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
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
secure in his vocation This presumption ariseth of nothing but this that he doth not sufficiently examine and consider his owne imbecility and who he is For the more exactly a man looketh into himselfe the more he feareth and the lesse confident is he in his owne ability And this is an excellent remedy for the procuring of strength and courage against all tentations But he that is more confident in his owne industry then is meete easily turneth his backe in the very beginning of the encounter and abandoneth the Colours of his Religion The more a Religious man presumeth of himselfe the lesse he doth because presumption is the daughter of pride But he who feareth doth the more because holy feare is the daughter of Humility which euer moueth vs to worke well 9. Moreouer a Religious man is deceiued and is not far from daunger of leauing his vocation who thinketh that he may be able to do more good in the world then in Religion For who is not good amongst the good amongst so many examples of good persons and in an holy place how will he do good in a bad world amongst the bad where so many bad examples will be presented euery day vnto his eyes and where so many occasions be of liuing naughtily With these fraudes the diuell vseth to draw the vnwary Religious man into his net For when he shall once haue perswaded him that he may do more and more excellent works in the world he forth with suggesteth that no great reckoning is to be made of the state of Religion and so in conclusion dryueth him from his vocation It is the Diuels property to deceyue vnder pretence of good who neuer casteth out his hooke but that it is euer bayted to catch Religious persons 10. Neither be they in lesse daunger who by a certaine careles drowsines waxe by little and little cold in spirit and in my seruice and though they well find and perceiue this in themselues yet they neglect to put it away When a sick mans feet or hands become so cold that they cannot recouer heate it is a signe that he is in extremity and neere vnto his death So a cold Religious man if he take not paynes to recouer his heate and warmth of spirit is not far from dying spritually from daunger of loosing his religious life Who will not be holpen when he may and can how can he be secure of obtayning help at all times That it is not inough for a Religious man to be called of God to Religion but he muct earnestly labour to the perfection of his Vocation CHAP. VI. LORD I giue thee most harty thanks for this precious stone that thou hast vouchsafed to send me downe from heauen when as pittying me thou calledst me to holy Religion and I ascribe all the ioy and spirituall comfort which I receiue heerby in consecrating my selfe to a Religious state to thy goodnes and clemency 2. My Sonne if thou dost this and no more besids thou commest too short of thy duty For vnles besids these things thou endeauour by good and holy actions to arriue to the perfection of thy vocation insteed of being rewarded thou shalt be punished To be called to religiō to weare the habit increaseth the punishmēt vnles not by words but by works thou answere so many and so great benefits of myne bestowed vpon thee He that after benefits receiued of me neglecteth to profit in vertue doth not only incurre the note of ingratitude but doth further as it were bind my hands fast that I giue or bestow no more vpon him Men do ordinarily make a coniecture by the outward habit and cloathing whether one be Religious or not but I iudge by the inward 3. O how many do dwell in Monasteries and weare a religious habit and be not indeed religious as be al those who haue not wholy giuen themselues to the exercise of a religious life and of solid vertues but do partly serue God partly the world Contrariwise there be many in the world who weare a secular habit indeed but yet in affection be truly Religious and do exercise vertue in so much as it is not the habit nor the place that make a true Religious man but the inward hart and mind and the externall works which do manifest the same 4. What doth it profit a man to be notably well armed if at the time when by commaundement of his Captaine Generall he were to fight with his enemie he should not vse them The tree that yealdeth no fruit is to no purpose suffred to stand in an orchard sith it is for no other end planted there then for the bearing of fruite I haue taken vp all religious persons to serue me in my warre haue giuen them weapons and armes that they may vse them as I would haue them And therefore whosoeuer glorieth in the name of a Religious man and sheweth not by deed his loue towards me nor doth conformably to the spirit of his vocation yeald me spirituall fruite he doth not the office part of a Religious man 5. O how far are they deceiued who thinke themselues to haue discharged their duty well for that they haue entred into the state of religion and continued therin often reckoning the number of the yeares which they haue liued in it not examining how negligent they haue beene in the exercise of pious works and how little fruit and profit they haue reaped by their labours paynes The number of yeares maketh not a Religious man happy but his good works and the exercise of vertues To glory of the great continuance in religion and to be deuoid of vertue and the perfection therof is no commendation at all but a reproach and condemnation 6. The scholler that hath frequented the Schoole for many years is not to be therfore praised but he that hath profited in the schoole and is become excellent for his learning If thou wouldst consider that thou art to giue an accompt of all the tyme thou hast mispent in religion before my Tribunal thou wouldest not brag of thy selfe but lament rather for hauing like a fruitles tree occupied the place of another who might with greater profit haue yealded me much fruit 7. In like manner he also deceyueth himselfe who being entred into the gate of religion thinketh it inough if he transgresse not Gods commaundmends and is not offensiue or scandalous to any But he is wholy deceyued neither am I content therwith alone for he who thinketh he may make a stand heere doth not a little offend me He ceaseth to be a true religious man when he beginneth to haue a will not to be better 8. A good religious person neuer thinketh himselfe to haue ariued to perfection nor euer sayth Now it is inough For he knoweth that in the spirituall life not to go forwards is to go backwards It is my will that a religious man mortifie himselfe conformably to his Institute and
exercise himselfe manfully in all those things that be therby prescribed or commaunded This if he do he answereth his vocation and for this end haue I called him to a religious state And who seeth not that he performeth very little or nothing at all who when he hath means to do much good for his owne soule and for Religion doth of set purpose let all alone Who againe seeth not that he is far out of the way who thinketh himselfe to satisfy his vocation institute if he find himselfe to haue a will to do no euill 9. Tell me I pray thee what that marriner meriteth who being hyred to help in the time of nauigation should thinke that there were no more for him to do theÌ„ not to be troublesome to any in the ship or when there were occasion to hoise vp the sailes or let them downe or to fight with pirates should sit still looke vpon others Should not he deserue as an vnprofitable seruant I say not to be only thrust out of the ship but also to be cast headlong into the sea Euen so should it be with a religious man who being admitted into a religious ship vpon no other condition then that he should exercise himselfe in the functions of religion should giue way or place to idlenes which in all Congregations hath euer been a thing scaÌ„dalous Neither can it be said that an idle person doth no euill because he doth euill inough who doth not what he ought This man then if he be not thrust out of religion nor be cast into the sea of this vnhappy world as he well deserueth cannot yet escape the finall sentence of Gods seuerity and iustice The punishment that is differred is not taken away or lessened That a Religious man must attend and haue an eye to those things which be proper to his owne Religion and not of another CHAP. VII SONNE I am he who haue from the beginning gouerned my Church and still do because it coÌ„tinually fighteth standeth in battaile for the mayntenance and defence of my honour and glory And though it consist of diuers parts yet haue I so knit them togeather in one body as they make a well ordered army seruing happily vnder my Crosses standard And in this my Churches army the squadron of Religious men marcheth in the vanguard whose charge it is with the inuincible help of spirituall arms to gayne make a conquest of the kingdome of Heauen This battalion according to the diuersity of Religions hath differeÌ„t colours and yet all haue their directions from me the Generall of the whole Army Euery religious man also must serue vnder those Colours and in that Company wherin he was first enrolled euen vntill his death and must exercise himselfe in those armes that are proper to his order or religion It helpeth much if he be well affected to his owne Order For the souldier that is well affected to his colours doth not easily chang or forsake them but when need is ventureth his life also for the defence therof 2. Though all Religions commonly ayme at this that they may make their subiects perfect in my seruice yet euery one hath certaine proper and peculiar exercises wherby to become perfect in their one and this is the specialll end and scope that all those who imbrace the same ought to propose vnto themselues For example they who imbrace the religion that professeth a solitary life remoted and retired from conuersation with men as is that of Ermites ought to labour to become perfect in cloathing in dyet in contemplation of heauenly things and in the praising of God And such as haue entred into a religion that professeth an actiue life that is to help their Neighbours both spiritually and corporally ought to profit in the exercise that is proper to an actiue life that is in exercising charity to their neighbours with as much paynes and care as they are able without any the least regard of their owne coÌ„modity but meerly for my glory knowing that whatsoeuer they shall do to their neighbour for loue of me they shall do it to me and that I will be their reward for it The same must they also do who imbrace a religion that attendeth to Contemplation that they may the more entirely vnite themselues with God their maker and that also which mixeth Contemplation with Action such as be commoÌ„ly Religious of the begging Orders 3. And these particuler exercises can neither be well done nor continued long vnles they that practise them endeauour to that perfection of life that is common to all religious persons that is vnles they seek and labour to deny their owne will to mortify their senses and to contemne themselues For of these vertues as of foundations the speciall and proper exercises of euery Religion do consist and are by them supported He that is good perfect in himselfe may easily help others to become good also which he cannot wel do if he shal not be good himselfe For he who hath no care of his owne perfection cannot wel promote it in others Who is naught to himselfe to whome will he be good 4. O how ill doth that Religious man vnderstand the forme of his Institute who pleaseth himselfe rather with the exercises of another religion then with those of his owne Therfore to different states of Religious I haue imparted different gifts graces that euery one may execute his owne function and office aright Whence it is that he who hath not receiued or hath not the true spirit or free gift of his owne religion cannot satisfy the office he beareth in it If I would haue had a religious person tyed to another exercise I would also haue called him to another religion and would haue giuen him the proper gift therof But if I haue called him to this Religion it is nothing fitting that he meddle with another For he who leaueth the functions of his owne religion and taketh vpon him â—hose of another shall not satisfy the one nor â—he other 5. He that professeth a solitary life doth no little matter if he attend to himselfe and he doth wisely if he leaue the care of helping his neighbours to others Wherfore that reâ—igious man much pleaseth me who addresâ—eth all his thoughts and all his paynes to â—he scope he hath proposed to himselfe and â—o the functions of his owne religion and for the compassing therof laboureth to ouercome all difficulties by auoyding those â—hings that may hinder him and by imbraâ—ing againe those things that may help him â—o the obtayning of the same end He doth much who laboureth to do what he is bouÌ„d vnto which agreeth with his profession 6. There is an other errour also obserued â—n some Religious persons who from the veâ—y beginning of their conuersion determine â—nd assigne vnto themselues some peculiar â—nd but yet little conforme to a Religious â—state and that is that they may become great Philosophers Deuines
of glory in heauen and how glorious is he in heauen who hath deserued it The Religious who now triumph in heauen do make so great an esteeme euen of the least increase of glory which they had merited whiles they laboured to perfection heer on earth as they do not only yield their Creatour immortall thankes but had rather also if there were need spend their bloud a thousand times then not to haue obtained that glory Wil◠thou therfore who mayst without spilling of thy blood or losse of life increase thy glory and crowne in heauen from day to day by profiting towards perfection stand still in the dore contented with a very small measure of perfection 6. Take heed my Sonne least that befall vnto thee which I told my disciple of That to him who hath shall be giuen and from him who hath not shall also be taken away that he hath Neither is that wont to be done only for a punishment of ingratitude but ordinarily also it hapneth to all things more or lesse affected with some quality For example Wood not much kindled easily forgoeth the little hear that it hath not so if it had been well kindled So a Religious man who hath gotten but little perfection doth very easily loose it but he who hath got many degrees of it doth not easily forsake it but is like a tree that hath taken deep roote and strongly resisteth both winds and tempests 7. There be also some who affected to a more free life do for purging of themselus say that the study of perfection is only proper to Nouices But they be miserably deceiued for as much as all religious persons be bound to labour to perfection and the more ancient a man is in religion the more diligent should he be in furnishing himselfe with vertues as he who ought to haue both a greater vnderstanding and knowledge of his owne obligation and hath a longer triall and experience of the sweetnes of perfection He that is not hungry is soone filled and it is an ill signe in a religious man if he receiue no pleasure in the study of vertues 8. Others contrariwise haue an ouer hasty desire to get vp to the highest degree of perfection and if they happen peraduenture to fall into some defect they be eftsoons discouraged and loose their courage But this is not my will neither is it the way of labouring to perfection For the greatest perfection is in the victory ouercoming of all vices and in the purchasing of all vertues for the effecting of this there must be some continuance of tyme. Wherfore to seeke eueryday more perfection then other which we speake of heere is nothing els but to ouercome the passions or to restraine the perturbations of the mind the inordinate desires therof And to be absolutly perfect is nothing els then after the victory ouer our selues to be dead to the world and to liue to god alone 9. He that hath enemies and aduersaries can neuer be secure vnles he cut them off cleane and destroy them but necessary it is not that he take them a way at one time all togeather So a Religious mans enemyes be the passions which dayly rebell against him and though he cannot ouercome thē all at once at one the same time yet let him labour to extirpate one after anther and so doing he shall hold on to greater perfection In like manner an whole Kingdome is not set vpon all at once but now one castle is taken from the enemy and then another or some Citty brought in subiection and so one after another vntill he be come possessed of the whole Kingdome Euen so doth a religious man who hath a desire to inuade set vpon the kingdome of perfection whiles he must now gaine one vertue and then another this is euery day to labour to greater perfection And therefore he must not in any sort be discouraged though he become not very perfect by one or two actions He goeth well onward in his iourney who stayeth no where vpon his way That a Religious man must conserue and keep the perfection he hath gotten and of the manner of keeping it CHAP. XVII SONNE little profiteth the good health of body to be recouered if it be after hurt againe by any intemperance of eating or other carelesnes since the relapse into sicknes is more dangerous then the sicknes it selfe The same is the consideration of spirituall Perfection which once being had profiteth little if we forgo it againe through default of our owne vigilancy and wary keeping of the same And if the relapse into corporall sicknes be a matter of so great consideration for the daunger towards the body much more is to be feared a relapse into the old imperfections that indanger the spirituall life 2. Sonne desirest thou to be freed from the daunger of dying spiritually Then shunne those things that be dispositions to that death For we learne by dayly experience that they who once languish in the study of perfection do fall into a thousand defects and into so great leuity and inconstancy of manners liberty of conuersation and imprudency of mind as not only all shame laid aside they do nothing worthy of prayse but do furthermore glory reioyce in their owne errours and defects And in this they be not vnlike to those Angells who fell from heauen and togeather with their most greiuous ruine lost also all their spirituall gifts and procured to themselues most extreme euills For looke how much more excellent they were in dignity then all creatures so much more by their fall from heauen they became worse and more contemptible then them all My Apostle also who betrayed me from his dignity of Apostleship fell into the downfall of desperation The same hapneth to the Religious men who from the higher degree of perfection they fal be the more sorely bruized and crushed by their fal and become worse And as he is called happy who declineth from euill and imbraceth good so contrariwise miserable and vnhappy is that man who forsaking the way of perfection traceth holdeth on the way of licenciousnes and liberty 3. But to conserue the degree of perfection thou hast gotten there be two vertues that may help thee and those be Loue and Humility Loue will make thee vigilant to auoid the daungers growing from theeues and robbers Humility will conceale and hide thee that thou come not within their view or sight And how profitable auailable Loue is for this purpose it is no hard matter to demonstrate A rich and wealthy man who is not in loue with his riches soone looseth them For he that loueth not any thing esteemeth it not and he that esteemeth it not hath no care of keeping it and euery one knoweth that a thing negligētly kept is easily lost Euen so as necessary it is for a Religious man to be greatly affected to the perfection he hath once got for of loue there
for the attayning of the perfect obseruation of their Vows both for the better strengthning of the foundation of their spirituall edifice and for the making of more sharp warre vpon the Diuel by manfully resisting him Some there be who do euery day to themselues renew the Vow they haue once made to me and do humbly craue my grace for the perfect obseruing of them And this much pleaseth me for they easily declare make knowne how great an inward desire they haue to auoyd all defects and to performe their Vowes exactly By this double desire of perfect obseruation of the Vowes and of crauing grace the soule maketh as it were the first step to the obtaining of what it desireth Often to renew the Vowes once made is nothing els then often to driue in the nayles faster wherewith the Religious be nayled vpon the Crosse with me in so much as if they begin peraduenture to be loose they may be made more fast And by this help the Religious be made more strong able more constant in obseruing their Vowes 6. There be others also whome I loue as well as the former who when any tentation ariseth against their Vowes do not dispute with themselues whether it were a great fault or a little to do that which the tentation suggesteth whether it could be done without mortall sinne or no but so soone as they perceyue it to be contrary to their Vowes they eftsoons reiect it no otherwise then he vpon whome when peraduenture a sparke of fire falleth examineth not whether it would burne him litle or much but he instantly shaketh if off and putteth it out with his hand or foot He that contemneth a little imperfectiō which he might easily auoid doth in time dissemble great ones Giue eare my Sonne Didst not thou make thy Vowes for loue of me and that therby thou mighst do me seruice Doest not thou keep the same that thou mayest gayne the greater fauour at my hands Sith then thou art assured that the very least defects committted against thy Vowes do displease me wherfore doest thou not forbeare to commit them If in things appertayning to the body thou do not luster any fault neither great nor smal why permittest thou any defect in obseruation of thy Vowes then which nothing in Religion is more excellent To do any thing that displeaseth me though it be very little is not of a zealous louer such as I desire euery Religious man should be 7. There is yet another meanes by help wherof the Religious man may come to an exact obseruation of his Vowes and this commonly doth he vse who is feruent in spirit imitating the vse and manner of such as be very hungry For they most carefully seeke what to eate and they do without any difference eate whatsoeuer they find whether hoate or cold well or ill prepared rosted or sodden Euen so the feruent Religious be lead with a great desire to exercise those vertues which they haue promised by Vowes and this both in great matters and in little as well in hard and painefull as in easy and pleasant And for one to exercise himselfe often in his Vowes in the often actions of Pouerty Chastity and Obedience maketh the obseruation of the Vowes very easy For the frequentatiō of such acts prepareth a Religious man to the getting of an habit And habit of it owne nature maketh a man agile prompt and ready to the exercising of Vertue and consequently to the obseruing of his Vowes perfectly We haue a plaine example in the skill of musicke for the more a man frequenteth the exercise therof the more readily and the more cunningly is he accustomed to sing or play 8. By this it may be vnderstood how greatly and daungerously they be deceiued who care not for light transgressions in the obseruation of their Vows not considering or marking that the essence of a Religious man is in his Vowes that they make or marre to the good or hurt of their soules that of the same depends al the good or euill of religion scandall or edification and my glory also because the promise be made to me and finally the merit it selfe of the three principall vertues that be comprehended in the Vowes Wherfore if there be not need of great care and vigilancy that we fayle not in our duty I know not in what there will be need And if a man will not shew a feruour and zeale in this thing I see not wherein he should declare and manifest the same Of the three Vowes in particuler and first of the Vow of Pouerty how agreable and requisite it is that the Religious be louers thereof CHAP. VII SONNE meete it is not that the seruant should refuse what his Lord Maister hath imbraced neither beseemeth it the scholler to learne another lesson then that which his maister hath appointed him Whiles I liued on earth I chose and willingly imbraced Pouerty The same I taught and proposed to all that followed me and now againe I earnestly recommend it to all who aspire to the perfection of spirituall life For I was borne so poore as there was not a corner found in any house that would intertaine and receiue me when I was to come into the world And therefore my poore Mother was forced to retire her selfe into a stable wherein I was both borne layd in a maunger I was borne of a poore Mother brought vp as poorely conuersed amongst the poore and liued poore till my dying day and at my death I was much more poore because I had not whereupon to rest my pierced head and gaue vp my life at last vpon the hard bed of the Crosse 2. Let the Religious now consider whether it be not agreable that they should be well affected to Pouerty by thē voluntarily promised and so highly esteemed and beloued by me Let them ponder whether it be meet that members so richly adorned and set forth lye hid vnder so needy an head The seruant deserueth not to stay in the house who is not contented to vse the same meate drinke and cloathing that his Lord vseth Neither was I a louer of Pouerty alone my Apostles imbraced the same who besides that they were poore fishermē when I called them out of the world did further leaue that little which they had and possessed for loue of me most affectuously imbracing Pouerty as a true and faithfull companion O how much did it please me when being called by me they did without further lingring or delay forsake parents ship nets whatsoeuer they had or might haue in this life And though this action of Pouerty were great heroicall in them because they forsooke all yet I stayed not heere but would further haue thē exercised in the same Pouerty by liuing with with me of the almes of other men and therfore I sent them to preach abroad from one place to another without purse or scrip prouided of nothing which was necessary that
findeth not the meanes to help himselfe or others Doth not he seeme my Sonne vnto thee happy who is exempted from all such sollicitude Holdest not thou him much priuiledged who deuoyd of cares hath others to procure him all necessaryes And whence haue the Religious this priuiledge but by me in regard of the Vow of Pouerty 6. Consider also my Sonne that a Religious man if it be his happe to trauaile through other countreys and to come to the houses of his order is very kindly and louingly intertayned and welcomed with much Charity allthough they neuer saw the man before offer themselues to do him seruice for this respect alone that they vnderstand him to be their brother a child of the same mother that is Religion with them When he cometh thither all thinges be there as common vnto him as they be vnto those who make their habitatiō there and therefore for one house that he left in the world for the loue of me he findeth a thousand other better then his owne And this is to haue nothing and yet to possesse all 7. There is not a Prince so commodiously treated as he is when he is out of the territoryes and lymits of his owne gouernement For in his inne he is courteously wellcomed and intertayned by the host of the house for no other cause thē or the gaine he hopeth from him and whosoeuer bringeth not necessary prouision with him is wont to make great expenses and to beare with many incommodityes because he taketh not vp his lodging in his own house as the Religious doth and whatsoeuer seruice is done him it is done for his money and not for loue as is done in Religion Thou now seest how much better in this kind the condition of a poore Religious man is then is that of the mighty rich this for nothing els but for the Vow of Pouerty through the benefit wherof he enioyeth many priuiledges and commodities whereof he was not the authour or cause himselfe 8. It is indeed true that the manner of a Religious mans liuing and intertayning is meane and slender but if thou diligently consider the conditions of it thou wilt not doubt to preferre it before the tables and diet of great Princes For first all that a Religious man eateth is bestowed vpon him for the loue of me all is prepared and dressed of loue and all out of the same loue of my seruants brought to the table afterwards and whatsoeuer is set before him he eateth and drinketh without any suspition at all But what Prince is there in the world who is serued meerely and purely for the loue of God In what Princes court be things serued in so great peace as in Religion Whence come so many foretasts in Princes tables but of the suspition of poyson And who seeth not that a greater esteeme is to be made of loue and security wherewith the Religious are serued then of all the magnificall ministeryes seruices of Princes 9. The Religious also be not depriued of their wonted attendance euen in their old age But he that hath done seruice to temporall Lords when he once commeth to be old when he is scarce of ability to do his wonted offices of seruice though he be not thrust out of the house is neuerthelesse hardly endured in the sight of others neither is vsed according to his deseruings though he haue spent his whole life in his Lords seruice but is held for an vnprofitable person not fit for any seruice Contrariwise a poore Religious man the more he is aduanced in yeares the more respect is had of him and the more commodiously is he treated neither is there considered in him what he doth for the present but what he did before time and all cast their eyes vpon him as vpon my seruant and a man consecrated to me Not old age but an vntoward and peruerse will causeth the Religious to fall from my grace and fauour A spirituall Religious man and aged who can take no longer paynes serueth me more profitably then many strong and able yong men and those voyd of spirit I in my seruants consider not so much their forces and strength of body as their will and spirit which waxeth old and dyeth not through the fault of age but of a peruerse custome 10. Finally a Religious poore man is tended more carefully more faythfully and more louingly in sicknes then be secular Lords For they obserue the Phisitians prescriptions most exactly and there be euer both day and night at hand those who attend them in their sicknes If there be any daunger of life they be admonished and put in mind in good time to prepare themselues to their death At his dying many of my seruants are about him with their prayers and good exhortations assisting him in his happy passage to another life Certes if a Religious man were to haue none other reward in this life this alone ought to seeme vnto him inough being so singular and excellent a thing as many Princes and great men of the world haue much desired it and yet could not obtayne it For how many of them haue ended their liues without any preparation going before for that they were not put in mind of their danger And how many againe togeather with their temporall life haue lost the eternall And if the reward of my Religious be such in this life what wil that be that is prepared for them in the next What manner of crowne shall be giuen them in my Court for the Vow of Pouerty How many great Lords astonished at their excesse of glory will say We esteemed their Pouerty nothing but madnes but we were mad and they wise indeed Of the necessity of the obseruing the Vow of Pouerty CHAP. XI IN my Ghospell I resembled riches vnto thornes worthily For thornes hinder and let trauaylers in their way that they cannot go on with expedition because they are afraid of the pricking of the thornes In like manner the thornes taken in hand do pricke and being pressed they draw the bloud and put a man to payne Therefore great is the priuiledge of them who haue left them beind and whiles they are vpon their way haue them no more in sight For to handle the pricks of the thornes not to be prickt if it be not impossible at least it is very hard and it profiteth little whether the pricks be great or small many or few because all do pricke and euer pricke Euen so riches do greatly hinder such as trauayle towards heauen and do weary a man much with the bearing of them 2. To haue any thing proper and not to be affected vnto it is not graunted to many much lesse to all The affection is that which bringeth forth the thorns of cogitations suspitions cares of gathering riches togeather whereunto the more a man shall giue his mind the more shall he be prickt and be bloudy himselfe Wherfore not to abound in
knowne and discouered and that is an ouer great security and confidence of a Religious man in his owne continency For this hath drawn many into their ruine and what maruell sith it is prides daughter Who hath a will to be chast and shuneth not the dangers presumeth ouermuch of himselfe My lowly and chast seruants did not so but diffident of their owne forces they ranne diligently from whatsoeuer might set the desires and appetites of the flesh on fire And though security maketh not a Religious man rash and ouer bold yet it maketh him negligent and carelesse and both the one the other doth endaÌ„ger Chastity not a litle Who trusteth ouermuch to himselfe easily exposeth himselfe to perills and therefore is often beguiled sustayneth a greater losse then he would haue thought Of the meanes to conserue Chastity CHAP. XIX SONNE in the battayles that are fought amongst men it profiteth sometymes to come before the face of the enemy sometymes to skirmish with him for as much as boldnes is wont to abate the enemyes courage and to cause him to fly But in this spirituall warre where we are to fight with the flesh the victory is obtayned rather by flying from the enemy then encountring him For he who seeketh to set vpon his enemy putteth himself into very great danger to be ouercome and ordinarily his losse is greater then is the gaine Neither ought this to seeme strang vnto thee for that in the conflicts of this world whiles an assault is made vpon the enemy the souldiers courage is set the more on fire and the enemyes harts begin to faint but in this encounter the contrary happeneth For the more manfully thou shall resist thy concupiscence the more it rageth and the fire of it increaseth in so much as it either striketh and woundeth or pricketh and therefore more wisdome is shewed in flying from it 2. Thou art not wiser then Salomon who because he flying not from the occasions fell so shamefully as he did S. Iohn Baptist my precursour though he were sanctified in his mothers wombe did notwithstanding for the auoyding of all occasions of sinning hide himselfe being but a child in the desert and wilt thou who neither art sanctified nor so vertuous thrust thy self into the middest of occasions make head against thyne enemy to fight with him This is a manifest signe that either thou hast not got any knowledge of thy selfe or thou makest little reckoning of Chastities gift 3. Another meanes is most speedily to repell shake off the foule suggestions that the Diuell presenteth to the mind For they be like little plants which if they be not fortwith pulled vp out of the soules garden do soone take roote grow bring forth thornes that pricke the mind and choake vp Chastity A Religious man who putteth not away vncleane thoughts after he hath once perceiued them doth declare his liking of them and if they please him how can he loue the purity of mind that is stayned with such manner of thoughts Againe if foule cogitations hurt as soone as euer they put out their heads how much more will they hurt if they shall by delay gather more strength Little coales though they lye but a little tyme vnder cloaths do notwithstanding both cause a bad smell and burne the cloath If the Religious would consider from how great incommodityes and troubles they should free themselues if they should in the very beginning shake of the foule cogitations of carnality there is none who would suffer the little ones of Babylon to grow to any bignes within his hart but would instantly dash them against the rocke Our cowardize and dastardy in putting away impure cogitations maketh the Diuell diligent and bold in tempting vs against Chastity 4. It helpeth also to chastityes conseruation to be otherwhiles blind deafe and mute For if it be true that it is not lawful to see or heare what it is not lawfull to desire what cause hath a Religious man when he goeth abroad to cast his eyes vpon the countenances of all that he meeteth Let him leaue that office to the Painters who for the true expressing of mens countenances must needs haue their eyes fixed vpon them A good and chast Religious man rather taketh vpon him to conteÌ„plate the countenaunces such as they shall one day be after death then as they be in life For what profiteth it to behold those things that be nothing good but be rather impediments to the meditatioÌ„ of heauenly things The lesse thou shalt see or heare of thinges of this world the more securely shalt thou enioy the comfort of Chastity 5. Another soueraigne help for the conseruing of the minds purity is the auoyding of ydlenes which as it is moâ—â— combersome to Chastity so it is most contenting to the flesh which is accustomed to grow wanton by ydlenes coÌ„sequently to become more fierce against Chastity euery day then other To liue idly is to set open the doore for theeues and robbers to enter into the house For he who careth not for the loosing of his own goods doth nothing but giue vnto theeues oportunity of robbing him of what he hath Who is well busyed is not wont to lend his hearing to any one but in necessary matters but one that is ydle and giuen to his recreations is ready to heare all whether the talke be secular or spirituall if it be spirituall it instantly passeth away if it be secular and carnall it taketh increase by ydlenes 6. Consider thou now whether it be conuenient that thou be idle who art come to Religion for no other end then to suffer many labours and much paynes for Christ And whether it be meet by ydlenes and ease to patronize the flesh against Chastity when as thou hast by Vow promised thy Chastity to God Some cast the fault vpon the Diuell that they be ouer sore troubled with impure cogitations who are rather culpable theÌ„selues For he by tempting â—eeketh to put occupations vpon them who â—aue none that they may satisfy their duâ—y and therefore if they should be euer busy â—n some pious action or other the Diuell should not haue any place and the Chastity might be the more safely kept To haue a desire and will to be ydle and not to haue a will to be tempted cannot agree togeather for that nothing inuiteth the Diuell sooner â—o throw his darts of tentations then ydlenes and ease 7. My seruants who now raigne happily in heauen for the mantayning of their Chastity on earth exercised themselues in two vertues aboue the rest to witt humility and pennance Humility of hart like a pious mother seeketh most carefully to conserue Chastity as her deare daughter For those my seruants vnderstood very well that it was a very hard matter for a proud and arrogant person to keep preserue his flower of Chastity Againe Pennance is the conseruer of Chastity as touching the body and therfore they were much giuen
it selfe and exerciseth their actions For when the Religious maÌ„ for obedience sake subiecteth himselfe to others his equalls or inferiours he exerciseth the vertue of Humility If the Superiours commaundement that he doth be hard he exerciseth the vertue of Fortitude because he ouercometh the difficulty If it be repugnant to the sense or to his owne nature he exerciseth Patience because be exerciseth what he is auerted from If he obey for loue of me he exerciseth Charity so Obedience maketh the Religious maÌ„ like vnto me because my obedience had the company of these vertues And seeing similitude is the cause of loue and beneuolence it manifestly followeth that all obedient persons be most inwardly conioyned with me and the more vertues go in company with odedience the more doth the obedient merit 6. Sonne the gift is the more accepted to him to whom it is giuen the more noble the thing is in like manner it is the more pleasing when excluding all the vtility of the giuer it is only an argument and testimony of the giuers inward beneuolence good will Wherefore seeing Obedience is the gift of a mans liberty then which a religious man hath nothing more noble or more excellent it cannot but be to me most deare and so much the more for that to the offering of this gift he was not moued vpoÌ„ any human respect nor for the vanity of the world but for the only loue of me Though this also maketh the giuer acceptable to me that for such a gift bestowed vpon me he remayneth not poore or imperfect for that the more a man giueth to God the richer and the perfecter he becometh 7. Sonne Religion is a deare and beloued vineyard to me and the rules constitutions of it be the branches of the vine and as it were trees planted therein by me not without my paine The worke-men be â—hose whome I call out of the world do â—urnish with sundry tooles and talents for he good husbanding of my vineyard The â—eeper of it is ObedieÌ„ce which apointeth â—nto euery worke-man what he is to do All do indeed enter into the vineyard but â—ll be not profitable vnto it The Religious who take paynes in husbanding the trees â—nd vines that is obey my lawes and ordinations be most pleasing vnto me and I haue appointed them a singular hire because they on their part do maintaine and defend Religion But the disobedient who spoyle my vineyard cannot haue a mery or pleasing looke from me For what is it els to forgoe and transgresse the rule but to cut off some vine or to transplant it to some other place And what is this but to dissolue and ouerthrow Religion Wherefore as much as disobedience displeaseth me which ouerthroweth Religion so much Obedience contenteth me which setteth it forth preserueth and increaseth it Of the Excellency and Dignity of Relgious Obedience CHAP. XXII SONNE hast thou at any time considered this saying of my scripture A man obedient speaketh of victories Know thou that there cannot either a greater or moâ—â— wonderfull victory be in this world obtayned then that of ones selfe Enemyes maâ— be ouercome by stratagems and frauds anâ— though they be ouercome by might forâ— of armes yet they are ouercome who 〈◊〉 inferiors or be at least in fight become inferiors But in the victory of ones selfe thâ— victory is not obtayned by art or fraud bâ— by vertue and he is ouercome who is equaâ— and euer remayneth equall In other victoryes the higher the vanquisher is raised thâ— more is the vanquished and ouercome depressed and humbled but in the victory of ones self the vaÌ„quished hath as high a place as hath the ouercoÌ„mer In other encounters and fights enemyes are ouercome and therein passeth hatred ire and indignation but he that ouercometh himselfe ouercometh one to whome he is most conioyned in loue and freindship And this difficulty maketh the victory the more glorious Such is the victory of the obedient for that whilâ— he doth voluntarily subiect himselfe to anothers commaund he ouercometh himselfe And this victory is so much the more noble glorious with how much the more difficulty namely against nature it is obtayned And in this victory there are to be â—ene many other victoryes For an obediâ—nt Religious man maketh the senses appeâ—tes add passions to be at reasons coÌ„maund â—nd reason it selfe againe togeather with her â—wne iudgment to be subiect to the will â—udgment of the Superiour And this also is â—ot the least victory to yield and deliuer vp â—he honour of the triumph to another He â—hat in battaile turneth his backe and runâ—eth away looseth the victory but in obeâ—ience he turneth his backe who refuseth to â—ubmit himselfe to another 3. Againe Obedience is so stout a warâ—iour as it also fighteth for other vertues against all those that oppose themselues against the Religious state and perfection â—f the concupiscence make warre against Chastity Obedience commeth forth and causeth the will to deny consent and to remember the Vow that was formerly made of leading a chast life If the desire of temporal things insult vpon Religious pouerty Obedience riseth vp against it and perswadeth pouerty to keep the promise of vsing no propriety in any thing When the Diuel inciteth any to transgression of the rules of Religion Obedience as a faithfull defender of Religion is in armes and stoutly standeth against him As often as the perturbation of mind impugne reason Obedience composeth them and causeth euery particulaâ— faculty of the mind to shew obedience where it should By all these most noblâ— victoryes a coniecture may be made hoâ— great an efficacy and glory is that of Obedience and that a Religious man as long aâ— he shall haue so noble a champion to defenâ— his quarrell must needs fight with gooâ— successe and go away with many victoryes The Generall of the warre if he desire to haue good souldiers and to ouercome hiâ— enemyes must haue a speciall consideration and regard of them who fight manfully with the enemy 4. After that the Diuell had by the sin of disobedience supplanted Adam he began to make great reckoning of disobedience vpon his flag which he did set vp and display in signe of victory framed this word oâ— poesy Inobedience the daughter of Pride the mother of death the worlds ruine and Religious bane and infection By these he triumphed long But I againe raysed vp and displayed the Crosses banner wheron ending my life by obedience I ouercame death and repayred the hurts by Adams disobedience done to mankind And therefore the â—otte or poesy of my banner is this Obeâ—ience Humilityes daughter Spiritual lifes â—nother the worlds Redresse and Reliâ—ious Gouernesse Of these commendaâ—ions which be most true thou mayst vnâ—erstand the excellency of Obedience For â—eeing it is humilityes daughter whose proâ—er office is to exalt the humble it cannot â—ut haue a part in the same property as 〈◊〉 to be seene in me to
haue byn miserably thrown down into hel For as the Wiseman sayth Who maketh of another mans house his owne seeketh ruine Wherfore if thou desire to be raysed to glory whereunto thou art created thou shalt not vse any either more secure or more commodious way and meanes for the attayning therof then if thou practise Humility This way held I this way followed the Apostles in this walked all the blessed in heauen He that shall take another way shall surely misse of his marke 13. Sonne suffer not thy selfe to be beguiled attend now to the exercise of Humility which of huÌ„ble persons maketh Angells as contrarise Pride of men maketh Diuells Other vertues take away particuler vices that be the cause of some sinnes only but Humility taketh away Pride which is the roote and head of all sins Humility causeth that the humble are dearely beloued acceptable to all True it is that I make no great reckoning when the Religious man doth humble himselfe to those who yeald him honour respect for that is easy and done of all But I hold it for a great matter if he also submit himself to them who afflict persecute him It is not a thing worthy of great prayse if a man humble himself to others in his aduersityes or whiles he is in great necessity distresse but that he be humble whiles all matters succeed and prosper well with him 14. There was neuer any Religious man yet who hath not wished the vertue of humility but al do not possesse the same because all do not labour for it as it deserueth nor vse the best meanes for the compassing therof How is it possible for thee to get Humility if thou neuer or seldome vse the company of the Humble when thou well knowest that examples worke greater effects then do words How canst thou be humble if thou seldome humble thy selfe sith the habits of vertues cannot be had withou frequented acts Sonne hast thou a desire of true Humility Then lay before thyne eyes thy own defects and busy thy mind rather in examining those things that be wanting vnto thee then in those that be in thee for an humble person concealeth his own good to himselfe It helpeth also often to call to remembrance that thou art to dye O how many haue there been more noble and more honorable then thou art who be now nothing but dust ashes which thou shalt also be ere long It profiteth to contemne the dignity and honours of the world and to hold them for meere vanityes as they be indeed It is good for them who be in place of dignity not to glory or be puffed vp but to feare a fall for that it is not so great a pleasure to climb high as it is dolefull and hurtfull to fall downe againe 15. Sonne hast thou a desire to make an experiment of thyne owne Humility Thou shalt know it thus It is proper to the humble to shunne their owne prayses as it is a manifest signe of pride to seeke them The humble is sory to heare himselfe praysed and the proud reioyceth at it The more excellent gifts the humble hath the more carefully he concealeth them thinking himselfe vnworthy of them and he earnestly desireth that they should be attributed to God and that himselfe be reputed vile and contemptible The humble giueth place to all serueth all as well his inferiours and Superiours The humble conuerseth willingly with persons of the meanest condition 16. Sonne wishest thou for the tyme to come to know how much thou hast profited in Humility Consider the crowns that Humility presenteth her followers for she is wont to giue three crownes to the humble The first and that which is of the lowest price is when a man truly and in his hart thinketh himselfe worthy to be contemned The second is of greater price when he beareth the contemning of himselfe with patience The third and richest crowne is when he is glad he is contemned and loueth him who contemneth him And now consider which of these three crowns thou hast deserued Of a Religious mans Loue towards God CHAP. II. SONNE Charity is a fruit-bearing plant which the deeper roote it taketh in the Religious mans hart the sweeter fruite it bringeth forth Two branches do spring therout the one mounteth vpwards and imbraceth God the other boweth downewards imbraceth the neighbour it imbraceth thee with both for the sauing of thy soule For thou by louing God and thy neighbour louest and gaynest thy selfe euen as by hating God and thy neighbour thou hatest and vndoest thy self Of louing ones selfe much there is a special commaundment as there is of louing God and our neighbour for he who loueth God his neighbour loueth himselfe Of these two branches dependeth the whole Law yea they be a short summary of all that is written eyther by the Prophets or Euangelists Charity is sayd to be a celestial vertue and that not without cause because amongst the Theologicall vertues that only mounteth vp to heauen wheras other vertues only enioy the fruits but Charity enioyeth both the fruit and tree togeather Charity hath a different effect from Humiâ— For this being founded in the knowledge of mans basenes misery so far depresseth and humbleth a man as it causeth him to esteeme himselfe for nothing at all but charity relying vpon the maiesty of the increated goodnes raiseth a man vp to heauen and maketh him to enter into the very bosome of his Creatour the Ocean of infinit goodnes 2. My Scripture mentioneth many prayses of Charity thereby to induce all to loue it One while it is called the Band of Perfection because it so strongly bindeth mans will with me as we become as it were one for that is proper to loue to transforme him who loueth into the beloued this is the greatest perfection that a man can haue in this life Another while it calleth it the life of fayth the forme of all vertues the prime fruit of the holy Ghost and to comprehend all the praises of it togeather in a word it sayth that God himselfe is Charity and he that is in Charity is in God and God in him And what excellency is to be compared with God What more security is there then to be in God and what greater pleasure can a man haue then to haue God with him Charity worketh great matters in a man that is possessed of it as contrarywise when a man is without it he sustaineth great detriments and hurts and occasion is giuen him of many and sore falls When the soule is by death separated from the body life instantly leaueth a man and all the beauty of the body â—s gone euen so charity is no sooner dead in 〈◊〉 man then that the spirituall life ceaseth the actions of life euerlasting fayle and the spirituall seemelynes so pleasing vnto me perisheth cleane away Without Charity I acknowledge none for my friend neither be any vertues pleasing to me
fire with the desire of them when they are well coÌ„sidered and lookt into But anger when it troubleth the mind leaueth no place for reason but Meeknes when it hath quieted the mind thrusteth out darknes and bringeth light in place for the vnderstanding of spirituall things which being entred the vnderstanding presenteth vnto the wil the imbracing of that which it knoweth 9. Amongst the Euangelicall beatitudes I haue assigned the second place next after Pouerty of spirit to Meeknes and for the reward I added the Land of the liuing which is the heauenly countrey where the Meeke shall inioy my presence for all eternity and as I was heere in this life their Maister and an example of Meeknes so wil I be their hire and reward in heauen I shewed my selfe a meeke lambe for the loue of men and a lambe is a figure of me and therfore meet it is that all those who haue serued vnder this signe or banner namely of Meeknes and become lambes for my sake should reioyce with me in heauen for euer 10. How it beseemeth a Religious man to be Meeke and milde and how vnbeseeming it is for him to be angry is no hard thing to be vnderstood The Religious state is peaceable and quiet quite â—â—aâ—gâ— from the spirit of indignation and coâ—â—â—tion In all thinges it conformeth it selfe to the Diuine will it neuer complaineth nor murmureth for any thing it liueth eâ—â—ented with it owne and taketh all thâ—t happeneth in good part These and other conditions seeing they be the fruits of Meeknes cannot stand without it Contrariwise where the excesse of anger raigneth nothing is heard but threatnings iniuryes clamours and lowd outcryes reuenge and blasphemyes against God his Saints in heauen all his creatures which are not at the commaundment of the wrâ—thfull person whose actions because they haue their origen not of reason but of fury are neither good nor can possibly haue any good end How then is it possible that wrath can haue any community with religion which is a certaine quiet Schoole of perfection gouerned by the spirit of Meeknes How can a Religious man attend to prayer molested with the passion of anger How can he be an help and example to his Neighbour who because of his impotency of anger cannot haue any power ouer himselfe Sonne thy nature is not the nature of a serpent but of a man but if it accustome it selfe to anger it will become so furious as like a venomed serpent it will wound thee with the sting Of Mortification necessary for a Religious man CHAP. VII SONNE the kingdome of heauen suffereth violence and the violent only carry it away If thou thinke that heauen may be won by giuing thy selfe to idlenes and ease by pampering thy body and by yeilding vnto thy senses their pleasures in euery kind thou art greatly deceiued For this is not the ladder whereby thou must mount vp to heauen neither be these the armes and weapons wherwith thou must fight and ouercome but thou must offer violence to thy selfe by mortifâ—ing the desires of the senses and by resisting the flesh as often as it seeketh and desireth after those thinges that haue no coherence or correspondence with the constitutions of thy religious Institute This is the way that bringeth to heauen And though thou mightst come to heauen without any contention with thy flesh going before and without suffering of any tribulations yet thou must neither desire nor wish it For I the sonne of God did not ascend into heauen before I had suffered much neither would I go thither but by the way of tribulation 2. A Religious man therefore if he resolue to win the kingdome of heauen must needs take vpon him so much strength as he may seeme to fight for three for he that shall not fight for three shall not go away with the victory First he must fight as a man for seeing he ought to lead a life correspondent to his nature that is participant of reason he is also bound to liue according to reason which he cannot be able to do vnlesse he make warre against his senses which oftentymes resist their maisters reason seeke to free themselues from the gouernement therof And Mortification is that which subiecting the sense to reason causeth that a Religious man contayne himselfe and liue within the bounds of vpright reason 3. Secondly he must fight as a Christian by the sword of Mortification cutting off all that is forbidden by the Christian law And therefore he must not only abstaine from rapine from killing of men from fornication the like but also from a will of doing them because the one and the other is prohibited by my law And herein thou must needs exercise a certaine violence mortification For seeing man in regard of concupiscence and his depraued nature is prone to the euill by me forbidden if he take not into his hand the sword of my law and with it cut off or put to flight whatsoeuer is contrary or repugnant to the law it will neither be possible for him to triumph in heauen nor on earth defend and maintaine the honour of a true Christian Thirdly he must fight as a Religious man who as he is bound to many more thinges then a Christian secular man so hath he more and greater difficultyes and therfore must he the more bestir himselfe and fortify himselfe with the armes of Mortification fight more manfully with the enemy 4. That a Religious man may mortify his senses to liue conformably to reasoÌ„ it is good but for the auoyding of falling into sinne it is better to the accomplishing of the precepts of my law But if he further bindeth himselfe to follow perfection togeather with obseruation of the counsailes of pouerty chastity and obedience it is best of all for that so doing he doth not only abstaine from all thinges vnlawfull but for loue of me he also depriueth himselfe of many lawfull and good thinges as of the dominion of temporall goods of marriage of the gouernement of himselfe and all that is his and the like Herehence it followeth that a Religious man ought to be so mortified as he must be separated cleane from all creatures yea and from himselfe also and must haue his dependance on me alone And this is to beare away heauen by mayne force Sonne he that conuerteth his eyes vpon the labours and paynes that be in this combat will thinke them to be many and great but he that casteth his eyes vp to heaueÌ„ easily perceiueth that they are not worthy of the future glory that is there prepared for vs. 5. Mortification is nothing els then a spirituall death that depriueth a Religious man of all the life of his senses and effeminate defirs cutteth theÌ„ cleane off with all the bad acts arising of the sensual life euen as the death of body taketh away all the forces of the naturall life and the actions therof Wherefore that Religious
man is truly mortifyed who is dead to his owne loue He that is dead to himselfe is dead to the desires of the senses and leadeth a life conforme to the state of his Religion that maketh him Religious and spiritual The spirit may not continue life if the sensuality be not first dead 6. There be some Religious who mortify themselues in some one thing and not in another Mortification if it be not whole vniuersall in all things nothing pleaseth me because there is no being nor entrance for the spirit where all sensuality is not taken away The bird that is tyed with many bands is not free at liberty nor can fly her way if there be but one thrid that holdeth her fast by the legge One defect may hinder a Religious man from ariuing to the height of perfection Neither do those Religious lesse displease me who begin indeed to mortify themselues but vpon the very least inducement of the senses or terrified by their owne slouthfulnes continue it not MortificatioÌ„ that continueth not to the very end of lifâ— looseth the reward The victory is noâ— gotten at the beginning of the fight but iâ— the end thereof 7. Others there be who thinke theâ— discharge their duty when they mortifyâ— their passions and bad inclinations so far as publiquely and in the sight of others they do nothing that may not beseemâ— them But this is not Religious mortification for that such perturbations and motions of the mind be not truly mortified but are only couered ouer that their branches may not come to light and be seene He that draweth not out the roote of the imperfections cleane if it spring not forth to day it will to morrow and the Religious man will sooner giue ouer to cut off the peruerse branches then will the roote to put them forth Those Religious are very acceptable vnto me who do not only cut off all outward bad workes but do further endeauour by contrary acts to roote out the bad habits and their inordinate affections which be the rootes and fountaines of imperfection And this is true Mortification which taketh away the bad actions togeather with their beginnings Desirest thou to take away all the water â—hen stop vp the spring head 8. Sonne I know right well that this â—ontinuall warre betweene the flesh and â—pirit and betweene the sense and reason 〈◊〉 very sore and troublesome vnto thee but â—hou must know that a man was not creaâ—ed with this discord Neither was there â—his state in the terrestriall paradise where when as the sense was obedient to reason â—nd man to his Creatour there was exceeâ—ing great peace and concord sinne after â—t had stirred vp the inferiour part against â—he superiour brake this peace And if â—hou desire to be reduced and to returne to â—his first peacable state Mortification is to â—hee necessary the office whereof is againe â—o bring the body in subiection to the seruice of the spirit the lawfull Soueraigne and the senses vnder the commaund of reason for this is the way of renewing the peace For the reducing of two souldiers that be at variance do in hostile manner presecute the one the other necessary it is to peace amity that the one yeald to the other the inferiour to the superiour and therfore it is necessary that the body yield to the spirit sith it is a subiect to the spirit 9. O how ill doth that Religious maÌ„ vnderstand the manner of his own vocation who practiseth no true mortification sitâ— experience plainely teacheth that wherâ— Mortification is not there sensuality beareth sway And what profitable fruit caâ— grow from such a roote What good can 〈◊〉 Religious man do that abaseth himselfe to the desires of men of the world Of thâ— many euils that Sensuality produceth thiâ— is one that it is neuer quiet vntill it hath drawne a Religious man into extreme misery both of body and soule Contrariwise Mortification forcing the passions to keep themselues within their own bands greatly helpeth the Religious man towards the attayning of the perfection of vertues For as it is impossible to come to perfection without vertues so is it as impossible to compasse true vertues without Mortification 10. Lord all that thou hast hitherto sayd is most true but sith there is in man so great a multitude and variety of inordinate desires so many vnruly passions so great a company of bad inclinations how is it possible for a poore Religious man to resist so many contraryes When shall he euer be able to tame so many wild and vnruly beasts A man needeth to stand both day and night armed with a two-edged sword in his hand And for this cause no â—aruell though some Religious be found not to mortify themselues in all things and others againe not to preseuer in the care study of Mortification 11. Sonne thou peraduenture thinkest thy selfe the first of them who haue giuen themselus to exercise mortification Many indeed haue gone before thee who haue laboured manfully and gloriously in mortifying themselues in this life who now â—nioy the fruit of mortificatioÌ„ in heaueÌ„ And there liue many in Religion at this day giuen to mortification wherein they persist not without their owne merit and with great ioy to me Neither must it seeme strange or hard vnto thee to be continually in armes For if this life as my seruant Iob well sayd be a certaine continuall warfare on earth what other thing is it to liue theÌ„ to be euer in warres and to fight without ceasing When a Citty is besieged if the enemy giue continuall assault day night for the taking of it necessary it is for the besieged to be continually also in armes for the resisting of him If then thou meane to defend and keep the Citty of thy soule which is day night molested by passions that be the enemys therof it greatly importeth thee day and night to be at defiancâ— with them and to fight against them Anâ— it for the gayning of some fortificatioÌ„ meâ— aduenture with the hazarding of theiâ— liues wherefore should thy paynes of Mortification seeme hard vnto thee for the gayning and winning of the castle of heauen wherein thou shalt triumph for eternity Thou shewest thy selfe ouer delicate The souldiar that is afrayd of paynes soone fainteth and looseth courage 12. Neither must thou be terrifyed with the multitude and variety of thy contrary passions for though thou hast not forces inough in thy selfe to beare the violent impression of them yet by the help of Gods grace thou shalt be able not only to mayntaine thy selfe safe from their incursions but also to put them to flight and to take away the memory of them within thy selfe All Religious haue a desire at the houre of their death to be found mortifyed and yet but few haue a will to mortify theÌ„selues If thou shunnest mortificatioÌ„ liuing how wilt thou be mortifyed at the end of thy life when thou coÌ„mest do dye
ouerthrow Religious houses 5. When thou becamest Religious didst thou it not with a mind of suffering much for the sauing of thy soule and for the loue o me Didst thou not purpose to liue a poore life and to beare with all incommodityes that be incident to poore persons Whence then is it that now when thou shouldst haue greater light of mind and more charity thou dost not put those thy first cogitatiōs in effect by works O extreme bad iugling and deceite Religion is instituted for the mortifying of the body and for the enriching of the soule with spirituall riches and thou thinkest that a great care is to be vsed and had about the cherishing of the body with the neglect of the soules health Tell me I pray thee In the world hadst thou thy commodityes of body at will or not If not wherefore desirest thou them in Religion wherinto thou didst enter to suffer incommodityes for Christs sake And if thou hadst thy commodityes and didst therof voluntarily depriue thy selfe for the loue of me that thou mightst please me the more wherfore dost thou now in Religion seeke them by thee abandoned before with an offence to me and bad example to others Moreouer if thou hast renounced the cōmodityes of thy body for the loue of me and now returnest vnto them againe thou manifestly declarest that thou wilt not haue any thing to do with the loue of me And what an esteeme should I make of him who is so fickle and inconstant in louing me And if peraduenture thou thinke that thou mayst both loue me and seeke thy temporal commodityes withall and that against my wil thou art greatly deceiued for as much as he cannot loue truly who doth not conforme himselfe to the will of the beloued 6. Sonne if thou desirest to vnderstand how I handled myne owne body runne ouer my life from the day of my natiuity til my death and thou shalt easily see how few commodityes I vsed For so soone as I came into the world a stable was my bed-chamber and the manger my bed Within a while after Herod persecuting me I was forced to flye into Aegipt Consider thou heere what commodityes I found both in my way thither in a countrey so far off and barbarous when as I had a poore Mother who also was to take her iourney and to packe in all hast away in the night tyme so soone as she had newes of the matter After that being returned from Aegipt I passed ouer the remainder of my life in pouerty In the thirtith yeare of my age I retired my selfe into the desert where I punished my poore body with hungar thirst watching lying vpon the ground and the fast of fourty dayes and nights After my leauing the desert I trauailed on foote from one towne castle to another and preached the kingdome of heauen in all places where I came and liued continually by almes that others gaue me In time of my passion I did not only want all commodityes but also one affliction succeeded in place of another Finally when I came to dy a crosse was my bed to lye on and a crowne of thornes my pillow 7. Now iudge thou who art Religious whether it be conuenient for thee my seruant who hast made profession of imitating me to handle thy body so nicely delicately since I thy Lord haue dealt with myne owne so roughly and hardly And though my body were euer subiect to the soule and most obedient to reason yet I did neuer entreate it delicately nor euer yealded vnto it any commodityes or recreations at al. And wilt thou now affoard vnto thy body that hath so often in a most insolent manner insulted against the spirit and reason all kinds of contentements and pleasures I the Lord of maiesty euer contented my selfe with a poore and meane diet and as meane cloathing and other intertaynement and wilt thou in Religion not contented with the common affect desire superfluityes This is not to be or to lead the lyfe of a Religious person but rather to couer and conceale a secular life by the habit of Religion 8. An ouer great sollicitude of temporall commodityes is a thorne that pricketh ouer sore and greatly hurteth a Religious man For first it maketh him a procuratour for the body yea and a bondslaue vnto it And who seeth not how great an indignity it is for a Religious man of a punisher of his body to become a Purueyour for it and insteed of whipping it to yeald it all manner of contentements Againe it holdeth and keepeth him so distracted in mind as he taketh no gust or pleasure at all in matters of spirit And what other thing is this then to make him sensuall that he may neither tast nor mind those thinges that be of God Moreouer it maketh him churlish and harsh to those with whome he liueth for as much as he euer will in all things haue what is best and most commodious for himselfe neglecting the commodityes of others yea he preferreth his priuate commodityes before the common not regarding what hurt may redound to the Religion thereby so he may haue what he desireth himselfe And what is this but to spoile a Religious man of charity discretion and all 9. Neither is there heer an end of this importune preposterous care of the body but it further maketh the Religious querulous idle froward surly a murmurer and of a peruerse and bad example He would haue all moued to commiserate and pitty his case all to shew beneuolence good will vnto him and therfore he attributeth euery least distemper of body and indisposition of his health to the sore trauailes and paynes he hath taken in Religion And how can it be possible that there should be either spirit or Religious discipline in such mē O vnhappy subiects and as vnhappy Superiours who permit such things in Religion wherein they are pastours and haue a charge seeing this is nothing els then to bring a certaine infection into it to shew a way vnto yong men for the quite ruining and ouerthrowing therof That it is not inough for a Religious man to mortify his body vnles the mind be restrained also CHAP. III. SONNE that the Religious mā so mortify his body the senses thereof as it become not proud rise against the soule it is good and healthful but yet Religious perfection consisteth not therein but rather in the inward vertues of the mind of which followeth the reformation of the passions and senses Neither can the body be directed by the soule vnles the soule it selfe togeather with all it own facultyes and powers be first of all drawn out and fashioned to the right and straight rule A croked rule is not for the making of a thing straight The soule is then ruled straight when it is conformed to the diuine will which is the first and an infallible rule Let a man mortify his flesh as much as he will and
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
not inough to do a good worke vnles it be well done withall And that Religious man doth it not well who goeth about it negligently and as it were with an ill will and an vnwilling mind 6. Sonne I haue seene many who though they passed ouer their life very well in Religion were neuertheles at the houre of their death very much troubled with the reflecting on their owne negligence yea and great Saynts and holy men haue for the same scruple beene greatly afraid in that their last passage to another life And what wilt thou do who art neither â—n holy man nor yet sure that thou shalt â—eade a life conforme to thy vocation till â—he end And therefore it should be wisâ—ome for thee if thou often renew a diligence and much more thy loue to God â—f which that diligence proceedeth if thou â—esire at thy death to be free from the foreâ—ayd affliction of mind and after death to â—scape the punishments and paynes of the â—ther life That a Religious man must not contend with any but must intertaine peace with all CHAP. IX SONNE if thou longest in this banishment to haue a tast of the quiet of the heauenly country haue a care to conserue peace with three with thy Creatour with thy neighbours and with thy selfe Thou shalt intertaine peace with thy Creatour if thou obey his precepts and conserue thy soule free from sinne Woe be to thee if thou takest armes against God for he that maketh warre vpon hope of victory killeth himselfe It is sinne that moueth warre betwixt God and man becausâ— it induceth a man to repugne do againsâ— the will of his Creatour Take away sin and thou shalt haue peace with God 2. Thou shalt intertayne peace with thy neighbours if thou be humble foâ— Humility is Peaces mother as pride is thâ— mother of discord The humble liueth peacebly with all and conserueth peace amongst the proud And though he should otherwhiles be forced to contend yea and to come to blowes yet he shall not loose the opinion and name of a peaceable man â—ecause his will would ayme at peace and â—ecessity should cause the quarrell contenâ—ion and fighting Therefore be thou possessed of humility and thou shalt be loâ—ed of all and not held peaceable alone Thou shalt keep peace with thy selfe if â—hou be mortifyed and in what measure â—hy mortification shall be in the same wil â—hy peace be also Many peaces are wont to be made between enemyes but none goeth beyond that which groweth of the victory obtayned by warre The vnruly passions and desires be the enemyes that molest trouble thee therfore for the obtayning and compassing of a stable and continued peace thou must needs weary them out by making a restles warre vpon them and so get the victory for if thou shouldst giue ouer the fight they will not permit thee to enioy any peace or quiet 3. I am in holy Writ called the prince of peace and worthily because I was euer a louer of peace and therefore when I came first into this world the Angells did sing Glory in the highest to God and in earth peace to men of good will Againe when I was to go out of this world to my Father to my Disciples and their successours I left none other testament inheritance the Peace and Charity Wherefore I acknowledge not that Religious person who intertayneth not peace in his hart for my disciple and heire but I thrust him out exclude him from hauing any part in mynâ— inheritance Now tell me who hatâ— taught thee to contend in Religion whicâ— is my house and the house of peace anâ— concord Doth it seeme vnto thee reasonable that thou who hast forsaken thâ— world that thou mightst lead a quiet lifâ— in Religion shouldst not only not liue iâ— peace but shouldest further disturbe thâ— peace of others Contentions and discord be most sore and bad Euills and therâ— cannot be greater in the world And if thoâ— thinkest it a great matter that thou haâ—â— left the world thy friends all that thoâ— hadst and bringest contentions debates dissentions into Religion thou art greatly deceiued For the Religion cannot do him good who liueth not in peace and he cannot possibly haue peace who in Religion frameth and ordereth not his life according to the institute and spirit therof 4. Lord I sincerely acknowledge that contentions do in no sort beseeme a Religious person but in this life there be so many toyes and controuersies and men be â—o contentious as that he who will noâ—â—ontend with them againe often looseth â—is right and is contemned and trodden â—nder foot by others Sonne it is better without contending to be borne downe by men then by contending to be trodden vâ—on by the Diuells And though all others â—hould contend yet none can compell thee â—o contend and if any would peraduenture â—uarrell with thee tell him with the Apoâ—tle We haue no such custome Neither will there want meanes whereby thou maysthold and recouer what is thy due â—nd right 5. O how much is that Religiousman â—eceiued who because he seeth equity to â—tand for him thinketh it lawfull for him â—o contend and go to suite and Law with â—nother It is nothing so For though it were lawfull yet it should not beseeme them who make profession of perfection of life sith I haue taught in my Law that a man must rather for the conseruing of peace yeald so as to him who should seeke to spoyle him of his coate for the auoyding of contention he should leaue his cloake also Yet there may be disputations so they be for defence of the truth and for the exercise of wits A man may also coÌ„mence Ciuill and Ecclesiasticall suites against others so it be done by the prescripâ— of iust and vpright lawes Those contentions be only forbidden that haue repugnance with Iustice which cause discord and giue an occasion of hatred for if thoâ— vse them thou plainly declarest thy self to serue as a miserable souldier vnder thâ— colours of the infernall enemy who is thâ— grand Captayne of all dissentions and sworne enemy to peace and concord 6. Of a bad roote there cannot grow but a bad tree and of a bad tree as baâ— fruits The roote of contention is pride for if one should yeald to another theâ— would ensue no contention and fighting not to haue a will to giue place yealâ— to another is an argument signe of pride But if enuy mâ—lice be added to pridâ— which is contentioÌ„s daughter there groweth a more sore and more dangerous warre For it often happeneth in the heate of contention that though a man see himselfe depriued of all reason yet Enuy transportetâ— him so far as because he will not yeald thâ— victory to the other he maketh no end oâ— contending at all And if it hpppen thâ—â— both of them be peraduenture more head strong and of a more impotent nature or haue patrons of their owne
The sinne of Ambition doth not consist in enioying the preheminence of places but in desiring to haue them afterward to liue very proudly therein FINIS CERTAINE ADVERTISEMENTS to Religious men For the leading of a vertuous life in Religion and for the better obseruation of their Rules GOD sayth by the mouth of the Prophet Ieremy What is it that my Beloued hath in my house done much wickednes As though he meant to say more expresly I haue good occasion to complain in seeing that my creatures haue so sore offended me but that those whome I loue most and whome I nourish in Religion as my house-hold seruants and familiar friends haue so highly offended me and make no reckoning neither of their institute they haue imbraced nor of the Vows whereunto they be bound nor of the obseruation of their Rules nor of profiting and gâ—â—â—â—g forwards in the way of perfection is a thing intollerable and not to be borne withall And if God may not endure to see this abuse meet is it that we be sory also and therwith also endeauour to find out a way meanes for the remedying of so great an euill by all possible industry And to this purpose it will profit vs to meditate and often to reuiew these points following 1. Consider first my sonne how rigorously God did punish the sinnes that were committed in the holy places as in the person of Lucifer who was for his pride thrust out of heauen and cast downe into hell in the person of Adam Eue whom he banished out of the terrestriall paradise for their disobedience in that of Dathan Abyron whome the earth swallowed vp aliue in that of Ananias Saphyra who fell downe dead at S. Peters feet for lying vnto him Consider these examples and feare thou also least he punish thee in body or soule or at least for the sinnes thou hast committed in Religion he abandon thee cleane Therefore make thou from hence forth this resolution firme purpose that thou wilt keep all thy rules and lawes of Religion for feare least God lay his heauy and rigorous hand vpon thee 2. Secondly consider what our Sauiour sayth of the tree that did not beare any fruit Cut it down to what end occupieth it place in the ground He coÌ„maunded it to be cut down being against reason it should take the place of another tree that would beare fruite If our Sauiour would giue so rigorous a senteÌ„ce vpon an vnfruitfull tree what would he haue done if it had borne fruit infectious impoysoning and deadly Thou art that barren tree that in Religion dost in vayne occupy the place of another that would serue God truely and as it should best beseeme a Religious man Thou art the vnfruitfull tree that bearest none but the fruits of death of many sinnes and for this thou hast cause to feare that God will with the axe cut thee down remoue thee from the place where he hath so mercifully set thee and plant another for thee who shaâ—l serue him Religiously and shall beare fruit to life euerlasting Therefore my sonne read thy Rules often obserue them exactly be feruent in thy vocation and endeauour to go forwards from one vertue to another to the end our Lord may gather the fruit that he desireth of thee whome he hath by so singular a priuiledge planted in the vineyard of holy Religion 3. Thirdly consider that all the holy inspirations spirituall helps and all the ordinances rules of Religion be giuen by God for this that the Religious seeke to perfect themselues in his seruice and therfore thou must thinke that doing the contrary thou wrongest God and iniurest thy selfe very much and hast iust occasion to feare least he will pronounce this dreadfull saying mentioned in his Prophet Esay against thee In the Land of the Holy he hath done wicked things and he shall not see the glory of our Lord. As though he should say I haue giuen thee a place in an holy place amongst Holy ones to the end thou shouldst become like vnto them I haue for the same end prouided thee of all possible commodityes and so many good inspirations lawes ordinances and rules for thy better help and the more perfecting of thee in my seruice and all these helps thou hast abused and hast been so far from profiting going forwards in my seruice as thou art become worse And what will be the end of all this Because thou hast abused al these helps that I haue giuen thee towards thy increase in vertue thou shalt not haue any part in my eternall glory 4. Fourthly consider that the sinne which is committed against any Vow is much greater and displeaseth God more then do other sinnes A Vow imposeth a greater and straiter obligation of seruing God and therfore when the fault is made in that behalfe the sinne is the greater against God And more then this thou must perswade thy selfe that al which thou vsest for thy meate and drinke cloathing or otherwise whether thou hast it of the Religion wherof thou art an vnworthy member or otherwise by way of almes of well disposed persons turneth to the sinne of fraud because thou defraudest deceauest thy Religion on the one side in not obseruing the rules therof and on the other side thou art vnworthy and incapable to pray for them who bestow such almes vpon thee For our Lord vouchsafeth not to heare thy prayers so long as thou shalt omit to obserue what thou hast promised him 5. Lastly consider how feruent and earnest a desire thou hadst to serue God when he did first call thee vnto Religion And if euen now notwithstanding thou be intangled in so many sinnes and affections of the world thou yet feelest in thy selfâ— so hâ—rty and earnest a desire to aspire to perfection whence is it that being in so holy a place amidst so many and excellent helpâ— and meanes of profiting to perfection thou art so miserable cold and negligent And if thou answer me that thou art indeed a grieuous sinner but thou entredst into ReligioÌ„ to be good whence commeth it that after so long tyme of thy being of trayning vp in this schoole of vertue thou seemest to be so far of from thy first desires and from that which appertayneth to thy profession And therfore my sonne be ashamed that thou art so imperfect make a firme resolution to returne to thy first feruour and to an exact obseruation of thy rules of thyne Institute that thou mayst from this tyme forwards serue God in all loue and holynes as meet is thou shouldst do Certaine Considerations that may help to the obseruing of the Rules in Religion THE first is to read them often and to meditate the forementioned points euery moneth once or more often to the end by such meditation thou mayst stir vp in thy selfe a desire of obseruing them And to conceiue a firme purpose neuer to infring or breake any Rule