if Charity hath not ordered them If a man speake the language of all nations and should haue the knowledge of all sciences and yet be without Charity it doth him no good And though he should giue all that he hath to the poore and yet shall not haue Charity it profiteth nothing And if a man should deliuer his body so as it may burne if Charity be wanting it is nothing 3. Go to tell me thou who in Religion hast no regard or esteeme of Charity what will it profit thee to haue renounced the world and to haue left all that thou didst possesse therein to haue giuen ouer all pleasures of the flesh and to liue in subiection and command of another if thou be without Charity Dost thou peraduenture thinke that all this is said of secular persons and not of Religious Thou art deceyued yea thy payne and punishment shal be so much the greater sith for this end I haue called thee to religion that disrobed of the worlds cloathing thou mightst clad thy selfe all ouer with charity But if thou now hast so little regard to attend vpon my table in thy wedding garment know thou that to thine owne hurt thou art one day to be thrust down into vtter darknes for the same If the fire that I brought down with me from heauen be not conserued in Religion where will it be kept If Religious be not amongst the first who warme theÌ„selues with it who will be To stand nearest to the fire not to receyue the heate therof is a bad signe It doth not a little displease me to see a secular man set on fire with the loue of God and a Religious man to freeze for cold If a secular man exceed a Religious in store of merits because he shall haue exercised more acts of Charity it manifesteth that a Religious man is worthy of great reprehension 4. Sonne thou hast an obligation of louing me much not in regard I haue made and framed the world for thee or for that I haue giuen thee thy being and whatsoeuer thou hast in this life or els for that I haue deliuered thee from the seruitude of the Diuell and from the perills miseryes of the world but for that I haue tendred thee with so great loue vntill this present houre Loue is the first and greatest benefit of all that hath beene conferred vpon thee For that I made the world for thee thy sake proceeded from the fountaine of loue that I suffred and dyed to saue thee loue was the cause that I drew thee out of the stormes and miseryes of this world loue alone effected it And wilt thou not deeme it for a singular fauour that I the Lord of glory and King of maiesty haue preuented thee a poore worme of the earth with my loue without any one desert of thyne What necessity moued me or what vtility and profit drew me to cast my loue vpon thee And therefore needs must thou be more hard then the flint if by me preuented with so louing a gift thou louest me not againe 5. Lord if I were to repay thee any thing that by right ought first of all to be myne for it is impossible that I should render thee any thing correspondent to thy loue When thou createdst me thou gauest me to my selfe when thou redemedst me thou gauest thy selfe for me and gauest me to my selfe againe If then because thou createdst me I owe my selfe all vnto thee what shall I giue thee for repayring and restoring me lost and vndone What shall I giue for thee for hauing been offred vp for me and if I were able to giue my selfe euery moment a thousand tyms for thee what am I compared with thee And therfore I sincerely confesse and acknowledge that I am indebted vnto thee so much the mo e the more noble and more deseruing thou art then I. 6. Lord if it be true as it is most true that my soule body life works and whatsoeuer good I haue in this wold be al thyne and that I am for a thousand respects bound vnto thee I ought to coÌ„fesse that I acknowledge nothing in me to be myne owne but imperfections defects and sinnes But I should be most iniurious vnto thee if in requitall of my loue to thee for thy loue I should offer them vnto thee which be not only nothing pleasing vnto thee but thou also extremely hatest as contrary to thy holy will and desire 7. So it is Sonne but yet something there is in thee that is thyne to me most acceptable and that is thy loue which thou canst maist vse at thy pleasure sith thou art Lord and owner therof For this is not only pleasing vnto me but also maketh all thy actions acceptable to me and more then that nothing can content me â—hat goeth not accompanied with it And meet it is that sith I first haue loued thee â—hou againe loue me seeing loue cannot be â—equited but with loue againe And though 〈◊〉 had done no more for thee theÌ„ that I made â—hee worthy of my loue this one benefit â—lone should haue beene inough to haue set â—uen a frozen hart on fire with the loue of â—e 8. It is true Lord. O my soule if thou â—houldest not be set on fire with Charity in â—his glowing-hoate and diuine fornace of â—he loue of my Sauiour I know not who will deliuer thee from the euerlasting freeâ—ing cold What father or friend hath euer â—o loued me as hath my Redeemer He hath â—ot loued me with the loue of seeking his â—wne commodity but with a sincere loue â—ecause he had euer a regard to my saluatioÌ„ â—nd not to any profit of his owne For when he was blessed in himselfe and was â—dored of the Angells in heauen he came â—owne into the world for me and became my brother and friend and dranke vp the â—itter cup of his passion that he might deliâ—er me from death euerlasting wherefore â—et me loue him and though I cannot loue â—im with an infinit loue as he deserueth sith he is infinitly good yea and goodnes iâ— selfe yet let me at least loue him withalâ— my hart He is to be loued of me as my father and a most clement father as a moâ— munificent giuer of all that I haue as my most compassionate comforter in all my distresses as a most diligent steward and procuratour in all my necessityes as a most abundant and liberall rewarder of all my good workes sith neither eye hath seeâ— nor vnderstanding of man can conceyue what God hath prepared in heauen for theÌ„ that loue him If he at any tyme chastizâ— vs we must loue him the more affectuously for it for punishments inflicted of loue hurt not Euery one who chastizeth is not an enemy as neither euery one is a friend that forgiueth Wherfore seeing euen when he punisheth he is an amiable Father and a Father of mercies it is to be thought that if he do it he doth
it for our good 9. O my soule not to loue God as hâ— is to be loued is not to loue him at all Hâ— ought to be loued respectfully not for the good or euill he can or may do vs in this oâ— the other life but for himselfe and all other things are to be loued in him and for him He must be loued strongly for Charity putteth away all vayne feare and ministreth ability courage to ouercome all difficultyes and to beare all aduersityes patiently He is to be loued with all the hart with all the soule with all the mind and with all the forces And to loue with all the actions inward and outward is to loue wisely sweetly feruently and continually He is to be loued aboue all thinges and so we shall loue him if we prefer him before all creatures if we would choose rather to dye a thousand deaths then to offend him by one mortall sinne 10. Sonne not all that thinke they loue me do so neither all who thinke they intertaine Charity at home do it Charity being the queene of all vertues entreth into no mans house vnles be she intertayned as a Queene neither stayeth she therein vnles he receyue her as a Queene and honour her for such Moreouer I am to be loued not by words but in deeds and my will is that loue be manifested by workes and not by the tongue alone How dost thou loue me if thou seldome thinkest of me when thou thinkest of me thou dost it only by the way passing in a languishing manner This is not to loue with all thy hart not with all thy mind How doest thou loue me when whole dayes weeks and moneths passe that thou speakest neither of me nor of any thing appertayning to me nor doest not willingly heare them who treate of good matters 11. Loue shut vp within the breast can neither forbeare to speake of me nor stop the eares from hearing men talke of me and how canst thou with truth affirme that thou louest me if thou attend not to those thinges that I speake vnto thee in thy hart Or if thou be attentiue wherfore dost thou not regard them Who loueth truly suffereth not any word of the beloued to fal in vaine out of his mouth but layeth them vp within his hart in store and there diligently examineth them and reflecteth vpon them How dost thou loue me if when thou art able thou dost it not or giuest not with a ready mind when any thing is asked or demaunded of thee for the loue of me It is not hard for a true louer to repay lesse loue to the beloued who hath giuen him his hart before more then that himselfe also How louest thou me if thou wilt not suffer any incommodity for my sake not expose thy selfe to any danger Who loueth from the hart will not sticke to dye for his beloued 12. How canst thou say thou louest me if in obseruing my commaundements thou findest so great difficulty and art so negligent as thou mayst seeme not to keep them but forced and against thy will Loue may not endure delay neither is it disgusted at all but doth with great alacrity the will of the beloued How can it be that thou louest me with al thy soule when thou art so greatly deuoted to thyne owne estimation and to other tryfling thinges that agree very little with my will He that loueth another besids me and not for me either loueth me not at all or loueth me not as he should How canst thou affirme that thou louest me if thou neither â—oue nor respect thy Superiours as they deserue who supply my place when as I haue plainly declared that the honour or contempt that is done to them is done to me He loueth not truly who conformeth not himselfe to his beloued Of the Religious mans Charity to his Neighbour CHAP. III. SONNE thou shalt find some in the world who desire not that any honour â—e giuen them thou shalt find those who refuse dignityes and honours thou shalt find also those who receyue not the gifts fauours or presents that others giue vnto them but thou shalt not find him who dereth not to be loued of others especially with due and respectiue loue which for that it causeth vnto the beloued neither suspition nor disgust is wont naturally to please Many loue their neighbour but they know not how to loue and therefore their loue is otherwhiles fruiteles as also hurtfull I gaue a commandment of louing thy Neighbour and declared the manner of louing him If thou loue thy Neighbour because he is thy kinsman or friend or because he is thy Countryman thou dost nothing this is not Charity tending to Heauen but naturall loue creeping vpon the earth and common to Infidells and Barbarians If thou loue him for any commodity or gayne that thou receyuest of him or hopest from him thou louest thy selfe 〈◊〉 not thy Neighbour and this is calleâ— Loue of Concupiscence neither is it of anâ— longer continuance then is the profit hoped for thereby To loue our Neighbouâ— for our owne commodity is not Charity but rather merchandize 2. Charity truly effecteth that thâ— Neighbour be loued because he is created to my likenes and is capable of euerlasting blisse True Charity disposeth that our Neighbour be loued for God and in God and he that loueth after this manner loueth all the poore equally with the rich the nobly borne and the ignoble he imbraceth all and wisheth them life euerlasting He loueth them as well in tyme of aduersity as of prosperity for he who ceaseth to loue his Neighbour in tyme of necessity manifesteth plainly that he loueth him not for me All this I vnderstood when I commaunded a man to loue his Neighbour as himselfe that is that thou shouldst wish vnto him what thou wishest to thy selfe And as thou must loue thy selfe â—n God and for God by obeying his law on earth that thou mayst afterwards haue thy reward in heauen so oughtest thou to loue thy Neighbour as capable of the same beatitude with thee O if the Religious would obserue this manner of louing their Neighbour there would not be seene so many partialityes in Religions and Churches 3. Some be loued most of all because they are learned and kind others because they be rich and in grace others because they are gentlemen or of noble bloud and those that be not such they regard not O fraud deceit What hath Charity coÌ„mon with learning and riches as if a man that is not rich or learned or well apparelled were not to be loued Charity hath in the first place an eye to me and for that cause loueth all in me But there is another misery more to be pittied that some do therefore loue others because they haue the same complexion of nature and of bloud with them This is not Charity but a carnall affection an enemy to true Charity Charity dilateth it selfe far more wide for it extendeth
it selfe to all because all be created to eternall glory and all be ransomed with my bloud 4. Sonne do not put thy selfe in danger both of hurting thee and of offending me and therfore regard not the complexion and inclination of bloud if thou do vnder the pretence of Charity thou wilt foster sensuality which will soone deceiue thee and will draw thee and not thou it into a place out of which thou shalt not find meanes of getting out againe Though the whole Euangelicall law be myne because I made it yet did I particulerly name that of louing the Neighbour my commaundment to giue thee to vnderstand how pleasing to me was the sincere loue of the Neighbour I would also that Charity should be the badge and cognisance whereby my Disciples were to be knowne in so much as ther should not be any of my schoole or of my sheep who loueth not his Neighbour as himselfe Charity also is a signe of loue that a man carryeth towards me 5. Thou art deceiued my Sonne if by not louing thy Neighbour thou thinkest thou mayst loue me He that loueth not him whome he seeth sayd my beloued Disciple how shall he loue him whome he seeth not It is true indeed that the loue towards God the creatour must go in the first place out of which the loue to the Neighbour may rise but it is true with all that the loue of the Creatour is conserued by the loue of the Neighbour and therfore if this languish that must needs faint with all Many thinke they are my friends and yet are not for the malice and little good will they carry to their Neighbours I am not a friend of an hard and peruerse hart Not to loue is a signe of a fierce mind but to hate is an argument of a wicked cruel hart Loue if thou wilt be loued and loue all if thou desire to haue me for thy companion for that if thou except but one from thy Charity thou shalt also thrust me out of thy hart with him If thou being Religious wilt not loue one because he hath offended thee in some thing what difference will there be betweene thee and a secular man who followeth the vanity of the world My disciples did not so who neither hated nor hurt by the least word those who had iniured them but were very glad if they had at any tyme occasion of suffering any thing for the glory of my name 6. By what example canst thou be more stirred vp to loue thy Neighbour then by that of my heauenly Father who notwithstanding he had receyued most frequent and grieuous iniuries at the worlds hands did neuertheles carry so tender affection towards it as he gaue his only begotten sonne for it And what did not I being made Man for my Neighbours whiles I spent my whole life to do them good Whiles I liued I was their guide and companion and I spared no trauayle or paynes at all that I might shew them the right way to heauen And more then that I layd vpon myne owne shoulders all their debts that were obnoxious to the diuine Iustice for which dying vpon the Crosse I satisfyed for all Neither was there here an end of my singular loue to my Neighbour For at what time I was to depart out of this life to my Father of heauen I left my self in the Sacrament of the Altar both that I might be mans meate and that I might vnite my selfe vnto him and be euer with him and also that he being strengthned by the vertue thereof might one day mount vp on high where he might foreuer enioy those heauenly goods wherto he was created 7. By this euery one may iudge whether the Religious who be inuited to be perfect as my father of heauen is and who make profession of imitating me their maister ought by their very works to loue their Neighbours and to help them in all they be able Let it be considered and weighed whether those Religious be worthy of my loue who take no care of louing their Neighbour or els in regard of some very little incommodityes which they feare neglect to help them who craue their assistance Let it be examined whether the iniuries hurts and trespasses done them be any fit cause of not louing or not helping them when as I suffered many far greater iniuries and yet did not for that withdraw my loue but spent my life and bloud to do them good All a Religious mans spiritual gayne who cannot patiently put vp iniuryes and therefore will not do his Neighbour good is conuerted into his own hurt For the iniury is domageable to him who doth another hurt and auaylable to him to whome it is done if he beare it with patience If then the iniury giueth a Religious man occasion of meriting he hath in truth no cause to be greatly moued against him who offereth the iniury I neuer deliuered such kind of doctrine I neuer gaue my selfe an example in that kind but alwayes taught that good was to be rendred for euill 8. Sonne remember that thy selfe and all thy forefathers do take their beginning from one that is from Adam and for that cause be bound to loue one another as brethren Call to memory my Apostle his wordes when he sayth You are my members and therfore there ought to raigne that loue amongst vs that is amongst the members of one body And by this thou mayst manifestly vnderstand whether thou louest thy Neighbour truly or no. He that either little regardeth his Neighbour or contemneth him though in degree neuer so far inferiour to himselfe hath not true Charity Neither the head nor the eyes which be the more noble members of man do euer contemne the feet though they be inferiour members and lesse noble He that is sory for his Neighbours good or is glad of his hurt sheweth that he loueth him not for that one member either suffereth or reioyceth in company with another Charity deemeth the Neighbours either good or ill as proper to it selfe He that out of enuy and malice either extenuateth or traduceth the actions of his Neighbour loueth not me It was neuer seene that the hands would hurt the feet He that assisteth not his Neighbour in what he is able hath not Charity The eâ—es neuer refuse to yeald vnto the other members the office of seeing True Charity though it be prejudiced and hurt is not moued to indignation neither practiseth it reueng but helpeth the Neighbour and excuseth his fault Of the Religious mans gratitude towards God for the benefits he hath receyued CHAP. IIII. TELL me Sonne what Father or Mother euer did as much to their children as I haue done to the Religious And what Sonne hath euer receaued so much from his Progenitor as haue the Religious from me their Creatour and Lord Benefits loose not the name of benefits for that they be common to many neither doth their obligation cease because many haue their sharâ— and parts
bridle The guide shall be the diuine will declared and explained by them who exercise my place in gouerning The bridle shall be the feare and dread of Gods iustice which will diâ—ect it in the right way and in security O happy is that Religious who guided with such a bridle followeth so trusty and faithfull a directour in his way The third defect is that the will is went to seeke a propriety in it selfe from which vnles it be deliuered it will neuer be brought iâ—â—â— order To be Religious and to retayne 〈◊〉 owne will can in no case stand togeathâ—â— For he is sayd to be a true Religious mâ—â— who followeth me with his crosse Aâ—â— it is already decreed in my Scripture 〈◊〉 none can follow me vnles he deny him and forsake his owne will 9. Lord is then a mans owne will 〈◊〉 be left if it be carryed towards pious aâ—â— good things Sonne thou must abandoâ—â— whatsoeuer thou desirest of thine own wâ—â— whether it be temporall or spirituallâ— call that the proper will that conspirâ—â— not with myne or with that of thy Suâ—â—riour and is properly thyne and becaus◠〈◊〉 is discordant from myne it caÌ„not be goâ—â— Proper will is that which proclaymâ—â— warre against me it I abhorre it I haâ—â— haue laid the foundation thereof in hâ—â— Hell intertaineth it and it alone is nâ—â— seuerely punished therein O mad Reliâ—â—ous man who maketh more accompt of 〈◊〉 owne will then of Gods I did not 〈◊〉 selfe so When my Humanity had an auâ—â—sion from drinking the bitter chalice of 〈◊〉 passion I sayd to my heauenly Father Nâ—â— myne but thy will be done If I thâ—â— would not in this life do myne owne wiâ—â— â—oth it seeme fitting and conuenient that â—hou shouldst do thyne Thinkest thou it â—eet that thou shouldest preferre thyne â—wn will before the will of thy Creatour â—nd of thy Superiours He that extolleth â—imselfe by making a great esteeme of his â—wne will must needs expect a sore fall to â—is vtter perdition for euer â—hat a Religious man must shake off his inordinate affection to his parents CHAP. IIII. SONNE vnles thou shalt forget thy people and the house of thy Father I â—ill not loue and imbrace thee nor deale 〈◊〉 any familiar manner with thee It is â—ot inough once to haue renounced the â—orld and thy parents as thou didst in the â—eginning of thy conuersion but that thou â—aist arriue to the height of perfection â—roposed thee thou must needs persist and â—ontinue in the same renunciation till the â—ery end of thy life It little or nothing â—â—ofiteth the prisoner to be out of the prison â—ores vnles his yrons be also taken away â—hich he had on his legs when he was in â—â—e prison Euen so it will do thee little â—ood to haue left thy Fathers house vnles thou shalt also cut off thyne inordinate affection to thy parents sith this affection bindeth thee so strongly as thou canst not forget them 2. It is true that in holy Writ I haue promised to the Religious an hundred fold togeather with life euerlasting but yet to them who out of a loue of seruing me haue left father and mother and whatsoeuer they possessed in the world True it is that I am the maister and do teach haue also from the very beginning protested that none can be my disciple who shall not hate father and mother his owne life what euer befids that may keep him froÌ„ profiting in spirit He is not a good scholler neither can profit who is not attentiue to what is read in the schoole The lesson that I deliuer to my hearers is that they dye to the world that they maister subdue their perturbations of mind that make a man vnquiet that they spoile themselues of all carnall affection to parents least they be excluded and shut out of the way to perfection Dost not thou by thyne owne experience find that the ouermuch affectioÌ„ thou carryest to thy parents maketh thee vnquiet Seest thou not also that the same molesteth and troubleth others Dost thou not obserue that whiles thy myne and care is on them thou comest to forget thy selfe And this in truth is not to resort to my schoole but to runne rather out of it If thou be dead to the world why doth the care of parents trouble thee If thou only liuest to me as thou oughtest why art thou not conioyned with me and holdest me in place of Father and mother of all things els O how well did my beloued and Religious seruant S. Francis vnderstand this when he sayd from his hart Deus meus omnia and other my Religious Saints who to auoyd all occasions of dealing with their parents retyred themselues into far remote deserts and as men dead to the world hid themselues in caues vnder ground as in their sepulchres and graues 3. Lord hast thou not commaunded in thy holy Law that our neighbours should be loued yea our enenyes to that they are to be holpen in their necessityes and waÌ„ts How theÌ„ is it thou now exactest that we should leaue and hate our parents who hold the first place amongst our neighbours Sonne I deny not that the parents and friends should be loued whome thou hast left behind in the world but I say they are to be loued with a spirituall affection and with that loue which perfect Charity requireth And thou art not ignorant I know that thou art more neere vnto thy selfe then thou art to parents or friends and Charity requireth that thou loue them so as thou do not thy selfe any spiritual hurt for them If then they trouble thee in Religion and be a disquiet vnto thee in my seruice and any impediment and let also to thy spirituall profit why shouldst thou not forsake them why shouldst thou not get thy selfe far from them Againe art thou not to hate those parents who oppose themselues against thee and had rather haue thee to liue out of Religion more then that labour also to draw thee out of it and to fly from them as from the Diuels instruments and workes Thou must not hold him for father or friend who seeketh to put thy soule in ieopardy of damnation They are not thy neighbours nor yet of the number of those corporall enemyes whome the Christian law would haue loued but they be the enemyes of thy spirituall good they are the enemyes of my honour and glory and to say in one word they be the baits of hell it selfe 4. But when need is to releeue them in their necessity as well corporall as spiâ—ituall how and how farre that thou art â—o vnderstand from thy Superiours And â—now thou that the Diuell hath by a feigâ—ed and counterfaite shew of Charity and â—iety towards parents thrust many out of â—heir happy state of Religion No Religiâ—us man vnles he be more then mortified â—nd more then dead to the world and to â—elfe loue may euer with security deale with his parents
a great detriment who when he may with his commodity by carelesnes neglecteth the abundant gaine of spirituall things And therfore no meruaile though some religious persons â—â—uer come to those inestimable treasures that I haue prepared for them in the Land of the liuing And more then this it is no wonder that some do leaue their vocation and returne to the flesh pots of Aegipt that is vnto the world sith I do most iustly permit it for their negligence carelesnes ingratitude vnto me For he is worthily spoiled of his goods who either knoweth them not or vseth them not according as he should do 5. If I had freed you but from the worlds calamities miseries and deceits I had done you a great good turne but I haue besids this called you to Religion haue admitted you as it were into myne owne family and bestowed all manner of commodities vpon you that you might the more perfectly serue me Go to tell me whosoeuer thou be that hast not a will to labour to come to that Perfection of louing and seruing me but thinkest it inough if thou offendest me not with a mortall sinne whose is the greater hurt myne or thine surely it is thine alone and that much greater then thou conceiuest Againe tell me if thou enioyedst al commodities in the world and wert freed from all daungers of life and wert further assured of thy saluation wouldst thou not hold it for a singular benefit to serue me thy Creatour Lord doubtlesse thou wouldst 6. Now then seeing I haue exempted thee from all miseries and troubles of the world and haue deliuered thee from the daungers both of body and soule that thou maist be able the more commodiously to serue me the King of Glory iudge thou thy self whether it be not fit requisite for thee to shake off al drowsines negligence Dost thou peraduenture thinke that I require of thee more pure and more perfect loue and seruice then of secular persons because any commodity may therby accrew vnto me It is not so for I need not thy seruice sith al the fruit therof redoundeth not to me but vnto thy selfe 7. Besids the state of thy profession requireth that thou serue me withall the perfection that possibly in thee lyeth sith Religion is nothing els but the Schoole of Perfection Neither is it any oâ—her thing to be religious then to enter into a course of life wherin a man may labour to the perfection of louing me and imbracing of vertues Wherfore vaine is the Religion of those who in the exercise of good works neglect this way of perfection For this is that which I require of all Religious Persons this is my will and for this very cause haue I drawn them out of the worlds snares and placed them in the paradise of religion The tree may not continue long standing in the orchard that shal not bring forth fruite for which it was there planted set or graffed Wherein consisteth the Perfection of the loue and seruing of God wherunto a Religious Person is bound and what God requireth at his hands CHAP. II. SOME religious persons do performe great matters If they do them not moued out of a pure loue to me they neither please me nor am I bound to any remuneration for them but if they do them for loue of me yet with a languishing and imperfect loue they do not satisfie their profession and vocation So when I called thee out of the world thou didest deliuer thy selfe wholy vnto me and didest promise to do all for my loue and I accepted this thy promise receiued thee into my house as one of myne gaue thee my Liuery prouided thee of all necessaries and intreated and vsed thee as one most deare vnto me And if thou now shalt haue a will to let some other enter into and possesse thy hart or to make this part common to another besides me thou shouldst not indeed discharge the office and part of a perfect louer sith thou must not giue that to another that thou hast giuen to me already For he who receyueth and taketh vnto himselfe the thing againe that he hath once giuen to another either for himselfe or to giue to another is a theefe and worthy to be punished 2. Hast thou a desire my Sonne to know what religious person loueth me perfectly Truly he doth it who in all things as well little as great seeketh to do what pleaseth me who delayeth no tyme of executing my will so soone as he shall vnderstand it who doeth not only willingly obey my commandmeÌ„ts but also manifesteth a promptitude and readines in himselfe at the very least signe or becke of my will A perfect louer hath one and the same hart and the same will with the beloued and therfore both hateth and loueth what the beloued hateth or loueth A perfect louer spareth no paynes nor trauaile all wearines is sweet vnto him that he may accomplish what is pleasing to the beloued The perfect louer is not only wary and vigilant not to displease the beloued in the very least thing but also is exceeding carefull to please him more and more He that laboureth not to affect and loue a thing as it deserueth either knoweth it not or is otherwise iniurious vnto it 3. That religious man is far from perfection who when he shall haue set his affection care ouer much vpon things of litle regard is much troubled and lamenteth if I at any time procure or cause the same to be remoued or taken away from him This is a signe of an imperfect louer who loueth me more in words then in deeds He doth indeed confesse in words that he hath giuen himselfe wholy vnto me but his hart intangled with dissembled loue holdeth him so fast tyed as if I would vse myne owne right in wholy enioying it thrust out of it the loue of the very least thing of all it would eftsoones bee in trouble and rise against me Many say and brag that they loue me but I only regard them who loue me in works verity The tongue maketh no true and sincere louers but the works that haue their sourse and spring from a pious and deuout mind 4. It remaineth now that I shew vnto thee what religious person serueth me perfectly He I say perfectly serueth me who serueth me of pure loue though he shew it not by so great works for what euer is done for loue of me I esteeme much and will abundantly requite it I make a greater reckoning of a good worke though very litle proceeding from a burning loue then of a great worke accompanied with a meane measure of loue Some weary themselues out with taking exceeding great paynes but with very little or no profit at all to themselues for that the actions though neuer so good which be not sealed vp with the seale of charity be not gratefull to me and therfore they receiue not their hire and if they be sealed vp
pretermitted of him through his owne meer carelesnes and negligence And his grief and confusion will at that time be the greater the more he had his part in my inspirations wherby I did so often inuite him stir him vp and sollicited him to perfection 4. There is another impediment also to a Religious man that maketh him with the more difficulty to labour to perfection because he apprehendeth it for an ouer great difficulty to obtaine victory ouer himselfe and to ouercome the bad affections of his mind But as delay made without cause deiecteth the mind and very much hurteth a man so an effectuall and cheerfull resolutiō of vndergoing a thing greatly helpeth towards the ouercomming of any difficulty 5. Son if thou wert the first of those who should enter into the way of this warfare thou mightst haue some cause excuse but since there haue been so many who though sometimes ouercome did yet in the end victoriously get vp to the top of the hil thou canst pretend no cause of excuse at all or of pardon For the obtayning of a victory and Crowne it is not inough to fight but a man must go away also with the victory 6. There is yet another vice that hindreth vs from getting vp to the mount of perfection for that we are fettered in fast bands at the foot of the hil And whosoeuer is so tyed he may indeed moue himselfe a little but mount vp he well cannot That Religious man is much deceiued who preposterously affected to some humane thing thinketh that he may ariue to perfection For whereas he holdeth his hart fast tyed with the cord of affection to some thing created he must needs either mount vp the hill without an hart which is not possible and would not be pleasing to God or els without life with the thing created to which he cleaueth fast which God would neuer indeed tolerate who hath neuer suffred any thing to be beloued togeather with himselfe For sith he is of himselfe of his owne nature good his wil is also to be beloued alone by himself The Creatour cannot loue him who against his will transferreth his loue to a creature 7. An impediment also to the same ascending is the ouer sore burden that a man layeth vpon his owne shoulders For wheras he must go an hard and painefull way the more he is surcharged and loaden the lesser and shorter iourneyes maketh he and otherwhiles he is stayed in the midde way and cannot go any further Wherfore a religious man who intangleth himselfe in many affaires and imployments that nothing concerne his vocation will either trauaile slowly towards the mount of perfection or will be forced to stay in his way thitherward because the strength of his spirit is weake the way painefull and vneuen and the dispositions of his mind estranged from such a iourney or rather inclined to the contrary A Religious man hath inough to carry his one burden which if he shal increase with other mens cares no meruaile though he yeald and fall vnder the burden and oftentimes come to that misery that he is not able to beare his owne and much lesse anothers 8. Finally it is not the least impediment of getting vp to the top of the hill for a Religious man to be moued with too much cōmiseration of himselfe If one haue a dull horse and out of pitty dareth not giue him the spurre probably he will not come to the end of his iourney I like not of a religious man that is ouer nice and delicate who least he should put his body to some paines laboureth not to perfection as he should do The souldier who hath ouer much care of sauing his life and an horrour of the daūgers of war doth ordinarily but make vp the number giueth no increase to the strēgth of the army at all for when there is occasion presented him of shewing his valour courage he runneth away for feare 9. The Religious who are now crowned in heauen did not so For though they were of a weake body by nature and had accustomed it to all manner of ease and delicacy yet after they once became Religious for the attayning of perfectiō they punished it with fasting pennance and mortification and so with commendation and merit arriued to that which they sought for That religious man who fauoureth his body more then meete is loueth it too much because he knoweth not how to loue it truly like vnto an ouer mild Phisitian who by his curing increaseth the sicknes Of other outward defects and imperfections that be impediments to Perfection CHAP. X. SONN in some Religious persons there be found other imperfections and defects which as they do no lesse hinder Perfection then the former so be they no lesse displeasing vnto me The first is that they will not labour to perfection by the common and ordinary way but do bethinke and deuise another new way vnknowne to their forefathers But they erre very sore in the matter for where it is of it selfe very hard painfull to get vp to the mount of perfection the paine would be doubled if a new way besids the ordinary be to be taken neither doth the crafty enemy seeke any other thing then to hinder a mans endeauour of climing vp by adding a new labour and paine in doing it Who goeth on in the beaten way trauayleth securely for that they who went before by their example shewed the security of it and of this security he hath no signe at al who goeth and seeketh out a new way 2. O in how great an errour be those Religious persons who reiecting and neglecting the ordinary spirit of their owne Religion do follow and imbrace another particular strange spirit This is to go a new way both with more labour and lesse profit For it commonly hapneth that such men whiles they find not an end of their way being ashamed of themselues are forced to go backe againe or els do fall headlong into some pittfall or other That religious man cannot be guided by Gods spirit who refuseth to keep the way which all those that went before him held I haue appointed to euery religion a certaine and determinate way ordayning to that end peculiar laws constitutions declaring the manner and meanes how euery man may come to his iourneys end He therfore who shall neglect his way and go another doth plainly giue to vnderstand that I haue not instituted euery religion wisely inough to content him And heere is to be seene a notable deceit and tricke of the Prince of darknes who leadeth the negligent and vnwary religious persons out of the common way of their owne institut that when they are once wearyed in it he may cast them downe headlong to their further ruine 3. A second defect is that they will not vse the guide whome I haue giuen to direct them in the way without errour For that trauaylour is not without cause deemed temerarious and
and recoyle for feare of the difficultyes â—â—at will encounter thee especially seing there be as many and more meanes wayes and remedyes for the remouing and taking away of those difficultyes and procuring of perfection 2. The first remedy is with an inward affection to imbrace perfection earnestly to labour therin sith for the ouercoming of all the rockes of this mountaine there is nothing better or more effectuall then the affection of loue Neither is there any thing that inciteth a Religious man more to continue on his way and to labour to perfection then the same Of loue there then followeth a desire and care of vsing and frequenting those meanes that be necessary or profitable towards the attayning of perfection And study care diligence do help very much towards the more speedy compassing of what is desired or loued Of the same loue groweth constancy and perseuerance wherby spirit life and hart is giuen a religious man to hold on and to prosecute his labours and of this next followeth the victory and crowne To him who loueth nothing is hard no not the ouercoming and gayning of heauen and the getting vp to the top of the mount of perfection 3. A second remedy and meanes to the attayning of perfection is to haue a consideration and regard euen of our very least imperfections Some are wont when they fal into such manner of imperfections to breake forth into these or the like words It maketh no matter it is a thing of little moment it is nothing and these men be the very bane of religion For of this conteÌ„pt they become in time bold temerarious rash by their own bad example they draw others to a certaine pernicious and dissolute liberty That must not be held in light esteeme that displeaseth me neither ought it to be thought a small matter which I coÌ„maund or forbid though it be not great indeed in it selfe And know thou my Sonne that the very least imperfections please me not for that cause I haue forbidden them Know thou further that the religious man who maketh a conscience to transgresse or offend in the very least things is deliuered from greater imperfections For all the great ruyne and breaches of good order and discipline that are found in religion haue receiued their beginning of smaller faults Who shutteth his eyes at a light fall will also shut them at a greater because that prepareth the way therto that is a smaller to a greater 4. A Third and very good means also is for a man to mortify himselfe in the very least things For religious perfection comprehendeth all vertues all which a man cannot be possessed off vnles he get a full absolute commaund ouer his passions senses And a man commaundeth his passions if he restrayne them so soone as they raise themselues against the reason or against the laws of religion neither must he also yeald vnto the senses euen in the least matters more then is fitting to his religious estate For he who condescendeth to his senses beyond the mediocrity of vertue soone findeth them rebellious and he who doth not resist his inordinate passions in the beginning becometh a slaue vnto them in the end 5. A fourth meanes and way to perfection not only auaylable but also necessary is that a religious mans mind euer conspire and accord with his Superiours will and desire in all things For all helps haue their origen from me which are needful towards the attayning of perfection them I ordinarily communicate by the Superiours by whom I do enlighten and gouerne my subiects Whereupon such a one as is separated from his Superiours wanteth such kind of gifts and helps And more then that he is separated from me and therfore no meruayle though he fall often be troden vnder other mens feet be contemned and pyne way and languish because he is a dead member cut off from the head It little auayleth the scholler to go vnto the schoole if he be not one with his maister by whome he may be directed in his course of learning and studyes 6. Finally it helpeth not a little to perfection if these wayes be practised not with a tediousnes heauines of mind but with promptitude and alacrity For this alacrity profiteth much to the ouercoming of difficultyes which the body apprehendeth and feeleth in the attayning of vertues it confoundeth the enemies that oppose theÌ„selues â—n the way of perfection and maketh the paines of the iourney the lighter and more â—asie to be endured And which is more this â—romptitude and alacrity wherewith a religious man serueth me pleaseth me much because it hath the beginning of loue also And to conserue this spirituall ioy and cheerfullnes in mounting vp to this hill of vertues a man must haue companions in his iourney It cannot be said how much vtility and profit a religious man receyueth by the company and conuersation of the good by whose speach and example he may be excited and stirred vp to deuotion sith nothing there is that in humane life hath more force to moue a man to perfection then the example of good vertuous companions 7. Wilt thou my Sonne be wise Conuerse with the wise Wilt thou be perfect Liue with them who loue and seeke after perfection Therfore I haue prouided that in euery state of my Church there should euer be some holy and exemplar men who by their examples as by lights set on high in a candelsticke might giue light vnto others Whereupon a religious man whiles he compareth their life with his owne easily perceyueth how little he hath profited in the spirituall life and by a certaine holy emulation stirreth vp himselfe to vse more diligence for the time to come in the exercise of vertues If good examples haue more effect to moue then words whosoeuer profiteth not by them doth manifestly declare that he hath a will ouermuch propense prone and addicted to euill Of the spirituall ioy which accompanieth a religious man that attendeth to perfection CHAP. XII SONNE the spirituall ioy and contentment that a good Religious man hath after he is entred into the narrow way of perfection is no doubt great and singular as on the contrary the grief and heauines of hart that oppresseth a bad religious man holding on in the broad way of imperfections is hard disgustfull and bitter Whereupon the one and the other beginneth in this life to haue a taste of that which is prepared for them in the other either punishment or reward Lord I know not what I may answere to this for I see many Religious men to imbrace the broad way not to labour greatly to come to perfection and yet to be very iocand cheerfull and merry 2. Son thou art deceiued For in the way of liberty and where no obseruation of discipline is in practise there is not any true or solid ioy though it may seeme to be such A Religious man who liueth at his owne wil and as
Vowes made groweth of this that the Religious man considereth how pleasing this his oblation was vnto me O how sorely should a Religious man offend me if he should be troubled and grieued for a thing very well done and most acceptable to me It is no lesse a sinne to be sorry for a good work then to be glad of a bad one 3. There be also other things that make this Religious oblation most pleasing to me and cause me to make an high estimation therof and that is because it hath the beginning of sincere loue towards me For first the Religious do by these three Vowes as with three nayles voluntarily nayle themselues to the Crosse for loue of me not for three dayes alone but for al their life They do not only crucify their body with the nayle of Pouerty and the senses with the naile of Chastity but their vnderstanding also and their owne iudgment with the naile of Obedience by obeying their Superiours will rather then their owne The theefe that confessed me on the Crosse whereon he did hang a very short time where he spake vnto his companion but one word in fauour of me tasted so abundantly of my best loue towards him as I made him that very day an inheritour of paradise And why should I not loue a Religious man hartily who in regard of his Vowes made for loue of me is bound to continue vpon the Crosse all his life long Why should not his oblation be most pleasing to me who for the amplificatiō of my glory exposeth himselfe to all dangers that he may preach my Ghospell not by word alone but which is more by example of life also 4. Another cause why I hold the oblation of a Religious person amongst the things that be most deare vnto me is because by these three Vows he doth wittingly and willingly giue me whatsoeuer he can giue For whereas he doth by Vow yeald himselfe wholy to my seruice he giueth me not only the workes but also the worker of them Certes a secular man neuer giueth me so much for by doing well he giueth me nothing but the fruite and not the tree whiles a Religious person giueth me the one and the other This further pleaseth me that the Religious in making their Vowes make protestation that they will not loue any other besides me nor serue any but me and this not for a certaine time but for all eternity Moreouer the Religious consecrate vnto me all their owne right power of doing anything contrary to their Vow once made and this pleaseth me very much A secular person for example who doth without making any Vow for loue of me renounce all his riches doth indeed well yet he reserueth to himselfe an interest and right of gathering riches togeather againe when he shall please But a Religious man by making the Vow of Pouerty depriueth himself not only of riches but also of power of heaping or gathering of riches for the time to come and of all propriety thereunto foreuer 5. The third thing that in the obligation of Vowes pleaseth me is that the Religious do by it not only giue all but do it after the best and most perfect manner that is that I should haue such a comaund power and right ouer them as I may vse their seruice in whatsoeuer thing where when and as much as shall please me And hence it is that the Religious ought not to vse himselfe as a thing of his owne but as mine and consecrated to me Neither must he vse his owne iudgment where when he listeth but at my pleasure because I am his Lord and not himselfe Wherefore know thou my Religious child that he shal commit a grieuous sacriledge who would either take from me that which had beene formerly consecrated deliuered vnto me by Vowes or vsurpe and vse it at his owne pleasure The lesse thou hast and the lesse thou dost after thine owne will the lesse will thy errour be and the lesse accompt thou shalt yield to God 6. The fourth and last cause is why I most of all approue and allow of the Vows of Religious persons is for whereas the world which is a decevuer of soules is hatefull to me I am very glad if the iuglings frauds and vanityes of it be discouered and laid open And seing the Vowes of the Religious be cleane opposite to the world for by vertue of them all the riches pleasures honors other the worlds vanities be contemned they cānot but be most acceptable But consider my Child that this contempt of the world is not to be manifested by an externall shew or by words alone but by facts and workes and therefore it is not inough to haue made Vowes but thou must further of necessity obserue and keep them It is good to proclayme a defiance to thine enemy but better it is to ouercome him While a Religious person performeth his Vowes he declareth himselfe an enemy to the world but when he dischargeth his promise made by Vow he ouercommeth and vanquisheth it quite How conuenient it is that Religious men bind themselues to God by three Vowes CHAP. IIII. SONNE it is very agreable that the Religious be furnished and prouided of the armes of three Vertues which he hath promised by Vowes to wit Pouerty Chastity and Obedience When the souldier desireth to imitate his Captaine and to arme himselfe with those weapons which he doth that he may manfully according to his Captaynes pleasure fight with his enemy he is worthy both of praise and reward I am the Captaine and Generall of all the religious warfare who haue marched in the vanguard with these three Vertues and haue shewed all my followers how they should fight with these armes I ouercame myne enemies triumphed ouer them therfore meet it is that the Religious who serue vnder my colours and be to fight with the same enemyes should vse and handle the same weapons which if they do as they ought they cannot but go out of the field victorious The souldier who endeauoureth to imitate his General though he arriue not to his great strength and courage is neuertheles worthy of his reward 2. It is further requisite that the Religious man cast of all things that may be of power to hinder his profit of spirit A scholler is to do three things that may make to his profit in humane literature First he must remoue all the obstacles and impediments of his studyes such as be the pleasures of the flesh Secondly such things as may hinder his true progresse in his studyes and those be the cares of temporall goods and helps Thirdly he must make choice of the most effectuall and best meanes for the taking of his maisters lessons and that is diligently to obey his maister and the law of the Schoole These three obstacles the Religious also remoue and take away by the benefit and help of their Vowes For by the Vow of Chastity they cut
they might repose all their hope in Gods prouidence 3. The Religious man the lesse he hath and the lesse desire he hath of temporall things is the more apt for the helping of soules And when I did after send them forth to preach the Ghospell all the world ouer did they go loaden with baggage or attended vpon by great traynes of seruants or did they aduertise the citties whither they went of their comming that they might find all manner of thinges prouided and made ready for them No such matter But they went full of the holy Ghost loaden with the weight of my doctrine and incensed with a burning desire of conuerting countryes to the fayth they did like poore men enter into the Citties and Townes where whiles they made their stay by preaching me poore and naked dead vpon the Crosse they caused exceeding motions in their hearers minds Whome when they saw neither to seeke nor to accept of gold or siluer meruailed much And when they further saw them to take so long iournyes al the world ouer in extreme penury and want of things only for the gayning of the soules of others and also to loue want and pouerty they were almost astonished with very admiration and for that cause they were more ready and more easily induced to put their neckes vnder the yoake of the Ghospell These two things do not well suite to gaine soules and to attend withall to our priuate commodityes and pleasures 4. If againe my Sonne thou turne thy selfe to the founders of Religion thou shalt find that they were so great louers of Pouerty as they would not suffer the words Myne and Thine to haue any place amongst them thinking that by these two words is destroyed all the force of Pouerty and if they found any Proprietary amongst them they instantly banished and thrust him out as an infectious person from their Company Let them now speake who be so much afraid of the name of Pouerty whose disciples and followers they be What rule permitted them to haue goods and prouision of their owne Wherfore do they take paynes to get money togeather whether to coÌ„uert it to their owne vse or to leaue it to others howsoeuer they do it euen secular men haue not care to gather riches for any other cause What difference then is there betweene the Religious men and those of the world This is not for a man to beare heauen away by violence but to afflict and vexe himselfe for the gathering of earthly trash togeather The doctrine that I haue deliuered is not so neither be they the followers of their founders and forefathers and seeing they trace not the same steps with them they will neuer come to the same degree of perfection that they did 5. Lord if thou giuest vs not some spur to put vs forwards to loue Pouerty it will easily be abandoned and forsaken for sith it carrieth an outward representation of ignobility contempt and basenes and of being next vnto misery no esteem is made therof Sonne thou art very much deceiued because thou vsest not a distinction In forced Pouerty that which commeth of necessity is contemptible and hated of the world but voluntary Pouerty sith it is a noble and heroicall vertue how can it be ignoble and base If it treadeth vnder foote contemneth all precious stones and the worlds treasure how can it be miserable To the loue of it what may moue vs more then to vnderstand that I the Sonne of God and Lord of Maiesty when I liued on earth betroathed Pouerty vnto my selfe and loued and intertayned it till my dying day And should not this alone worthily induce euery Religious person to loue and honour it For in all Courts he is in greatest honour and regard whome the Prince loueth most 6. But wilt thou vnderstand my Son who is a true louer of Pouerty He it is who most delighteth and reioyceth in it who commendeth and desireth it more then other who thinketh not to offend it either by worke word or by any signe who finally imbraceth and loueth it as an heauenly margarite that maketh the soule most fayre and beautifull in the sight of the creatour O how much did the Religious before tyme to please me who were so affected to Pouerty as they held all the riches of this world for toyes and ordure if they were compared with it And for a declaration of their exceeding great affection vnto it they called Pouerty their Lady and Queene and for such they esteemed and vsed it Neither did they this in the first feruour of their conuersion only but the elder they waxed in the seruing of God the more they loued and reuerenced it and for that cause they were very earnest and desirous that they might giue vp their last breath to God vpon the bare ground 7. On the contrary side I am not a litle displeased to see some Religious so little deuoted to Pouerty as those who discommend it haue an horrour to it as a thing to be detested and by deeds also go against it Hence it is that in their meate and drinke in their cloathing and habitation they will be intreated commodiously and daintly yea that better and more commodiously then they intreated themselues in the world and if they haue not euery thing as they list they be troubled and can take no rest at all And what an infelicity is this They giue ouer the world to serue me they leaue all their riches neglect their commodityes and of themselus vow Pouerty that they may euer lead a quiet life and after they be once entred into Religion they suffer themselues to be disquieted and troubled for the things that they forsooke in the world This is nothing but to sing a song of recantation and to reuoke their Vow of perpetuall Pouerty For what difference is there whether thou desire earthly riches or superfluous commodities and recreations when as the one and the other be repugnant to Religious Pouerty 8. But it displeaseth me more that there be some who not finding in Religion all abundance of things as they had in the world do looke backe and craue their coÌ„modities first of one secular man and then of another and make themselues their vassalls and slaues And â—f so to do for their owne vse and commodity be bad how much worse it is then to exact such things of secular men that they may be giuen to others Is it possible that any Religious man should be found who should bind himselfe to secular men for the doing of good turnes to others O infamous madnes of such a Religious person who for so base a thing maketh himself a vassal to so many Of this bad fountaine doth spring for the most part all that loosenesse dissolution and breach of good order and Religious discipline which we see a thing to be lamented in many Religious with our own eyes Woe be to that Religion the Religious wherof be no louers of
did owe any thing to the other the seruant to the maister or the maister to the seruant He is not worthy of reward but of punishment who serueth not at the will of his maister Many liue in Religion with whome an accompt shall in the end be taken and then it will be vnderstood whether they merit reward or punishment who haue not performed the whole and entier Obedience 7. The third condition is that obedience be done with Fortitude The Religious man pleaseth me not who manifesteth a fortitude of mind in obeying when easy matters are commaunded or obeyeth willingly whiles matters go well with him the Superiour commaundeth those things that be contenting vnto him This is not true Fortitude nor can a stout obedient person be well by this way tryed Whiles a faire gale of wind bloweth euery ship sayleth away merrily and an infirme and weake man walketh in a plaine way The Fortitude of an obedient person is found and discouered in painefull hard things as when incommodityes labours paynes be to be endured when present afflictions of body keep him not from doing the acts of Obedience when the courage getteth strength in ouercoming of difficultyes 8. O how imprudently doest thou my Sonne whiles to the end nothing may be often commaunded thee thou sheâ—est thy selfe vntoward in performing Obedience deceiued with this opinion that he is wont to be surcharged with many labours and offices who manifesteth his own promptitude and facility in obeying For what other thing is this then to condemne the Superiour of indiscretion and imprudency Then to put away a most rich crowne from himselfe If I giue thee health and strength of body for the taking of paynes wherefore art thou so afraid of labours Art thou ignorant that the more thy paynes be increased the more is increased thy merit Wherfore then sufferest thou thy selfe to be ouercome of slouth lazines This is not Fortitude but malicious carelesnes I did not so who when I could haue brought thee to thy saluation by easy meanes did neuerthelesse choose the most difficult and hard for thy greater good as was death in the flower of my youth neither chose I any manner of death but that which was most ignominious and bitter before which there went so many and so great torments not only contumelious and disgracefull but also cruell 9. The fourth condition is Perseuerance which if it be wanting there is obtayned no Crowne at all nor is there any merit of Obedience I did runne the way of Obedience till death contemning and remouing all difficultyes and impediments that encountred me on the way My Apostles also perseuered in the obseruation of my precepts to the very end and therefore he who by his inconstancy either for some commodity of his owne or for other humane respect neglecteth to performe Obedience is not a disciple of myne To begin Obedience and after without iust cause not to execute it is a property of children not of Religious persons Of the second Degree of Obedience appertayning to the Will CHAP. XXVI SONNE thy will is a blind faculty and power and thou art further blinded by thyne owne passions and so thou canst not be a good guide thereto least both of you fall into the ditch It must therfore needs rely vpon me and vpon him who supplyeth my place in gouerning And this requireth the second degree of Obedience namely that thou not only subiect thyne own will to that of thy Superiour conforme thyne vnto his but that thou make his will thyne which thou shalt effect if thou imprint thy Superiours wil within thy soule Two slips sprouting out of this graffe to witt the Will and the Nill of the Superiour are diligently to be conserued and if any other bud should peraduenture begin to peep forth it is presently to be cut off least it take away the vigour and strength from the yong graffe 2. Obedience which appertayneth to this second degree requireth three propertyes which make it pleasing vnto me One is that it be voluntary a second that it be merry the third that it be feruent These three propertyes haue one common enemy which troubleth them very much and is named Repugnancy The Religious that ouercometh not this Repugnancy is easily ouercome beccause he knoweth not to obey cherefully and feruently and if the Repugnancy proceed from the superiour part what is voluntary is taken away also But tell me my Sonne whence groweth the Repugnancy that maketh thee so froward and backward in the performance of Obedience Is it peraduenture of this that thou thinkest by subiecting thy selfe to a Superiour thou preiudicest thyne own liberty and honour If thou be therefore sory and thy grief causeth a Repugnancy thou hast no occasion of being grieued but of being glad rather seeing as I said els where he who for loue of me submitteth himselfe to a Superiour submitteth himselfe to me the Lord of all and in this he doth not a little increase his owne estimation and honour because he doth a matter worthy a generous magnanimous mind And whiles he doth tread selfe loue as it were vnder foot which neither all nor many do he plainly declareth what a regard he hath of me and of the loue of me If I the Lord of Maiesty did for the loue of thee â—ut my selfe into subiection of men and obeyed them withall respectiue manner why shouldst thou be sory whiles thou subiectest thy selfe to thy Superiour my substitute 3. Consider Sonne that this is to be a subiect consider that thou art come to Religion not to commaund but to obey If thou wouldst in thy Superiours voyce acknowledge myne and if thou wouldest consider that to obey thy Superiour is to obey me thou wouldst reioyce to haue any thing commaunded thee and thou wouldst obey both feruently and most willingly To thinke further that in obeying thou forgoest thy liberty is a notable errour when as it is not only not lost but also perfected for as much as by the benefit of Obedience it is conformed and conioyned to the diuine will which is an infallible rule of working well and therefore as long as mans will is conioyned with it it cannot but worke well Neither is it to be doubted but that that liberty which relyeth vpon good is more perfect then that which is otherwhiles accompanied with euil That is not lost that is giuen to God but it is made more secure that it may not be lost 4. Wherefore the Obedience of thiâ— second degree that it may be pleasing vntâ— me must be voluntary and not forced Some there be who are afraid to be imployed by their Superiour and thereforâ— they seek sundry pretences and euasions to auoyd it one while by hiding themselueâ— out of the way another while by excusing themselues and sometymes by pretending themselues to be busied in other matters if they be at any tyme sent any whither by their Superiours commaundment they go with a very
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
O how displeasing is it vnto me whiles I see some Religious to haue a most earnest desire to vnderstand â—omething touching the state of their paâ—ents and to receiue letters from them For what is it els but to seeke an occasion of â—rouble and of distraction in their prayers â—t is not much to haue forsaken parents in body vnles thou also abandon them in mind and cogitation O how wisely did some seruants of myne who hauing receiued letters of their friends from far countryes for the conseruing of their quiet and peace of mind threw them vnread into the fire O lamentable folly of some Religious persons Their parents by them left in the world haue laid a side all care and memory of them whiles they againe be day and night sollicitous and anxious about them 5. Neither do those Religious lesse offend me who do not only wish but also by all manner of diligence on their part seeke to raise their parents or kyn to great dignityes and therefore they subiect themselues to the men of the world that they may gaine and wyn their fauour these men do greatly preiudice both their ownâ— authority and their Religion Sonne dost thou not see that is not to serue me but thy friends Seest thou not that is not to furnish and enrich thy soule but to make others rich by many temporall commodityes What rule perscribeth that thou shouldst play thy parents Procuratour Haue an eye to thy selfe for I assure thee that in the latter iudgment I will not demaund of thee whether thy parents were great in this life nor whether thou shewdst thy selfe diligent in procuring them dignityes and honours but will rather exact an accompt of thee whether thou hast busyed and intangled thy self in such affaires This is not the way of Religious perfection but the way of loosing all spirit and all piety togeather 6. Is it not an exceeding great madnes for a Religious man to be most cowardly and negligent in running the way of perfection whereto he was bound and to be most cunning and to shew a great witt about the raising of his friends vp to great dignityes in the world And what is worse then it It more displeaseth me that there be Religious who take more care that their parents and friends abound in temporall commodityes then in spirituall Whence it is that they very seldome and withall coldly aduise them to the exercise of vertues but they often and in very earnest manner excite them to the procuring of earthly riches Sonne what will the dignityes and titles of thy friends do thee good if thou be imperfect What reward expectest thou froÌ„ me if thou trauailest takest paynes only for flesh and bloud Certes thou shouldst prouide better for thy selfe and for their soules good if thou wouldst direct them in the way of vertue and by so doing thy merit would be the greater and their soules good should be the more securely promoted That the Religious man ought to vse greaâ— prudence and circumspection in the company of others CHAP. V. SONNE all the Religious with whom thou liuest be my beloued children my charity wherwith I tender them iâ— not partiall but generall for I loue all I wish vnto all the true good And I desire that thou also by my example wouldst loue all indifferently and wish vnto all perfection in this life and euerlasting glory in the next for so perfect Religious Charity requireth O how much do the particuler familiarityes of some Religious persons displease me who contract the charity that they should extend to all to two or three with whome they continually keep company and by their bad example do greatly offend others And how is it possible I should not hate such conuersation The amity and friendship that hurteth the coÌ„munity was neuer good neither had euer a good ending but euer brought forth some euill as murmurations obloquies complaints dissentions wherby though no other great mischiefe should follow these conuersations would be dangerous pernicious inough to Religion 2. Sith thou art a member of a Religious community thou art euery way and by all meanes bound not only to loue it but also for the loue of it to suffer something not pleasing to thy liking For we see that a man to be conserued in health some member therof is oftentymes either tormented with cutting and searing or quite cut off from the body for that the meÌ„bers be naturally ordained for the conseruation of the wholy body If therefore thou louest thy Religion wherof thou art a member thou must haue a care that it be preserued whole and entire to remoue all thinges from it that may any way hurt it among which not without cause is an ouermuch familiarity with some particuler persons He that loueth truly is most circumspect and carefull not to offend the beloued in any thing But we see that Communityes be not a little offended hurt by priuate friendship especially if the same be betweene persons desirous of a more free life who be held neither in the number of the very spirituall nor of the well mortifyed Wherefore it followeth that he who forbeareth not from such like conuersation that offendeth the rest of thâ— company is not a louer of the community nor of his Religion I know wel that somâ— Religious person is otherwhiles found who taketh very little or no care at all oâ— loue his Religion and little regardeâ— whether it goeth on well or ill so he may not himselfe want his own commodityes But euery Religious person must know that Religion is his mother and if he louâ— it not and vseth it not as his mother hâ— shall not himselfe be dealt with as with a sonne but as ingratefull shall be one day punished as he deserueth 3. Neither am I ignorant that therâ— be not wanting of those who excuse themselues that they are of their own nature complexion very melancholy and foâ— that cause do vse only the company oâ— few And whence hast thou learned thaâ— the Religious must vse the direction and conduct of nature and complexion If nature should incline thee to ease and ydlenes or to pride might thou giue thy selfe to ease and pride But remember sonne thaâ— thou art now become Religious that thou mighst ouercome nature and mortify thâ— inordinate desires of bloud or of complexion Now then it appeareth that the affection of particuler familiarity sith it is not conforme to a Religious spirit must needs be inordinate Neither is it good if thou sayst That in this particuler conuersation there is no euill nor any peruerse end intended for it carryeth a shew of an euill great inough when others are therby offended and that the Superiours reprehend and find fault with it 4. Lord it is thy will that all should profit in spirit vse those meanes which may help to spirituall profit I then find by experience that I profit more in spirit by often conuersing with
our harts â—â—ey would vpon the very least talke of spiâ—â—tuall matters be so set on fire as the very â—â—me would breake forth and discouer it â—â—fe without neither would there be talk â—f any other matter and nothing with â—â—y greater desire heard then of spirit of â—euotion of the loue of vertues for not â—â—ly the tongue but the very eares also do â—oft readily follow the desires of the hart 3. O how great a confusion is it of some â—eligious men who though they make â—â—e profession of Religious life do yet eiâ—â—er neuer or very vnwillingly treate of â—â—irituall matters whereas notwithstanâ—ing there is no man that doth not willinâ—â—y speake of the matters that belong to his â—wne function or office and also willingly â—eare others if they bring into their disâ—urse matters that appertaine to their proâ—â—ssion Sonne dost thou long and earneâ—â—ly desire to speake of God often and with pleasure Loue him and the greater thâ— loue shall be in thy hart towards him anâ— the more deeply imprinted in it the moâ—â— facility and pleasure shalt thou find in talking of matters concerning God Hast thoâ— a desire to be often in company with theâ— who treat of spirituall matters Be thoâ— earnestly affected to such talke for to hiâ— that loueth nothing can happen more coÌ„tenting then to heare others talke anâ— speake of the thing which he loueth 4. The better the goodnes of euerâ— thing is knowne the more it is esteemed and the more earnestly desired That spirituall matters be not so well regarded noâ— so hartily desired as they deserue the fauâ—â— groweth of nothing els then that theâ—â— goodnes excellency and worth is noâ— known And among the vtilityes of spirâ—tuall talke this is one that by the benefâ—â— therof the dignity and excellency of spirâ—tuall thinges is discouered An odiferoâ— thing the more it is handled the better 〈◊〉 stronger sweet smell it yealdeth euen iâ— the more often spiritual matters be broughâ— into discourse the more do the hearers râ—ceiue of the sweet smel of them and for thâ— knowne and proued goodnes of them theâ— become the more hartily affected vnto thâ— But it happeneth much otherwise in corporal and worldly things which the more they be examined weighed and proued the more do they discouer bewray their imperfections and faults therefore also lesse beloued of the wise 5. The Diuell extremely hateth spirituall conferences therfore he laboureth by all meanes to hinder it For first that they may not be brought in he pretendeth they are troublesome hard and nothing conuenient for the tyme if they be once brought in that they may not be continued he suggesteth that they seem disgustfull nothing pleasing and to be as it were without life and pleasure in them And if the crafty enemy find any who may trouble and disgust the spirituall talke by laughter or out of some leuity scoffe at it it cannot be conceiued how he reioyceth thereat For he knoweth well that there is no more effectual way to the ouerthrowing and taking away of the good custome of talking of spirituall matters then that The hellish serpent is not ignorant how great a detriment and hurt he is forced to suffer by spirituall conferences wherein his snares impostures iuglings and frauds are laid open and discouered least any may through incircumspection and vnwarynes suffer himself to be caught and beguiled by them and therfore as a theef shunneth the light so doth he fly from and detest spirituall talke But the more they be displeasing vnto him the more do they please me and the more profitable be they to the Religious And should not this ascertaine spurs put them forwards to loue serue me thy Lord Sauiour Moreouer if talke be had of vertue and other spirituall things their beauty and splendour is layd open which is such and so great as it must needs procure the wonderfull loue of them who cast but their eyes vpon it And what can a Religious man require or desire in this life to do well then that he be set on fire with the loue of vertues What thing can befall more dolefull vnto the Diuell then to see Vertue esteemed and Vice to be contemned 6. Tell me now sonne what iust cause mayst thou pretend why thou art not more often delighted with spirituall talke For if thou be cold therby thou mayst get thee an heat if thou wantest deuotion there is not a more compendious or shorter way for the procuring of it then by conference had with a pious affection Further what is the cause why thou dost not lend a wilâ—ing eare to spiritual exhortations Whence â—t is that when there is discourse about the news of the world or matters done by oâ—hers that nothing belong to thee thou art so attentiue thereunto and when speach is â—ad of pious and good matters thou art either sleepy or giuest eare with a certaine disgust and loathing Some againe there be who vouchsafe not to be present at a spiritual exhortation vnles some subtil high conceit be therein proposed and others there be who in their familiar talke thinke they should discourse and treate of matters far remoued from the common vnderstanding of men But they are much deceiued for I require no such matter in pious and familiar conferences But I desire this especially that whatsoeuer is in them sayd of deuotion and other spirituall matters it be easy and accommodate to practise and applyed vnto it and therefore all must rather be directed to the affection and to the promoting putting forwards of the will then to the feeding and delighting of the vnderstanding Neither is there â—heere either tyme or place of shewing wit but of declaration of the desire that euery Religious man ought to burne with of purchasing vertue and of attayning perfection 7. O how much hurt hath bad custome done and still doth to Religion This hath caused a Religious man to bâ— prone and faeil to heare vaine light matters and to speake idle friuolous things and on the other side slow and difficile tâ— heare and speake of pious and good anâ— of such as agree with his vocation best And of this those abuses and defects for a great part haue their beginning that are to be found in some Religious It is an harâ— matter to temper the tongue and vnleâ— thou accustome thy selfe to speake of good things it will hardly contayne it selfe from treating of vaine and idle matters Truâ— indeed it is that the fault heerof is not iâ— the tongue but al is in the hart that should restrayne it and keep it in For the tonguâ— vttreth no more then what is first writteâ— in the hart and as the harts trumpet soundeth aloud whatsoeuer is in it If there bâ— vertue deuotion charity and spirit in it the tongue speaketh of them if vanity secular conuersation wantones and otheâ— the like it resoundeth them also and maketh them knowne vnto others That a Religious man ought
to be diligent in all his Actions CHAP. VIII SONNE a seruant that is diligent not only in his ministery and seruice but â—lso in all things that are appertayning â—o his charge cannot but be deare to his Lord and maister And though he trespasse â—nd offend otherwhiles yet because he hath â—ot forgotten his former diligence his maister dissembleth the matter and pardoâ—eth him for it That which causeth the maister to loue his diligent seruant â—roceedeth not so much of this that he saâ—isfyeth his office and duty as that he seeth â—im affected to his wonted seruice doth â—ll not out of a seruile feare but of loue towards him for loue is that which maketh â—im diligent Contrarywise a negligent â—eruant is displeasing to the whole family where he liueth if any thing be commitâ—ed vnto him vncertaine it is whether he will do it or not and if he doth whether he will do it in tyme and in good sort whence it is that his maister cryeth out euery houre and calleth vpon him is troubled and moued with anger against him in so much as the negligent man is boâ—â— afflicted himselfe and further giueth occasion of affliction to others It happenetâ— otherwise with a diligent and industrioâ—â— seruant for he enioyeth exceeding greâ—â— peace and quiet and because he doth 〈◊〉 office stoutly he is cause that all the family haue their part in the same peace anâ— quiet 2. A diligent Religious man greaâ—ly pleaseth me also as contrarywise an idle negligent and slouthfull man as much diâ—pleaseth me Yet all those are not to be sayâ— diligent who make a ready dispatch coâ— those thinges that are committed to th â— to do but those who seeke after a perfeâ—â— manner to performe those things commauÌ„ded them neither forbeare any labour iâ— doing them He is diligent who studieth to do all thinges in their tyme and as my will is they should be He is diligentâ— who what he hath to do performeth witâ— a promptitude of will and endeauouretâ— rather to expect others then to be expecteâ— of them But the negligent taketh a far other manner of way For first his study iâ— to do what is commanded in the speediesâ— maÌ„ner so he may haue it out of hand least a disgust grow thereon little caring how well or ill the same be done He is negliâ—ent who without any iust cause differreth â—hat from one houre to another that he is â—o do Againe he is negligent and maliciâ—us also who doth of purpose busy himself â—n something or feigneth himselfe to be â—usied least some other thing be imposed â—pon him of which he is afraid Finally â—hat subiect is negligent who when he is â—ble and may doth not for all that so exaâ—tly and diligently discharge what is commaunded him as the Superiour expected â—r would haue wished 3. Sonne it pleaseth me nothing that some Religious be diligent there where there is no need and out of negligence to pretermit that which was necessary to be done It is no great matter if a man be sometymes slow and negligent in outward thinges appertayning to the body which is one day to be meat for wormes but if he shew a neglect in matters which concerne the mind and the good state and discipline of Religion wherby accustomed seruice and honour is yealded me no little domage and hurt commeth thereof And yet those Religious men offend me much more grieuously who spare no paynes and labours in procuring their commodityes of body and their recreations and be drousâ— and cold in promoting and putting forwards the workes of spirit Thou knowâ— what my seruant Ieremy sayth That accursed is the man that doth Gods workâ— negligently and fraudulently If thou canâ—â— dispatch thyne owne affaires with expedition and diligence that make to thy profit wherefore dost thou it not If the Angellâ— heauens elements and the rest of the creatures be diligent in thy seruice whereforâ— art thou slouthfull negligent in yealdinâ— me thy Creatour seruice and honour 〈◊〉 for the fauour of men whose good wilâ— and loue thou seekest thou art forward diligent in doing them some seruice wherâ—fore art thou so slacke in my affayres foâ— the gayning of my good will and fauour who am thy Father Lord Iudge thoâ— now whether that Religious man deserueth to be accursed who doth my workâ— after a remisse languishing and negligenâ— manner 4. If the Maister be diligent in procuring the commodityes of his seruant euer with the hazard of his life and goods anâ— the seruant on the other side be backewarâ— and negligent in requiting him will iâ— not be an vnworthy thing intollerablâ— withall I suffered nothing on my part to â—e wanting in the procuring of thy soules good and in increasing of thy merits â—hough I were to endure many greiuous â—hamefull thinges to which neuertheles I was not bound and dost thou in working wel for loue of me carry thy selfe slowly who art by thy vocation bound to serue me and whatsoeuer good thou dost mayst conuert to thyne owne good Thou shalt preiudice thy selfe very much and greatly â—niure me thy Lord besids if thou shalt neglect to be diligent in Religion wherein â—he honour of my Name and Seruice is â—n handling Tell me if thy Superiours were negligent in procuring necessaryes â—or thy meate drinke and cloathing what wouldst thou do if further they should â—e slacke in seeking thy spirituall profit whereof thou hadst a great desire what wouldst thou not do And if thou shouldst with patience endure the one the other 〈◊〉 should appertayne to me to chasten both â—egligences And if it bâ— so what should â—xempt thee from the like orrâ—ct oÌ„ if thou 〈◊〉 careles remisse slâ—câ—e in oâ—seruation â—f the statutes of Religion 5. More pleasing vnto me is one good worke done with diâ—â—gence then many negligently performed for that Religiouâ— diligence proceedeth of loue and euer accompaineth it and negligence is a defect growing of the imperfection of loue And now none can but know that no worke is acceptable to me that is not proceeding from loue and accomplished by it Againe a worke done with ioy is much more pleasing vnto me then a worke vnaccompanyed with ioy He that in ReligioÌ„ is diligent in the exercise of good workes doth them commonly also with ioy and for this respect the diligent is also more deare to me then is the negligent O how am I offended at the conditions of that Religious man who only vseth a diligence and chearfullnes in doing those thinges wherunto he is affected other things he doth and dispatcheth both drowsily remissely and imperfectly For who seeth not that in that former worke though he loose nothing of his spirituall profit yet he maketh no gayne thereof at all for as much as he receiued the hire and reward of his good worke by the taste and pleasure he reaped thereby And who againe obserueth not that he looseth in his latter worke fâ—th certaine it is that it is
whome it gayned a â—ost happy victory ouer all myne enemyes â—ccompanyed also with a most glorious triâ—mph Sonne none can continue stable and â—erseuere in Religion vnles he fight He â—hat fighteth not vnder obediences colours â—ust needs fight vnder disobedience which 〈◊〉 Sathans banner 5. It is out of question that the excelâ—ency of the will which is by a Religious â—an offered and sacrified to me by the Vow â—f Obedience addeth great force to the saâ—rifice sith the will is not only the noblest â—art of man but also the queene of al the faâ—ultyes of the mind And the dignity and worth of this sacrifice increaseth the more â—he more I esteeme of it And how could I â—ot but highly esteeme of Religious Obediâ—nce in which a Religious man offereth me â—is liberty which all the world maketh so great reckoning of Is not this gift such 〈◊〉 it should be held for great For if I esteemâ— greatly of Pouerty Chastity I am bound to make much more of Obedience For Pouerty offereth me the externall goods only Chastity for loue of me only depriueth the body of corporall pleasures which be the goods therof But ObedieÌ„ce offereth me the internall goods of mind which by how much they excell the goods of fortune and of body by so much the oblation of them is more excellent and more acceptable to me 6. It cannot be denyed but that Abrahams obedience was most excellent when at the first word I spake he resolued to sacrifice vnto me his only and most louing sonne Isaac Neither was Isaac his obedience lesse memorable who to obey me in the person of his Father suffered himselfe to be bound and out of a most noble courage hart in the flower of his youth offred his head to be cut from his shoulders But I make no lessâ— reckoning of a good religious mans obedience which comprehendeth in it the perfection of the obedience of them both Oâ— Abraham indeed because a Religious man doth loue himselfe as well as did Abraham his sonne and of his sonne because a Religious man out of as great a fortitude of mind bindeth himselfe by Vow of Obedience as did Isaac suffer himselfe to be fast bound by his father Neither doth he with lesse promptitude offer his owne will to be cut off by the sword of spirituall Vow then did Isaac his necke by the materiall sword Moreouer by the difference between Abrahams and a Religious mans obedience it appeareth that this is to be preferred before that For in that a coÌ„maundment was layd vpon Abraham in this it was but counsaile that was only in will this both in will and fact his act endured but for a short space this mans fact for his whole life 7. Sonne wilt thou go beyond Abrahams obedience Seeke prompt obedience â—in all things for that God is no lesse pleased with Obedience in little matters then in great Further certayne it is that no worke though by the iudgment of the world it be thought honorable is of any accompt with me if it hath not a conformity with the diuine will Let a man dispose all his goods for the behoof of the poore Let him suffer persecutions and be contemned Let him dy for the fayth if these and the like workes be not done according to my will they are neither pleasing to me nor meritorious at all But the vertue of Obedience as also of Charity her sister causeth a Religious man to conforme his works to Gods will and consequently maketh them meritorious Adde that a creature indewed with reason is then said to be perfect when it reposeth in the diuine wil neither hath a will to any thing but what the Creatour hath a wil to And by what other vertue is the Religious man made prompt to obey Gods will then by Obedience Who forceth a Religious man to haue a will neither lesse nor more then his Creatour in whom consisteth true perfection but Obedience O if all Religious men were so harty louers of Obedience as the excellency threof deserueth it would be much more reckoned of in Religions then now it is and there would be great store of perfect Religious persons Of the profit and vtility that Obedience bringeth to a Religious man CHAP. XXIII LORD though a Religious man receiueth many and very excellent vtilitieâ— by Obedience yet I would thinke it much better if thou thy selfe without the help of other Superiours wouldst commaund ordayne all for we would in a most proÌ„pâ— manner obey thee neither would there be â—ny place left for murmurations neither wouldst thou euer giue any occasion of â—omplaints and in few wordes thy gouerâ—ing would be most sweet And if that â—ay seeme not to haue beene conuenient â—et thou mightest haue done well if thou â—houldest gouerne vs by an Angell who as â—e should be of more credit and authority with vs so would we more reuerence him â—hen men 2. Sonne all this that thou sayst springeth out of the fountaine of selfe loue If Religious men were spirits it would be â—onuenient that they should be gouerned â—ither by me or by some Angell but beâ—ause they be composed of a body and a spiâ—it it is very agreable that they be gouerned â—y a man their like and the same requireth â—he sweet prouidence wherby the whole frame of this world is gouerned When I â—rought the world to the true fayth I sent â—ot Angells but men for men I gouerne â—t I did also found Religions not by Angells but by men and therfore fitting it is â—hey should be gouerned by them If heere â—n Angell were a Superiour how often â—ould these or the like wordes proceed â—rom mens mouths If this Angell our Superiour had experience of the troubles oâ— the flesh the burdens of body and the miseryes of this life as we haue he would take more compassion on vs then he doth How many excuses would not take placâ— with an Angell which now haue placâ— with a man Superiour How many scruples would Religious men haue if they should be gouerned by an inuisible Superiour And more then this euery Superiouâ— ought to help his subiects rather by example of life then by word of mouth but if the Superiour should be inuisible he could not giue any such example for imitation and therefore better it is that the Superiour be an Angell rather in conditions manners then by nature And where it is sayd thâ— the Superiour if he should be an Angell should be more loued and respected by hiâ— subiects then if he were a mortall man iâ— not true For whereas I am in the Superiour he that loueth not me nor obeyeth mâ— in a man my Vicegerent would loue anâ— obey me lesse in an Angell 3. Call to thy remembrance whâ— my beloued disciple Iohn wrote If thâ— louest not thy neighbour quoth he whoâ—â— thou seest how canst thou loue God whoâ— thou seest not If thou obeyest not the Superiour whome thou seest how wilt thou obey thy
Superiour whome thou seest not But how great humility would it be to be subiect to an Angell For whiles the Religious do for loue of me subiect theÌ„selus to a man as to my substitute and obey him as they do me it is an act not only of great Humility but also of Fortitude Magnanimity Fayth Hope and Charity so much the more pleasing vnto me the more vertues it goeth accompanyed with He that â—ubmitteth himselfe to a man for my sake will lesse submit himselfe to an Angell It is my will that a Religions man must do And it little skilleth whether it be declared by a man or an Angell A regard is not so much to be had of him who speaketh or commaundeth as of him in whose name he speaketh or commaundeth Necessary it is that water runne into the garden but â—it skilleth not whether it be brought in by conducts of lead or of siluer 4. Sonne dost thou now desire to vnderstand the vtilityes of Obedience Teâ—l me if one should ride through daungerous rockes and downefall places vpon a wild and vnruly horse and one should be ready to offer his help and paynes to lead his horse by hand through all those so many dangers would he not thinke that a speciall benefit were offered to him No doubt he would esteeme it a most great one And if he should refuse to vse so great a benefit should he not shew himself a very mad man Our body vntamed in regard of the disordred passions that raigne in it is this vnruly horse The errors that are wont in the spiritituall life to be committed be those downefalls and cragged ockes Our Superiour is he who is read â—o guide and lead our horses that we fall not 〈◊〉 â—â—ke then how great the madnes of that Religious man should be who should refuse in so great dangers to be gouerned by his Superiour For them that want the skill of swymming it is good to rest vpon others mens armes A Religious man who obeyeth and permitteth himselfe to be gouerned of another swimmeth in his Superiours armes and swimmeth securely in the waues of spirituall daungers 5. Another vtility is that Obedience freeth a religious man from an infinit number of molestations and troubles Nothing tormenteth a man so much as do the anxious cogitations of mind of which the miserable man who lyueth in the world is meruaylously rent and gnawne as is the viper by her yong ones which she carrieth in her belly And though he hath not care of family or of the administration of the goods of Fortune yet the very thinking vpon his owne affayres and actions is too combersome For he must not only consider what is to be done but also when how and by what meanes And this loathing and crosse is againe increased by the ouermuch sollicitude about the good ending and successe of the things that are to be done But all this is nothing nothing worth if it be compared with the cogitations of spirituall actions For those that they may be pleasing must be conforme to my will and if they be not done with Charity and discretion I make no reckoning of them And Obedience exempteth a Religious man from those and all other cares and cogitations commending this one thing alone that he obey and lay all the rest vpon his Superiours shoulders whose charg it is to see what when how and by what wayes euery thing is to be done It is in him to procure all things necessary both for the spirituall and temporall for he is the Father the mother maister prouider directour guide and all What other thing then is it to liue vnder obedience then to cast his burden vpon anothers backe If you were entred into a wide wood that almost had no way out and dangerous for the cruell wild beasts therein and were further very sore loaden should not he do you a singular pleasure who should not only bring you safe out of the wood but also ease you of your burden by taking it vpon his owne shoulders And what other thing is it to obey theÌ„ to trauayle the more securely with a guide in the way without any burden to beare He that acknowledgeth not a benefit neither regardeth nor maketh reckoning whence it commeth or who is the authour therof 7. There is added another vtility of ObedieÌ„ce that the things which be good of themselues it maketh more excellent and what is of very little worth it causeth to be had in greater esteeme He that moued by Gods grace doth of a free will exercise a good worke doth well and meriteth a reward according to the greatnes of the work and his pious affection withall but he that doth of Obedience exercise the same workes out of the same disposition of mind that the other did meriteth much more by occasion of the vertue efficacy which the vertue of Obedience addeth to that worke And more then that Obedience is so fruitfull and of such power as it maketh the works that are of necessity more noble also and those that of themselues are not praise worthy as be the actions of eating drinking sleeping walking c. if the Religious do them by obedience pleasing vnto me which I also reward according to the measure of the pious affection Charity they be done withall And it sometimes hapneth that the Obedient without doing any worke maketh more spirituall gaine then he who doth the worke 8. The Religious who hath a desire to fast for the punishing of his flesh for his sinnes and yet for Obedience sake forbeareth to fast meriteth more before God by not fasting then doth another fasting of deuotion For this man hath the only merit of his fasting but that man hath merited not only the good of fasting because he was of his part ready to do it but also the merit of Obedience Iudge thou now whether that be not a priuiledg both profitable healthfull which I haue conferred bestowed vpon the Religious by the benefit of Obedience And how am I affected thinkest thou vnto them who are so little deuoted to obedience O what a detriment and losse sustayneth that man in his spirituall goods who doth all of his owne will that he might do by obedience Euery good worke great or little if it be signed with the seale of Obedience is of great esteeme and price as well in heauen as in earth How it is conuenient that a Religious man be studious of Obedience CHAP. XXIIII SONNE if thou be resolued with thy else to imitate me necessary it is that thou haue an earnest desire to imbrace the vertue of Obedience and make thy selfe fit for the performing of perfect obedience Remember that I assumed tooke vpon me the forme of a seruant that I might subiect my selfe to men and obey them for thy soules good Neither did I propose alone and openly professe that I was come not to do myne owne will but the will of my Father who sent me