fire with the desire of them when they are well coÌ„sidered and lookt into But anger when it troubleth the mind leaueth no place for reason but Meeknes when it hath quieted the mind thrusteth out darknes and bringeth light in place for the vnderstanding of spirituall things which being entred the vnderstanding presenteth vnto the wil the imbracing of that which it knoweth 9. Amongst the Euangelicall beatitudes I haue assigned the second place next after Pouerty of spirit to Meeknes and for the reward I added the Land of the liuing which is the heauenly countrey where the Meeke shall inioy my presence for all eternity and as I was heere in this life their Maister and an example of Meeknes so wil I be their hire and reward in heauen I shewed my selfe a meeke lambe for the loue of men and a lambe is a figure of me and therfore meet it is that all those who haue serued vnder this signe or banner namely of Meeknes and become lambes for my sake should reioyce with me in heauen for euer 10. How it beseemeth a Religious man to be Meeke and milde and how vnbeseeming it is for him to be angry is no hard thing to be vnderstood The Religious state is peaceable and quiet quite â—â—aâ—gâ— from the spirit of indignation and coâ—â—â—tion In all thinges it conformeth it selfe to the Diuine will it neuer complaineth nor murmureth for any thing it liueth eâ—â—ented with it owne and taketh all thâ—t happeneth in good part These and other conditions seeing they be the fruits of Meeknes cannot stand without it Contrariwise where the excesse of anger raigneth nothing is heard but threatnings iniuryes clamours and lowd outcryes reuenge and blasphemyes against God his Saints in heauen all his creatures which are not at the commaundment of the wrâ—thfull person whose actions because they haue their origen not of reason but of fury are neither good nor can possibly haue any good end How then is it possible that wrath can haue any community with religion which is a certaine quiet Schoole of perfection gouerned by the spirit of Meeknes How can a Religious man attend to prayer molested with the passion of anger How can he be an help and example to his Neighbour who because of his impotency of anger cannot haue any power ouer himselfe Sonne thy nature is not the nature of a serpent but of a man but if it accustome it selfe to anger it will become so furious as like a venomed serpent it will wound thee with the sting Of Mortification necessary for a Religious man CHAP. VII SONNE the kingdome of heauen suffereth violence and the violent only carry it away If thou thinke that heauen may be won by giuing thy selfe to idlenes and ease by pampering thy body and by yeilding vnto thy senses their pleasures in euery kind thou art greatly deceiued For this is not the ladder whereby thou must mount vp to heauen neither be these the armes and weapons wherwith thou must fight and ouercome but thou must offer violence to thy selfe by mortifâ—ing the desires of the senses and by resisting the flesh as often as it seeketh and desireth after those thinges that haue no coherence or correspondence with the constitutions of thy religious Institute This is the way that bringeth to heauen And though thou mightst come to heauen without any contention with thy flesh going before and without suffering of any tribulations yet thou must neither desire nor wish it For I the sonne of God did not ascend into heauen before I had suffered much neither would I go thither but by the way of tribulation 2. A Religious man therefore if he resolue to win the kingdome of heauen must needs take vpon him so much strength as he may seeme to fight for three for he that shall not fight for three shall not go away with the victory First he must fight as a man for seeing he ought to lead a life correspondent to his nature that is participant of reason he is also bound to liue according to reason which he cannot be able to do vnlesse he make warre against his senses which oftentymes resist their maisters reason seeke to free themselues from the gouernement therof And Mortification is that which subiecting the sense to reason causeth that a Religious man contayne himselfe and liue within the bounds of vpright reason 3. Secondly he must fight as a Christian by the sword of Mortification cutting off all that is forbidden by the Christian law And therefore he must not only abstaine from rapine from killing of men from fornication the like but also from a will of doing them because the one and the other is prohibited by my law And herein thou must needs exercise a certaine violence mortification For seeing man in regard of concupiscence and his depraued nature is prone to the euill by me forbidden if he take not into his hand the sword of my law and with it cut off or put to flight whatsoeuer is contrary or repugnant to the law it will neither be possible for him to triumph in heauen nor on earth defend and maintaine the honour of a true Christian Thirdly he must fight as a Religious man who as he is bound to many more thinges then a Christian secular man so hath he more and greater difficultyes and therfore must he the more bestir himselfe and fortify himselfe with the armes of Mortification fight more manfully with the enemy 4. That a Religious man may mortify his senses to liue conformably to reasoÌ„ it is good but for the auoyding of falling into sinne it is better to the accomplishing of the precepts of my law But if he further bindeth himselfe to follow perfection togeather with obseruation of the counsailes of pouerty chastity and obedience it is best of all for that so doing he doth not only abstaine from all thinges vnlawfull but for loue of me he also depriueth himselfe of many lawfull and good thinges as of the dominion of temporall goods of marriage of the gouernement of himselfe and all that is his and the like Herehence it followeth that a Religious man ought to be so mortified as he must be separated cleane from all creatures yea and from himselfe also and must haue his dependance on me alone And this is to beare away heauen by mayne force Sonne he that conuerteth his eyes vpon the labours and paynes that be in this combat will thinke them to be many and great but he that casteth his eyes vp to heaueÌ„ easily perceiueth that they are not worthy of the future glory that is there prepared for vs. 5. Mortification is nothing els then a spirituall death that depriueth a Religious man of all the life of his senses and effeminate defirs cutteth theÌ„ cleane off with all the bad acts arising of the sensual life euen as the death of body taketh away all the forces of the naturall life and the actions therof Wherefore that Religious
man is truly mortifyed who is dead to his owne loue He that is dead to himselfe is dead to the desires of the senses and leadeth a life conforme to the state of his Religion that maketh him Religious and spiritual The spirit may not continue life if the sensuality be not first dead 6. There be some Religious who mortify themselues in some one thing and not in another Mortification if it be not whole vniuersall in all things nothing pleaseth me because there is no being nor entrance for the spirit where all sensuality is not taken away The bird that is tyed with many bands is not free at liberty nor can fly her way if there be but one thrid that holdeth her fast by the legge One defect may hinder a Religious man from ariuing to the height of perfection Neither do those Religious lesse displease me who begin indeed to mortify themselues but vpon the very least inducement of the senses or terrified by their owne slouthfulnes continue it not MortificatioÌ„ that continueth not to the very end of lifâ— looseth the reward The victory is noâ— gotten at the beginning of the fight but iâ— the end thereof 7. Others there be who thinke theâ— discharge their duty when they mortifyâ— their passions and bad inclinations so far as publiquely and in the sight of others they do nothing that may not beseemâ— them But this is not Religious mortification for that such perturbations and motions of the mind be not truly mortified but are only couered ouer that their branches may not come to light and be seene He that draweth not out the roote of the imperfections cleane if it spring not forth to day it will to morrow and the Religious man will sooner giue ouer to cut off the peruerse branches then will the roote to put them forth Those Religious are very acceptable vnto me who do not only cut off all outward bad workes but do further endeauour by contrary acts to roote out the bad habits and their inordinate affections which be the rootes and fountaines of imperfection And this is true Mortification which taketh away the bad actions togeather with their beginnings Desirest thou to take away all the water â—hen stop vp the spring head 8. Sonne I know right well that this â—ontinuall warre betweene the flesh and â—pirit and betweene the sense and reason 〈◊〉 very sore and troublesome vnto thee but â—hou must know that a man was not creaâ—ed with this discord Neither was there â—his state in the terrestriall paradise where when as the sense was obedient to reason â—nd man to his Creatour there was exceeâ—ing great peace and concord sinne after â—t had stirred vp the inferiour part against â—he superiour brake this peace And if â—hou desire to be reduced and to returne to â—his first peacable state Mortification is to â—hee necessary the office whereof is againe â—o bring the body in subiection to the seruice of the spirit the lawfull Soueraigne and the senses vnder the commaund of reason for this is the way of renewing the peace For the reducing of two souldiers that be at variance do in hostile manner presecute the one the other necessary it is to peace amity that the one yeald to the other the inferiour to the superiour and therfore it is necessary that the body yield to the spirit sith it is a subiect to the spirit 9. O how ill doth that Religious maÌ„ vnderstand the manner of his own vocation who practiseth no true mortification sitâ— experience plainely teacheth that wherâ— Mortification is not there sensuality beareth sway And what profitable fruit caâ— grow from such a roote What good can 〈◊〉 Religious man do that abaseth himselfe to the desires of men of the world Of thâ— many euils that Sensuality produceth thiâ— is one that it is neuer quiet vntill it hath drawne a Religious man into extreme misery both of body and soule Contrariwise Mortification forcing the passions to keep themselues within their own bands greatly helpeth the Religious man towards the attayning of the perfection of vertues For as it is impossible to come to perfection without vertues so is it as impossible to compasse true vertues without Mortification 10. Lord all that thou hast hitherto sayd is most true but sith there is in man so great a multitude and variety of inordinate desires so many vnruly passions so great a company of bad inclinations how is it possible for a poore Religious man to resist so many contraryes When shall he euer be able to tame so many wild and vnruly beasts A man needeth to stand both day and night armed with a two-edged sword in his hand And for this cause no â—aruell though some Religious be found not to mortify themselues in all things and others againe not to preseuer in the care study of Mortification 11. Sonne thou peraduenture thinkest thy selfe the first of them who haue giuen themselus to exercise mortification Many indeed haue gone before thee who haue laboured manfully and gloriously in mortifying themselues in this life who now â—nioy the fruit of mortificatioÌ„ in heaueÌ„ And there liue many in Religion at this day giuen to mortification wherein they persist not without their owne merit and with great ioy to me Neither must it seeme strange or hard vnto thee to be continually in armes For if this life as my seruant Iob well sayd be a certaine continuall warfare on earth what other thing is it to liue theÌ„ to be euer in warres and to fight without ceasing When a Citty is besieged if the enemy giue continuall assault day night for the taking of it necessary it is for the besieged to be continually also in armes for the resisting of him If then thou meane to defend and keep the Citty of thy soule which is day night molested by passions that be the enemys therof it greatly importeth thee day and night to be at defiancâ— with them and to fight against them Anâ— it for the gayning of some fortificatioÌ„ meâ— aduenture with the hazarding of theiâ— liues wherefore should thy paynes of Mortification seeme hard vnto thee for the gayning and winning of the castle of heauen wherein thou shalt triumph for eternity Thou shewest thy selfe ouer delicate The souldiar that is afrayd of paynes soone fainteth and looseth courage 12. Neither must thou be terrifyed with the multitude and variety of thy contrary passions for though thou hast not forces inough in thy selfe to beare the violent impression of them yet by the help of Gods grace thou shalt be able not only to mayntaine thy selfe safe from their incursions but also to put them to flight and to take away the memory of them within thy selfe All Religious haue a desire at the houre of their death to be found mortifyed and yet but few haue a will to mortify theÌ„selues If thou shunnest mortificatioÌ„ liuing how wilt thou be mortifyed at the end of thy life when thou coÌ„mest do dye
not sometymes Virginall is yet in perfectiō more excellent then the rest for that it is by Vow consecrated vnto me which because it is an act of excellent Charity and of the greatest of all the morall vertue namely of Religion causeth greatest perfection and excellency to Religious Continency 5. Now the law of Chastity commandeth Religious Continency to exercise three offices worthy of it selfe The first is to conserue the purity of the flesh whereunto is required a great courage For sith the flesh of it selfe is prone to incontinency and impurity a great alacrity and courage of mind is necessary towards the keeping of it vnder that a man who naturally loueth and fauourech his owne flesh nor easily suffereth it to be afflicted giue it not the bridle ouer much nor plunge himselfe into the myre puddle of carnall pleasures A second office is to keep a gard ouer the senses and therunto needeth vigilancy and diligence For seing the senses be wandring and slipery present a thousand occasions of such pleasures vnles a Religious man shal be very diligent in keeping them they will easily breake out beyond their bands The third office is to conserue the purity of the mind vnstayned wherein circumspection is very necessary for the considering examining of what is admitted thereunto And if there be any thing that may stayne or infect it must be kept out for that it is more easy to keep it from entring then to thrust it out after it be entred 6. Sonne this is the law of Religious Chastity and these be the offices thereof If thou desire to be holpen thereby seeing for that end thou requirest the ayde of it thou must also needs fauour it and not deny it thyne help that it may discharge it owne office If thou shouldst deny this thou shouldst do as if thou calledst a Phisitian home vnto thee but wouldst not haue him to touch the sicke mans wound for feare of the payne or loathing that would follow This is not the way of curing the sicke body but of increasing his sicknes rather The body inured to pleasure is wont to complaine that Chastity is euer exact and seuere in executiō of the precepts of her laws which forbids many things and permits few But these be the complaints of the nyce delicate and sensuall sicke who ordinarily desire long for the thinges that be most hurtfull vnto them which if they be yealded vnto do hurt them and therefore such things be more discretly denyed them Suffer the Phisitian my Sonne to put his hand to the yron for the loathsome sore of carnall concupiscence vnles it be launced in tyme will easily grow to a festred and pestiferous impostume He that will not with a very little payne be cured as he ought shall be els where eternally tormented as he deserueth Of the Excellency of Religious Chastity CHAP. XIIII SONNE man consisteth of two parts the owne called the inferiour and sensuall appertayning to the body the other the superiour and reasonable appertayning to the soule When he was created in the terrestriall Paradise as long as he continued in his state of innocency he enioyed great peace also because the inferiour part was in perfect subiection and obeyed the superiour part neither was it so hardy as to resist But after that man did by sinne make resistance against his Creatours will he fell from that happy and peacable state of innocency the inferiour part began to rebell against the superiour that is Reason and hauing also out of a pride a will to vsurpe her authority it fell also shamefully for that reiecting the counsaile of Reason it began to attend wholy to pleasures Hence arose the warre that is now made between the Sense and Reason By this man became spoyled of his former peace and tranquility for that cause he was driuen to gard himselfe with the help of vertues for the bringing of sensuality vnder the subiection of Reason And amongst these vertues Chastity hath a principall place which if it once find an entrance into Reasons kingdome and into the superiour part of the soule like a prudent and wise Lady she cōmandeth the sensuall part to hold it selfe within it owne bounds and to yeald soueraignity to reason Hence it is that the first excellency of Chastity is to restore man as much as may be into his former state and possession of innocency wherein he was created and to honour him with that ornament of purity which he did weare before in the terrestriall Paradise 2. Chastity is also called an Angelicall vertue because it maketh man like vnto an Angell while it causeth him to lead an Angels life For though man of his own nature be in the middest between Angels beasts for that the conditions of both haue place in him though he be superiour to these inferiour to those yet is he somtymes beast-like sometimes againe Angel-like Beast-like when the sensuality in the encounter with the superiour part goeth away with victory and hath a commaunding hand ouer Reason and causeth a man to plunge himself so deep in the boggs of terrene pleasures as he maketh himselfe vncapable of the heauenly as a brute beast reciueth no tast of spirituall matter at all But when Chastity is once got into the kingdome of the mind the warre commeth to a far different conclusion For Chastity in the first place layeth hand vpon sensuality imprisoneth her and setteth Reason in her owne place and authority of gouernment and commaund Next it prouideth that the spirit hold the flesh vnder and in subiection and this is to be Angell-like And though a man be agreably to his nature fast tyed to his flesh and whiles he is in this banishment trauayleth vp and downe in flesh yet because through benefit of Chastity he liueth not according to the flesh he is said to lead an Angells life And he that on earth liueth as an Angell shall in heauen shine also as the Angells do 3. Againe Chastity raiseth a man vp to the performing of great and wonderfull thinges contrariwise the intemperance of the flesh abuseth him to abiect most contemptible things Experience teacheth that such as pursue the fleshes pleasures do not aspire to the effecting of noble and heroicall matters and more then that whiles they see themselues fast tyed and caught in the fleshs snares they drowne themselues ouer head and cares in the puddle of lusts This vice also so dulleth mans wit as it doth not only lay a bar and impediment to his progresse and profiting in discipline and arts but also bringeth in a forgetfullnes of those thinges that were learned before On the contrary side Chastity as it is an Angelicall and celestiall vertue so doth it rayse a man to the execution of generous and most noble workes 4. The founders of Religions if they had not lead chast liues had neuer gone about so great and hard matters as the foundations of new Religions be neither
could the Apostles when they preached the Ghospell haue moued the world or haue done other great matters which they did if they had been cumbred with wiues children Those therfore who imbrace purity both of mind and body be more apt to receaue the cleare light of my grace to contemplate matters of heauen the mysteries of the Diuinity the blessed Spirits the greatnes and excellency of the eternall felicity and of the goods prepared for the vertuous in heauen Whence it is that man also though still liuing in a mortall body if he conserue his integrity of body and mind doth euen now in part begin to enioy the pleasures of Paradise 5. Neither is this the least of Chastities excellencyes that it so beautifieth and setteth forth a mans soule as it maketh it most gratefull to myne eyes For though all vertues adorne the soule and euery one giue it a particuler ornament yet Chastity because it conserueth it from all stayne of the flesh maketh it most pure and most beautifull as contrary wise the vice of the flesh maketh it so fowle and vgly as though it be prouided of all other moral vertues yet may it hardly be endured The externall beauty of times is an occasion of the soules perdition but Chastity which is the soules beauty besides that that it is most acceptable to God procureth both the soules and bodyes good togeather 6. Finally Religious Chastity though it be of it selfe noble excellent receyueth yet greater splendour and perfection from many other thinges For first it is greatly ennobled by Vow by vertue whereof a Religious man hath renounced all kind of pleasures whether the same appertayne to the body and senses or to the mind and internall facultyes therof Againe it boroweth no smal excellency from the very fountaine and origen thereof which is a sincere and perfect loue of me For a Religious man moued not of any necessity or hope of commodity nor for any other human respect is induced to forsake all pleasures of the flesh but only for the pleasing of me And therefore Religious Chastity is the more commendable for this because it is endued with most perfect Charity which is the nurse and mother thereof No little splendour and perfection also is added vnto it by the end and scope that Religious Chastity hath proposed and this end is nothing els then my honour and glory and therfore the Religious bind themselues to perpetuall Chastity for that by it Gods seruice is in a wonderfull sort amplified and so it is no meruayle though Religious Chastity challengeth the first place amongst all the degrees of Chastity The more excellent and perfect Chastity is the more it communicateth to them that loue it 7. Wherefore Sonne seeing Chastity is so noble excellēt I do not hold it inough if thou imbrace it after a meane manner or haue an earnest desire vnto it as to a most precious Iewell but I could rather wish thou wouldest also consecrate thy selfe therunto as to a thing that did most of al please me And know thou that I do aboue all things loue a pure and chast hart and loue it so affectuously as I not only with a singular ioy repose therin enrich it with sundry gifts but also nothing can be required of me that I do not gratiously impart vnto it And this alone should set euery Religious mans mind on fire to desire this heauenly gemme wonderfully shining not only in the company of vertues on earth but also in heauen amongst the company of the blessed The more tenderly thou shalt loue Chastity the more thou shalt be loued of God and if thou canst not loue it as much as it deserueth at least loue it in what thou art able How greatly conuenient it is for a Religious man to be chast CHAP. XV. LORD I well vnderstand that it is very conuenient that he be chast who attendeth to thy seruice considering by the benefit of his Vow he is consecrated and bound to thee the fountaine of all purity It is nothing agreable that vnder a cleane and pure head the members should be filthy and fowle But I know not how I may long defend my Chastity sith I haue at home a capitall enemy who trusting to both inward and outward helps becometh so stout hardy as I almost despaire of the victory Now thou knowest o Lord how sore this insolent and proud flesh persecuteth the purity of my soule Thou art not ignorant how many assaults it maketh night and day vpon it And yet this doth not make me afraid Another thing perplexeth and troubleth me much more that is that both the wantonesse and rebellion of the senses within and the most cruell enemy Sathan without do minister helps vnto it 2. Sonne what thou sayst is most true but thou must not be dismayd for it for the greater that the enemies boldnes poweris the more glorious wil the victory crown be that followeth after Neither shalt thou want my help only play thou the man and vse all thy forces for the maintayning of Chastity and no enemy from within or without shall get the victory from thee And seeing thou acknowledgest and confessest also that it is conuenient that my Religious seruants be chast as I their Lord am know thou that I was euer so harty a louer of purity as myne aduersaries who calumniated me in very many things durst not accuse or condemne me of the very least defect against Chastity And that the Religious ought to be such their state exacteth sith they make a profession to be my followers imitators of my life Wherfore seing I was exceedingly affected to this vertue of Chastity and regarded it as the guid of a spirituall life requisite it is that they also imbrace and take it for their Lady and Mistresse 3. And because I make so high an esteem of purity and am in the highest degree auerted from the vice of concupiscence why wouldst thou haue me to entertayne a dishonest seruant within my house or that I should endure him in the same How should I suffer that any seruice should be done me by him whom I know to haue an vncleane mind The seruant that accommodateth not himselfe to his Lord and Maister or neglecteth to procure his loue and good will either will not be long stable in his office or if he continue in it will make very little profit therby and will put himselfe in danger of being thrust out to his owne great hurt and no little shame and confusion Do I require at my seruants hands any thing vnfitting vnseemly or impossible I require purity which is a principall vertue I require of him that he suffer not himselfe to be supplāted or ouercome by his sensuality and this is honorable I exact of him that which he hath promised and that is to liue chastly which is a point of iustice 4. Further I long to know wherein consisteth to leaue and forsake the
putrifaction the sooner So if a Religious man be pure and sincere in his words counsailes he will easily conserue others but if he be vncleane stayned with a litle stayne of carnal desires he will by his bad example easily marre them Light also serueth to giue light and to shew where the dangers and downfalls be but if the candles weeke be either foule or moist it yealdeth more of smoke then of light So a Religious man if he haue not a pure and cleane hart will not only not enlighteÌ„ but also obscure and darken the way that both himselfe all that do accompany him may shamefully stumble and so giue a greater stincke and smell then light He shall haue much a do to conserue enlighten others who neglecteth to keep and giue light to himselfe 3. Moreouer the Religious life is so tender and delicate as not only the defect of purity but the very least suspition of incontinency also hurteth a Religious man much Who would esteeme that matrone for wise who should for help and counsailes sake go to a Religious man suspected of incontinency Is it not an extreme misery that a Religious man consecrated to me should be ill reported of Certes the Religious person that should make no reckoning of his good name with his neighbour receyueth no good by him neither O how grieuously do those Religious men sinne who do not beware of falling into the occasions of being infamed by such a vice but perswade themselues that it is inough if they commit nothing that is euill by deed whatsoeuer men say and report of them They are not without fault if they giue but the occasioÌ„s of such obloquies and detractions for they are bound not only to fly from the vice it selfe but also to take away all suspition therof He that hateth the Diuell will not easily endure to see him painted 4. It is nothing conuenient to thrust a man against reason out of his owne house neither can it be done in conscience Remember Sonne that thy hart is my Temple and my house I haue layd the foundations of it raised and perfected the building and whatsoeuer is faire and precious in it hath come from me And that this house might be euer beautifull that I might still make my aboad and habitation therein I deliuered it to the keeping of Chastity a trusty vigilant keeper But if thou wouldest now thrust me against all reason out of it thou canst not do it without most grieuous sacriledge And if thou hast a will to driue Chastity out of the house of thy hart that concupiscence may commaund in it thou mayst not do that also without a great crime He that thrusteth out him of whome he is holpen and honoured will easily fall into the hands of some one who will handle him according to his desertes 5. Tell me I pray thee when thou vowedst perpetuall Chastity what didst thou promise to God Didst thou not promise that thou wouldst from thenceforth make warre against all carnal pleasures both of body and mind Didst thou not promise to perseuere chast to thy liues end Dost thou not therefore thinke that thou art bound necessarily to performe thy promise sith thou canst not look any more backe Knowest thou not what my Apostle sayth Who shall violate or defile Gods Temple God will destroy him And if thou for some litle carnall pleasure driuest me out of thy hart with what right canst thou challeng of me to be receiued into the kingdom of heauen And if for a little pleasure of the senses by defyling thy hart thou abusest Chastity wherefore shouldst thou exact her to bring thee to the vision of God promised to the cleane of hart alone Vnderstand therefore that it is no way good for thee in the very least thing to offend against Chastity because thou hast by Vow of Chastity promised no way to preiudice her purity neither in great matters nor in little 6. It is further necessary that a Religious man aspire to the perfection of Chastity for this for that he hath made a profession of leading a spirituall life which sith it hath not a more sworne enemy then the concupiscence of the flesh cannot possibly liue a spirital life vnles the flesh be first brought in subiection to the spirit For the Religious who is truely spirituall must not only be a stranger to the vice of the flesh but also be auerted from all those that haue their origen from the flesh or haue any dealing with it at all And therfore he must diligently carefully exclude and keep out all bad cogitations impure suggestions In his talke he must be circumspect that any words fall not from his mouth that may seem against honesty He must not cast his eyes vpon Iasciuious acts though they should be done without sinne And these be helps for the mortification of the flesh But I would haue thee Sonne to consider and obserue that the flesh sometyms faigneth it selfe dead when it is not pretendeth it selfe to be in most great subiection to the spirit But then a wise and spirituall Religious man must be most of all vpon his gard for it is accustomed to dissemble the matter vpon hope of â—ommodityes and of greater liberty and in â—yme it perswadeth the Religious man to withdraw somewhat of his former rigour â—th it was ready to yeald most prompt serâ—ice to the spirit But he that will not be â—eceiued or beguyled by the crafty flesh must vse the counsaile of his spiritual father There is no trust to be had to a dissembling â—nemy because by his faigning he discoâ—ereth himselfe Of the vtility of Religious Chastity CHAP. XVII SONNE when I did in my Ghospel vnder the name of Eunuches commend â—hem who do for the loue of me voluntarily make the Vow of perpetuall Chastity for â—his is to make himselfe an Eunuch and â—o geld himself for the kingdom of heauen I did intend that very thing because a man by such a Vow as it were with one sharpe cut of a knife cutteth off all power and occasions of vsing carnall pleasures For what is not any longer lawfull is truly sayd to be impossible And hauing commended these my chast Eunuches I added He that can take let him take For I knew that all would not vnderstand the most great vtilityes that pâ—petuall continency bringeth to the Religious I omit to mention heere how by the benefit of it they are freed from infinit molestations and troubles and the reproachfuâ— insolencyes of the flesh which if it get one but the least commaund casteth headlong euen wise men into the bottomles gulfe a vices And if the care of outward riches bâ— troublesome for the sollicitude they brinâ— with them much more cumbersome is the concupiscence which because it is home-bred woundeth more sorely and thereforâ— the wounds therof be the more deadly 2. I say nothing that they be eased of many afflictions and carking cares of
thou mighst serue and please me If thou hast left it to please me what skilleth it though thou be nothing regarded of others Thinkest thou that by this conceit and opinion either the good of thy soule is hindred or the seruice diuine which thou hadst a desire to yeald vnto me Truly no such matter If any thing were to be feared it should be this least humane estimation might worke thy ruine when as the Apostle sayth If he should still please men he should not be Gods seruant Sonne if thou examine the matter well he that esteemeth thee not profiteth thee much because he helpeth and furthereth thy separation from the world and to the making of thy recourse to me who am to giue life euerlasting He that maketh much of thee and recommendeth thee stoppeth vp the way of saluation against thee and therfore my seruants of old who florished in former tymes in their Religion reioyced if they were at any tyme contemned of others were on the other side sory and grieued if any excesse were vsed in their commendations and no lesse do all those Religious men at this day who haue their part in the true spirit of God He who liueth in banishment must little regard others so he be in the grace and fauour of him of whom he may be holpen 2. The first rudiments to be learned of a Religious man be these to contemne himselfe to wish not to be esteemed of others to abnegate and deny himselfe to deeme and hold himselfe vnworthy of any prayse whatsoeuer to do well and to be ill entreated and handled Without the practise of these rudiments and principles no Religious man can profit in the spirituall discipline Wherefore if after some yeares spent in Religion thou still hunt after honours and the estimation of a great name it is a signe that thou hast not yet learned the first principles that be deliuered in Religious Schoole and how then wilt thou proceed and go forwards in spirit What marueile though thou be troubled when honour is not done thee If thou desirest to put all griefe out of thy mind begin in earnest to make a little esteeme of thy selfe for that he who shall once contemne himselfe shall not find any disgust by others contemning of him Thâ— greater opinion thou hast of thy selfe the more shalt thou be grieued when others yeald thee not the honour that is due vnto thee and thou expectest 3. Tell me is it not worse to be contemned then not to be esteemed of and is not he more confounded who is shamefully handled then is he who is spoiled of the honour due vnto him It is so indeed Admit thou art not perhaps much esteemed but I was of others despised and laughed to scorne Let the honour due vnto thee be taken from thee but I thy head was most ignominiously handled Thou peraduenture art not courteously dealt with by thyne enemyes but I was ill vsed euen by them to whome I had beene most beneficiall And if I thy Lord Head and Maister did with patience suffer so great iniuryes vniustly done me wherefore art thou dismayd if at any tyme so much honour be not yealded vnto thee as thou wouldst wish Wilt thou be preferred before thy Lord and Maister Doth it seem vnto thee fitting that vnder a thorny head and ignominiously treated there should ly members hid both delicate and honorably regarded The more a man resisteth â—o be contemned the more vnlike is he to â—is Lord and he that taketh not paynes to â—esemble him on earth shall not haue any part with him in heauen 4. Honour is the reward of vertue If â—hou desire to be honoured thou must of necessity be vertuous els thou wouldst wish â—o haue that giuen thee that is not thy due he that should yeald it vnto thee should â—ather flatter thee then prayse thee And what vertue is there in thee for which â—hou deemest thy selfe worthy of commenâ—ation and veneration True vertue euer gâ—eth in company with Humility that is â—he foundation of all Religious vertues If â—herefore there be not Humility in thee â—rue vertue must needs be absent also But â—f there be Humility in thee and thou be â—ruly humble how can it be thou shouldst desire honour sith it is the property of Humility to fly from honours and commendations of men He that practiseth Humiâ—ity desireth to be despised of all and is glad that he is nothing reckoned of Moreouer what memorable or noble act hast â—hou done wherefore shouldst thou desire or seeke after such applause of men Or what hast thou suffered for the loue of me â—hat thou shouldest receiue a reward at my hands in this life Certainly thou hast noâ— yet shead thy bloud for me neither haâ— beene in bands nor most ignominiouslâ— haled and drawne through the streets noâ— nayled to the crosse as I was for thy sake And though thou hadst suffered all this anâ— more for me yet thou shouldest haue neeâ— the help of my grace without which nâ— good can be done and so all the praise haâ— rather redounded vnto me and not vntâ— thee Admitte it were true that thou haâ— done many workes worth the rewarding thinkest thou it best to do such thinges that they may be rewarded with an humane honour in this life that is with â— most contemptible price if it be compareâ— with the diuine honour prepared in heauen He that seeketh for praise of the good workes that he doeth in this life musâ— not expect any other reward in the nexâ— life 5. Sonne thou shalt neuer be remedied or cured of this euill if thou find nâ— out the cause therof The chief cause is the magnificall and great opinion thou hast of thy selfe whereby thou persuadest thy selfe that thou art worthy of honour and that he doth thee a great iniury who shalâ— not haue the same conceit of thee And â—er hence is the griefe thou feelest when â—â—hers make no great esteeme of thee But â—â—t vs examine I pray thee what there is in â—â—ee whereby thou shouldest deserue hoâ—ours and dignityes For first whatsoâ—â—er thou hast receiued of me I do conâ—â—rue the same and if I should withdraw â—â—y hand but a little from thee thou â—ouldest be brought to nothing If all the â—â—od in thee be myne certainsy al honour â—â—so is due to me and not to thee The miâ—â—ries imperfections and sinnes be thyne â—or which whether thou be worthy of â—ommendation or rather of confusion â—onsider well O how many Religious men â—e deceiued with the estimation that â—hey haue of themselues and will be the â—udges and arbiters therof themselues For whiles they deeme themselues worthy of honour and yet see that they haue not got the opinion of any good name either with their Superiours or any other they are greatly troubled and afflicted in mind He that layeth a bad foundation maketh a worse building vpon it 6. Sonne thou dost not yet know thy selfe well and therefore thou canst
ouerthrow Religious houses 5. When thou becamest Religious didst thou it not with a mind of suffering much for the sauing of thy soule and for the loue o me Didst thou not purpose to liue a poore life and to beare with all incommodityes that be incident to poore persons Whence then is it that now when thou shouldst haue greater light of mind and more charity thou dost not put those thy first cogitatiōs in effect by works O extreme bad iugling and deceite Religion is instituted for the mortifying of the body and for the enriching of the soule with spirituall riches and thou thinkest that a great care is to be vsed and had about the cherishing of the body with the neglect of the soules health Tell me I pray thee In the world hadst thou thy commodityes of body at will or not If not wherefore desirest thou them in Religion wherinto thou didst enter to suffer incommodityes for Christs sake And if thou hadst thy commodityes and didst therof voluntarily depriue thy selfe for the loue of me that thou mightst please me the more wherfore dost thou now in Religion seeke them by thee abandoned before with an offence to me and bad example to others Moreouer if thou hast renounced the cōmodityes of thy body for the loue of me and now returnest vnto them againe thou manifestly declarest that thou wilt not haue any thing to do with the loue of me And what an esteeme should I make of him who is so fickle and inconstant in louing me And if peraduenture thou thinke that thou mayst both loue me and seeke thy temporal commodityes withall and that against my wil thou art greatly deceiued for as much as he cannot loue truly who doth not conforme himselfe to the will of the beloued 6. Sonne if thou desirest to vnderstand how I handled myne owne body runne ouer my life from the day of my natiuity til my death and thou shalt easily see how few commodityes I vsed For so soone as I came into the world a stable was my bed-chamber and the manger my bed Within a while after Herod persecuting me I was forced to flye into Aegipt Consider thou heere what commodityes I found both in my way thither in a countrey so far off and barbarous when as I had a poore Mother who also was to take her iourney and to packe in all hast away in the night tyme so soone as she had newes of the matter After that being returned from Aegipt I passed ouer the remainder of my life in pouerty In the thirtith yeare of my age I retired my selfe into the desert where I punished my poore body with hungar thirst watching lying vpon the ground and the fast of fourty dayes and nights After my leauing the desert I trauailed on foote from one towne castle to another and preached the kingdome of heauen in all places where I came and liued continually by almes that others gaue me In time of my passion I did not only want all commodityes but also one affliction succeeded in place of another Finally when I came to dy a crosse was my bed to lye on and a crowne of thornes my pillow 7. Now iudge thou who art Religious whether it be conuenient for thee my seruant who hast made profession of imitating me to handle thy body so nicely delicately since I thy Lord haue dealt with myne owne so roughly and hardly And though my body were euer subiect to the soule and most obedient to reason yet I did neuer entreate it delicately nor euer yealded vnto it any commodityes or recreations at al. And wilt thou now affoard vnto thy body that hath so often in a most insolent manner insulted against the spirit and reason all kinds of contentements and pleasures I the Lord of maiesty euer contented my selfe with a poore and meane diet and as meane cloathing and other intertaynement and wilt thou in Religion not contented with the common affect desire superfluityes This is not to be or to lead the lyfe of a Religious person but rather to couer and conceale a secular life by the habit of Religion 8. An ouer great sollicitude of temporall commodityes is a thorne that pricketh ouer sore and greatly hurteth a Religious man For first it maketh him a procuratour for the body yea and a bondslaue vnto it And who seeth not how great an indignity it is for a Religious man of a punisher of his body to become a Purueyour for it and insteed of whipping it to yeald it all manner of contentements Againe it holdeth and keepeth him so distracted in mind as he taketh no gust or pleasure at all in matters of spirit And what other thing is this then to make him sensuall that he may neither tast nor mind those thinges that be of God Moreouer it maketh him churlish and harsh to those with whome he liueth for as much as he euer will in all things haue what is best and most commodious for himselfe neglecting the commodityes of others yea he preferreth his priuate commodityes before the common not regarding what hurt may redound to the Religion thereby so he may haue what he desireth himselfe And what is this but to spoile a Religious man of charity discretion and all 9. Neither is there heer an end of this importune preposterous care of the body but it further maketh the Religious querulous idle froward surly a murmurer and of a peruerse and bad example He would haue all moued to commiserate and pitty his case all to shew beneuolence good will vnto him and therfore he attributeth euery least distemper of body and indisposition of his health to the sore trauailes and paynes he hath taken in Religion And how can it be possible that there should be either spirit or Religious discipline in such mē O vnhappy subiects and as vnhappy Superiours who permit such things in Religion wherein they are pastours and haue a charge seeing this is nothing els then to bring a certaine infection into it to shew a way vnto yong men for the quite ruining and ouerthrowing therof That it is not inough for a Religious man to mortify his body vnles the mind be restrained also CHAP. III. SONNE that the Religious mā so mortify his body the senses thereof as it become not proud rise against the soule it is good and healthful but yet Religious perfection consisteth not therein but rather in the inward vertues of the mind of which followeth the reformation of the passions and senses Neither can the body be directed by the soule vnles the soule it selfe togeather with all it own facultyes and powers be first of all drawn out and fashioned to the right and straight rule A croked rule is not for the making of a thing straight The soule is then ruled straight when it is conformed to the diuine will which is the first and an infallible rule Let a man mortify his flesh as much as he will and