ransomed with my bloud 4. Sonne do not put thy selfe in danger both of hurting thee and of offending me and therfore regard not the complexion and inclination of bloud if thou do vnder the pretence of Charity thou wilt foster sensuality which will soone deceiue thee and will draw thee and not thou it into a place out of which thou shalt not find meanes of getting out againe Though the whole Euangelicall law be myne because I made it yet did I particulerly name that of louing the Neighbour my commaundment to giue thee to vnderstand how pleasing to me was the sincere loue of the Neighbour I would also that Charity should be the badge and cognisance whereby my Disciples were to be knowne in so much as ther should not be any of my schoole or of my sheep who loueth not his Neighbour as himselfe Charity also is a signe of loue that a man carryeth towards me 5. Thou art deceiued my Sonne if by not louing thy Neighbour thou thinkest thou mayst loue me He that loueth not him whome he seeth sayd my beloued Disciple how shall he loue him whome he seeth not It is true indeed that the loue towards God the creatour must go in the first place out of which the loue to the Neighbour may rise but it is true with all that the loue of the Creatour is conserued by the loue of the Neighbour and therfore if this languish that must needs faint with all Many thinke they are my friends and yet are not for the malice and little good will they carry to their Neighbours I am not a friend of an hard and peruerse hart Not to loue is a signe of a fierce mind but to hate is an argument of a wicked cruel hart Loue if thou wilt be loued and loue all if thou desire to haue me for thy companion for that if thou except but one from thy Charity thou shalt also thrust me out of thy hart with him If thou being Religious wilt not loue one because he hath offended thee in some thing what difference will there be betweene thee and a secular man who followeth the vanity of the world My disciples did not so who neither hated nor hurt by the least word those who had iniured them but were very glad if they had at any tyme occasion of suffering any thing for the glory of my name 6. By what example canst thou be more stirred vp to loue thy Neighbour then by that of my heauenly Father who notwithstanding he had receyued most frequent and grieuous iniuries at the worlds hands did neuertheles carry so tender affection towards it as he gaue his only begotten sonne for it And what did not I being made Man for my Neighbours whiles I spent my whole life to do them good Whiles I liued I was their guide and companion and I spared no trauayle or paynes at all that I might shew them the right way to heauen And more then that I layd vpon myne owne shoulders all their debts that were obnoxious to the diuine Iustice for which dying vpon the Crosse I satisfyed for all Neither was there here an end of my singular loue to my Neighbour For at what time I was to depart out of this life to my Father of heauen I left my self in the Sacrament of the Altar both that I might be mans meate and that I might vnite my selfe vnto him and be euer with him and also that he being strengthned by the vertue thereof might one day mount vp on high where he might foreuer enioy those heauenly goods wherto he was created 7. By this euery one may iudge whether the Religious who be inuited to be perfect as my father of heauen is and who make profession of imitating me their maister ought by their very works to loue their Neighbours and to help them in all they be able Let it be considered and weighed whether those Religious be worthy of my loue who take no care of louing their Neighbour or els in regard of some very little incommodityes which they feare neglect to help them who craue their assistance Let it be examined whether the iniuries hurts and trespasses done them be any fit cause of not louing or not helping them when as I suffered many far greater iniuries and yet did not for that withdraw my loue but spent my life and bloud to do them good All a Religious mans spiritual gayne who cannot patiently put vp iniuryes and therefore will not do his Neighbour good is conuerted into his own hurt For the iniury is domageable to him who doth another hurt and auaylable to him to whome it is done if he beare it with patience If then the iniury giueth a Religious man occasion of meriting he hath in truth no cause to be greatly moued against him who offereth the iniury I neuer deliuered such kind of doctrine I neuer gaue my selfe an example in that kind but alwayes taught that good was to be rendred for euill 8. Sonne remember that thy selfe and all thy forefathers do take their beginning from one that is from Adam and for that cause be bound to loue one another as brethren Call to memory my Apostle his wordes when he sayth You are my members and therfore there ought to raigne that loue amongst vs that is amongst the members of one body And by this thou mayst manifestly vnderstand whether thou louest thy Neighbour truly or no. He that either little regardeth his Neighbour or contemneth him though in degree neuer so far inferiour to himselfe hath not true Charity Neither the head nor the eyes which be the more noble members of man do euer contemne the feet though they be inferiour members and lesse noble He that is sory for his Neighbours good or is glad of his hurt sheweth that he loueth him not for that one member either suffereth or reioyceth in company with another Charity deemeth the Neighbours either good or ill as proper to it selfe He that out of enuy and malice either extenuateth or traduceth the actions of his Neighbour loueth not me It was neuer seene that the hands would hurt the feet He that assisteth not his Neighbour in what he is able hath not Charity The eâ—es neuer refuse to yeald vnto the other members the office of seeing True Charity though it be prejudiced and hurt is not moued to indignation neither practiseth it reueng but helpeth the Neighbour and excuseth his fault Of the Religious mans gratitude towards God for the benefits he hath receyued CHAP. IIII. TELL me Sonne what Father or Mother euer did as much to their children as I haue done to the Religious And what Sonne hath euer receaued so much from his Progenitor as haue the Religious from me their Creatour and Lord Benefits loose not the name of benefits for that they be common to many neither doth their obligation cease because many haue their sharâ— and parts
one then by the talke of many why wilt thou depriue me of such an help Sonne to conuerse as it is meet with them who may be able to promote thee in spirit cannot be offensiue to the community for this helpe thou mayst haue all ouermuch familiarity being set aside of which we heere speake But if the community be offended it is a signe that thy conuersation goeth beyond the appointed bouÌ„ds neither is it so diuine and spirituall as thou bearest thy selfe in hand And though thou sometymes receiuest some spirituall fruit and good by that priuate familiarity and conuersation yet this thyne owne commodity should not be preferred before the coÌ„mon offence of thy Religion but perfect charity requireth that thou wouldst vse another way in procuring that spirituall fruit to thy selfe without the offending of others 5. And if ouer much familiarity among the Religious and my seruants offendeth others and therefore is worthy of reprehension how much would it offend if a Religious man should vse so often conuersation with a secular man whereby an occasion might be giuen of bad suspitions The conuersation of a Religious man with one of the world ought not only to giue edification to them with whome he keepeth company but to them also who see it for as much as he is bound to be a good example to all And if the wise spirituall men censure so frequent conuersatioÌ„ with particuler persons not to be good they ought to forbeare it Neither is it inough if he say That he treateth of good pious matters that he laboureth about the mans conuersion and that they do ill who censure him otherwise I do not deny but that thy neighbour should be holpen but I affirme that it must be done by due and fit meanes but ouermuch conuersation with some one is no due meanes neither ordred â—y Charity The Religious man who in â—â—lping others hath no care of his owne â—ood name doth ill but he that giueth an â—ccasion vnto others of thinking il of him â—oth worse for so much as not only an euil 〈◊〉 selfe but also the very shew of euill is 〈◊〉 be taken heed of 6. Neither doth he satisfy who anâ—wereth That he hath a good intention in â—t sith all our workes must of necessity be â—oth good and remoued of all suspition Others do not iudge by thy good intention which they see not but by thy conuersatiâ—n which they behold And though they â—hould see thyne intention yet they would â—ot excuse it for that by thy ouermuch â—â—miliarity thou bringest it in danger also O how many conferences haue amongst Religious persons begon with the spirit â—nd ended afterwards with the flesh and â—loud The ouermuch confidence of our â—â—lus hath caused many to fal If many haue â—eene caught but with one casting of the â—ye how many will be caught with long â—onuersation and often talking togeaâ—her Our sensuality is very crafty and â—east her iugling should be found out and discouered otherwhils she concealeth her self vnder pretence of helping some person it beginneth indeed with spiritual talke but afterwards the speach full of affection doth easily manifest whereto it aymed Sonne beware of the Diuell and that mosâ— of all when he transfigureth himselfe into an Angell of light and as death fly his coÌ„pany to whome thou findest thy selfe sensually affected A little fire vnles it be remoued far from straw breaketh first into a smoke and afterwards into a flame 7. There be other Religious who coÌ„trary to their Superiours will do seeke the familiarity of great persons in the world not so much to promote and further theiâ— soules good as to gaine vnto themselueâ— their good will and fauour And is noâ— this a thing most sorely to be lamented Can it be possible that a Religious man who hath renounced the world should seeke after the patronage of a Lord of thâ— world Tell me I pray thee for whaâ— cause dost thou seeke their fauour and help Is it to satisfy Religious discipline or is iâ— to mortify thy selfe as thou shouldst do oâ— also the more easily to come to perfection But certes for this thou needest not the fauour or assistance of men of the world buâ— if thou seekest help thou hast many in Religion that can do it Yet others be not sâ— simple but that they easily smell out that â—hou doest for none other cause seeke their good will and protection then that thou mayst withdraw thy selfe from Religious â—iscipline and that thy Superiour may not â—â—mmaund thee at his pleasure that which â—â—ndeth not with thyne owne good liâ—ing And what other thing is this then â—o put a Religious habit vpon secular liâ—erty What is it but vnder hand to liue â—n the world and to entertaine friendship â—herwith in the cleare light to be at deâ—iance with it But I see as well and as clearely by night as by day and I expect them at a tyme when they shall be abandoned of all fauour and help of others Then an accoumpt shall be taken of their â—ernicious wylinesse they shall know how much it hurteth from my defence and protection to degenerate and fall to the patronage of earthly Lords and shall to their hurt cry aloud Accursed is the man who trusteth in man That a Religious man must flye Ease and Idlenes CHAP. VI. SONNE Idlenes hath beene condemned euen from the tyme of the worlds creation as the origen of very many euilâ— and that was in such sort done as noâ— receiued it Wherefore thy first Fathâ—â— Adam was placed in the terrestriall paradisâ— in a place of pleasure not to liue at ease anâ— to be idle therin or to tryfle the tyme in râ—creating himself but as the Scripture speâ—keth to worke in it And being thruâ—â— out of Paradise that he might not be idle the earth was deliuered him to manure anâ— husband that he might eate his bread iâ— the sweat of his browes And dost thou who art made the heire of this thy first parents labours thinke to eate thy breaâ— without sweating Thy Father Adam had also laboured in the terrestriall paradise iâ— he had continued therein and wilt thou bâ— ydle in thyne exile that is a place of paynes taking Wilt thou attend to thy pleasureâ— in the vale of teares Consider my sonne that thou art not yet come to thy country but art still a stranger and pilgrime as all thy forefathers were And if a pilgrimâ— haue a desire to arriue at last home to his countrey he must not giue himselfe to ydlenes or stay vpon the way but go continually forwards least the darknes of the night come vpon him 2. My seruant Iob sayth That man is borne to labour and therfore he that loâ—eth his ease and taketh not paynes accorâ—ing to his state seemeth not to answere â—he condition of man And therefore some haue not without cause called Idlenes the buryall of a liuing man O vnhappy Religious whose buryall is in his pleasures the â—ench