thou mighst serue and please me If thou hast left it to please me what skilleth it though thou be nothing regarded of others Thinkest thou that by this conceit and opinion either the good of thy soule is hindred or the seruice diuine which thou hadst a desire to yeald vnto me Truly no such matter If any thing were to be feared it should be this least humane estimation might worke thy ruine when as the Apostle sayth If he should still please men he should not be Gods seruant Sonne if thou examine the matter well he that esteemeth thee not profiteth thee much because he helpeth and furthereth thy separation from the world and to the making of thy recourse to me who am to giue life euerlasting He that maketh much of thee and recommendeth thee stoppeth vp the way of saluation against thee and therfore my seruants of old who florished in former tymes in their Religion reioyced if they were at any tyme contemned of others were on the other side sory and grieued if any excesse were vsed in their commendations and no lesse do all those Religious men at this day who haue their part in the true spirit of God He who liueth in banishment must little regard others so he be in the grace and fauour of him of whom he may be holpen 2. The first rudiments to be learned of a Religious man be these to contemne himselfe to wish not to be esteemed of others to abnegate and deny himselfe to deeme and hold himselfe vnworthy of any prayse whatsoeuer to do well and to be ill entreated and handled Without the practise of these rudiments and principles no Religious man can profit in the spirituall discipline Wherefore if after some yeares spent in Religion thou still hunt after honours and the estimation of a great name it is a signe that thou hast not yet learned the first principles that be deliuered in Religious Schoole and how then wilt thou proceed and go forwards in spirit What marueile though thou be troubled when honour is not done thee If thou desirest to put all griefe out of thy mind begin in earnest to make a little esteeme of thy selfe for that he who shall once contemne himselfe shall not find any disgust by others contemning of him Thâ— greater opinion thou hast of thy selfe the more shalt thou be grieued when others yeald thee not the honour that is due vnto thee and thou expectest 3. Tell me is it not worse to be contemned then not to be esteemed of and is not he more confounded who is shamefully handled then is he who is spoiled of the honour due vnto him It is so indeed Admit thou art not perhaps much esteemed but I was of others despised and laughed to scorne Let the honour due vnto thee be taken from thee but I thy head was most ignominiously handled Thou peraduenture art not courteously dealt with by thyne enemyes but I was ill vsed euen by them to whome I had beene most beneficiall And if I thy Lord Head and Maister did with patience suffer so great iniuryes vniustly done me wherefore art thou dismayd if at any tyme so much honour be not yealded vnto thee as thou wouldst wish Wilt thou be preferred before thy Lord and Maister Doth it seem vnto thee fitting that vnder a thorny head and ignominiously treated there should ly members hid both delicate and honorably regarded The more a man resisteth â—o be contemned the more vnlike is he to â—is Lord and he that taketh not paynes to â—esemble him on earth shall not haue any part with him in heauen 4. Honour is the reward of vertue If â—hou desire to be honoured thou must of necessity be vertuous els thou wouldst wish â—o haue that giuen thee that is not thy due he that should yeald it vnto thee should â—ather flatter thee then prayse thee And what vertue is there in thee for which â—hou deemest thy selfe worthy of commenâ—ation and veneration True vertue euer gâ—eth in company with Humility that is â—he foundation of all Religious vertues If â—herefore there be not Humility in thee â—rue vertue must needs be absent also But â—f there be Humility in thee and thou be â—ruly humble how can it be thou shouldst desire honour sith it is the property of Humility to fly from honours and commendations of men He that practiseth Humiâ—ity desireth to be despised of all and is glad that he is nothing reckoned of Moreouer what memorable or noble act hast â—hou done wherefore shouldst thou desire or seeke after such applause of men Or what hast thou suffered for the loue of me â—hat thou shouldest receiue a reward at my hands in this life Certainly thou hast noâ— yet shead thy bloud for me neither haâ— beene in bands nor most ignominiouslâ— haled and drawne through the streets noâ— nayled to the crosse as I was for thy sake And though thou hadst suffered all this anâ— more for me yet thou shouldest haue neeâ— the help of my grace without which nâ— good can be done and so all the praise haâ— rather redounded vnto me and not vntâ— thee Admitte it were true that thou haâ— done many workes worth the rewarding thinkest thou it best to do such thinges that they may be rewarded with an humane honour in this life that is with â— most contemptible price if it be compareâ— with the diuine honour prepared in heauen He that seeketh for praise of the good workes that he doeth in this life musâ— not expect any other reward in the nexâ— life 5. Sonne thou shalt neuer be remedied or cured of this euill if thou find nâ— out the cause therof The chief cause is the magnificall and great opinion thou hast of thy selfe whereby thou persuadest thy selfe that thou art worthy of honour and that he doth thee a great iniury who shalâ— not haue the same conceit of thee And â—er hence is the griefe thou feelest when â—â—hers make no great esteeme of thee But â—â—t vs examine I pray thee what there is in â—â—ee whereby thou shouldest deserue hoâ—ours and dignityes For first whatsoâ—â—er thou hast receiued of me I do conâ—â—rue the same and if I should withdraw â—â—y hand but a little from thee thou â—ouldest be brought to nothing If all the â—â—od in thee be myne certainsy al honour â—â—so is due to me and not to thee The miâ—â—ries imperfections and sinnes be thyne â—or which whether thou be worthy of â—ommendation or rather of confusion â—onsider well O how many Religious men â—e deceiued with the estimation that â—hey haue of themselues and will be the â—udges and arbiters therof themselues For whiles they deeme themselues worthy of honour and yet see that they haue not got the opinion of any good name either with their Superiours or any other they are greatly troubled and afflicted in mind He that layeth a bad foundation maketh a worse building vpon it 6. Sonne thou dost not yet know thy selfe well and therefore thou canst
who knoweth not the way should go out of the same he were worthy of excuse but if one illuminated by long instructiō intelligent of the spiritual way as the Religious be should stray out of the right way and by inconstancy forsake his former state what excuse can he pretend for himselfe For it cannot be any iust excuse that he complaineth that he cannot be at quiet in Religion and in conclusion is afraid of the perdition of his soule for as much as by this pretext he seeketh to couer and conceale his owne inconstancy But he laboureth in vaine sith he is vnquiet for none other reason then for that he hath a will to be vnquiet 3. O how much is this poore man deceaued thinking that he should find more quiet in the world then he hath in Religion as though in the world there were no troubles crosses nor greiuous sinnes committed or that in the world there were more excellent remedyes and meanes for procuring of quiet and of the soules good then there be in Religion It is nothing so my sonne but these be meere fansyes of thy and owne ianglings and decyets of the enemy He that aspireth to quiet and constancy in his vocation which is as it were a certaine pledge of saluation must be humble An humble man if any thing happen hard or heauy vnto him sayth This it is to be a Religious man neither is he troubled because he thinketh himselfe worthy to suffer more incommodityes then he doth Perseuerance also dependeth on patience which is the elder sister without which Perseuerance cannot stand For if there be not patience in suffering aduersities Perseuerance eftsoones falleth to the ground sith it consisteth in enduring troubles paynes trauells miseries vntill the liues end Hence it is sayd that Perseuerance crowneth the works because it cōmunicateth vnto them their last perfectiō for that without it they should be imperfect For he is not happy who doth good but he who perseuereth in good neither is a reward granted to him who worketh well but to him who persisteth in doing good vntill the very end Many begin wel but all do not end well 4. Some forbeare to perseuere in the exercise of vertue because they are afrayd of the paine For when they consider that the payne is a sore thing and very hard which they are scarce able to a way with they cast downe their burden who when they might were of power to ouercome are neuertheles ouercome and ouerthrown by their inconstancy But Perseuerance tēpreth this feare and animateth a man to persist manfully in the exercise of good workes as much as is requisite Sonne if thou desirest to weare the crowne of Perseu rance thou must shun two extremes thereunto contrary The one is called Nicenes and ease which easily yealdeth and turneth the backe for some difficultyes that occure and present themselues in the exercise of vertue The other is a pertinacy and will that adhereth ouer much to it owne iudgment But Perseuerance that keepeth the meane neither permitteth the good worke once begon to be hindred by any difficulty nor to be put off or differred longer then reason requireth 5. Lord I haue often heard that Perseuerance in good is thy worke and gift and that it cannot be had but by thy benefit and that thou giuest it where and to whome it best pleaseth thee And if it be so they seem free from all fault as many as perseuere not in a good worke begon sith they may for excuse of themselues say that they haue not receiued the gift of Perseuerance Sonne it is true that Perseuerance in good workes is my gift but yet thou art bound to haue a firme purpose of perseuering in good as in a thing necessary for thy soules health and it is in thyne owne power to go against that purpose of thine or also with the help of my grace to keep and continue it Neither though the gift of Perseuerance commeth from me oughtest thou therefore to be dismaied do thou thyne owne part manfully and I wil discharge myne in assisting thee with my grace where need is 6. Tell me now my sonne what there is in Religion that may make thee afraid of not perseuering Be they perhaps the paynes and troubles that be in Religion or because all necessaryes of body be not competently affoarded thee But neither these nor all things els can giue a Religious man iust cause of giuing ouer his good purpose I did my selfe from the first day of my comming into the world till my going out of it againe suffer many and great incommodityes and my labours and paynes still increased with my yeares And if I moued out of my loue to thee persisted in carrying my crosse of paynes and toyling till my death why shouldst not thou for the loue of me perseuere in good which by my speciall inspiration thou hast chosen Why shouldst thou without cause abandon that wherunto thou hast voluntarily tyed thy selfe 7. Consider sonne what sentence is pronounced touching this That saluation is promised not to the beginners but to the perseuerant till death Consider also that it is already defined that he is not apt for the Kingdom of heauen who after his hand once put to the plow looketh behind him Consider that the Diuell entreth togeather with thy will that he may afterwards bring thee out with his owne He pretendeth the yoke of Religion to be heauy that he may make thee to become an Apostata and a fugitiue of his campe It is not greiuous that is endured for the loue of me and though thou mighst passe ouer this life without paynes and crosses yet that māner of life should not content thee because I thy Lord did euer liue in trauails and carrying of my Crosse 8. He that perseuereth not in good workes iniureth me because I haue inspired those good workes He that without iust cause neglecteth to perseuere in the state that I haue assigned him doth a work pleasing to the Diuell because he resembleth himselfe to him who from an Angels state fell downe to that of the Diuell He that by inconstancy giueth ouer the good begon ouerthroweth his owne deed and knoweth not whether he shall do any thing better The end of the third Booke THE FOVRTH BOOKE of Religious Perfection Wherein is treated touching the Spirituall Actions of a Religious man wherby may be vnderstood what progresse and profit he hath made in the purchase of Perfection How a Religious man must not take it ill though he be contemned of others CHAP. I. SONNE why art thou so much afflicted and troubled when thou perceiuest others to haue little regard of thee Wherefore dost thou so earnestly seek after honour and the opinion of a great name Art thou entred into Religion that thou mayst be esteemed of others or rather that thou mighst with more security come to life eueerlasting Hast thou renounced the world for the pleasing of men or that
Of the defects that are committed against Pouerty pag. 186. Chap. 13. Of the Vow of Chastity what Religious Chastity is the proper office therof p. 194. Chap. 14. Of the Excellency of Religious Chastity pag. 200. Chap. 15. How greatly conuenient it is for a Religious man to be chast pag. 206. Chap. 16. How profitable and necessary it is that a Religious man be chast pag. 213. Chap. 17. Of the vtility of Religious Chastity pag. 219. Chap. 18. Of the daungers of loosing Chastity pag. 226. Chap. 19. Of the meanes to conserue Chastity pag. 232 Chap. 20. Of the Vow of Obedience anâ— wherein Religious Obedience consisteth pag. 238 Chap. 21. How acceptable to God the Obedience of a Religious man is pag. 244. Chap. 22. Of the Excellency and Dignity oâ— Religious Obedience pag. 251. Chap. 23. Of the profit and vtility that Obedience bringeth to a Religious man pag. 258. Chap. 24. How it is conuenient that a Religious man be studious of Obedience pag. 266. Chap. 25. Of the first degree of Obedience which consisteth in execution of any thing commaunded pag. 273. Chap. 26. Of the second Degree of Obedience appertayning to the VVill. pag. 281. Chap. 27. Of the third degree of Obedience appertayning to the Vnderstanding pag. 289. Chap. 28. The conclusion of Religious Obedience pag. 296. THE THIRD BOOKE Chap. 1. Of Religious Humility pag. 299. Chap. 2. Of a Religious mans Loue towards God pag. 312. Chap. 3. Of the Religious mans Charity to his Neighbour pag. 323. Chap. 4. Of the Religious mans gratitude towards God for the benefits he hath receyued p. 331. Chap. 5. Of Patience necessary in a Religious man pag. 339. Chap. 6. Of Meeknes that ought to be practised by Religious men pag. 349. Chap. 7. Of Mortification necessary for a Religious man pag. 357. Chap. 8. Of Discretion required in a Religious man pag. 367. Chap. 9. Of Indifferency necessary for a Religious man pag. 375. Chap. 10. Of Modesty necessary for a Religious man pag. 382. Chap. 11. Of the vertue of Prayer p. 388. Cha. 12. Of the Vertue of PerseueraÌ„ce p. 399. THE FOVRTH BOOKE Chap. 1. How a Religious man must not take it ill though he be contemned of others pag. 407. Chap. 2. That a Religious man must not be ouermuch desirous of the coÌ„modityes of his body p. 416 Chap. 3. That it is not inough for a Religious man to mortify his body vnles the mind be restrained also pag. 425. Chap. 4. That a Religious man must shake off his inordinate affection to his parents pag. 433. Chap. 5. That the Religious man ought to vse great prudence and circumspection in the company of others pag. 440. Chap. 6. That a Religious man must fly Ease and â—dlenes pag. 447. Chap. 7. That a Religious man ought to be practised in hearing and talking of God and of spirituall matters pag. 454. Chap. 8. That a Religious man ought to be diligent in all his Actions pag. 461. Chap. 9. That a Religious man must not contend with any but must intertaine peace with all pag. 468. Chap. 10. How a Religious man ought to carry himselfe in his Tribulations pag 475. Chap. 11. That a Religious man ought to haue a care of gouerning his tongue pag. 487. Cha. 12. That a Religious man ought to make his profit of all corrections and admonitions p 499. Chap. 13. How a Religious man ought to carry himselfe in his scruples pag. 509. Chap. 14. That a Religious man must flye Curiosity pag. 520. Chap. 15. That a Religious man ought to fly from all manner of Ambition pag. 527. Certaine aduertisements to Religious men for the leading of a vertuous life in Religion p. 537. The Religious mans Looking-glasse pag. 553. THE MIRROVR OF Religious Perfection THE FIRST BOOKE Wherin is treated of Vocation to Religion and of the End thereof which is Perfection Of the End which God requireth of those whome he calleth to Religion CHAP. I. MY Sonne I am the Authour and Creatour of men and therfore haue I a singular care of them al to euery one do I suggest such a manner of directing his life as by the conduct wherof in louing seruing me his Lord and Maker he cannot eâ—re in attayning his eternall saluation But some haue I selected and chosen out in particular amongst which number thou art one and called from the world to Religion that is to a state far more excellent more perfect then the secular that thou mightst know loue and serue me after a more perfect manner and with more facility and cafe aâ—taine to Heauen enriched with the merits of good Works Neither haue I ordayned the Offices and exercises which thou hast found in religion wherto I haue called thee to any other end then that by the help therof thou shouldst labour more or lesse to the perfection of a spirituall life For if there be iust cause that more be exacted of them to whome more hath been giuen for the like reason also a greater loue and desire of Perfection is required at the haÌ„ds of the Religious vpon whome I haue heaped and with munificent hand bestowed so singular gifts and priuiledges 2. So did I before time deliuer my most beloued people of Israel out of their sore seruitude of Aegipt that being brought into the most pleasant Land of Promise they might there attend to the seruing of me in a more quiet and perfect manner Therfore did I by Moyses giue them a Law appointed them Ceremonies to obserue and keep All were indeed exempted set free froÌ„ the miseries of Aegipt but all entred not into the Land of Promise For they who out of an hard hart became rebellious to my precepts were as vngrateful persons deseruedly punished taken out of this life for he is not worthy of pardon who contemneth his Lord and Maisters commaund 3. O how much are those Religious persons deceiued who thinke they haue satisfied their vocation if they charge not nor staine their conscience with mortal sins and when they do any the very least good worke they thinke I am coÌ„tented ther with and therupon without further care or desire of ariuing to Perfection they languish and become carelesse in my seruice But the cause standeth not so for I haue deliuered theÌ„ from out the snares of the world and out of the daunger of more grieuous faults not for any other end then that they may the more readily attayne to the perfection of a spirituall life by seruing of me truly and deseruing my grace by the continuall exercise of holy actions 4. Certes that man who out of a certaine carelesnes neglecteth to attaine to the perfection that I require of him besides this going backward and fainting pleaseth me nothing at all For as I haue said by my Prophet it is not inough to haue declyned from euill but he must further do what good he can coÌ„formably to the state whereunto he is called He sustayneth
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
become more fierce and raging then the very wild beasts whils for reuenge of the very least iniury they come to kill one another and ouerthrow both families and cittyes 6. VVhosoeuer is cruell towards his owne soule is also cruell to others for none hurteth his neighbour who first hurteth not himself Others sore oppressed with the yoke of wedlocke are so sore afflicted as they wish rather to dye then to lead a life among so many and dayly molestations troubles cares of children and family An vnfortunate choice hath an vnfortunate conclusion Others walke vp and down in a labyrinth but yet fettered in a golden chaine that is with riches wealth of this world which torments them as poore bond-slaues both night and day without giuing them any true rest at all To be fast bound with a cord is a very sore punishment whether it be of silke or gold He is a foole who casteth all his affection vpon things that in his life time cause trouble and care and at his death sorrow and griefe Riches that are possessed with loue be forgone and left with grief 7. Vnderstand further my Sonne that the world out of which I haue called thee is a Schoole wherin humane lawes made by men giuen to passions are more regarded then be the laws diuine For in it is taught that the transitory and brittle goods that passe away and perish vnto vs with death are more to be esteemed them be those that accompany vs to the other life and do neuer dye In it the more fouly a man is deceaued and offendeth the more prone is he to sinne still and the lesse acknowledgeth he the greeuousnes therof In this schoole the good and vertuous are laughed at the wicked and reprobate be commended and therfore it is worse then hell it selfe where al the wicked are reproued and tormented 8. Now if thou consider in what place I haue put thee thou shalt find many causes of yealding me thanks for the benefit of thy vocation I haue placed thee in a religious state that is in myne owne house the fōndations wherof sith they be laid in Humility all those that dwell in it for the knowledge they haue of their owne weaknes and vtility do reioyce in the contempt of themselues and had rather liue in obscurity then be knowne rather to be reprehended then commended They reueng not themselues of iniuries done to them but they willingly forgiue them There they liue in a most pleasing tranquillity and peace there Myne and Thyne that is the origen and fountaine of all dissentions hath no place at all All there do labour for the common good al help one another he that can do more doth more and all serue one another all againe serue God There be many togeather without confusion great variety of nations and of manners without difference of opinions iudgments functions and offices so distributed as one troubleth not another and yet all ordayned for the glory of God to the good of soules 9. The keepers of this house be three sisters most inwardly conioyned by fayth fidelity and the fast band of loue whose office is to defend and keep all those who dwell therin from all calamityes of this present life and to secure them from the incursions of enemies both visible and inuisible For voluntary pouerty exempteth a religious man from all trouble of procuring conseruing increasing worldly riches which are wont so to molest and paine the rich mens minds and harts as they leaue not vnto them a moment of quiet and repose Againe Chastity deliuereth them from infinit desires of the flesh whose tyranny oftentims groweth so great and outragious through the contentments of carnall pleasures as it maketh the soule Reason being brought in subiection to the lust of the flesh a meere bond-slaue 10. Finally Obedience exempteth a Religious man from daungers whereinto they do cast themselues who out of a certaine secret pride desire to do all things by their owne will and iudgment refusing to be aduised or counsailed by others and by so doing cast themselues into the Diuels snares who is the authour of all pride He that hath vertue to guard him hath security on earth and is not without his reward in heauen 11. Therfore vnderstand my Sonne that the Schoole of religion is directly repugnant to the schoole of the world For in that is deliuered the manner and way of seruing God by the obseruation of his precepts and counsailes in it is shewed vnto thee a most compendious and secure way of comming to the end whereunto thou art created In it are discouered and laid open the frauds and snares of Sathan set by him for the intangling of soules and thrusting them downe into hell Of this schoole I am the chiefe maister and gouernour who do by inward inspirations shew vnto all men the way of perfectiō In the instruction of the schollers of this Schoole I obserue no difference of persons for I haue no more regard of a Gentleman then of a Clowne of a rich man then of a poore though I loue and affect those more who do practically by their works manifest how well they haue learned their lessons of humility meeknes obedience and the rest of the vertues which I both declared by example of my life when I liued amongst you and also dictated after my departure to my Euangelists who did faithfully write them for the vse of posterity He is no good scholler who endeauoureth not to imitate his maister How greatly a Religious man offendeth God who maketh light reckoning of his Vocation and Religion CHAP. IIII. VVHITHER soeuer Lord I turne my selfe I find causes of feare For if I examine the benefit of my vocation to Religion I conceyue it to be so noble and excellent as I must confesse my selfe far vnable to render thanks for it If I looke into my selfe I find so great an imbecillity and dastardy as I am afraid least I should be deemed most vngratefull Againe the greatnes of thy maiesty confoundeth me being such and so great as no satisfaction can possibly be made vnto thee but by a certaine infinit loue and seruing of thee which is more then I can or am able to do Who then would not be afraid 2. Out of question my Sonne I bestowed a great benefit vpon thee when I tooke thee out of the stormy Ocean of the world and placed thee in the quiet harbour of Religion It is also certaine that of this benefit there ariseth an obligation and that by so much the greater by how much the benefit was great But for this thou hast not any iust cause to feare sith I am he who do communicate to all competent grace and forces towards the satisfying of their obligation so they be not slacke and negligent of themselus but do put to their owne helping hand as much as they are able And it is my māner of old to be rather more franke and liberall in
Religious man haue a will he may not only be not ouercome or hindred by him but it is in his power also easily to ouercome him sith his power and might consisteth only in tempting and not in ouercoming and hindring vnles a man would willingly of himselfe be hindred or ouercome by him The enemy is weak inough who hath no power giuen him of ouercoming but of such as be willing to be ouercome and therfore it argues a base mind in a man who suffereth such a one to preuaile against him And he who tempted by the enemy falling not maketh a great gayne in spirit for that by such exercise he becometh the more couragious stoute and the more constant and trusting to the help of greater strength he proceedeth on to perfection which is nothing but to gayne perfection it selfe For the more often a souldier hath tryed his manhood in handling his weapons and in the more warres he hath serued the better souldier is he reputed and the more experimented 3. Neither must a good Religious man for the mockings taunts of the imperfect or negligent cease to hold on continue in the way to perfection for that were to regard more the speaches of the bad then my inspirations that are intended for his soules good O how much do they displease and offend me who with their pestilent tongues do bite and detract those Religious persons who take exceeding great paines about the attayning of perfection and say that they make ouer much hast to the height of sanctity or ayme at ouer high matters that they may haue the greater fall after And there want not those who be not afraid to say that for a man to giue himselfe to deuotion is nothing els then to hurt his health to surcharge his head with melancholy and to make himselfe quite vnable for the seruing of God Meruaile it is that such men do not consider and see how much hurt they do by these their poysoned speaches though the same may seeme to be vttered in iest And whiles they do not well themselues nor suffer others to do well they do seeme to performe the office of the Diuell These be truly enemies false brethren the ministers and instruments of hell whose help Sathan vseth about either the hindring or quite ouerthrowing of the pious endeauours of other religious men 4. He that hath a desire to kill his enemy by poyson vseth the help of one of the same house or familiar with him O vnhappy and miserable seducers who do neither discharge their owne office nor yet suffer others to satisfie theirs O how vnlike be they vnto those who first serued me in religion for they exhorted and encouraged one another to the study and practise of vertue and by example of life and pious talke stirred vp to the loue of God animated one another to the mortification of their passions and to the contempt of themselues that so they might come to that perfection which they proposed vnto themselues and sought for 5. But suppose that a religious man after counsaile by the iudgment of his Superiour or of his ghostly Father giuen about exercising vertue with discretion become sicke therby how great an hurt is this What hurt should therof come vnto him I that am his Lord will haue it so and what if I by this way thinke to deliuer him from a far more soare sicknes of soule Do these men thinke that if a pious and good religious man fall sicke I am forthwith displeased with him None do displease me but the imperfect who the more healthfull they be in body the more grieuously do they oftentims offend me A sicke Religious man so be be deuout is more gratefull to me then one in health if he want deuotion for as much as he giueth good example in sicknes and exerciseth vertue neither wherof is to be found in the whole vndeuout person and therefore a religious man desirous of perfection when he is sicke before me sustayneth no losse of any thing because I pay my souldiers their ordinary wages alike both in time of sicknes and of health 5. A spirituall disease growing of imperfections bringeth great hurt not that sicknes of the body of which good religious persons oftentimes make a singular profit to themselues If when the body were ill and sicke the will should be infirme and sicke also so as the sick man could not merit any more his hurt should be somewhat none could but haue iust cause of flying from such a sicknes But it is rather the contrary and therfore my Apostle said That when he was infirme he was the stronger and that vertue was perfected in infirmity My Sonne wilt thou do a thing that may do thy soule good and be pleasing to me Auoid these ill meaning detractours as thou wouldst do venemous serpents and know thou that if thou contemne what they maliciously calumniate and attend to the loue of perfection thou shalt increase thine owne glory because I for loue of whome thou doest this will in most liberall manner reward thee 6. Some againe will not follow the way of perfection because they see but few to walke therein but this is no iust cause that a busynes so fruitfull and laudable should be omitted What skilleth it whether thou hast many or few companions in so most pleasant a iourney Ought it not be inough for thee that the way is good secure and bringeth to a most happy end Not to haue many companions in walking the way of perfection doth rather increase thy commēdations and merit then diminish it yea thou oughtest to reckon it for a singular benefit in that it hath hapned to few There be also few elected though many be called and many runne in the race but one wynneth the prize If thou canst be one of the number of those few merit a precious crowne why forbearest thou to runne 7. He that laboureth out of loue is not sollicitous about the company of others but it is inough that he be not wanting vnto him for whose sake he taketh the paynes I am he for whose sake all religious persons runne the race of perfectiō I am their guide captaine and companion I help ease and defend them this alone should be inough for them to continue their iourney with a stout able and willing mind Neither must thou meruaile that this way is traced of few because they be few who mortifie themselus in earnest who restraine their desires and contemne the flattery of the senses many there be who suffer themselues by delightfull allurements of this world to be carryed away into the spatious broad way which no man but knoweth how repugnant it is to a Religious estate 8. Moreouer there be some who permitt themselues to be with-held from the commendation of this perfection for human respects and tho commodities of fortune which is nothing els then to be notably iniurious to vertue whose property is
is caused a feare of loosing it of feare a sollicitude diligence in keeping it solicitude againe causeth him to find and search out meanes and wayes necessary profitable for attayning to the end 4. Whosoeuer hath a care to keep his corporall health asketh aduise of expert learned Phisitians eateth good and wholesome meats keepeth his set times of eating neglecteth not requisite exercises of body chooseth an habitation in a healthfull place and ayre approued of the Phisitians keepeth himselfe out of the rayne winds and from other outward incommodities and in few words is very carefull not to exceed in any thing that may peraduenture any way hurt him The same causeth sollicitude in a Religious man if he haue a desire to conserue Perfection and seeke his soules health For first his care is not to order his owne life according to his owne will or by the counsaile of more loose and free companions but rather by the direction of Superiours and spirituall Fathers Secondly to eate of good meats namely those that I vsed my selfe when I liued on earth that is to do the will of my Father who is in heauen whose will is our soules sanctification And therfore whatsoeuer God giueth vs for the sanctifying of the soule is the best meat as contrariwise whatsoeuer maketh to the defiling therof such as be sinnes is the worst poyson of all Thirdly he neglecteth not the vse and exercise of vertues For sith perfection is founded in Charity which is like vnto fire whereunto if wood be cast it increaseth if it be remoued and taken away it goeth out Euen so the more Religious men who haue their part in Charity do exercise themselues in vertue the more they profit in perfection and the lesse they be exercised in them the lesse they get of perfection And therfore all exercise of vertue ceasing perfection ceaseth also 5. And as touching an healthful place where the soule is to dwell I know none comparable to Religion where I haue placed the religious man but if we consider particular places the best is that that his spirituall Phisitians or Fathers assigne him And if he would fly all occasions of falling into any imperfections he shal so very well arme and defend himselfe against all outward difficulties Finally he committeth no excesse because in all doubtfull matters he repaireth to his spirituall Father seasoneth all pennances and mortifications with the salt of moderation and discretion 6. The other way that conserueth perfection is by humility He that is become possessed of a rich and pretious iewell is very wary three ways that he loose it not at any tyme. First he layeth it vp in a secret place that it may not easily be seene discouered or found of others Secondly he letteth not euery owne see it neither doth he openly brag that he hath such a Iewell Thirdly he taketh it not from the thing whereat it hangeth For example the heat of water dependeth of the fire and if you remoue it from the fire it looseth the heate Humility in a Religious man whose precious stone is the study of perfection remedyeth all these three daungers First it causeth him to conceale and hide his vertues and perfections from the sight or knowledg of others Secondly not only not to vaunt and brag of his spirituall riches but also to thinke himselfe vnworthy of them and withall to acknowledge and confesse himselfe poore a beggar and an vnprofitable seruant Thirdly to acknowledge that the Iewel of perfection dependeth of my grace knowing that it is lost if it be separated frō it For as I resist the proud so giue I grace to the humble And therfore if thou hast a desire to haue thy perfection not only conserued but to increase also attend thou diligently to the exercise of true humility The end of the first Booke THE SECOND BOOKE of Religious Perfection Wherein is treated of the three Vowes of Religion and the perfect obseruation thereof And first of the three Vowes in generall Of the dignity and excellency of the three Vowes that be made by Religious persons CHAP. I. SON when any thing though otherwise of great worth is not knowne it is not much esteemed because the excellency worth therof is obscured by the darknes of ignorance and therby the due estimation is taken away And this is the cause wherefore the three Vowes that be made in Religion be not so esteemed of some euen Religious men themselues because they vnderstand not the worth excellency profit therof He cannot be free frō fault who vnderstandeth not what in regard of his state he both may and ought to know Wherfore know thou my Son that the excellency of these vows is greater then many conceiue neither are they of litle consequence And vnder the name of Vow is vnderstood an obligation of a Religious man made to God his Creatour of performing and doing some better good And sith this obligation is very noble spirituall and diuine euery religious man ought not without cause diligently to ponder reuerently to esteeme and exactly to obserue the same 2. That it is most noble it cleerly appeareth by this for that the will bindeth it selfe which amongst the faculties of the soule holdeth the principality first place and hath a commaund ouer all the rest of the powers Againe it is most noble because it is made to God whose maiesty is infinite who is the authour of all true excellency Moreouer because it is made for a most noble end namely the glory of Gods Name which is the more amplified the more exactly that obligation is kept There is added further that the vertue of Religion among all morall vertues excelleth for noblenes dignity Seeing therfore a Vow is an action of that most noble vertue that giueth light to all other vertues it manifestly followeth that a Vow is a most noble vertue For what the tree is the same be the fruits therof 3. And that this obligation is spiritual and holy is out of controuersy both because it is directed to a spirituall good namely to holines of life and because it is the very entrance and beginning of the spirituall life of Religious men Whereupon as the life of the body dependeth on the hart as the beginning so the religious life and to be a religious man hath the dependance of this holy obligation And as by the least hurt of the hart the life of body receiueth great hurt also and the hart being taken away the life is taken away togeather euen so by the very least default in the obseruatiō of this obligation the Religious life is much preiudiced and that againe ceasing or taken away a man ceaseth to be Religious The nearer the euill cometh to the hart the more dangerous it is 4. That this obligation is diuine is also certaine because it is of the holy Ghost who by his diuine inspiration moueth a mans mind to the making of such an obligation
not without cause offered 12. The state of Virgins is perfect in it selfe and very acceptable to me but the Religious state is much more perfect and more pleasing to me because the Virgins do for loue of me only depriue themselues of the pleasures of the flesh but Religious further spoile themselues of their owne will and giue me what soeuer they haue He giueth not little who giueth all he hath neither shall he receaue little in heauen who shall for his remuneration and reward receaue me myselfe 13. Now I would haue all to be themselues iudges in this matter of how great reckoning the Vowes of Religious ought to be sith they be the foundations and ground-worke of Religious life the conseruers of the minds tranquillity and quiet so much desired and sought for of men and the most effectuall meanes towards the attayning of perfection the offering of a perfect sacrifice to the Creatour A souldier maketh a great reckoning of his horse and armes by the benefit wherof he may be able to maintaine his temporall life and triumph ouer his enemyes And shall not a Religious man esteeme of his Vowes by help whereof he conserueth his spirituall life and goeth away with victory not only ouer his enemyes but ouer himselfe also 14. O how great will the splendour of these three Vowes be in Heauen when like vnto three most precious stones they shal be set in a crowne of glory For if the same now couered concealed and hidden as it were do neuertheles giue out so great a light on earth as the very great and mighty ones of this world admire them how great wil the brightnes therof be in heauen where all things shall be seen and appeare doubtles their ioy and peace of mind will be exceeding great who shall transport these iewells with them into heauen as contrariwise great will be their grief and confusion who whiles they liue had them not in the esteeme that they ought to haue had If thou contemnest those precious stones which haue a vertue to raise thee vp to greatest honour what is it that thou makest any great reckoning of Of the perfect obseruation of Religious Vowes CHAP. VI. SONNE in the world a great regard is had by euery man of his own honour and renowne of his family and therefore there raigne so many hatreds and enimities so many slaughters committed families brought to extreme pouerty ouerthrown and which is worst of all many soules run to vtter perdition And all this euill and mischief ariseth of this that they labour only to fulfill the worlds foolish lawes and yet to the performance therof Christians be neither bound nor tyed by any Vow but be rather by my contrary lawes forbidden to do them vnder paine of eternall damnation And if the men of this world do with so great an hazard of their fortunes life soule and all so diligently obserue so pernicious Lawes certes a Religious man hath much more reason to be very studious diligent and exact in obseruing the lawes of his vows which be the statutes laws of the Holy Ghost that concerne the good of soules and my glory And in truth he who preferreth the decrees of the world his enemy before the lawes of God his Creatour fighteth against himselfe 2. Sonne it is true that a man is by the world reputed vile dastardly who vseth not the law of reuenging an iniury but if for loue of me he remit forgiue an iniury he is with me withall vertuous persons censured for magnanimous wise because he ouercometh himselfe and regardeth more the lawes of God then of the world But he who in Religion transgresseth his Vowes is contemned of the world is held infamous to the Religious is of all other men condemned for ingrate for that by benefit of Vows he was raised vp vnto so high an estate namely of Religion and by the the same enriched with so many gifts and spirituall graces And who seeth not that to violate his Vowes is nothing els then not to stand to his promise nor satisfy his band Who perceiueth it not that it is as much as to contemne his benefactour and setter vp And therfore the saying of the Ghospel ought not to seem harsh vnto thee which I pronounced against them when I said That he is not apt for the kingdome of heauen who after putting his hand to the plough looketh back againe 3. The beginners are not crowned in heauen but the perseuerers in good euen till death It is also said in my Scripture That an vnfaythfull promise doth greatly displease God not without cause For he that dischargeth not his word in keeping promises made by Vow goeth on next to this that he cōtemne Religion consequently the same is contemned also if it keepeth in it such as discharge not their duty For it is no little scandall vnto men of the world if they see the Religious to be defectiue in euery principall point in which consisteth the essence of Religion it selfe And the least reproach doth not redound to me also for sith I haue accepted their promises made by Vow if they be not performed as is requisite I am vnworthily iniured by them whome I haue so tenderly loued and whome I so inwardly affected Besides the greatest hurt of all lighteth vpon the transgressors themselues because they cast themselues into manifest hazard of Apostasy and into the enemies snares neuer likely to get out againe And what meruaile it sometimes in this life also I bend the bow of my indignation against them He that can satisfy the debt that he oweth and vseth cousenage that he may not pay it is worthy neither of remissiō or pardon nor of commiseration It is a lesser euill to vow then to reuoke the vow a man hath once made 4. The Diuell the capitall enemy of Religious perfection is not ignorant how much good cōmeth to a Religious man by the exact obseruation of his Vowes For nothing bringeth him sooner and with more security to the height of perfection then the mortification of carnall desires And what is it els in a perfect manner to performe the Vowes then for a man to mortify himselfe The Vow of Pouerty mortifyeth the desire of heaping vp riches The Vow of Chastity the tentation and contentments of the flesh and the Vow of Obedience the facultyes of the mind the will and proper iudgment And this is the cause why the Diuell laboureth so much to perswade the Religious to make no conscience or scruple in transgression of their Vowes not only that he may so diuert them from the seeking of perfection but also for this that when the foundations be once shaken and weakned it is no hard matter for him to ouerthrow the whole house And an euill signe it is when the beginning of the euill is giuen and occasioned by the principall part 5. O how deare be those Religious to me who seeke out diuers meanes and helps
Pouerty for that by their ouermuch liberty of manners and life they become the ruine and ouerthrow of Religion Of the dignity and commendation of Religious Pouerty CHAP. VIII SONNE I haue not without cause in my Ghospell amongst the Beatituds giuen the first place to Pouerty and bequeathed the Kingdome of heauen to the poore for without Euangelicall perfection it is impossible to come to blisse Seing then Pouerty is the first foundation of Euangelicall Perfection of good right it meriteth the preheminence of the first place For which cause I haue sent all those whome I haue inuited to follow me or haue been desirous of perfection if they did not of their owne accord renounce the riches of the world or did not voluntarily become poore to the first foundation that they should first forsake all and then follow me Perfection would not haue men bound but free and loose 2. Lord if the kingdome of heauen be for the poore very great will the number of the blessed be because there be more poore in the world then rich True it is my Sonne that the Kingdome of heauen is for the poore yet all the poore be not for heauen but only those who make an election to be poore and such be very few Some there be who indeed be not possessed of any thing in this life yet they haue it in desire and this pouerty is not only no vertue nor worthy of praise but also spoyleth many of their eternall felicity both for that it taketh not away the exceeding desire of hauing which is the roote of all euills and also for that it setteth it on fire so fare as it maketh a mans mind deuoyd of all manner of peace and quiet Whence it is that many become robbers theeues and do not admit any cogitation of heauen at all 3. Some be possessed of great store of riches but they tye not their affection vnto them yea they be ready when it shall please me and when I shall thinke good to leaue them and of such poore in spirit there be found very few in the world Finally some there be who that they may be the more free in the exercise of true vertue do contemne and forsake all earthly riches not only out of an affection of mind but by effect of workes also So did my Apostles many other Religious who be now in present possession of the riches of heauen And this is Religious Pouerty whereunto I haue promised the kingdome of heauen where all the Religious shall be crowned with the most noble crowne of glory but the number of these is very small 4. If the kingdome of heauen could be bought with money or exchanged with kingdomes and riches of the world great would be the excellency and dignity of the goods of fortune and euery one might loue them as his owne soule This excellency I haue imparted to Religious Pouerty which of terrene riches maketh a ladder whereby it may mount vp to heauen Contrariwise the rich of the world dig the earth for the getting of gold and siluer out of her bowels and therein they place and fixe their hart and bury it with the renouncing of heauen togeather with the true felicity therof But the poore Religious man because he directeth his hart to heauen maketh himselfe worthy of an heauenly reward What manner of way a man shall enter into such shall he find the end of it 5. Besides a Religious man by the Vow of Pouerty becometh superiour to the whol world and aboue it For whereas he desireth not to possesse any thing in this life as his owne he hath no dependance on the world or the things therof but as one aboue it he contemneth all that is within the compasse or power of it The contrary hapneth to such as be addicted to the world who be at the commaund of so many maisters as be the things that they desire to haue and possesse 6. Moreouer Religious Pouerty manifesteth a certaine power and might against the nature of man it selfe For nature desireth and inclineth a man to desire riches and the commodities of the body as the delicacies of meats nicenesse of apparel sports pastimes and recreations but Religious Pouerty withdraweth all these from it selfe for my sake and therfore ouercometh Nature And how then should not I highly esteeme them who wittingly and willingly moued out of loue of me alone do depriue themselues of al these lawfull commodities and whereunto Nature of it selfe inuiteth them 7. Heare also my Sonne another excellency of Religious Pouerty If any needy or poore man become rich by his owne industry or by any other occasion the world meruayleth not but it wondreth much if a rich man become voluntarily poore and such a one indeed as doeth not only make away his riches but also depriueth himself of the power and ability of possessing them fore euer after And at this the world is astonished the more for that it selfe hath nothing in more esteeme then riches of the world shunneth nothing with a greater care then Pouerty All this proceedeth of nothing els then that it vnderstandeth not the dignity and excellency of Religious Pouerty Let the world tell me Can it with all it owne riches and pleasures satiate and fill a mans hart so as it may be at quiet Nothing lesse for that as many as be louers of the world the more they haue the more desire they to haue and whiles they cannot be satisfied with what they haue got they neuer arriue to any true peace and quiet of mind But the Religious who neither haue any thing proper of their own nor desire to haue liue content with very little Is not this a certaine participation of euerlasting felicity that a man as he shall one day liue content in heauen with the glory therof so liueth now on earth content quiet with his Religious Pouerty 8. Neither is it the least commendation of Religious Pouerty that it not only conserueth and keepeth the Religious but hath further beene the foundresse of all Religions as many as haue beene and still be in Gods Church The monasteries indeed and the Cloisters be erected and built with money and the goods of fortune but the Religious be not founded by them For the first founders who had store of riches for the consecrating of themselues to my seruice did giue away their riches as impediments to a better course of life And after a good foundation layd of the spirit of Pouerty and of mortification I vsed them as directors and guids for the drawing of others and by this means Religions were founded Stones and tymber be laid and raysed by riches but vertues are built raised by Pouerty of spirit 9. But suppose that there were not any thing worthy of cōmendation or excellent in Pouerty is it not a great dignity that it is loued of me and esteemed of me That it was to me an inseparable fast companion during the whole course
of my life That I vsed the help of it in the worlds conuersion not by sending the rich mighty and wise but the poore ignorant rude for the ouercoming of the wise mighty of the world That I wrought so great miracles by men poore and abiect for the good of soules Do not these seeme vnto thee any commendations and renowne of Religious pouerty And if they be great prayses haue not I my Sonne most iust cause to complaine of thē who do not only not loue Pouerty but do also without cause contemne it That it is contemned of the world is no meruayle because the profession scope therof night and day is to attend to the heaping vp of riches and increasing of honours but that there should be any religious found who by deeds refuse the same and vnder hand practise it is a thing that highly displeaseth me whiles I behold that Lady and Queen promised me by Religious and solemne Vow which should haue a commaunding hand with them so impudently and shamefully thrust out Spiritual things cannot be loued without a spirit Of the vtility and profit that voluntary Pouerty bringeth to the Religious CHAP. IX LORD what good and profit can Religious Pouerty bring sith it hath nothing wherby it may ease mans necessities And more then that in regard of the incōmodityes that be adioyned therto it seemeth preiudicial not to the body alone but to the soule also For the body being ill handled therby easily falleth into sicknes and being ill disposed cannot serue and attend to the spirituall actions of the soule neither can the mind it self vse the ordinary exercise of prayer and meditation Besides it is no little impediment to the Religious who towards the helping of their neighbours do professe an actiue life For if they want things necessary they are not able to go through with their labours in helping their neighbours Therfore it seemeth to me that Pouerty is an impediment to much good and contrariwise promoteth what is ill as is sicknes and other infirmities yea hasteneth death it selfe 2. Sonne thou art far wide of thy marke for thou thinkest that Religious Pouerty is a seuere and cruell Mistresse that withdraweth from the Religious thinges necessary towards their meate drinke and cloathing according to a requisite proportion required in their institute It is not so Pouerty by frugality is good both for the soule body profiteth a man more then do the riches and pleasures of the world For in the first place the desire of transitory honours doth so torment a mans mind as it depriueth him of all quiet pricketh him forward to sucke vp the bloud of the poore and bringeth him to so great a blindnes as it bereaueth him of all feare of God men without any regard had of his owne soules good Neither do men desirous of getting more make a stand heere 3. He that is once become rich eftsoons raiseth vp his head becometh arrogant and proud vndertaketh to patronize the wicked and out of a madnes runneth headlong into all naughtines From these euills and many more voluntary Pouerty freeth the mind whiles it doth take from him not only the riches that he hath but also the hope desire of hauing which is the beginning of ruine both of body and soule and procureth such tranquility and peace as it maketh the mind fit and disposed to the contemplation of heauenly things and to all manner of spirituall actions Whence it is that a Religious man so soone as he is become poore consequently becometh humble modest meeke a friend of the good and of vertue and an enemy of the bad and a contemner of vices 4. That Pouerty also profiteth the body is out of question We do not desire any thing more earnestly for the body then good health and we haue an horrour of nothing more then of sicknes for there is not any who would not be rather poore and whole then rich and sicke And dayly experience manifestly teacheth that the frugality of pouerty conserueth the good health of body prolongeth and continueth mans life more yeares then doth all the store of riches and pleasures Who seeth not that the poore be more healthfull go through with more labours then do the rich A poore man is as well content with a simple ordinary meane dyet as be the rich with dainty and delicate fare The poore man cōmeth euer hungry to his meate the little that he hath he eateth with a good appetite whē he is a thirst he refuseth not a draught of watter after labour he seeketh not for a soft bed but he sleepeth lyeth downe taketh his rest where it hapneth at aduentures and in the morning he riseth early with meate disgested sound and healthfull and without loathing 5. On the contrary the rich man seruing the time ordinarily sitteth downe to the table with a full stomake taketh very little tast or pleasure in his meate scarce sleepeth by night but turneth himselfe euer and anone now to one side of the bed now to another therefore the Phisitian must euer be at hand and drugs prepared in his chamber ready to take vpon euery occasion Loe thus be they turmoiled who liue in delicacies they liue badly and dye soone My seruants did not in times past liue so in the wildernesse who professed so great Pouerty as some when they besprinckled their herbs with a little salt or oyle thought they had made a feast and yet these men neuer vsing the benefit of Phisitian or of phisicke liued to very old age and therfore Religious Pouerty is not as thou thinkest the cause either of infirmities or of hastning thy death Nothing hurteth ones health so much as the variety and abundance of the meate 6. Religious Pouerty bringeth another commodity with it and that is security voyd of all suspition and sinister thoughts He that aboundeth in wealth is afraid of theeues not only from abroad but of his own house also And not without cause for many whiles they see they cannot come to the riches they desire do first spoyle them of life and then of their riches How many sonnes haue killed or poysoned their Parents that they might the sooner come to enioy their inheritance How many treasons treacheries haue there beene wrought against most deare friends for the spoiling them of their treasures But the poore sleep in security they trauayle night and day out of all feare they are troubled with no suspitions because they haue nothing to loose Adde to this also that Pouerty hindreth none in his trauayle nor bringeth in or causeth any forgetfulnes of the Kingdome of heauen which is occasioned by riches but rather vrgeth and forceth vs to thinke more often vpon the beauty of our heauenly country and vpon the great treasures there prepared for vs. 7. Lord at the day of iudgment thou wilt make them only partaker of the Kingdome of heauen who for loue of thee shall haue
necessaryes do sorely weaken yea and ouerthrow their Vow of Pouerty For in the one there is meere superfluity in the other there be made expenses without necessity and both of them be repugnant to Pouerty whereof it is commonly sayd As much as is inough and no more To vse parsimony in the things of Religiō and to spend them but when necessity requireth is not misery as the haters of Pouerty will haue it but an act of vertue because Pouerty exacteth it 7. It is also a vice and fault repugnant to Religious Pouerty both to take thinges without the Superiours leaue and to giue them vnto others For whatsoeuer is giuen to a Religious man is the Religious not the mans who cannot haue any thing proper and therfore if he accepteth of gifts he sheweth himselfe a proprietary so if he giueth any thing to another he maketh a shew that himselfe is the owner therof and both the one and the other that is propriety dominion be repugnant to Religious Pouerty Neither is that Religious man altogeather free from fault who accepteth or giueth things of very little value sith in the Vow of Pouerty there is not any exception made of things little or great but he hath absolutly promised that he will not vsurpe any propriety in any thing either little or great nor take any dominion to himselfe therein An errour in little and light things doth not for go the name of an errour 8. Finally Pouerty is an hurt when the expenses be superfluous and the thinges that be bought be rather curious and faire then profitable and necessary He that is truely poore and imbraceth Pouerty with sincerity laboureth to do what it required and no more For what difference is it for a religious man to haue a faire guilded book or a garment sowed with silke when as a booke not guilded might serue him as well as guilded and a garment sown with common thrid would be as good for him as sowne with silke And if the one consorteth more with Pouerty then the other why will he not conforme himselfe to Pouerty In like manner tell me I pray thee what is the cause that a Religious man retayneth and keepeth other mens things in his chamber that do him no good and yet might profit others Is not that superfluous that hindreth anothers good 9. Sonne thou hast a desire to be receiued into the number of the poore either in earth or in heauen If in earth it is inough that thou hast made a Vow of Pouerty and be reckoned amongst the poore and if in heauen it is not inough but further there is required thou be poore in deed that is that thou cut off all superfluityes and exercise thy selfe continually euen till death in the acts of Pouerty and this is to be a true Religious man He is not to be numbred in the company of my poore who will aboūd in superfluityes neither shall he come to the reward of the poore who shall not haue made a tryall of the effects of Pouerty Of the Vow of Chastity and what Religious Chastity is the proper office therof CHAP. XIII SONNE if the vertue of Chastity were not it would be greatly amisse with man sith the concupiscence of the flesh is of that nature and condition that if it were not restrayned in time it would make a man otherwise indued with reason and vnderstanding in a short time like a brute beast For the pleasure and itching of the senses do so obscure and blind a mans mind as they draw it into all manner of filth and vncleanes whence it cometh to passe that when the will is abandoned of iudgment and aduise a man runneth in a miserable manner headlong into all wickednes Hence it is that a man giuen to the pleasures of the flesh is spoyled of all courage power of doing well speaketh thinketh not of any other thing then of lasciuiousnes and carnality nor wisheth any other thing then that he may al his life long haue his fill of such kind of delights and pleasures and for this cause he also hateth the other life Neither doth a carnall mans madnes stay heere but his hatred further extendeth it selfe to his Creatour who hath by his law prohibited those foule pleasures of the flesh and condemned them In a sensuall man the sense fayleth and the fault increaseth 2. Another condition of concupiscence is that there is no good which a sensual man contemneth not nor any euill that he committeth not so he may enioy and compasse what he vnlawfully desireth He hath no regard or consideration of riches which for the satisfying of his lust and sensuality he wasteth not he exposeth his life to a thousand daungers he hath no care of his health at all he respecteth not the doing against his conscience and to hurt his owne soule so he may enioy his desires Finally he preferreth his carnalityes before all that is both in earth and heauen He becometh sensuall and beastly who exerciseth beastly actions 3. A third condition of concupiscence is that it is neuer satisfyed but increaseth more and more by sensuall pleasures and setteth the body so on fire as no feuer though neuer so burning and hoate so sore tormenteth a man as doth the concupiscence nor any fury of hel is so turmoyled or in so great torments as is a luxurious man whose burning and raging heate is so great as it may seeme not possible to be extinguished but by death The flesh first tyeth a man fast next it blindeth him and lastly it tormenteth him Who hath no will to be thus handled let him not put himself into the fleshes tormenting hands 4. With this pestiferous and vnruly wild beast the vertue of Chastity is to make warre who being called on for her ayde willingly presenteth her selfe greatly represseth the fury of this beast and abateth the concupiscences heat Wherfore it is the generall office and charge of Chastity to moderate and direct all the desires of the senses according to the rule of reason by yealding vnto euery degree of Continency what is conuenient and no more And because there be diuers degrees of Continency there be also diuers permissions and prohibitions therof which she prescribeth In the first and lowest degree is the continency of the married who are only forbidden vnlawfull pleasures In the second is that of widowes in the third that of the single and vnmarried who do not only renounce vnlawfull pleasures of the flesh but also the lawfull which they might enioy without sinne if they had a will to marry In the fourth degree is Continency of Virgins which as it is more perfect then the aforesaid so deserueth it a greater reward the perfection wherof consisteth not only in a firme purpose of contayning from all manner of venereous pleasures but also in the perpetual conseruation of virginal Chastity In the fifth and highest degree is placed the cōtinency of religious which though it be
to the mortifying of their flesh some to fastings others to disciplines watchings and to other afflictions of that kind knowing that they were the preseruatiue antidots of purity And when these remedyes will not help let them vse more effectuall Whence it is that some for the extinguishing and putting out the heat of lust did cast themselues into most freezing cold waters some into snow others cast themselues naked into nettles thornes some did burne off their owne fingers By which acts they declared themselues to be great enemyes to their flesh and faythfull conseruers of their Chastity The body cannot be brought vnder subiection but by vsing some seuerity and rigour to it and a body vntamed and vnruly can not away with Chastity and in conclusion either cleane abandoneth it or preserueth it not long vnstayned Of the Vow of Obedience and wherein Religious Obedience consisteth CHAP. XX. LORD though I desire much to imbrace this course of life without falling and erring yet I fall erre so often as I am ashamed of it In somethinges I make ouermuch hast in others I am ouer slow neither can I well resolue what I should do I doe further attempt many thinges but yet with an vnfortunate euent 2. Sonne in this life none is sufficient of himselfe that he may liue as he ought because none hath euer come to that perfection of knowledge that he should be free from all errour Thou knowest not what will be to morrow the harts of men be to thee vnknown and inscrutable neither dost thou well know thy selfe How then canst thou without falling or errour either conuerse with others or gouerne thy selfe Who trauayleth by night and in darknes though he fal not yet he stumbleth at least or goeth out of his way And though thou mayst be prouided of knowledg of light yet where be thy forces and helps necessary for the ouercoming of the difficultyes that often occur For so violent be the perturbations of the mind as they carry away euen those who seeme to haue gone beyond the condition of mans nature neither be the forces of nature of ability to keep them in And if in the naturall life wherin the light of reason shineth to all there be so many errors how many will there be in the spirituall wherein there is both lesse light vnderstanding and greater difficultyes do occurre 3. So it is Lord but shall we continue in this darknes depriued of all helps and remedies Sonne in this necessity the vertue of Obedience is able to giue thee both an help and a remedy of which it is a common saying Suffer thy selfe to be ruled He that taketh a iourney and cannot well see his way before him standeth in need of a guide of one well sighted that knoweth the way The vertue of Obedience is that which deliuereth a Religious man into my hands that I may guide and direct him And seeing I am skillfull of the way and know the windings turnings and difficultyes let euery Religious man be secure and assured that I will faithfully direct him in the way that shall bring him to life euerlasting so he suffer himselfe to be for his owne part gouerned and brought to his iourneys end 4. All Religious whiles they renounce the world begin to follow me but many thinking themselues not to stand in any need of my conduct leaue and forsake me not to any hurt of myne but their own It is not inough to haue begon If there should be no difficultyes but in the entrance into the way they might haue some cause of excusing themselues but seeing the same to be dangerous all the way and in the whole course of their iourney they must not leaue their conductour He that not knowing the way contemneth a guide manifesteth that he maketh little reckoning of his going astray 5. In the world I administer and gouerne all by me Kinges raigne and Princes commaund by me the Law-makers determine what is iust and the Iudges do iustice And where I haue commaunded obedience to be giuen to temporal Lords whosoeuer resisteth their commaund resisteth me and my ordination The same is done in the ship of Religion wherein I am the chief Maister and Pilot I direct it and bring it safe into the harbour I assigne euery martyner his office and charge and to whome they and others must be obedient And wheras I am in euery one of them and determine what euery subiect is to do to obey them is nothing els then to obey me and to contemne them is to contemne me 6. All Religious be indeed in a ship but all haue not good speed and successe in their nauigation He that suffereth himselfe to be gouerned sayleth on without danger and hath not any cause to be troubled or afraid and therfore as the common saying is goeth his iourney sleeping But he who suffereth not himselfe willingly to be gouerned stayeth not within the ship one while grieued that he entred into the ship an otherwhile wishing to leape a shoare and out of a discontent and pusill animity of mind he taketh no pleasure of any thing at all And whence cometh this because his desire is that the ship should be directed as himselfe liketh best And this is to haue a will to gouerne and not to be gouerned Woe to that Religion which accomodateth it selfe to the propension and will of euery subiect Who passeth in a ship from one place to another must accommodate himselfe therto and not contrary wise It were no good trauayling neither would the ship euer get into the hauen if the nauigation should be directed as euery one listed That Religious man cannot liue in peace who refuseth to do the will commaund of another 7. Doest thou long to know what Obedience is It is nothing els then a Burying Wilt thou vnderstand wherein it consisteth to obey It consisteth in the buryall of the owne will O happy is that Religious person who can truely say and affirme Now I haue buried myne owne will and vnwillingnes Now haue I satisfyed the liberty of myne owne will because he hath cast off whatsoeuer might haue hindred his entrance into heauen None can take vp his crosse and follow me vnles he shall first haue buryed his owne will and denyed himselfe A Religious man retayning his owne will and doing as he list is not dead to the world and therfore appertayneth not to Religion which is but one and ought to be gouerned by one will namely of the Superiour and all the rest of the wills of the subiects must be buryed if they be not as a body that lyeth vnburyed they will yield forth an intolerable bad sent 8. Tell me I pray thee my Sonne if a man should without any cause induced by his own will and pleasure alone take vp a body that had beene some monethes ago buryed would it not strike an exceeding great horrour into all that should see it cause them to laugh
his eye vpon God for loue of whome he obeyth The truly Obedient ceaseth not to obey though he knoweth that an errour is committed in the manner of commaunding neither relenteth he in Obedience though the Superiour be imprudent or subiect to any other imperfection He is deceyued who obeyeth that his Superiour may esteeme much of him or that he may obtaine something at his hands because he is to obey for the loue of me 2. The truly Obedient at what tyme any thing is commaunded runneth not away nor withdraweth himselfe into corners but rather offereth himselfe readily to what is commaunded or to be commaunded The true Obedient regardeth not whether it be from his chief Superiour or from a subordinate but he doth with a like promptitude imbrace the commauÌ„dments of both He that had rather obey in one thing then in another deserueth not the name of a truly Obedient man He that more willingly obeyeth one Superiour then another is not perfectly Obedient He that procureth that to be commaunded him which he desireth looseth rather then gayneth 3. The truly Obedient searcheth not out wherefore or how this or that is inioyned him but it is inough to him to know that it is commaunded The truly Obedient to make Obedience perfect leaueth not his workes at halfes and imperfect He that obeyeth the Superiour for that he is wise louing kind spirituall dexterous or liberall is deceiued because he is to obey him only in that he is my Substitute and holdeth my place Reuerence is not exhibited to my Image and picture for the gold or siluer whereof it is made but because it representeth me whence it is that the like honour is done thereto if it be made of paper or wood as there is when it is of siluer or gold In like manner alâ—â—spect reuerence and Obedience ought to be giuen and vsed to the Superiour not for the vertues wherein he excelleth but because he supplyeth my place and representeth my person The end of the second Booke THE THIRD BOOKE of Religious Perfection Wherein is handled the principall Vertues of a Religious man and wherin perfection most of all consisteth Of Religious Humility CHAP. I. SONNE it is good to speake of Humility but better it is to exercise it by deeds What profiteth it by speaking to deliuer many notable sayings touching Humility if in all that discourse thou seeke after vayne glory and fondly brag of thy selfe The Humble who thinketh lowely of himselfe busieth not himselfe in his owne commendable matters but rather in remembring the praises of others He that seeketh to seeme Humble hunteth after the glory of men groweth in pride and the more humble he would seem the more doth his prid increase within An humble man as he acknowledgeth all his spirituall goods gifts to prooceed from God so doth he conceale them as much as he can and locketh them vp with the key of modesty in some secret place He doth not only repute himselfe in all his workes vnprofitable but the more he laboureth the more he thinketh himselfe bound vnto me For seeing he holdeth whatsoeuer good he doth to be nothing worth he attributeth all his good workes vnto me yea he is ashamed before me that I disdaine not to vse his seruice that is so vile and contemptible an instrument as he thinketh himselfe to be 2. O happy Religious men who do within their breasts intertaine so pious cogitations of Humility for by this they shew themselues the more precious in my sight the more deare vnto me the more abiect and contemptible they make themselues for the loue of me These be those who haue found a fixed seate in my hart whom I most tenderly loue and with whome I â—reate and conuerse familiarily These be â—hey whome I raise vp and honour in my court of heauen in the sight of my eternall Father and in the presence of my holy Angels In the Kingdome of heauen he hath not the more honorable place who was most honoured on earth but he who was â—he more humble and therefore my spirit doth not without cause repose vpon the humble because he is diffident of his owne forces relyeth altogeather vpoÌ„ my grace I haue reason to communicate my grace to the humble because they do for the loue of me renounce their owne honour and estimation so greatly esteemed of in the world I do vpon good cause bestow a most noble Crowne vpon the humble in heauen for that whiles they liued on earth they tooke the crowne from their owne head and layd it at my feet 3. Before I came downe from heauen into the earth I was most particularly affected to Humility therfore I chose an humble Mother I was no sooner borne then that I began to exercise Humility by deeds For when as I was the Lord of glory I became a seruant subiected my selfe to men and in processe of tyme I did set vp a schoole of Humility and such as resorted vnto it I informed by deeds by wordes to Humility vntill my dying day In like manner my Disciples made a profession of Humility And this is the cause wherfore I had a perpetuall warre with Pride for so much as I euer hated Pride the capitall sworne enemy to Humility which I so tenderly loued And sith the matter standeth thus let euery one that is wise iudge whether it be conuenient that there should in Religion that is in my Family any proud Religious man haue place or that it were fitting that a proud scholer should be admitted and receyued into the schoole of Humility Hence it is that some Religious do not go forwards in spirit because they be not exercised in the booke of Humility which is the foundation of spirituall life neither do study to imitate me who am their Maister It little profiteth the scholler to frequent the schooles if he follow not his booke nor exercise himselfe in those things that be taught in the schoole 4. There be many amongst the Religious who of theÌ„selues confesse that they be sinners carelesse dull slouthfull and nothing at al but if any other should say so much of them they are eftsoons troubled moued murmure for the matter seeke to defend their own estimation honour and these men are far from Humility For a man in words to confesse himselfe to be nothing and yet in hart to hold himselfe for somthing is false and counterfait Humility And to haue a desire to be esteemed of others is notable arrogancy But the greater gifts an humble man hath the more doth he abase himselfe before others 5. Desirest thou to know my Sonne what Humility worketh in a Religious man First it inclyneth his mind to thinke submissiuely of himselfe secondly when need is it moueth him to manifest his own vtility basenes euen by outward action He that is lowly in his talke going conuersation and other his actions declareth himselfe to be a contemner of himselfe
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
therein I haue created thee and made thee to myne owne image And if as meet it is thou wouldst consider weigh this it would be inough to bind thee infinitly vnto me For by creating thee of nothing I gaue thee not whatsoeuer nature being but a nature very noble indewed with reason free and a commaunder of al creatures vnder heauen yea I haue made thee chief and Lord on earth and haue subiected to thy commaund the fowles of the ayre the beasts of the earth and all other things created And though all this be a very great benefit yet if it be compared with the end wheruÌ„to I haue created thee it is none at all Wherefore know thou that I haue created thee to a most noble and a most excellent end then which there is not any greater nor can be in the world which is for all eternity to enioy the sight of the diuine maiesty in heauen 2. Dost thou desire to see my Sonne how exceeding great the benefit of Creation is which is the foundation of all the other Go to tell me if thou wert destitute of both hands and feet what wouldst thou not giue to haue them and if thou wert dumbe or blind what wouldest thou not bestow for the recouering of both those facultyes againe Thou wouldest questionles giue the whole world if it were thyne thou wouldest rather lead a most poore life with the vse of those members and senses then to be a king on earth without them And heere hence thou mayst conceyue the greatnes of the benefit of thy creation by which thou hast receyued a body together with all the members and senses thereof a soule also togeather with all the facultyes and life with all things necessary therunto Thou canst not be ignorant that by the greatnes of the benefit an estimate or gesse must be made of the greatnes of the obligation 3. Consider thou now how much thou art bound vnto thy Creatour for this benefit alone imparted vnto thee without any deseruing on thy part at all Consider how thou shouldest shew thy selfe very vngratefull if thou shouldest not imploy thy life thy health the forces of thy body and whatsoeuer thou hast towards the seruice of thy benefactour Consider how grieuous a sinne it is to abuse the senses and other the facultyes of the mind to the offence and contempt of him who hath gratiously bestowed all those thinges vpon thee And if the cryme of ingratitude be so odiouâ— and great in secular men how great wâ— it be in Religious persons who haue receaued greater light from me and are obliged vnto me for many more respects O how exact an accompt be the vnthankfull Religious to make who not reflecting vpon the greatnes of this benefit do either quite forget or little regard it And what meruaile that the vngratefull do not in this life receaue new benefits but be sometymes bereaued of those they haue already receaued Ingratitude driueth away the Benefactour euen as gratitude inuiteth him to bestow greater benefits 4. What I did after this for the conseruing of thee is not inferiour to the aforsayd neither bind thee lesse vnto me I ordayned that all creatures should serue thee some wherof serue for necessity some for recreation some also for exercising both of body and mind The heauens go their circle for thee whatsoeuer the sea and earth bring forth it is for thy vse I haue ordained the Angells so excellent creatures to guard thee Neither doth any cogitation seeme to presse me more then of doing thee good in all thinges in so much as it may be truly sayd that thou art the end scope of all this vniuerse sith all is created for â—hee and prepared for thy vse and seruice If thou aske me now for what cause I haue prolonged thy life till this very houre when as I haue dealt otherwise with many both yonger and stronger then thou art certaine it is that I haue not delayed it â—hat thou shouldest hold on to offend me by persisting in thyne owne ingratitude but â—hat thou shouldest rather amend thy manners and indeed shew thy selfe gratefull to me thy Benefactour 5. And all this I did for thee without â—ny thy labour paynes or trouble But for the redeeming of thee for the deliuering of thee out of the miserable captiuity of sinne what did I not When I was the sonne of God and in supreme veneration of all the court of heauen for the sauing of thy soule I came downe from heauen into earth became man and subiecting my selfe to the infirmityes of man I began to endure exceeding great paynes and trauayles for thy sake How many miseryes did I sustaine how many calumniations did I suffer what abundance of teares and bloud did I shed for thee And more then that I dyed that I might deliuer thee from death euerlasting and free thee from the cruell tyranny of the Diuell See Sonne how deare a price I payed for thee See how by all right thou art not thyne owne but myne And know thou that the benefit of thy redemption though it be common to al men is not yet communicated to all neither do all enioy the fruites thereof because all haue not receiued the light of faith by help wherof they may acknowledg know the way how to come vnto me And because thou art one of those who haue receaued very great benefits at my hands as hauing beene borne within the bosome of holy Church and illuminated with my grace and light from heauen see thou be not ingate but vse thy receyued gifts least thou be depriued of thy felicity He that seeth snares and when he may auoyd them putteth himselfe rashely into them meriteth to be punished euen as he who seeth not the snare is worthy of compassion if he be vpon the sodaine caught therein 6. I haue againe gone further with others in bestowing benefits vpon them as with those whome I haue called to a more high and more perfect state and receyued into the number of my most deare friends with whome I conuerse far more familiarly then with others these be the Religious whose obligation is greater then thou conceyuest sith there is not a moment of their life that receyueth not a new increase of one benefit or other And if thou wilt consider the matter well they began to enioy a benefit before they were borne into the world Doth it not seeme a benefit vnto thee that I from all eternity haue without any their merit out of my fatherly loue cast myne eyes vpon them to enrich them with my heauenly gifts And haue not I since the tyme they were borne had againe a peculiar sollicitude and care of them With how much patience haue I borne with their imperfections What meanes wayes haue I vsed to draw them out of this deceiuing world and to bring them into the best way From how many sinnes haue I preserued them one while by taking away the
occasion of sinning another while by giuing them hart and courage to shake off tentations at another tyme by auerting their desires from hurtfull things And now what Law commaundeth or permitteth that euill should be rendred for good What wild beast is so cruell that would go about to hurt his Benefactour If ingratitude alone be worse then a wild beast because it repayeth the Benefactour with ill if the forgetting of benefits be a thing infamous and worthy of reprehension what will it be to offend the Benefactour There haue beene seene many Religious who at the tyme of their death haue much lamented their owne ingratitude and haue made a firme purpose that if it should be their hap to recouer they would be most thankefull and would be most diligent in seruing of God heere after But these men became wise when it was too late 7. Sonne hast thou a desire to auoyd the detestable cryme of Ingratitude Then differre not thy good purpose but begin euen now to answere thy receyued benefits for this is to be grateful He is grateful who is as much afraid to offend his benefactour in the least thing as he is of death it selfe He is gratefull who imployeth his life heaâ—th strength body and whatsoeuer besiâ—s to his benefâ—ctours honour and glory He is gratefull who is diligent in his deuotions and in all his actions seeketh to accomodate and conforme himselfe to the diuine will Contrariwise that Religious man is vngratefull who carryeth not himselfe towards his Religion as towards his mother and mistresse The Religious that respecteth not his Superiours neither yealdeth them fit honour and reuerence as vnto my substituts is vngratefull And no lesse is he who prayeth not deuoutly for his benefactours by whose help meanes and industry I prouide necessaryes for the intertaynement of the Religious Finally gratefull is he who desireth to shew himselfe gratefull in all thinges Of Patience necessary in a Religious man CHAP. V. SONNE sith this life is the vnhappy banishment of Adams children a man cannot passe it ouer without much trouble and many afflictions and therfore my Church calleth it the Vale of Teares because there is not any state therin nor any place in which there is not occasion of lamentation Let a man make an election of whatsoeuer state he liketh best and let him haue al temporal goods and contentments at will yet he shal not want troubles miseryes and disgusts and whence he least expecteth thence will molestations and afflictions come vpon him For to excell in 〈◊〉 aâ—ng to abound in riches to haue the fauour of all to commaund others do not exempt and free a man from this banishment and vale of teares and therefore as long as a man liueth there is not wanting matter of sorrowing All haue a will to fly from the Crosse but it hideth not it selfe from any neither is there one only Crosse in this life but they are infinite No place no tyme no state is without aduersityes and therefore better it is to seeke a remedy against them then to fly from them Some whiles they put one Crosse by do fal into another greater then the former where they thought to haue found quiet of mind they find perturbations and troubles both of mind and body The only and present remedy of all these calamityes is Patience which preuayleth not by flying away but by resisting 2. And for the vnderstanding of the offiâ—e of Patience thou must know that of the contrary accidents that befall men in the banishment of this life there ariseth in a mans mind so great an heauines and grief as it obscureth reason and troubleth the mind And as a feuer in the sicke hindreth the actions of the body so doth sorrow disturbe hinder not only the good actions of the mind but further openeth the gate to many inordinate desires and sinnes And for this cause it is written of the Wiseman Sorrow hath killâ— many not only by a corporall death but by a spirituall also And Patience is a vertue that tempering moderating the grief and heauynes that is occasioned by tribulations conserueth and armeth Reason that she be not put from her standing and ouerthrown by the inordinate desires and passions of the mind And this is nothing els then to stop the entrance against many errors and defaults that befall whils the mind is vnquiet and the Reason troubled And therfore in my Scripture it is sayd that Patience hath a perpetuall work for that when the sorrow grief of mind is once moderated all the hatred indignation reuenge and other the euills which are wont to rise of those perturbations are the more easily diuerted and put by And when the Reason is once free from all perturbations it hapneth that a man executeth the workes of vertue after an entiere perfect manner Hence it is that some call Patience the keeper and conseruer of vertues and not without cause For vertue cannot exercise their power when Reason is troubled and the mind disquieted and therfore they need the help of Patience that keepeth the reason free from perturbation and the mind from disquiet consequently the vertues be conserued also The house that hath not one within to keep it is easily spoyled 3. For to cure the deseases of this present life there be vsed three kinds of Antidots The first is that which the Phisitians prescribe and this doth not alwayes cure or help yea sometymes it hurteth For the Phisitians often find not the cause of the sicknes and therfore they cannot well apply any cure vnto it The second is prayer whereby recourse is made to the heauenly Phisitian who as most wise hath a perfect knowledg of all diseases and being omnipotent is of power to take them away in an instant And this medicine though it doth euer good doth not for all that restore the health at all tymes For the heauenly Phisitian euer prescribeth a remedy that is expedient for the sicke person but corporall health is not euer good for the sicke therfore God doth not at all tymes giue it him The third Antidote is PatieÌ„ce which alwayes cureth being healthfull both to body and soule and helpeth not the sicke alone but the standers by also for the good example that is giuen them And this third Antidote is so proper to Religion as the Religious who either make little esteeme therof or vse it not be alwayes sore sicke The sicknes and infirmity is euill inough when the mind is disquieted by impatience 4. Sonne what is the cause when any thing befalleth troublesome vnto thee in Religion when some great labour is to be vndertaken or aduersity to be borne thou doest not vse Patience but art troubled murmurest and afflicted Hast thou not giuen ouer the world to suffer aduersityes for the loue of me Hast thou not resolued with thy selfe to endure all thinges though sore and painefull for the good of thy soule Whence is it then that when
â—nd thereunto I exhorted my Disciples for it is both an easy and healthfull meanes for â—he purchasing of the rest of the vertues For whereas it is the office of Meeknes to maintayne the peace of mind against the force of â—nger it causeth that the mind exerciseth vertue without any difficulty And whils it also defendeth the body against the innordinate passions it maketh the body a fit instrument for the obeying of the soule in the purchasing of vertues And therfore the Religious who taketh no great paynes in attayning Meeknes is not truly one of my Schoole and more then that stoppeth vp the entrance against vertue and Religious perfection 2. There is not any so vnciuill barbarous who if he do but consider the beauty excellency and propertyes of the vertue of Meeknes would not extoll and be in loue with it Sonne hast thou a desire to vnderstand how noble a vertue Meeknes is Compare it with the contrary vice namely with the intemperance of anger which is bound to obey the reason of man as to her Mistresse whose handmayd she is For if it obey not reason but go before it as it ordinarily hapneth it so distracteth the facultyes of the mind and troubleth the angered person as he may seeme to differ nothing from a foole and mad man from a beast possessed by the Diuell 3. Anger when it once getteth possession and commaund of the mind first of al it effecteth that the angred person remembreth neither God nor his own conscience It depriueth the mind of all iudgment that is of the eye of the mind whence blinded it is driuen into sundry errours and falls In the body it taketh away the equall temper and good proportion of humors and giueth cause to sundry diseases Moreouer it hurteth our Neighbours for the bad example To be short an angry mans life is most vnhappy not only because none willingly â—reateth with him but also for that he will haue al things done after his owne manner a thing that cannot be endured Whereupon when a thing is not done according to his mind or he hath sustayned hurt in some thing or hath receiued some iniury he eftsoones breaketh forth into flat rayling and reuiling speeches threatneth reueng and sometymes also by his intemperance of mind turneth his fury and rage vpon himselfe 4. Meeknes remedieth all these euills whose nature and first office is to moderate and stay the intemperance of anger and to restraine all other perturbations arising of it First of all therefore it represseth and mittigateth the violence fury of anger next it draweth the appetite of reueng to the rule of right reason for as much as in the angry it is wont to transgresse and goe beyond the bounds of moderatioÌ„ Meeknes in like manner conserueth all the facultyes of the mind euery one in his order and causeth them to do their owne functions Finally it reduceth the whole man to quiet and maketh him fit not only to acknowledge his Creatour but also to conuerse iâ— familiar manner with him And this gifâ— was peculiar to Moyses for his singulaâ— Meeknes 5. Neither doth the force and efficacy of Meeknes stay heere but it extendeth iâ— selfe further to the qualification and moderating of the anger of the Neighbours foâ— that one benigne and gentle answere or one meeke action is inough to appease the fury of any enraged beast to say nothing of a man incensed to anger But a thing much more to be regarded Meeknes is of so great excellency and authority as it mounteth vp to heaueÌ„ auerreth the anger of Gods iustice and obtayneth the pardon of most grieuous sinnes Woe to him who resisteth an angry man more mighty then himselfe 6. Moreouer the life of the Meeke is most happy because it is most acceptable not only to me his Lord but also to all his Neighbours Hence it is that euery one willingly vseth the company of the Meeke and all desire to gratify him Consider therefore Sonne how profitable and pleasing the vertue of Meeknes is and consider thou whether it be not conuenient that thou shouldest loue it and labour with all diligence to make thy selfe possessed of it Neither let it seeme any painefull matter vnto thee to striue against the inclination of nature prone and propense to choller for it is proper to a Religious man to restraine his passions to mortify his senses to intertaine his inward peace of mind But admit that Meeknes had nothing of al this yet this one thing should moue thee to vse all diligence for the obtayning of meeknes for that it maketh a Religious man like vnto me his Lord and Maister Againe is not all paine well taken in procuring that vertue that is no lesse pleasing to me then it is profitable to the Religious himselfe Not for him to be Religious but to be indewed with vertue maketh him like to his Lord and Maister And for the leading of a quiet peaceable life it is not inough to haue forsaken the world but a man needeth further to bridle anger and the passions therof 7. Sonne thinke not because thou art Religious that thou art free from the darts of thine enemyes because the Diuell taketh more paines in ouerthrowing of one seruant of myne theÌ„ of many secular persons The same enemyes also that is the passions and perturbations of the mind when they be not mortified do giue the Religious very sore woundes and therefore they need a strong and sure buckler for the receiuing of so many of the enemyes blows And this shield is Meeknes which no enemyes force can possibly breake but goeth away with the victory by receiuing their blowes theron It causeth the Meeke also in all his aduersityes and crosses to place great confidence in me and therefore while he continueth with a stout vndaunted courage he doth not easily giue way nor in prosperity please himselfe ouermuch and this is to hold the place of a shield not only in the tyme of warre but of peace also A Target profiteth him who holdeth it fast but he that easily suffereth it to be stroken out of his hands is presently wounded And so is it with Meeknes that defendeth him who holdeth it fast and will not let it go 8. Sonne remember that thou hast bidden a farewell to the world that thou mightst rid thy selfe of the dangers of the sna es of it and consecrate thy selfe wholy to a spirituall life and to my seruice but if thou be not Meeke thou canst obtayne neither For if thou shalt in Religion be subiect to anger and wrath thou wilt easily therein contend also with others and so thou canst not but be troubled and disquieted But if thou shalt be Meeke thou wilt not haue contention with any and with thy gentle and milde answers thou shalt appease those that haue a will to conteÌ„d Meeknes also helpeth that thou mayst be affected to spirituall and heauenly matters which do then set a man on
make their habitation in that place where Obedience would appoint them or to do the busines that the Superiour iudgeth most conuenient for my glory and therfore they are troubled and cannot find any quiet or peace of mind they ascribe this their disquiet either to the place wherein they dwell or to the company with whom they conuerse or to the office that they execute vntill they obtaine some change in them But that euill is hardly cured the cause wherof is not vnderstood This is no fit way of cure and of remedying it the origen of the euill is to be sought into which is an vnmortified passion proceeding of selfe loue And of this it is that a Religious man is not indifferent nor resigned in all thinges to the Superiours wil. Thinkest thou the place will effect that thyne inordinate passion or proper loue may be remoued and taken away The change of bed doth not ease the sicke man of his feuer but doth oftentymes increase it And though the change somewhat tēpereth the hoat burning of it for the tyme yet within a while it tormēteth him more sore So hapneth it to a Religious man who carryeth with him the cause of his vnquietnes and that is his inordinate passion and vnles the axe of mortification be vsed to the cutting away of this bad roote whatsoeuer change of place be made it will euer be worse with him for the longer the euill hangeth vpon him the more strength it getteth and the lesse indifferent it maketh him 5. But tell me if after the change of place or of office thou find thy selfe as vnquiet or more then before as commonly it is wont what wilt thou do Wilt thou wish to remoue to another place In no case for that were to play the pilgrim without a staffe with thyn owne detriment and the bad example of others Or wouldst thou rather resolue to mortify thy selfe there to pull the cause of thy disquiet vp by the roote But that might be done as well in the place to which obediēce had sent thee and had beene done with edification of them who knew thee to be vnquiet little mortified lesse indifferent He that hath not the spirit of God though he should find a place euen among Angels will not cease to be vnquiet 6. Others againe are so tyed to one place as when they vnderstand that the Superiour thinketh on some change they are tempted and much troubled and which is worse because they thinke themselues in that place where they then are to abide with the fruit increase of Gods honour and seruice they censure their Superiours for imprudent and destitute of zeale Hence it is that if they be against their will remoued and sent away to some other place they do not well accommodate thēselues to any function or office but do trouble others and liue very vnquietly and discontentedly themselues Can it possibly be that so little a regard should be had of Indifferency which is a Religious mans crowne When I called thee to Religion did I then promise and vndertake to place thee there where thou wouldst or where I would Certes thou dost manifest that in seruing me thou relyest rather vpon thyne owne sense then my iudgment O misery There is not a Religious man that would not thinke also affirme that it is good yea and necessary that my seruants be indifferent and resigned but when he commeth to action he findeth a repugnancy What auayleth it an Horseman to haue a generous and goodly horse if he be not tractable What helpeth it to haue a seruant though he be neuer so excellent if he suffer not himselfe to be gouerned neither hath a will to do my will 7. Tell me Sonne is it not good for a Christian to be indifferent in thinges neither commanded nor forbidden and to be ready to do what I shall command him as to haue children or not haue any to be of an healthfull body or of a sickly Euen so for seeing it is vnknowne vnto him what is best for the good of his soule there is good reason he should stand to my iudgment And this is to be indifferent And if this be true as it is most true wherfore dost thou that art Religious choose out of thyn owne will to execute this ministery and office rather then that to dwel in this place rather then in another How knowest thou whether this or that be more for thy soules good quiet or perfection He that is not indifferent maketh the gouernement the more hard laborious and paynefull He that is not indifferent seldome yealdeth to the iudgmēt of the Superiour but ordinarily is inclined to performe those ministeryes to the exercising wherof he is lesse fit sith none is a good and impartiall iudge in his owne cause in regard of an inordinate affectiō that deceiueth him He that is not indifferent peruerteth the order of right gouernement for that whiles he accommodateth not himselfe to his Superiour as he ought the Superiour is forced to accommodate himselfe vnto him He that is not indifferent can neyther be spirituall nor deuout and is ordinarily selfe-willd and heady Of Modesty necessary for a Religious man CHAP. X. SONNE Religious Modesty is a silent Sermon but such as penetrateth and is efficacious which like vnto a sharppointed arrow entreth into a mans hart woundeth it and worketh wonders therin and the more deepe wound it giueth the more plenteous fruit it bringeth forth it profiteth not only them who heare the sermō but him also who maketh it For Modesty intertayneth a Religious mans spirit and maketh him so collected in mind and present to himselfe as all his actions breath forth a most sweet sent of deuotion and is so excellent an ornament to a Religious man as it maketh him amiable and most deare to all who shall behold him Againe inward Modesty whereof the outward proceedeth is so pleasing vnto me as it is a pleasure to me to vse the company therof And more then this a Modest Religious person is of so great authority with others as there is nothing that he may not perswade them vnto And if they do so many thinges in regard of a Religious mans Modesty what is it conuenient for me to do for whose loue he practised that Modesty What should he not obtaine at my handes who is most deare vnto me and most acceptable 2. It produceth also wonderful effects in others There is not any so incomposed so dissolute and disordered who would not at the very sight of a modest Religious man presently collect and compose himselfe also to an externall Modesty thinking he should transgresse the bounds of Modesty if before a modest Religious man he should not demeane himselfe with the like Modesty also Moreouer Modesty woundeth the hart with a certaine other woūd and that a more healthfull one and this is it sweetly draweth others to deuotion and to an imitation of good manners neither giueth ouer
manner and forme of Prayer wherein he would be named Father that all might in their necessityes with a great confidence repaire vnto him and both prayse and reuerence the diuine Goodnes in this holy exercise of Prayer which is so pleasing vnto him as he sometymes differeth to impart the grace that is required and craued therein that the Prayer may be repeated and sayd ouer againe Prayer was also no lesse pleasing vnto me then it was familiar vnto me and therfore I recommended it in the Ghospell and commended it vnto others not by words only but by examples and deeds And when I had no leasure to attend to Prayer by day by occasion of the paynes of my preaching and of other works done for the good of my Neighbours I spent the night in it 3. O how sore that Religious man sinneth and how strait an accompt is he to yeild vp one day vnto God who eyther doth not bestow the tyme that is by his Religion allowed him for prayer in that holy exercise or bestoweth it not in manner as he ought and might if he would And how great a shame is it to see that whē a signe is giuen to some recreation appertaining to the body they come running in all hast and diligence and when the signe is giuen to Prayer they come slowly vnto it If thou dost not performe or very negligently performe the taske of thy wonted Prayers dost thou not consider that thou dost it with the preiudice of other Religious that haue a participation with thy Religion He that maketh no conscience to depriue his owne soule of the fruit of Prayer will make lesse conscience to defraud others If the seruant be not affected to that which pleaseth his Lord much lesse will the Lord be affected to that which is pleasing to the seruant 4. Prayer is nothing els then a talke commerce of a reasonable creature with his Creatour to whome he confidently proposeth both his owne necessityes and those of others that as a Father of mercyes he would vouchsafe to assist help his children But those please me much who being to deale in prayer with their heauenly Father do inuocate some one of the Saints to whome they are deuoted that they would please also to assist them with their prayers and petitions to God They also please me who do not begin to pray vntill they shall haue craued grace of praying well as do those also who craue pardon for their imperfections and sinnes for as much as this is wont not a little to help and promote the fruite and progresse of Prayer They also do well who to pray with fruit do not only exclude the cogitations of all other affayres that are wont to distract the mind but also seeke to be well composed and to vse such a situation of body as helpeth towards the saying of their prayers both attentiuely and deuoutly For seeing Prayer is a sacrifice to God it is not lawful to pretermit any thing in it for the best performing therof 5. Some obtaine not at Gods hands what they haue craued in prayer because they craued not what was conuenient He that asketh what is hurtful or vnprofitable to the soule asketh not that is conuenient for it for as much as in prayer are to be craued thinges good and profitable for the soule Thinges indifferent which may be vsed well or ill such as be honours riches health of body must be asked with a condition if they be good for the soule Better knoweth the Phisitian thē the sicke what is more necessary for his health and therfore he doth neuer giue vnto the sick what he demaundeth but what may do him good I did not take from my Apostle the sting of the flesh though by his prayer he had more then once craued it of me because it profited him more to haue it still It is best for the Religious if his soule be filled with merits rather then that his will should be satisfied He that is not humble in his prayer and acknowledgeth not his owne misery obtayneth not what he craueth because he asketh not well Who prayeth not with confidence so as he firmely beleeue that I am able to satisfy his petitions obtayneth not grace because he prayeth not as he should He that perseuereth not in prayer or giueth ouer his petition once begon or els goeth forwards after a languishing cold manner therein obtayneth nothing because he asketh not well 6. There are some others who so soon as they obtayne not the grace they craue giue ouer their prayer to their owne losse for as much as I had determined to bestow greater graces vpon them then they asked of me but because they might not endure to be delayed they lost all Whiles I differ the bestowing of my grace and they yet persist and hold on in prayer their desire of praying waxeth hoater and hauing obtaytained it they imbrace it and conserue it with a greater feruour for the tyme to come Moreouer they cōtinue their prayer which is a good action meritorious they make themselues the more apt for the receiuing of the desired grace For whiles they are betwixt hope and feare of receiuing the grace they craue they examine themselues whether some secret sinne or imperfection of theirs may peraduēture be an impediment to the receiuing of such grace and if they find any such they become penitent for it and therby they make themselues the more apt for the receiuing of grace Be not these diuers and different priuiledges of graces that I giue whiles I do not yeald vnto the petitions at the very first Why then do they giue ouer their prayer Many things are obtained of God by occasion of a vehement and continued desire of the thing which if it should not be they should not obtaine at all Therefore as my Scripture sayth Better is the end of Prayer then is the beginning For no worke is finished being but begon but when it is brought to an end To one well disposed God knoweth how when to giue more then he is able to aske 7. Others giue ouer their prayer because they are dry and find no deuotion in their prayer at all but this is no good remedy for the matter If that aridity groweth through thyne owne default as because thou comest to prayer without any preparation going before and with an head distracted with many impertinent cogitations wherfore shouldst thou giue ouer thy prayer for it Let the cause of thy aridity distraction be rather remoued taken away He that of his owne carelesnes stumbleth vpon a stone doth not therefore cut off his own foot because he stumbled without any his owne fault neither omitteth he for that to prosecute his iourney but is more vigilant that he may stūble no more Neither is prayer to be giuen ouer when the aridity commeth vpon thee without any thy fault for as much as I do sometymes of purpose withdraw the grace of
consolation that acknowledging thyne owne insufficiency in thy selfe thou mayst for the obtaining of feeling and deuotion in prayer humble thy selfe and confesse that it is one of the gifts which 〈◊〉 distribute to whome I will and when 〈◊〉 please Besides tell me wherefore thoâ— prayest If it be to please thy selfe there iâ— no cause why thou shouldst expect any other reward because thy payne of praying is acquitted that abundantly with thaâ— pleasure that thou feelest in thy prayer buâ— if thou prayest to please me it ought to coÌ„tent thee that I accept of it at thy hands He that inuyteth to good cheere must be contented if his guests like of it thoughâ— himselfe tast not of it at all 8. There are others who neglect their prayer because they be therein molested troubled with diuers and importune cogitations and scruples He is no good souldiar who turneth his backe and runneth away at the first sound of the Trumpet or so soone as he commeth in sight of the enemy What do bad thoughts hurt thee if they come vpon thee against thy will neither hast any desire to intertaine them I am satisfyed if when thou perceiuest and feelest them thou shakest them off and if they come againe thou do the same and though thou shouldest do nothing els all thy prayer tyme thou shouldst please me as much as if thou hadst made thy prayer with greatest attention and thou shouldst merit more at my hands then if thou hadst â—eceiued great consolation and spirituall â—ontentment in thy prayer A good serâ—ant taketh more pleasure of his Lords â—omfort then of his owne though he thinketh that of his Lords to be his A very good remedy for scruples is not to weigh â—hem at all but to haue a purpose only in prayer to prayse extoll the diuine goodnes He that regardeth scruples looseth the fruit of many good workes 9. Some because they see not the fruit of their prayer do make a light reckoning of it and therefore they contemne the exercising therof as nothing profiting them Sonne it is no good consequence I make no profit of my prayer and therfore I do well not to make any For if thou dost not profit by it the fault is thine owne and not of prayer For thou mightst if thou wouldest make most great profit thereof sith Prayer is a most profitable thing He that maketh a fire to warme himselfe and goeth far from it receiueth no heate at all from it Prayer is a fire whereunto if thou shalt forbeare to approach thou shalt neuer be warme or get any heate 10. O how do the Religious men please me who after they haue praysed me and done me all honour in their prayers thaâ— they can do by the benefit of it lead a Religious and vertuous life by abstayning from vice and imbracing vertue whereoâ— they meditated in their prayer Neyther though thou shouldst find no profit in thy selfe at all must thou therefore leaue of thy custome of prayer sith that hath anotheâ— fruit and commodity that inseparably accompanyeth it and this is for that by is great honour and glory is giuen to me thy Creatour Yet a good Religious man must not stay heere but must proceed on to workes for so doing he shall honour and content me the more Therfore he pleaseth me not who though he craue in his prayer Vertue doth not afterwards take any paynes in purchasing it namely by exercising some acts therof for this is to tempt God For thou must not expect all that from me which thou art with my help to do and performe thy selfe 11. Lord it is ordained and decreed by thy Law that we pray alwayes and without intermission And can that be possible when we must needs sometymes sleep sometymes eate and drinke sometymes deale and trafficke with others c. with which actions it is impossible for vs â—o pray Son that Law is not so to be vnderâ—â—ood as though it were necessary euery moment to attend actually to prayer For â—hat Religious person alwayes prayeth and â—rayeth truly without ceasing who maâ—eth his prayer at set tymes houres he is â—lso sayd alwayes to pray who referreth al â—hat he doth to Gods glory Also to lead a â—ood and vertuous life is to pray alwayes For he who euer liueth in all thinges acâ—ording to his vocation obeying my will â—lwayes prayeth And this is not imposâ—ible nor very hard that my Law commaundeth Of the Vertue of Perseuerance CHAP. XII SONNE all the Angels were created in heauen but all stayed not there All receiued many great gifts and benefits togeather with grace but all conserued it not For some not perseuering in that most happy state fell miserably and lost all the fauour of God But those that stood were confirmed in grace and enioyed the priuiledge of euerlasting felicity Who is not content with his owne state condition liueth vnquietly and easily offendeth Thy first Parents were formed of earth but yoâ— in the terrestrial Paradise where they werâ— enriched with sundry gifts and especially with that of innocency but after that noâ— content with their owne state they haâ— a desire to be as Gods knowing both good and ill and they were not only spoiled oâ— their innocency but also with their extreme ignominy and hurt thrust out of Paradise in so much as thereby they broughâ— themselues and all their posterity into infinite miseryes He that aspireth higher to more then his state permitteth forgoeth that iustly which he had receiued before O how many Religious perish for want of perseuerance for they perseuere not who are not content with their state condition that they haue in Religion whereunto I called them And how many of them be for a punishment of their incoÌ„stancy and ingratitude found to lead a life in the world vnworthy of a man And that worthily befalleth them because they coÌ„tented not themselues with their Angelical life in Religion 2. Perseuerance hath the dependance of constancy as hath the daughter of the mother For he that is constant in tolerating the troubles and trauayles that be presented in the exercise of vertues is sayd to perseuere in good and where constancy relenteth there perseuerance fayleth also O how much is incoÌ„nstancy in good works vnbeseeming to a Religious man who should worthily be ashamed euen of the only thought of inconstancy And no meruaile sith it is also dishonorable to a man of the world who yet maketh no profession of practising vertue if he once leaue off the good worke be had formerly begon sith it is not good to begin a good worke and to intermit it and leaue it vnperfected without iust cause And that Religious giueth it ouer to his greater shame who leaueth his vocation though an inconstancy when as he is tyed vnto it by the law of vowes when he made a profession of vertue and from the very instant of his first conuersion began to labour to perfection If a blind man or one
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
whereof by reason of an inueterate custome he smelleth not but he shall feele it alas in his death when he shall also haue a feeling of the hurt For he must of necessity go depriued and destitute of good workes to another life where the fewer good workes a man shall bring the lesse he shall haue of happynes and he that might haue brought more shall be greatly sory â—hat he brought theÌ„ not O how true is that which the Wiseman sayth That a liuing dog is better then a dead lyon There be some Religious men excellently learned generous of nature enriched with many â—alents by God but so giuen ouer to ease idlenes as where they are able wonderfully to promote the Christian cause by their paynes and trauaile yet they do nothing and what be they els then dead lyons Certes a liuing dog that is that Religious man doth much more who though but meanly and slenderly prouided of learning doth yet what he can and is able for the loue of me And indeed he thâ—â— doth little when he can no more pleaseth me more then doth he who is of ability to performe much and yet doth it not 3. I was euer a capitall enemy of idlenes and therefore meete is it that thou who makest a profession of imitating me shouldst also be auerted from idlenes Thou knowest well that I began to take payne from my very childhood in helping onâ— while my poore mother another while my foster-father Ioseph in his trade and wilâ— not thou who art come out of the worlâ— to Religion to trauaile and take paynes help the Religion thy mother in her lâ—bours and thy Superiours who intertainâ— and gouerne thee Remember what my Apostle sayth That an idle man is noâ— worthy of his meate To desire to eate not to haue a will to labour is nothing elâ— but to haue a will to consume and spenâ— what is got by others a thing vnworthyman not to say a Religious man Neitheâ— doth it satisfy that thou sayst I am readâ— to take great paynes but my Superiouâ— will not put me to those labours wheruntâ— I haue an inclination and which I am ablâ— to do with commodity and ease This iâ— no iust excuse sith it is not for thee to choose the office or thing that is to be exercised or done The seruant in seruing must not follow his owne inclination but his Maisters and thereâ—ore the Superiour supplyeth my place to appoint vnto his subiects what is to be done to my greater glory Moreouer whence art thou sure that thou canst performe that charge and office well whereunto thou hast an inclination Thou canst not in this matter be an vpright and indifferent iudge by reason of the passion that deceiueth thee Euery one pleaseth himselfe in his owne but the paine and difficulty is that the same may also be pleasing to others and though thou shouldst content all and yet should displease me what good would it do thee And therefore thou shalt neuer free thy selfe from the fault of idlenes vnles thy trauayles be conforme to my will declared vnto thee by thy Superiour 4. O how pernicious a thing is idlenes to a Religious person For where idlenes raigneth there is no charity which cannot be idle as my Apostle sayth very well If therefore thou be idle it followeth that thou wantest charity And what will it profit thee poore and miserable man if thou hast receiued the gifts and talents of all creatures be without charity What merits canst thou heap vp for thy selfe if thou labourest not according to charity Idlenes is no more repugnant to paines taking and Charity then it is pleasing to the Diuell to whose tentations assaults he giueth place oportunity and occasion Where idlenes is there the Diuell euer findeth ready entrance for as much as idlenes is to him like a citty vnprouided of the defence of walls Hence it is that those ancient holy Fathers who made the desert famous did euer and anone admoniâ—â— their schollers for freeing themselues from the impugnations assaults of the Diuell to haue a care to be euer in some imployment or busines sith by so doing an occasioÌ„ is taken from the Diuell of working hiâ— bad designes 5. Idlenes further worketh anotheâ— mischief and hurt to a Religious man that is that he falleth into many defects for as much as it maketh him curious a breaker of silence detractour it causeth him to disturbe and hinder others in theiâ— good exercises to go often abroad and tâ— wander vp and downe the Citty and to seeke sundry recreations and pastimes foâ— the contenting of himselfe This is not â—he way of purchasing vertue nor of laâ—ouring to perfection wherunto thy foreâ—â—thers ariued and now do in a most pleaâ—ant and contenting manner enioy the â—ruit of their good works and labours 6. Finally idlenes is cause of another â—urt that it spoileth the Religious man of â—wo most precious thinges namely tyme â—nd life and is not this a most manifest madnes I haue giuen thee life and do still â—onserue it that thou mayst enrich it by meriting and hast thou no regard of thyne owne good and commodity What proâ—itor help can thy neighbour expect from â—hee if thou hast not any consideration of â—hyne owne weale I haue granted thee â—yme and oportunity of manuring and cultiuating thyne owne vineyard that is â—hy soule and thou sufferest it through â—hyne idlenes to grow wilde What good wilt thou do to thy Religion who hast â—o little care of thyne owne soule That a Religious man ought to be practised in hearing and talking of God and of spirituall matters CHAP. VII SONNE many be by Sermons drawn to the faith to a better course of life and many by spirituall talke and discourse be stirred vp in the loue of God and of vertues whence it is that to heare or to speak of matters of spirit helpeth very much to the attayning of perfection for that the one and the other findeth entrance into the innermost receipts of the hart Spirituall talke whiles eare is giuen vnto it iâ— receyued into the hearers hart as a good holy seed that cannot but bring forth good and answerable fruit And because the same commeth from out of the hart of the deliuerer of spiritual matters it must needâ— also set his hart on fire from whose mouth such speach commeth Conference therefore of pious matters profiteth both the hearer and the speaker 2. All this is true but yet if there want loue in the hart neither the tongue not the eares will busy themselues much in spirituall matters Whence thinkest thou doth it come that some speake so seldome â—â—d so coldly of spirituall matters but of a â—efect and want of feruent loue Whence â—inkest thou groweth the loathing and â—isgust when speach is had of pious things â—â—d heauenly but of a defect of the same â—â—ue If the fire of the loue of God and of â—ertues should burne within
cannot proceed of any thing but pride and to say truly he is such a one and of the number of those Religious meÌ„ who haue no will to practise either Humility or Mortification The poore man who knoweth his own need and necessity taketh willingly the almes of any one whosoeuer it be that giueth it be he maister or seruant and humbly thanketh him for it the very same doth euery Religious man who hartily desireth perfection and loueth euery one who helpeth him to the attayning therof 9. Correction and reprehension is an act of Charity and as Charity is common to all so may euery one vse a modest reprehension and he who omitteth to do it when he ought and hath an hope of doing good by it though he be not a Superiour doth not well displeaseth me also How much then shall I be displeased and how much greater shall that mans sinne be who knowing an imperfection of his brother doth not only not admonish him touching it but also commendâ—â—h him for it saying that he hath done very well and that he did as he should do therby inducing an imperfect Religious man to become more bold and to confirme himselfe the more in his imperfection And this we may affirme to be the pestilent oyle of sinners wherof the Prophet speaketh and vnhappy is that Religious man who hath his head annoynted therwith I do my selfe the correction otherwhiles and send inspirations to the end my seruants may by that occasion find out and discouer their owne imperfections and amend them sometymes againe I admonish them by some affliction or other that they may enter into themselues and correct what is amisse sometymes I permit one whole order of Religion to be afflicted persecuted that the negligent and bad Religious men that are or may be in it may become good and the good better but the end indeed is that they haue a desire to be holpen They want not the helps and meanes of doing well so much as a firme resolution to put theÌ„selues into a course of doing well and to hold on the same as they ought My sonne to differ and put that off till the morrow that may profit thee to day is not an argument or signe of a man well aduised And the more thou shalt neglect to amend thy selfe and to differ this happy resolution the more and the greater will thy losse be How a Religious man ought to carry himselfe in his scruples CHAP. XIII MY sonne thou knowest well that to please me and to receiue a recompence from my hands it is not inough to do a good work but it must be done well That one for feare of offending me standeth vpon his gard and endeauoreth to do all the best he can this is to do prudently neither must he thinke this to be a scruple but a filiall feare a iust feare and an holy and meritorious feare They be scruples when one is in his actions perplexed and full of anxiety without hauing any lawfull cause thereof but only by light coniectures and suspitions ill founded and thaâ— he feares that he sinneth in the thing thaâ— he doth or that he hath done or that he ought to do whence it commeth that he afflicteth himselfe and continueth altogeather troubled in mind These scruples which be no other to say truely then vaine and fearefull imagi ations displease me very much and be in the soule of him who is seazed and taken therewith as it were with an hoate and burning feuer which tormenteth him both night and day 2. Wilt thou vnderstand my Sonne in few words what is the nature of scruples when he who is molested with them retayneth them in mind and stayeth vpon them when he should contemne them they are vnto him as many ropes by which the Diuell bindeth him and draweth him which way he listeth but when he conâ—emneth them he standeth firme and stable â—nd the enemy hath no power ouer him at all 3. Lord these scruples displease me I desire nothing more then to be rid of them but it is not in my power I know right well my Sonne that it exceedeth thy power to shake of the scruples that arise of a melancholy complexion which continue as long as continueth the cause whereof they proceed and that is the melancholy humour it selfe Againe thou art as litle able to free thy selfe from those scruples that I send thee or permit thee to fall into to the end thou mayst enter into a true knowledge of thy selfe or for the huÌ„bling of thee or for the better purging of thy soule or for thy greater merit for as I send these scruples so it is in me to remoue them and I take them away when it best pleaseth me But thou mayst well assisted with my grace ease thy selfe of those scruples that haue their beginning of proper loue when by occasion of the ouer great affection to thy selfe thou becomest ouer anxious and art more afraid then thou shouldst least some inconuenience impediment may befall thee for the dâ—ing of what thou hast or oughtst to do The good Religious man ought to be ciâ—cumspect and haue an eye to himselfe yâ—â— rather by a desire to please me then for feaâ— of any trouble or paine to himselfe In liâ—â— manner it is in thyne owne power to diâ—charge thy selfe of these scruples that aâ— occasioned by the suggestioÌ„ of the enemy the end thou mayst be there afraid wheâ— no cause is of feare at all and these scruplâ— be nothing els but a vaine apprehensioâ— proceeding from meere fancy 4. O how much domage do scruplâ— cause and how much good do they hindeâ— For first they depriue the person who molested with them of that inward peacâ— which euery one ought so much to desirâ— seeing without it a man can neither hauâ— any true deuotion no do any meritorioâ—â— act And more then this they marre anâ— ouerthrow the complexion of nature anâ— trouble the humours of the body whence hath hapned that many by such scruples haue broken their braynes and some hauâ— made themselues vnprofitable both foâ— themselues and for Religion Scruple cause a man to loose his tyme that mighâ— otherwise be imployed in profitable things and in good workes For how much tyme doth a scrupulous man loose in saying one prayer or in reading of a psalme He beginneth againe and againe he repeateth what he hath formerly sayd and neuer maketh an end and which is worse when he hath all done he remaineth lesse satisfyed then he was at the very first and if it happen that notwithstanding all this he maketh no more repetitions it is rather in regard of a certaine yrksomenes and loathing he findeth then out of any perswasion to himselfe that he hath satisfyed what he should do Againe the scrupulous doth not only loose his tyme himselfe but he further causeth the losse thereof to his Superiour or to his Ghostly-father with whome he conferreth touching his scruples and if they yeald him