The mirrour of religious perfection deuided into foure bookes. Written in Italian by the R. F. Lucas Pinelli, of the Society of Iesus. And translated into English by a Father of the same Society.

THE MIRROVR OF Religious Perfection .

THE FIRST BOOKE . Wherin is treated of Vocation to Religion , and of the End thereof , which is Perfection .

Of the End which God requireth of those , whome he calleth to Religion .

CHAP. I.

MY Sonne , I am the Authour and Creatour of men , and therfore haue I a singular care of them al : & to euery one do I suggest such a manner of directing his life , as by the conduct wherof , in louing & seruing me his Lord and Maker , he cannot e●re in attayning his eternall saluation . But some haue I selected and chosen out in particular , amongst which number thou art one , and called from the world to Religion , that is , to a state far more excellent & more perfect then the secular that thou mightst know , loue , and serue me after a more perfect manner , and with more facility and case a●taine to Heauen , enriched with the merits of good Works . Neither haue I ordayned the Offices and exercises , which thou hast found in religion wherto I haue called thee , to any other end , then that by the help therof thou shouldst labour more or lesse to the perfection of a spirituall life . For if there be iust cause , that more be exacted of them , to whome more hath been giuen , for the like reason also a greater loue and desire of Perfection is required at the hands of the Religious vpon whome I haue heaped , and with munificent hand bestowed so singular gifts and priuiledges .

2. So did I before time deliuer my most beloued people of Israel out of their sore seruitude of Aegipt , that being brought into the most pleasant Land of Promise , they might there attend to the seruing of me in a more quiet , and perfect manner . Therfore did I by Moyses giue them a Law , & appointed them Ceremonies to obserue and keep . All were indeed exempted , & set free from the miseries of Aegipt , but all entred not into the Land of Promise . For they who out of an hard hart became rebellious to my precepts , were as vngrateful persons deseruedly punished & taken out of this life : for he is not worthy of pardon , who contemneth his Lord and Maisters commaund .

3. O how much are those Religious persons deceiued , who thinke they haue satisfied their vocation , if they charge not , nor staine their conscience with mortal sins , and when they do any the very least good worke , they thinke I am contented ther with , and therupon , without further care or desire of ariuing to Perfection , they languish and become carelesse in my seruice . But the cause standeth not so : for I haue deliuered them from out the snares of the world , and out of the daunger of more grieuous faults , not for any other end , then that they may the more readily attayne to the perfection of a spirituall life , by seruing of me truly , and deseruing my grace by the continuall exercise of holy actions .

4. Certes , that man who out of a certaine carelesnes neglecteth to attaine to the perfection that I require of him , besides this going backward , and fainting , pleaseth me nothing at all . For as I haue said by my Prophet , it is not inough to haue declyned from euill , but he must further do what good he can , conformably to the state whereunto he is called . He sustayneth a great detriment , who when he may with his commodity , by carelesnes neglecteth the abundant gaine of spirituall things . And therfore no meruaile , though some religious persons ●●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 o●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 commandments , 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 with a little seale , their reward is also little . Others in seruing me seeke after their owne commodities , wherof when they shall see but a little hope , they pull their hand backe from their accustomed labours of seruing me , & do excuse the same through weaknes of body or of mind : but indeed there is nothing that maketh them afraid , but their owne will , and the absence of those commodities they had hoped for .

5. He serueth amisse , who in seruing seeketh to profit himselfe : for such an one serueth not me , but himselfe , & therfore he doth in vaine expect any reward from me . He that will not for loue of me discommodate himselfe , neither is my seruant , neither do I hold him worthy the name of a seruant . A good seruant is nothing afraid to suffer aduersities for his Lord and Maister , and this is to be truely a seruant . My Ghospell denounceth , that a seruant ought to be not only faithful , but also wise : for he is bound to accommodate himselfe to the will , & manners of his Maister , and he must not seek , that his Lord accommodate himselfe to his will . He cannot possibly serue another , who hath a will to liue at his owne pleasure , and as he listeth himselfe .

6. Many religious persons liue discontended with their sot in religion , and that they must not impute to me , but to themselues . For being blinded with the ouermuch loue of themselues , they will liue where they list , and exercise those functions and offices that like them best , and not what the Rule , or Obedience shall assigne them : & if they be not pleased in their desires , they ●all into passion , and leauing the narrow way , they enter into the broad way of this world , and do lay the cause of their incon●tancy vpon others . It is not the part of a sub●ect in religion to make his choice either of place , or of office , but it is in him to obey ●he Superiours ordination , will , and commaundement .

7. A wise seruant only aymeth at this , that he may well and rightly conceiue his maisters will , and willingly and diligently execute the thing that shall be commaunded him . And he is not so hardy , as to say , this or that office is not for me , this or that place liketh me , this exercise and not any other pleaseth me : for that were to vsurp the office of the maister , and not of the seruant , to seeke trouble and disquiet , not peace and quietnes . For how knowest thou , whether this , or that exercise be for thy soules good , or the ruine of it ? How canst thou tell , that in the place thou hast chosen , thou shalt not meete with any tentation ? Therfore a wise seruant doth with more consideration expect , vntill he vnderstand from his maister , where , and in what it shal please him to vse his industrie , paynes , and seruice . And though sometimes he may haue a thought , that this or that office will do him good , yet he desireth not , that it should be cast vpon him , because he knoweth not whether he be a fit man to discharge it . For it appertaineth to the Superiour , & not to the subiect to iudge whether he be fit , or no. For it is not inough , that the office be good and fit for thee , but there is further required , that thou be good , and fit to exercise the same .

That a Religious person ought to make great reckoning of his vocation .

CHAP. III.

LORD , I should be euer foolish , willfull , and vntoward , if I should not esteeme of my vocation , which I doubt not , but is to be numbred amongst the heauenly gifts , proceeding from thine endles clemency . I should also be very vngratefull , if I should not continually render thy diuine maiesty thanks , for that without any desert of myne thou hast vouchafed to cast thy merciful eyes vpon me , and among so many millions of men , to receiue me into an holy family of Religious persons .

2. So it is , my Sonne indeed , thou art to make an high esteeme of thy vocation , not only because it is my gift , but also because thou art admitted vnto it , not deseruing ●t , but rather worthy of my wrath and indi●nation , procured by the peruerse conditions ●nd manners of thy forepassed life . And if ●hou make no reckoning of so great and sin●ular a benefit of loue , besids the punishment which is due to so extreme an ingratitude , ●hou makest thy selfe worthy to be spoiled ●f all the gifts , and graces bestowed vpon ●hee . For he is vnworthy of all benefit , who either acknowledgeth it not for such , ●r altogeather refuseth it .

3. Besides that , sith it is vndoubted & ●ertaine , that among all things which thou ●ast , nothing is more precious than thy soule , ●nd that amongst thy greatest affaires , that is ●he most important , which concerneth the ●uer sauing therof ; it manifestly followeth , ●hat , that vocation is especially to be esteemed , wherby a man commeth to saue his ●oule . And he maketh a great accompt of his vocation , who loueth it , admireth it , and most inwardly affecteth it . Neither is this ●nough ( for he may not escape the note of ●n vngratefull person , who though he maketh a great reckoning of the benefit , doth neuertheles forget the benefactour ) but to ●ake away , or preuent the blot of an vngrat●ul mind , there needs both an hart , a tongue ●nd deeds to requite the good turne , and benefit done thee .

4. It againe thou consider , whence I haue called thee , thou shouldst do thy selfe an iniury , if thou shouldst little regard so great a benefit : for by calling thee out of the world , I haue deliuered thee out of an intricate and dangerous labyrinth , into the turnings and windings whereof the further a man shall put himselfe , the harder maketh he his owne getting out . For we see the miserable louers of this world being puffed vp but with a little smoke of ambition , and vayne glory , to hunt & range after honours and dignityes , as though they were put forwards , and driuen by the very furies of hell . And as often as this smoke driueth towards them , they please themselues , and become proud , but when it declineth them , their courage falls , they haue no hart at all , and giue themselues to sorrow & languishment . And yet all this smoke doth nothing , but fill the eyes of them who gape after it , with tears and weeping , and their mind with bitternes .

5. Others taking the way of carnall pleasures , do precipitate themselues into such a madnes and frenzy , as they make no reckoning at al of either foregoing life , soule yea their supreme and only good , which i● God himselfe , so they may enioy their contenment of a most fliting and base pleasure . A carnall and sensual man hath neither knowledge , nor taste of matters appertaining to God , & therfore is ready and apt to exchang them for a short and little pleasure of the senses , in so much as no meruaile it is , though a blind man be deceiued . Others not finding a way how to forsake their honours and humane reputation , if they be once frustrated of their desires in that kind , transported with wrath and indignation , become more fierce and raging , then the very wild beasts , whils for reuenge of the very least iniury , they come to kill one another , and ouerthrow both families and cittyes .

6. Whosoeuer is cruell towards his owne soule , is also cruell to others : for none hurteth his neighbour , who first hurteth not himself Others sore oppressed with the yoke of wedlocke , are so sore afflicted , as they wish rather to dye , then to lead a life among so many and dayly molestations , troubles , & cares of children and family . An vnfortunate choice hath an vnfortunate conclusion . Others walke vp and down in a labyrinth , but yet fettered in a golden chaine , that is , with riches & wealth of this world , which torments them , as poore bond-slaues , both night and day , without giuing them any true rest at all . To be fast bound with a cord is a very sore punishment , whether it be of silke , or gold . He is a foole , who casteth all his affection vpon things , that in his life time cause trouble and care , and at his death sorrow and griefe . Riches that are possessed with loue , be forgone and left with grief .

7. Vnderstand further , my Sonne , that the world , out of which I haue called thee , is a Schoole , wherin humane lawes made by men giuen to passions , are more regarded then be the laws diuine . For in it is taught , that the transitory and brittle goods , that passe away and perish vnto vs with death , are more to be esteemed , them be those , that accompany vs to the other life , and do neuer dye . In it the more fouly a man is deceaued and offendeth , the more prone is he to sinne still , and the lesse acknowledgeth he the greeuousnes therof . In this schoole the good and vertuous are laughed at , the wicked and reprobate be commended , and therfore it is worse then hell it selfe , where al the wicked are reproued , and tormented .

8. Now if thou consider , in what place I haue put thee , thou shalt find many causes of yealding me thanks for the benefit of thy vocation . I haue placed thee in a religious state , that is , in myne owne house , the fōndations wherof sith they be laid in Humility , all those that dwell in it , for the knowledge they haue of their owne weaknes and vtility , do reioyce in the contempt of themselues , and had rather liue in obscurity , then be knowne ; rather to be reprehended then commended . They reueng not themselues of iniuries done to them , but they willingly forgiue them . There they liue in a most pleasing tranquillity , and peace : there , Myne and Thyne , that is the origen and fountaine of all dissentions , hath no place at all . All there do labour for the common good , al help one another : he that can do more , doth more : and all serue one another , & all againe serue God . There be many togeather without confusion , great variety of nations and of manners without difference of opinions & iudgments ; functions and offices so distributed , as one troubleth not another , and yet all ordayned for the glory of God , to the good of soules .

9. The keepers of this house be three sisters , most inwardly conioyned by fayth , fidelity , and the fast band of loue ; whose office is to defend , and keep all those who dwell therin , from all calamityes of this present life , and to secure them from the incursions of enemies , both visible and inuisible . For voluntary pouerty exempteth a religious man from all trouble of procuring , conseruing , & increasing worldly riches , which are wont so to molest , and paine the rich mens minds and harts , as they leaue not vnto them a moment of quiet and repose . Againe Chastity deliuereth them from infinit desires of the flesh , whose tyranny oftentims groweth so great and outragious through the contentments of carnall pleasures , as it maketh the soule ( Reason being brought in subiection to the lust of the flesh ) a meere bond-slaue .

10. Finally Obedience exempteth a Religious man from daungers , whereinto they do cast themselues , who out of a certaine secret pride , desire to do all things by their owne will and iudgment , refusing to be aduised or counsailed by others , and by so doing cast themselues into the Diuels snares , who is the authour of all pride . He that hath vertue to guard him , hath security on earth , and is not without his reward in heauen .

11. Therfore vnderstand my Sonne , that the Schoole of religion is directly repugnant to the schoole of the world . For in that , is deliuered the manner and way of seruing God , by the obseruation of his precepts and counsailes : in it is shewed vnto thee a most compendious and secure way of comming to the end whereunto thou art created . In it are discouered and laid open the frauds , and snares of Sathan , set by him for the intangling of soules , and thrusting them downe into hell . Of this schoole I am the chiefe maister , and gouernour , who do by inward inspirations shew vnto all men the way of perfection . In the instruction of the schollers of this Schoole , I obserue no difference of persons : for I haue no more regard of a Gentleman then of a Clowne , of a rich man then of a poore ; though I loue and affect those more , who do practically by their works manifest , how well they haue learned their lessons of humility , meeknes , obedience , and the rest of the vertues , which I both declared by example of my life , when I liued amongst you , and also dictated after my departure to my Euangelists , who did faithfully write them for the vse of posterity . He is no good scholler , who endeauoureth not to imitate his maister .

How greatly a Religious man offendeth God , who maketh light reckoning of his Vocation , and Religion .

CHAP. IIII.

WHITHER soeuer Lord , I turne my selfe , I find causes of feare . For if I examine the benefit of my vocation to Religion , I conceyue it to be so noble and excellent , as I must confesse my selfe far vnable to render thanks for it . If I looke into my selfe , I find so great an imbecillity , and dastardy , as I am afraid least I should be deemed most vngratefull . Againe the greatnes of thy maiesty confoundeth me , being such and so great , as no satisfaction can possibly be made vnto thee , but by a certaine infinit loue , and seruing of thee , which is more then I can , or am able to do . Who then would not be afraid ?

2. Out of question my Sonne , I bestowed a great benefit vpon thee , when I tooke thee out of the stormy Ocean of the world , and placed thee in the quiet harbour of Religion . It is also certaine , that of this benefit there ariseth an obligation , and that by so much the greater , by how much the benefit was great . But for this thou hast not any iust cause to feare : sith I am he , who do communicate to all , competent grace and forces , towards the satisfying of their obligation , so they be not slacke and negligent of themselus , but do put to their owne helping hand , as much as they are able . And it is my manner of old to be rather more franke and liberall in bestowing of benefits , then seuere in exacting obligations and debts .

3. Neither is there cause , that the greatnes of my Maiesty should put into thee any feare , or confusion , so thou be not wanting on thy part in louing and seruing me ; not so much as my worthines requireth , but as thine owne forces be of ability to beare , sith I haue neuer exacted more of a man , then he can well do . That person hath indeed iust cause to feare , who when he is able doth not what he ought , and is required of him to do .

4. There is but one thing for thee greatly to be afraid of , and that is , that thou offend not me thy benefactour by some greiuous sinne , who of my singular grace haue raised thee vp to so high an estate of holy life , and am ready to raise thee higher , if thou be not a let therunto thy selfe . That religious man offendeth me most of all , who thinketh that he may liue a more holy life in the world , then in religion , & that is the cause he maketh so light esteeme of the benefit of his vocation . For he who affoardeth me little honour , respect , and seruice in myne owne house , will not doubtles yeald me greater where my enemies haue to do . This is a manifest and notable abuse and deceit , and the very origen of all perturbation . For if a man could serue me more perfectly in the world , I would neuer haue inuited him to religion . All good proceedeth from me : I wish and counsaile true and solid perfection to all , and I know best , what most profiteth and is necessary for euery one towards the attayning of his saluation .

5. A religious man must not cast his eyes vpon that which best pleaseth him , and highly preferre it before another thing , as more excellent ; but what shall please me . Those also offend me sorely , who when in religion they obtaine not all things as they list , or haue their part in some discommodities , do easily murmure , and as it were sorrowing and greiued that they haue forsaken the world , do thinke a religious life hard , and painefull . So were some of the children of Israel affected , when they were out of Aegipt . For so soone as they began to want their former commodities , and to endure the troublesome labours of trauayling , they murmured ; & reflecting vpon the flesh-pots of Aegipt , they wished themselues againe in their former bondage . I did not call them out to rest , but to take paines ; neither did I appoint them recreations , and great commodities of life , but from the very beginning diligently inculcated , that many things were to be endured for Christ , & that the flesh is to be mortified , togeather with the desires therof : and this condition they accepted , and vndertooke to performe . What cause then haue they to complaine ? And though none of all this had happened , yet if their Lord suffered so great matters for them , what great thing shall they do , if they also being seruants , shall suffer somewhat for their Lord ?

6. A religious man , who is afraid to suffer any thing , looseth his reward , and because a man must needs suffer many things , if the labour and affliction be doubled , it maketh the burden the more intollerable . Others make light esteeme of Religion their Mother , for that they thinke themselues not bound to their religion , but their religion to them . But they are deceyued . For if they examine the matter well , they shal find that they haue receyued very many benefits of religion , and religion none at all by them . For to be religious and Gods seruant , is so noble a gift of God , and of Religion , as it ought worthily to be preferred before all the good works , that are done for religion . For there is not any earthly dignity in the world , that may enter into comparison with the dignity of religious life . It is an argument of a base and vnthankeful mind , if a religious person busy himselfe rather in thinking vpon the commodityes that he hath brought to religion , then those that he hath receyued from it .

7. Againe that religious man displeaseth me not a little , who careth not how he imployeth the talent he hath receyued of me : for by that he manifesteth , what small reckoning he maketh of it , and hath no will to satisfy his office , when he may , & is able . How many be there , who being able to my great pleasure , do vndergoe some exercise for the good and helping of soules , but because they see they be not able to do them with so great applause , as some others can , they giue them cleane ouer . Is not this an ambitious prid ? Is not this to hide the talent vnder ground , which I gaue him to make his gaine therwith ? I cannot be ignorant , what is good and healthfull for euery one , and therfore I giue fiue talents to some , two to others , & but one to another . And though to negotiate with one talent , doth not cary so great applause and credit amongst men , as to negotiate and trafficke with fiue , yet it is not so with me . For I consider not , how much euery one negotiateth , but how well and carefully . And if to negotiate with the help of many talents , should redound to the soules good of many , and to the greater glory of my name , it would be a worke worthy of commendation .

8. But this is that which I find fault withall , that many haue a desire to haue many talents , and much negotiation , that they may be the more admired at , and the better esteemed of men , whiles to me , the authour of all good , they leaue either no place at al , or very litle . My beloued seruants did not so at other times , who ascribed the imperfections and lapses to themselues , and the fruit of their good works to me , & that they might transfer the praise and glory of all their labours to me , they would be said to be vnprofitable seruants : for the commendation of an excellent worke returneth not to the instrument that wrought it , but to the craftesman himselfe .

9. Sonne , of the contempt of thy vocation , or religious profession , there groweth another euill , and that is a negligence , or carelesnes of attayning the end of thy vocation , and a neglect of obseruing the rules of thy proper Institute . And this vice offendeth me so highly , as I am forced euen to punish such persons in this present life . I abundantly affoard them health and strength of body , witt , and all helps both naturall & spirituall , that they may cheerfully hold on in the course of vertue which they haue begon , and at length come to their prefixed end . And if they by neglecting and contemning all this , reape no fruit of their good works at all ; what meruayle , though like vnto the accursed fig-tree , that did indeed beare leaues , but yet no fruit at al , they somtimes decay , and wither away . The trees that I haue planted in a religious garden , ought continually to yeald the fruite of good workes ; els as vnprofitable , they are to be accursed , and being once withered are to be throwne into hell fire . For whosoeuer worketh not well , whiles he is able , shall not escape vnpunished , when he would .

Of the tentations , and daungers of leauing ones Vocation .

CHAP. V.

SONNE , the gift of thy vocation to a religious life , is a precious iewell , which hath no place on Earth , nor is it procured by friends , or obtayned with money , but commeth downe from Heauen from the Father of lights , and is of so great a price & worth , as nothing in this life may be compared to it . The property of this precious ●iewell is most worthy of admiration . For by it owne bright shining light it sheweth vnto religious persons all the down-falles and daungers , that be in this present life : which because secular men , who are destitute of the light of this diuine gemme , cannot see or discouer , they otherwhils stumble and fall very sore . It further layeth open al impostures , tentations , and trecheryes , that the enemy of mans saluation vseth for the intrapping and vndermying of soules .

2. Againe this light is so cleare , as it maketh entrance euen into Gods hart , and vnto Religious men layeth open Gods will touching their owne state : and in the execution of this will of God , Religious Perfection consisteth . Who vseth not the benefit of this light in his way to saluation , walketh not in security , and though he fall not , yet he must needs many tymes tryp & stumble . The vertue also of this noble Gemme is of no lesse reckoning , than is the brightnes . For it giueth great courage & force to those , who labour towards heauen ( whence it also commeth ) against the enemy both visible & inuisible , who seketh to stop vp the way thitherward . For it animateth the Religious to ouercome al difficultyes that occur in the spiritual way .

3. This gemme hath yet another condition , that the longer it is worne & vsed , the fayrer and perfecter it becommeth . It can neuer be taken from a Religious man , to whome it is once giuen . It cannot be lost vnles he hath a meaning of himselfe wilfully to cast it away . If then a Religious man should make light esteeme of this iewell , should he not be worthy seuerely to be punished ? And should he not deale iniuriously with his benefactour , if he should forbeare to vse the vertue and efficacy of it ? For he is accompted no lesse vngratefull , who vseth not the benefit bestowed vpon him , then he who acknowledgeth it not , or disteemeth it . This gemme as it is defended with three vowes , that guard and keep it ; so is it beseeged by three cruell enemies , who seeke continually to steale and take it away . The first ●s the World , who putteth man forwards to ●eeke after riches and vanities . The second ●s the Flesh , togeather with the desires , and ●he whole route of sensuall pleasures . The ●hird is the Diuell with his proud suggestions proceeding of selfe loue .

4. My Sonne , that thou mayst not loose so great a Treasure , thou must needs haue ●hree things . The first is Vigilancy or Circumspection , for that whiles a man sleepeth ●n the field , cockle is easily sowne amidst the good corne : and he that is not considerate and wary , easily falleth into the enemies ●nares . The second is a singular affection towards the iewell of this thy Vocation , that ●hou mayst loue it more hartily then thyne owne life : for the better it is loued , the more carefully is it kept . And because it is so excellent , as it bringeth thee to God , and to e●ernall felicity , nothing ought to be more deare vnto thee then the same , as there is not any thing found in heauen or in earth , that ●s more excellent then God , or euerlasting saluation . The third thing necessary , is that ●hou place this Iewell so fast in thy hart that ●hou suffer it not to be taken from thee by ●ny aduersity , or pleasure , or for the respect of any creature whatsoeuer , & if any should go about to spoile thee of it , that togeather with it he must take away thy hart also .

5. Besids these , there be some other thing● that hurt a Religious man , and dispose and prepare him to the ouerthrowing of Gods calling in him . In the first place thou must earnestly endeauour to mortify and roote out the bad habits thou hast brought out of the world , before they thrust thee from the state of religion . For like vnto bad plants in the ground , they sticke fast in the most inward parts of the mind , and become to be so strong in time , and so great , as they in conclusion choake vp the good seed of thy vocation , that they may obscure , and take away the bright shining of this heauenly margarite . Whosoeuer in religion retayneth his peruerse habits of the world , sufficiently manifesteth , that he hath not wholy abandoned the world . The horse running out of the stable , and carrying his halter with him wherewith he was tyed , by often stumbling is easily taken , and brought back againe into the stable : euen so a Religious man , running out of the stable of this world , if he draw his old manners & customs with him , by often stumbling easily yealdeth to tentations , and is brought backe againe into the stable of the world , out of which he had runne . He profiteth nothing by his running away , who runneth away hal●●ad or tyed .

6. It also much hurteth a Religious man , and in tyme throweth him downe from the state wherein I haue placed him , to make little reckoning of lighter faults & defects , which do by little and little quite ouerthrow him , and bring him into a certaine loose , & hurtfull liberty of life , wherewith the true spirit of Vocation cannot haue coherence , which in all things both little & great requireth obseruation . He can neuer be secure , who whiles he may , freeth not himselfe from his enemies , though they be neuer so little . An house before it falleth giueth some little signes of the future ruyne , which if the owner preuent not in time , it soone after quite falleth to the ground : So a religious man , if he do not in the very beginning prouide a remedy against little faults & defects , that are found and obserued in him , will in time shake and weaken all his vocation : and bound fast in such kind of bands , wil leade a miserable life out of Gods house . Who healeth not vp his wounds in good tyme when need is , repenteth himselfe with his owne greater hurt afterwards .

7. Those also suffer great detriment in ●heir vocation , who discouer not their tentations , nor defects to their Superiour . The theef flyeth away as soon as he is discouered , but whiles he is not knowne , he neuer giueth ouer , till he hath stollen some thing : Euen so a Religious man , as long as he concealeth from his Superiour , what it were fitting for him to know , giueth an occasion to the infernall theef of robbing him of the precious Iewell of his vocation . He that discouereth not vnto the Phisitian the quality of his disease or sicknes , either vnderstandeth not the greiuousnes therof , or maketh light reckoning of any cure .

8. O how much deceyueth he himselfe , who ouer confidently thinketh himselfe secure in his vocation . This presumption ariseth of nothing but this , that he doth not sufficiently examine and consider his owne imbecility , and who he is . For the more exactly a man looketh into himselfe , the more he feareth , and the lesse confident is he in his owne ability . And this is an excellent remedy for the procuring of strength and courage against all tentations . But he that is more confident in his owne industry then is meete , easily turneth his backe in the very beginning of the encounter , and abandoneth the Colours of his Religion . The more a Religious man presumeth of himselfe , the lesse he doth , because presumption is the daughter of pride . But he who feareth , doth the more , because holy feare is the daughter of Humility , which euer moueth vs to worke well .

9. Moreouer a Religious man is deceiued , and is not far from daunger of leauing his vocation , who thinketh , that he may be able to do more good in the world , then in Religion . For who is not good amongst the good , & amongst so many examples of good persons , and in an holy place , how will he do good in a bad world amongst the bad , where so many bad examples will be presented euery day vnto his eyes , and where so many occasions be of liuing naughtily ? With these fraudes the diuell vseth to draw the vnwary Religious man into his net . For when he shall once haue perswaded him , that he may do more , and more excellent works in the world , he forth with suggesteth that no great reckoning is to be made of the state of Religion , and so in conclusion dryueth him from his vocation . It is the Diuels property to deceyue vnder pretence of good , who neuer casteth out his hooke , but that it is euer bayted to catch Religious persons .

10. Neither be they in lesse daunger , who by a certaine careles drowsines waxe by little and little cold in spirit , and in my seruice , and though they well find and perceiue this in themselues , yet they neglect to put it away . When a sick mans feet , or hands become so cold , that they cannot recouer heate , it is a signe , that he is in extremity and neere vnto his death : So a cold Religious man , if he take not paynes to recouer his heate and warmth of spirit , is not far from dying spritually , & from daunger of loosing his religious life . Who will not be holpen , when he may and can , how can he be secure of obtayning help at all times ?

That it is not inough for a Religious man , to be called of God to Religion , but he muct earnestly labour to the perfection of his Vocation .

CHAP. VI.

LORD , I giue thee most harty thanks for this precious stone , that thou hast vouchsafed to send me downe from heauen , when as pittying me , thou calledst me to holy Religion ; and I ascribe all the ioy and spirituall comfort , which I receiue heerby in consecrating my selfe to a Religious state , to thy goodnes and clemency .

2. My Sonne , if thou dost this , and no more besids , thou commest too short of thy duty . For vnles besids these things , thou endeauour by good and holy actions to arriue to the perfection of thy vocation , insteed of being rewarded thou shalt be punished . To be called to religion , & to weare the habit , increaseth the punishment , vnles not by words , but by works thou answere so many and so great benefits of myne bestowed vpon thee . He that after benefits receiued of me , neglecteth to profit in vertue , doth not only incurre the note of ingratitude , but doth further , as it were , bind my hands fast , that I giue or bestow no more vpon him . Men do ordinarily make a coniecture by the outward habit and cloathing , whether one be Religious or not ; but I iudge by the inward .

3. O how many do dwell in Monasteries , and weare a religious habit , and be not indeed religious , as be al those who haue not wholy giuen themselues to the exercise of a religious life , and of solid vertues , but do partly serue God , & partly the world . Contrariwise there be many in the world , who weare a secular habit indeed , but yet in affection be truly Religious , and do exercise vertue ; in so much , as it is not the habit , nor the place , that make a true Religious man , but the inward hart and mind , and the externall works which do manifest the same .

4. What doth it profit a man to be notably well armed , if at the time when by commaundement of his Captaine Generall he were to fight with his enemie , he should not vse them ? The tree that yealdeth no fruit , is to no purpose suffred to stand in an orchard , sith it is for no other end planted there , then for the bearing of fruite . I haue taken vp all religious persons to serue me in my warre , & haue giuen them weapons and armes , that they may vse them , as I would haue them . And therefore whosoeuer glorieth in the name of a Religious man , and sheweth not by deed his loue towards me , nor doth conformably to the spirit of his vocation yeald me spirituall fruite , he doth not the office & part of a Religious man .

5. O how far are they deceiued , who thinke themselues to haue discharged their duty well , for that they haue entred into the state of religion , and continued therin , often reckoning the number of the yeares , which they haue liued in it , & not examining how negligent they haue beene in the exercise of pious works , and how little fruit and profit they haue reaped by their labours & paynes . The number of yeares maketh not a Religious man happy , but his good works , and the exercise of vertues . To glory of the great continuance in religion , and to be deuoid of vertue , and the perfection therof , is no commendation at all , but a reproach and condemnation .

6. The scholler , that hath frequented the Schoole for many years , is not to be therfore praised , but he that hath profited in the schoole , and is become excellent for his learning . If thou wouldst consider that thou art to giue an accompt of all the tyme thou hast mispent in religion before my Tribunal , thou wouldest not brag of thy selfe , but lament rather , for hauing , like a fruitles tree , occupied the place of another , who might with greater profit haue yealded me much fruit .

7. In like manner he also deceyueth himselfe , who being entred into the gate of religion , thinketh it inough , if he transgresse not Gods commaundmends , and is not offensiue , or scandalous to any . But he is wholy deceyued , neither am I content therwith alone : for he who thinketh he may make a stand heere , doth not a little offend me . He ceaseth to be a true religious man , when he beginneth to haue a will not to be better .

8. A good religious person neuer thinketh himselfe to haue ariued to perfection , nor euer sayth , Now it is inough . For he knoweth that in the spirituall life , not to go forwards is to go backwards . It is my will , that a religious man mortifie himselfe conformably to his Institute , and exercise himselfe manfully in all those things , that be therby prescribed or commaunded . This if he do , he answereth his vocation , and for this end haue I called him to a religious state . And who seeth not that he performeth very little or nothing at all , who when he hath means to do much good for his owne soule , and for Religion , doth of set purpose let all alone ? Who againe seeth not , that he is far out of the way , who thinketh himselfe to satisfy his vocation & institute , if he find himselfe to haue a will to do no euill ?

9. Tell me , I pray thee , what that marriner meriteth , who being hyred to help in the time of nauigation , should thinke that there were no more for him to do , than not to be troublesome to any in the ship ? or when there were occasion to hoise vp the sailes , or let them downe , or to fight with pirates , should sit still & looke vpon others ? Should not he deserue , as an vnprofitable seruant , I say not , to be only thrust out of the ship , but also to be cast headlong into the sea ? Euen so should it be with a religious man , who being admitted into a religious ship , vpon no other condition , then that he should exercise himselfe in the functions of religion should giue way , or place to idlenes , which in all Congregations hath euer been a thing scandalous . Neither can it be said , that an idle person doth no euill , because he doth euill inough , who doth not what he ought . This man then if he be not thrust out of religion , nor be cast into the sea of this vnhappy world , as he well deserueth , cannot yet escape the finall sentence of Gods seuerity and iustice . The punishment that is differred , is not taken away , or lessened .

That a Religious man must attend , and haue an eye to those things , which be proper to his owne Religion , and not of another .

CHAP. VII .

SONNE , I am he who haue from the beginning gouerned my Church , and still do , because it continually fighteth & standeth in battaile for the mayntenance , and defence of my honour and glory . And though it consist of diuers parts , yet haue I so knit them togeather in one body , as they make a well ordered army , seruing happily vnder my Crosses standard . And in this my Churches army the squadron of Religious men marcheth in the vanguard , whose charge it is with the inuincible help of spirituall arms to gayne & make a conquest of the kingdome of Heauen . This battalion according to the diuersity of Religions , hath different colours , and yet all haue their directions from me the Generall of the whole Army . Euery religious man also must serue vnder those Colours , and in that Company wherin he was first enrolled , euen vntill his death , and must exercise himselfe in those armes that are proper to his order , or religion . It helpeth much , if he be well affected to his owne Order . For the souldier that is well affected to his colours , doth not easily chang or forsake them , but when need is ventureth his life also for the defence therof .

2. Though all Religions commonly ayme at this , that they may make their subiects perfect in my seruice , yet euery one hath certaine proper and peculiar exercises , wherby to become perfect in their one : and this is the specialll end and scope , that all those who imbrace the same , ought to propose vnto themselues . For example : they who imbrace the religion , that professeth a solitary life , remoted and retired from conuersation with men , as is that of Ermites , ought to labour to become perfect in cloathing , in dyet , in contemplation of heauenly things , and in the praising of God . And such as haue entred into a religion that professeth an actiue life , that is , to help their Neighbours both spiritually and corporally , ought to profit in the exercise that is proper to an actiue life , that is , in exercising charity to their neighbours , with as much paynes and care as they are able , without any the least regard of their owne commodity , but meerly for my glory , knowing that whatsoeuer they shall do to their neighbour for loue of me , they shall do it to me , and that I will be their reward for it . The same must they also do who imbrace a religion that attendeth to Contemplation , that they may the more entirely vnite themselues with God their maker ; and that also which mixeth Contemplation with Action , such as be commonly Religious of the begging Orders .

3. And these particuler exercises can neither be well done , nor continued long , vnles they that practise them , endeauour to that perfection of life , that is common to all religious persons ; that is , vnles they seek and labour to deny their owne will , to mortify their senses , and to contemne themselues . For of these vertues , as of foundations , the speciall and proper exercises of euery Religion do consist , and are by them supported . He that is good , & perfect in himselfe , may easily help others to become good also , which he cannot wel do , if he shal not be good himselfe . For he , who hath no care of his owne perfection , cannot wel promote it in others . Who is naught to himselfe , to whome will he be good ?

4. O how ill doth that Religious man vnderstand the forme of his Institute , who pleaseth himselfe rather with the exercises of another religion , then with those of his owne . Therfore to different states of Religious I haue imparted different gifts & graces , that euery one may execute his owne function and office aright . Whence it is , that he , who hath not receiued , or hath not the true spirit or free gift of his owne religion , cannot satisfy the office he beareth in it . If I would haue had a religious person tyed to another exercise , I would also haue called him to another religion , and would haue giuen him the proper gift therof . But if I haue called him to this Religion , it is nothing fitting , that he meddle with another . For he , who leaueth the functions of his owne religion , and taketh vpon him ●hose of another , shall not satisfy the one nor ●he other .

5. He that professeth a solitary life , doth no little matter if he attend to himselfe , and he doth wisely , if he leaue the care of helping his neighbours to others . Wherfore that re●igious man much pleaseth me , who addres●eth all his thoughts , and all his paynes to ●he scope he hath proposed to himselfe , and ●o the functions of his owne religion , and for the compassing therof laboureth to ouercome all difficulties , by auoyding those ●hings , that may hinder him , and by imbra●ing againe those things that may help him ●o the obtayning of the same end . He doth much , who laboureth to do what he is bound vnto , & which agreeth with his profession .

6. There is an other errour also obserued ●n some Religious persons , who from the ve●y beginning of their conuersion determine ●nd assigne vnto themselues some peculiar ●nd , but yet little conforme to a Religious ●state , and that is , that they may become great Philosophers , Deuines , or Preachers , and therunto directly and indirectly they ●mploy all their cogitations and studyes . It cannot be said , how hurtfull this intention ●s , seing it bringeth in the obliuion of a good ●nd religious life , and the contempt of his owne rules and institute , and which to say in one word , is the Seminary of infinit vanityes and troubles . For if the superiour commaund any thing to such kind of men , who hath little correspondence with their end they instantly refuse to obey , they murmure complaine , and are afflicted therfore . Again● if the Superiour , because he would no● contristate them , suffer them to hold on th● course they haue intended , behold there forthwith followeth the breaking of a most excellent order , & therwith the ruine of themselues and their Religion togeather . For nothing in a religious life is more pernicious ▪ then to leaue vnto subiects the power of doing their owne will . Where there wants obedience and subordination , there necessarily followeth confusion , and disorder .

7. I haue often said already , that he cannot be my scholler , who mortifieth not himselfe by the abnegation of his owne will . I am the way , I am the guide : who followeth not me , the further he goeth , the further is he● off from the marke . This way held all those ancient Religious men , who do now enioy the supreme felicity in heauen . For they in the beginning imbraced that which wa● proper to their vocation , and in other things they suffred themselues to be be directed and gouerned by their Superiours , my Substitutes and Vicegerents heere on earth . And he that doth otherwise , deceiueth and ●uyneth himselfe .

8. Finally they are deceyued also , who ●eeke to accommodate the proper institute of ●heir religion , the end , and ministeries ther●f , to themselues and their owne will , & do ●ot , as they ought , rather accommodate them●elues vnto it . Such be they , who will needs ●xercise these or these functions , both when ●nd how they shal themselues deeme fitting , ●nd bestow as much tyme , or as little in thē●s shall best please themselues . This is not ●he direct way : for seeing they be the mem●ers of Religion , is it fit , that they accōmo●ate themselues to the whole body , that is , ●o the Riligion , and not contrarywise the Religion to them . Arrogancy and Pride will in conclusion , when he least thinketh ●herof , ouerthrow that religious man , who ●ccommodateth not himselfe to his Supe●iour .

Wherein doth it consist , to be a true and perfect Religious man .

CHAP. VIII .

LORD , as often , as I consider the many good purposes , I haue made of louing thee withall my hart , and of seruing thee with my whole affection al the dayes of my life , I thinke my selfe to be religious , & that truly , though I am afraid I may be deceiued ▪ For when I call to mind , what my forefathers haue done , what great things they suffered for the loue of thee , what payne● they tooke for the purchasing of vertue : and and on the other side considering with my selfe how little I haue hitherto done , for the gayning of the same , and how little I haue endu●ed for the glory of thy name , I seem● not to my selfe to be a perfect , or true Religious man .

2. Sonne , there be many who in thei● owne opinion be religious , and that tru● & perfect also , but there be very few indeed ▪ For perfection is a certaine vniuersality o● all vertues , which in truth is found in very few . Some there be , who thinke they hau● gotten the name of Perfection , if they dayly say so many Psalmes , or so many payre o● beads , if they fast some dayes in the week , i● they punish their bodyes with haire-cloath or disciplines ; and if they should omit al thi● they thinke themselues to come far short o● perfection . Good and laudable be all th● said actions , but yet in them consisteth neither the summe of spirituall life , nor a religious mans perfection , but in true and solid vertue , inherent in the soule .

3. These externall actions be in some , as it were the meanes and instruments , apt for the attayning of spirit and true deuotion , so they be vsed with moderation , such as is agreable to beginners . In some againe they be the effects and fruit of the spirit , or of spirituall perfection , as in the Proficient and Perfect , who by that seuerity of pennance do subdue the rebellion of the flesh , that it may not rise against the spirit , and by frequent prayer they stir themselues vp in the loue of God , that they be euer conioyned , and vnited to him : though in some also those outward mortifications of the body ( if the perfection of vertue should be wholy pl●ced therein ) may giue an occasion of ruine , as whiles they proceed so far in mortification of the outward man , as they neglect the inward , that is , the restrayning of the motions & perturbations of the mind . And at commonly happeneth , that such manner of men be willfull and stiffe in their owne iudgment , and such as would seeme to teach all men . And where humility is not , there can be neither a true spirit of God , nor true de●otion and piety , and therfore a most rare ●hing it is , for such to be amended : seing he is hardly brought into the right way againe , who thinketh himselfe all this time to haue runne in the same . And a manifest sinner is with more facility conuerted , then a secret one , who hideth his indiscret actions vnder a cloake of vertue .

4. Know this my Sonne , for certaine that , that Religious man is more deare to me who restrayneth , and mortifyeth all his bad desires , then he who giuing the raynes to his inordinate appetites , continually fasteth , weareth haire-cloath , disciplineth himselfe to the bloud . He can neuer recouer his health who applieth not a remedy to the place where the euill resideth . Wherefore to ease thee of the doubt , which thou hast in this matter , I will giue thee a most cleare looking glasse , wherein the forme and proportion of a true and perfect Religious person is to be seene , wherewith if thou wilt compare thy selfe , thou maist easily ghesse , whether thou best like it , or no , & shalt vnderstand withall what is wanting in thee .

5. The Poesy of a perfect Religious man is To do , and To suffer : for in these two words is comprised all the perfection of a Religious man . To do , signifieth nothing els , but that a true religious man ought so to order his life , as he may satisfy the charge & function he oweth vnto God , his Superiours , his Religion , his Neighbours , to himselfe , and to other things created . And To suffer , all the actions of a religious man do manifest , whether he exerciseth them for the increase of my glory , or for the promotion of his owne commodity : whether they haue their beginning from a true spirit , or rather from humane prudence .

6. That Religious man satisfieth God , who louing his Creatour aboue all things , diligently obeyeth his precepts , and Euangelicall Counsailes , magnifieth him withall his hart ; prayseth him in aduersity as well as in prosperity : accepteth al things from Gods hands , as gifts from heauen ; would choose rather to dye a thousand deaths , then to offend his Creatour in the very least thing , or in any thing to go against the prescript of his diuine will . Finally whatsoeuer he doth , he doth it for the amplifying of my glory and honour .

7. A perfect Religious man satisfieth his Superiours , who at the very least signe of their will , doth promptly and cheerfully obey them , as if it were the voyce of God , not as men , but as Gods Vicegerents . Them he ●euerenceth and loueth as the fathers and pastors of his soule , by me appointed ouer him , interpreteth all their ordinations & actions in good part , and modestly defendeth and purgeth them , if he heare any murmurations against them .

8. He also satisfieth his religion , if he do what a good sonne performeth towards a most deare Mother , who doth not only honour and loue her , but also as often as he perceiueth her to require his paines and seruice , is ready at hand , & willingly offereth himselfe to beare the burden , whatsoeuer it shall please her to lay vpon him . He is glad if men report , and speake well of her , if they report ill , he laboureth with modesty to defend her good name . Finally he hartily wisheth , and beseecheth the diuine Maiesty , that she may euer proceed , and hold on in the spirit of Humility , and Deuotion .

9. Againe he declareth himselfe to be well affected towards his brethren , and religious persons , whome he loueth from his hart , and reputeth their good , or euill to b● his owne . He thinketh and speaketh well o● all : he pittyeth the defects of euery one : h● seeketh to edifie them also euen in the very least things , and in what he is able helpet● them , especially in matters appertayning t● spirit .

10. The obligation of a perfect religiou● man extendeth it selfe also to the men of the world , whome he satisfieth when he truly wisheth vnto them , as to his neighbours eternall felicity , and loueth them as himselfe . And if he see the bad example of religious men hurtfull vnto them , he vseth all meanes that no occasion or example of scandal be giuen vnto them by himselfe , and in all his conuersation laboureth to be exemplar , and ouerslippeth not any occasion of doing them good for their soules health .

11. A good religious man is bound to performe something towards himselfe also , ●s he is Religious : and this debt he satisfieth ●f he diligently beat downe his owne desirs ●ontradicting reason : if he mortify the wan●onnes of his flesh , if he contemne the world ●ogeather withall the vanities therof : if be●ng moued out of a loue to me , he mortify ●imself in al things , & seek not after his own ●lory , but myne . For if he haue no regard ●f his owne estimation , he is then come to perfect and absolute victory ouer himselfe . ●gaine if he keep his body in subiection to ●e vnderstanding , and yeald it nothing but ●hat is necessary : for so doing he shall leaue ●e soule a free passage of mounting vp to ●eauen . To be short , being dead to himselfe ●d to the world , he shall liue to me , his Creatour alone .

12. Lastly a perfect religious man satisfieth other created things also , if he conuert them to his owne vse , so much only as is requisite , and no more . And because he cannot be ignorant , that God hath committed them vnto vs , as far as they may be an help vnto vs for the attayning of our end , let him only loue those for his owne vse , that may further him to his said end , and reiect the rest , that may hinder him . For by so doing 〈◊〉 true religious person may of the creature● make himselfe a ladder to clymbe vp into heauen .

13. The other word appertayning to a religious mans poesy , was to suffer . Al men a● their first entrance into a religious state , d● promise willingly to suffer , but few there b● that discharge the same truly , and for tha● cause come not to any perfection . And by thi● word of suffering is meant , that a religiou● man is by suffering purged , and perfected and that none can be perfect in religion , bu● by suffering much . Therfore in holy Wri● perfection is compared to an Hill , to the to● wherof none can come , but by labour an● difficulty .

14. A perfect religious man murmure● not against God , if he send him sicknes , pe●secutions , or other calamities , but giueth the ●ather of mercies thanks for them , as for gifts comming from heauen . Neither complayneth he against creatures , saying : This man hath done me a great iniury , that other hath sued me against all equity , right or reason , another man exerciseth his malice and hatred towards me : but as one desirous to suffer when any aduersity hapneth , he accepteth it for a singular fauour of Gods benignity towards him . And this is the way of drawing ●orth and getting good out of euery euill . Whiles a religious man taketh any thing in ●ll part for me , it is a signe , that he caryeth 〈◊〉 greater respect of loue towards himselfe , ●hen to me .

Of the inward defects , that be impediments to Religious Perfection .

CHAP. IX .

SONNE , after the wound giuen to thy first parent Adam long since in the terrestriall ●aradise by Sathan , all the powers and fa●ulties of the soule became so languishing , ●aint , weake and decayed in his posterity , as ●hat euer since they haue disposed man ●ather to lapses and vices , then to the loue of ●ertue . Hence haue proceeded all the diffi●ulties , imperfections , and impediments , which we dayly find in the spirituall life , which doth so molest and trouble vs in the way of perfection , as they either disturbe & hinder it quite , or at least lay a barre against it , that it succeed not so well .

2. Wherfore that we proceed more slowly to mount vp to the perfection of vertues , wheron is placed the seate of Religious Perfection , in the first place this is the cause , that we do not seriously resolue with our selues to haue a will to vse all our forces to get vp to the top of this mountaine : and this proceedeth of nothing els , then that we do not effectually labour to get perfection . He that effectually desireth health , careth not what medicine be giuen vnto him : This defect is such , as it cutteth off cleane all hope of arryuing to perfection . For he that hath not made a firme purpose to hold on in the way to perfection , will hardly begin to pace towards it : and he who beginneth not , how is it possible for him to come to his prefixed end ? And he that is so affected in mind , when he neglecteth the occasion of doing well , will either do no good at all , or will fall to what is worse .

3. O how great a losse of spirituall gaine sustayneth that religious man , who prolongeth his iourney in the way of perfection ! He will no doubt at the houre of death better vnderstand this errour then now he doth : for in that exact and last examen of his conscience , he shall more clearely see , that he had no iust cause of differring the exercise of vertues , but that it was 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 resolution 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 commiseration 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 daungers of war , doth ordinarily but make vp the number , & giueth no increase to the strength 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 perfection , 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 rash , who goeth his iourney without a guide , which he knoweth , by reason of the many turnings and by-wayes , to be subiect to many daungers & strayings out of the way . I am the guid , who to al religious men do shew the right way to perfection . And I do it by Superiours , & spiritual Fathers , whome I haue appointed in euery religion . Wherefore it is no meruaile though they , who will not suffer themselues to be gouerned and directed by their Superiours and ghostly fathers , but follow their owne iudgment , stray out of the way , be spoiled by theeues , or fall into misery and ruine . So hapneth it vnto those , who before they be schollers , do professe themselues to be maisters , and so by a secret pride , wherby they contemne their superiour whome I haue designed for their directour and maister , become schollers of the Diuell , who is the captaine and chief leader of all the proud .

4. A third defect there is , arising of humane respect ; namely , that some be ouer sollitous to gaine the good will and fauour of all . Is the care of a religious person to please men , and not to displease the world ? Vpon what true ground , or reason can he seeke after the worlds fauour , who hath once so earnestly abandoned and giuen ouer the world ? I called him therfore out of the world to religion , that he might not ●●eke any thing , but to please me alone , & in that way to hold on towards perfection . If by the help of this world a man might be brought to a perfect state , a religious man might also vse the benefit and help therof : but it is not so . For the world followeth a far other profession , and intertayneth other manner of cogitations , then those of attayning spiritual perfection . Who studyeth , and hath a care to please men , is no disciple of mine , neither pleaseth he me , nor do I intertaine him for my seruant .

5. A man can serue but one maister , with true loue . And if he would deuide his hart into two parts , let him not determine to offer me the one of them : for I will in no sort accept it . If thou hast so great a desire to please men , wherfore didst thou leaue them ? O miserable religious man , who when thou liuedst still in the world , didst not only not hunt after the fauours of men , but also didst not any thing that might obscure thy good name and estimation ; but after the time thou hast imbraced a religious estate , thou burnst with a desire of pleasing men , in so much as thou art not ashamed to do many things , vnworthy thy vocation and condition , and which is worst of all , grieuously also to offend me , least ●ou shouldst perhaps offend men . Wherfore then , my Sonne , doest thou vaunt , that thou hast ●rodden the world vnder foot , if thou hast so earnest and longing a desire to please it ? Seest thou not , that by the care of gayning the grace of other men , thou loosest the peace and quiet of thy mind ? This is not , I must tell thee , the way to the mount of perfection , but to the downe-fall , & pitt of eternall damnation .

6. There is yet another impediment in attayning to the perfection of vertues , to wit when a religious man obserueth no order or good proceeding in his spirituall actions . An army , though neuer so great , complete , and prouided of all necessaryes , if it be not well ordred , either when it marcheth , or when it ioyneth in battaile with the enemy , shall neuer get the victory : So a religious man , who must contend and fight for the getting of Perfection , that is seated vpon an high hill , and compassed with all complete armour of vertues , if he obserue no order in all his spirituall exercises and actions , which be as it were so many souldiers , shall neuer go away with the victory .

7. There be some , who before they haue layd the foundation of humility , begin to raise their spirituall building . Others againe before they be past the Purgatiue way , think they may be most inwardly conioyned , and vnited with me . But this is not the way & course of comming to perfection . Humility must be procured in the first place , and from it a passage must be made to pennance , and by it the mind and conscience is throughly to be cleansed . It is not inough for him , who falleth into the myre , to rise out of it , vnles he also wash away all the durt : euen so it is not inough , that a religious man hath renounced , and forsaken the world , and to haue gotten out of the sinke of sinne , but he needeth further to extirpate his bad inclinations , and hurtfull affections and propensions , which remayne as staynes behind in the soule , and in place of them by the help of my illuminating grace to plant most beautifull vertues : so doing he may aduenture to become most in ward , and most familiar with me .

8. Lastly , an Inconstancy in spirituall life stoppeth vp , and debarreth the entrance not only to perfection , but also the meanes of compassing any vertue at all . For there be those , who endeauour often to get vp to the mount of perfection , but they still fall down againe into the valley that lyeth vnder it , because they are more prone to abandon and giue ouer the thing they haue once begon , then they be manfull to go through with it . O how much shall they be afflicted for this their inconstancy , when the houre of their death shall be at hand , when the Diuell shall vpbraid them with this , that they did indeed with great feruour wrest from their Superiours , frequent exercise and vse of prayer , fasting , disciplines , and other mortifications for their profit of spirit , & for their helps to perfection ; but afterwards they did none of them at all , or very little .

9. If a Religious man had as great loue to perfection , as he should haue , he would euer aspire and labour to it , neither should there occur any difficulty , that might terrify him from compassing it . But because his loue languisheth in the thing it selfe , whence that inconstancy groweth , he easily relenteth , and recoyleth . A Religious man , doth not only suffer the losse of time by tryfling thus , but also becommeth worse euery day , then other .

How Perfection is finally to be attained .

CHAP. XI .

LORD , if it be so hard and painefull a matter to arriue to perfection , by occasion of so many defects & impediments , that stop vp the way ; I see not how I , that am most weake , can come thither , or ouercome so many difficultyes with my most slender forces . Sonne , he that resolueth seriously & hartily to labour to perfection , doth most certainly arriue vnto it . So many Religious men in former times most perfect , who now enioy their euerlasting felicity in heauen , were men like vnto thee , & had the same difficultyes that thou hast , and much greater , & yet they manfully and constantly ouercame them , and thou mayst do as much , if thou wilt . Neither shalt thou want my grace and help , as they neither wanted , so thou resolue vpon some thing , as they did . Neither must thou be discouraged and recoyle for feare of the difficultyes ●●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 contempt 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 commaund , 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 themselues ●n the way of perfection ; and maketh the paines of the iourney the lighter , and more ●asie to be endured . And which is more , this ●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 he pleaseth , displeaseth others , and he oftentimes is cast downe with grief , & pensiuenes , because he cannot haue what contenteth him . True ioy hath the seate in the mind , and ariseth of the peace and tranquility of conscience , which is felt within ; which cannot be in the religious man , who leadeth a free and dissolute life , because his mind is day by day , as a sea , tossed and tumbled with the surges and waues of perturbations & passions . Woe be to a religious man , reioycing in his imperfections .

3. There be others in religion , who runne the way to perfection after their own will ; neither vse that moderation in mortifying themselues , that were to be required . These men do often stumble in their way , because they preiudice , and hurt their health , and yet they ariue not to that holines of life , whereunto they labour . And whereas they be destitute of ioy and comfort , both from within and without , all the fault is ascribed to ouermuch deuotion , which is no such matter . For it is not deuotion , that causeth either infirmity , or anguish of mind , but indiscretion , and that more is done and vndertaken , then reason dictateth , or I require . None can be either his own guide , or iudge .

4. But true peace and ioy , is to be found in those religious men , who do with due moderation attend to perfection , & practise the meanes of coming vnto it , by the aduise , direction , and prescripts of Superiours , and spirituall Fathers . For what way soeuer they turne themselues , they euer find occasions of being glad , and of reioicing spiritually . If they conuert themselues to me , they haue no want of consolation , because they know wel inough , how much it pleaseth me to see a religious man , labouring earnestly towards perfection . And if there were not any thing els in this life , it were and ought alone to be inough for a religious man , to passe ouer his life in an exceeding ioy . For a seruant cannot haue any greater pleasure and contentment , then to vnderstand , that all his offices , and seruices be pleasing vnto his Lord . And if they turne their eyes to their Superiours , they experience the same by tranquillity of mind . For seeing they be studious and desirous perfection , they must needs be quiet , peaceable , obedient , most obseruant of Religious discipline , and consequently in high esteeme and beloued of their Superiours ; which if they once get knowledge off , they cannot but reioyce greatly .

5. Now if we looke vpon others , with whom they liue & keep company , they haue no cause of grief at al. For seeing they attend to the exercise of vertue , they hinder or hurt none , but haue a care to do good to all , as to themselues , and therefore they intertayne peace with all : and where peace is , there is true ioy . And more then that , vertue maketh them amiable , not only to their friends , but to their enemyes also . For the vertuous are beloued , honoured , and respected of all , in so much that a religious man can neuer want internall consolation and comfort . Againe if they consider themselues , they cannot be without consolation also . For it is proper to vertue , wherein they exercise themselues , to worke with pleasure and taste , and therfore needs it must be , that true Religious persons reioyce in all their actions : yea they find consolation in their tribulations , and persecutions , when they be ready for loue of me , euen to suffer and endure the paynes of hell , if it could be without their owne fault and would be for my glory ; and not only that , but all the aduersities and miseries of this world besids .

6. Finally the meditation of death , which stricketh a feare and horrour into others , to good religious men is an occasion and matter of ioy , not only for the reward , that they expect , but because they shall then haue their part of that exceeding and surpassing consolation , which they attend for at the houre of death , for the care and desire , they had in arriuing to perfection . For the soule will at that time be exceedingly glad , neither shall she be able to find an end of rendring thanks for receyued benefits .

7. There is but one thing , that can make a good Religious man sad , & that is , if he fal into some imperfection . But this sorrow cannot be of continuance , because it is instantly taken away by the vertue of pennance , and the fault cancelled by contrition , and vpon this the mind is put againe in possession of the former tranquility . Tell me now my Sonne , who peraduenture makst but little esteeme of perfection , in what other thing mayst thou find so great and vniuersal a contentment of mind ? What thing can secure thy mind more , or better , then the desire of of perfection ? Considerest thou not , that to labour & attend to perfection , is nothing els , then beforehand to take an essay , & that of eternall felicity ? Thou must needs be vnwise if thou robbe and spoile thy selfe of so great a good , that thou need not take any paines in restrayning and conquering the desires of thy flesh , and senses . And this madnes will appeare the more euident vnto thee , when there will not be oportunity for thee to do that , which now thou shouldst do . Happy is he , who shall in that last agony be able to say : Whatsoeuer good I could , or ought to do , that , by the fauour of Gods grace , I haue done in my life time .

Of the great paynes , and myseries , that Religious men do suffer , who forsake and leaue the way to Perfection .

CHAP. XIII .

LORD , if the discomending of a bad religious man be in the same measure , that is the commending of a good one , I make no doubt , but he liueth in very great affliction of mind , for abandoning and giuing ouer the way to perfection . So it is , my Sonne , and so much the worse , because they acknowledge not their owne infelicity . Euery euill is wont to be the more dangerous , the lesse it is knowne : for if it be by carelesnes neglected in the beginning , it increaseth , & by little and little gathereth so great force and strength , as in the end it exerciseth a commaund ouer all . O how much doth a bad religious man hurt himselfe ! who transported , and carryed away by an ouer great liberty of liuing , looketh not into himselfe , that he may vnderstand , whence so sore perturbations & afflictions which he endureth in religion , haue their beginning .

2. If he turne himselfe to me , he is ashamed : for he knoweth , that he was called out of the world , to lead a separated , retyred , and perfect life : and he knoweth how many benefits I haue bestowed vpon him ; & how great commodityes I haue giuen him towards the prosecution and practise of vertue . And that by neglecting them , he hath left off all cogitation of labouring to perfection , and seeketh alwayes to line at more liberty , and to satisfie the allurements of the senses . He offendeth me as much , as his ingratitude is hatefull vnto me , whence such a life proceedeth . These be not those pious and good purposes , that he made , and gaue testimony of , at his first entrance into religion : neither is this the way that I taught him , & wherin I walked my selfe . Neither can he but know in his own conscience , that this his life ( which is far from that of a religious man ) discontenteth me greatly . And therfore he is against his wil , inwardly tormented with most bitter stings of conscience , though outwardly he shew it not ; and when time commeth , shall receiue his deserued punishment . The seruant , who is priuy to his maisters will , & doth it not whiles he is able , if he be not a very foole , meriteth seuerely to be punished for it .

3. If he hath to deale with his Superiours , he is much afflicted , and troubled . For sith he is neither obedient , nor loueth religious discipline , it is not in him to keep common peace with them , and therfore it must needs be , that many things be in like manner done , that be one while discontenting to himselfe , and otherwhiles to the Superiours . Besides that , the poore & compassionate Superiours be grieued , not knowing how they may deale with him , that he may be holpen . For if they deale fauourably & after an indulgent manner with him , he being accustomed to liberty , abuseth their gentlenes , and becometh the more proud . If they handle him with more seuerity , by forcing him to do his duty ; then as one impatient of so hard discipline , he shaketh off the yoake therof , and troubleth the Religion . If any thing be commaunded him , he refuseth to do it : if pennance be inioyned him , he complaineth and murmureth . That he liue so still amongst the rest after his owne will , is nothing expedient : for the longer the custome of doing ill is continued , the worse it maketh the man , and by his bad example he hurteth & misleadeth the more . Whence it followeth , that a Religious man , who contemning the desire of perfection , liueth disorderly , and maketh no reckoning of intertayning peace with Superiours , must needs be troubled with a continuall heauines , and bitternes of mind . Certes , he cannot but be bad , & become euery day worse then other , who contradicteth and resisteth his Superiours and betters .

4. Againe , if he turne himselfe to other Religious persons , amongst whome he liueth , he findeth no comfort at all . For if he perceiue , that the wise & spirituall brethren make very little reckoning of him , & shun his conuersation and company in what they can , he cannot but be much troubled & moued in mind , and therfore is forced to keep company with his like , who be desirous of a more free and disordered life . Neither can he yet receiue any solide comfort from them , for that where the spirit of deuotion is not , there neither peace nor ioy can be of continuance . The friendship of the bad is not long lasting , and is euer suspected : and where suspition raigneth , the mind is euer in suspence and doubtfull , and therefore he cannot possibly be truly merry .

5. Finally , if a bad religious man turne his eyes vpon himselfe , he hath no cause of reioicing , but of lamenting . For sith he hath no part in true vertues at all , he hath none to direct him in his actions , nor who may defend and help him in his temptations , and so he becometh prone to fall , yea & to apostasie also . Againe , what ioy can he haue , who must take great paynes without hope of spirituall profit ? As long as he is in religion , he must needs exercise himselfe in the ordinary offices of the same ; which because he doth vnwillingly , or with loathing , murmuring , and other imperfections , he looseth all his merit . Besides that , what comfort can he haue , who receyueth a torment in wholsome and meritorious actions ? Who wanteth spirit , and cannot be holpen ? if he be to pray , he is in paine ; if to heare a sermon , or some pious , and spirituall talke , he loatheth it ; if discourse about the purchasing of vertue , he may not endure to heare it . O miserable religious man who drinketh gal , when others tast of most sweet hony ! It is a signe of death , when the sick person becometh the weaker by receiuing a medicine .

6. Moreouer in enduring tribulations , he is so much the more afflicted , by how much lesse he was armed , & prepared against them ; like vnto a little boate , when a sore tempest ariseth , wanting both oares & sterne . By one thing alone he may seeme he may be eased of all his troubles and miseries , and take some poore refreshment and quiet , and that is by death . But death , vnles he want the vse of reason , will rather increase his feare , and terrour . For the sooner it shall come , the sooner shal he be presented to my Tribunall , to giue an accompt of euery moment spent in religion without spirituall profit . For death is to the bad & wicked the beginning of more heauy punishments .

That a Religious man ought with great confidence to labour to the attayning of Perfection .

CHAP. XIIII .

LORD , if I should mount vp to the tree of vertue , to gather of the sweet fruit of Perfection , I find not where I may stay my selfe . For the tree is very high , and my forces very weake , my nature is afraid , my body conceyueth an horrour of it , and if it be pressed forwards , it kicketh and refuseth , and therfore I am forced to stay vpon the ground beneath , because it is impossible for me to get vp higher . But tell me , Son , how I pray thee , can it be said to be impossible , when as all religious , as many as be now in heauen , and many more , who be still liuing on earth , haue not without their exceeding great commendation , mounted vp to it , and gathered of the wished fruite of perfection . Yet I must confesse , that some came to the height of it more speedily , and some more slowly , some with more merit , & some with lesse . And therfore for euery one that hath a will ; it is neither impossible to follow them , nor very hard : if thy forces be not sufficient , thou hast my help at hand : if thy industry and cooperation be not wanting , my grace shall not fayle thee .

2. To get vp to the height of this tree , and to gather the fruit of perfection , is to get the victory : and to obtaine the victory , a man must needs carry himselfe manfully . To statuaes and pictures may a scepter & crown be giuen , though they neuer come to the battaile , but not to a reasonable creature , and free , to whome the crowne of vertue is his reward , and the reward is not giuen without merit , nor merit without encounter precedent and gone before . If then thou aspirest to the crowne of vertue & the perfection of it , thou must needs prepare thy selfe to the pains ▪ & to the fight as others haue done before thee . He knoweth not what a reward is , who expecteth it without labour & paines . Seeing then the hope and confidence of obtayning perfection , relyeth not only on the help of my grace , but on thine owne cooperation also , thou must of necessity on thy part performe the conditions , that I am now to set downe .

3. First , necessary it is , that thou haue a true and sincere desire of labouring to perfection : for this desire is not only the foundation of the aforesaid confidence , but also helpeth to the furthering of thy progresse & going forwards , to the ouercoming of difficultyes that euer and anon occur vpon the way , and to the mitigating and easing of all the paines . Sonne , experience sufficiently teacheth , that he who hath not a desire , seeketh not , and that he who hath a great desire of a thing , seeketh it earnestly . Againe putting thy confidence in me , begin thou with courage to exercise the actions , now of this vertue , now of that ; for by so doing thou shalt extirpate all thy bad inclinations , and in place of them plant in thy mind all the most beautifull slyps of vertues . And though I am accustomed to lend my helping hand in this busines ; yet know thou , that I otherwhiles try a Religious man by the withdrawing of my help , that so his constancy may appeare , and how great a confidence he hath in me .

4. O how much is a Religious man deceiued , who if he peraduenture stumble in the middest of his course , intended to the attaining of perfection , by falling into some imperfection , or finding himselfe not to profit so much in vertue as he desireth , fainteth , and is quite discouraged : & diffident of being able to arriue to perfection , neglecteth to hold on , or to proceed any further : and of this it cometh to passe , that after that he giueth himselfe far more free scope to runne a disordered course of life , then euer before . This is not the way to get the victory , neither is it an argument & signe of a valiant & noble mind , but of a faint & cowardly hart .

5. Certes , that way-faring man should be deemed mad who would not hold on the iourney he had begon , or should go backe againe , because he trypped and stumbled once vpon a stone , or had had a fall : for that were nothing els then of a small euill to cause a greater . But the wise & wary trauayler doth not so , but if peraduenture he slippe , or haue a fall , he presently riseth againe , & continueth his iourney forwards : and of this fall he learneth to be more wary and heedfull for the time to come , that he fall no more . The very like hapneth amongst religious men . For when one vnwary and vnprouident falleth into any imperfection , he neither hath a care or desire to rise againe , neither is he vigilant to preuent a fall against another time . But when a prudent & spirituall man falleth , he sodainly getteth vp vpon his feet againe , and if he should fall an hundred tims a day , he would rise vp againe an hundred times , and would be sorry for his falls . Whence it is , that he is not only not dismaid but he also doth with greater earnestnes , care and endeauour by the exercise of vertues , hold on his way to perfection . And this is of euill to draw out good .

6. Those Religious men be also deceiued , who thinke the exercise of vertues to be laborious , painefull and hard , and therefore for feare of preiudicing and hurting their health of body , they let courage fall , become pusillanimous , or like vnto skittish horses will not go forwards with spurring , but do resist , & kicke . These men would ( forsooth ) runne on to the reward of vertues without any their owne paines taking , and with the enioying of their accustomed recreations : but truly the nature of man is not so fruitfull a ground , as to yeald forth fruit of it selfe without husbanding & manuring : neither is the condition of vertues so comtemptible , as a religious man ought not worthily to renounce his owne commodityes , and the pleasure of his senses , that he may attayne to the perfection of them . It is selfe loue , that thrusteth a man into this deceitfull conceit , that he haue a greater regard of the temporal commodities of his body , then of the spiritual ornaments of his mind . Who fauoureth his body ouer much , thrusteth vertue headlong out of his owne soule .

7. There be found other Religious persons , who forbeare to profit in the study of perfection , because they haue a conceit , that I will not affoard them so much help and assistance , as is to be required to this study : and this opinion is worse then the former . What is this els , then for them to offend me , and to deceiue themselues ? For not to put their confidence in me , is to do me an apparant iniury , as if I knew not how to help them , or could not , or would not . It is nothing so , I desire nothing more then to help , neither do I euer withdraw my internall inspirations , or other meanes , for the stirring vp of them to perfection , and for this end I haue taken & drawn them out of the world . How then can any be destitute of my help ? How can he be diffident of my grace , sith I continually stand and knock at the doore , that I may be let in , and help euery ones necessity ? If they will with this cloke couer their cowardize and slouthfullnes , they are deceiued , because they lay it much the more open . He that layeth his owne fault vpon others , sinneth double .

8. So it is , Lord , it is not thine , but out fault , that we go not on to perfection . For sith thou art most wise , thou knowest the ways of helping vs , because thou art omnipotent , thou art able also to do it , neither art thou vnwilling , because thy wil is goodnes it selfe , and therfore all the fault is entirely and absolutely ours .

That nothing in the world should diuert a Religious man from pursuing after Perfection , and getting therof .

CHAP. XV.

SONNE , a faint harted and fearefull souldier will neuer set his flagge vpon the enemies walls , for that ouer much feare causeth him either to keep himselfe aloof off , or if he be neere , to turne his backe , and therfore he deserueth not any reward , neither is held in any esteeme with his Generall ; and more then that , is contemned for a coward , & one without hart , of his fellow souldiers . I would not haue my seruant ouer bold or temerarious , and rash , nor yet ouer fearefull . I desire he should be magnanimous , and constant , and not be afraid where no cause of feare is . Let a religious man , who sayth that he will not hold on in the course of perfection , tell me , what it is , that causeth him to make a stand , and to giue ouer : not for that his paines and endeauours be to no purpose , sith we haue said already , that many haue arriued to perfection , & I am ready at hand to help all with the assistance of my grace . Truly if Religious persons were as ready to imbrace and lay hold on the help , that I offer them , and by their owne industry to cooperate with my grace , as there is desire in me to affoard it , there would be a far greater number of perfect persons , then now there be .

2. Neither is the power of the enemy so great , as it may hinder , or draw a Religious man from the way of perfection . For though the enemy be powerfull , yet if the Religious man haue a will , he may not only be not ouercome or hindred by him , but it is in his power also easily to ouercome him , sith his power and might consisteth only in tempting , and not in ouercoming and hindring , vnles a man would willingly of himselfe be hindred or ouercome by him . The enemy is weak inough , who hath no power giuen him of ouercoming , but of such as be willing to be ouercome , and therfore it argues a base mind in a man , who suffereth such a one to preuaile against him . And he who tempted by the enemy , falling not , maketh a great gayne in spirit , for that by such exercise he becometh the more couragious , stoute , and the more constant ; and trusting to the help of greater strength , he proceedeth on to perfection , which is nothing , but to gayne perfection it selfe . For the more often a souldier hath tryed his manhood in handling his weapons , and in the more warres he hath serued , the better souldier is he reputed , and the more experimented .

3. Neither must a good Religious man , for the mockings , & taunts of the imperfect or negligent , cease to hold on , & continue in the way to perfection : for that were to regard more the speaches of the bad , then my inspirations , that are intended for his soules good . O how much do they displease and offend me , who with their pestilent tongues do bite , and detract those Religious persons who take exceeding great paines about the attayning of perfection , and say , that they make ouer much hast to the height of sanctity , or ayme at ouer high matters that they may haue the greater fall after . And there want not those , who be not afraid to say , that for a man to giue himselfe to deuotion , is nothing els , then to hurt his health , to surcharge his head with melancholy , and to make himselfe quite vnable for the seruing of God . Meruaile it is , that such men do not consider and see , how much hurt they do by these their poysoned speaches , though the same may seeme to be vttered in iest . And whiles they do not well themselues , nor suffer others to do well , they do seeme to performe the office of the Diuell . These be truly enemies , false brethren , the ministers and instruments of hell , whose help Sathan vseth about either the hindring , or quite ouerthrowing of the pious endeauours of other religious men .

4. He that hath a desire to kill his enemy by poyson , vseth the help of one of the same house , or familiar with him . O vnhappy and miserable seducers , who do neither discharge their owne office , nor yet suffer others to satisfie theirs . O how vnlike be they vnto those , who first serued me in religion : for they exhorted and encouraged one another to the study and practise of vertue ; and by example of life , and pious talke stirred vp to the loue of God , & animated one another to the mortification of their passions , and to the contempt of themselues , that so they might come to that perfection , which they proposed vnto themselues , and sought for .

5. But suppose , that a religious man , after counsaile , by the iudgment of his Superiour , or of his ghostly Father , giuen about exercising vertue with discretion , become sicke therby , how great an hurt is this ? What hurt should therof come vnto him ? I , that am his Lord , will haue it so : and what if I by this way thinke to deliuer him from a far more soare sicknes of soule ? Do these men thinke , that if a pious and good religious man fall sicke , I am forthwith displeased with him ? None do displease me but the imperfect , who the more healthfull they be in body , the more grieuously do they oftentims offend me . A sicke Religious man , so be be deuout , is more gratefull to me , then one in health if he want deuotion , for as much as he giueth good example in sicknes , and exerciseth vertue , neither wherof is to be found in the whole vndeuout person : and therefore a religious man desirous of perfection , when he is sicke , before me sustayneth no losse of any thing , because I pay my souldiers their ordinary wages alike , both in time of sicknes and of health .

5. A spirituall disease , growing of imperfections , bringeth great hurt , & not that sicknes of the body , of which good religious persons oftentimes make a singular profit to themselues . If when the body were ill and sicke , the will should be infirme and sicke also , so as the sick man could not merit any more , his hurt should be somewhat , & none could but haue iust cause of flying from such a sicknes . But it is rather the contrary , and therfore my Apostle said , That when he was infirme , he was the stronger : and that vertue was perfected in infirmity . My Sonne , wilt thou do a thing that may do thy soule good , and be pleasing to me ? Auoid these ill meaning detractours , as thou wouldst do venemous serpents : and know thou , that if thou contemne what they maliciously calumniate , and attend to the loue of perfection , thou shalt increase thine owne glory ; because I , for loue of whome thou doest this , will in most liberall manner reward thee .

6. Some againe will not follow the way of perfection , because they see but few to walke therein : but this is no iust cause , that a busynes so fruitfull , and laudable , should be omitted . What skilleth it , whether thou hast many or few companions in so most pleasant a iourney ? Ought it not be inough for thee , that the way is good , secure , and bringeth to a most happy end ? Not to haue many companions in walking the way of perfection , doth rather increase thy commendations and merit , then diminish it : yea thou oughtest to reckon it for a singular benefit in that it hath hapned to few . There be also few elected , though many be called : and many runne in the race , & but one wynneth the prize . If thou canst be one of the number of those few , & merit a precious crowne , why forbearest thou to runne ?

7. He that laboureth out of loue , is not sollicitous about the company of others , but it is inough , that he be not wanting vnto him , for whose sake he taketh the paynes . I am he , for whose sake all religious persons runne the race of perfection . I am their guide captaine , and companion . I help , ease , and defend them , & this alone should be inough for them , to continue their iourney with a stout , able , and willing mind . Neither must thou meruaile , that this way is traced of few , because they be few , who mortifie themselus in earnest , who restraine their desires , and contemne the flattery of the senses , & many there be , who suffer themselues by delightfull allurements of this world to be carryed away into the spatious & broad way , which no man , but knoweth how repugnant it is to a Religious estate .

8. Moreouer there be some , who permitt themselues to be with-held from the commendation of this perfection for human respects , and tho commodities of fortune , which is nothing els then to be notably iniurious to vertue , whose property is to be an ornament to a religious man : whereas contrariwise human respects , and all temporall commodities are to be troden vnder his feet , and contemned . He then who leaueth those for these , doth necessarily put vertue vnder a religious mans feet , and raiseth humane respect vpon his head .

9. Againe he that more regardeth the worlds estimation , and riches therof then perfection , whereunto I daily exhort all religious persons , doth me an iniury , and himselfe hurt . For all know , that he who shall be ashamed of me before men , I will also be ashamed of him before the Angells of God . But what absurdity , and folly is this ? They , when they liued in the world , out of a desire of following perfection , did forsake the world , the temporall commodities therof , and all humane things besids : but now hauing imbraced religion , they will giue ouer perfection , to follow the world . Is not this a manifest folly ? And sith humane respect is nothing els then a certaine vaine feare , least a man be discommended in some one or other of his actions ; how is it possible , that a religious man , desirous of perfection can be discommended ? Can there any greater glory befall him in this life , then if this may be affirmed & said of him ? And what new thing can happen to a religious man , if he be contemned of the world ? Doth he expect any reward or recompence from it ? Or is he afraid , least it would censure him by a condemnation ? It maketh no matter , whether a religious man be loued or hated of the world ; but it auayleth much , if he be deare to me .

10. To conclude , others forbeare to tread this way of perfection , by reason of the repugnance that mans nature findeth in practising the meanes , and for the difficulties that the body maketh trial of , in tracing the same way . But these men misse the marke : for to be a true Religious man , or to walke on to perfection , is nothing els but to mortifie the desires of the flesh , and the perturbations of the mind . And therfore , if thou forbeare the exercise of vertue , least thou incommodate or hurt thy body , thou louest thy selfe too sensually : neither do I see , what difference there is betweene thee , and a delicate secular person . Remember Sonne , that these be not the promises thou madest at thy entrance to religion ; for then thou didst purpose with thy selfe to suffer many things for me , to chastise thy body , to serue me , and for loue of religious perfection to depriue and spoyle thy selfe of all humane consolation .

That a good Religious man must not content himself● with whatsoeuer degree of Perfection ; but must labour , and aspire to a greater .

CHAP. XVI .

SONNE , those religious men do not satisfy me , that aspire to a mean degree of religious perfection , vnles they also ayme at the highest . For so I declared vnto my disciples , when I exhorted them to be perfect , not as the Patriarcks , and Prophets were , nor as the Seraphims , and other the Angells , but as my Father in heauen . O how doth that Religious person please me , who like the couetous man is desirous of true vertue , and perfection . The couetous man hath neuer his fil : for the more he hath , the more he desireth . And I would haue religious men such followers of spirituall couetousnes . For it is a signe of a base mind , if a man , when he hath meanes to attaine to greater perfection , do propose vnto himselfe , and thinke vpon lesser . But I desire to haue my seruants valiant , and generously minded , who aspire to great and hard matters . For if I haue created them to an end , the most excellent in the world , & haue raised them vp to so high a state , that is , to be Religious ; why should they not with all their possible forces labour to perfection , that would be most contenting to vs both ? Who cooperateth not conformably to the benefit receiued , is iniurious to the Benefactour .

2. Let him tell me , whosoeuer hath no care to arriue to any great perfection , but thinketh it inough to haue had a tast therof , whether he would so deale with his body ? Is he contented it should enioy a mediocrity of health , when he may haue it perfectly strong , sound , and lusty ? Would he wish but a poore meanes of lyuing , and not the best ? If then of all earthly things , which serue the body we choose the best , most perfect , and all in great quantity , number , and quality the most excellent , why should we not also for the souls good , which is the mistresse of the body , wish and make choice of the most perfect , and most absolute vertues ? That family is nothing well gouerned , where the handmayd is better treated , then the mistresse of the house .

3. Who would deny , that it is a fowle and shamefull thing for a Religious man , to stay in the lowest degree of vertue , when he seeth secular men neuer to make a stay in their degree of state of life , which they haue once imbraced , but euer to aspire to an higher , vntill they come to the highest ? Hence it is , that a vulgar person first seeketh to raise himselfe to be a Gentleman , then a Baron , next an Earle , a Marques , a Duke , vntill in conclusion he lay hold on the Scepter and Crowne : and when he is come to this , he is not contented with an ordinary Crowne , but he seeketh a more rich , more potent , & a more noble Crown , and consequently the greatest that can be had in this life . And shall a Religious man be of so dastardly a mind , as not to labour to obtaine a most noble spirituall Crowne ? Should he stand in the first degree of perfection , when he may with his great commendation , and no lesse profit mount vp to the highest ? Is not this a strang kind of sottishnes , and folly ? Is not this to make a light esteeme of my will , and to refuse the help of my grace , by the benefit wherof he might compasse an higher degree of perfection ?

4. Vnderstand my Sonne , that a Religious man is more deare vnto me , who endeauoureth for my greater glory , to arriue to the highest degree of perfection : and this ought not without cause to be inough vnto him , not to stay in his course , but stil to hold on . Go to tel me , what seruant is so contemptible & vile , who is contented to be in litle grace and fauour with his Lord , when he may be in very great ? Why then , thou Religious man , who art for so many respects bound vnto me , as my seruant , why I say , when by labouring to perfection thou mayst deserue my extraordinary fauour , thou delayest to do it ? What paynes doth the poore seruant take to gayne his maisters grace ? and how much is he afflicted , when he seeth , notwithstanding all the diligence he vseth , he cannot get into his maisters fauour ? wherefore then dost thou make a stand in the very entrance to perfection , when thou mayst easily get into the innermost parts of it , & gayne thy Lord vnto thee ? To please me , is not my gayne , but thine .

5. O of what worth is but one degree of glory in heauen , and how glorious is he in heauen , who hath deserued it ! The Religious , who now triumph in heauen , do make so great an esteeme euen of the least increase of glory , which they had merited , whiles they laboured to perfection heer on earth , as they do not only yield their Creatour immortall thankes , but had rather also , if there were need , spend their bloud a thousand times , then not to haue obtained that glory . Wil● thou therfore , who mayst without spilling of thy blood , or losse of life , increase thy glory and crowne in heauen from day to day by profiting towards perfection , stand still in the dore , contented with a very small measure of perfection ?

6. Take heed , my Sonne , least that befall vnto thee , which I told my disciple of : That to him who hath , shall be giuen ; and from him who hath not , shall also be taken away that he hath . Neither is that wont to be done only for a punishment of ingratitude , but ordinarily also it hapneth to all things more or lesse affected with some quality . For example : Wood not much kindled , easily forgoeth the little hear that it hath , not so if it had been well kindled . So a Religious man , who hath gotten but little perfection , doth very easily loose it ; but he , who hath got many degrees of it , doth not easily forsake it , but is like a tree that hath taken deep roote , and strongly resisteth both winds , and tempests .

7. There be also some , who affected to a more free life , do for purging of themselus say , that the study of perfection is only proper to Nouices . But they be miserably deceiued ; for as much as all religious persons be bound to labour to perfection , and the more ancient a man is in religion , the more diligent should he be in furnishing himselfe with vertues , as he , who ought to haue both a greater vnderstanding and knowledge of his owne obligation , and hath a longer triall and experience of the sweetnes of perfection . He that is not hungry , is soone filled : and it is an ill signe in a religious man , if he receiue no pleasure in the study of vertues .

8. Others contrariwise haue an ouer hasty desire to get vp to the highest degree of perfection , and if they happen peraduenture to fall into some defect , they be eftsoons discouraged , and loose their courage . But this is not my will , neither is it the way of labouring to perfection . For the greatest perfection is in the victory & ouercoming of all vices , and in the purchasing of all vertues , & for the effecting of this , there must be some continuance of tyme . Wherfore to seeke eueryday more perfection then other ( which we speake of heere ) is nothing els but to ouercome the passions , or to restraine the perturbations of the mind , & the inordinate desires therof . And to be absolutly perfect , is nothing els , then after the victory ouer our selues to be dead to the world , and to liue to god alone .

9. He that hath enemies and aduersaries , can neuer be secure , vnles he cut them off cleane , and destroy them : but necessary it is not , that he take them a way at one time , & all togeather . So a Religious mans enemyes be the passions , which dayly rebell against him , and though he cannot ouercome them all at once at one & the same time ; yet let him labour to extirpate one after anther , and so doing , he shall hold on to greater perfection . In like manner an whole Kingdome is not set vpon all at once , but now one castle is taken from the enemy , and then another , or some Citty brought in subiection , and so one after another , vntill he be come possessed of the whole Kingdome : Euen so doth a religious man , who hath a desire to inuade & set vpon the kingdome of perfection , whiles he must now gaine one vertue , and then another : & this is euery day to labour to greater perfection . And therefore he must not in any sort be discouraged , though he become not very perfect by one or two actions , He goeth well onward in his iourney , who stayeth no where vpon his way .

That a Religious man must conserue and keep the perfection he hath gotten : and of the manner of keeping it .

CHAP. XVII .

SONNE , little profiteth the good health of body to be recouered , if it be after hurt againe by any intemperance of eating , or other carelesnes , since the relapse into sicknes is more dangerous , then the sicknes it selfe . The same is the consideration of spirituall Perfection , which once being had , profiteth little , if we forgo it againe , through default of our owne vigilancy and wary keeping of the same . And if the relapse into corporall sicknes be a matter of so great consideration for the daunger towards the body ; much more is to be feared a relapse into the old imperfections , that indanger the spirituall life .

2. Sonne , desirest thou to be freed from the daunger of dying spiritually ? Then shunne those things , that be dispositions to that death . For we learne by dayly experience , that they , who once languish in the study of perfection , do fall into a thousand defects , and into so great leuity and inconstancy of manners , liberty of conuersation , and imprudency of mind , as not only all shame laid aside , they do nothing worthy of prayse , but do furthermore glory , & reioyce in their owne errours and defects . And in this they be not vnlike to those Angells , who fell from heauen , and togeather with their most greiuous ruine , lost also all their spirituall gifts , and procured to themselues most extreme euills . For looke how much more excellent they were in dignity then all creatures , so much more by their fall from heauen they became worse , and more contemptible then them all . My Apostle also , who betrayed me , from his dignity of Apostleship fell into the downfall of desperation . The same hapneth to the Religious men , who from the higher degree of perfection they fal , be the more sorely bruized and crushed by their fal , and become worse . And as he is called happy , who declineth from euill , and imbraceth good : so contrariwise miserable and vnhappy is that man , who forsaking the way of perfection , traceth & holdeth on the way of licenciousnes and liberty .

3. But to conserue the degree of perfection thou hast gotten , there be two vertues that may help thee , and those be Loue , and Humility . Loue will make thee vigilant to auoid the daungers growing from theeues , and robbers . Humility will conceale and hide thee , that thou come not within their view or sight . And how profitable & auailable Loue is for this purpose , it is no hard matter to demonstrate . A rich and wealthy man , who is not in loue with his riches , soone looseth them . For he that loueth not any thing , esteemeth it not : and he that esteemeth it not , hath no care of keeping it : and euery one knoweth , that a thing negligently kept , is easily lost . Euen so as necessary it is for a Religious man to be greatly affected to the perfection he hath once got : for of loue there is caused a feare of loosing it : of feare a sollicitude & diligence in keeping it : & solicitude againe causeth him to find , and search out meanes and wayes , necessary & profitable for attayning to the end .

4. Whosoeuer hath a care to keep his corporall health , asketh aduise of expert & learned Phisitians , eateth good and wholesome meats , keepeth his set times of eating , neglecteth not requisite exercises of body , chooseth an habitation in a healthfull place , and ayre approued of the Phisitians , keepeth himselfe out of the rayne , winds , and from other outward incommodities ; and in few words , is very carefull not to exceed in any thing , that may peraduenture any way hurt him . The same causeth sollicitude in a Religious man , if he haue a desire to conserue Perfection , and seeke his soules health . For first his care is not to order his owne life according to his owne will , or by the counsaile of more loose and free companions , but rather by the direction of Superiours , and spirituall Fathers . Secondly , to eate of good meats , namely those that I vsed my selfe , when I liued on earth , that is , to do the will of my Father , who is in heauen , whose will is our soules sanctification . And therfore whatsoeuer God giueth vs for the sanctifying of the soule , is the best meat , as contrariwise whatsoeuer maketh to the defiling therof , such as be sinnes , is the worst poyson of all . Thirdly , he neglecteth not the vse and exercise of vertues . For sith perfection is founded in Charity , which is like vnto fire , whereunto if wood be cast , it increaseth , if it be remoued and taken away , it goeth out : Euen so , the more , Religious men , who haue their part in Charity , do exercise themselues in vertue , the more they profit in perfection : and the lesse they be exercised in them , the lesse they get of perfection : And therfore all exercise of vertue ceasing , perfection ceaseth also .

5. And as touching an healthful place , where the soule is to dwell , I know none comparable to Religion , where I haue placed the religious man : but if we consider particular places , the best is that , that his spirituall Phisitians or Fathers assigne him . And if he would fly all occasions of falling into any imperfections , he shal so very well arme and defend himselfe against all outward difficulties . Finally he committeth no excesse , because in all doubtfull matters , he repaireth to his spirituall Father , & seasoneth all pennances and mortifications with the salt of moderation and discretion .

6. The other way that conserueth perfection , is by humility . He that is become possessed of a rich and pretious iewell , is very wary three ways , that he loose it not at any tyme . First he layeth it vp in a secret place , that it may not easily be seene , discouered , or found of others . Secondly , he letteth not euery owne see it , neither doth he openly brag , that he hath such a Iewell . Thirdly , he taketh it not from the thing , whereat it hangeth . For example , the heat of water dependeth of the fire , and if you remoue it from the fire , it looseth the heate . Humility in a Religious man , whose precious stone is the study of perfection , remedyeth all these three daungers . First it causeth him to conceale , and hide his vertues , and perfections from the sight or knowledg of others . Secondly , not only not to vaunt and brag of his spirituall riches , but also to thinke himselfe vnworthy of them , and withall to acknowledge and confesse himselfe poore , a beggar , and an vnprofitable seruant . Thirdly , to acknowledge , that the Iewel of perfection dependeth of my grace , knowing that it is lost , if it be separated from it . For as I resist the proud , so giue I grace to the humble . And therfore if thou hast a desire to haue thy perfection not only conserued , but to increase also , attend thou diligently to the exercise of true humility .

The end of the first Booke .

THE SECOND BOOKE of Religious Perfection . Wherein is treated of the three Vowes of Religion , and the perfect obseruation thereof . And first of the three Vowes in generall .

Of the dignity , and excellency of the three Vowes , that be made by Religious persons .

CHAP. I.

SON , when any thing , though otherwise of great worth is not knowne , it is not much esteemed , because the excellency & worth therof is obscured by the darknes of ignorance , and therby the due estimation is taken away . And this is the cause , wherefore the three Vowes , that be made in Religion , be not so esteemed of some , euen Religious men themselues , because they vnderstand not the worth , excellency , & profit therof . He cannot be free from fault , who vnderstandeth not what in regard of his state he both may , and ought to know . Wherfore know thou ( my Son ) that the excellency of these vows is greater then many conceiue , neither are they of litle consequence . And vnder the name of Vow , is vnderstood an obligation of a Religious man made to God his Creatour , of performing and doing some better good . And sith this obligation is very noble , spirituall , and diuine , euery religious man ought not without cause , diligently to ponder , reuerently to esteeme , and exactly to obserue the same .

2. That it is most noble , it cleerly appeareth by this ; for that the will bindeth it selfe , which amongst the faculties of the soule holdeth the principality , & first place , and hath a commaund ouer all the rest of the powers . Againe , it is most noble , because it is made to God , whose maiesty is infinite , & who is the authour of all true excellency . Moreouer because it is made for a most noble end , namely the glory of Gods Name , which is the more amplified , the more exactly that obligation is kept . There is added further , that the vertue of Religion among all morall vertues excelleth for noblenes & dignity . Seeing therfore a Vow is an action of that most noble vertue that giueth light to all other vertues , it manifestly followeth , that a Vow is a most noble vertue . For what the tree is , the same be the fruits therof .

3. And that this obligation is spiritual and holy , is out of controuersy ; both because it is directed to a spirituall good , namely to holines of life , and because it is the very entrance and beginning of the spirituall life of Religious men . Whereupon as the life of the body dependeth on the hart as the beginning : so the religious life , and to be a religious man hath the dependance of this holy obligation . And as by the least hurt of the hart , the life of body receiueth great hurt also , and the hart being taken away , the life is taken away togeather : euen so by the very least default in the obseruation of this obligation , the Religious life is much preiudiced , and that againe ceasing , or taken away , a man ceaseth to be Religious . The nearer the euill cometh to the hart , the more dangerous it is .

4. That this obligation is diuine , is also certaine , because it is of the holy Ghost , who by his diuine inspiration moueth a mans mind to the making of such an obligation . Secondly , because the person , to whome it is made , is diuine , that is , God himselfe . Now let a Religious man consider and see , how much he ought to loue it , with what regard to keep it , and with what deuotion , and care to obserue it in all things that he is able , because it is made to him , who penetrateth and entreth into the most inward secret of the hart , and well knoweth , who hath iust cause to obserue it , and who not .

5. But now I would desire to know of those to whome it causeth some trouble and difficulty , that they be tyed in so noble and holy a band , what the cause is , that secular men haue them in so great regard , and veneration ? They will say perhaps , because they be religious and my seruants . And what made them religious and my seruants , but these three Vowes ? Many secular persons liue at this day in the world , far more learned , more holy , and more perfect then many Religious , and yet be they nothing so much honored , as religious men be ; and the cause is , because they be not tyed to me by these holy bands of Vowes . Secular men , when they behold Religious persons , doe consider them , as wholy mine , by three Vowes consecrated to me , & what honour they do them , they thinke they giue to me . But this they do not to men of the world , though otherwise eminent for their vertue : and therfore to be tyed in these bands , is no contemptible matter , but most honorable , and most noble , euen to the world , sith the Religious be in so great veneration with the great men of the world .

6. These three Vowes againe be of very great regard , for that they cause the Religious to triumph victoriously , and to go away with victory ouer their three deadly enemies . For whils they exercise Pouerty against the vanity of the world , Chastity against the tentation of the flesh , and Obedience against the frauds of the crafty diuell , they go easily away with victory . But those Religious , who vse not these kind of armes , are oftentimes shamefully ouercome . Let not him be a souldier , who will not take a weapon in hand , neither let him go to the battaile , who refuseth to fight .

7. And now tell me , my Sonne , what those Religious men deserue , who make but light esteeme of so holy , and godly an obligation , and what they also deserue , who keep it not , when they may , & ought to keep it ? What punishment attendeth them , who do not only breake it , but further contemne it also ? O how straite an accompt are they to make , not only of their owne transgressions , but also of those of others , that is , of those , who by their bad example were induced to violate and breake their Vowes they had before made vnto me . For promise by Vowe is not made to men , but to the diuine maiesty : it is not made vnwillingly , but voluntarily . Neither is the obligation therof concerning any light or temporall matter , but touching a great and spirituall matter , that is , the saluation of the Soule . He that lightly regardeth what he hath once promised to God , shall againe be as little regarded of God .

Of the vtility and profit that Vowes bring , and cause to Religious persons .

CHAP. II.

LORD , our Nature is so sore depressed & surcharged with the weight of our owne miseries , as I know not , whether it were good and profitable for a man to bind himselfe by Vowes , sith to me it seemeth nothing els , but to adde one burden to another , and consequently much to be feared , least in conclusion , seeing it is very weake , it fall vnder the burden . And more then this there be so many obligations , and bands of precepts imposed partly by thee , partly by thy Church layd vpon vs , as it is almost impossible for vs to satisfy them ; therefore it seemeth not good to surcharge our selues with new bands of Vowes . Neither doth there appeare so great vtility likely to redound vnto vs by the benefit of Vowes , but that there is presented a greater daunger by transgressing , and breaking them . I add further , Lord , that fre and voluntary offices of deuotion are more accepted off by thee , then be the forced . But whosoeuer shall make a Vow , is forced to stand to his promise , and therfore I see not , how great a vtility there is of Vowes .

2. Thou art deceiued , my Sonne . For Vowes be burdens that load not , but rather ease , & help nature it selfe to the exercising of all more noble works . The feathers and wings of byrdes carry a shew of a burden , and yet they help to raise them aloft , and without which they cannot fly . Besids , experience teacheth , that they be religious , who do most promptly & most exactly obserue the commaundments of God : whence it appeareth , that by the benefit of Vowes they are holpen to obserue the precepts of God , and of the Church , after a more exact , and perfect manner .

3. Thou art wide , if thou thinkest that any profit returneth to me by thy Vowes . It is not so . There is no sowing , nor mowing for me heere . Promises made to men , redound to the profit of them to whome they be made , but the merit of the Vowes that are made to me , remaineth to the vtility of him who voweth : yea the honour & glory that of Vowes arise to me and my seruice , appertaineth also to the good of them that vow . For I do abundantly reward them , as I do seuerely chastise the bad workes , that be dishonorable to piety , and to the seruice of God .

4. And where thou sayst , that by Vows all liberty is taken away , in so much as the Religious do all things of necessity , & therfore haue no merit of their works at all , thou art deceiued . For there be two necessities ; one naturall , and this taketh away all liberty , merit , & commendation of all good works , such as is the falling of a stone downwards . The other is voluntary , or proceeding of the will , or of a promise voluntarily made , and this doth not only not take away the merit of the good worke , but also much increaseth it : for that both the worke , and the promise be voluntary and free . And this is the necessity so highly commended of the blessed in heauen , because it did driue them to the exercising of the more noble , and more excellent workes . Happy is that necessity , which compelleth to what is better .

5. Moreouer thou must know , my Son , that the grief , & difficulty , which we otherwhiles find and feele in executing our promise of Vowes , doth not take away nor diminish in the Religious their merit , but rather increase it : for in fullfilling our Vows , there is not only done a good worke , but that heauines , repugnance , and difficulty is further ouercome , which indeed is a matter of no little consequence . Howbeit to fullfill a good worke promised by Vow , though there occurre no difficulty in doing it , is more meritorious , then to fulfill it without any precedent Vow . For as I will declare after , the Vow it selfe is meritorious , which merit he hath not who doth a good worke , which he before promised to do without making a Vow .

6. There be other vtilityes , which vowes do bring to the Religious . For first vndoubted it is , that the tree , the deceper roote it shall take within the earth , bringeth forth the better fruite : Euen so mans will , the more stable it shal be in good , produceth the more noble works . And among the effects of Vowes one is , that it maketh the will more firme in good works . Who knoweth not , how various , and mutable mans will is : now it is willing , & within a while it is vnwilling , and what pleaseth to day , displeaseth to morrow . And doubtles it would be better , if the will were constant and stable in imbracing good , and that it may be stable and immutable , is effected by the benefit of Vowes . For so soone as a man shall h●ue made a Vow , he must performe it , neither may he reuoke it without sinne : & that he may not go backe , is both profitable and good , and deriued from the very nature of a Vow . And of this it followeth , that a good worke proceeding from a will grounded in good , is better then other good workes , and deserueth a more ample reward . As contrariwise a bad and hurtfull worke , comming from a peruerse and obdurate will , is more detestable then other ill works , and meriteth a more sore punishment . Would you haue a Lunatike person to do no hurt ? Then bind him fast vpon the first occasion .

7. Another vtility nothing inferiour to the former , is this . Euery man will confesse , that it most profiteth a man , if he be most inwardly vnited to God Almighty . And this is effected by Vowes : for whiles a man by Vowes bindeth himselfe to me , I am in like maner tyed againe fast vnto him ; and therfore if the Religious do by these sacred bands bind themselues fast vnto me , & so become mine , how is it possible , that I should not deliuer my selfe vnto them also ? That I should not help them , not defend them , not conserue , & keep them , as a thing most deare vnto me ? I should not be what I am , if my creature should go beyond me in liberality . Wherfore it is very agreable to reason , that seeing they haue most firmely conioyned themselues to me the fountaine of Grace , I should also communicate vnto them the flowing streames of my grace , and my heauenly gifts , and take so great care of them , as neither the Diuell , nor any other creature may do them harme . The Religious liue so much the more secure , the more potent , and powerfull is their Lord , and Maister to whome they haue conioyned themselues .

8. There is yet another vtility , that al good workes done by Vow , do merit more with God , then those that are not done by Vow . He that keepeth chastity for loue of me , doth well , and meriteth : but he that for loue of me maketh a Vow of chastity & keepeth it , doth better and meriteth more . For the former exerciseth but one vertue , that is , Continency : but the later exerciseth two , namely Continency and Religion , the noblest of all morall vertues . Moreouer to promise a good worke , is a good thing : and to performe a promise is also good , and therfore for them both a man is held worthy of commendations and thanks . Let him then be more deare vnto thee , who bestoweth more spirituall good vpon thee .

9. Seing so many benefits redound vnto vs by Vowes , as the stability of the will , the coniunction with God , and the merit of workes , I would be now glad to vnderstand why some , when they should most of all reioice , be sory that they haue tyed themselues by Vowes ? What cause of grief should they haue ? For if these sacred bands should depriue them of some great commodity , they might haue iust cause of sorrowing . But indeed they loose none by it . For as a vine fastned to a tree , or to a post , and therefore lesse obnoxious and exposed to the iniury of the winds , bringeth forth better and more abundant fruite , then if it were loose and vntyed : Euen so be Religious persons , by the benefit of these Vowes , are more strong , and stable , and more free from tentations , and do yeld greater increase of good works , & therefore why should they afflict themselues with grief ?

10. Euill must needs please him , who is sorry for good , or complaineth therof . When good meate is hurtfull to a man , it is a signe that his stomake is infected and surcharged with bad humours , and therfore it is to be purged with some antitode , if he meane to preuent the hazard of his life . In like manner if the making of Vowes , which is good and holy , be to some Religious person troublesome , it is a signe , that his mind is infected with some bad disposition , which must be taken away and remoued by the spirituall Phisitian , that the hazard of his spirituall death may be auoyded .

How acceptable and pleasing to God the three Vowes of Religious persons be .

CHAP. III.

SONNE , how should not the Vowes of the Religious be accepted by me , when as they be made for my honour and glory ? How is it , that they should not be deare to me , when as they be the meanes of attaining perfection , which I do so earnestly desire at their hands ? O how much should some earthly Lord glory , if his seruants should make him any such promise , he would no doubt exult for ioy , though he should not be assured , whether they had done it in earnest , & from their hart , for the loue of him their Lord , or in regard of their owne commodity . And should not I , who am assured , that the Religious do from their hart make these Vowes , and only for loue of me bind themselues to the performing of good and holy workes , reioyce , and be glad ? Should not I make a demonstration , how much they please me ?

2. For there be three things , that do in particular please me in Vowes . First the deuotion , wherewith the Vowes be made . Secondly the diligence , wherewith they are obserued . Thirdly the ioy , that the Religious conceiue by occasion of the making of their Vowes . Deuotion groweth of the consideration of the excellency of the oblation , that is made in the Vowes . For the Religious man by a benefit of his three Vowes offereth himselfe wholy in sacrifice , without reseruation of any part to himselfe . And if the sacrifices of the old law , which were of bulles and calues , were so pleasing vnto me ; how much shall these content me , which Religious men do voluntarily offer vnto me ? And if I made so high esteeme of Abrahams only will , when he was ready to sacrifice his only Sonne vnto me , what a reckoning should I make of the sacrifice , that a Religious man maketh of himselfe , by offering me his will , soule , body and all ? Againe , Diligence ariseth of the loue they carry towards me . He that loueth , cannot expect , or of slouth put of till another time , or prolonge that which he knoweth to be very pleasing to the beloued . And in Religious life nothing pleaseth me more , then the obseruation of Vowes . Finally ioy for the 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 amplification 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 cannot 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 off all carnal delights : by that of Pouerty , the sollicitude of temporall things : and by that of Obedience they fulfill the laws of their institute and their Superiours precepts . To remoue the impediments of this spirituall way , is to walke on , and profit in spirit .

3. Sonne , sith thou art absolutly resolued to renounce the world , and all the vanities therof , meet it is , thou giue it ouer , and forsake it in the perfectest manner that is possible . Some leaue it in affection , as do those that haue no desire of vanities at all , and they do well . Some forsake it indeed , as do they who imbrace a Religious state , and these do better . Some againe leaue it both wayes , and they renounce it after a most perfect manner , and this do my Religious , when they vow Pouerty , Chastity , and Obedience . The further thyne enemy is from thee , the lesse can he hurt thee .

4. The world vseth three sorts of nets , wherein many be caught . The first net is of gold and siluer , that is , of terrene riches , which because it delighteth the eye , is loued of them who are within it , and is desired of them who are out of it . This net the Religious escape by Vow of Pouerty . For pouerty , the veyle of concupiscence being taken out of sight , causeth , that though the net be made of gold and siluer , it seeme nothing but a net , and a sore prison to be in .

5. Another net is knit of the birdlime of pleasures of the flesh , wherein those that be caught , the more they stirre , the more be they intangled and woone in it . From out of this net the Religious be deliuered by the Vow of Chastity , by the pure and milke white wings whereof they be raised aloft ; and freed from the cleaning glew of carnall contentments , they become like vnto Angells .

6. The third net is rather an imaginary and phantasticke one , then a solide & true net , wherein they be caught who presume of themselues , and seeke after the vayne honours and estimation of this world . The Religious auoyd this net by the Vow of Obedience , who as they subiect themselues vnto others , so thinke they not of imbracing any other thing , then humility and contempt of themselues . To liue in the world , and to haue beene caught in one of these nets , is no great matter ; but to liue in in Religion , and to haue fallen into the worlds snares and nets , is a case to be exceedingly lamented .

7. There is yet another cause of congruity , that the Religious make the aforesaid three Vowes , because I haue chosen , and called them out of the world for the doing of some noble , great , and generous actions , & therfore they need a great , and stout courage , which they must declare and manifest by their worthy deeds : and the height & excellency of the Religious state , wherein I haue placed them , exacteth no lesse . For a man to be affected to these transitory and passing goods , argueth an abiect and base mind : in like manner to take a contentment in the pleasures of the flesh , is rather of beasts then of men . Therfore agreable it is , that Religious be most far from both , and this they effect by their Vows , whiles they giue demonstration of their generous mind , and by exercise of vertue auoyding that whereunto both nature & al the senses do incline .

8. But Lord , I see not , what generosity is manifested by the Vow of Obedience , by which the Religious do wholy subiect themselues vnto others . Neither do I well conceiue , how contemptible a matter it is to be affected to riches , and pleasures of this life , and is not a base thing also to obey , and serue another in the very least , and most abiect things .

9. Sonne , thou easily discouerest thy self neither to vnderstand , nor indifferently to examine matters . For if thou thinke , that the Religious by the Vow of Obedience be subiect to others then to me , thou art greatly deceiued . And if thou thinke , that to serue in base things for loue of me , or to be subiect to others by ordination from me , is an abiect thing , thou art much more deceyued . There is a far different manner of liuing in my Court , from that of the World , where the dignity is taken of the office that is exercised , and not of the end or scope that is aymed at , and therfore all seeke rather to haue a power and commaund ouer others , then to be commaunded , and in subiection ; and all aspi●e to dignityes and honours . And because these be of greatest regard with men , therfore they also who be possessed of these honours , are in greatest estimation , and be held for great men .

10. But the case is far different . For if the end for which any thing is done , be vile and abiect , the actions must needs also be abiect , and of the same nature . And where the louers of the world do all for an abiect end , as for the gaine of money , the estimation and opinion of a good name , vaine glory , reuenge , and the like , it consequently followeth , that all their trauayles & actions must also be held most base . But in my court the eye and intention is especially bent to the end , which am I , and from me all humane actions receiue and borrow their worth , and dignity . And where I reward all the actions , that my Religious friends , and children do for loue of me with euerlasting glory , none of them ought to be reputed either little or abiect , but great and noble . And he who for loue of me subiecteth himselfe to another , giueth an euident signe of a generous and great mind , because he omitteth nothing , that may be pleasing to me his Lord .

11. Wherfore thou must not my child , accompt that base and vile , which is done for loue of me , and for my glory , because a consideration is to be had not so much of the thing , as of the affection , & end for which it is done . It is not vile and abiect , that maketh an entrance into heauen , and is recompensed with an heauenly reward : but that is truly vile , which creepeth vpon the earth , cleaueth fast vnto it , and receiueth what is terrene & earthly , for a compensation and reward .

How Religious Perfection consisteth in the three Vowes .

CHAP. V.

LORD , if Religious Perfection consist in perfect charity , and the coniunction with the supreme Good , which thou art ; what need we to busy our selues in other vertues , and leaue that which is our end . Thou knowest Lord , that charity is the Queen and Lady of all vertues , and of it dependeth all the law of grace , and therfore if we conuert all our cares , studyes , and cogitations to the purchasing therof , we should not labour much about the procuring of other vertues : for if we haue but that one vertue , we can want nothing .

2. It is true my Child , that the end & scope of Religious perfection is perfect charity , & vnion with me thy Creatour , but how canst thou be able to attaine the end without the due meanes vnto it ? How wilt thou be vnited with me , vnles thou remoue all the things that hinder thee ? Wherfore vnderstand thou , that , to that most inward vnion with thy Creatour , that is , with me , in which perfect charity consisteth , thou must come by internall affections of mind , conspiring with the spirit of Religion , whereunto thou art called by me . And three things there be , that may hinder the humane affection , that it be not conioyned with me .

3. The first is the desire of riches , and of other goods of Fortune , which when it shall once haue seazed vpon a part of a mans harts , suffereth not the whole man to come vnto me . Wherupon that yong man to whom I said , that if he would be perfect , he should sell all that he had , and giue it to the poore , and then come and follow me , went his way sad , because he was ouer much deuoted to his possessions , which he had , many and great . This affection is taken away by the Vow of pouerty , whereby the Religious renounceth all that be possesseth in the world , that he may with all his affection , and loue vnite himselfe with his Lord .

4. Another impediment and bar , is the loue of carnall and sensuall pleasures , that he cannot see to vnite himselfe with me , which consisteth in spirituall loue . Whereupon in a parable of the Ghospell a certaine man being inuited to a wedding , answered , that he could not come , because he had married a wife : and this carnal loue is quite taken away by the Vow of Chastity .

5. The third thing that hindreth , and is lesse acknowledged , is the inordination of mans will , which as it is propense to comaund others , so doth it with much ado subiect it self to the will of another . And this inordination is such , as it separateth a man from me , and therfore I said in the Ghospel : He that will come after me , let him deny himselfe , that is , his owne will , and renounce as it were himselfe . Neither is it any other thing to be vnited to me , then to forsake himselfe , & to yeald himselfe wholy to me ; but he laboureth in vaine to vnite himselfe to me , who doth not first of all depart from himselfe . This third let is taken away by the Vow of Obedience , by benefit whereof the Religious by subiecting himselfe to others , suffereth himselfe to be gouerned by the will of others . Seeing then Religious perfection consisteth in perfect charity , and an inward coniunction with me , and these Vowes be the means of obtayning it , and ordained for remouing the impediments thereof , it is not without cause affirmed , that in these three Vowes Religious perfection consisteth .

6. Moreouer , sith these three Vows be the very foundations of a Religious life , it is not without congruity also said , that the perfection therof hath it dependance of them , euen as the perfection of a materiall edifice dependeth of the foundations . And there be three things in the foundations necessary . The one is , that in laying them , there be a special care & consideration had : for the surer the foundations be , the more stable will be the building . A second thing is , that they be kept whole and sound , and be not remoued . For by the very least mouing of them , there follow great cracks and ruines in the walls . The third is , that the edifice retayneth not the name of a building , or of an house , if the foundation be wanting , but is called a poore cot , wherinto the ordure and filth is wont to be cast .

7. Seing then the three Vowes be the foundations of Religion , these three things also ought to be obserued in them . And first that a Religious mans principall care be of his Vowes , for that of them dependeth the life and essence of his vocation : and if the Vowes be sure and stable , all the frame of a Religious mans spirituall building will stand sure and immoueable also . Secondly , that the Vowes be conserued and kept vnstayned : for the very least default in the Vowes , causeth a notable hurt in Religious discipline . Finally , as when the houses foundation being taken away , the house forgoeth and looseth it name : euen so the Vowes being away , the Religious is said no more to be Religious , but an Apostata , who being once fallen from his state , is easily stayned with the filth and dirt of this world . When the rootes of the tree , which are the foundations therof , be hurt , the tree doth easily either wither away , or is little worth .

8. Besides , certaine it is , that Religion is a state , and a place of rest for the mind , where a man freed from dangerous stormes and tempests of this world , reposeth as in a quiet and secure harbour , and leadeth a spirituall and peaceable life . And Religion most of all compasseth this by the help of the Vowes , which intertaine and defend the Religiou● tranquillity and quiet , by deliuering a Religious man from the sollicicitude , care , and trouble of this world : and for this cause also it is said , that Religious perfection is comprehended in the three Vowes .

9. Wherefore the Vow of Pouerty first is in cause , that a Religious man is exempt from the care of keeping , or increasing , or also of dispensing temporall goods . Next , the Vow of Chastity freeth him from the care of house , of wife , of children and family , which is otherwhiles so combersome and tedious , as it bringeth many to desperation . Finally , by the Vow of obedience there is taken from the Religious the anxiety , & care , where with most men are wont to be vexed , whiles they be not able to determine and resolue by themselues , whether they should do this , or that , whether it would more profit to lead this manner of life , or that . But the Religious , who hath by Vow of Obedience left himselfe in all things wholy to the direction of Superiours , is most free from such kind of superfluous anxietyes , perplexityes , tentations , and doubts .

10. Sonne , thou must haue a speciall regard to thy tranquillity and peace of mind , for that of it dependeth thy soules weale . Where trouble and disquiet is , there can be neither spirit nor deuotion . And know thou , that as long as in Religion thou keepest thy Vowes , they will in like manner keep thee in peace and quiet .

11. To conclude , Religious perfection is attributed to the Vowes , because it perfecteth the holocaust , that the Religious offer of themselues to God . In the old law the holocaust was all consumed with fire for an odour of sweetnes , and the oblation of it was soone ended . But the holocaust of the Religious continueth for life , & the nearer it is to the end , sweeter is the sent thereof , and therfore is to me made a Vow of perpepetuall Pouerty , perpetuall Chastity , and Obedience foreuer . In the holocaust of Pouerty are offered me all the externall and temporall goods : in that of Chastity , the goods of the body : & in that of Obedience , the goods of the mind . For in that the will is offered to me , all the faculties and powers that be in subiection to it , be offered withal , and because nothing more remayneth behind to be offered , by the Vowes a whole , entire , and perfect holocaust is not without cause offered .

12. The state of Virgins is perfect in it selfe , and very acceptable to me , but the Religious state is much more perfect , and more pleasing to me , because the Virgins do for loue of me only depriue themselues of the pleasures of the flesh , but Religious further spoile themselues of their owne will , and giue me what soeuer they haue . He giueth not little , who giueth all he hath ; neither shall he receaue little in heauen , who shall for his remuneration and reward receaue me myselfe .

13. Now I would haue all to be themselues iudges in this matter , of how great reckoning the Vowes of Religious ought to be , sith they be the foundations and ground-worke of Religious life , the conseruers of the minds tranquillity and quiet , so much desired and sought for of men , and the most effectuall meanes towards the attayning of perfection , & the offering of a perfect sacrifice to the Creatour . A souldier maketh a great reckoning of his horse and armes , by the benefit wherof he may be able to maintaine his temporall life , and triumph ouer his enemyes . And shall not a Religious man esteeme of his Vowes , by help whereof he conserueth his spirituall life , and goeth away with victory , not only ouer his enemyes , but ouer himselfe also ?

14. O how great will the splendour of these three Vowes be in Heauen , when like vnto three most precious stones they shal be set in a crowne of glory ? For if the same now couered , concealed , and hidden as it were , do neuertheles giue out so great a light on earth , as the very great and mighty ones of this world admire them ; how great wil the brightnes therof be in heauen , where all things shall be seen , and appeare ? doubtles their ioy and peace of mind will be exceeding great , who shall transport these iewells with them into heauen : as contrariwise great will be their grief and confusion , who whiles they liue , had them not in the esteeme that they ought to haue had . If thou contemnest those precious stones , which haue a vertue to raise thee vp to greatest honour , what is it that thou makest any great reckoning of ?

Of the perfect obseruation of Religious Vowes .

CHAP. VI.

SONNE , in the world a great regard is had by euery man of his own honour , and renowne of his family , and therefore there raigne so many hatreds , and enimities so many slaughters committed , families brought to extreme pouerty & ouerthrown , and which is worst of all , many soules run to vtter perdition . And all this euill and mischief ariseth of this , that they labour only to fulfill the worlds foolish lawes , and yet to the performance therof Christians be neither bound , nor tyed by any Vow , but be rather by my contrary lawes forbidden to do them , vnder paine of eternall damnation . And if the men of this world do with so great an hazard of their fortunes , life , soule , and all , so diligently obserue so pernicious Lawes : certes , a Religious man hath much more reason to be very studious diligent , and exact in obseruing the lawes of his vows , which be the statutes & laws of the Holy Ghost , that concerne the good of soules , and my glory . And in truth he who preferreth the decrees of the world , his enemy , before the lawes of God , his Creatour , fighteth against himselfe .

2. Sonne , it is true , that a man is by the world reputed vile & dastardly , who vseth not the law of reuenging an iniury : but if for loue of me he remit & forgiue an iniury , he is with me , & withall vertuous persons censured for magnanimous & wise , because he ouercometh himselfe , and regardeth more the lawes of God , then of the world . But he who in Religion transgresseth his Vowes , is contemned of the world , is held infamous to the Religious , is of all other men condemned for ingrate , for that by benefit of Vows he was raised vp vnto so high an estate , namely of Religion , and by the the same enriched with so many gifts and spirituall graces . And who seeth not , that to violate his Vowes , is nothing els then not to stand to his promise , nor satisfy his band ? Who perceiueth it not , that it is as much as to contemne his benefactour and setter vp ? And therfore the saying of the Ghospel ought not to seem harsh vnto thee , which I pronounced against them , when I said , That he is not apt for the kingdome of heauen , who after putting his hand to the plough , looketh back againe .

3. The beginners are not crowned in heauen , but the perseuerers in good euen till death . It is also said in my Scripture . That an vnfaythfull promise doth greatly displease God : & not without cause . For he that dischargeth not his word in keeping promises made by Vow , goeth on next to this , that he contemne Religion , & consequently the same is contemned also , if it keepeth in it such as discharge not their duty . For it is no little scandall vnto men of the world , if they see the Religious to be defectiue in euery principall point , in which consisteth the essence of Religion it selfe . And the least reproach doth not redound to me also : for sith I haue accepted their promises made by Vow , if they be not performed as is requisite , I am vnworthily iniured by them , whome I haue so tenderly loued , and whome I so inwardly affected . Besides the greatest hurt of all lighteth vpon the transgressors themselues , because they cast themselues into manifest hazard of Apostasy , and into the enemies snares , neuer likely to get out againe . And what meruaile it sometimes in this life also I bend the bow of my indignation against them . He that can satisfy the debt that he oweth , and vseth cousenage that he may not pay it , is worthy neither of remission or pardon , nor of commiseration . It is a lesser euill to vow , then to reuoke the vow a man hath once made .

4. The Diuell the capitall enemy of Religious perfection is not ignorant , how much good commeth to a Religious man by the exact obseruation of his Vowes . For nothing bringeth him sooner , and with more security to the height of perfection , then the mortification of carnall desires . And what is it els , in a perfect manner , to performe the Vowes , then for a man to mortify himselfe ? The Vow of Pouerty mortifyeth the desire of heaping vp riches : The Vow of Chastity the tentation and contentments of the flesh ; and the Vow of Obedience the facultyes of the mind , the will , and proper iudgment . And this is the cause , why the Diuell laboureth so much to perswade the Religious to make no conscience , or scruple in transgression of their Vowes , not only that he may so diuert them from the seeking of perfection , but also for this , that when the foundations be once shaken and weakned , it is no hard matter for him to ouerthrow the whole house . And an euill signe it is , when the beginning of the euill is giuen and occasioned by the principall part .

5. O how deare be those Religious to me , who seeke out diuers meanes , and helps for the attayning of the perfect obseruation of their Vows , both for the better strengthning of the foundation of their spirituall edifice , and for the making of more sharp warre vpon the Diuel , by manfully resisting him . Some there be , who do euery day to themselues renew the Vow they haue once made to me , and do humbly craue my grace for the perfect obseruing of them . And this much pleaseth me ? for they easily declare & make knowne , how great an inward desire they haue to auoyd all defects , and to performe their Vowes exactly . By this double desire of perfect obseruation of the Vowes , and of crauing grace , the soule maketh as it were the first step to the obtaining of what it desireth . Often to renew the Vowes once made , is nothing els , then often to driue in the nayles faster , wherewith the Religious be nayled vpon the Crosse with me , in so much as if they begin peraduenture to be loose , they may be made more fast . And by this help the Religious be made more strong , able , & more constant in obseruing their Vowes .

6. There be others also , whome I loue as well , as the former , who when any tentation ariseth against their Vowes , do not dispute with themselues , whether it were a great fault or a little to do that which the tentation suggesteth , whether it could be done without mortall sinne , or no ; but so soone as they perceyue it to be contrary to their Vowes , they eftsoons reiect it : no otherwise then he , vpon whome when peraduenture a sparke of fire falleth , examineth not , whether it would burne him litle or much , but he instantly shaketh if off , and putteth it out with his hand , or foot . He that contemneth a little imperfection , which he might easily auoid , doth in time dissemble great ones . Giue eare my Sonne . Didst not thou make thy Vowes for loue of me , and that therby thou mighst do me seruice ? Doest not thou keep the same , that thou mayest gayne the greater fauour at my hands ? Sith then thou art assured , that the very least defects , committted against thy Vowes , do displease me , wherfore doest thou not forbeare to commit them ? If in things appertayning to the body , thou do not luster any fault , neither great nor smal , why permittest thou any defect in obseruation of thy Vowes , then which nothing in Religion is more excellent ? To do any thing that displeaseth me , though it be very little , is not of a zealous louer , such as I desire euery Religious man should be .

7. There is yet another meanes , by help wherof the Religious man may come to an exact obseruation of his Vowes : and this commonly doth he vse who is feruent in spirit , imitating the vse and manner of such as be very hungry . For they most carefully seeke what to eate , and they do without any difference eate whatsoeuer they find , whether hoate or cold , well or ill prepared , rosted or sodden . Euen so the feruent Religious be lead with a great desire to exercise those vertues which they haue promised by Vowes , and this both in great matters and in little , as well in hard and painefull , as in easy and pleasant . And for one to exercise himselfe often in his Vowes , & in the often actions of Pouerty , Chastity , and Obedience , maketh the obseruation of the Vowes very easy . For the frequentation of such acts prepareth a Religious man to the getting of an habit . And habit of it owne nature maketh a man agile , prompt , and ready to the exercising of Vertue , and consequently to the obseruing of his Vowes perfectly . We haue a plaine example in the skill of musicke , for the more a man frequenteth the exercise therof , the more readily , and the more cunningly is he accustomed to sing , or play .

8. By this it may be vnderstood , how greatly and daungerously they be deceiued , who care not for light transgressions in the obseruation of their Vows , not considering or marking , that the essence of a Religious man is in his Vowes , that they make or marre , to the good or hurt of their soules , that of the same depends al the good or euill of religion , scandall or edification , and my glory also , because the promise be made to me ; and finally the merit it selfe of the three principall vertues , that be comprehended in the Vowes . Wherfore if there be not need of great care , and vigilancy that we fayle not in our duty , I know not in what there will be need . And if a man will not shew a feruour and zeale in this thing . I see not wherein he should declare and manifest the same .

Of the three Vowes in particuler and first of the Vow of Pouerty , how agreable and requisite it is , that the Religious be louers thereof .

CHAP. VII .

SONNE , meete it is not , that the seruant should refuse what his Lord & Maister hath imbraced , neither beseemeth it the scholler to learne another lesson , then that which his maister hath appointed him . Whiles I liued on earth , I chose , and willingly imbraced Pouerty . The same I taught and proposed to all that followed me , and now againe I earnestly recommend it to all , who aspire to the perfection of spirituall life . For I was borne so poore , as there was not a corner found in any house , that would intertaine and receiue me , when I was to come into the world . And therefore my poore Mother was forced to retire her selfe into a stable , wherein I was both borne , & layd in a maunger . I was borne of a poore Mother , brought vp as poorely , conuersed amongst the poore , and liued poore till my dying day ; and at my death I was much more poore , because I had not whereupon to rest my pierced head , and gaue vp my life at last vpon the hard bed of the Crosse .

2. Let the Religious now consider , whether it be not agreable , that they should be well affected to Pouerty by them voluntarily promised , and so highly esteemed and beloued by me . Let them ponder , whether it be meet , that members so richly adorned and set forth , lye hid vnder so needy an head . The seruant deserueth not to stay in the house , who is not contented to vse the same meate , drinke , and cloathing that his Lord vseth . Neither was I a louer of Pouerty alone , my Apostles imbraced the same , who besides that they were poore fishermen , when I called them out of the world , did further leaue that little which they had and possessed for loue of me , most affectuously imbracing Pouerty , as a true and faithfull companion . O how much did it please me , when being called by me , they did without further lingring , or delay forsake parents , ship , nets , & whatsoeuer they had , or might haue in this life . And though this action of Pouerty were great & heroicall in them , because they forsooke all ; yet I stayed not heere , but would further haue than exercised in the same Pouerty , by liuing with with me of the almes of other men , and therfore I sent them to preach abroad from one place to another , without purse or scrip , prouided of nothing which was necessary , that 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 conuert 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 commodities first of one secular man , and then of another , and make themselues their vassalls and slaues . And ●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 Pouerty , for that by their ouermuch liberty of manners and life they become the ruine and ouerthrow of Religion .

Of the dignity , and commendation of Religious Pouerty .

CHAP. VIII .

SONNE , I haue not without cause in my Ghospell amongst the Beatituds giuen the first place to Pouerty , and bequeathed the Kingdome of heauen to the poore , for without Euangelicall perfection it is impossible to come to blisse . Seing then Pouerty is the first foundation of Euangelicall Perfection , of good right it meriteth the preheminence of the first place . For which cause I haue sent all those , whome I haue inuited to follow me , or haue been desirous of perfection , if they did not of their owne accord renounce the riches of the world , or did not voluntarily become poore , to the first foundation , that they should first forsake all , and then follow me . Perfection would not haue men bound , but free and loose .

2. Lord , if the kingdome of heauen be for the poore , very great will the number of the blessed be , because there be more poore in the world , then rich . True it is , my Sonne , that the Kingdome of heauen is for the poore , yet all the poore be not for heauen , but only those , who make an election to be poore , and such be very few . Some there be , who indeed be not possessed of any thing in this life , yet they haue it in desire , and this pouerty is not only no vertue nor worthy of praise , but also spoyleth many of their eternall felicity , both for that it taketh not away the exceeding desire of hauing , which is the roote of all euills ; and also for that it setteth it on fire so fare , as it maketh a mans mind deuoyd of all manner of peace and quiet : Whence it is , that many become robbers , theeues , and do not admit any cogitation of heauen at all .

3. Some be possessed of great store of riches , but they tye not their affection vnto them , yea they be ready , when it shall please me , and when I shall thinke good , to leaue them : and of such poore in spirit there be found very few in the world . Finally some there be , who that they may be the more free in the exercise of true vertue , do contemne and forsake all earthly riches , not only out of an affection of mind , but by effect of workes also . So did my Apostles , & many other Religious , who be now in present possession of the riches of heauen . And this is Religious Pouerty , whereunto I haue promised the kingdome of heauen , where all the Religious shall be crowned with the most noble crowne of glory : but the number of these is very small .

4. If the kingdome of heauen could be bought with money , or exchanged with kingdomes and riches of the world , great would be the excellency and dignity of the goods of fortune , and euery one might loue them , as his owne soule . This excellency I haue imparted to Religious Pouerty , which of terrene riches maketh a ladder , whereby it may mount vp to heauen . Contrariwise the rich of the world dig the earth for the getting of gold and siluer out of her bowels , and therein they place and fixe their hart , and bury it with the renouncing of heauen togeather with the true felicity therof . But the poore Religious man , because he directeth his hart to heauen , maketh himselfe worthy of an heauenly reward . What manner of way a man shall enter into , such shall he find the end of it .

5. Besides , a Religious man by the Vow of Pouerty becometh superiour to the whol world , and aboue it . For whereas he desireth not to possesse any thing in this life as his owne , he hath no dependance on the world , or the things therof , but as one aboue it , he contemneth all , that is within the compasse , or power of it . The contrary hapneth to such as be addicted to the world , who be at the commaund of so many maisters , as be the things that they desire to haue and possesse .

6. Moreouer Religious Pouerty manifesteth a certaine power and might against the nature of man it selfe . For nature desireth and inclineth a man to desire riches , and the commodities of the body , as the delicacies of meats , nicenesse of apparel , sports pastimes , and recreations ; but Religious Pouerty withdraweth all these from it selfe for my sake , and therfore ouercometh Nature . And how then should not I highly esteeme them , who wittingly and willingly , moued out of loue of me alone , do depriue themselues of al these lawfull commodities , and whereunto Nature of it selfe inuiteth them ?

7. Heare also , my Sonne , another excellency of Religious Pouerty . If any needy or poore man become rich by his owne industry , or by any other occasion , the world meruayleth not : but it wondreth much , if a rich man become voluntarily poore , and such a one indeed , as doeth not only make away his riches , but also depriueth himself of the power and ability of possessing them fore euer after ! And at this the world is astonished the more , for that it selfe hath nothing in more esteeme then riches of the world , & shunneth nothing with a greater care , then Pouerty . All this proceedeth of nothing els , then that it vnderstandeth not the dignity and excellency of Religious Pouerty . Let the world tell me : Can it with all it owne riches , and pleasures satiate and fill a mans hart , so as it may be at quiet ? Nothing lesse : for that as many as be louers of the world , the more they haue , the more desire they to haue , and whiles they cannot be satisfied with what they haue got , they neuer arriue to any true peace and quiet of mind . But the Religious , who neither haue any thing proper , of their own , nor desire to haue , liue content with very little . Is not this a certaine participation of euerlasting felicity , that a man , as he shall one day liue content in heauen with the glory therof , so liueth now on earth content , & quiet with his Religious Pouerty ?

8. Neither is it the least commendation of Religious Pouerty , that it not only conserueth , and keepeth the Religious , but hath further beene the foundresse of all Religions , as many as haue beene , and still be in Gods Church . The monasteries indeed , and the Cloisters be erected and built with money , and the goods of fortune ; but the Religious be not founded by them . For the first founders , who had store of riches , for the consecrating of themselues to my seruice did giue away their riches , as impediments to a better course of life . And after a good foundation layd of the spirit of Pouerty , and of mortification , I vsed them as directors and guids for the drawing of others , and by this means Religions were founded . Stones , and tymber be laid and raysed by riches , but vertues are built & raised by Pouerty of spirit .

9. But suppose , that there were not any thing worthy of commendation , or excellent in Pouerty ; is it not a great dignity , that it is loued of me , and esteemed of me ? That it was to me an inseparable & fast companion during the whole course of my life ? That I vsed the help of it in the worlds conuersion , not by sending the rich , mighty , and wise , but the poore ignorant & rude for the ouercoming of the wise & mighty of the world ? That I wrought so great miracles by men poore and abiect for the good of soules ? Do not these seeme vnto thee any commendations and renowne of Religious pouerty ? And if they be great prayses ; haue not I , my Sonne , most iust cause to complaine of them , who do not only not loue Pouerty , but do also without cause contemne it ? That it is contemned of the world , is no meruayle , because the profession & scope therof night and day is to attend to the heaping vp of riches , and increasing of honours : but that there should be any religious found , who by deeds refuse the same , and vnder hand practise it , is a thing that highly displeaseth me , whiles I behold that Lady and Queen promised me by Religious and solemne Vow , which should haue a commaunding hand with them , so impudently and shamefully thrust out . Spiritual things cannot be loued without a spirit .

Of the vtility and profit , that voluntary Pouerty bringeth to the Religious .

CHAP. IX .

LORD , what good and profit can Religious Pouerty bring , sith it hath nothing , wherby it may ease mans necessities ? And more then that , in regard of the incommodityes that be adioyned therto , it seemeth preiudicial , not to the body alone , but to the soule also . For the body being ill handled therby , easily falleth into sicknes , and being ill disposed , cannot serue and attend to the spirituall actions of the soule , neither can the mind it self vse the ordinary exercise of prayer , and meditation . Besides it is no little impediment to the Religious , who towards the helping of their neighbours , do professe an actiue life . For if they want things necessary , they are not able to go through with their labours , in helping their neighbours . Therfore it seemeth to me that Pouerty is an impediment to much good , and contrariwise promoteth what is ill , as is sicknes and other infirmities , yea & hasteneth death it selfe .

2. Sonne , thou art far wide of thy marke : for thou thinkest that Religious Pouerty is a seuere and cruell Mistresse that withdraweth from the Religious thinges necessary towards their meate , drinke and cloathing , according to a requisite proportion required in their institute . It is not so . Pouerty by frugality is good , both for the soule & body , & profiteth a man more , then do the riches and pleasures of the world . For in the first place the desire of transitory honours doth so torment a mans mind , as it depriueth him of all quiet , pricketh him forward to sucke vp the bloud of the poore , and bringeth him to so great a blindnes , as it bereaueth him of all feare of God & men , without any regard had of his owne soules good . Neither do men desirous of getting more , make a stand heere .

3. He that is once become rich , eftsoons raiseth vp his head , becometh arrogant and proud , vndertaketh to patronize the wicked , and out of a madnes runneth headlong into all naughtines . From these euills , and many more , voluntary Pouerty freeth the mind , whiles it doth take from him not only the riches that he hath , but also the hope & desire of hauing , which is the beginning of ruine both of body and soule , and procureth such tranquility and peace , as it maketh the mind fit and disposed to the contemplation of heauenly things , and to all manner of spirituall actions . Whence it is , that a Religious man , so soone as he is become poore , consequently becometh humble , modest , meeke , a friend of the good , and of vertue , and an enemy of the bad , and a contemner of vices .

4. That Pouerty also profiteth the body , is out of question . We do not desire any thing more earnestly for the body , then good health : and we haue an horrour of nothing more then of sicknes : for there is not any who would not be rather poore and whole , then rich and sicke . And dayly experience manifestly teacheth , that the frugality of pouerty conserueth the good health of body , prolongeth and continueth mans life more yeares , then doth all the store of riches and pleasures . Who seeth not , that the poore be more healthfull , & go through with more labours , then do the rich ? A poore man is as well content with a simple , ordinary , & meane dyet , as be the rich with dainty and delicate fare . The poore man commeth euer hungry to his meate : the little that he hath he eateth with a good appetite : when he is a thirst he refuseth not a draught of watter : after labour he seeketh not for a soft bed , but he sleepeth , lyeth downe , & taketh his rest where it hapneth at aduentures : and in the morning he riseth early with meate disgested , sound , and healthfull and without loathing .

5. On the contrary , the rich man , seruing the time ordinarily , sitteth downe to the table with a full stomake , taketh very little tast or pleasure in his meate , scarce sleepeth by night , but turneth himselfe euer and anone , now to one side of the bed now to another : & therefore the Phisitian must euer be at hand , and drugs prepared in his chamber ready to take vpon euery occasion . Loe thus be they turmoiled , who liue in delicacies : they liue badly , and dye soone . My seruants did not in times past liue so in the wildernesse , who professed so great Pouerty , as some when they besprinckled their herbs with a little salt , or oyle , thought they had made a feast ; and yet these men neuer vsing the benefit of Phisitian , or of phisicke , liued to very old age , and therfore Religious Pouerty is not ( as thou thinkest ) the cause either of infirmities or of hastning thy death . Nothing hurteth ones health so much , as the variety and abundance of the meate .

6. Religious Pouerty bringeth another commodity with it , and that is security , voyd of all suspition , and sinister thoughts . He , that aboundeth in wealth , is afraid of theeues , not only from abroad , but of his own house also . And not without cause : for many , whiles they see they cannot come to the riches they desire , do first spoyle them of life , and then of their riches . How many sonnes haue killed or poysoned their Parents that they might the sooner come to enioy their inheritance ? How many treasons , & treacheries haue there beene wrought against most deare friends , for the spoiling them of their treasures ? But the poore sleep in security , they trauayle night and day out of all feare , they are troubled with no suspitions , because they haue nothing to loose . Adde to this also , that Pouerty hindreth none in his trauayle , nor bringeth in , or causeth any forgetfulnes of the Kingdome of heauen , which is occasioned by riches , but rather vrgeth and forceth vs to thinke more often vpon the beauty of our heauenly country , and vpon the great treasures there prepared for vs .

7. Lord , at the day of iudgment thou wilt make them only partaker of the Kingdome of heauen , who for loue of thee shall haue afforded meate and drink to the needy and shal haue holpen them in all their other necessities : and what soeuer shall be done vnto them , thou wilt haue reputed to be done to thy selfe . If it be so , what reward shall come to the poore Religious , who when in their entrance to Religion , they haue renounced all their possessions , haue not wherewith to relieue them ? Wherfore it seemeth they might haue done more wisely , if they had reserued some part of their goods to giue afterward to the poore .

8. Sonne to giue almes to the poore , is a good worke , and meritorious of life euerlasting : but it is a far more excellent worke for a man to forsake both all his possessions & the world also , & to follow me . Hence it is , that I did not counsaile that rich yong man in the Ghospell , who asked me , what was needfull for him to do to attaine to a perfect life , to stay in the world , and to giue much almes to the poore , but that himselfe after distribution of all his goods vpon the poore , should become also poore , & so follow me in my Pouerty . And therefore the Religious need not to feare in the day of iudgment : For seeing they haue for the loue of me forsaken not only all that they had , but all they might haue had in the world also , they exercise a most noble , and perfect worke , which in that day shall be recompensed and payd with a most abundant reward of euerlasting felicity . He is not bound to giue almes , who hath distributed all that he had to the poore at once , and hath nothing left him to giue .

9. Seeing then by the so great commendations , and vtilityes of Religious Pouerty it may euidently appeare , that secular men be greatly deceiued , who seeke with so great a desire to heape vp riches ; how great an errour , thinke we , doth a Religious man commit , if he should in like manner study to get money togeather , who by Vow of Pouerty hath renounced it for euer ? What folly and madnes would it be for him , whiles he forsaketh the world , to haue a will to go out naked , that when he were to fight with the Diuell , he might not haue wherewith his enemy should take hold by , to throw him to the ground , and now to haue a will to be clad in Religion , that he may be with the more ease laid hand on , & ouerthrowne by the enemy ? The Diuell , when he findeth not whereon to fasten , or to lay any hold , goeth his way ouercome , and vanquished , or leaueth of to molest and trouble .

How God , euen in this life , rewardeth the Religious for their Vow of Pouerty .

CHAP. X.

SONNE , I am he , who affoard necessaryes to the whole world : I commaund the Sunne to shine as well vpon the good , as the bad : I send downe raine in tymes and seasons : I cause the earth to bring forth fruits , plants , and all liuing things , and the Sea to abound in fish , to the end euery kind according to the condition of their nature may haue helps agreable therunto . Neither doth it beseem me , the Creatour of all , to be ouercome of man , that he should giue me more , then I giue him . And therefore sith the Religious do by Vow of Pouerty giue themselues , and whatsoeuer they haue in the world , and to the end they may serue me the more readily , and the more at ease , they renounce all their possessions , honors , commodities and recreations otherwise lawful , and further bind themselues by band of perpetuall Vow , that they may not at any time be able to go backe from the profession of Pouerty ; meet it is , that I in like manner promise to affoard them all necessaries for their sustenance .

2. First then I requite this their so feruent loue and liberality towards me in such sort , as I consecrate my selfe wholy vnto them , as I did vndertake long since in the person of Aaron to do , to whome I said , That I would be his inheritance , vnderstanding and meaning in this figure all the Religious . Thus I make my selfe their procuratour & dispenser . Neither do I hold it inough for my selfe to sustayne the person of a good Lord towards his faithfull seruants , but I further reckon them , as doth a most louing Father of his dearest children . And if the birds and fowles of the ayre be so carefull to seeke and prouide for necessaryes for the feeding of their yong ones ; wilt thou haue me to forget my Religious children , who do in their Monasteryes , as in their neasts , expect their sustenance ? Wilt thou not haue them clad with necessary cloathing , who haue for my sake spoiled themselues of all their commodityes of body , retayning nothing as their owne ? He standeth in need of nothing , of whome God taketh a care .

3. Wherfore know thou , that I haue prouided , and still dayly do , necessary helps for all , because neither there be the same functions of all , neither do all follow the same manner of liuing . For I haue caused those , who liue seperatly , and , as touching their owne person , depriued of al dominion of their possessions , that they may serue me in this degree of Pouerty , to be prouided of possessions in common , wherof euery one may haue the meanes to entertaine life . Againe , I help others , who haue imbraced the lawes of a more strict Pouerty , in so much as they will not euen in common inioy any stable or certaine rents , by mouing the harts of the faithfull , now one , then another to be willing and ready to prouide for euery one conformably to his rule , and vocation . Be not thou on thy part wanting vnto God , and God will not be wanting vnto thee .

4. And that we may come nearer to the remuneration , that I make to the Religious in this life also , for the recompence of the Vow of Pouerty , tell me , my Sonne , wherfore when any one of thy order cometh from some foraine part to thy monastery for his lodging , all come running to giue him all things necessary ? For what cause is this done ? In very deed for no other , then for the Vow of Pouerty , & that is a part of the compensation , that is due to Religious Pouerty . If that guest should haue any prouision of his owne , whereof he might liue , euery one would forbeare to help him , neither would , there want murmurers , who would say , this man is rich inough at home , no doubt but he commeth hither to spend what is ours , that he might spare his owne . But it is nothing so . For seeing none can be ignorant , that he by reason of his Vow of Pouerty , neither hath , nor can haue any thing of his owne , therfore al necessaries be with charity and good will affoarded him .

5. Againe , with what a company of cars is a secular man troubled and turmoyled for the prouiding of his family with such thinges , as peraduenture as appertayne to meate , drinke , and cloaths : how often passeth he whole nights without sleep , taking care and sollicitude , where , how , and what way he may remedy his present want ? how often lamenteth he & weepeth , while he findeth not the meanes to help himselfe , or others ? Doth not he seeme , my Sonne , vnto thee happy , who is exempted from all such sollicitude ? Holdest not thou him much priuiledged , who deuoyd of cares , hath others to procure him all necessaryes ? And whence haue the Religious this priuiledge but by me , in regard of the Vow of Pouerty .

6. Consider also , my Sonne , that a Religious man , if it be his happe to trauaile through other countreys , and to come to the houses of his order , is very kindly and louingly intertayned , and welcomed with much Charity , allthough they neuer saw the man before ; offer themselues to do him seruice , for this respect alone , that they vnderstand him to be their brother , & a child of the same mother , that is Religion , with them . When he cometh thither , all thinges be there as common vnto him , as they be vnto those , who make their habitation there , and therefore for one house that he left in the world for the loue of me , he findeth a thousand other better then his owne . And this is to haue nothing , and yet to possesse all .

7. There is not a Prince so commodiously treated as he is when he is out of the territoryes and lymits of his owne gouernement . For in his inne he is courteously wellcomed , and intertayned by the host of the house for no other cause than or the gaine he hopeth from him ; and whosoeuer bringeth not necessary prouision with him , is wont to make great expenses , and to beare with many incommodityes , because he taketh not vp his lodging in his own house as the Religious doth , and whatsoeuer seruice is done him , it is done for his money , and not for loue , as is done in Religion . Thou now seest , how much better in this kind the condition of a poore Religious man is , then is that of the mighty & rich , & this for nothing els , but for the Vow of Pouerty , through the benefit wherof he enioyeth many priuiledges , and commodities whereof he was not the authour or cause himselfe .

8. It is indeed true , that the manner of a Religious mans liuing and intertayning is meane and slender , but if thou diligently consider the conditions of it , thou wilt not doubt to preferre it before the tables and diet of great Princes . For first , all that a Religious man eateth , is bestowed vpon him for the loue of me : all is prepared and dressed of loue : and all out of the same loue of my seruants brought to the table afterwards : and whatsoeuer is set before him , he eateth and drinketh without any suspition at all . But what Prince is there in the world , who is serued meerely , and purely for the loue of God ? In what Princes court be things serued in so great peace , as in Religion ? Whence come so many foretasts in Princes tables , but of the suspition of poyson ? And who seeth not , that a greater esteeme is to be made of loue and security wherewith the Religious are serued , then of all the magnificall ministeryes & seruices of Princes ?

9. The Religious also be not depriued of their wonted attendance , euen in their old age . But he that hath done seruice to temporall Lords , when he once commeth to be old , when he is scarce of ability to do his wonted offices of seruice , though he be not thrust out of the house , is neuerthelesse hardly endured in the sight of others , neither is vsed according to his deseruings , though he haue spent his whole life in his Lords seruice , but is held for an vnprofitable person , not fit for any seruice . Contrariwise a poore Religious man , the more he is aduanced in yeares , the more respect is had of him , and the more commodiously is he treated : neither is there considered in him , what he doth for the present , but what he did before time , and all cast their eyes vpon him , as vpon my seruant , and a man consecrated to me . Not old age , but an vntoward and peruerse will causeth the Religious to fall from my grace and fauour . A spirituall Religious man , and aged , who can take no longer paynes , serueth me more profitably , then many strong and able yong men , and those voyd of spirit . I in my seruants consider not so much their forces and strength of body , as their will , and spirit , which waxeth old , and dyeth not through the fault of age , but of a peruerse custome .

10. Finally , a Religious poore man is tended more carefully , more faythfully , and more louingly in sicknes , then be secular Lords . For they obserue the Phisitians prescriptions most exactly , and there be euer both day and night at hand those who attend them in their sicknes . If there be any daunger of life , they be admonished and put in mind in good time to prepare themselues to their death . At his dying many of my seruants are about him , with their prayers , and good exhortations , assisting him in his happy passage to another life . Certes , if a Religious man were to haue none other reward in this life , this alone ought to seeme vnto him inough , being so singular and excellent a thing , as many Princes , and great men of the world haue much desired it , and yet could not obtayne it . For how many of them haue ended their liues without any preparation going before , for that they were not put in mind of their danger ? And how many againe , togeather with their temporall life haue lost the eternall ? And if the reward of my Religious be such in this life , what wil that be , that is prepared for them in the next ? What manner of crowne shall be giuen them in my Court for the Vow of Pouerty ? How many great Lords astonished at their excesse of glory , will say : We esteemed their Pouerty nothing but madnes , but we were mad , and they wise indeed ?

Of the necessity of the obseruing the Vow of Pouerty .

CHAP. XI .

IN my Ghospell I resembled riches vnto thornes , & worthily . For thornes hinder and let trauaylers in their way , that they cannot go on with expedition , because they are afraid of the pricking of the thornes . In like manner the thornes taken in hand do pricke , and being pressed , they draw the bloud , and put a man to payne . Therefore great is the priuiledge of them , who haue left them beind , and whiles they are vpon their way , haue them no more in sight . For to handle the pricks of the thornes , & not to be prickt , if it be not impossible , at least it is very hard , and it profiteth little whether the pricks be great or small , many or few , because all do pricke , and euer pricke : Euen so riches do greatly hinder such as trauayle towards heauen , and do weary a man much with the bearing of them .

2. To haue any thing proper , and not to be affected vnto it , is not graunted to many , much lesse to all . The affection is that , which bringeth forth the thorns of cogitations , suspitions , & cares of gathering riches togeather , whereunto the more a man shall giue his mind , the more shall he be prickt and be bloudy himselfe . Wherfore not to abound in riches , or to be bound to leaue them , is an exceeding great benefit , and in it consisteth the Vow of Religious Pouerty .

3. But it is not inough , Sonne , to make Vowes , if they be not performed ; for that the end of a Vow is to obserue it by deeds & actions . Remember therfore , that thou art bound of thyne owne accord to perpetuall Pouerty ( which amongst the morall and religious vertues is the principall ) and that the obligation was made in my sight . But by contrary works to exempt thy selfe from thy Vow , is nothing els , then to denounce war against the chiefest vertue of al , which thou hast chosen for thy Lady , and Patronesse , and therby so to incurre the punishment of violating thy obligation , that is , euerlasting damnation , & to offend me thy Creatour and Benefactour , who accepted thy Vow . And now iudge thou , how necessary it is for thee to stand to thy promises once made to me , which as they profit to saluation when they be well kept , so being broken they damne eternally .

4. Lord , seeing riches be so troublesome and dangerous , and yet a man needeth meate , drinke , and cloathing necessary to the sustentation of life , it should be inough for thee , if we should at least be in the number of those poore , whome holy writ commendeth in these words : Blessed is the man , who hath not gone after gold , nor hath put his hope in the treasures of money : For so we might be possessed of some necessary things , the affection being remoued from the money , without preiudice or breach of the Vow of Pouerty . It is true , Sonne , that Blessed is he who is not gone after gold : but the Scripture addeth by and by after : Who is he , and we will prayse him ? Who is he that desireth not gold ? Who is he that desireth not to keep it , after he hath got it , and also to increase it ? If thou go not after gold , gold will come after thee , and will like vnto thorns cleaue fast to thy cloathing , & though it pricke thee not , yet will it hinder thy going . Wherefore the Vow of Pouerty quite debarreth all possession of ones owne , whether it be much or little . Neither must thou be sollicitous about thy meate , drinke , and cloathing : leaue that care to me , let thine endeauour only be to satisfy thy Vow of Pouerty , and I will prouide other necessaries . Who putteth his hope in any other then God , he doth God an iniury , and shall find himselfe deceiued .

5. Remember that Pouerty is called the wall of Religion , and the mother of the Religious . As long as a Citties wall is sound and whole , it is easily defended and kept from the incursion of theeues , and enemies , but if it be broken downe , or be decayed , the enemy easily breaketh in , and spoyleth it . Euen so Pouerty , which is the wall of Religious discipline , if it be either contemned or neglected , so as some propriety be admitted , becometh obnoxious and subiect to the enemyes spoyle . And therfore need there is , thou keep and defend the wall , if thou desire to keep and gard thy selfe .

6. Who in time of warre watcheth vpon the walls , must haue two conditions . One that he watch , the other that he suffer not himself to be wonne with bribes . These two conditions be in a Religious man , that voluntarily imbraceth Pouerty , who liuing sparingly , is not molested , or ouerpressed with troubles in his sleep , and because he is not a proprietary , his enemys do not easily corrupt him with brybes . Wherfore there is not a more vigilant keeper , nor a more stout defender of the wall of Religion , then a truely Religious poore man . Besides , necessary it is , that the Citty walls be often looked vpon , that where and when need is , they may be repaired , and strengthned . For if they shall begin once either to decay , or to bend and incline to one part , a remedy will hardly be found . So the Pouerty of Religion must often be examined , and looked into , that it be not in any part loosened , and if it happen to be , that it be repayred againe . For so Religion will be more strongly fortified , and the state therof the more secured . For as the first drift of the enemy is to vndermine and ouerthrow the walls of some bulwarke ; so the greatest care of them , who defend it , must be , that the walls be conserued and kept .

7. It is also called the mother of the Religious , because Pouerty is that which first communicateth to a Religious man his very essence and nature , and nourisheth and bringeth him vp . True it is , that she is somwhat seuere in the education of her children , not for that she withdraweth from them some commodityes necessary , but rather superfluous : yet she doth it for a good end , namely , that her children may become valiant souldiers ; and fight manfully against all kind of vices . For she well knoweth , that a man brought vp in delicacy , and nothing accustomed to the enduring of labours , cannot be a good souldier Amongst the conditions of this mother one is , that to her children that loue her , she is deare and gratefull , and to them that loue her not , seuere and sterne ; and whosoeuer is bound to be vnder the gouernment of such a Mother , if he shall refuse to accommodate himselfe vnto her , he shall not be without a continuall affliction all his life long .

8. If it displease thee , Sonne , to haue such a Mother , remember that Pouerty hath not chosen thee for her Sonne , but contrarywise , that thou hast chosen her for thy Mother , & she accepted thee for her Sonne . Thou also in regard of thy Vow ar● bound perpetually to lead thy life with such a Mother , and therfore it is not any longer in thy power to leaue her off , thou being bound to loue , honour , and defend her . Tell me , should not that Sonne sinne grieuously , who should handle his Mother ill & rudely , or should thrust her out of her house ? And what other thing is it for thee to enioy and vse some little thinges for the satisfying of thyne owne desire , but wickedly to handle thy Mother , Pouerty ? And nothing to regard her , what is it els , then to driue her out of thy hart , which is her habitation , and house to dwell in ? Take heed , my Sonne , what thou dost , because all the hurt returneth vpon thine owne head , sith it is certaine , that she needeth not thy seruice , but thou needest her help ; neither canst thou lead a Religious life without her : she is not bound to thee , but thou to her . The Kingdome of heauen belongeth to the poore , but he that will not know Pouerty for his Mother , shall neither haue part in that inheritance which is the kingdom of heauen .

9. Lord , I know and vnderstand wel , that to make the Vow of Pouerty , is nothing els , then to promise to thy maiesty , that I neither will haue , nor haue a will to haue any thing proper , and will lead my life in Pouerty . But I long to know , whether I can satisfy my Vow of Pouerty , if I possesse nothing of myne owne , and yet all things are pleasing vnto me , and agreable to my manner of doing .

10. Sonne , as it pleaseth me , that euery one be prouided of thinges necessary : so it displeaseth me , if a Religious man either haue , or procureth to haue superfluityes . But what is necessary , or profitable , it is not for thee to iudge ( for we be easily beguiled by our senses , or our owne affection ) but thy Superiour . It is for the Superiour to iudge , what is conuenient for Pouerty . He is not poore who wanteth nothing , neither liueth he after the manner of the poore , who hath all things , as he listeth .

Of the defects , that are committed against Pouerty .

CHAP. XII .

SONNE , he that is prouided of rents after the manner of poore , & yet will , like vnto the rich , make great expences , goeth greatly awry : for he shall within a while find himselfe so sorely engaged , as he must be forced to lye in prison , and there be punished , vntill he shall haue payed the very last farthing . Whatsoeuer thou hast in Religion , is giuen thee by me , and for me , and I haue giuen it thee , as to a poore man for thy vse , and necessary for thy Religion . But if thou wilt vse , and spend the thinges of Religion , after the manner of the rich , at thyne owne will , as though thou wert an absolute owner thereof , it will fall out ill with thee , because thou art one day to giue a strait accompt of all . Thou hast forsaken all that thou hast in the world , and that thou mightest not vse them at thyne owne will , thou art spoiled of them : Why then doest thou in Religion thinke to vsurpe a dominion vpon another mans goods , and to dispose of them at thy list ? This , certes , is neither conuenient , nor pleasing to me . Wherfore thou must needs resolue to vse the thinges of Religion , as my things , and consecrated to me , and what is transferred to thy owne vse , thou art to handle not as thine , but as myne , allowed of me to thee by thy Superiour , and that to serue thy vse as long as it shall please me , so as it is in my will to take it from thee , when it shall to me seeme good .

2. It doth displease me much , when a Religious man is transported with so great a desire to something that is permitted him to vse , as he can hardly forgoe it againe , when reason requireth . For what manner of beast should that be , who being hired to beare burdens , would not haue the instruments afterward taken from him , that were fit to beare the burden with ease ? Whatsoeuer Religion assigneth to euery one , it doth it for my seruice , & whether I would take something away from any , or permit him to vse it still , he must not be therefore grieued , or troubled . An ouer great affection to thinges lent , maketh them to become anothers .

3. O how much do those Religious offend me , who be ashamed to be poore , & to weare a poore garment , or to vse a slender dyet . For how can it be they should be ashamed for that , which is to them a glory , by the benefit whereof they are raised to so high a state , and maketh them like their Lord and Maister ? Could they be forgetfull of their promise made of Pouerty ? If they haue not forgotten it , wherefore do they so lightly esteeme it ? What man is there in the world , who would be ashamed of his profession ? And sith the Religious man hath made a profession of Pouerty , and that publiquely , what is the cause , that he is ashamed of it ? Some seruants of myne did not so who now enioy eternall felicity in heauen , who were rather confounded , if they found any more poore then themselues . Who is ashamed of vertue , plainely declareth that he loueth it not . An euill signe it is to hate Pouerty , which is a principall vertue , and proper to Religious life .

4. There be others , who are ashamed of their parents pouerty ; and some againe who brag and boast of their riches , and both of these be affections of a Religious man ill mortified . That the Parents be rich , is not a vertue , wherfore then should a Religious man glory of them ? Yea the richer they be , in the greater danger be the Religious , least they one day looke backe , and for that cause they haue greater matter of feare , then of glorying . And that thy parents be poore , was it through any fault of thyne ? & if not , wherfor shouldst thou be ashamed , or afflicted for it ? If to be poore in the world should be a crime , thou shouldest haue a iust cause of confusion : but it is not . Or if Pouerty should make the way to heauen more hard , thou mightst worthily be sory , and complaine : but it is more then certaine , that the coming to it is made hard , not by Pouerty and want , but by riches . Wilt thou haue thy Patents rich ? Procure then that they may be vertuous , & content with their estate : for so they shall be in Gods grace and friendship , which by many degrees surpasseth all the riches and honours of this life . The Religious man that hath a desire his Parents should be great and honorable in the world , and laboureth not that they be prouided of spirituall riches , sheweth himselfe to haue very little charity , and no spirit at all .

5. It is also a sore defect in the Vow of Pouerty , if a man thinke he hath done inough , when he possesseth nothing as his owne , and in the meane time is sollicitous , that he may want nothing . Certes , I see not how there can be any coherence betweene these two . To make a Vow of Pouerty , and not to haue a will to make a tryall of Pouerty : To be poore , and not to be willing to try the effect of it : To loue Pouerty , & yet to haue a will to be far off from it . I was my selfe poore , for that in the whole course of my life I experienced the effects of Pouerty , by suffering hunger , thirst , heat , cold , wearines , nakednes , and a thousand incommodityes . I loued Pouerty , and therefore I would haue it to accompany me to my Crosse , where I was nayled naked vnto it . My Apostles also , and some of my disciples and followers suffred many incommodities of Pouerty , euen vntill their dying day . But thou not only seekest no occasion of suffering any thing , after the manner of poore persons , in thy meate , drinke , & cloathing , but further most carefully , and importunely thou seekest for what is best , and more commodious , and if thou haue it not , thou art troubled , and murmurest for it , and which is worse , thou oftentymes pretendest necessity and health , when it is thy meere sensuality . He is not poore , who shunneth the incommodityes of the poore . O how did those Religious please me , who notwithstanding they were destitute of ordinary things , and of necessary sometimes also , yet complained not , nor were sory for it , but with ioy sayd : This is to be a poore one of Christ , his name be euer blessed for it .

6. Those also , who are not content with the common entertainment of Religion , but without iust cause desire either some particularityes , or not necessaryes , do sorely weaken , yea and ouerthrow their Vow of Pouerty . For in the one there is meere superfluity ; in the other there be made expenses without necessity , and both of them be repugnant to Pouerty , whereof it is commonly sayd , As much as is inough , and no more . To vse parsimony in the things of Religion , and to spend them but when necessity requireth , is not misery ( as the haters of Pouerty will haue it ) but an act of vertue , because Pouerty exacteth it .

7. It is also a vice and fault , repugnant to Religious Pouerty , both to take thinges without the Superiours leaue , and to giue them vnto others . For whatsoeuer is giuen to a Religious man , is the Religious , not the mans , who cannot haue any thing proper , and therfore if he accepteth of gifts , he sheweth himselfe a proprietary : so if he giueth any thing to another , he maketh a shew that himselfe is the owner therof , and both the one and the other , that is , propriety , & dominion be repugnant to Religious Pouerty . Neither is that Religious man altogeather free from fault , who accepteth , or giueth things of very little value , sith in the Vow of Pouerty there is not any exception made of things little or great , but he hath absolutly promised , that he will not vsurpe any propriety in any thing , either little or great , nor take any dominion to himselfe therein . An errour in little and light things , doth not for go the name of an errour .

8. Finally Pouerty is an hurt , when the expenses be superfluous , and the thinges that be bought , be rather curious and faire , then profitable and necessary . He that is truely poore , and imbraceth Pouerty with sincerity , laboureth to do what it required and no more . For what difference is it for a religious man to haue a faire guilded book or a garment sowed with silke ; when as a booke not guilded might serue him as well as guilded , and a garment sown with common thrid , would be as good for him , as sowne with silke ? And if the one consorteth more with Pouerty , then the other , why will he not conforme himselfe to Pouerty ? In like manner tell me , I pray thee , what is the cause , that a Religious man retayneth and keepeth other mens things in his chamber , that do him no good , and yet might profit others ? Is not that superfluous , that hindreth anothers good ?

9. Sonne , thou hast a desire to be receiued into the number of the poore , either in earth or in heauen . If in earth , it is inough that thou hast made a Vow of Pouerty , and be reckoned amongst the poore , and if in heauen , it is not inough , but further there is required thou be poore in deed , that is , that thou cut off all superfluityes , and exercise thy selfe continually euen till death in the acts of Pouerty , and this is to be a true Religious man . He is not to be numbred in the company of my poore , who will abound in superfluityes , neither shall he come to the reward of the poore , who shall not haue made a tryall of the effects of Pouerty .

Of the Vow of Chastity , and what Religious Chastity is , & the proper office therof .

CHAP. XIII .

SONNE , if the vertue of Chastity were not , it would be greatly amisse with man sith the concupiscence of the flesh is of that nature and condition , that if it were not restrayned in time , it would make a man ( otherwise indued with reason and vnderstanding ) in a short time like a brute beast . For the pleasure and itching of the senses do so obscure and blind a mans mind , as they draw it into all manner of filth and vncleanes : whence it cometh to passe , that when the will is abandoned of iudgment and aduise , a man runneth in a miserable manner headlong into all wickednes . Hence it is , that a man giuen to the pleasures of the flesh is spoyled of all courage & power of doing well , speaketh & thinketh not of any other thing , then of lasciuiousnes and carnality , nor wisheth any other thing , then that he may al his life long haue his fill of such kind of delights and pleasures , and for this cause he also hateth the other life . Neither doth a carnall mans madnes stay heere , but his hatred further extendeth it selfe to his Creatour , who hath by his law prohibited those foule pleasures of the flesh , and condemned them . In a sensuall man the sense fayleth , and the fault increaseth .

2. Another condition of concupiscence is , that there is no good which a sensual man contemneth not , nor any euill that he committeth not , so he may enioy and compasse what he vnlawfully desireth . He hath no regard or consideration of riches , which for the satisfying of his lust and sensuality , he wasteth not : he exposeth his life to a thousand daungers : he hath no care of his health at all : he respecteth not the doing against his conscience , and to hurt his owne soule , so he may enioy his desires . Finally he preferreth his carnalityes before all that is both in earth and heauen . He becometh sensuall and beastly , who exerciseth beastly actions .

3. A third condition of concupiscence is , that it is neuer satisfyed , but increaseth more and more by sensuall pleasures , and setteth the body so on fire , as no feuer though neuer so burning and hoate , so sore tormenteth a man , as doth the concupiscence ; nor any fury of hel is so turmoyled , or in so great torments , as is a luxurious man , whose burning and raging heate is so great , as it may seeme not possible to be extinguished , but by death . The flesh first tyeth a man fast , next it blindeth him , and lastly it tormenteth him . Who hath no will to be thus handled , let him not put himself into the fleshes tormenting hands .

4. With this pestiferous , and vnruly wild beast the vertue of Chastity is to make warre , who being called on for her ayde , willingly presenteth her selfe , & greatly represseth the fury of this beast , and abateth the concupiscences heat . Wherfore it is the generall office and charge of Chastity to moderate and direct all the desires of the senses according to the rule of reason , by yealding vnto euery degree of Continency what is conuenient and no more . And because there be diuers degrees of Continency , there be also diuers permissions and prohibitions therof which she prescribeth . In the first and lowest degree is the continency of the married , who are only forbidden vnlawfull pleasures . In the second is that of widowes ; in the third that of the single and vnmarried , who do not only renounce vnlawfull pleasures of the flesh , but also the lawfull which they might enioy without sinne , if they had a will to marry . In the fourth degree is Continency of Virgins , which as it is more perfect then the aforesaid , so deserueth it a greater reward , the perfection wherof consisteth not only in a firme purpose of contayning from all manner of venereous pleasures , but also in the perpetual conseruation of virginal Chastity . In the fifth and highest degree is placed the continency of religious , which though it be not sometymes Virginall , is yet in perfection 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 execution 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 commandeth 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 & excellent , 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 supplanted 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 world ? Not that a man giue ouer to liue vnder heauen , or to dwell on earth , or to draw this ayre ( for all these be necessary , and as common to secular men , as to Religious ) but that he lead a life far different from that of the world . Amongst the euills of this world one is , to neglect spirituall things , & to seeke after the pleasures , & contentments of the flesh . The Religious therfore , who forsake the world in sincerity , must lead a life in conuersation and manners contrary to the world , by mortification of their desires , by a renunciation of the senses delights , and by a contemning of whatsoeuer this blind world loueth and imbraceth : and in brief , their conuersation must be in heauen . But nothing so much contradicteth the desire of heauenly things , & nothing is so preiudiciall to the tast of spirituall matters , as is incontinency : whiles on the contrary , nothing promoteth a Religious man so to the leading of an heauenly life , as doth Chastity alone , which as it conserueth the mind pure so doth it rayse a Religious man to the contemplation of heauenly thinges . The further thy life is off from that of the world , the more secure shall thy Chastity be , and vpon earth will sooner further thee to the leading of a celestiall life .

5. Sonne , doest thou conceiue the cause why any vnchast man , euen amongst the heathens , neuer came to so great impudency as he durst publiquely in the presence of others commit any lasciuious act , but rather confounded in himselfe , would seek about for corners , and hidden places , wherby to hide and couer his fault . Naturall light hath taught him , that all acts of vncleanes be vnworthy the sight of men , and therefore he seeketh corners , and hideth himselfe , fearing least he should attempt , or do any thing against his honour , and the rule of reason . Wherefore if an act repugnant to Chastity be vnworthy an heathen , how much more vnworthy a Christian , in whose law the vice of concupiscence is condemned . And much more vnworthy be they in a Religious man , who hath professed Chastity , and bound himselfe by solemnity of Vow also to liue chastly . And though a man in committing any foule act of carnality auoydeth to be seen of men , yet shall he not escape the sight of God , who is euery where , and beholdeth all thinges .

6. That one man subiecteth himselfe for loue of me to another , his inferiour , depending vpon his will , and obeying him in all things , is both honorable , and very meritorious , for that whatsoeuer is done for the loue of me , is done to me , and it is my part to remunerate & reward it . But that a man placed in a high estate , should to his owne great hurt and reproach subiect himselfe to a vile thing , and inferiour to himselfe , is repugnant to my will , who am Lord also of man . Go too now , tell me my Son , whether it be more conuenient , that a Religious man subiect himselfe to the sensuall part , namely to the hand-mayd , or to permit , that reason , as the mistresse commaund him . And if this be more conuenient , & not that , it is more meete also , that a Religious man make an esteeme of Chastity , by help wherof he may bring the hand-mayd Concupiscence in subiection to Reason , her lawful mistresse . He that putteth himselfe vnder him that he should not , is also handled in the manner that he would not .

7. Sonne , he that hath enemyes , hath need of a guard for his person . And as he , who hath them within and without his hold , is in the greater danger , so needeth he greater help , especially if both sorts of enemyes , both within and without , shall conspire togeather . But what should he deserue , who by putting his enemyes into prison , had deliuered his castle from danger ? He should deserue , no doubt , to obtayne of the Gouernour of the Castle whatsoeuer he would .

8. Sonne , thou hast one domesticall & troublesom enemy within , namely thy flesh , and two without , to witt , the world and the diuell , who are ioyned in a confederacy togeather , and seeke to inuade & breake into the fortresse of thy hart . How much then may Chastity deserue at thy hands , which , by the ouerthrow of thy flesh , and beastly desires , thy domesticall enemyes , exempteth thee out of so great a danger ? Iudge thou , how great esteeme thou oughst to make of Chastity , which is both thy faythfull friend , and a capitall enemy of thyne enemyes ? Consider if it were not thy part to fauour her , sith she so greatly fauoureth and helpeth thee . Thou must needs be ingrate , if thou forbeare to choose her for the gouernesse of thy hart , that she may conserue it free from all impurity , and defend it from the guiles of crafty concupiscence . Who acknowledgeth not his owne misery and danger , is nothing sollicitous about any to help him .

How profitable and necessary it is , that a Religious man be chast .

CHAP. XVII .

IN euery white and pure thing , the very least stayne appeareth , and the whiter it is , the more plainly doth the spot discouer it selfe . Euen so in a Religious life , because it is most white & pure , the very least defect of purity is obiected to the eyes , and offendeth them that see it . Secular men haue Religious for certaine spectacles of vertues : but a looking-glasse displeaseth , vnles it be all cleare and shining . In other vertues a light default neuer offendeth so much , or doth so great hurt in a Religious man , as doth a defect in Chastity . A Religious man doth not easily incurre the losse of his good name , if either he transgresse somewhat against meeknes , because he is by nature cholerike , or be not very franke and liberall , or seeketh after a little vayne glory , or be not perfectly humble ●r fall into some like defect . But if he commit but some very little matter against Chastity , he forthwith obscureth the opinion of his good name . For euery wise man iudgeth that a Religious man , though he be neuer so hard , and fast handed , may yet be an holy man . In like manner one by nature cholerike , or somewhat curious , may yet be pious and deuout : but when they come to Chastity , the contrary is conceyued , namely , that there cannot be any holines , where incontinency is , nor that the deuotion can be sincere , where the perturbations of mind beare sway : neither can there be spirit , where the flesh commaundeth . Besides , the defects of other vertues be easily excused , either for that they grow of a naturall complexion , as choller , or for that they proceed of a good end and intention , as is sparing and frugality : but a defect of carnall concupiscence is condemned of all , and excused of none .

2. All thinke Religious men to be as it were the Salt of the Earth , and the Light of the World , as my Scripture speaketh , and therfore they need to take paynes , that the true propertyes of salt and light may concurre in them . Salt with the sharpnes drieth vp the humors , and preserueth from putrifaction , but ●it be not pure , or be mixed with earth , it not only not preserueth , but also causeth 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 enlighten , 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 occasions 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 ●ommodityes , and of greater liberty , and in ●yme it perswadeth the Religious man to withdraw somewhat of his former rigour , ●th it was ready to yeald most prompt ser●ice to the spirit . But he that will not be deceiued , or beguyled by the crafty flesh , must vse the counsaile of his spiritual father . There is no trust to be had to a dissembling ●nemy , because by his faigning he disco●ereth himselfe .

Of the vtility of Religious Chastity .

CHAP. XVII .

SONNE , when I did in my Ghospel vnder the name of Eunuches commend ●hem who do for the loue of me voluntarily make the Vow of perpetuall Chastity ( for ●his is to make himselfe an Eunuch , and ●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 p●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 reproachfu● 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 b● troublesome for the sollicitude they brin● with them , much more cumbersome is the concupiscence , which because it is home-bred , woundeth more sorely , and therefor● the wounds therof be the more deadly .

2. I say nothing that they be eased of many afflictions , and carking cares of gouerning their house , which be otherwhile● so troublesome , as they bring men to desperation . It appertayneth to the maister of the family to prouide for his wife , for the good bringing vp of his children , for the placing of his daughters in marriage , to take care that no necessary thing be wanting , that the seruants of both sexes do their duty . And if all in that family be good and modest and well ordred , and yet there is no want of troubles ; what will there then be , if many of them be peruerse , vntoward , and vnruly ? I pretermit , that the Religious by the benefit of the sayd Vow be deliuered from the ●●spitions of wife and children , which are ●ont otherwhiles so to torment the hus●ands , as therby they become almost mad , ●nd out of their wits . Finally I forbeare to ●emember other infinite incommodityes , & ●nluckly euents , which happen vnexpe●ed in families , and are wont wonderfully 〈◊〉 vexe and trouble the maisters of the fami●y . Wo be to those Religious men , who free ●om so many impediments and snares , do ●ot labour to the perfection of their state .

3. Religious Chastity then cutteth off ●ll these troubles , and vnquiet thoughts , & ●useth the Religious man , as a Cittizen of ●eauen , content with his vocation , to at●end only to the contemplation of heauenly ●hings , and to the procuring of his owne ●oules good . And how healthfull and pro●●table this is , those Religious know well , who farre remoued from the sayd busines ●f imployment , do liue a single life . The afflicted men of the world also are not igno●ant therof , who to their great hurt , and griefe haue a dayly experience of those trou●les and miseries . And if there were no●hing els , then to thinke how to please their wiues , how to appeare the before world , ●ow to content their kins-folks & friends , this were a crosse heauy inough to beare● long as they liue . But the chast Religion need not to thinke vpon any other thing , then how to please me . O how much mo●● easy it is to please me , then the world , an● how much sooner the Creatour is satisfyed then the Creature . Whosoeuer in this lif● pleaseth God most , shall haue the highe● place of honour in his court of Heauen .

4. Againe the secular man , tyed in marryage , hath no power of his owne body , b●● the wife hath a commaund ouer it . For s●● writteth my Apostle , & it is most true , that the law of Matrimony requireth it . And i● not this a kind of seruitude to be at the commaund of a Woman ? and seing it is not for one yeare , nor for ten , but for the whole life , is it not a continuall seruitude . It is indeed to be confessed , that the tribulation is the lesse , if the man happen vpon a vertuous wife , and yet it looseth not the name of seruitude . But when he lighteth vpon a vayn● impudent , quareling , or scolding wife , wha● is it but an hell ? How great is the husband● misery ? What boundslaue is worse handle● then he ? But a chast Religious man hath t● do with Chastity , that is , a benigne vertue ▪ he hath to deale with me , who though hi● Lord and Maister , yet a most louing & kin● Father . And to serue me by Vow of Chastity , is nothing els , then to heap vp store of merits , and to increase them . Vnhappy is the man , who by his seruing others profiteth himselfe nothing : but more vnhappy is ●he , who sustayneth detriment also , and losse of the things he hath .

5. Moreouer , he that is forced to keep company both night & day with a cruell & enuenimed wild beast , is in a manifest hazard of his life , either by his byting or impoysoning him . But if a man could be able to stop vp the beasts mouth , that he could neither bite him , nor spit out the poyson at him , he could not but profit and do himselfe good . Sonne , no wild beast is more cruell , nor more full of venime , then is our flesh , the byting & venime wherof destroyeth & killeth the soule . And seing we be forced to haue the continuall company thereof with vs , no doubt our soule must needs be in great perill , from which Chastity deliuereth it . For whiles by the band of Vow it bindeth the concupiscence , which is the beasts mouth , it so prouideth that it can neither byte , not cast forth it poyson . He is not worthy of commiseration and pitty , who suffereth himselfe to be bitten of a beast chayned and ●yed vp : neither deserueth that man pardon , who contemneth the helps presented vnto him .

6. When any tumult or styr ariseth in a common wealth , for the quietting thereof necessary it is , that he who first caused it , be forthwith laid hold on : for when the vulgar and common sort want their Captaine on whome to relye , they eftsoons disperse themselues , and the tumult endeth . In a religious man , who is like a Commonwealth well ordred , there is a tumult raysed , when the inferiour part of the mind stirreth and rebelleth against the superiour , and therfore for the appeasing of the stirre , and bringing of the common wealth to quiet , it must imprison the flesh , which is the Captaine of the common people , and rayseth vp the passions against the soule , and the desires of the senses against reason . And Chastity is that , which by help of the Vowes , putteth the flesh in prison , and by well guarding and manning the hart , which is a Religious mans castle , preserueth and maintayneth the common wealth , tranquility and peace . And this vtility , caused by Religious Chastity , is so important , as a Religious man without it , differeth nothing from a certayne Babylonian confusion .

7. Of this there ariseth another vtility , nothing inferiour to the aforesaid ; that a Religious man , because by the help of Chastity he hath procured peace and quiet of mind within , may also go away with victory ouer them that be enemyes without . The generall of an army , who hath his souldiers , though few , agreeing and conspiring togeather , and obedient vnto him , hath not any difficulty in obtayning the victory . So the Religious , if he can keep the inferiour or sensuall facultyes subiect and obedient to the superiour , may securely ioyne battaile with the aduerse part , and go away with an vndoubted victory . A vnited smal number in an army is farre better then a disagre●ng or iarring multitude , and therfore the Generall of the warre must make much of those in the army , who be the authors of peace and concord in others : Euen so in the spiritual warre , the Religious who is as the Generall , must make an high esteeme of Chastity , which promoteth and furthereth the peace of the souldiers . He is easily ouercome , who before he commeth to encoun●er with the enemy , hath not drawn his ●ouldiers into a firme peace amongst themselues .

Of the daungers of loosing Chastity .

CHAP. XVIII .

SONNE , thou knowest well , that Chastity is a gemme of great price & worth , no lesse pleasing to me , then profitable to thy self . But thou must further know , there be many theeues and enemyes , who seeke to spoyle thee of it , or at least to destroy and marre it , out of malice they beare vnto thee , & therfore thou needest to be very vigilant , and well armed against their assaults . Neither must thou be ouer confident , though thy flesh be tyed by Vow , sith it is so crafty & insolent , that though it cannot breake out by breaking the bands , which it euer laboureth to do , yet after her old manner , though she be neuer so fast bound , she maketh stirres & tumults , hoping therby either to worke her owne liberty , or to giue some deadly wound to Chastity her enemy . Neither be thou so confident , that Chastity , because it hath for a tyme seated it selfe within the castle of thy hart , is therfore secure , & out of danger : for most strong fortifications many times are surprised & taken on a suddane , & ouermuch security it commonly hurtfull , because it is the mother of slouth , & carelesnes .

2. The first danger imminent is of treason : for seeing Chastity is round beset with enemyes , born domesticall and forayne , it may easily be betrayed , and therefore the religious must stand vpon his guard , that his domesticall enemy , namely his flesh , be not seconded , and backed by enemyes from abroad . Sonne , if thou wilt be intertayned delicately with meate and drinke , and sleep at thy pleasure , and yet thinke thou mayst preserue thy Chastity vnstayned against the assaults of the flesh , thou art greatly deceyued , because by that thou effectest nothing but this , that thou giuest weapons & armes vnto the flesh . And what meruaile , if it after rise against the spirit ? What meruaile if it go about to breake the bands of Vow , and to thrust Chastity out of her possession , though she hath long stayed therein ? Wilt thou haue thy flesh not to be wanton ? Chastize it then with hard dyet . Wilt thou not haue Chastity betrayed , nor to be thrust out of her house ? Put a guard vpon her : fasting and watching be two good keepers , who do not only keep and defend her , but do also spoyle the enemyes of their weapons , that they may not rise against her . The more thou flatter , and fauour thy flesh , the more strongly it fortifieth it selfe against Chastity .

3. Lord , for the sustayning of life , and for the seruing of thy diuine maiesty , a man needeth meate , drinke , and sleep , and if the flesh waxe thereby proud , and rise against the spirit , or Chastity , it is not our fault , because it is not the end proposed by vs . Sonne , I find no fault with those things that be necessary for the intertayning of life , and the sustayning of trauayles and labours for my sake ( for whatsoeuer is directed to my seruice and glory , is blessed , good , and laudable ) but I only improue what is superfluous . Meate and drinke not necessary , but immoderate , setteth the fleshes concupiscence on fire , and bringeth the Chastity in daunger . Who eateth ouer much , serueth not me , but his owne appetite and desire . Those please me , who eate that they may liue and serue me , and contrarywise they discontent me much , who seem to liue th●● they may eate . Many of my most deare seruants , did not so , to whome it was a payne to eate , and a loathing to sleep : and in thes● men Chastity raigned , as in her owne kingdome . Moderate diet profiteth body and soule , & contrarywise excesse hurteth them both .

4. Another danger groweth from th● senses , which because they be the gates o● the hart , where Chastity resideth , need a strong guard , because both good and euill make their entrance thereby into the hart . He that bath not a diligent and carefull eye to the keeping of the gate of his house , shall oftentymes find something missing , & taken away , or within it shall find something that ●he would not , and would wish away . For doores are made , that they may be shut and opened : they are shut against men vnknown and that may do hurt : they are opened to men knowne , & to friends who may help . A Religious man must not permit any one to enter into his house of Chastity , without examining him first .

5. So do they in Frontiere places and townes of kingdomes , and there most of all where there is feare , or suspition of treason from enemyes , where not only be examined those that desire to enter , but their packes also , letters , and weapons are viewed and searched that nothing hurtfull be brought into the Citty . And this vigilancy is not discommended , but commended . And yet this care and diligence oftentymes doth not remedy all inconueniences , sith experience ●eacheth that , notwithstanding the watching and warding at the gates , there be many treasons committed . Wherefore then should not a Religious man stand vpon his guard in keeping the gates of his hart , wherin he hath all his good , and whereon dependeth both his saluation , and his eternall damnation . Who will say , that the vigilancy and diligence is ouermuch , where there be so many enemyes ? Who keepeth the gates of his senses negligently , shall find death entred into his house .

6. Moreouer to conuerse and keep company with lasciuious persons , or such as be not chast , is to cast ones selfe into a manifest daunger of loosing his Chastity . For as experience hath taught , more chast persons haue been by the lasciuious drawn to intemperance , then haue lasciuious been by the chast induced to Chastity . For such is the nature of the condition of man , as after the losse of his integrity of life , he is more prone to euill then to good , and as the sick , rather desireth those things that delight the tast , then profit the health . But if the conuersation with such kind of men arise peraduenture of an inordinate affection , there is greater danger imminent . For if the only company with vnchast persons be daungerous , of how great daunger will it be to keep company with carnall affection ? He that is prouoked by the obiect from without , and put forwards by an affection from within soon falleth , though he be spiritual . And therefore my seruants , who were in loue with Chastity , so soone as they perceaued themselues to be by any inordinate affection drawn to daungerous company , forthwith left it , as an enemy to Chastity . For he easily learneth to halt , who often conuerseth , and keepeth company with the halting .

7. The same is the daunger of reading of wanton bookes , which be repugnant to Chastity . I know not , how that Religious man can be excused , who keepeth such an infection within his chamber . Poyson , though it be put into good and wholesome meats , ceaseth not to be poyson , or to kill them who take it : euen so vnchast matters , whether expressed in pictures , or interlaced in the bookes of sound doctrine , do neither forgoe the name of dishonesty , nor cease to hurt the beholders , readers , or hearers . And if vnto secular men the reading of such bookes cannot in good conscience be permitted , how should it be permitted to the Religious , that professe Chastity ? What is read in books , is reflected vpon in hart , & what is ruminated in mind , is easily retayned in the affection .

8. There is another enemy of Chastity the more to be feared , the more hardly he is knowne and discouered , and that is an ouer great security and confidence of a Religious man in his owne continency . For this hath drawn many into their ruine : and what maruell , sith it is prides daughter . Who hath a will to be chast , and shuneth not the dangers , presumeth ouermuch of himselfe . My lowly and chast seruants did not so , but diffident of their owne forces , they ranne diligently from whatsoeuer might set the desires and appetites of the flesh on fire . And though security maketh not a Religious man rash , and ouer bold , yet it maketh him negligent and carelesse , and both the one & the other doth endanger Chastity not a litle . Who trusteth ouermuch to himselfe , easily exposeth himselfe to perills , and therefore is often beguiled , & sustayneth a greater losse then he would haue thought .

Of the meanes to conserue Chastity .

CHAP. XIX .

SONNE , in the battayles that are fought amongst men , it profiteth sometymes to come before the face of the enemy , & sometymes to skirmish with him , for as much as boldnes is wont to abate the enemyes courage , and to cause him to fly . But in this spirituall warre , where we are to fight with the flesh , the victory is obtayned rather by flying from the enemy , then encountring him . For he , who seeketh to set vpon his enemy , putteth himself into very great danger to be ouercome , and ordinarily his losse is greater then is the gaine . Neither ought this to seeme strang vnto thee , for that in the conflicts of this world , whiles an assault is made vpon the enemy , the souldiers courage is set the more on fire , and the enemyes harts begin to faint ; but in this encounter the contrary happeneth . For the more manfully thou shall resist thy concupiscence , the more it rageth , and the fire of it increaseth ; in so much as it either striketh and woundeth , or pricketh , and therefore more wisdome is shewed in flying from it .

2. Thou art not wiser then Salomon , who because he flying not from the occasions , fell so shamefully , as he did . S. Iohn Baptist my precursour , though he were sanctified in his mothers wombe , did notwithstanding for the auoyding of all occasions of sinning , hide himselfe being but a child in the desert : and wilt thou , who neither art sanctified , nor so vertuous , thrust thy self into the middest of occasions , & make head against thyne enemy to fight with him ? This is a manifest signe , that either thou hast not got any knowledge of thy selfe , or thou makest little reckoning of Chastities gift .

3. Another meanes is , most speedily to repell & shake off the foule suggestions that the Diuell presenteth to the mind . For they be like little plants , which if they be not fortwith pulled vp out of the soules garden , do soone take roote , grow , & bring forth thornes , that pricke the mind , and choake vp Chastity . A Religious man , who putteth not away vncleane thoughts after he hath once perceiued them , doth declare his liking of them : and if they please him , how can he loue the purity of mind , that is stayned with such manner of thoughts ? Againe if foule cogitations hurt ; as soone as euer they put out their heads ; how much more will they hurt , if they shall by delay gather more strength ? Little coales , though they lye but a little tyme vnder cloaths , do notwithstanding both cause a bad smell , and burne the cloath . If the Religious would consider , from how great incommodityes and troubles they should free themselues , if they should in the very beginning shake of the foule cogitations of carnality , there is none , who would suffer the little ones of Babylon to grow to any bignes within his hart , but would instantly dash them against the rocke . Our cowardize , and dastardy in putting away impure cogitations , maketh the Diuell diligent and bold in tempting vs against Chastity .

4. It helpeth also to chastityes conseruation , to be otherwhiles blind , deafe , and mute . For if it be true , that it is not lawful to see , or heare what it is not lawfull to desire , what cause hath a Religious man , when he goeth abroad , to cast his eyes vpon the countenances of all that he meeteth ? Let him leaue that office to the Painters , who for the true expressing of mens countenances , must needs haue their eyes fixed vpon them . A good and chast Religious man rather taketh vpon him to contemplate the countenaunces , such as they shall one day be after death , then as they be in life . For what profiteth it to behold those things that be nothing good , but be rather impediments to the meditation of heauenly things ? The lesse thou shalt see , or heare of thinges of this world , the more securely shalt thou enioy the comfort of Chastity .

5. Another soueraigne help for the conseruing of the minds purity , is the auoyding of ydlenes , which as it is mo●● combersome to Chastity , so it is most contenting to the flesh , which is accustomed to grow wanton by ydlenes , & consequently to become more fierce against Chastity euery day then other . To liue idly , is to set open the doore for theeues and robbers to enter into the house . For he , who careth not for the loosing of his own goods , doth nothing but giue vnto theeues oportunity of robbing him of what he hath . Who is well busyed , is not wont to lend his hearing to any one , but in necessary matters : but one that is ydle , and giuen to his recreations , is ready to heare all , whether the talke be secular , or spirituall : if it be spirituall , it instantly passeth away , if it be secular and carnall , it taketh increase by ydlenes .

6. Consider thou now , whether it be conuenient that thou be idle , who art come to Religion for no other end , then to suffer many labours , and much paynes for Christ . And whether it be meet by ydlenes and ease to patronize the flesh against Chastity , when as thou hast by Vow promised thy Chastity to God ? Some cast the fault vpon the Diuell , that they be ouer sore troubled with impure cogitations , who are rather culpable themselues . For he by tempting ●eeketh to put occupations vpon them who ●aue none , that they may satisfy their du●y : and therefore if they should be euer busy ●n some pious action or other , the Diuell should not haue any place , and the Chastity might be the more safely kept . To haue a desire and will to be ydle , and not to haue a will to be tempted , cannot agree togeather , for that nothing inuiteth the Diuell sooner ●o throw his darts of tentations , then ydlenes , and ease .

7. My seruants , who now raigne happily in heauen , for the mantayning of their Chastity on earth , exercised themselues in two vertues aboue the rest , to witt , humility and pennance . Humility of hart , like a pious mother , seeketh most carefully to conserue Chastity , as her deare daughter . For those my seruants vnderstood very well , that it was a very hard matter for a proud , and arrogant person to keep & preserue his flower of Chastity . Againe Pennance is the conseruer of Chastity as touching the body , and therfore they were much giuen to the mortifying of their flesh , some to fastings , others to disciplines , watchings , and to other afflictions of that kind , knowing that they were the preseruatiue antidots of purity . And when these remedyes will not help , let them vse more effectuall . Whence it is , that some for the extinguishing , and putting out the heat of lust did cast themselues into most freezing cold waters , some into snow , others cast themselues naked into nettles & thornes , some did burne off their owne fingers . By which acts they declared themselues to be great enemyes to their flesh and faythfull conseruers of their Chastity . The body cannot be brought vnder subiection , but by vsing some seuerity and rigour to it : and a body vntamed and vnruly can not away with Chastity , and in conclusion either cleane abandoneth it , or preserueth it not long vnstayned .

Of the Vow of Obedience , and wherein Religious Obedience consisteth .

CHAP. XX.

LORD , though I desire much to imbrace this course of life without falling and erring , yet I fall & erre so often , as I am ashamed of it . In somethinges I make ouermuch hast , in others I am ouer slow , neither can I well resolue , what I should do . I doe further attempt many thinges , but yet with an vnfortunate euent .

2. Sonne , in this life none is sufficient of himselfe , that he may liue as he ought , because none hath euer come to that perfection of knowledge , that he should be free from all errour . Thou knowest not , what will be to morrow : the harts of men be to thee vnknown and inscrutable , neither dost thou well know thy selfe . How then canst thou without falling or errour either conuerse with others , or gouerne thy selfe ? Who trauayleth by night and in darknes , though he fal not , yet he stumbleth at least or goeth out of his way . And though thou mayst be prouided of knowledg & of light , yet where be thy forces , and helps necessary for the ouercoming of the difficultyes that often occur ? For so violent be the perturbations of the mind , as they carry away euen those who seeme to haue gone beyond the condition of mans nature , neither be the forces of nature of ability to keep them in . And if in the naturall life , wherin the light of reason shineth to all , there be so many errors , how many will there be in the spirituall , wherein there is both lesse light & vnderstanding , and greater difficultyes do occurre ?

3. So it is Lord , but shall we continue in this darknes , depriued of all helps and remedies ? Sonne , in this necessity the vertue of Obedience is able to giue thee both an help and a remedy , of which it is a common saying : Suffer thy selfe to be ruled . He that taketh a iourney , and cannot well see his way before him , standeth in need of a guide , & of one well sighted , & that knoweth the way . The vertue of Obedience is that which deliuereth a Religious man into my hands , that I may guide and direct him . And seeing I am skillfull of the way , and know the windings , turnings , and difficultyes , let euery Religious man be secure and assured , that I will faithfully direct him in the way that shall bring him to life euerlasting , so he suffer himselfe to be for his owne part gouerned , and brought to his iourneys end .

4. All Religious , whiles they renounce the world , begin to follow me , but many thinking themselues not to stand in any need of my conduct , leaue and forsake me , not to any hurt of myne , but their own . It is not inough to haue begon . If there should be no difficultyes , but in the entrance into the way , they might haue some cause of excusing themselues , but seeing the same to be dangerous all the way , and in the whole course of their iourney , they must not leaue their conductour . He , that not knowing the way contemneth a guide , manifesteth that he maketh little reckoning of his going astray .

5. In the world I administer , and gouerne all : by me Kinges raigne , and Princes commaund : by me the Law-makers determine what is iust , and the Iudges do iustice . And where I haue commaunded obedience to be giuen to temporal Lords , whosoeuer resisteth their commaund , resisteth me , and my ordination . The same is done in the ship of Religion , wherein I am the chief Maister , and Pilot : I direct it , and bring it safe into the harbour : I assigne euery martyner his office and charge , and to whome they and others must be obedient . And wheras I am in euery one of them , and determine what euery subiect is to do , to obey them is nothing els , then to obey me , and to contemne them , is to contemne me .

6. All Religious be indeed in a ship , but all haue not good speed and successe in their nauigation . He that suffereth himselfe to be gouerned , sayleth on without danger , and hath not any cause to be troubled or afraid , and therfore , as the common saying is , goeth his iourney sleeping . But he , who suffereth not himselfe willingly to be gouerned , stayeth not within the ship , one while grieued that he entred into the ship , an otherwhile wishing to leape a shoare , and out of a discontent and pusillanimity of mind he taketh no pleasure of any thing at all . And whence cometh this ? because his desire is , that the ship should be directed , as himselfe liketh best . And this is to haue a will to gouerne , and not to be gouerned . Woe to that Religion which accomodateth it selfe to the propension , and will of euery subiect . Who passeth in a ship from one place to another , must accommodate himselfe therto , and not contrary wise . It were no good trauayling , neither would the ship euer get into the hauen , if the nauigation should be directed as euery one listed . That Religious man cannot liue in peace , who refuseth to do the will & commaund of another .

7. Doest thou long to know what Obedience is ? It is nothing els , then a Burying . Wilt thou vnderstand , wherein it consisteth to obey ? It consisteth in the buryall of the owne will . O happy is that Religious person , who can truely say , and affirme : Now I haue buried myne owne will , and vnwillingnes : Now haue I satisfyed the liberty of myne owne will , because he hath cast off whatsoeuer might haue hindred his entrance into heauen . None can take vp his crosse and follow me , vnles he shall first haue buryed his owne will , and denyed himselfe . A Religious man , retayning his owne will , and doing as he list , is not dead to the world , and therfore appertayneth not to Religion , which is but one , and ought to be gouerned by one will , namely of the Superiour , and all the rest of the wills of the subiects must be buryed : if they be not , as a body , that lyeth vnburyed , they will yield forth an intolerable bad sent .

8. Tell me , I pray thee , my Sonne , if a man should without any cause , induced by his own will and pleasure alone , take vp a body , that had beene some monethes ago buryed , would it not strike an exceeding great horrour into all that should see it , & cause them to laugh at his folly , & madnes ? And what other thing is it , not to obey the Constitutions of the Order , or the Superiours commaund , then to take vp againe thyne owne will , and nill , that were before buryed , both which bodyes thou buriedst at thy entring into Religion , with a firme purpose neuer to vnbury them , or to take them out of the ground againe ? Thinkest thou to be excused before me , while , thou now callest them , I can , and I cannot ? That I cannot , which thou hast sayd to thy Superiour , thou didst not say to me . I know , what euery one is able to do , or not able . I see also what a Religious man hath in his mouth , and what he carryeth in his hart . And I know againe , when not to be able , is not to haue a will for the shunning of some incommodity , or paynes taking . And though the Superiour accepteth of his subiects false excuse , neither examineth , whether he be truely able to do the thing , or no , that is commaunded , yet he hath no cause to be therefore glad . For the whole matter consisteth not in that alone , it will at some other time be examined at my tribunal , wher the last sentence shall be pronounced , that will admit no hope of any future appeale . For men in censuring and distinguishing the truth of the thing , may be deceiued , but God cannot , who hath a perfect knowledge of all things , both within , and without .

How acceptable to God the Obedience of a Religious man is .

CHAP. XXI .

SONNE , thou canst not be ignorant , what was the end of thy first father Adam and of his disobedience , namely , that not only himselfe was exiled and banished out of the terrestriall Paradise , but he was further togeather with his whole posterity made thrall & subiect to malediction . The labours on earth , the sweating in procuring bread to eate , the paynes of women trauayling with child , and all other miseryes , wherewith man kind is afflicted , be the punishments and maledictions of disobedience , which because it is the daughter of Pride , can yeald forth no other fruite , then it doth . Thou knowest also what followed of the Obedience of Abraham , that not only himselfe , and all his family , but al the nations of the world also be blessed in his seed , of which was to be borne one , who by his obedience should set open the gates of heauen , that were by disobedience shut vp before : in so much as it may be truly sayd , that all celestiall gifts , and all graces & vertues be the effects , and benedictions of Obedience .

2. Againe , if Obedience , accompayned with my expresse commaundment , which seemeth in a manner to force man to do what I commaund , be so gratefull and pleasing to me , as I abundantly reward it ; how much more acceptable ought Religious Obedience to be , in regard whereof a man of himselfe moued not by the commaund of any , but for the sincere loue of God , though the contrary propension of his nature repugne , bindeth himselfe to performe my counsayles ? And where I know right well , that man is borne to high matters , and is propense to designe & vndergo heroical actions , yet when I see him for loue of me to abase himselfe , according to the iudgment of the world , to vile and contemptible functions ( though in my sight they be honorable and excellent ) when againe I see him not to seek glory and applause of men , but rather the contempt of himselfe : when I see , that he spoyleth himselfe of his owne will , which is the fountaine and beginning of all generous workes , by which a man may merit greatest honours before the world : & when I see , that to please me , he subiecteth himselfe to another man , his equall by nature , and oftentymes in Religion also to them , ouer whome he had authority and a commaund in the world ; how , I say , can it possibly be , that I should not be most inwardly affected to the Obedient ? And that such Obedience should not be most pleasing to me , that exciteth the Religious to do so great matters for the loue of me ? How should I not rayse them to greatest dignityes , who that they might obey for loue of me , abased themselues so farre , euen against the inclination of nature ? He can neuer receiue any losse , who doth much for God .

3. Obedience also pleaseth me , because it maketh the subiects tractable , prompt , and ready at euery beck of the Superiour : and nothing comforteth and helpeth the Superiours so much , as to haue tractable subiects . O how do I like that Religious man , who doth with ioy and alacrity go about the doing of whatsoeuer his Superiour shall haue commaunded him , & if he should be againe by his Superiour willed to cease from the worke he had begon , he leaueth it as gladly , and executeth as readily any new worke , that shall be commaunded him . On the contrary nothing troubleth , and afflicteth the Superiour more , and causeth him more to groane vnder the weight of his gouernment & office , then to haue subiects stubborne , slacke , & hard to obey . An vntractable beast doth not easily suffer burdens to be layd vpon his backe , and after they haue byn with much payne layd vpon him , he either throweth them downe , or carryeth them with so ill a will , as a great care must be vsed , least he cast them downe at length . A Superiour , that hath hard , froward and stubborne subiects , cannot be confident in them , and therfore if any thing though neuer so little , be to be commaunded them , there needeth more circumspection , then if a man were to deale with an vnruly beast .

4. Hence it is , that where the subiect should other wise respect , reuerence & feare his Superiour , through the default of disobience the quite contrary is done , that is , the Superiour feareth the subiect , whome , least he should giue him an occasion of leauing his order , with the offence & scandall of others , he leaueth to his owne will , neither commaunding him any thing , nor reprouing him . O misery to be lamented ! In the world he liued as he listed , not at anothers charge , but at his own : but in Religion he hath a will to liue at his own pleasure , and with my cost , and my bloud , which as it cannot be done without iniustice , so neither can it go vnpunished . Wherfore should I not hate disobedience , which is so iniurious to Religion ? Why should not the disobedient displease me , who be the ruine of their Religion ? This is not the state of the obedient . For the Superiour liueth with the obedient securely , without distrust , without ceremonyes , he is confident in them , and if he commaund them any thing , though very hard , they most readily do it . He obeyeth without difficulty , who imbraceth all commaunds without any excuse : but he , who forced , yealdeth to the Superiours commaundment , either doth it not at all , or doth it ill . He indeed retayneth the rynd , that is , the externall act of his labour , but he looseth the kernell , that is , the fruit of the merit of obedience .

5. Moreouer I adde , that Religious Obedience pleaseth me also for this , that it comprehendeth many other vertues in it selfe , and exerciseth their actions . For when the Religious man for obedience sake subiecteth himselfe to others his equalls , or inferiours , he exerciseth the vertue of Humility . If the Superiours commaundement that he doth be hard , he exerciseth the vertue of Fortitude , because he ouercometh the difficulty . If it be repugnant to the sense , or to his owne nature , he exerciseth Patience , because be exerciseth what he is auerted from . If he obey for loue of me , he exerciseth Charity : & so Obedience maketh the Religious man like vnto me , because my obedience had the company of these vertues . And seeing similitude is the cause of loue and beneuolence , it manifestly followeth , that all obedient persons be most inwardly conioyned with me : and the more vertues go in company with obedience , the more doth the obedient merit .

6. Sonne , the gift is the more accepted to him , to whom it is giuen : the more noble the thing is , in like manner it is the more pleasing , when excluding all the vtility of the giuer , it is only an argument and testimony of the giuers inward beneuolence & good will . Wherefore seeing Obedience is the gift of a mans liberty , then which a religious man hath nothing more noble , or more excellent ; it cannot but be to me most deare , and so much the more , for that to the offering of this gift he was not moued vpon any human respect , nor for the vanity of the world , but for the only loue of me . Though this also maketh the giuer acceptable to me , that for such a gift bestowed vpon me , he remayneth not poore or imperfect , for that the more a man giueth to God , the richer , and the perfecter he becometh .

7. Sonne , Religion is a deare and beloued vineyard to me , and the rules & constitutions of it be the branches of the vine , and as it were trees planted therein by me , not without my paine . The worke-men be ●hose , whome I call out of the world , & do ●urnish with sundry tooles , and talents for he good husbanding of my vineyard . The ●eeper of it is Obedience , which apointeth ●nto euery worke-man what he is to do . All do indeed enter into the vineyard , but ●ll be not profitable vnto it . The Religious who take paynes in husbanding the trees ●nd vines , that is , obey my lawes and ordinations , be most pleasing vnto me , and I haue appointed them a singular hire , because they on their part do maintaine and defend Religion . But the disobedient , who spoyle my vineyard , cannot haue a mery or pleasing looke from me . For what is it els to forgoe and transgresse the rule , but to cut off some vine , or to transplant it to some other place ? And what is this , but to dissolue and ouerthrow Religion ? Wherefore as much as disobedience displeaseth me , which ouerthroweth Religion , so much Obedience contenteth me , which setteth it forth , preserueth , and increaseth it .

Of the Excellency and Dignity of Relgious Obedience .

CHAP. XXII .

SONNE , hast thou at any time considered this saying of my scripture : A man obedient speaketh of victories . Know thou that there cannot either a greater , or mo●● wonderfull victory be in this world obtayned , then that of ones selfe . Enemyes ma● be ouercome by stratagems , and frauds , an● though they be ouercome by might & for● of armes , yet they are ouercome who 〈◊〉 inferiors , or be at least in fight become inferiors . But in the victory of ones selfe , th● victory is not obtayned by art , or fraud , b● by vertue , and he is ouercome who is equa● and euer remayneth equall . In other victoryes the higher the vanquisher is raised , th● more is the vanquished and ouercome depressed and humbled , but in the victory of ones self the vanquished hath as high a place , as hath the ouercommer . In other encounters and fights enemyes are ouercome , and therein passeth hatred , ire , and indignation , but he that ouercometh himselfe , ouercometh one , to whome he is most conioyned in loue and freindship . And this difficulty maketh the victory the more glorious . Such is the victory of the obedient , for that whil● he doth voluntarily subiect himselfe to anothers commaund , he ouercometh himselfe . And this victory is so much the more noble & glorious , with how much the more difficulty , namely against nature , it is obtayned . And in this victory there are to be ●ene many other victoryes . For an obedi●nt Religious man maketh the senses , appe●tes , add passions to be at reasons commaund , ●nd reason it selfe againe togeather with her ●wne iudgment to be subiect to the will & ●udgment of the Superiour . And this also is ●ot the least victory to yield and deliuer vp ●he honour of the triumph to another . He ●hat in battaile turneth his backe and run●eth away , looseth the victory ; but in obe●ience he turneth his backe , who refuseth to ●ubmit himselfe to another .

3. Againe , Obedience is so stout a war●iour , as it also fighteth for other vertues against all those , that oppose themselues against the Religious state , and perfection . ●f the concupiscence make warre against Chastity , Obedience commeth forth , and causeth the will to deny consent , and to remember the Vow that was formerly made of leading a chast life . If the desire of temporal things insult vpon Religious pouerty , Obedience riseth vp against it , and perswadeth pouerty to keep the promise of vsing no propriety in any thing . When the Diuel inciteth any to transgression of the rules of Religion , Obedience , as a faithfull defender of Religion , is in armes and stoutly standeth against him . As often as the perturbation of mind impugne reason , Obedience composeth them , and causeth euery particula● faculty of the mind to shew obedience where it should . By all these most nobl● victoryes a coniecture may be made , ho● great an efficacy and glory is that of Obedience ; and that a Religious man , as long a● he shall haue so noble a champion to defen● his quarrell , must needs fight with goo● successe , and go away with many victoryes ▪ The Generall of the warre , if he desire to haue good souldiers , and to ouercome hi● enemyes , must haue a speciall consideration and regard of them , who fight manfully with the enemy .

4. After that the Diuell had by the sin of disobedience supplanted Adam , he began to make great reckoning of disobedience , & vpon his flag , which he did set vp , and display in signe of victory , framed this word , o● poesy : Inobedience the daughter of Pride , the mother of death , the worlds ruine , and Religious bane and infection . By these he triumphed long . But I againe raysed vp and displayed the Crosses banner , wheron ending my life by obedience , I ouercame death and repayred the hurts by Adams disobedience done to mankind . And therefore the ●otte or poesy of my banner is this : Obe●ience Humilityes daughter , Spiritual lifes ●nother , the worlds Redresse , and Reli●ious Gouernesse . Of these commenda●ions , which be most true , thou mayst vn●erstand the excellency of Obedience . For ●eeing it is humilityes daughter , whose pro●er office is to exalt the humble , it cannot ●ut haue a part in the same property , as 〈◊〉 to be seene in me , to whome it gayned a ●ost happy victory ouer all myne enemyes , ●ccompanyed also with a most glorious tri●mph . Sonne , none can continue stable and ●erseuere in Religion , vnles he fight . He ●hat fighteth not vnder obediences colours , ●ust needs fight vnder disobedience , which 〈◊〉 Sathans banner .

5. It is out of question , that the excel●ency of the will , which is by a Religious ●an offered and sacrified to me by the Vow ●f Obedience , addeth great force to the sa●rifice , sith the will is not only the noblest ●art of man , but also the queene of al the fa●ultyes of the mind . And the dignity and worth of this sacrifice increaseth the more , ●he more I esteeme of it . And how could I ●ot but highly esteeme of Religious Obedi●nce , in which a Religious man offereth me ●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 esteem● 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 Obedience 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 less● reckoning of a good religious mans obedience , which comprehendeth in it the perfection of the obedience of them both . O● 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 commaundment 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 ●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 vtilitie● 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 prompt manner obey thee , neither would there be ●ny place left for murmurations , neither wouldst thou euer giue any occasion of ●omplaints ; and in few wordes , thy gouer●ing would be most sweet . And if that ●ay seeme not to haue beene conuenient , ●et thou mightest haue done well , if thou ●houldest gouerne vs by an Angell , who as ●e should be of more credit , and authority with vs , so would we more reuerence him , ●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 ●onuenient that they should be gouerned ●ither by me , or by some Angell , but be●ause they be composed of a body , and a spi●it , it is very agreable that they be gouerned ●y a man , their like ; and the same requireth ●he sweet prouidence , wherby the whole frame of this world is gouerned . When I ●rought the world to the true fayth , I sent ●ot Angells , but men , & for men I gouerne ●t . I did also found Religions , not by Angells , but by men , and therfore fitting it is , ●hey should be gouerned by them . If heere ●n Angell were a Superiour , how often ●ould these , or the like wordes proceed from mens mouths ? If this Angell our Superiour , had experience of the troubles o● 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 plac● with an Angell , which now haue plac● 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 Superiou● 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 , th● the Superiour , if he should be an Angell should be more loued and respected by hi● subiects , then if he were a mortall man , i● not true . For whereas I am in the Superiour , he that loueth not me , nor obeyeth m● in a man , my Vicegerent , would loue an● obey me lesse in an Angell .

3. Call to thy remembrance , wh● my beloued disciple Iohn wrote : If th● louest not thy neighbour ( quoth he ) who●● thou seest , how canst thou loue God , who● 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 themselus 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 ●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 ●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 ? Te●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 ●o guide and lead our horses , that we fall not 〈◊〉 ●●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 , than 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 Obedience , 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 ; but I began also very tymely to obey the precepts of his law , whereunto I was not yet bound , neither might I be drawn from the obseruation of them either by shame or confusion , or for any daunger of life . And as my disciple and Euangelist Iohn wrote , I called Obedience , my Meate . And not without cause , sith there was not any thing in this life , wherein I tooke so great a pleasure , as in doing of my heauenly Fathers will , in so much as whatsoeuer hapned bitter or sower , became to me sweet thereby . For this cause the Chalice of my passion , which was to my humanity most bitter , was most readily accepted of my spirit , as a most sweet cup , because it was offered me with the band of Obedience by my Father . What Religious man then can with reason refuse obedience which was meate to me ? It is an ill signe when the Lords & Maisters meate cannot content the seruant .

2. But what can it be , Sonne , that pleaseth thee not in Obedience ? It is , because thou seest thy selfe in subiection to a man ? or that thou art ashamed to be commaunded by another ? I am the Lord of this vniuerse , I am the wisedome of my heauenly father , and yet was I in subiection to men ; neither that , by the way alone , or for a few tymes , but euen from the tyme of my comming into the world , vntill my most ignominious death vpon the Crosse . Neither obayed I the good and iust alone , as my Mother , and Ioseph my fosterfather , but the vniust and wicked Iudges also , as Annas , Caiphas , Herode , and Pilate , who though they knew me to be vniustly accused , nor that any thing of that which they wickedly obiected , could be proued against me , did neuerthelesse condemne me to be crowned with thornes , to be whipped , and to the Crosse it selfe ; all which I tolerated with patience , without making of any appeale , or vsing any Apology for my selfe : & more then that without speaking any word at al. I also obeyed their peruerse seruants , who did without cause buffet me , spit vpon my face , and most ignominiously dragged me vp and downe through the publike streets . And of all this I complayned not , & though I might haue reuenged my selfe , and might most iustly haue punished them for the most extreme iniury that was done vnto me , yet I did forbeare , and did readily do all that they commaunded me . Tell me now , whether it be yet any hard and painefull matter for thee to obey ? Thou art not for Obedience bound fast to a piller , & there whipt as I was . Thou standest not with thy hands bound at thy backe , and with a rope put about thy necke , drawne and haled through the streets of the Citty , as I did , and was .

3. Can it be possible , that thou shouldst be ashamed to obey in good things , that redound to thy glory and merit , when as thy Lord obeyed in ill things , that made to his reproach , torments , and ignominy ? Reason now , and consider with thy selfe , whether it be more conuenient promptly to obey the commaund● of Superiours , or to refuse , if any thing be commaunded little pleasing thyne owne appetite . And though it be an easy matter to do , yet the enemy will cause it to seeme hard and paynefull , that thou mayst either not obey at all , or that thou loose the merit of Obedience . Thy parents Adam and Eue may be produced for an example , to whom when as God had giuen a commaundment to abstaine from the fruit but of one tree only in paradise , which was not any sore or hard commaundment , sith there were many other fruite-bearing trees in place , the crafty enemy of mankind wrought so in their minds , as it might seeme an ouer hard commaundement , and thereby the more easily draw them to transgresse it . It ought not to seeme hard vnto the seruant to go on that way , which his Lord & Maister went before him with much more difficulty and daunger : and though the way should be dangerous , so it be not impossible to passe , yet meet it is , that he go through .

4. Sonne , as long as the bird is loose , and vpon her winges in the fields , she doth what she list , but when she is caught , and put in a cage , she doth as it pleaseth the owner . When thou wert in the world , thou liuedst , as thou listedst , thou didst eate at pleasure , thou didst whatsoeuer pleased thee , because thou wert thyne owne superiour , which was then conuenient for thee , sith in the world all make profession to do and gouerne themselues as they please , and after their owne manner . But when thou renouncedst the world , thou didst choose to thy selfe another Superiour , who might supply my place , and thou madest profession of directing thy life , not after thyne owne will and iudgment , but after anothers . He therefore , who beeing in religion continueth to liue after his owne manner , as he did in the world , declareth that he is not yet gone out of the world to religion , or sheweth himselfe to be a Religious man indeed in outward habit , who inwardly is a man of the world , or rather neither the one nor the other . Where Obedience is not , there neither Religion can vse it owne name , because they cannot long continue subiects , sith they be not conioyned with the head .

5. The chiefest bulwarke and defence of a Citty , is the concord , and vnion of the cittizens : so the vnion and coniunction of the subiects with the Superiour their head , which obedience causeth , is the safety of religion . Where Obedience is , there is consent , and consent conserueth and strengthneth euery congregation , though there be many in it . My Apostles were in number few , abiect , and contemptible in sight of the world , yet did they great matters , because they were concordant , and so obsequious to me their Superiour , as that they might not forgoe their Obedience , they chose to loose their liues . Therfore he that neglecteth to obey euen in small matters , knoweth not the worth of obiedience , as the Apostles , and their Maister did , who were more ready to loose life , then to leaue Obedienc● .

6. In the warfare of the world , the Obedience of the souldiers towards their Generalls and Captaynes is so strict , and so straitely obserued , as they be hanged for the very least disobedience ; and yet those that serue in the wars , make no Vow of Obedience at al , but only promise vpon their oath to fight against the enemy , and to defend , and maintayne the Citty , or strong hold against him . If then the temporall warrefare requireth so exact Obedience , neither permitteth any the least disobedience in tryfling matters to passe vnpunished ; how great , vpon iust cause , should the spirituall and Religious warfare exact , whereinto none is admitted , vnles he bind himselfe vnto Obedience by a sollemne Vow ? And how may any disobedience be tolerated in it , sith it is so proper in this warfare to obey the Superiors , as if obedience be wanting , the spirituall warrefare must needs come to decay .

7. There be some who indeed refuse not a Superiour , but they would not haue any thing commaunded them by him , especially if it be hard , and troublesome . This is not the desire of a good , and true Religious man , labouring to perfection ; but only to be willing to seeme Religious in name , and not indeed , and to wish that the Superiour were a Statua or Image , & not a liuing man . Others would haue a Superiour industrious and diligent in procuring necessaryes , appertayning to meate , drinke , cloathing , and like commodityes , and in all euents to take a special care in patronizing defending , and helping them : but they wis● him not to be so vigilant in obseruation o● Religious discipline , which dependeth o● Obedience . And this desire is much worse then the former : for to wish this , is nothing els then to haue a will and desire , tha● the Superiour make his subiects , not good Religious , but idle and slouthfull , who may haue care of their bodyes , and neglect to direct their soules in the way of spirit ; who may be a good companion , and a bad Superiour . The subiect who hath a desire , that his Superiour should not performe the office of a good Superiour , doth manifestly declare , that he carryeth himselfe not for a good subiect vnder him .

Of the first degree of Obedience , which consisteth in execution of any thing commaunded .

CHAP. XXV .

SONNE , thou must not thinke , thou hast done much , if thou shalt at any tyme haue done what thy Superiour hath commaunded thee : for this is the very lowest degree of Obedience , and common to all kind of subiects , whether seruants or bond-slaues : yea it is found in the very brute beasts , which go whither soeuer their keeper driueth them , and do whatsoeuer he pleaseth who hath care of them . He is a poore & miserable religious man , who whiles he obeyeth not his Superiours will , doth lesse then the brute beasts . And though this first degree of Obedience , which consisteth in the execution of that which is commaunded , be of it selfe the lowest , yet if it be kept as it should be , it is very pleasing vnto me . Foure conditions and qualityes made my Obedience , that I performed to my Heauenly Father , the more gratefull , and these be , Promptitude , Entirenesse in all points , Fortitude , and Perseuerance . These make a Religious mans Obedience acceptable , and the more easy be they , the greater the will is of imitating me .

2. Not to obey with promptitude and speede , is a defect , and nothing pleaseth me . If it grow of a cold & languishing will it is the more displeasing vnto me , because the effect is bad , and the cause worse . He that hath tyme to do what Obedience commaundeth and putteth it off , suffereth the losse of tyme , and putteth himselfe in danger of not doing what he should . And if the Religious differeth to obey , because he is busied in some particular matter of his owne , he displeaseth me more , because he preferreth himselfe , and his owne busines before the busines of his Superiour . The truly obedient , that he may obey perfectly , leaueth his busines begon , and vnperfect . O how much do those Religious please me , who if but a signe be giuen to do any thing that the holy Rule , or Superiour shall appoint , do leaue off euen pious works , they haue in hand , and come running to what is commaunded . And they gaine my singular fauour , who to do any act of Obedience interrupt the talke they haue begon with me in prayer .

3. Consider thou now , how litle those are in my grace , who blinded with selfe-loue , least they should be depriued of any their least commodityes or recreations , be dull and slow in accomplishing the worke that is appointed them by the Superiour . And I am offended more , if they v●e the same delay , when t e b●ll g●● t● a ●e to prayer , or other spirituall exercises . O now much do such manner of men 〈◊〉 themselues , and the Commaun t● also , espec●●lly seeing that when they are called to thinges commodious for their body , as to meate , drinke , recreations &c. they vse no delay at all , but be diligent , prompt and ready . Certs , it were better for them neuer to shew themselues abroad : for where there occurreth not any iust cau●e of purging them , there is a manifest offence & scandal giuen . Those that be condemned as slaues to the Gallyes for their crymes , be so ready to obey , as that a signe is no sooner giuen , then the thing is done and dispatched : and they are so quicke and speedy in execution therof as whiles the thing is yet in doing they cry alowd , That it is dispatched . And though they be so diligent and quicke for feare of blowes , yet the loue of God should make the Religious more prompt in this kind , sith loue is more strong , and more effectuall then feare .

4. Neither is this to be seene in the Gallyes alone , where a man shall see the chaines , and the marriners with whips in their hands , but also in the Courts of great Lords . For I aske of thee , what is it that maketh the seruants so ready and quicke at the very voyce , and call of their Lords ? Is it the hope of reward ? But that is more liberall with me . Is it the loue they beare towards their Lord ? But much greater loue is due to me : for goodnes and bounty , which is the cause of loue , is farre more excellent in me , and the reward which is expected from me , is without comparison greater . Indeed the slownesse of the Religious proceedeth of the want of loue . If the subiects were better affected to their Superiour they would also be more diligent in fullfilling of Obedience . In which kind the children of this world be more wise , and more ready , then the children of light .

5. Another condition is , that Obedience be intiere : for such was my owne Obedience . It shall be inough for Religious men to loue this entiernesse , if they throughly vnderstand , that this is my will , and such the Superiours intention , that what is commaunded be entierly done . There be those , who be only ready to obey in matters of great moment , but not in little . To others it seemeth inough , if they do part of the things by the Superiour commaunded , and leaue the rest vndone . I know not who hath made them Iudges , or Interpreters of Obedience . Neither do I know , whence they haue learned , that it is not necessary to obey to all that the Superiour decreeth or commaundeth .

6. Let them say , when they vowed Obedience , whether they thought they were to obey in all things , or but in some ? Whether they vnderstood , that they were allwayes to obey , or only for a tyme ? And if they vnderstood , that they were to obey not in all thinges , but for a certaine tyme only , who will accept of such a vow ? Surely I accepted not the vow of half , and mayned Obedience , but of that which is entiere and whole . If some seruant should do but part of those things that were commaunded him by his maister . when he could haue done the whole , he should not be kept long in the house , and though he were still kept , yet in giuing vp his accompts it would soon appeare , whether one 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 she●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 ●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 thi● second degree , that it may be pleasing vnt● me , must be voluntary , and not forced ▪ Some there be , who are afraid to be imployed by their Superiour , and therefor● they seek sundry pretences , and euasions to auoyd it , one while by hiding themselue● 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 ill will . Others had rather obey one then another , as though I were not in all Superiours . But they plainly discouer , that they obey not for loue of me . He that in Obedience giuen to Superiours regardeth me , maketh no difference between Superiors , but equally obeyeth all alike . O how much be they deceyued also , who make it no matter of conscience , if they contradict their Superiors will in spiritual matters , as in fastings , prayers , mortifications , and other thinges of that kind : for disobedience forgoeth not the name of disobedience in spirituall and good matters also .

5. Others againe there be , who obey promptly in any busines pleasing to their ●wne inclination and nature , and in other ●hings that please them not , they find a ●reat auersion , disgust , and repugnancy . ●nd this is imperfect and miserable Obedi●nce , because it is certaine , that it hath it ●ource from the sping of selfe loue . The mi●ery is the greater for this , that where such ●bey vnwillingly , they do not only loose ●heir merit , but also by occasion of their ●isgust , and repugnancy they make the act of obeying the more difficult , and hard : ●nd the detriment and hurt which followeth , and should be vnto them most sweet refection , is through their owne default turned into bitter poyson . For he that obeyeth with a regreet . and vnwillingly , ordinarily murmureth , is angry , and giueth an offence to others ; and in place of a reward that he might haue deserued , if he had obeyed willingly , he doth voluntarily procure his owne punishment .

6. Sonne , hast thou a desire to be freed from these miseryes ? Stir vp in thy selfe an effectuall desire of obeying me promptly & sincerely for the tyme to come , and craue this gift of him who is able to giue it thee . Next , exercise thy selfe manfully in al kind of Obedience , both great and little , and thinke , that he susteyneth a great losse of spirituall gayne , who obeyeth with an ill will . He that is neere to death , and dyeth not willingly , maketh his passage the more painefull : euen so he who doth Obedience but yet with a repugnancy of the will , is a more torment to himselfe , and therefore better it is of necessity to make a vertue . He that is able to carry his crosse vpon his shoulders , let him not trayle it vpon the ground .

7. Some will indeed enter into the way of Obedience , but with this condition that they may go before their Superiour , not follow him . And these be they , who when they haue proposed in their mind any exercise , or busines to do , they seeke by sundry wayes to draw the Superiour to their owne mind , and therein they be so anxious , and sollicitous , as if they compasse not their owne desire , they are much troubled . Neither doth their imperfection stay heere , but they further will do that exercise after their owne way , and not after the manner that is appointed by their Superiour ; and so their will goeth before the wil of the Superiour . He walketh not in security , who carryeth his light behind him .

8. The Superiour is he , who carryeth the light wherwith he must shew thee thy way , not thou him , and therfore thou must follow him , and not go before him . Who draweth his Superiour to his owne manner of doing , seeketh not to obey his Superiour , but that his Superiour obey him : and he that endeauoureth to draw his Superiour to haue a will to that , which is in his owne will , doth preferre his owne will before his Superiours , & therfore his fruits shall not be the fruits of Obedience , but of his owne will , which he tasteth of himself , and not I.

9. Another property of this second degree is , that Obedience be merry and cheerfull , which ariseth of the former . For he that obeyeth willingly , obeyeth also merrily : and he againe , who obeyeth with an ill will , obeyeth with heauines & grief . A little Obedience done for loue of me with ioy , pleaseth me more , then great Obedience done with an heauynes . He that obeyeth not merrily , declareth that he loueth me not , because sad Obedience displeaseth me . Moreouer he increaseth his owne burden , euen as he who obeyth merrily maketh his burden of Obedience the lighter . O in how great an errour is he , who accustometh himselfe to a sad , and delaying Obedience , because he satisfyeth neither me , nor his Superiour , nor his owne conscience ; and within a while there creepeth vpon such an one , a loathing and disgust of Religious discipline , and after loathing there followeth a most vnhappy life . For he is miserable & vnhappy , who is not content with his owne estate .

10. The third property is , that Obedience be feruent . Feruour ariseth of loue , and if thou loue Obedience , nothing will be commaunded thee that thou mayst not execute both with ioy and feruour . I know well inough , who serue and obey me feruently , and who coldly , and I know againe who they be , who can obey me with more feruour , then others . O if Religious men would consider me present in all their actions , and examine withall , how pleasing it is to me , and what a pleasure to see the subiects manfully , cheerfully , and feruently to satisfy the precepts of their Superiours . If they would also consider the blessings wherwith I preuent such obedient persons , no doubt but they would be most forward in performing the actions of Obedience .

11. Sonne , where is that feruour and heate , that thou hadst in the beginning of thy conuersion ? Where is now that exceeding great loue that moued thee to desire , that many difficult and hard matters might be commaunded thee ? Can it possibly be , that the greater knowledg thou hast had of this very thing , the lesse thou shouldst do ? The scholler , that is found more ignorant at the end of the yeare , then he was in the beginning , deserueth to be thrust out of the schoole , and to be put to a more base & contemptible manner of life .

Of the third degree of Obedience , appertayning to the Vnderstand●ng .

CHAP. XXVII .

SONNE , this third and highest degree of Obedience , appertayning to the Vnderstanding requireth that a Religious man thinke and iudge that to be the best , which is determined and appoynted by his Superiour : yea , and it requireth that the subiect haue neither a contrary , not diff●rent iudgment from the Superiours iudgment . For the diuersity of iudgments is the cause of disquiet and trouble . The subiect , who in will only conspireth with the Superiour , vpon t●e very least occasi n that may cause a difference of iudgmen s , may differ in iudgment from him ; but he that is once conioyned b●th by will , & vnderstanding vnto him , i● not so easily separated in the one , or the other from him . For the vnderstanding teacheth the will , that diuision is not conuenient , though sometymes in the execution of Obedience all be not pleasing to the subiects mind . But whiles by reason he approueth that to be well done , whatsoeuer is ordayned by the Superiour , he putteth the will in a quiet state . This coniunction and conformity of iudgments also profiteth to the perfect execution of that which is commaunded . He that not only willeth that which the Superiour willeth , but also iudgeth that to be done , which the Superiour shall commaund , obeyeth far more perfectly , then doth he , who in will alone imbraceth the Superiours commaundment . He that needeth spurrs , is more holpen with two then with one , and two cords do more strongly bind then one .

2. Lord , I do not well conceiue , how the subiect may conforme his iudgment to his Superiours iudgment in all things , as he may conforme his will . For sith the will is free , it may be bowed both wayes : but the vnderstanding , that is drawne from the knowne truth , and is not free , cannot bend it se f , but that way wher the truth is : and therfore if the subiects vnderstanding , conuinced by some reason , that representeth a thing as true , consent vnto it , and the Superiours vnderstanding , conuinced by another different reason , inclyne another way in the same thing , how can the subiect in this matter conforme his owne iudgment to the iudgment of his Superiour , when it is not in his power to reuoke his vnderstanding from the truth formerly knowne ?

3. Sonne , what thou sayst , is true , when the truth is knowne ; for then it so conuinceth the vnderstanding , as it cannot be induced , or inclined to the contrary . But when euidency and certainty is wanting , the vnderstanding , holpen by the will , may rather be inclined to one part , then to the other , and then the Obedient , that he erre not , ought to submit his iudgment to the iudgment of his Superiour , so as that he may not erre in will , he submitteth it also to the Superiours will . Neither yet , because many subiects be of more sharp witt , and of a more mature iudgment , then the Superiour is , be they therefore exempted from this subiection : for so long as they be members , they must be subiect to the head . But suppose , that those subiects be more intelligent for knowledge of learning , yet in matter and manner of gouernement , God euer giueth greater light to the Superiour , then to the subiects , and therfore his iudgment must be preferred & take place before the iudgments of others , and greatly to be reckoned of , sith I vse him in the gouerning and conseruing of Religious .

4. But admit , that the Superiour hath not commaunded something aright , which yet is not accompanyed with sinne , whether doth the subiect therefore erre therein , if he obey ? In no case . Is he depriued of the merit of Obedience ? Neither . Why then should he not submit his iudgment in all thinges to the Superiour ? When I was in subiection to my Mother , and to my foster-father Ioseph , I obeyed them both readily , euen in those things , which I knew would fall out better , if they had beene done otherwise . It is not for the subiect to procure that , that may be best which is commaunded by the Superiour , but only to attend to this , that he execute in the best manner whatsoeuer shall be commaunded , & suffer the Superiour to appoint that which he himselfe shall iudge and thinke to be best . Neither must the subiect forbeare the executing of the Superiours commaundment , though he be certaine , that he should do better if he did not . For the subiect is not iudge , but only the putter of that in practise which is commaunded , so there be no sin in doing it . This indeed is a defect of them who would that the Superiour should ordayne what were best , but yet they wil not do it , though themselues be otherwise bound thereto .

5. That the Obedience of the Vnderstanding is most pleasing vnto me , is a matter out of all question , sith it giueth the last perfection to the sacrifice that the Religious offereth , whiles togeather with the will he offereth both his Vnderstanding and his owne iudgment , which is the noblest faculty of man . Moreouer it is knowne to all how vehement a propension nature it selfe hath put into man to the following of his owne iudgment , and yet a Religious man restrayneth this propension so far , as for loue of me he voluntarily subiecteth his own iudgment to another , which I esteem highly of , and is very profitable to himselfe : for so he leadeth a quiet life , and most agreeable to a true Religious man : & on the contrary , he that relyeth vpon his owne iudgment , is neuer at repose in any thing , and liueth vnquietly .

6. This third degree of Obedience hath three propertyes . The first is called Simplicity , which considering me in the Superiour , causeth the Religious man to put his Ordinations in execution , without any examination , whether he should allow them or not . O how displeasing vnto me is the disputing Obedience , which in whatsoeuer thing that is ordayned by the Superiour , euer asketh wherfore , for what intent , for what end this or that is appointed ? I haue not called thee out of the world to dispute , or to examine those things that be by the Superiour determined and commaunded , but to do them . And that they be done , it is nothing necessary to know for what cause , how , & for what end they be done . Wherefore let it be thy care to do so much of Obedience , as thou art bound vnto , and know thou , that it appertayneth not to the subiect to enquire , what end the Superiours haue proposed vnto themselues in their offices . If the Patriarke Abraham had demaunded of God , for what cause he would haue him sacrifice his Sonne Isaac , vpon whome relyed the benedictions of Nations , & many other promises formerly made , his Obedience had not beene so commendable , neither had he merited so much as he did by simply obeying .

7. The truly Obedient seeketh nothing , but to do the commaundment . O how greatly did I fauour those Religious , who in the commaund of Superiours would not discusse and examine , whether they were profitable or otherwise , conuenient or not , or the contrary . Whence it hapned , that commaunded by their Superiour , they laid hand vpon most cruell & fierce beasts , as Lyons , leapt into riuers , watred dry stocks for a long space togeather , and did many the like thinges , as strang as these . And these left behind them on earth noble examples of Obedience , and for them they haue , for their simplicity in obeying , obtayned most glorious Crownes in Heauen . Sonne , desirest thou , tha● God should haue a particular care of protecting thee , as he had of those holy Fathers ? Obey then with simplicity .

8. The other property is Humility , without which neither Obedience , nor Chastity , nor Pouerty please me . For Humility is Obediences mother , and the one may not consist , and stand without the other . The Proud will not subiect himselfe to any , and therefore cannot be Obedient , Pride , because it calleth the subiect backe from the execution of the Superiours commaund , both depriueth of all merit , and increaseth the trouble .

The conclusion , of Religious obedience .

CHAP. XXVIII .

SONNE , perfect Obedience requireth an abnegation of the owne iudgment , an entier resignation of the will , and an exact execution and performance of what is commaunded . The true obedient regardeth not the person of him who commaundeth , and whome he obeyeth , but in him he casteth his eye vpon God , for loue of whome he obeyth . The truly Obedient ceaseth not to obey , though he knoweth that an errour is committed in the manner of commaunding : neither relenteth he in Obedience , though the Superiour be imprudent , or subiect to any other imperfection . He is deceyued , who obeyeth , that his Superiour may esteeme much of him , or that he may obtaine something at his hands , because he is to obey for the loue of me .

2. The truly Obedient , at what tyme any thing is commaunded , runneth not away , nor withdraweth himselfe into corners , but rather offereth himselfe readily to what is commaunded , or to be commaunded . The true Obedient regardeth not , whether it be from his chief Superiour or from a subordinate , but he doth with a like promptitude imbrace the commaundments of both . He that had rather obey in one thing , then in another , deserueth not the name of a truly Obedient man . He that more willingly obeyeth one Superiour , then another , is not perfectly Obedient . He that procureth that to be commaunded him which he desireth , looseth rather then gayneth .

3. The truly Obedient searcheth not out , wherefore , or how this , or that is inioyned him , but it is inough to him to know , that it is commaunded . The truly Obedient , to make Obedience perfect , leaueth not his workes at halfes , and imperfect . He that obeyeth the Superiour for that he is wise , louing , kind , spirituall , dexterous , or liberall , is deceiued , because he is to obey him only , in that he is my Substitute , and holdeth my place . Reuerence is not exhibited to my Image and picture for the gold , or siluer whereof it is made , but because it representeth me : whence it is , that the like honour is done thereto , if it be made of paper , or wood , as there is when it is of siluer , or gold . In like manner al●●spect , reuerence , and Obedience ought to be giuen , and vsed to the Superiour , not for the vertues wherein he excelleth , but because he supplyeth my place , and representeth my person .

The end of the second Booke .

THE THIRD BOOKE of Religious Perfection . Wherein is handled the principall Vertues of a Religious man : and wherin perfection most of all consisteth .

Of Religious Humility .

CHAP. I.

SONNE , it is good to speake of Humility , but better it is to exercise it by deeds . What profiteth it by speaking , to deliuer many notable sayings , touching Humility , if in all that discourse thou seeke after vayne glory , and fondly brag of thy selfe ? The Humble , who thinketh lowely of himselfe , busieth not himselfe in his owne commendable matters ▪ but rather in remembring the praises of others . He that seeketh to seeme Humble ▪ & hunteth after the glory of men , groweth in pride , and the more humble he would seem , the more doth his prid increase within . An humble man , as he acknowledgeth all his spirituall goods , & gifts to prooceed from God , so doth he conceale them as much as he can , and locketh them vp with the key of modesty in some secret place . He doth not only repute himselfe in all his workes vnprofitable , but the more he laboureth , the more he thinketh himselfe bound vnto me . For seeing he holdeth whatsoeuer good he doth , to be nothing worth , he attributeth all his good workes vnto me : yea he is ashamed before me , that I disdaine not to vse his seruice , that is , so vile and contemptible an instrument , as he thinketh himselfe to be .

2. O happy Religious men , who do within their breasts intertaine so pious cogitations of Humility : for by this they shew themselues the more precious in my sight , & the more deare vnto me , the more abiect and contemptible they make themselues for the loue of me . These be those , who haue found a fixed seate in my hart , whom I most tenderly loue , and with whome I ●reate and conuerse familiarily . These be ●hey , whome I raise vp and honour in my court of heauen , in the sight of my eternall Father , and in the presence of my holy Angels . In the Kingdome of heauen he hath not the more honorable place who was most honoured on earth , but he who was ●he more humble : and therefore my spirit doth not without cause repose vpon the humble , because he is diffident of his owne forces , & relyeth altogeather vpon my grace . I haue reason to communicate my grace to the humble , because they do for the loue of me renounce their owne honour , and estimation , so greatly esteemed of in the world . I do vpon good cause bestow a most noble Crowne vpon the humble in heauen , for that whiles they liued on earth , they tooke the crowne from their owne head , and layd it at my feet .

3. Before I came downe from heauen into the earth , I was most particularly affected to Humility , & therfore I chose an humble Mother : & I was no sooner borne , then that I began to exercise Humility by deeds . For when as I was the Lord of glory , I became a seruant , & subiected my selfe to men : and in processe of tyme I did set vp a schoole of Humility , and such as resorted vnto it , I informed by deeds & by wordes to Humility vntill my dying day . In like manner my Disciples made a profession of Humility . And this is the cause , wherfore I had a perpetuall warre with Pride , for so much as I euer hated Pride , the capitall & sworne enemy to Humility , which I so tenderly loued . And sith the matter standeth thus , let euery one that is wise , iudge whether it be conuenient , that there should in Religion , that is in my Family , any proud Religious man haue place , or that it were fitting that a proud scholer should be admitted and receyued into the schoole of Humility . Hence it is , that some Religious do not go forwards in spirit , because they be not exercised in the booke of Humility , which is the foundation of spirituall life , neither do study to imitate me , who am their Maister . It little profiteth the scholler to frequent the schooles , if he follow not his booke , nor exercise himselfe in those things that be taught in the schoole .

4. There be many amongst the Religious , who of themselues confesse , that they be sinners , carelesse , dull , slouthfull , and nothing at al : but if any other should say so much of them , they are eftsoons troubled , moued , & murmure for the matter , & seeke to defend their own estimation & honour : and these men are far from Humility . For a man in words to confesse himselfe to be nothing , and yet in hart to hold himselfe for somthing , is false and counterfait Humility . And to haue a desire to be esteemed of others , is notable arrogancy . But the greater gifts an humble man hath , the more doth he abase himselfe before others .

5. Desirest thou to know , my Sonne , what Humility worketh in a Religious man ? First it inclyneth his mind to thinke submissiuely of himselfe : secondly , when need is , it moueth him to manifest his own vtility & basenes , euen by outward action . He that is lowly in his talke , going , conuersation , and other his actions , declareth himselfe to be a contemner of himselfe . Moreouer , true Humility causeth a Religious man to endure with patience and ioy to be contemned of others , & causeth further that he be not only not troubled thereby or murmure , but also that he most hartily giue his Creatour thankes therefore , for as much as he knoweth , that by so doing he is the more likned to me his Lord & maister . True Humility also inclineth to the shunning of humane prayses , and to the attributing of all that is good , vnto God . Moreouer the Religious , who laboureth to the height of perfect Humility , must needs desire , that he be contemned of all , and further wish , that all may be througly perswaded , that himselfe is truly worthy to be contemned of all .

6. Sonne , if in Religion thou art ashamed of an old , or patcht garment , or doest not with any willingnes exercise thy selfe in abiect offices , it is a signe , that thou doest not serue vnder Humilityes Colours , but art addicted to thy owne iudgment , and wishest to be much esteemed of others . If thou hold on this way , thou wilt soone repent thy selfe . He that deuoyd of vertue , seeketh to be reckoned off , for that alone sheweth himselfe blame worthy . The religious man , who hunteth after credit and reputation with the world , liueth in miserable state . Moreouer thou louest Humility , or louest it not . If thou louest it not , thou shalt neuer be a cittizen of Hauē . the gate whereof , because it is narrow and strait , receyueth not men proud minded . And if thou louest Humility truly , wherefore contemnest thou an old garment , and to be contemned of others ? What other thing is it to be contemned , then for a man to exercise himself in Humility , to conuerse with it , & by the benefit therof to make a spirituall gaine ? If thou louest it , as thou bearest me in hand to do , thou shouldst be glad when any such occasion presenteth it selfe . No merchant is discontented , when any occasion offereth it selfe of traffique to his gayne .

7. Who art thou , which wouldest not be contemned ? Art thou greater then I who am the sonne of God ? Thou art not : & yet I was contemned of a most vile and base people , and most iniuriously handled by them . Art thou not borne in sinne ? Art thou not a sacke of earth , full of infinit miseryes ? Wherefore then art thou moued and angry , if any one lay thy basenesse before thyne eyes , and who thou art , which thou shouldest confesse thy selfe ? What doth it , wretch , auayle thee to haue left the world if in Religion thou continuest to be proud ? O blindnes ! when thou wert in the darcknes of the world , thou thoughst pride of life to be meer and damnable vanity , and thou conceyuedst honour and estimation with men to be a childish thing : and now in the light of Religion thou apprehendest the same for thinges of great worth , and of sing●lar regard . Is it not a signe of a good sight , when a man seeth better in darcknes , then in the cleare light .

8. Know thou for certaine , that he cannot be a good Religious man , who hunteth after commendations from men . Neyther is any Religious man humble , who acknowledgeth not himselfe contemptible , and wisheth not to be so held and reputed of others . And this is so certayne , as if any thinke otherwise , he beguileth himselfe : yea I say more , if it should be for the good of peace , and for Gods glory , whether a religious man were contemned , or praysed and esteemed , he should conformably to the law of perfect Humility , wish contempt rather then honour , to be deemed rather a foole then wise , because by that meanes he is made more like to me . And this Humility greatly pleaseth me .

9. All do not rightly examine the moments of thinges , or make an vpright esteem of them , and therfore my Prophet sayd to good purpose : The children of men are liars in ballances . Many there be , who for their Humility be of no weight at all or very little in the ballances of the world , because they be held for base and counterfait mettall , and those very men be of iust and perfect weight in my ballance . For men measure all thinges by the outward shew , but I cast myne eyes vpon the inward , and vpon that which lieth hid in the mind . And therfore many are of men contemned as vile , and reiected as little profitable , who notwithstanding be for many respects in my sight to be preferred before others , and so their Humility do , as precious stones , shine beautifull in myne eyes .

10. The world onely esteemeth the rich & mighty , who hauing receiued their stipend of pride , are eftsoones puffed vp beyond themselues , and do fill all things with their insolencies , and loftynes of mind . And these , though disturbers of peace , do meruailously please the world . But the humble and peaceable please me , whome I so much esteem , that I haue a particuler care of them . And worthily , because there is not a vertue of more regard with me , then is that of Humility : and more then that , no vertue is pleasing to me , that is not founded in Humility . Heauen gates had not beene opened to my Mother , who was euer most deare vnto me , if ( notwithstanding her virginity and excellent purity ) she had appeared without Humility . One may get into heauen without virginity , but without Humility none at all . And because , when she lyued vpon earth , she most of all practised Humility ; and though she were the Mother of God , and the Queene of heauen , yet she called and reputed her selfe an handmayd , she merited not only to haue a place in heauen , but also to be exalted aboue all the quires of Angells .

11. There be some Religious , who complaine that they find not that tranquility and peace of mind , which they had in their first entring into Religion : but if they search out the cause , they will impute the fault to themselues . The cause of their disquiet is the defect and want of Humility . The humble hath peace with God , he hath peace with men , he hath peace with himselfe , and which is more commendable , he hath peace with his aduersary . For none may without breach of peace deale with a proud person , but the humble . Yea the proud himselfe esteemeth highly of Humility , because , least he may otherwhiles be contemned , or ill dealt withall , he couereth his pride and loftynes of mind with the cloke of Humility . Sonne , hast thou a wi● to liue a quiet life ? Shake off pride : for if i● troubled the peace of Angells in Heauen ▪ how much more will it disquiet men o● earth ?

12. Lord seeing thou hast created man for the obtayning the glory of heauen which thou art thy selfe , and hast bound him to seeke so noble an end , whither nature also inclineth him ; it seemeth nothing conuenient , that he should not humble himselfe , yea and abase himselfe so far , as he should contemne himselfe , and repute himselfe for nothing . True it is , Sonne , that man was created to a most excellent end , but we are to see & consider , by what meanes we must come therto : and therfore they who haue raised vp their throne too neere heauen , 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 humble 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 Humi● 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 ●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 , 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 themselues 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 confesse , 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 , ●hat goeth not accompanied with it . And meet it is , that sith I first haue loued thee , ●hou againe loue me , seeing loue cannot be ●equited but with loue againe . And though 〈◊〉 had done no more for thee , than that I made ●hee worthy of my loue , this one benefit ●lone should haue beene inough to haue set ●uen a frozen hart on fire with the loue of ●e .

8. It is true , Lord . O my soule , if thou ●houldest not be set on fire with Charity in ●his glowing-hoate , and diuine fornace of ●he loue of my Sauiour , I know not who will deliuer thee from the euerlasting free●ing cold ? What father , or friend hath euer ●o loued me , as hath my Redeemer ? He hath ●ot loued me with the loue of seeking his ●wne commodity , but with a sincere loue ●ecause he had euer a regard to my saluation , ●nd not to any profit of his owne . For when he was blessed in himselfe , and was ●dored of the Angells in heauen , he came ●owne into the world for me , and became my brother and friend , and dranke vp the ●itter cup of his passion , that he might deli●er me from death euerlasting : wherefore ●et me loue him , and though I cannot loue ●im with an infinit loue , as he deserueth , sith he is infinitly good , yea and goodnes i● selfe , yet let me at least loue him withal● my hart . He is to be loued of me , as my father , and a most clement father , as a mo● 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 see● , nor vnderstanding of man can conceyue , what God hath prepared in heauen for them that loue him . If he at any tyme chastiz● 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 h● is to be loued , is not to loue him at all . H● ought to be loued respectfully , not for the good or euill he can or may do vs in this o● 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 ●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 ●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 calle● Loue of Concupiscence , neither is it of an● longer continuance , then is the profit hoped for thereby . To loue our Neighbou● for our owne commodity , is not Charity but rather merchandize .

2. Charity truly effecteth , that th● 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 ●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 common 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 e●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 shar● and parts therein . I haue created thee , and made thee to myne owne image . And if , as meet it is , thou wouldst consider & weigh this , it would be inough to bind thee infinitly vnto me . For by creating thee of nothing , I gaue thee not whatsoeuer nature & being , but a nature very noble , indewed with reason , free , and a commaunder of al creatures vnder heauen : yea I haue made thee chief and Lord on earth , and haue subiected to thy commaund the fowles of the ayre , the beasts of the earth , and all other things created . And though all this be a very great benefit , yet if it be compared with the end wherunto I haue created thee , it is none at all . Wherefore know thou , that I haue created thee to a most noble , and a most excellent end , then which there is not any greater , nor can be in the world , which is for all eternity to enioy the sight of the diuine maiesty in heauen .

2. Dost thou desire to see , my Sonne , how exceeding great the benefit of Creation is , which is the foundation of all the other ? Go to , tell me , if thou wert destitute of both hands and feet , what wouldst thou not giue to haue them ? and if thou wert dumbe or blind , what wouldest thou not bestow for the recouering of both those facultyes againe ? Thou wouldest questionles giue the whole world , if it were thyne , & thou wouldest rather lead a most poore life with the vse of those members and senses , then to be a king on earth without them . And heere hence thou mayst conceyue the greatnes of the benefit of thy creation , by which thou hast receyued a body , together with all the members and senses thereof , a soule also togeather with all the facultyes , and life , with all things necessary therunto . Thou canst not be ignorant , that by the greatnes of the benefit , an estimate , or gesse must be made of the greatnes of the obligation .

3. Consider thou now , how much thou art bound vnto thy Creatour for this benefit alone , imparted vnto thee without any deseruing on thy part at all . Consider , how thou shouldest shew thy selfe very vngratefull , if thou shouldest not imploy thy life , thy health , the forces of thy body , and whatsoeuer thou hast , towards the seruice of thy benefactour . Consider , how grieuous a sinne it is to abuse the senses , and other the facultyes of the mind , to the offence and contempt of him , who hath gratiously bestowed all those thinges vpon thee . And if the cryme of ingratitude be so odiou● and great in secular men , how great w● it be in Religious persons , who haue receaued greater light from me , and are obliged vnto me for many more respects ? O how exact an accompt be the vnthankfull Religious to make , who not reflecting vpon the greatnes of this benefit , do either quite forget , or little regard it . And what meruaile that the vngratefull do not in this life receaue new benefits , but be sometymes bereaued of those they haue already receaued ? Ingratitude driueth away the Benefactour , euen as gratitude inuiteth him to bestow greater benefits .

4. What I did after this for the conseruing of thee , is not inferiour to the aforsayd , neither bind thee lesse vnto me . I ordayned . that all creatures should serue thee , some wherof serue for necessity , some for recreation , some also for exercising both of body and mind . The heauens go their circle for thee , whatsoeuer the sea and earth bring forth , it is for thy vse . I haue ordained the Angells , so excellent creatures , to guard thee . Neither doth any cogitation seeme to presse me more , then of doing thee good in all thinges , in so much as it may be truly sayd , that thou art the end & scope of all this vniuerse , sith all is created for ●hee , and prepared for thy vse and seruice . If thou aske me now , for what cause I haue prolonged thy life till this very houre , when as I haue dealt otherwise with many both yonger and stronger then thou art ; certaine it is , that I haue not delayed it , ●hat thou shouldest hold on to offend me by persisting in thyne owne ingratitude , but ●hat thou shouldest rather amend thy manners , and indeed shew thy selfe gratefull to me , thy Benefactour ?

5. And all this I did for thee without ●ny thy labour , paynes , or trouble . But for the redeeming of thee , & for the deliuering of thee out of the miserable captiuity of sinne , what did I not ? When I was the sonne of God , and in supreme veneration of all the court of heauen , for the sauing of thy soule I came downe from heauen into earth , became man , and subiecting my selfe to the infirmityes of man , I began to endure exceeding great paynes , and trauayles for thy sake . How many miseryes did I sustaine , how many calumniations did I suffer , what abundance of teares , and bloud did I shed for thee ? And more then that , I dyed , that I might deliuer thee from death euerlasting , and free thee from the cruell tyranny of the Diuell . See , Sonne , how deare a price I payed for thee . See , how by all right thou art not thyne owne , but myne . And know thou , that the benefit of thy redemption , though it be common to al men , is not yet communicated to all , neither do all enioy the fruites thereof , because all haue not receiued the light of faith , by help wherof they may acknowledg & know the way how to come vnto me . And because thou art one of those , who haue receaued very great benefits at my hands , as hauing beene borne within the bosome of holy Church , and illuminated with my grace , and light from heauen , see thou be not ingate , but vse thy receyued gifts , least thou be depriued of thy felicity . He that seeth snares , and when he may auoyd them , putteth himselfe rashely into them , meriteth to be punished : euen as he , who seeth not the snare , is worthy of compassion , if he be vpon the sodaine caught therein .

6. I haue againe gone further with others in bestowing benefits vpon them , as with those , whome I haue called to a more high and more perfect state , and receyued into the number of my most deare friends , with whome I conuerse far more familiarly then with others : & these be the Religious ; whose obligation is greater , then thou conceyuest , sith there is not a moment of their life , that receyueth not a new increase of one benefit or other . And if thou wilt consider the matter well , they began to enioy a benefit , before they were borne into the world . Doth it not seeme a benefit vnto thee , that I from all eternity haue without any their merit , out of my fatherly loue cast myne eyes vpon them , to enrich them with my heauenly gifts ? And haue not I , since the tyme they were borne , had againe a peculiar sollicitude and care of them ? With how much patience haue I borne with their imperfections ? What meanes & wayes haue I vsed to draw them out of this deceiuing world , and to bring them into the best way ? From how many sinnes haue I preserued them , one while by taking away the occasion of sinning , another while by giuing them hart and courage to shake off tentations , at another tyme by auerting their desires from hurtfull things . And now , what Law commaundeth , or permitteth , that euill should be rendred for good ? What wild beast is so cruell , that would go about to hurt his Benefactour ? If ingratitude alone be worse then a wild beast , because it repayeth the Benefactour with ill ; if the forgetting of benefits be a thing infamous , and worthy of reprehension , what will it be to offend the Benefactour ? There haue beene seene many Religious , who at the tyme of their death haue much lamented their owne ingratitude , and haue made a firme purpose , that , if it should be their hap to recouer , they would be most thankefull , and would be most diligent in seruing of God heere after . But these men became wise , when it was too late .

7. Sonne , hast thou a desire to auoyd the detestable cryme of Ingratitude ? Then differre not thy good purpose , but begin euen now to answere thy receyued benefits : for this is to be grateful . He is grateful , who is as much afraid to offend his benefactour in the least thing , as he is of death it selfe . He is gratefull , who imployeth his life , hea●th , strength , body , and whatsoeuer besi●s to his benef●ctours honour and glory . He is gratefull , who is diligent in his deuotions , and in all his actions seeketh to accomodate and conforme himselfe to the diuine will . Contrariwise , that Religious man is vngratefull , who carryeth not himselfe towards his Religion , as towards his mother and mistresse . The Religious that respecteth not his Superiours , neither yealdeth them fit honour and reuerence , as vnto my substituts , is vngratefull . And no lesse is he , who prayeth not deuoutly for his benefactours , by whose help , meanes , and industry I prouide necessaryes for the intertaynement of the Religious . Finally gratefull is he , who desireth to shew himselfe gratefull in all thinges .

Of Patience , necessary in a Religious man .

CHAP. V.

SONNE , sith this life is the vnhappy banishment of Adams children , a man cannot passe it ouer without much trouble and many afflictions : and therfore my Church calleth it the Vale of Teares , because there is not any state therin , nor any place in which there is not occasion of lamentation . Let a man make an election of whatsoeuer state he liketh best , and let him haue al temporal goods and contentments at will , yet he shal not want troubles , miseryes , and disgusts , and whence he least expecteth , thence will molestations , and afflictions come vpon him . For to excell in 〈◊〉 a●ng , to abound in riches , to haue the fauour of all , to commaund others , do not exempt and free a man from this banishment , and vale of teares : and therefore as long as a man liueth , there is not wanting matter of sorrowing . All haue a will to fly from the Crosse , but it hideth not it selfe from any , neither is there one only Crosse in this life , but they are infinite . No place , no tyme , no state is without aduersityes , and therefore better it is to seeke a remedy against them , then to fly from them . Some , whiles they put one Crosse by , do fal into another greater then the former , & where they thought to haue found quiet of mind , they find perturbations and troubles both of mind and body . The only , and present remedy of all these calamityes is Patience , which preuayleth not by flying away , but by resisting .

2. And for the vnderstanding of the offi●e of Patience , thou must know , that of the contrary accidents that befall men in the banishment of this life , there ariseth in a mans mind so great an heauines and grief , as it obscureth reason , and troubleth the mind . And as a feuer in the sicke hindreth the actions of the body , so doth sorrow disturbe & hinder not only the good actions of the mind , but further openeth the gate to many inordinate desires and sinnes . And for this cause it is written of the Wiseman : Sorrow hath kill● many , not only by a corporall death , but by a spirituall also . And Patience is a vertue , that tempering & moderating the grief and heauynes , that is occasioned by tribulations , conserueth and armeth Reason that she be not put from her standing , and ouerthrown by the inordinate desires and passions of the mind . And this is nothing els , then to stop the entrance against many errors and defaults , that befall whils the mind is vnquiet , and the Reason troubled . And therfore in my Scripture it is sayd , that Patience hath a perpetuall work , for that when the sorrow , & grief of mind is once moderated , all the hatred , indignation , reuenge , and other the euills which are wont to rise of those perturbations , are the more easily diuerted , and put by . And when the Reason is once free from all perturbations , it hapneth , that a man executeth the workes of vertue after an entiere & perfect manner . Hence it is , that some call Patience the keeper and conseruer of vertues , and not without cause . For vertue cannot exercise their power , when Reason is troubled , and the mind disquieted , and therfore they need the help of Patience , that keepeth the reason free from perturbation , and the mind from disquiet , & consequently the vertues be conserued also . The house that hath not one within to keep it , is easily spoyled .

3. For to cure the deseases of this present life , there be vsed three kinds of Antidots . The first is that which the Phisitians prescribe , and this doth not alwayes cure or help , yea sometymes it hurteth . For the Phisitians often find not the cause of the sicknes , and therfore they cannot well apply any cure vnto it . The second is prayer , whereby recourse is made to the heauenly Phisitian , who as most wise , hath a perfect knowledg of all diseases , and being omnipotent , is of power to take them away in an instant . And this medicine , though it doth euer good , doth not for all that restore the health at all tymes . For the heauenly Phisitian euer prescribeth a remedy , that is expedient for the sicke person , but corporall health is not euer good for the sicke , & therfore God doth not at all tymes giue it him . The third Antidote is Patience , which alwayes cureth , being healthfull both to body and soule , and helpeth not the sicke alone , but the standers by also for the good example that is giuen them . And this third Antidote is so proper to Religion , as the Religious , who either make little esteeme therof , or vse it not , be alwayes sore sicke . The sicknes and infirmity is euill inough , when the mind is disquieted by impatience .

4. Sonne , what is the cause , when any thing befalleth troublesome vnto thee in Religion , when some great labour is to be vndertaken , or aduersity to be borne , thou doest not vse Patience , but art troubled , murmurest , and afflicted ? Hast thou not giuen ouer the world to suffer aduersityes for the loue of me ? Hast thou not resolued with thy selfe to endure all thinges , though sore and painefull , for the good of thy soule ? Whence is it then , that when any occasion offereth it selfe of accomplishing thy so pious desires , thou resistest the same , and art troubled ? Cast thyne eye a while vpon me , and tell me , what sinne I did commit in the world ? Whom I offended all my life long ? and yet from the tyme that I came into the world , I euer suffered something , & swallowed downe many a bitter morsell for thy sake . How many contumelies were forged against me , how many iniuryes were done to me ? which yet I endured patiently , to giue thee an example of liuing conformably to thy vocation . And that thou hast now a will to practise Patience in bearing reproaches with a contented mind , is a thing , that beseemeth not a man of the world , much lesse a Religious man , who hath made profession of vertue , and of imitating me , who did euer imbrace Patience in so affectuous a manner .

5. Lord , I would very willingly endure all thinges , for loue of thee : but when I see some to persecute me vniustly & wrongfully , I cannot a way with it , and therefore am troubled and grieued . Thou art deceiued , Sonne , if thou thinkest , thou hast any iust occasion of being troubled . Tell me , was not I wrongfully persecuted ? Did not I put vp and disgest false accusations , and testimonyes against my selfe ? Was I therefore troubled ? Or did I make my complaint ? And how many Religious be there already crowned in heauen , who suffered sore persecutions whiles they liued on earth ? If the bad and wicked should not iniure and persecute any , the good should not haue so exceeding store of merits . To suffer wrongfully , is the crowne of Patience . But if thou suffer iustly , that is , for thyne owne sinnes , it is rather a iust , punishment , then any vertue of Patience sith Patience beareth and putteth vp iniuryes for the loue of me . And therefore my Scripture pronounceth them for blessed , that suffer persecution , but yet for Iustice . Iniury to him , who putteth it vp patiently , is a gaine , and to him , that doth it , a sinne and losse .

6. There be some Religious , that punish themselues diuers wayes , some by fastings , others by wearing of haire-cloth , & by disciplining themselues , which they suffer both willingly & patiently . But when the same are imposed vpon them by Superiours , they fall to murmuring , & are troubled , and if they performe them , they do it against their wills , with a repugnance of mind , and so they loose all their merit . And are they not manifestly , besids the offence it selfe , deceiued herein ? Tell me , I pray thee for what end thou shouldest punish thy body so cruelly , and with so great patience ? Is it not to please me ? If it be so , thou shouldest with a greater readines , and more patience receiue and performe the pennance inioyned thee by thy Superiours , for then thou shouldst do a worke far more pleasing vnto me : for thou shouldest exercise three most excellent vertues at once , namely , Humility , Patience , and Obedience . He that punisheth himselfe only out of his owne will , seldome becometh perfect .

7. O how much do the men of this world confound the Religious , who are the children of light ? For most of them carryed away , either by ambition , couetousnes , or some other bad desire , spare not to take any paynes , suffer molestations , and put themselues into whatsoeuer perills for the satisfying of their vayne desires : and should not a Religious man patiently suffer some tribulation for loue of me , and for the good of his owne soule ? He that loueth not , is afraid to suffer . And more then this , the ambitious and couetous man if he suffer any incommodity at any tyme , is very carefull , that grief and heauines oppresse him not , or discourage him in the continuing of his negotiation , that he hath begon , but with a stout courage seeketh diuers and sundry wayes , and meanes , for the repayring of his losses againe . But some Religious vpon the very least crosse , and trouble , suffer themselues to be much disquieted in mind , and are so sore moued vpon the very least word , as they loose from thenceforth all the fruit of the rest of their works . My Apostles did not so , who went their wayes reioycing , that they were held worthy to suffer contumely for the glory of my name . And the Martyrs endured most cruell torments with so great cheerfulnes of mind , as some , who were by Tyrants commaunded to go barefooted into the fire , did thinke themselues in doing it , to walke vpon roses .

8. That a secular man suffereth iniuryes & aduersities with an impatient mind is nothing to be meruayled , sith he thinketh himselfe to be the maister of his owne honour and estimation , because he did neuer renounce them , as do the Religious : and therfore no meruayle , though being iniured , he be moued . Againe , a secular man , because he hath neuer put himselfe vnder the commaund of a Superiour , thinketh himselfe to be wholy his owne man , and to rely vpon himselfe , and therefore he cannot be much offensiue vnto others , if he cannot with Patience put vp a disgrace , or disgest a contumely . But that a Religious man , who hath openly made profession of renouncing all his owne honour and estimation , should take the iniury , that were done him impatiently , is a thing vnworthy his estate . And more then this , the Religious being deliuered ouer to me , is no mo● his owne , but myne , and dependeth wholy and all in all of me , & therefore it may no● seeme hard to any , if he be sometymes r●proached , or be tryed by sicknes , or any other calamity . My seruant must only haue 〈◊〉 care to serue me : but how he ought to seru● me , either this way or that , that care h● must leaue to me . I can vse his seruice , euen when he lyeth fast tyed to his bed , or when any other persecution is raised against him . For some serue me more perfectly , whiles they are sicke in their beds , or otherwise punished , then when they be in best health , & free from all aduersity . The Religious man is neuer a whit lesse regarded of me for his defects of body , but for his impatience , and other indispositions of his mind .

9. There be many Religious , who while they pray , thinke themselues of ability , patiently & constantly for loue of me to suffer all kind of torments , and to spend their bloud for me , and to dye martyrs : but within a while after , if they be but touched with a little word , or something be commaunded them that is accompanyed with some trouble and payne , they knit their browes , & can hardly forbeare ( which 〈◊〉 worse ) euen in the presence of others to ●reake forth into words , & gestures of im●atience . He that accustometh not himselfe ●o beare with little things , will neuer with ●atience away with great and hard mat●ers . Sonne , hast thou a will and desire to ●ecome a Martyr without the sword , and without shedding of thy bloud for it ? Con●erue and keep thy mind in patience .

Of Meeknes , that ought to be practised by Religious men .

CHAP. VI.

SONNE , learne of me , for that I am meeke & humble of hart . Meeknes was ●he first vertue , that I taught in my Schoole , ●nd thereunto I exhorted my Disciples : for it is both an easy and healthfull meanes for ●he purchasing of the rest of the vertues . For whereas it is the office of Meeknes to maintayne the peace of mind against the force of ●nger , it causeth that the mind exerciseth vertue , without any difficulty . And whils it also defendeth the body against the innordinate passions , it maketh the body a fit instrument for the obeying of the soule in the purchasing of vertues . And therfore the Religious , who taketh no great paynes in attayning Meeknes , is not truly one of my Schoole , and more then that , stoppeth vp the entrance against vertue , and Religious perfection .

2. There is not any so vnciuill & barbarous , who if he do but consider the beauty , excellency , and propertyes of the vertue of Meeknes , would not extoll , and be in loue with it . Sonne , hast thou a desire to vnderstand , how noble a vertue Meeknes is ? Compare it with the contrary vice , namely with the intemperance of anger , which is bound to obey the reason of man , as to her Mistresse whose handmayd she is . For if it obey not reason , but go before it ( as it ordinarily hapneth ) it so distracteth the facultyes of the mind , and troubleth the angered person , as he may seeme to differ nothing from a foole and mad man , & from a beast possessed by the Diuell .

3. Anger , when it once getteth possession , and commaund of the mind , first of al it effecteth , that the angred person remembreth neither God , nor his own conscience . It depriueth the mind of all iudgment , that is , of the eye of the mind , whence blinded it is driuen into sundry errours and falls . In the body it taketh away the equall temper and good proportion of humors , and giueth cause to sundry diseases . Moreouer it hurteth our Neighbours for the bad example . To be short an angry mans life is most vnhappy , not only because none willingly ●reateth with him , but also for that he will haue al things done after his owne manner , a thing that cannot be endured . Whereupon when a thing is not done according to his mind , or he hath sustayned hurt in some thing , or hath receiued some iniury , he eftsoones breaketh forth into flat rayling and reuiling speeches , threatneth reueng , and sometymes also by his intemperance of mind turneth his fury and rage vpon himselfe .

4. Meeknes remedieth all these euills , whose nature , and first office is to moderate and stay the intemperance of anger , and to restraine all other perturbations , arising of it . First of all therefore it represseth , and mittigateth the violence & fury of anger : next it draweth the appetite of reueng to the rule of right reason , for as much as in the angry it is wont to transgresse and goe beyond the bounds of moderation . Meeknes in like manner conserueth all the facultyes of the mind , euery one in his order , and causeth them to do their owne functions . Finally it reduceth the whole man to quiet and maketh him fit , not only to acknowledge his Creatour , but also to conuerse i● familiar manner with him . And this gif● was peculiar to Moyses for his singula● Meeknes .

5. Neither doth the force and efficacy of Meeknes stay heere , but it extendeth i● selfe further to the qualification and moderating of the anger of the Neighbours , fo● that one benigne and gentle answere , or one meeke action is inough to appease the fury of any enraged beast , to say nothing of a man incensed to anger . But ( a thing much more to be regarded ) Meeknes is of so great excellency and authority , as it mounteth vp to heauen , auerreth the anger of Gods iustice and obtayneth the pardon of most grieuous sinnes . Woe to him , who resisteth an angry man , more mighty then himselfe .

6. Moreouer the life of the Meeke is most happy , because it is most acceptable not only to me his Lord , but also to all his Neighbours . Hence it is , that euery one willingly vseth the company of the Meeke , and all desire to gratify him . Consider therefore , Sonne , how profitable and pleasing the vertue of Meeknes is , and consider thou , whether it be not conuenient , that thou shouldest loue it , and labour with all diligence to make thy selfe possessed of it . Neither let it seeme any painefull matter vnto thee to striue against the inclination of nature , prone and propense to choller : for it is proper to a Religious man to restraine his passions , to mortify his senses , & to intertaine his inward peace of mind . But admit , that Meeknes had nothing of al this , yet this one thing should moue thee to vse all diligence for the obtayning of meeknes , for that it maketh a Religious man like vnto me , his Lord and Maister . Againe , is not all paine well taken in procuring that vertue , that is no lesse pleasing to me , then it is profitable to the Religious himselfe ? Not for him to be Religious , but to be indewed with vertue , maketh him like to his Lord , and Maister . And for the leading of a quiet & peaceable life , it is not inough to haue forsaken the world , but a man needeth further to bridle anger , and the passions therof .

7. Sonne , thinke not , because thou art Religious , that thou art free from the darts of thine enemyes , because the Diuell taketh more paines in ouerthrowing of one seruant of myne , them of many secular persons . The same enemyes also , that is , the passions and perturbations of the mind , when they be not mortified , do giue the Religious very sore woundes , and therefore they need a strong and sure buckler , for the receiuing of so many of the enemyes blows . And this shield is Meeknes , which no enemyes force can possibly breake , but goeth away with the victory by receiuing their blowes theron . It causeth the Meeke also in all his aduersityes and crosses to place great confidence in me , and therefore while he continueth with a stout & vndaunted courage , he doth not easily giue way , nor in prosperity please himselfe ouermuch : and this is , to hold the place of a shield not only in the tyme of warre , but of peace also . A Target profiteth him , who holdeth it fast , but he that easily suffereth it to be stroken out of his hands , is presently wounded . And so is it with Meeknes , that defendeth him , who holdeth it fast , and will not let it go .

8. Sonne , remember , that thou hast bidden a farewell to the world , that thou mightst rid thy selfe of the dangers of the sna es of it , and consecrate thy selfe wholy to a spirituall life , and to my seruice : but if thou be not Meeke , thou canst obtayne neither . For if thou shalt in Religion be subiect to anger and wrath , thou wilt easily therein contend also with others , and so thou canst not but be troubled and disquieted . But if thou shalt be Meeke , thou wilt not haue contention with any , and with thy gentle and milde answers , thou shalt appease those , that haue a will to contend . Meeknes also helpeth , that thou mayst be affected to spirituall and heauenly matters , which do then set a man on fire with the desire of them , when they are well considered 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 ●●a●g● from the spirit of indignation and co●●●tion . In all thinges it conformeth it selfe to the Diuine will , it neuer complaineth nor murmureth for any thing , it liueth e●●ented with it owne , and taketh all th●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 wr●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 mortif●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 reason , 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 heauen , 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 them 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 . Mortification that continueth not to the very end of lif● looseth the reward . The victory is no● gotten at the beginning of the fight , but i● the end thereof .

7. Others there be , who thinke the● discharge their duty , when they mortify● their passions , and bad inclinations so far as publiquely , and in the sight of others , they do nothing , that may not beseem● 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 ? ●hen stop vp the spring head .

8. Sonne , I know right well , that this ●ontinuall warre betweene the flesh and ●pirit , and betweene the sense and reason , 〈◊〉 very sore and troublesome vnto thee , but ●hou must know , that a man was not crea●ed with this discord . Neither was there ●his state in the terrestriall paradise , where when as the sense was obedient to reason , ●nd man to his Creatour , there was excee●ing great peace and concord ; & sinne after ●t had stirred vp the inferiour part against ●he superiour , brake this peace . And if ●hou desire to be reduced , and to returne to ●his first peacable state , Mortification is to ●hee necessary , the office whereof is againe ●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 man vnderstand the manner of his own vocation , who practiseth no true mortification , sit● experience plainely teacheth , that wher● Mortification is not , there sensuality beareth sway . And what profitable fruit ca● grow from such a roote ? What good can 〈◊〉 Religious man do , that abaseth himselfe to the desires of men of the world ? Of th● many euils , that Sensuality produceth , thi● 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 ●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 ●nioy the fruit of mortification in heauen . 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 , than 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 defianc● with them , and to fight against them . An● it for the gayning of some fortification me● aduenture with the hazarding of thei● 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 themselues . If thou shunnest mortification liuing , how wilt thou be mortifyed at the end of thy life , when thou commest do dye ? Finaly the reward of Mortification is so excellent , as a man for the purchasing of it , should not forbeare to take any manner of paynes , ●●ough it were neuer so great . A good soul●●ar , to encourage himselfe to the paynes , ●hat are to be taken in the fight , and to ●he victory , thinketh euer and anone vpon ●ereward .

●f Discretion required in a Religious man .

CHAP. VIII .

SONNE , he that vseth not an eauen payre of ballance , is easily deceaued in weighing : euen so he , who vseth not dis●retion and prudence in his actions , often●ymes committeth so great errour , as no remedy , or redresse is to be found , in either helping them , or taking them away . If thou ●xceed in chastening thy body , it will be weakned , lay down his burden , and refuse ●o discharge the seruice it oweth to the ●oule : againe if thou be ouer remisse in mortifying it , it will eftsoons rebell , and turne the heels against thee and kicke . For this cause Discretion is necessary , which teacheth how to vse the ballance , and how to keep them eauen , that the one rise not ouermuch nor the other be let downe too much . And this is the salt , that must season mans actions , that they may retaine the commendation of vertues , and may be pleasing vnto me . They oftentimes come sooner to the a●pointed races end , who hold on with a moderate pace , then they who run in hast ▪ For he that hasteth with a moderation ▪ doth neither easily fall , nor is soone wearyed , but he that maketh ouermuch hast ▪ though he fall not , is yet soone wearied , & so either commeth not at all , or with much a do to the place , whither he intended .

2. O how great hurt , especially in Religion , worketh Indiscretion to the Religious , who vse neither direction , nor counsaile in doing of pennances , and in continuing a more seuere course of life . They thinke they please me , when they mortify their bodyes ouer much by fastings , disciplines , wearing of haire , and watchings : but they are deceiued . For the good that is done with Discretion , hath the commendation of vertue , & pleaseth me : but what is done without Discretion , is a vice , and defectiue , and pleaseth me nothing at all . This their spirit meriteth not the name of feruour , but rather of indiscreet fury : for as much as within a while they become so weake in body , as they neither profit themselues nor others . He that spurreth his horse ouer much vpon the way , is forced to stay in it , & this I iustly permit for a punishment of their pride of indiscretion . For if they would submit themselues to the iudgment of their Ghostly Fathers , or Superiours , that they might go the more securely on in the way of spirit , they should neuer precipitate themselues into these inconueniences . Pennance and austerity ought to be such , as they may not ouerthrow , and destroy nature , but the vices therof .

3. O how much better might they do , and more pleasingly vnto me , if their pennances & mortification were euer accompanyed with two noble vertues : with Humility , I say , wherby they should submit themselues to the iudgment of their spirituall Fathers : and Obedience , wherby they might do , what they commaund them . For by the direction of these two vertues , they might the more securely enter into the rough and vneauen way of Pennance , and might merit much more before God . None hath euer been a good guide , and iudge for himselfe .

4. Many of them commit another errour , who do in the spirituall way rely vpon their owne iudgment , and that is , that while they obserue not the meane in mortification of their body , they ordinarily are not solicitous about the extirpating of the vices of mind . And though they should not transgresse in any thingels , then that in the way of spirit they would not be directed by them , whome I haue appointed to gouerne in my place , should not this defect , arising of Pride , be a most dangerous vice and fault of the will ? Tell me , what good will it do a Religious man to chastize and punish his body , and in mynd to intertaine his owne will , and inordinate affections ? I omit to say , that such be oftentymes moued of vayne glory to do those outward mortifications , that others may see them , though the same be moderate , more then to the inward , that are not seen to men , which yet are not hidden from myne eyes , and which I greatly esteeme , because the austerity of life is not in so great a regard with me , as is the mortification of the vices of the mind .

5. Moreouer the hurt , that the indiscreet do vnto others , is not little ; for as much as they who follow their example , do also imitate their indiscretion , which is vicious , and cause of many euills . Others againe , obseruing the inconueniences , and the infirmityes , that those men fall into , who were ouermuch giuen to their pennances and mortifications of body , are cleane and wholy auerted from those pious ●nd holy actions , fearing least themselues ●lso by exercising them , might preiudice ●nd hurt their owne health . Neither is it ●n all , certainly to iudge , that those incommodityes will not follow of pennances , out of the indiscretion , and pride of them , who haue refused to be aduised by others . He that seeketh not to auert the mischiefe and hurt , that is preiudiciall to himselfe & others , shall be punished both for himselfe and for others .

6. Lord , seeing our flesh is one of our three capitall enemyes , and so troublesome , as it molesteth vs , both night and day , wherefore is it , that thou wilt not haue it afflicted and punished ? I haue heard it said , that he who maketh ouermuch of his flesh , doth nourish & intertaine an enemy within his owne house , & giueth him occasion of raising warre against him . Were it not therefore a point of wisdome , and better to make warre vpon it , then that it should first of all assayle vs ? Neither seemeth there any danger in punishing it ouermuch , or in vsing of excesse , sith the Scripture sayth , that none euer hated his owne flesh .

7. Sonne , my Scripture also sayth , that the seruice done to me , must be reasonable and discreet , that may not exceed or go beyond the appointed bounds . It is indeed my will , that the flesh be mortified & punished , but yet with moderation . And though thy flesh be an enemy vnto thee , yet thou must remember with all , that it is the soules instrument , and therefore it must be in such sort handled , as it may not rebell against her spirit , and yet may serue the soule in her owne functions . But if thou exceed in punishing it , it will languish , and pyne away , and so it will not be able not only not to serue thee , but it will stand in need of the seruice of others it selfe . He that is to walke well , must shun the extremes .

8. Some are openly tempted of the Diuel to multiply one sinne vpon another , and they be those , ouer whom he vsurpeth a full and absolute commaund . Others againe , because they be not yet caught in his snares , vnder pretence of good he induceth to sinne , as when he proposeth vnto them , that it is good for a Religious man , if he bring his flesh in subiection by long watchings , and other asperityes of body , as did the holy Fathers in the wildernes , who be now Saints in heauen , and are honoured in this militant Church for lights of the world . But the crafty enemy proposeth not , that those actions should be profitable to the soule , or pleasing to God , or exercised by the rule of Discretion : neither doth he also declare , when the forces of men be not equall , that it is not conuenient for all to vse the same seuerity towards themselues : for what is mediocrity to one , is ouermuch to another . Neither doth he giue to vnderstand , that there needeth the counsell of spiritual Fathers , without which none may with security walke on in the way of spirit . Sonne , seeing the Diuell deceyueth thee by himselfe , if thou wilt not be deceiued by him in thy pennances and deuotions , follow not thine owne head , nor trust thy selfe .

9. Finally , that a Religious man may be discreet in all his actions , it is therefore also conuenient , because he is regular , and reason requireth , that he direct all his actions to a certaine square and rule , & this is to be discreet . And more then all this , a Religious mans actions must be addressed to my glory : but what glory of myne can it be , if the same be vicious and indiscreet ? What pleaseth me not , procureth not either honour , or glory . Consider now , Sonne , if indiscretion in fasting , disciplines , and in other good workes of that kind displeaseth me so greatly , how much thinkest thou will it discontent me , if a Religious man be indiscreet in eating and drinking , in sleeping , and in the like actions , which be not of themselues holy , but indifferent ? How much shal he displease me , if he exceed & be indiscreet in actions that be bad in themselues ? If indiscretion be ill of it selfe , conioyned to a bad thing it wil doubtles be worse , and will displease me more .

10. Discretion is necessary as well for Superiours , who gouerne others , as for subiects , who are gouerned . Discretion , which is the child of beneuolence , teacheth them to be louing , and benigne Fathers , to be compassionate to their subiects , nor to impose heauyer burdens vpon them , then they are able to beare . And it teacheth the subiect to reuerence , honour , respect , & obey their Superiours . O how displeasing a thing is it to me to see a subiect indiscreet towards his Superiour . Indiscretion , because it is crueltyes daughter , and hardnes sister , causeth the subiect to afflict his Superiour , by shewing himselfe froward in obeying , and dissolute in discipline . I know very well , how many sighes and deep groanes of the poore & afflicted Superiours for their subiects hardnes of hart , ascend vp to heauen . But woe to them , who shall haue giuen the occasion . The contempt that is done to Superiours , is done to me , and it appertaineth to me to examine and punish it .

Of Indifferency , necessary for a Religious man .

CHAP. IX .

SONNE , thou hast many a tyme and often heard , that Religion is the schoole of perfection , & so it is : and therefore they that enter into Religion , be not perfect , but haue a desire to labour to the perfection of Religious discipline . The scholler , that hath begon to follow his booke , hath no thing els proposed to him , but to learne to speake & write Latin first , & after to passe ouer to the higher Sciences . As touching the meanes , whereby he may come to his sayd end , he sayth not , I wil imprint these rules in my mind , I must be conuersant in this booke , and read it ouer & ouer , I must heare such a lesson : but he is indifferent , & submitteth himselfe wholy to the iudgment of his maister , to read , or heare whatsoeuer shall to him seeme good . If a Religious man doth not the same in the schoole of Religion , he shall neuer write or read wel , but shall commit many errours in Religious discipline . His only care must now be to aspire to perfection , but about the meanes proper to Religion , let him be indifferent , and leaue all to the iudgment of his Superiour , whatsoeuer is in that kind to be don , And that Religious man is truly indifferent , whose will , put as it were in to a payre of scals , weigh not more to one part , or thing , then to another , but is ready to do , what the Superiour commaundeth .

2. Indifferency is Resignations daughter , & this cannot be without that . Therfore the Religious man , who is not , touching his owne person , and those things that appertaine vnto him , resigned to my will , & to that of his Superiours who supply my place , neither is , nor can be sayd to be indifferent . O how little is that Religious in grace and fauour with me , who when any thing shall be by his Superiour commaunded him , answereth , that he is ready indeed to obey , yet he had rather do this , or that , & if that be not yealded vnto him , he complaineth , or murmureth , and sometymes also neglecteth to do what is commaunded him . This is no indifferency nor resignation , but is a kind of contract . He that in accepting of obedience vseth this But , hath a meaning that his worke should be but very slenderly rewarded . Who sayth , I will do it , but I would , or will , declareth that he is not yet dead to himselfe , nor hath renounced his owne will . In the world , when thou wert thyne owne maister , in dealing with me , didst thou not say , I wil , or I would ? and therefore thou hast not yet either left the world , or it hath not left thee . This is no other thing , then to put one foot into two stirrops , and to haue a will to serue two maisters . The world doth not leaue them , who do not first forsake it .

3. Lord , if I be indifferent , and ready to performe all thinges that shall be commaunded me , who shall proue that to me to be better for my soule , and my quiet ? Sonne if thou seeke to do that whereunto thyne owne affection swayeth thee , who may secure thee , that it is more expedient for thy soule , and for thy quiet ? The good of soules proceedeth from me , and that I communicate to them who are conioyned with the Superiour , whom I haue assigned to gouerne : from whome , if thou , because thou art not indifferent , shalt separate thy selfe , thou shalt depriue thy selfe of all the gifts and graces , which I am accustomed to bestow vpon the subiectes , by help of the Superiours . Besides , if thou be a true child of obedience , thou oughtst to iudge and thinke that to be best , that thy Superiour , where no sinne is , shall ordaine : & if thou be indifferent , thou art bound promptly to put it in execution . For if any errour hap to be committed , it shal neither be thyne , nor imputed vnto thee , neither shalt thou loose any part of thy merit . A good Religious man examineth not , whether it be better , or worse that is commanded , but it is inough to him , if it seeme better to the Superiour .

4. Some there be , who can hardly be induced to make their habitation in that place , where Obedience would appoint them , or to do the busines , that the Superiour iudgeth most conuenient for my glory , and therfore they are troubled , and cannot find any quiet or peace of mind , & they ascribe this their disquiet either to the place , wherein they dwell , or to the company with whom they conuerse , or to the office that they execute , vntill they obtaine some change in them . But that euill is hardly cured , the cause wherof is not vnderstood . This is no fit way of cure , and of remedying it : the origen of the euill is to be sought into , which is an vnmortified passion , proceeding of selfe loue . And of this it is , that a Religious man is not indifferent , nor resigned in all thinges to the Superiours wil. Thinkest thou , the place will effect , that thyne inordinate passion , or proper loue may be remoued , and taken away ? The change of bed doth not ease the sicke man of his feuer , but doth oftentymes increase it . And though the change somewhat tempereth the hoat burning of it for the tyme , yet within a while it tormenteth him more sore . So hapneth it to a Religious man , who carryeth with him the cause of his vnquietnes , and that is his inordinate passion : and vnles the axe of mortification be vsed to the cutting away of this bad roote , whatsoeuer change of place be made , it will euer be worse with him : for the longer the euill hangeth vpon him , the more strength it getteth , and the lesse indifferent it maketh him .

5. But tell me , if after the change of place , or of office , thou find thy selfe as vnquiet , or more then before , as commonly it is wont , what wilt thou do ? Wilt thou wish to remoue to another place ? In no case : for that were to play the pilgrim without a staffe , with thyn owne detriment , and the bad example of others . Or wouldst thou rather resolue to mortify thy selfe there , & to pull the cause of thy disquiet vp by the roote ? But that might be done as well in the place , to which obedience had sent thee , and had beene done with edification of them , who knew thee to be vnquiet , little mortified , & lesse indifferent . He that hath not the spirit of God , though he should find a place euen among Angels , will not cease to be vnquiet .

6. Others againe are so tyed to one place , as when they vnderstand that the Superiour thinketh on some change , they are tempted , and much troubled : and which is worse , because they thinke themselues in that place , where they then are , to abide with the fruit , & increase of Gods honour and seruice , they censure their Superiours for imprudent , and destitute of zeale . Hence it is , that if they be against their will remoued , and sent away to some other place , they do not well accommodate themselues to any function or office , but do trouble others , and liue very vnquietly and discontentedly themselues . Can it possibly be , that so little a regard should be had of Indifferency , which is a Religious mans crowne ? When I called thee to Religion , did I then promise , and vndertake to place thee there , where thou wouldst , or where I would ? Certes thou dost manifest , that in seruing me thou relyest rather vpon thyne owne sense , then my iudgment . O misery ! There is not a Religious man , that would not thinke , & also affirme , that it is good , yea and necessary , that my seruants be indifferent and resigned , but when he commeth to action , he findeth a repugnancy . What auayleth it an Horseman to haue a generous and goodly horse , if he be not tractable ? What helpeth it to haue a seruant , though he be neuer so excellent , if he suffer not himselfe to be gouerned , neither hath a will to do my will .

7. Tell me , Sonne , is it not good for a Christian to be indifferent in thinges , neither commanded , nor forbidden , and to be ready to do what I shall command him ? as to haue children , or not haue any ? to be of an healthfull body , or of a sickly ? Euen so , for seeing it is vnknowne vnto him , what is best for the good of his soule , there is good reason he should stand to my iudgment . And this is to be indifferent . And if this be true , as it is most true , wherfore dost thou , that art Religious , choose out of thyn owne will to execute this ministery and office rather then that , to dwel in this place rather then in another ? How knowest thou , whether this or that be more for thy soules good , quiet , or perfection ? He that is not indifferent , maketh the gouernement the more hard , laborious and paynefull . He that is not indifferent , seldome yealdeth to the iudgment of the Superiour , but ordinarily is inclined to performe those ministeryes , to the exercising wherof he is lesse fit , sith none is a good and impartiall iudge in his owne cause , in regard of an inordinate affection that deceiueth him . He that is not indifferent , peruerteth the order of right gouernement , for that , whiles he accommodateth not himselfe to his Superiour , as he ought , the Superiour is forced to accommodate himselfe vnto him . He that is not indifferent , can neyther be spirituall , nor deuout , and is ordinarily selfe-willd and heady .

Of Modesty , necessary for a Religious man .

CHAP. X.

SONNE , Religious Modesty is a silent Sermon , but such as penetrateth , and is efficacious , which like vnto a sharppointed arrow , entreth into a mans hart , woundeth it , and worketh wonders therin , and the more deepe wound it giueth , the more plenteous fruit it bringeth forth : & it profiteth not only them , who heare the sermon , but him also who maketh it . For Modesty intertayneth a Religious mans spirit , and maketh him so collected in mind , and present to himselfe , as all his actions breath forth a most sweet sent of deuotion , and is so excellent an ornament to a Religious man , as it maketh him amiable , and most deare to all who shall behold him . Againe inward Modesty , whereof the outward proceedeth , is so pleasing vnto me , as it is a pleasure to me to vse the company therof . And more then this , a Modest Religious person is of so great authority with others , as there is nothing , that he may not perswade them vnto . And if they do so many thinges in regard of a Religious mans Modesty , what is it conuenient for me to do , for whose loue he practised that Modesty ? What should he not obtaine at my handes , who is most deare vnto me , and most acceptable ?

2. It produceth also wonderful effects in others . There is not any so incomposed , so dissolute , and disordered , who would not at the very sight of a modest Religious man presently collect , and compose himselfe also to an externall Modesty , thinking he should transgresse the bounds of Modesty , if before a modest Religious man he should not demeane himselfe with the like Modesty also . Moreouer Modesty woundeth the hart with a certaine other wound , and that a more healthfull one , and this is : it sweetly draweth others to deuotion , and to an imitation of good manners ; neither giueth ouer , vntill it shall haue drawne them to a composition of the inward man , wherein consisteth the true quiet and peace of mind , then which nothing is more excellent , or more to be wished in this life . For Modesty produceth more plenteous fruit , and profit , preacheth more effectualy then doth the tongue . The Religious man is not blamelesse , who shall not by his Modesty preach vnto others .

3. Contrarywise the immodesty of a Religious man woundeth the hart , but the wounding therof doth great hurt , both to him , in whome the immodesty is , and to him , who obserueth it . Who euer saw an immodest , & wandring Religious man spirituall , and deuout ? Immodesty goeth euer accompanied with impudency , insolency , and dissolution of manners . And what spirit can there be of deuotion , where there be found vices , so contrary to deuotion ? The immodest not only wanteth all authority with others , but also is further a scorne to all : & which is more , obscureth , and ( not to say ) taketh away the fame and good name of his Religion , that had formerly beene won by the vertue and modesty of others . Moreouer the immodest not only offendeth & scandalizeth others , but also inuiteth them to dissolution , especially the men of the world , who are easily induced to thinke that to be very lawfull for them to do , which they see done of Religious men . Now then consider thou , what punishment that Religious man is worthy of , who when he was chosen out to be salt , & the light of the world , for the conseruing of secular men by his example , doth by his loose manners put them forwards , and set them on fire towards all disorder and impudency of life . An immodest Religious person is displeasing to all wise , and spirituall men , who by his bad example be so sore offended , as they are confounded for very shame thereat . And how can such a man be pleasing to me , who serueth me , and dwelleth in my house ? It is the glory of a Prince of this world , if he haue a modest , ciuill , and well ordred family : and contrarywise it redoundeth to his ignominy and shame , if it be loose in manners , & giuen ouer to lasciuiousnes . Euen so , if the Religious , who be of my family , be modest , it redoundeth to my honour & glory : contrariwise it is my reproach & dishonour , if they be immodest .

4. Lord , I haue euer heard , that thou art contented with a mans inward vertue , and with an vpright hart . And if that be true , it cannot be altogeather displeasing vnto thee , if a Religious man be not at all tymes outwardly composed in manners , & modest , so his mind be aright & collected . Sonne , if thou thinkest me to be so delighted with the goodnes of the hart , as I regard not the outward conuersation and manners , thou art deceiued , because I require both . Though the Religious , who is of a good , and vpright mind , be ordinarily composed also in externall manners , and contrarywise , who is not well composed within , is commonly also dissolute and incomposed without : In like manner a Religious man is bound to giue edification to his neighbour . If he be only composed in mind , he cannot giue edification , because God alone is a beholder of the hart , and not the neighbour : and therfore necessary it is , that he edify with his outward modesty , whereby a ghesse & coniecture is made of the inward modesty , and composition of manners . If then the Religious mans outward manners be not rightly composed , a man shall easily iudge , that the inward man is ill composed also , and so in place of edification he should giue offence , and scandall .

5. There be some Religious men , who indeed make a shew of outward Modesty , but are withall little sollicitous about the mortifying of the desires of the mind : but this is not the modesty , that I requyre at a Religious mans hands . For if he desireth to seeme humble and modest , that others may commend him for it , he taketh vpon him the Pharisaicall modesty , which is sold at a good rate to men , but for the basenes of the price , hath no reward at all in heauen . But if he would seeme modest , that he may edify , or at least not scandalize his neighbour , he vseth affected and an inforced modesty , which hath not any long continuance . The modesty contenting me , is that outward composition , and decency of manners , that groweth of the inward composition , by benefit whereof all the desires , and affections of the mind , be subiect to reason , and at the commaund of it . And this Modesty procureth to a Religious man a certaine venerable seemlynes and authority . This is agreeing to the Religious state , and maketh it worthy the reuerence , & respect of secular persons . This Modesty accompanieth a Religious man , both day and night , whether he be in the Church , or at home in his chamber , whether he sleepeth , or speaketh , is in iourney , or doth any thing els .

6. Sonne , desirest thou an easy , but yet an effectuall meanes for the getting of Modesty ? Conuerse in my presence and sight , that is , in all thy actions , either secret , or manifest , whether they be done by day , or by night , thinke me to be present , and a beholder of all , as I am indeed ; and I doubt not , but thou wilt be ashamed to do any thing vnbeseeming , and vnworthy thy Religious state in my sight , and presence .

Of the Vertue of Prayer .

CHAP. XI .

SONNE , most true is that , which some affirme , that Prayer is to me a sacrifice , to the Diuell a scorge , and to him who prayeth a singular help . And that a sacrifice may be offered vp for an odour of sweetnes , necessary it is , that it be pleasing not so much to him who offereth it , as to him vnto whome it is offered , and therfore that which may stir thee vp to the desire of prayer , must be a pure desire of pleasing me , and not others , nor thy selfe . And doubtles , that prayer will be most acceptable to me , if it answere my desire , though thou shouldest not take any comfort thereof at all . The old sacrifices were made , as I had appointed in my Law , and they that offered them , did not require of the ministers any other thing , then that their sacrifices might be done conformably to the diuine will . The Diuel doth not so , but he endeauoureth by diuers and sundry wayes to hinder this pleasing sacrifice of Prayer . For one while he exaggerateth the difficulty therof , that thou mayst giue it ouer : another tyme he pretendeth that the tyme is not commodious to do it , that thou maist put it of : now he feigneth that it would hurt thy health , that thou mayst make light of it &c. And no meruaile , because , as I sayd , Prayer is his scorge , and therfore he is most of all afraid of it . And the more he hateth it , the more reckoning ought a Religious man to make therof , sith it is the spirituall food , wherwith his soule is refreshed , and strengthened .

2. The vertue of Prayer is so pleasing to my Father of heauen , as he commaunded me , to come downe from thence , to deliuer vnto my Disciples a manner and forme of Prayer , wherein he would be named Father , that all might in their necessityes with a great confidence repaire vnto him , and both prayse , and reuerence the diuine Goodnes in this holy exercise of Prayer , which is so pleasing vnto him , as he sometymes differeth to impart the grace that is required , and craued therein , that the Prayer may be repeated , and sayd ouer againe . Prayer was also no lesse pleasing vnto me , then it was familiar vnto me , and therfore I recommended it in the Ghospell , and commended it vnto others , not by words only , but by examples and deeds . And when I had no leasure to attend to Prayer by day , by occasion of the paynes of my preaching , and of other works , done for the good of my Neighbours , I spent the night in it .

3. O how sore that Religious man sinneth , and how strait an accompt is he to yeild vp one day vnto God , who eyther doth not bestow the tyme , that is by his Religion allowed him for prayer , in that holy exercise , or bestoweth it not in manner as he ought , and might , if he would . And how great a shame is it to see , that when a signe is giuen to some recreation appertaining to the body , they come running in all hast , and diligence : and when the signe is giuen to Prayer , they come slowly vnto it ? If thou dost not performe , or very negligently performe the taske of thy wonted Prayers , dost thou not consider , that thou dost it with the preiudice of other Religious that haue a participation with thy Religion ? He that maketh no conscience to depriue his owne soule of the fruit of Prayer , will make lesse conscience to defraud others . If the seruant be not affected to that , which pleaseth his Lord , much lesse will the Lord be affected to that which is pleasing to the seruant .

4. Prayer is nothing els , then a talke , & commerce of a reasonable creature with his Creatour , to whome he confidently proposeth both his owne necessityes , and those of others , that as a Father of mercyes he would vouchsafe to assist , & help his children . But those please me much , who being to deale in prayer with their heauenly Father , do inuocate some one of the Saints , to whome they are deuoted , that they would please also to assist them with their prayers and petitions to God . They also please me , who do not begin to pray , vntill they shall haue craued grace of praying well : as do those also , who craue pardon for their imperfections and sinnes ; for as much as this is , wont not a little to help and promote the fruite , and progresse of Prayer . They also do well , who to pray with fruit , do not only exclude the cogitations of all other affayres , that are wont to distract the mind , but also seeke to be well composed , and to vse such a situation of body , as helpeth towards the saying of their prayers both attentiuely , and deuoutly . For seeing Prayer is a sacrifice to God , it is not lawful to pretermit any thing in it , for the best performing therof .

5. Some obtaine not at Gods hands what they haue craued in prayer , because they craued not what was conuenient . He that asketh what is hurtful , or vnprofitable to the soule , asketh not that is conuenient for it , for as much as in prayer are to be craued thinges good , and profitable for the soule . Thinges indifferent , which may be vsed well or ill , such as be honours , riches , health of body , must be asked with a condition , if they be good for the soule . Better knoweth the Phisitian , them the sicke , what is more necessary for his health , and therfore he doth neuer giue vnto the sick what he demaundeth , but what may do him good . I did not take from my Apostle the sting of the flesh , though by his prayer he had more then once craued it of me , because it profited him more to haue it still . It is best for the Religious , if his soule be filled with merits , rather then that his will should be satisfied . He that is not humble in his prayer , and acknowledgeth not his owne misery , obtayneth not what he craueth , because he asketh not well . Who prayeth not with confidence , so as he firmely beleeue , that I am able to satisfy his petitions , obtayneth not grace , because he prayeth not , as he should . He that perseuereth not in prayer , or giueth ouer his petition once begon , or els goeth forwards after a languishing & cold manner therein , obtayneth nothing , because he asketh not well .

6. There are some others , who so soon as they obtayne not the grace they craue , giue ouer their prayer to their owne losse , for as much as I had determined to bestow greater graces vpon them , then they asked of me , but because they might not endure to be delayed , they lost all . Whiles I differ the bestowing of my grace , and they yet persist and hold on in prayer , their desire of praying waxeth hoater , and hauing obtaytained it , they imbrace it , and conserue it with a greater feruour for the tyme to come . Moreouer they continue their prayer , which is a good action , & meritorious , & they make themselues the more apt for the receiuing of the desired grace . For whiles they are betwixt hope and feare of receiuing the grace they craue , they examine themselues , whether some secret sinne , or imperfection of theirs may peraduenture be an impediment to the receiuing of such grace ; and if they find any such , they become penitent for it , and therby they make themselues the more apt for the receiuing of grace . Be not these diuers and different priuiledges of graces , that I giue , whiles I do not yeald vnto the petitions at the very first ? Why then do they giue ouer their prayer ? Many things are obtained of God by occasion of a vehement and continued desire of the thing , which if it should not be , they should not obtaine at all . Therefore as my Scripture sayth : Better is the end of Prayer , then is the beginning . For no worke is finished , being but begon , but when it is brought to an end . To one well disposed God knoweth how , & when to giue more then he is able to aske .

7. Others giue ouer their prayer , because they are dry , and find no deuotion in their prayer at all , but this is no good remedy for the matter . If that aridity groweth through thyne owne default , as because thou comest to prayer without any preparation going before , and with an head distracted with many impertinent cogitations , wherfore shouldst thou giue ouer thy prayer for it ? Let the cause of thy aridity & distraction be rather remoued & taken away . He that of his owne carelesnes stumbleth vpon a stone , doth not therefore cut off his own foot , because he stumbled without any his owne fault , neither omitteth he for that , to prosecute his iourney , but is more vigilant , that he may stumble no more . Neither is prayer to be giuen ouer , when the aridity commeth vpon thee without any thy fault , for as much as I do sometymes of purpose withdraw the grace of consolation , that acknowledging thyne owne insufficiency in thy selfe , thou mayst for the obtaining of feeling , and deuotion in prayer , humble thy selfe , and confesse that it is one of the gifts , which 〈◊〉 distribute to whome I will , and when 〈◊〉 please . Besides , tell me , wherefore tho● prayest ? If it be to please thy selfe , there i● no cause , why thou shouldst expect any other reward , because thy payne of praying is acquitted , & that abundantly , with tha● pleasure , that thou feelest in thy prayer : bu● if thou prayest to please me , it ought to content thee , that I accept of it at thy hands . He that inuyteth to good cheere , must be contented , if his guests like of it , though● himselfe tast not of it at all .

8. There are others , who neglect their prayer , because they be therein molested & troubled with diuers , and importune cogitations , and scruples . He is no good souldiar , who turneth his backe and runneth away at the first sound of the Trumpet , or so soone as he commeth in sight of the enemy . What do bad thoughts hurt thee , if they come vpon thee against thy will , neither hast any desire to intertaine them ? I am satisfyed , if when thou perceiuest and feelest them , thou shakest them off , and if they come againe , thou do the same , and though thou shouldest do nothing els all thy prayer tyme , thou shouldst please me as much , as if thou hadst made thy prayer with greatest attention , and thou shouldst merit more at my hands , then if thou hadst receiued great consolation , and spirituall ●ontentment in thy prayer . A good ser●ant taketh more pleasure of his Lords ●omfort , then of his owne , though he thinketh that of his Lords to be his . A very good remedy for scruples is , not to weigh ●hem , at all but to haue a purpose only in prayer to prayse & extoll the diuine goodnes . He that regardeth scruples , looseth the fruit of many good workes .

9. Some , because they see not the fruit of their prayer , do make a light reckoning of it , and therefore they contemne the exercising therof , as nothing profiting them : Sonne , it is no good consequence : I make no profit of my prayer , and therfore I do well , not to make any . For if thou dost not profit by it , the fault is thine owne , and not of prayer . For thou mightst , if thou wouldest , make most great profit thereof , sith Prayer is a most profitable thing . He that maketh a fire to warme himselfe , and goeth far from it , receiueth no heate at all from it . Prayer is a fire , whereunto if thou shalt forbeare to approach , thou shalt neuer be warme , or get any heate .

10. O how do the Religious men please me , who after they haue praysed me , and done me all honour in their prayers tha● they can , do by the benefit of it lead a Religious and vertuous life , by abstayning from vice , and imbracing vertue , whereo● they meditated in their prayer . Neyther though thou shouldst find no profit in thy selfe at all , must thou therefore leaue of thy custome of prayer , sith that hath anothe● fruit and commodity , that inseparably accompanyeth it , and this is , for that by is great honour , and glory is giuen to me thy Creatour . Yet a good Religious man must not stay heere , but must proceed on to workes : for so doing he shall honour , and content me the more . Therfore he pleaseth me not , who though he craue in his prayer Vertue , doth not afterwards take any paynes in purchasing it , namely , by exercising some acts therof , for this is to tempt God . For thou must not expect all that from me , which thou art with my help to do and performe thy selfe .

11. Lord , it is ordained and decreed by thy Law , that we pray alwayes , and without intermission . And can that be possible , when we must needs sometymes sleep , sometymes eate and drinke , sometymes deale and trafficke with others &c. with which actions it is impossible for vs ●o pray . Son , that Law is not so to be vnder●●ood , as though it were necessary euery moment to attend actually to prayer . For ●hat Religious person alwayes prayeth , and ●rayeth truly without ceasing , who ma●eth his prayer at set tymes & houres : he is ●lso sayd alwayes to pray , who referreth al ●hat he doth to Gods glory . Also to lead a ●ood , and vertuous life , is to pray alwayes . For he , who euer liueth in all thinges ac●ording to his vocation , obeying my will , ●lwayes prayeth . And this is not impos●ible , nor very hard , that my Law commaundeth .

Of the Vertue of Perseuerance .

CHAP. XII .

SONNE , all the Angels were created in heauen , but all stayed not there . All receiued many great gifts and benefits togeather with grace , but all conserued it not . For some not perseuering in that most happy state , fell miserably , and lost all the fauour of God . But those that stood , were confirmed in grace , and enioyed the priuiledge of euerlasting felicity . Who is not content with his owne state & condition , liueth vnquietly , and easily offendeth . Thy first Parents were formed of earth , but yo● in the terrestrial Paradise , where they wer● enriched with sundry gifts , and especially with that of innocency : but after that , no● content with their owne state , they ha● a desire to be as Gods , knowing both good and ill , and they were not only spoiled o● their innocency , but also with their extreme ignominy and hurt thrust out of Paradise , in so much as thereby they brough● themselues , and all their posterity into infinite miseryes . He that aspireth higher , & to more then his state permitteth , forgoeth that iustly , which he had receiued before ▪ O how many Religious perish for want of perseuerance ! for they perseuere not , who are not content with their state , & condition , that they haue in Religion , whereunto I called them . And how many of them be for a punishment of their inconstancy and ingratitude found to lead a life in the world , vnworthy of a man ? And that worthily befalleth them , because they contented not themselues with their Angelical life in Religion .

2. Perseuerance hath the dependance of constancy , as hath the daughter of the mother . For he that is constant in tolerating the troubles and trauayles , that be presented in the exercise of vertues , is sayd to perseuere in good , and where constancy relenteth , there perseuerance fayleth also . O how much is incōnstancy in good works vnbeseeming to a Religious man , who should worthily be ashamed , euen of the only thought of inconstancy . And no meruaile , sith it is also dishonorable to a man of the world , who yet maketh no profession of practising vertue , if he once leaue off the good worke be had formerly begon , sith it is not good to begin a good worke , and to intermit it , and leaue it vnperfected without iust cause . And that Religious giueth it ouer to his greater shame , who leaueth his vocation though an inconstancy , when as he is tyed vnto it by the law of vowes , when he made a profession of vertue , and from the very instant of his first conuersion , began to labour to perfection . If a blind man , or one who knoweth not the way , should go out of the same , he were worthy of excuse : but if one illuminated , & by long instruction intelligent of the spiritual way , as the Religious be , should stray out of the right way , and by inconstancy forsake his former state , what excuse can he pretend for himselfe ? For it cannot be any iust excuse , that he complaineth , that he cannot be at quiet in Religion , and in conclusion is afraid of the perdition of his soule : for as much as by this pretext he seeketh to couer and conceale his owne inconstancy . But he laboureth in vaine , sith he is vnquiet for none other reason , then for that he hath a will to be vnquiet .

3. O how much is this poore man deceaued , thinking that he should find more quiet in the world , then he hath in Religion , as though in the world there were no troubles , & crosses , nor greiuous sinnes committed , or that in the world there were more excellent remedyes and meanes for procuring of quiet , and of the soules good , then there be in Religion . It is nothing so , my sonne : but these be meere fansyes of thy , and owne ianglings and decyets of the enemy . He that aspireth to quiet , and constancy in his vocation , which is as it were a certaine pledge of saluation , must be humble . An humble man , if any thing happen hard , or heauy vnto him , sayth : This it is to be a Religious man , neither is he troubled , because he thinketh himselfe worthy to suffer more incommodityes , then he doth . Perseuerance also dependeth on patience , which is the elder sister , without which Perseuerance cannot stand . For if there be not patience in suffering aduersities , Perseuerance eftsoones falleth to the ground , sith it consisteth in enduring troubles , paynes , trauells , & miseries vntill the liues end . Hence it is sayd , that Perseuerance crowneth the works , because it communicateth vnto them their last perfection : for that without it they should be imperfect . For he is not happy who doth good , but he who perseuereth in good , neither is a reward granted to him who worketh well , but to him who persisteth in doing good vntill the very end . Many begin wel , but all do not end well .

4. Some forbeare to perseuere in the exercise of vertue , because they are afrayd of the paine . For when they consider that the payne is a sore thing , and very hard , & which they are scarce able to a way with , they cast downe their burden , who when they might & were of power to ouercome , are neuertheles ouercome , and ouerthrown by their inconstancy . But Perseuerance tempreth this feare , and animateth a man to persist manfully in the exercise of good workes , as much as is requisite . Sonne , if thou desirest to weare the crowne of Perseu rance , thou must shun two extremes thereunto contrary . The one is called Nicenes and ease , which easily yealdeth and turneth the backe for some difficultyes , that occure and present themselues in the exercise of vertue . The other is a pertinacy , and will , that adhereth ouer much to it owne iudgment . But Perseuerance , that keepeth the meane , neither permitteth the good worke once begon , to be hindred by any difficulty , nor to be put off , or differred longer , then reason requireth .

5. Lord , I haue often heard , that Perseuerance in good is thy worke and gift , and that it cannot be had , but by thy benefit , and that thou giuest it where , and to whome it best pleaseth thee . And if it be so , they seem free from all fault , as many as perseuere not in a good worke begon , sith they may for excuse of themselues say , that they haue not receiued the gift of Perseuerance . Sonne , it is true , that Perseuerance in good workes is my gift , but yet thou art bound to haue a firme purpose of perseuering in good , as in a thing necessary for thy soules health , and it is in thyne owne power to go against that purpose of thine , or also , with the help of my grace , to keep and continue it . Neither , though the gift of Perseuerance commeth from me , oughtest thou therefore to be dismaied : do thou thyne owne part manfully , and I wil discharge myne in assisting thee with my grace , where need is .

6. Tell me now , my sonne , what there is in Religion , that may make thee afraid of not perseuering ? Be they perhaps , the paynes , and troubles that be in Religion ? or because all necessaryes of body be not competently affoarded thee ? But neither these , nor all things els can giue a Religious man iust cause of giuing ouer his good purpose . I did my selfe from the first day of my comming into the world , till my going out of it againe , suffer many and great incommodityes : and my labours and paynes still increased with my yeares . And if I moued out of my loue to thee , persisted in carrying my crosse of paynes , and toyling till my death , why shouldst not thou for the loue of me perseuere in good , which by my speciall inspiration thou hast chosen ? Why shouldst thou without cause abandon that , wherunto thou hast voluntarily tyed thy selfe ?

7. Consider , sonne , what sentence is pronounced touching this : That saluation is promised not to the beginners , but to the perseuerant till death . Consider also that it is already defined , that he is not apt for the Kingdom of heauen , who after his hand once put to the plow , looketh behind him . Consider , that the Diuell entreth togeather with thy will , that he may afterwards bring thee out with his owne . He pretendeth the yoke of Religion to be heauy , that he may make thee to become an Apostata , and a fugitiue of his campe . It is not greiuous , that is endured for the loue of me : and though thou mighst passe ouer this life without paynes , and crosses , yet that manner of life should not content thee , because I thy Lord did euer liue in trauails and carrying of my Crosse .

8. He that perseuereth not in good workes , iniureth me , because I haue inspired those good workes . He that without iust cause neglecteth to perseuere in the state that I haue assigned him , doth a work pleasing to the Diuell , because he resembleth himselfe to him , who from an Angels state fell downe to that of the Diuell . He that by inconstancy giueth ouer the good begon , ouerthroweth his owne deed , and knoweth not , whether he shall do any thing better .

The end of the third Booke .

THE FOVRTH BOOKE of Religious Perfection . Wherein is treated , touching the Spirituall Actions of a Religious man : wherby may be vnderstood , what progresse , and profit he hath made in the purchase of Perfection .

How a Religious man must not take it ill , though he be contemned of others .

CHAP. I.

SONNE , why art thou so much afflicted and troubled , when thou perceiuest others to haue little regard of thee ? Wherefore dost thou so earnestly seek after honour , and the opinion of a great name ? Art thou entred into Religion , that thou mayst be esteemed of others , or rather that thou mighst with more security come to life eueerlasting ? Hast thou renounced the world for the pleasing of men , or that 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 . Th● 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 ●o be contemned , the more vnlike is he to ●is Lord : and he that taketh not paynes to ●esemble him on earth , shall not haue any part with him in heauen .

4. Honour is the reward of vertue . If ●hou desire to be honoured , thou must of necessity be vertuous , els thou wouldst wish ●o haue that giuen thee , that is not thy due , & he that should yeald it vnto thee , should ●ather flatter thee , then prayse thee . And what vertue is there in thee , for which ●hou deemest thy selfe worthy of commen●ation , and veneration ? True vertue euer g●eth in company with Humility , that is ●he foundation of all Religious vertues . If ●herefore there be not Humility in thee , ●rue vertue must needs be absent also . But ●f there be Humility in thee , and thou be ●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 Humi●ity , desireth to be despised of all , and is glad that he is nothing reckoned of . Moreouer , what memorable , or noble act hast ●hou done , wherefore shouldst thou desire or seeke after such applause of men ? Or what hast thou suffered for the loue of me , ●hat thou shouldest receiue a reward at my hands in this life ? Certainly thou hast no● yet shead thy bloud for me , neither ha● beene in bands , nor most ignominiousl● haled and drawne through the streets , no● nayled to the crosse , as I was for thy sake ▪ And though thou hadst suffered all this an● more for me , yet thou shouldest haue nee● the help of my grace , without which n● good can be done , and so all the praise ha● rather redounded vnto me , and not vnt● thee . Admitte it were true , that thou ha● 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 ● most contemptible price , if it be compare● with the diuine honour , prepared in heauen ? He that seeketh for praise of the good workes that he doeth in this life , mus● not expect any other reward in the nex● life .

5. Sonne , thou shalt neuer be remedied or cured of this euill , if thou find n● 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 shal● not haue the same conceit of thee . And ●er hence is the griefe , thou feelest , when ●●hers make no great esteeme of thee . But ●●t vs examine , I pray thee , what there is in ●●ee , whereby thou shouldest deserue ho●ours , and dignityes ? For first whatso●●er thou hast receiued of me , I do con●●rue the same , and if I should withdraw ●●y hand but a little from thee , thou ●ouldest be brought to nothing . If all the ●●od in thee be myne , certainsy al honour ●●so is due to me , and not to thee . The mi●●ries , imperfections , and sinnes be thyne , ●or which whether thou be worthy of ●ommendation , or rather of confusion , ●onsider well . O how many Religious men ●e deceiued with the estimation , that ●hey haue of themselues , and will be the ●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 not be a good iudge , nor iudge well of thy selfe . If thou didst know thy selfe well , thou wouldest not raise so magnificall and stately a building vpon so weake and frayle a foundation . That a man be highly recommended , and held in great veneration , needs it must be , that there is an opinion , and estimation before in the mind , not of him who is to be honoured , but of them who are to giue the honour , touching his excellency and worthines . But if they see no vertue in thee at all , but imperfections rather , and leuityes , how can they haue a good opinion of thee , or speake and report of thy prayses ? The good workes do cause a good opinion , and not the desire of him , who seeketh his owne prayses .

7. Desirest thou to see , how far thou art in this matter from the truth ? Consider what I am now to say vnto thee . Thou art either dead to the world , or not . If thou be not , thou art nothing worth for Religion , nor Religion for thee , sith it receiueth and approueth none , but such as haue from their hart renounced the vanityes of the world , and this is to be dead to the world . And amongst the vanities of the world one is , to seeke after honour , and to desire to be esteemed for great . But if thou be dead to the world , why desirest thou to be honoured of it ? A dead body careth not , whether it be placed on the right hand , or on the left , in an honorable place , or whether cappes and knees be giuen it , or not . But if thou seekest for a more honorable place , or a greater office , if thou desirest that others should giue thee place , how art thou dead to the world ? Neither doth it satisfy me , if thou sayst , thou desirest honour , for my glory and honour , that thou mayst haue greater authority with men , and by help thereof mayst be able to do more good with others . For if it were so , that appertained to me , and not to thee to prouide ; and if there shall be any need , I will not be wanting to my duty . In the meane time it is my honour , and my glory , if thou be humble , and not greiued , if thou be at any tyme contemned : for so thou shalt be like vnto me , thou shalt liue quiet in Religion , and shalt receiue thy reward in heauen . And know thou , that to be desirous of prayse , is not the way to help others , but to be a follower of Humility , Charity , and other vertues , and most of all if thou be wholy estranged from all ambition , and auarice , and giue good example to others .

That a Religious man must not be ouermuch desirous of the commodityes of his body .

CHAP. II.

SONNE , to speake faire to a friend , to please him , and to giue an occasion of well doing , is very conuenient and commendable : but to fawne vpon an enemy , who seeketh thine eternall ruine , and to giue him oportunity of ill doing , is very absurd and detestable . Thou art not ignorant , that of three capitall enemyes thou hast , one is thyne own body : thou knowest also , that thy flesh , if it be not chasttised and kept vnder , becometh so fierce and insolent , as it will cause thy soules ruine . Tel me , what law hath appointed , that a Religious man should fawne vpon his body , who is bound to restraine & kurbe it with the bridle , and to mortify it ? Wherefore should the Religious attend to the care of the bodyes commodityes , who is assured , that the more he fauoureth and che sheth it , the prouder it will become . My Apostle by chastising his body , and intreating it hardly , brought it to the duty it did owe to the spirit . He therefore , who yealdeth vnto it ouer much , giueth an occasion vnto it of reuolt , and of rebelling against the spirit .

2. Lord , thou hast not made vs lords of our body , that we may take life from it , or mayme and mangle it , but thou hast giuen vs a charge to preserue the health of it , as much as we can , and therefore we may procure those commodityes therof , that make to the conseruation of health , and so much the more , for that we vse not onely the soule , but the body also for the doing of thee diuine honour , and seruice .

3. Sonne , it pleaseth me much , that a Religious man conserue and maintaine his good health by fitt meanes , for the doing of my seruice , but this displeaseth me , that vnder pretence of preseruing the health of body he maketh ouer much of it . I like not that Religious man , who will vsurpe and take vpon him a Phisitians office , and iudge himselfe what is for , and what is against his health . For of this it happeneth that whatsoeuer pleaseth his appetite , that is good for him , & what agreeth not with his tast , that is hurtfull for his health . Neither doth he offend me lesse , because he sayth , he doth it for my greater and better seruice . And indeed it is not to serue me , but to serue his owne gust , and sensuality . It is my seruice , when euery one mortifyeth his owne flesh , as much as is requisite , and it needeth . O how many Religious be there , who vnder a pretext of conseruing their health , become the slaues of their own desires ? The health is better kept by parsimony , and moderation , then by the procuring of thinges appertayning to the tast . Yea by this the health is impayred , for that there is excesse in all thinges commonly that haue pleasure with them . Moreouer it is an obligation , proper to a Religious person , to yeald no more to the body , then what is needfull for intertayning of life , & not what is for the stirring vp of the flesh .

4. If the Religious man would examine , whence ariseth that so great a care he hath of himselfe , and of his body , he would not be so anxious , and importune in seeking after the commodityes therof . In some it groweth of a superfluous commiseration and pitty towards themselues , because they could wish to yeald their body some pleasure . In others it proceedeth of a magnificall opinion they conceiue of their owne estimation : for wheras they are perswaded , that it greatly importeth the common wealth , if they liue long , their care is all in all about the preseruation of their health . Both these , namely commiseration , and estimation , be selfe-loues daughters . And what good fruit can come of so dangerous a roote ? These men peraduenture thinke , that if they were gone , my Church would come to decay , or their Religion would come to ruine . They are greatly deceiued . Many other pillars haue fallen , and yet both my Church , and Religion hold their owne : that care appertayneth to me aswell to conserue both , as to prouide them of good workmen and labourers . And I vnder take , that the Religion , when such men are gon , shall not only not come to ruine , but shall further receaue an increase , because those commonly who haue taken lesse paynes in Religion , and haue most troubled it , be those who haue beene most of all giuen to their pleasures , and commodityes of body . And these be they , who do by their example 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 cogitations 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 commodityes 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 men ? 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 man 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 keep it in subiection as much as possibly may be , if the affections be not reduced to a certaine rule , he shal neuer come to that peace of mind , that is necessary for the attayning of perfection . Againe , the affections cannot be brought to a moderation , vnles the grounds of them , of which they haue their beginnings , that is the vnderstanding and will , be brought in order also .

2. Thou knowest , that the vnderstanding is the principall power or faculty , on which all the harmony , consent , & gouernement of the rest of the facultyes depend . The will vnderstandeth not , and therefore it cannot worke , vnles the light & knowledge of the vnderstanding put to the assisting hand . The rest of the inferiour faculcultyes , that execute the commaunds and directions of the Superiour powers , depend also on the vnderstanding , which sheweth vnto them , what euery one is to do . But if the vnderstanding should chance to be out of order , the whole frame & state of the both inward and outward man must needs be in trouble , and confounded . Selfe iudgment doth indeed most of all preuent and go before the vnderstanding , by which it is so sore blinded , as it maketh no good deliberation , & therof also frameth a worse conclusion . Whence it is , that if thou desire to bring the vnderstanding to an vpright & true gouernement , thou must needs spoile it of it owne iudgment .

3. Proper iudgment I call that , which is thyne owne conceit , thyne owne purpose , and thyne owne opinion , that hath not any correspondence either with my iudgment , or with that of thy Superiours , and therefore is properly thyne , and peculiar to thee , dissenting from the common iudgment of thy forefathers , of the wise & vertuous . Wherefore when this thy iudgment is not agreable to myne , that is , to the first rule that neuer deceiueth , it cannot be either right or good . For what rectitude , and straightnes , or goodnes can there be of that , which hath the origen of proud presumption ? Whiles thou cleauest to thyne owne iudgment , thou dost not only prefer it before the iudgment of others , but also thinkest it better then the iudgment of others , that all be deceiued besides thy selfe , that none vnderstandeth the matter but thy selfe , and heereupon thou also becommest proude in mind , contemning all others , as fooles , and lesse intelligent . And is not this a notable presumption , and pride ? What can be worse , then for one man presumptuously to prefer himselfe before all ? Hence it commeth , that being ouer deuoted to thyne owne iudgment , in deliberations thou giuest no place at all to other mens counsailes , which is nothing els , then to become obstinate , willfull , stiffe , an● stubborne .

4. Who would now meruaile , if tho● be exposed to be beguyled and deceiued b● the Diuell ? If thou fall into most grosse & palpable errours ? For whence haue grown the Heresyes , Schismes , sects , discords , an● other stirres not to be numbred , that wer● in tymes past , and be now in the world ▪ but from men ouer much addicted to th● conceit of their owne iudgment , & witt ▪ The dearer thyne owne iudgment is vnto thee , the more it hurteth thee : for it separateth thee from thy Superiours : it maketh thee to seem wise in thyne owne eyes to trust thy selfe ouer much , that it may the● sooner bring thee to the height of pride , & in conclusion precipitate thee into that pit of cogitations , that thou wilt thinke thy selfe not to need any guide , or directour in the spirituall way . O how much more vnderstanding , and more wise is that Religious man , who vseth his Superiours iudgment for his owne , nor seeketh any other thing : for by so doing he satisfyeth me , he heapeth vp his merit in heauen , and leadeth a quiet life on earth , then which nothing is more contenting , and pleasant .

5. Another thing , that troubleth , and ●eruerteth the vnderstanding , is a certaine ●uriosity of vnderstanding matters apper●●ining to God . For seeing the vnderstanding is addicted to learne and vnderstand ●hinges , if curiosity also put it forwards , it will wander vp and downe ouer so many ●ountreys , as it doth in the end quite loose ●t selfe . Matters of God do far exceed the ●nderstanding of man , and therefore im●ossible it is for his shallow capacity to cō●rehend or conceiue them : and therefore , ●e who would curiously search into their mysteries , easily looseth his sight , and is ●linded with that infinite light . For if the ●orporall eyes cannot without preiudice of the sight behold the light of the Sunne , ●ow wilt thou haue , that human understanding , by nature limited , should be able to comprehend that in accessible light of God which is infinite , & admitteth no circumscription , or limitation at all .

6. He that loadeth himselfe with a burden that he is not able to beare , deserueth to be oppressed , and borne downe by the weight therof . God should not be God , if he should be conceiued of any created vnderstanding . Desirest thou to handle matters concerning God wisely ? Accomodate thy selfe to the vertue of Fayth , and seeke no more : for it will in a very short tyme most certainly teach thee all , which is n●cessary for euerlasting saluation . Take the● also a way the curiosity of vnderstandin● such matters , as belong to Superiours , an● others that nothing concerne thee , becau●● they greatly disquiet and trouble the● , & further hinder thee from comming to the iust moderation and temper of vnderstanding , and knowing of others defects sith it is inough for thee to know thyn● owne , which if thou know well , and diligently amend , thy payne is not ill imployed . It is a vice of Curiosity to stir vp and put a man forwards to fish out , and t● learne other mens matters , and to be forgetfull of his owne .

7. There is yet another defect of th● vnderstanding , which is , to iudge rashly ▪ and if it be not taken away , the vnderstanding cannot be sayd to be squared straight ▪ And this default happneth , when withou● any cause at all , no censure going before , an● vndoubted iudgment is pronounced and giuen , touching others actions . And if a man also interprete the intention of another in ill part , when he may interprete i● in good part , or excuse it , such a iudgment is very pernicious vnto him , because ●t is against both Charity and Iustice . If ●hou be not a iudge of the inward man , ●or yet knowest him , how darest thou ●udge and censure him ? I am the searcher ●f mens harts alone : euery mans intention 〈◊〉 manifest alone to me , and therefore the ●ffice of iudging is due to me alone .

8. Moreouer for the directing of the will , needfull it is to remedy three defects most of all , no lesse troublesome , then dan●erous . The first is , that the will is of it ●wne nature blind , and obnoxious to a ●housand falles . The second is , sith the wil ●s free , it can wander whither it list , whe●her it keep the good and right way , or the bad , & by-way . As it is blind , that it stray not and fall , it needeth a guide : and as it is ●ree , that it may not exceed , and go beyond ●easons bounds , it needeth a 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 di●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 i●●● order . To be Religious , and to retayne 〈◊〉 owne will , can in no case stand togeath●● ▪ For he is sayd to be a true Religious m●● who followeth me with his crosse . A●● 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 a●● good things ? Sonne , thou must abando●● whatsoeuer thou desirest of thine own w●● whether it be temporall , or spirituall● call that the proper will , that conspir●● not with myne , or with that of thy Su●●riour , and is properly thyne : and becaus● 〈◊〉 is discordant from myne it cannot be go●● Proper will is that , which proclaym●● warre against me : it I abhorre , it I ha●● haue laid the foundation thereof in h●● Hell intertaineth it , and it alone is n●● seuerely punished therein . O mad Reli●●ous man , who maketh more accompt of 〈◊〉 owne will , then of Gods ! I did not 〈◊〉 selfe so . When my Humanity had an au●●sion from drinking the bitter chalice of 〈◊〉 passion , I sayd to my heauenly Father : N●● myne , but thy will be done . If I th●● would not in this life do myne owne wi●● ●oth it seeme fitting , and conuenient , that ●hou shouldst do thyne ? Thinkest thou it ●eet , that thou shouldest preferre thyne ●wn will before the will of thy Creatour , ●nd of thy Superiours ? He that extolleth ●imselfe by making a great esteeme of his ●wne will , must needs expect a sore fall to ●is vtter perdition for euer .

●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 ●ill not loue and imbrace thee , nor deale 〈◊〉 any familiar manner with thee . It is ●ot inough once to haue renounced the ●orld , and thy parents , as thou didst in the ●eginning of thy conuersion : but that thou ●aist arriue to the height of perfection , ●roposed thee , thou must needs persist and ●ontinue in the same renunciation till the ●ery end of thy life . It little or nothing ●●ofiteth the prisoner to be out of the prison ●ores , vnles his yrons be also taken away , ●hich he had on his legs , when he was in ●●e prison . Euen so it will do thee little ●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 from 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 affection 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 wants . How then 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 spi●ituall , how , and how farre , that thou art ●o vnderstand from thy Superiours . And ●now thou , that the Diuell hath by a feig●ed and counterfaite shew of Charity and ●iety towards parents , thrust many out of ●heir happy state of Religion . No Religi●us man , vnles he be more then mortified , ●nd more then dead to the world , and to ●elfe loue , may euer with security deale with his parents . O how displeasing is it vnto me , whiles I see some Religious to haue a most earnest desire to vnderstand ●omething touching the state of their pa●ents , and to receiue letters from them ? For what is it els , but to seeke an occasion of ●rouble , and of distraction in their prayers ? ●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 own● 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 from 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 grea● 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 , i● 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 community , 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 members 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 th● company , is not a louer of the community nor of his Religion . I know wel that som● Religious person is otherwhiles found who taketh very little or no care at all o● loue his Religion , and little regarde● 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 lou● it not , and vseth it not as his mother , h● 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 ther● be not wanting of those , who excuse themselues , that they are of their own nature & complexion very melancholy , and fo● that cause do vse only the company o● few . And whence hast thou learned , tha● 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 , tha● thou art now become Religious , that thou mighst ouercome nature , and mortify th● 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 one , then by the talke of many , why wilt thou depriue me of such an help ? Sonne , to conuerse , as it is meet with them , who may be able to promote thee in spirit , cannot be offensiue to the community : for this helpe thou mayst haue , all ouermuch familiarity being set aside , of which we heere speake . But if the community be offended , it is a signe , that thy conuersation goeth beyond the appointed bounds , neither is it so diuine and spirituall , as thou bearest thy selfe in hand . And though thou sometymes receiuest some spirituall fruit and good by that priuate familiarity and conuersation , yet this thyne owne commodity should not be preferred before the common offence of thy Religion , but perfect charity requireth , that thou wouldst vse another way in procuring that spirituall fruit to thy selfe , without the offending of others .

5. And if ouer much familiarity among the Religious , and my seruants offendeth others , and therefore is worthy of reprehension , how much would it offend , if a Religious man should vse so often conuersation with a secular man , whereby an occasion might be giuen of bad suspitions ? The conuersation of a Religious man with one of the world , ought not only to giue edification to them with whome he keepeth company , but to them also who see it , for as much as he is bound to be a good example to all . And if the wise & spirituall men censure so frequent conuersation with particuler persons not to be good , they ought to forbeare it . Neither is it inough , if he say , That he treateth of good & pious matters , that he laboureth about the mans conuersion , and that they do ill who censure him otherwise . I do not deny , but that thy neighbour should be holpen , but I affirme that it must be done by due and fit meanes : but ouermuch conuersation with some one is no due meanes , neither ordred ●y Charity . The Religious man , who in ●●lping others hath no care of his owne ●ood name , doth ill , but he that giueth an ●ccasion vnto others of thinking il of him , ●oth worse , for so much as not only an euil 〈◊〉 selfe , but also the very shew of euill is 〈◊〉 be taken heed of .

6. Neither doth he satisfy who an●wereth , That he hath a good intention in ●t , sith all our workes must of necessity be ●oth good , and remoued of all suspition . Others do not iudge by thy good intention which they see not , but by thy conuersati●n which they behold . And though they ●hould see thyne intention , yet they would ●ot excuse it , for that by thy ouermuch ●●miliarity thou bringest it in danger also ? O how many conferences haue amongst Religious persons begon with the spirit , ●nd ended afterwards with the flesh and ●loud . The ouermuch confidence of our ●●lus hath caused many to fal . If many haue ●eene caught but with one casting of the ●ye , how many will be caught with long ●onuersation , and often talking togea●her ? Our sensuality is very crafty , and ●east her iugling should be found out and discouered , otherwhils she concealeth her self vnder pretence of helping some person , & it beginneth indeed with spiritual talke ▪ but afterwards the speach full of affection doth easily manifest whereto it aymed ▪ Sonne , beware of the Diuell , and that mos● of all , when he transfigureth himselfe into an Angell of light , and as death fly his company to whome thou findest thy selfe sensually affected . A little fire , vnles it be remoued far from straw , breaketh first into a smoke , and afterwards into a flame .

7. There be other Religious , who contrary to their Superiours will , do seeke the familiarity of great persons in the world not so much to promote and further thei● soules good , as to gaine vnto themselue● their good will and fauour . And is no● this a thing most sorely to be lamented ▪ Can it be possible , that a Religious man who hath renounced the world , should seeke after the patronage of a Lord of th● world ? Tell me , I pray thee , for wha● cause dost thou seeke their fauour and help ▪ Is it to satisfy Religious discipline ? or is i● to mortify thy selfe , as thou shouldst do ? o● also the more easily to come to perfection But certes for this thou needest not the fauour or assistance of men of the world : bu● if thou seekest help , thou hast many in Religion that can do it . Yet others be not s● simple , but that they easily smell out , that ●hou doest for none other cause seeke their good will and protection , then that thou mayst withdraw thy selfe from Religious ●iscipline , and that thy Superiour may not ●●mmaund thee at his pleasure , that which ●●ndeth not with thyne owne good li●ing . And what other thing is this , then ●o put a Religious habit vpon secular li●erty ? What is it , but vnder hand to liue ●n the world , and to entertaine friendship ●herwith , & in the cleare light to be at de●iance with it ? But I see as well , and as clearely by night , as by day , and I expect them at a tyme , when they shall be abandoned of all fauour , and help of others . Then an accoumpt shall be taken of their ●ernicious wylinesse , & they shall know how much it hurteth , from my defence and protection to degenerate and fall to the patronage of earthly Lords , and shall to their hurt cry aloud : Accursed is the man , who trusteth in man .

That a Religious man must flye Ease and Idlenes .

CHAP. VI.

SONNE , Idlenes hath beene condemned euen from the tyme of the worlds creation , as the origen of very many euil● and that was in such sort done , as no● receiued it . Wherefore thy first Fath●● Adam was placed in the terrestriall paradis● in a place of pleasure , not to liue at ease , an● to be idle therin , or to tryfle the tyme in r●creating himself , but as the Scripture spe●keth , to worke in it . And being thru●● out of Paradise , that he might not be idle the earth was deliuered him to manure an● husband , that he might eate his bread i● the sweat of his browes . And dost thou who art made the heire of this thy first parents labours , thinke to eate thy brea● without sweating ? Thy Father Adam had also laboured in the terrestriall paradise , i● he had continued therein , and wilt thou b● ydle in thyne exile , that is a place of paynes taking ? Wilt thou attend to thy pleasure● in the vale of teares ? Consider my sonne , that thou art not yet come to thy country ▪ but art still a stranger and pilgrime , as all thy forefathers were . And if a pilgrim● haue a desire to arriue at last home to his countrey , he must not giue himselfe to ydlenes , or stay vpon the way , but go continually forwards , least the darknes of the night come vpon him .

2. My seruant Iob sayth , That man is borne to labour and therfore he that lo●eth his ease , and taketh not paynes accor●ing to his state , seemeth not to answere ●he condition of man . And therefore some haue not without cause called Idlenes the buryall of a liuing man . O vnhappy Religious , whose buryall is in his pleasures , the ●ench whereof , by reason of an inueterate custome he smelleth not , but he shall feele it ( alas ) in his death , when he shall also haue a feeling of the hurt . For he must of necessity go depriued , and destitute of good workes , to another life , where the fewer good workes a man shall bring , the lesse he shall haue of happynes , and he that might haue brought more , shall be greatly sory ●hat he brought them not . O how true is that which the Wiseman sayth , That a liuing dog is better then a dead lyon . There be some Religious men excellently learned , generous of nature , & enriched with many ●alents by God , but so giuen ouer to ease & idlenes , as where they are able wonderfully to promote the Christian cause by their paynes and trauaile , yet they do nothing , and what be they els , then dead lyons ? Certes a liuing dog , that is , that Religious man doth much more , who though but meanly and slenderly prouided of learning , doth yet what he can , and is able , for the loue of me . And indeed he th●● doth little , when he can no more , pleaseth me more then doth he , who is of ability to performe much , and yet doth it not .

3. I was euer a capitall enemy of idlenes , and therefore meete is it , that thou , who makest a profession of imitating me ▪ shouldst also be auerted from idlenes . Thou knowest well , that I began to take payne from my very childhood , in helping on● while my poore mother , another while my foster-father Ioseph in his trade ; and wil● not thou , who art come out of the worl● to Religion to trauaile and take paynes help the Religion thy mother in her l●bours , and thy Superiours who intertain● and gouerne thee ? Remember , what my Apostle sayth , That an idle man is no● worthy of his meate . To desire to eate , & not to haue a will to labour , is nothing el● but to haue a will to consume and spen● what is got by others : a thing vnworthyman , not to say , a Religious man . Neithe● doth it satisfy , that thou sayst , I am read● to take great paynes , but my Superiou● will not put me to those labours wherunt● I haue an inclination , and which I am abl● to do with commodity and ease . This i● no iust excuse , sith it is not for thee to choose the office , or thing that is to be exercised or done . The seruant in seruing must not follow his owne inclination , but his Maisters , and there●ore the Superiour supplyeth my place , to appoint vnto his subiects , what is to be done to my greater glory . Moreouer , whence art thou sure , that thou canst performe that charge and office well , whereunto thou hast an inclination ? Thou canst not in this matter be an vpright and indifferent iudge by reason of the passion that deceiueth thee . Euery one pleaseth himselfe in his owne , but the paine and difficulty is , that the same may also be pleasing to others : and though thou shouldst content all , and yet should displease me , what good would it do thee ? And therefore thou shalt neuer free thy selfe from the fault of idlenes , vnles thy trauayles be conforme to my will , declared vnto thee by thy Superiour .

4. O how pernicious a thing is idlenes to a Religious person . For where idlenes raigneth , there is no charity , which cannot be idle , as my Apostle sayth very well . If therefore thou be idle , it followeth , that thou wantest charity . And what will it profit thee , poore and miserable man , if thou hast receiued the gifts , and talents of all creatures , & be without charity ? What merits canst thou heap vp for thy selfe , if thou labourest not according to charity ? Idlenes is no more repugnant to paines taking and Charity , then it is pleasing to the Diuell , to whose tentations & assaults he giueth place , oportunity , and occasion . Where idlenes is , there the Diuell euer findeth ready entrance , for as much as idlenes is to him like a citty , vnprouided of the defence of walls . Hence it is , that those ancient holy Fathers , who made the desert famous , did euer and anone admoni●● their schollers , for freeing themselues from the impugnations & assaults of the Diuell ▪ to haue a care to be euer in some imployment or busines , sith by so doing an occasion is taken from the Diuell of working hi● bad designes .

5. Idlenes further worketh anothe● mischief and hurt to a Religious man ▪ & that is , that he falleth into many defects for as much as it maketh him curious , a breaker of silence , & detractour : it causeth him to disturbe and hinder others in thei● good exercises ; to go often abroad , and t● wander vp and downe the Citty , and to seeke sundry recreations and pastimes fo● the contenting of himselfe . This is not ●he way of purchasing vertue , nor of la●ouring to perfection , wherunto thy fore●●thers ariued , and now do in a most plea●ant and contenting manner enioy the ●ruit of their good works and labours .

6. Finally idlenes is cause of another ●urt , that it spoileth the Religious man of ●wo most precious thinges , namely tyme , ●nd life , and is not this a most manifest madnes ? I haue giuen thee life , and do still ●onserue it , that thou mayst enrich it by meriting , and hast thou no regard of thyne owne good , and commodity ? What pro●itor help can thy neighbour expect from ●hee , if thou hast not any consideration of ●hyne owne weale ? I haue granted thee ●yme , and oportunity of manuring and cultiuating thyne owne vineyard , that is ●hy soule , and thou sufferest it , through ●hyne idlenes , to grow wilde . What good wilt thou do to thy Religion , who hast ●o little care of thyne owne soule ?

That a Religious man ought to be practised in hearing , and talking of God , and of spirituall matters .

CHAP. VII .

SONNE , many be by Sermons drawn to the faith , & to a better course of life , and many by spirituall talke , and discourse be stirred vp in the loue of God , and of vertues : whence it is , that to heare , or to speak of matters of spirit , helpeth very much to the attayning of perfection , for that the one and the other findeth entrance into the innermost receipts of the hart . Spirituall talke , whiles eare is giuen vnto it , i● receyued into the hearers hart , as a good & holy seed , that cannot but bring forth good and answerable fruit . And because the same commeth from out of the hart of the deliuerer of spiritual matters , it must need● also set his hart on fire , from whose mouth such speach commeth . Conference therefore of pious matters profiteth both the hearer , and the speaker .

2. All this is true , but yet if there want loue in the hart , neither the tongue , not the eares will busy themselues much in spirituall matters . Whence thinkest thou doth it come , that some speake so seldome , ●●d so coldly of spirituall matters , but of a ●efect and want of feruent loue ? Whence ●inkest thou , groweth the loathing and ●isgust , when speach is had of pious things ●●d heauenly , but of a defect of the same ●●ue ? If the fire of the loue of God , and of ●ertues should burne within our harts , ●●ey would vpon the very least talke of spi●●tuall matters be so set on fire , as the very ●●me would breake forth , and discouer it ●●fe without : neither would there be talk ●f any other matter , and nothing with ●●y greater desire heard , then of spirit , of ●euotion , of the loue of vertues : for not ●●ly the tongue , but the very eares also do ●oft readily follow the desires of the hart .

3. O how great a confusion is it of some ●eligious men , who though they make ●●e profession of Religious life , do yet ei●●er neuer , or very vnwillingly treate of ●●irituall matters : whereas notwithstan●ing there is no man , that doth not willin●●y speake of the matters , that belong to his ●wne function or office , and also willingly ●eare others , if they bring into their dis●urse matters , that appertaine to their pro●●ssion . Sonne , dost thou long , and earne●●ly desire to speake of God often and with pleasure ? Loue him , and the greater th● loue shall be in thy hart towards him , an● the more deeply imprinted in it , the mo●● facility and pleasure shalt thou find in talking of matters concerning God . Hast tho● a desire to be often in company with the● who treat of spirituall matters ? Be tho● earnestly affected to such talke : for to hi● that loueth , nothing can happen more contenting , then to heare others talke an● speake of the thing which he loueth .

4. The better the goodnes of euer● thing is knowne , the more it is esteemed and the more earnestly desired . That spirituall matters be not so well regarded , no● so hartily desired , as they deserue , the fau●● groweth of nothing els , then that the●● goodnes , excellency , and worth is no● known . And among the vtilityes of spir●tuall talke this is one , that by the benef●● therof the dignity and excellency of spir●tuall thinges is discouered . An odifero● thing , the more it is handled , the better 〈◊〉 stronger sweet smell it yealdeth : euen i● the more often spiritual matters be brough● into discourse , the more do the hearers r●ceiue of the sweet smel of them , and for th● knowne and proued goodnes of them the● become the more hartily affected vnto th● 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 wil●ing eare to spiritual exhortations ? Whence ●t is , that when there is discourse about the news of the world , or matters done by o●hers that nothing belong to thee , thou art so attentiue thereunto : and when speach is ●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 ●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 b● prone and faeil to heare vaine & light matters , and to speake idle & friuolous things and on the other side slow and difficile t● heare and speake of pious and good , an● 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 har● matter to temper the tongue , and vnle● thou accustome thy selfe to speake of good things , it will hardly contayne it selfe from treating of vaine and idle matters . Tru● indeed it is , that the fault heerof is not i● the tongue , but al is in the hart , that should restrayne it , and keep it in . For the tongu● vttreth no more , then what is first writte● in the hart , and as the harts trumpet , soundeth aloud whatsoeuer is in it . If there b● vertue , deuotion , charity , and spirit in it the tongue speaketh of them : if vanity , secular conuersation , wantones , and othe● 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 ●lso in all things , that are appertayning ●o his charge , cannot but be deare to his Lord and maister . And though he trespasse ●nd offend otherwhiles , yet because he hath ●ot forgotten his former diligence , his maister dissembleth the matter and pardo●eth him for it . That which causeth the maister to loue his diligent seruant , ●roceedeth not so much of this , that he sa●isfyeth his office and duty , as that he seeth ●im affected to his wonted seruice & doth ●ll , not out of a seruile feare , but of loue towards him : for loue is that , which maketh ●im diligent . Contrarywise a negligent ●eruant is displeasing to the whole family where he liueth : if any thing be commit●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 bo●● afflicted himselfe , and further giueth occasion of affliction to others . It happenet● otherwise with a diligent and industrio●● seruant : for he enioyeth exceeding gre●● peace and quiet , and because he doth 〈◊〉 office stoutly , he is cause , that all the family haue their part in the same peace an● quiet .

2. A diligent Religious man grea●ly pleaseth me also , as contrarywise an idle negligent and slouthfull man as much di●pleaseth me . Yet all those are not to be say● diligent , who make a ready dispatch co● those thinges , that are committed to th ● to do , but those , who seeke after a perfe●● manner to performe those things commaunded them , neither forbeare any labour i● doing them . He is diligent , who studieth to do all thinges in their tyme , and as my will is , they should be . He is diligent● who what he hath to do , performeth wit● a promptitude of will , and endeauouret● rather to expect others , then to be expecte● of them . But the negligent taketh a far other manner of way . For first his study i● to do what is commanded in the speedies● manner , 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 negli●ent , who without any iust cause differreth ●hat from one houre to another that he is ●o do . Againe , he is negligent and malici●us also , who doth of purpose busy himself ●n something , or feigneth himselfe to be ●usied , least some other thing be imposed ●pon him , of which he is afraid . Finally , ●hat subiect is negligent , who when he is ●ble and may , doth not for all that so exa●tly and diligently discharge what is commaunded him , as the Superiour expected , ●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 drous● and cold in promoting , and putting forwards the workes of spirit . Thou know● what my seruant Ieremy sayth , That accursed is the man , that doth Gods work● negligently , and fraudulently . If thou can●● dispatch thyne owne affaires with expedition and diligence that make to thy profit wherefore dost thou it not ? If the Angell● heauens , elements , and the rest of the creatures be diligent in thy seruice , wherefor● art thou slouthfull & negligent in yealdin● me thy Creatour , seruice and honour ? 〈◊〉 for the fauour of men , whose good wil● and loue thou seekest , thou art forward & diligent in doing them some seruice , wherefore art thou so slacke in my affayres , fo● the gayning of my good will and fauour , who am thy Father & Lord ? Iudge tho● now , whether that Religious man deserueth to be accursed , who doth my work● after a remisse , languishing , and negligen● manner .

4. If the Maister be diligent in procuring the commodityes of his seruant , euer with the hazard of his life and goods , an● the seruant on the other side be backewar● and negligent in requiting him , will i● not be an vnworthy thing , & intollerabl● withall ? I suffered nothing on my part to ●e wanting in the procuring of thy soules good , and in increasing of thy merits , ●hough I were to endure many greiuous & ●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 ●niure me thy Lord besids , if thou shalt neglect to be diligent in Religion , wherein ●he honour of my Name , and Seruice is ●n handling . Tell me , if thy Superiours were negligent in procuring necessaryes ●or thy meate , drinke , and cloathing , what wouldst thou do ? & if further they should ●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 ●egligences . And if it b● so , what should ●xempt thee from the correctiō , if thou 〈◊〉 careles , remisse , & sl●c●e in o●seruation ●f the statutes of Religion ?

5. More pleasing vnto me is one good worke done with di●●gence , then many negligently performed : for that Religiou● 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 Religion 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 , f●th certaine it is , that it is not inough to do a good worke , vnles it be well done withall ▪ And that Religious man doth it not well , who goeth about it negligently , and as it were with an ill will , and an vnwilling mind .

6. Sonne , I haue seene many , who though they passed ouer their life very well in Religion , were neuertheles at the houre of their death very much troubled with the reflecting on their owne negligence : yea and great Saynts and holy men haue for the same scruple beene greatly afraid in that their last passage to another life . And what wilt thou do , who art neither ●n holy man , nor yet sure that thou shalt ●eade a life conforme to thy vocation , till ●he end ? And therefore it should be wis●ome for thee , if thou often renew a diligence , and much more thy loue to God , ●f which that diligence proceedeth , if thou ●esire at thy death to be free from the fore●ayd affliction of mind , and after death to ●scape the punishments and paynes of the ●ther life .

That a Religious man must not contend with any , but must intertaine peace with all .

CHAP. IX .

SONNE , if thou longest in this banishment to haue a tast of the quiet of the heauenly country , haue a care to conserue peace with three , with thy Creatour , with thy neighbours , and with thy selfe . Thou shalt intertaine peace with thy Creatour , if thou obey his precepts , and conserue thy soule free from sinne . Woe be to thee , if thou takest armes against God : for he that maketh warre vpon hope of victory , killeth himselfe . It is sinne , that moueth warre betwixt God and man , becaus● it induceth a man to repugne , & do agains● the will of his Creatour . Take away sin , and thou shalt haue peace with God .

2. Thou shalt intertayne peace with thy neighbours , if thou be humble : fo● Humility is Peaces mother , as pride is th● mother of discord . The humble liueth peacebly with all , and conserueth peace amongst the proud . And though he should otherwhiles be forced to contend , yea and to come to blowes , yet he shall not loose the opinion , and name of a peaceable man , ●ecause his will would ayme at peace , and ●ecessity should cause the quarrell , conten●ion , and fighting . Therefore be thou possessed of humility , and thou shalt be lo●ed of all , and not held peaceable alone . Thou shalt keep peace with thy selfe , if ●hou be mortifyed , and in what measure ●hy mortification shall be , in the same wil ●hy peace be also . Many peaces are wont to be made between enemyes , but none goeth beyond that which groweth of the victory obtayned by warre . The vnruly passions and desires be the enemyes that molest & trouble thee , & therfore for the obtayning and compassing of a stable and continued peace , thou must needs weary them out by making a restles warre vpon them , and so get the victory : for if thou shouldst giue ouer the fight , they will not permit thee to enioy any peace or quiet .

3. I am in holy Writ called the prince of peace , and worthily , because I was euer a louer of peace , and therefore , when I came first into this world , the Angells did sing , Glory in the highest to God , and in earth peace to men of good will . Againe , when I was to go out of this world to my Father , to my Disciples and their successours I left none other testament , & inheritance , the Peace and Charity . Wherefore I acknowledge not that Religious person , who intertayneth not peace in his hart , for my disciple and heire , but I thrust him out , & exclude him from hauing any part in myn● inheritance . Now tell me , who hat● taught thee to contend in Religion , whic● is my house , and the house of peace an● concord ? Doth it seeme vnto thee reasonable , that thou , who hast forsaken th● world , that thou mightst lead a quiet lif● in Religion , shouldst not only not liue i● peace , but shouldest further disturbe th● peace of others ? Contentions , and discord be most sore and bad Euills , and ther● cannot be greater in the world . And if tho● thinkest it a great matter , that thou ha●● left the world , thy friends , & all that tho● hadst , and bringest contentions , debates , & dissentions into Religion , thou art greatly deceiued . For the Religion cannot do him good , who liueth not in peace , and he cannot possibly haue peace , who in Religion frameth and ordereth not his life according to the institute and spirit therof .

4. Lord , I sincerely acknowledge , that contentions do in no sort beseeme a Religious person , but in this life there be so many toyes and controuersies , and men be ●o contentious , as that he who will no●●ontend with them againe , often looseth ●is right , and is contemned and trodden ●nder foot by others . Sonne , it is better without contending to be borne downe by men , then by contending to be trodden v●on by the Diuells . And though all others ●hould contend , yet none can compell thee ●o contend : and if any would peraduenture ●uarrell with thee , tell him with the Apo●tle : We haue no such custome . Neither will there want meanes , whereby thou mayst hold , and recouer what is thy due , ●nd right .

5. O how much is that Religiousman deceaued , who because he seeth equity to ●tand for him , thinketh it lawfull for him ●o contend and go to suite and Law with ●nother . It is nothing so . For though it were lawfull , yet it should not beseeme them , who make profession of perfection of life , sith I haue taught in my Law , that a man must rather , for the conseruing of peace , yeald so , as to him , who should seeke to spoyle him of his coate , for the auoyding of contention , he should leaue his cloake also . Yet there may be disputations , so they be for defence of the truth , and for the exercise of wits . A man may also commence Ciuill and Ecclesiasticall suites against others , so it be done by the prescrip● of iust and vpright lawes . Those contentions be only forbidden , that haue repugnance with Iustice , which cause discord and giue an occasion of hatred : for if tho● vse them , thou plainly declarest thy self to serue as a miserable souldier vnder th● colours of the infernall enemy , who is th● grand Captayne of all dissentions , and sworne enemy to peace and concord .

6. Of a bad roote there cannot grow but a bad tree , and of a bad tree , as ba● fruits . The roote of contention is pride for if one should yeald to another , the● would ensue no contention and fighting & not to haue a will to giue place & yeal● to another , is an argument & signe of pride But if enuy & m●lice be added to prid● which is contentions daughter , there groweth a more sore and more dangerous warre For it often happeneth in the heate of contention , that though a man see himselfe depriued of all reason , yet Enuy transportet● him so far , as because he will not yeald th● victory to the other , he maketh no end o● contending at all . And if it hpppen , th●● both of them be peraduenture more head strong , and of a more impotent nature , or haue patrons of their owne opinion present , or els stand vpon their honour and reputation , the flame and hear of contention goeth sometymes on so far , as no help may quench and put it out , but with the ruyne of them both .

7. The fruits of this tree be very pernicious to Religion , in gathering wherof , if there be no vigilancy and diligence vsed , it is to be feared least within a while it become full of much infectious fruite , as of hatred , dissentions , murmurations , treacheryes , vnderminings , reuenges , and other vices of that kind : neither shall Religion be any longer the Schoole of vertue , but the sinke of vice , and a receptacle of Diuells , yea and for the scandall giuen to men of the world , more bad then hell it selfe . And whereas hell is the place of torments , and full of miseryes , wherin sinners receiue their punishments , it induceth no man to sinne , but rather terrifyeth him from committing sinne : but that Religion in the bowels wherof raigneth discord and hatred , for the scandall giuen induceth secular men to sinne the more greeuously . For if a secular man obserue the Religious to be at contention and iars amongst themselues , he will thinke , tha● it is much more lawfull for him to ente● into such kind of contentions , & to continue them . But if it chance that secula● men do intermeddle themselues , and tak● part in the contentions and debates o● Religious men , then the Religion becommeth nothing els , then a house and habitation of diabolicall confusion . My Apostles had also contentions amongst them , which of them should be greater , & though their errour were not great , nor would haue done much hurt to the Colledge o● my Apostles , yet I gaue them to vnderstand , that such contention did not a little displease me , and by vsing correction I took● away the seed of that discord , and taught them to practise Humility , which is Concords mother . And I further added this feareful saying : Vnles you become as little ones , you shall neuer enter into the kingdome of heauen .

8. Sonne , if there be any found a louer of peace , and of vnion among Religious men , I am he : and if the contentions , and debates of them againe be displeasing vnto any , I am he most of all . And therfore that a quiet , and peaceable life might be led in Religion , besides that which I tooke from them , Myne and Thyne , the beginning of all discords , I caused further , that all their constitutiont and rules should be directed to the intertayning of peace and concord . But the Diuel hath sowen in them the cockle of selfe estimation , which if it be not trodden vnder foote , is the seminary of all contentions , suits , debates , quarrells , and warres .

How a Religious man ought to carry himselfe in his Tribulations .

CHAP. X.

SONNE , if thou couldst go to heauen without tribulation , or without the suffering of aduersityes in this life , according to the lawes of loue , thou shouldst not with or desire it , considering I thy Lord entred into it by the way of the crosse , and of tribulation . All the blessed also , who do now enioy most perfect peace and rest , and ioy in heauen , held the same way . Wherefore if thou hast a desire to go any other way , then that of tribulation , thou shalt neuer come to that place of quiet and ioy thou seekest , but of paynes and miseryes , sith assured it is , that none can haue his ioy both in heauen and in earth togeather . If thou wilt in this life be an imitatour of t●● rich Glutton , thou canst not liue in the ●ther , in the company of Lazarus . My sel● proued by many tribulations , carryed m● owne heauy Crosse vpon my shoulders , & therby gaue thee sufficiently to vnderstan● what way is to be kept to thy country . M● Apostle also declared it plainely inough that there is no getting into heauen , but b● many tribulations . And therefore to th● sonnes of Zebedaeus my most deare disciple● when they wished to sit one on the righ● hand , and the other on my left in my kingdome , I sayd , That they knew not wha● they asked , for that they were first to think● of their suffering of tribulations , and the● afterwards to speake of the reward the●of .

2. Thou art therfore deceiued if tho● thinkest , that there is accesse for thee to he●uen without thy crosse & tribulations : Tho● art deceiued , if thou thinkest thou mays● liue without the enduring of aduersityes ▪ thou art deceaued ( I say ) if thou thinkes● that thou canst be in Religion free and exempt from all affliction . If outward tribulations be wanting , the inward wil assayle thee , for as much as the bad inclination● passions and inordinate desires suffer not a man to be at quiet , and free from his crosse . ●nd though they were away , yet I will ●pt omit my selfe to send thee for thy souls ●ood and profit some affliction or other . ●herefore seeing it is certaine , and vn●oubted , that in this exile the life cannot ●ossibly be passed ouer without crosses and ●ribulations , seeing the life it selfe is a con●●nuall tribulation , euery Religious man ●hould in earnest do very well , and best ●or himselfe , if he would make a vertue of ●ecessity , & accommodate himselfe to beare ●he crosse patiently , and with a stout cou●age . All labour , the more patiently it is ●ndured , the better and the more lightly is ●t borne . Whosoeuer refuseth to follow me with his crosse , his crosse will follow him .

3. Sonne , what dost thou , that thou ●omplaynest in thy afflictions , and art discouraged ? Dost thou not see , that thou makest them the more bitter vnto thee , and that they torment thee the more ? Dost thou thinke , that for the afflictions that thou bearest , as thou art able , thou art the lesse beloued of me ? I am not like vnto the men of the world , who abandone their friends , when it is their hap to fall into any calamity , yea I send sometyms tribulations vnto some , that I may be present with them , when they are in their troubles . I do i● truth reproue and chastise my seruants th● more , the better I loue them , that they may the more perfectly be purged from all th● filth of their sinnes , their vertue may be the more strengthned , and beeing so corroborated may be manifested , and made known vnto others . If thou didst but see , in how great an esteeme a good and perfect Religious man is with me , when he is in affliction and misery , thou wouldst wonder , that I do not multiply more and greater afflictions vpon him . For he in that state looseth nothing of his spiritual gayne , & more then that he profiteth himself exceedingly , & by his own example inciteth others wonderfully with a willing mind to imbrace tribulations , and to hold them , as a most singular gift , sent him from heauen . And therefore it often happeneth , that some pious , & Religious man , exercised by such tribulations , is able to effect more , and do more good , then many preachers . Patience manifested by worke , profiteth much more then when it is recommended and preached out of a pulpit .

4. O how much is that Religious man in my fauour , who when any affliction befalleth him , doth at the very first accept it , as a particuler fauour of myne , and yealdeth me most harty thankes therefore , and secondly seeketh to reape some profit therby for his soule , by crauing of my help ●hat he may for the loue of me beare it both manfully and willingly . And can it be possible , that I should not help such a Re●igious person ? Why should I not lend him my assisting hand in tribulation ? Why ●hould I not free him , and glorify him ? Contrarywise , how much doth it displease ●e to see a Religious man sighing deeply , murmuring , and discontented in the very ●east tribulation , as though he had proclaimed warre against me ? Is not this a ●alpable arrogancy ? Is not this to take the ●words point in his owne hand ? True it is ●hat tribulation is a sword , but it is to be ●●ken by the hilt : for he that shall lay hand ●pon the point , woundeth himselfe . A good religious man , who taketh the sword by the hilt , vseth and handleth it with pro●it in cutting off the imperfections and superfluous desires , and also in driuing all enemyes away from his soule .

5. It is to be confessed that tribulation is bitter , but it is such bitternes , as is not il : neither can it be properly ill , because it commeth from my heauenly Father , whose goodnes is infinite , and leadeth to the supreme good , as it hath already brought all the blessed , that dwell now in heauen . And seeing I , the Sonne of God , was neuer without tribulation , it nothing beseemeth a Religious man to refuse it for the bitternes that is therein . He , that hath for the loue of me once spoyled himselfe of the pleasures of this world , must in Religion seeke not the pleasure of the senses , but to please the tast of his soule . For if I had refused the bitter cup of my passion , what a state would that haue beene of thyne , and of mankind besides ? There are some , who thinke the affliction that they suffer , is ouermuch , yea and to exceed all the tribulations and crosses of the world . But it is nothing so , and more then that , by that conceit and opinion they greatly offend me , because they imagine & feigne me to be a cruel tyrant , who layeth more heauy burdens vpon men , then their forces may beare . I am not ignorant , how much euery one is able to beare : I know also , what may pr●fit or hurt them : but it so hapneth , that to him who hath not been exercised in bearing ●ffliction , the very least misery becommeth great , yea and intollerable also : and he , who hath not proued , or knoweth not others calamityes or miseryes , thinketh his owne greater then theirs .

6. When a man hath not in this life his part in affliction , and all things succeed vnto him as he would desire , it is no good signe : for that whether he be iust , or be a sinner , it is to be feared , that he is reserued for some greater punishment , and that the prosperity of this life is graunted him for a reward onely of the good he hath done heere . When the sicke persons life is despaired of , there is giuen him to taste whatsoeuer he shall desire . But when a man hath his part in tribulations , it is a good signe . For if he be good , by tribulations he is made better , and as gold , the more it is purged , the more it shineth , and the more perfect it becommeth . If he be in the state of sinne , by tribulations he is awaked out of it , that he may remember himselfe , and by sight of his owne misery looke about him , and repent . The Prodigall sonne , when he was in his flourishing state and in his prosperity , left his father , & when fortune after turned her whele , and want and misery oppressed him , seeing the calamitous state wherein himselfe liued , he returned home to his father . Tribulation oftentymes causeth vnderstanding , when prosperity bereaueth a man of it . How many be there , who because they be not pressed with any thing aduerse , haue either layd aside all remembrance of me , or shew themselues like vnto those , in whose affection and loue I haue very little interrest ? But when I shall but once send them the very least ague , or any dangerous infirmity or sicknes , they forthwith come running vnto me , and cry aloud , Saue vs we perish .

7. The necessity , that compelleth men to come vnto me , is healthfull , but yet desired of few , because it is vnknowne . Many be infirme , but they acknowledge not their infirmity , and though they know it , yet they know not what medicine is to be vsed for the remedying thereof . I am the domesticall Phisitian to Religious persons , and know exactly the complexions of all , as also the causes of their sicknes , and make a medicine fitting for the remouing and taking of them all away . Tribulation is a medicine , which with the more patience it is receiued , the more effectuall and soueraigne is it to cure . This medicine by me prescribed and willingly taken , no● only purgeth and taketh away the bad effects of the disease , but also , if it be proportionably receiued , purgeth cleane the reliques of all the antedent indispositions and sicknes . It is a property of this antid e to search to the root of the euill , and to take it quite away , which is pride : in so much as by humblyng it cureth , and maketh the froward , angry , and terrible , as meeke as lambes . This medicine teacheth euery Religious man , how much he hath profited in Religion , how solid he is in vertue , and how conioyned he is with me , his Creatour and Redeemer . Finally tribulation worketh so , as whatsoeuer lyeth hid in the soule , whether it be vertue or vice , it layeth it open to the eye .

8. There is another property of tribulation , that it preserueth a man from future mischiefs . Many haue beene very neare to most grieuous falls , but by occasion of some calamity or other sent them , they haue beene preserued from them . I like not of that Religious man , who is grieued , when any sicknes , or crosse befalleth him . For he should thinke , that infirmity is no ●esse my gift , then is health : and how ●noweth he , that he could serue me better ●n good health then in infirmity ? Whence ●noweth he , whether it would profit him ●ore to keep his bed , or to wander vp and downe ? How knoweth he , whether by his sicknes he be to be deliuered from greater mischiefes and dangers , or not ? And therefore euery one should permit himselfe to my will , and gratefully to accept whatsoeur I shall prescribe vnto him , and not to seeke for any other thing then to make some profit of his tribulations .

9. Sonne , resolue something , sith so long as thy peregrination shall be of continuance in this mortall flesh , thou shalt be subiect to tribulations . Be thou affected to any place thou desirest , and to whatsoeuer state of life that may most content thee , thou shalt neuer want aduersity , till thou come to thy country in heauen . Thou mus● further vnderstand , that seeing tribulation is a medicine , it worketh according to th● disposition it findeth , and therefore it may sometymes do good , & sometymes again● hurt . If thou take it with humility & patience , and thankesgiuing , it will profit if on the other side thou take it with an vnwilling mind , with indignation , & complayning against him who sendeth it t● thee , it will greatly hurt thee , and redoubl● th● affliction besides . For to that whic● hapneth and is felt from without , wil● come another within , that is , that whic● the inordinate desires cause and produce in the mind , whiles a man becommeth inwardly moued , and angry for the tribulation , that hath a repugnance with his will . The tribulation , that is taken with an ill will , is not diminished , but rather increased .

10. There be some , who when as they cannot complaine of tribulation , as of an ill thing , do transferre and lay all their complaint vpon the creatures whence it commeth , and say : I make no great reckoning of the tribulation , but I take it in ill part , that this man or that was the occasion therof , as though one might without my will , and permission , receiue tribulation ●t anothers hands . It is nothing so : for as much as all tribulations happen by my order , and I vse creatures one while for the punishing of some , another while for the giuing vnto others an occasion of meriting , and of exercising some vertue . And their complaint groweth of none other thing , then that they may not endure aduersityes . For where they are ashamed sincerely to confesse it , least they may seeme deuoid of the vertue of patience and fortitude , they turne themselues against the creatures , and complaine that they be ouer sore oppressed therwith , not knowing what way to turne themselues . And such men make it known , that they want both patience and Charity .

11. Tell me , my Sonne , why , when thou lightest vpon a very afflicted friend of thyne , thou dost at the first giue him so much good counsaile , and remedyes for his euill , and yet if thou be thy selfe plunged in the same , or like affliction , thou vsest it not thy selfe ? Thou knowest how to tel others that they beare all with patience , that they conforme themselues to Gods will , that after tribulation they are to expect consolation , sith the Father of heauen doth not send his any affliction , but for their greater good : And when tribulation visiteth thy owne house , wherfore doest thou not welcome and receiue it with patience ? Why dost thou not conforme thy selfe to the diuine will ? Why dost thou not reape some spirituall profit by it ? He is no good Phisitian , who applyeth not to himselfe , what he thinketh good for others . But this is worst of all , that in tribulation thou art moued with indignation , and sayst ; what haue I done ? what , I say , haue I done ? Put thy hand to thy breast , and thou shalt find , that thou art a sonne of Adam , and conceyued in sinne , and nothing so innocent , as thou thinkest . Thou shalt therefore do better , if thou sayst ; Lord increase my sorrow ●nd payne , increase also my patience . Burne me ●eere , cut me heere , that thou mayst spare me for e●er .

That a Religious man ought to haue a care of gouerning his tongue .

CHAP. XI .

MY sonne , the tongue is a little part of man , but yet of very great power ●o do much , either good or ill . I haue giuen ● tongue to men , not only to conuerse and ●reate one with another , but also , and that most of all for this , that by it they may ●rayse me , celebrate & extoll my greatnes , ●nd teach others the way to heauen . And ●herfore when a Religious man abuseth it ●n discoursing vnprofitably , in murmuring ●gainst his Superiour , in censuring the life ●f another , in lying , in ambiguous spea●ing , or with dissimulation , it is a procee●ing much vnbeseeming Religious profesion , and no lesse displeasing vnto me . And ●t may be sayd of such a one , that he car●ieth not himselfe like a Religious person , ●nd that , that is true , which my Apostle S. Iames sayth : If any man thinke himselfe to be Religious , not bridling his tongue , bu● seducing his hart , this mans Religion i● vaine .

2. But against this , o Lord , the same Apostle hath written , that none could eue● tame the tongue , and that worse it is the● a sauage and wild beast : whence it is , tha● the Scripture sayth els-where , that to rule and moderate the tongue is a gift , that dependeth of thee . And if it be so , what fault is there on our part , when we permi● it to breake forth into vnprofitable talke ▪ It is indeed most true , my Sonne , that th● tongue is worse than a raging beast , becaus● the hurt that such a beast doth , goeth n● further then to the body , but the domag● that the tongue doth , extendeth it selfe both to soule and body . The beast ordinarily doth no mischiefe to the maister who hath the handling and tending of him : but ● bad tongue hurteth him whose it is firs● of all , and then others . It hath neuer been● heard , that one beast hath destroyed a● whole prouince , but the tongue hath ruyned cittyes , and whole kingdomes : and a● my scriptures say : More haue dyed by th● tongue , then by the sword . True it is , tha● none can tame anothers tongue , but euery one may rule his owne with the help of my grace : and further it is true , that the Religious man , who is of power so to gouerne his tongue , as by it he offend not , meriteth at my hands great prayse , & no lesse reward . But this perfection , besids that it is hard , is almost impossible . It is only required , and necessary on thy part , that thou endeauour to bridle & gouerne thy tongue in the best manner thou canst , and so doing thou mayst be assured , that thou shalt neuer want the assistance of my grace . But if thou giue it liberty & the raynes of thy own wil , and permit it to vtter vpon euery occasion , what commeth in thy mind , who should endure the blame of these thy tongues faults but thy selfe , and thyne owne neglect in restrayning it ?

3. And if thou desire in particuler to know , touching what care a Religious man should haue of his tongue , I say first , that he must keep it from speaking much : for so much as certaine it is , that there cannot want sinne , where speach is vsed . He that speaketh much , considereth not what he sayth , and by that occasion he speaketh and vttereth many things to smal purpose , and therewith vnprofitable also . And this is that , which the Sage meant to giue vs to vnderstand , when he sayth , That foole haue their hart in their mouth : becaus● they speake whatsoeuer commeth in thei● mind , in so much as their hart seemeth to depend on their mouth . But on the contrary , the wise and circumspect hath hi● mouth in his hart , because he considereth , and premeditateth what he hath to say , & by that occasion maketh the tongue to haue dependance on the hart , and not the hart on the tongue .

4. In the second place the Religious man must forbeare to speake ambiguously & doubtfully , or in a dissembling manner . For sith the life of a Religious man ought to be simple , and without fraud : euen so must his speach in like manner be round , open & without any dissimulation at al. It should be a matter reprehensible euen in a Pagan , much more in a secular Christian man to vse a doubtfull speach or Equiuocation to deceiue another , and to haue one thing in hart , and another thing in mouth : how much greater fault then should it be in a Religious man , vpon whome is imposed an obligation to labour to perfection . And more then this , he that vseth such manner of speaking , maketh himselfe ordinarily odious , if we beleeue the Wise man , who ●ayth : He that speaketh sophistically , maketh himselfe hatefull to euery one . If then ●hou offendest me by this dissimulation or Equiuocation of speaking , how is it possible that I should loue thee , or giue thee any countenance ? Or that I should yeald thee ●he assistance of my grace ? And if this maketh thee hatefull to thy neighbour , how ●s it possible , that thou shouldst help him , or do him good ? For none trusteth him with whome he hath lost his credit .

5. In the third place a Religious man must beware he speaketh not what is vn●rue . Neyther must thou thinke it inough ●o forbeare lying that hurteth another , or ●hat which is asseuered or confirmed by ●ath , which be mortall sinnes , and where●nto not only many secular persons , but also many heathens would haue a care not to fall : But a man must further abstaine from ●ll manner of lying that is spoken in iest , or ●or pleasure , to another , for that God is offended therwith : and euen the very least offence of God is to be auoyded with all possible diligence , though there should o●herwise follow some great good , as is to ●aue the neighbours life or soule . We must ●euer choose a bad means , wherby to come ●o a good end , and therfore euery Religious man should rather endure whatsoeuer d●mage and hurt , euen death it selfe , the● that a lye should come from his mouth . H● is no good Religious man , who is not ● friend of truth , neither is he a frien● to truth , who maketh no scruple to ly● euen in a light matter . Amongst secula● persons to tell a lye , is an act so base , & in famous , as for a lye they chaleng one another into the field . And lyars are commonl● held for vile , base and contemptible , an● for such , as are denyed vnworthy to be belieued . What then may be thought touching a Religious man , that is a lyar ▪ To whome may we resemble him ? It cannot be sayd , that he resembleth me , who an● the truth it selfe : it remayneth then , tha● he be sayd to be like vnto Sathan , who i● in my Scriptures called a lyar , and the father of lyes .

6. Moreouer tell me , my sonne , is i● not a great infamy to one , that credit is no● giuen him , though he speaketh the truth ▪ And yet this is the paine & punishment o● a lyar . For if he should lye but once , though he loose not all his credit , yet he maketh himselfe at least suspected , that euery one may stand in doubt , and that with reason , whether he speaketh what is true , or whe●●er he may beleeue him , or not . And if 〈◊〉 be a thing reprehensible to lye , treating ●●out temporall matters with men , what ●ill it be to vtter what is false in thinges ●●irituall ? What will it be to lye to his Su●eriour , or to his ghostly Father , who ●o hold my place ?

7. O how much do those Religious ●●en displease me , who hearing another ●raysed , seeke to stayne such his commen●ation some way or other , or to obscure it ●y putting some ( But ) in the way , or by ●emembring some one or other imperfe●tion of his . And if such persons would ●iligently search out the roote of this fault , & vnderstand whence it hath the origen , ●hey would endeauour , I am sure , to bridle ●heir tongue , and amend their fault . For ●n some this fault ariseth of a bad inclination they haue , and of a certaine pleasure & contentment they take in censuring the life and actions of another . In others it proceedeth of enuy , by which they are sory of their neighbours good renowne , and therfore they seeke to obscure it , or to diminish ●it by their bad reports of him . In some againe it hath the source of pride , and of a perswasion they haue , that by obscuring anothers praises , they shall increase their owne , and make themselues to appear greater , & better then those , who be praysed . To abase others , is not the way for a man to ra se himselfe : for it is no vice , bu● vertue that rayseth a man , in so much a● where the rootes be so bad , & so venemous it is an easy matter to thinke , that th● speach which proceedeth thence , canno● be but bad , and venemous also . And therefore , my Sonne , thou must haue a vigilan● care neuer to diminish the commendations or actions of another , as also not to exaggerate , and commend the same with to much amplification , for as much as the one and the other is a vice of the tongue , that displeaseth me .

8. Those also are displeasing vnto me , who in their speach take a contentment to bite and sting another , and to say in one word , haue no scruple to vexe , and molest their brethren . Neither charity , nor the rules of Religious modesty teach , that any should take his pleasure with the displeasur● and molestation of another . This is a thing worthy of blame euen in a secular person , and therefore much more in a Religious man . A man may sometimes be mery and pleasant in his conuersation , and vse some witty discourses , which yet must be in time and place , without the offence or discontent of any .

9. And the tongue , which is without ●he bridle of vertue , stayeth not it selfe ●here , but it passeth easily further to murmure , and to report ill of another : and it seemeth vnto it selfe oftentymes to haue found a sufficient and good excuse to say , ●hat it is in a light matter , and that the sinnes be not grosse , that be spoken of . As ●hough it were not any sinne to murmure of light matters , and that it were not an offence as well to God , as to the neighbour . O peruerse tongue , and worthy of double punishment ! the one for speaking ill of an●ther , the other for excusing thy fault , in ●aying , that it is no great matter . It is not ●ny light matter , or such as importeth not much for a man to perseuere and continue in what is ill , though it be little . He that ●xcuseth his sinne , hath not any care to amend himselfe . I haue not any where sayd , that a man might murmure in light matters , but I haue on the contrary forbidden it , when I commaund , That euery one ●hould loue his neighbour , as himselfe . When another murmureth of thee , is it not true , that thou bearest it with an ill will ? Thinke thou also , that others take it in ill part , when thou murmurest of them , besides that thou offendest me , and therei● doest against my will .

10. Moreouer the good opinion , th●● is had of the persons , and especially of th● Religious man , profiteth much to the he●ping of the neighbour : but the murm●ring , and detracting tongue obscureth th●● good opinion , and consequently hindre● the fruite of good example , and the ligh● of good edification , that might be giuen vnto others . And more then that , by suc● discouery of the defects and imperfectio● euen of them , who haue the reputation o● good & vertuous persons , is an occasion● scandall , being a thing vndoubted , th●● those , who are yet feeble and weake , he●ring mention made of the imperfectio● of the good , come easily to contemne then and which is more , are animated to commit greater faults themselues . And if th● tongue that murmureth of secular person● be not excusable , and greatly displease●● me , how may that tongue be excused , th● murmureth of my seruants ? What will be to murmure of Superiours , who o●cupy my place ? What will it be to impu●● vnto one an imperfection , which he ha● not , therby taking an occasion to murmu● and speake ill of him ?

11. The good Religious man doth restraine not only his tongue from all detraction and murmuring , but also stoppeth his eares , when he heareth the like from another , and if it happen , that he heareth any murmuring against his Superiour , he defendeth him in what he can , seeking to hide , & excuse the imperfections that might be in him . For thou must , my sonne , perswade thy selfe , that both the honour , and the iniury thou dost to thy Superiour , redoundeth to me , and that I will be the iudge either for thy punishment , or for thy reward . O how much are those deceiued , who hauing receaued some discontent at ●he hands of their Superiour , do complaine ●nd murmure at him , affirming , that he hath wronged them . Who hath made such men their Superiours Iudges ? What law commaundeth them to reuenge themselus ? If the Superiour hath done amisse , in what booke haue they found , that they may therfore murmure at him , and repay one euill with another ? Certes they haue not learned this lesson of me : for I do teach the quite contrary , to render good for ill , & to ouercome the bad turne with a good one .

12. There is another vice of the tongue , no lesse pernicious , then be the precedent , and that is , to disclose some secret that a man should not , and which should be concealed . And what is worst of all in this kind , is , that there be some , who by a curious importunity , and wylie craft seeke to draw some secrets from another , that they may afterwards communicate the same with some other very familyar friend of their own . And in this the faults be many they commit . For first there is in it curiosity , secondly a sinne to induce another to discouer that which he should keep secret , thirdly another sinne in reuealing that which he hath receaued as a depositum , to be kept secret . Finally , of it there groweth many debates , quarrells , hatreds , discontents , many ill and hard words , and othe● the like inconueniences . Seest thou now ▪ my sonne , of how many euills a naughty tongue is the cause , and that it is not without ground , that my Apostle S. Iames calleth it an vnquiet and turbulent euill , ful● of deadly poyson , and a fire that consumeth all that it layeth hold on ? But tell me wherefore thinkest thou , that the tongu● was shut vp within the mouth , as it wer● in a close chamber , & kept in with the teet● and lyps , as with a double rampire , if it b● not to giue thee to vnderstand , that when thou shouldst haue a will & desire to moue thy tongue to speake , reason must first open the gate , as one that hath the charge & commaund ouer it : and that when it should be expected , that it be retyred and silent , the same reason must shut vp the ports againe to keep it in : for els the tongue will disperse the poyson , and do more hurt then thou canst thinke , or imagine .

That a Religious man ought to make his profit of all corrections and admonitions .

CHAP. XII .

MY sonne , what may be expected from him , who being sore sicke , should for want of vnderstanding his owne will , refuse the medicine that might cure him , or though he should take it , should not keep it any long tyme , but cast it vp presently againe ? Such a one questionles should be in great danger of his life . Correction is an healthfull medicine , though few there be that know it , and very few haue practise of it : but because it is somewhat bitter and troublesom , thereof it commeth , th●t it is displeasant to them , who haue no desire to perfect themselues , though it be to cure them , and to promote them much in spirit and in perfection . This medicine , as all others , must be proportioned to the complexion of the infirmed person , and is to be giuen in tyme , when the humors be prepared , and when the sicke person shall be either at quiet , or lesse troubled . And to the end the sicke person may take it with a better will , he must first of all make himselfe capable of his euill , of the danger he findeth himselfe in , and of the great ease he may receaue by the medicine .

2. The Religion , that maketh no vse of this sort of remedy , cannot long conserue it selfe , and it is an exceeding great fault in the Superiour to forbeare to correct his subiects , and to permit them to liue at their owne will , for feare of displeasing them . The sicke , that liueth after his owne manner , becommeth rather worse then amendeth . Since the corruption by sinne , human nature is so inclined to euil , as if there be not an eye had to help and repaire it by admonition and correction , it will soone fall into some ruine , or other . O what an accompt shall Superiours haue to make , for feare of making themselues hated , or for feare of discontenting , or for some other human respects , omit to correct their inferiours . They should perswade themselues , that the defects of their subiects , which should haue been amended by their correction , shal be imputed vnto them . But much worse shall be the condition of the inferiours , who being admonished by their Superiours , become troubled and discontented , and do take the correction , which is so profitable and soueraigne a medicine , for an iniury done them : whence it commeth , that being vnworthy thereof , they cease not murmuring against their Superiours : which is nothing els , but to murmure against me , whose will it was , that such correction should light vpon them . But what hope is there of amendement in such persons , when they become worse , and add one fault to another ? What good may be expected from them , when they will not acknowledge their fault , and eyther refus● correction , or if they receaue it , they presently reiect it with a disdaine ? Vnhappy is he , who hideth his wounds , and much more vnhappy he , who hath no desire to procure the cure of them .

3. Tell me , my sonne , whence is it , that thou art so troubled , & so sore moued , when thy Superiour blameth thee ? Seest thou not , that so to do , is to take the knife by the edge , and therwith to giue thy selfe a wound ? Seest thou not , that by so doing thou conuertest the medicine into poyson , which I had ordained for thy good , and for the healing vp of thy wounds , and thy euill disposition ? Is not this to say in plaine termes to thy Superiour , that he aduise thee no more , nor giue thee any correction , because thou wilt not beare it ? And what other thing is this , then to fauour thyne owne euill , and to refuse cure ? Not to haue a wil to be reprehended , to speake properly , is to haue a will to go from ill to worse : which is neither thyne owne good , nor the good of Religion , nor that which thy Superiour may in conscience do , or suffer ▪

4. But let vs consider a little , wherefore thou art so much troubled for being reprehended . Is it because thy Superiour blameth thee for a fault thou hast not done ? or that it is nothing so great a one , as thy Superiour hath made it ? or if for that thou thinkest thy selfe to haue been wronged by them , who haue made report of the matte● vnto him , and thou wouldst peraduentur● haue the same examined , and proued by witnes , and that finding it false & vntrue thou wouldst haue him punished , and to make thee satisfaction , who hath made th● report to thy Superiour ? My sonne , this is not the way to perfection , neither is it the proceeding of Religious persons to examin or to confront witnesses , nor to debate matters by processe of Law . For so to proceed , were to multiply debates and contentions , to trouble & disturbe peace , to open a gate to much hatred and discords : and when I did in my Ghospell deliuer the manner of fraternall correction , I did not giue precepts or instructions of any such manner of proceeding . It is a course both better , and more beseeming the Religious man , to ouercome by way of Humility , then by way of debate , and contention . O how much haue some of my seruants gayned and profited , who being reprehended by their Superiours , euen for some fault they had not done , receaued the reprehension as comming from me , and perswaded that I was he who blamed them by the mouth of their Superiour , humbled themselues , without further debating the matter wherewith they were charged , and committing all to Gods prouidence craued pardon , yea by so doing much edified their Superiour . And of this it came , that the good opinion that was before had of them was so far of from receauing diminution , as it was thereby much increased , and the● did continue withall much more enriche● with merits . And notwithstanding this , i● appertained to me to cause the truth to b● after discouered , and to come to light fo● the manifestation of their vertue .

5. My sonne , it is in thy will to conuert correction much to thyne own profit whether thou hast committed the fault wherof thy Superiour aduiseth or blamet● thee , or hast not done it . For if thou has● done the fault , this correction will seru● thee for a purgation , and help to cancel● & raze out the fault thou hast committed ▪ If thou hast not done the thing , thou mays● vse it for a preseruatiue medicine , & it wi●● put thee in mynd to stand vpon thy guard more , and better then before tyme , giuing thee an occasion of conseruing thy vertue ▪ & innocency . And this is the true meanes o● making profit of correction , namely if thou receaue it as a medicine comming from me , and such as I haue ordayned for thy good .

6. There be others who complaine no● so much of the correction , as of the manner wherewith it is vsed towards them ▪ saying that the Superiour is ouer harsh in his reprehensions , and that he exaggerateth anothers fault ouermuch . He that would haue euery thing after his owne fancy , hath many discontentments , and liueth in much disquiet of mind . So the medicine may do thee good , to what end shouldst thou trouble thy selfe , whether the potion be sweet , or sower ? My sonne , hast thou a desire to liue in peace ? Leaue that , which concerneth thy Superiour , & thinke of that alone , which toucheth thy selfe . To haue an eye to this , that the correction be founded in Charity , that it be done without choller , & without disdaine , that it be proportioned to the fault , that it be done in tyme , that the inferiour conceaue that which is done , be done out of a desire of his good , all this appertaineth to the Superiour , and not to the inferiour : but to haue a care , that the correction be receaued humbly with patience , and a will to make his profit thereof , that toucheth the inferiour . But if the inferiour wil peruert this order , and haue his eye rather vpon the manner wherewith correction is to be done , then how he ought to admit it , it will not be well with him , no more then it would be with the Superiour , if he would haue an eye rather to the manner of taking correction well , then to giue it , in a manner fitting , and for the good of his subiects . He easily committeth an errour , who thinketh not often , and seriously on that , which concerneth and importeth him to do .

7. My sonne , if thou hast a desire to amend , loue correction , for so much as it is a good & assured meanes therunto . Thou knowest not thyne owne faults , or if thou doest , thou knowest them not , as thou shouldst . Thou perceiuest not how offenssiue they be to anothers eye , how is it then possible , thou shouldst amend them ? And correction is that , which giueth thee vnderstanding , and knowledge both of the one , and the other . The Diuell hateth correction , and in the Religious laboureth to worke an auersion from it , for that he well knoweth the great good which they may receaue thereby towards their aduancement & progresse in perfection . O how do those Religious men please me , who do not only willingly receaue correction , and seeke to make their profit therof , but do also desire some one or other of their friends to put them very often in remembrance of their faults , and imperfections , whereinto they may hap to fall . He that desireth not correction , nor that he be told of his faults , giueth to vnderstand , that he hath not any forward disposition to amend himselfe .

8. Others there be , who may not endure to be admonished , or reprehended by him who is not their Superiour , and they do not only not take it in good part , but do further conceaue an indignation against him , and deeme him for a man troublesome and importune . Consider I pray thee , my Sonne , how far Pride leadeth a man , when it causeth him to be discontented , and angry with them who exercise towards him an office of Charity , in putting him in mind of his faults , for which he hath iust cause to render him thanks . But it may be , that such persons thinke themselues irreprehensible , and be so conceited of themselues , that all they do , is well done , or that they are discontented to be reprehended by their equalls , though in the mean while they know wel inough , that themselues are faulty . The one and the other cannot proceed of any thing but pride , and to say truly , he is such a one , and of the number of those Religious men , who haue no will to practise either Humility or Mortification . The poore man , who knoweth his own need and necessity , taketh willingly the almes of any one , whosoeuer it be , that giueth it , be he maister or seruant , and humbly thanketh him for it : the very same doth euery Religious man , who hartily desireth perfection , and loueth euery one , who helpeth him to the attayning therof .

9. Correction and reprehension is an act of Charity : and as Charity is common to all , so may euery one vse a modest reprehension , and he who omitteth to do it , when he ought , and hath an hope of doing good by it , though he be not a Superiour , doth not well , & displeaseth me also . How much then shall I be displeased , and how much greater shall that mans sinne be , who knowing an imperfection of his brother , doth not only not admonish him touching it , but also commend●●h him for it , saying that he hath done very well , and that he did as he should do , therby inducing an imperfect Religious man to become more bold , and to confirme himselfe the more in his imperfection . And this we may affirme to be the pestilent oyle of sinners , wherof the Prophet speaketh : and vnhappy is that Religious man , who hath his head annoynted therwith . I do my selfe the correction otherwhiles , and send inspirations , to the end my seruants may by that occasion find out and discouer their owne imperfections , and amend them : sometymes againe I admonish them by some affliction or other , that they may enter into themselues , and correct what is amisse : sometymes I permit one whole order of Religion to be afflicted & persecuted , that the negligent and bad Religious men , that are or may be in it , may become good , and the good better : but the end indeed is , that they haue a desire to be holpen . They want not the helps , and meanes of doing well so much , as a firme resolution to put themselues into a course of doing well , and to hold on the same , as they ought . My sonne to differ and put that off till the morrow , that may profit thee to day , is not an argument or signe of a man well aduised . And the more thou shalt neglect to amend thy selfe , and to differ this happy resolution , the more , and the greater will thy losse be .

How a Religious man ought to carry himselfe in his scruples .

CHAP. XIII .

MY sonne , thou knowest well , that to please me , and to receiue a recompence from my hands , it is not inough to do a good work , but it must be done well . That one , for feare of offending me , standeth vpon his gard , and endeauoreth to do all the best he can , this is to do prudently : neither must he thinke this to be a scruple but a filiall feare , a iust feare , and an holy and meritorious feare . They be scruples ▪ when one is in his actions perplexed , and full of anxiety , without hauing any lawfull cause thereof , but only by light coniectures and suspitions ill founded , and tha● he feares that he sinneth in the thing tha● he doth , or that he hath done , or that he ought to do : whence it commeth , that he afflicteth himselfe , and continueth altogeather troubled in mind . These scruples ▪ which be no other ( to say truely ) then vaine and fearefull imaginations , displease me very much , and be in the soule of him who is seazed and taken therewith , as it were with an hoate and burning feuer , which tormenteth him both night and day .

2. Wilt thou vnderstand , my Sonne , in few words , what is the nature of scruples ? when he , who is molested with them , retayneth them in mind , and stayeth vpon them , when he should contemne them , they are vnto him as many ropes , by which the Diuell bindeth him , and draweth him which way he listeth : but when he con●emneth them , he standeth firme and stable , ●nd the enemy hath no power ouer him at all .

3. Lord , these scruples displease me : I desire nothing more , then to be rid of them , but it is not in my power . I know right well , my Sonne , that it exceedeth thy power to shake of the scruples that arise of a melancholy complexion , & which continue as long , as continueth the cause whereof they proceed , and that is the melancholy humour it selfe . Againe thou art as litle able to free thy selfe from those scruples , that I send thee , or permit thee to fall into , to the end thou mayst enter into a true knowledge of thy selfe , or for the humbling of thee , or for the better purging of thy soule , or for thy greater merit : for as I send these scruples , so it is in me to remoue them , and I take them away , when it best pleaseth me . But thou mayst well ( assisted with my grace ) ease thy selfe of those scruples , that haue their beginning of proper loue , when by occasion of the ouer great affection to thy selfe thou becomest ouer anxious , and art more afraid , then thou shouldst , least some inconuenience , impediment may befall thee , for the d●ing of what thou hast , or oughtst to do The good Religious man ought to be ci●cumspect , and haue an eye to himselfe , y●● rather by a desire to please me , then for fea● of any trouble , or paine to himselfe . In li●● manner it is in thyne owne power to di●charge thy selfe of these scruples , that a● occasioned by the suggestion of the enemy , the end thou mayst be there afraid , whe● no cause is of feare at all : and these scrupl● be nothing els , but a vaine apprehensio● proceeding from meere fancy .

4. O how much domage do scrupl● cause , and how much good do they hinder For first they depriue the person , who molested with them , of that inward peac● which euery one ought so much to desir● seeing without it a man can neither hau● any true deuotion , no do any meritorio●● act . And more then this , they marre , an● ouerthrow the complexion of nature , an● trouble the humours of the body : whence hath hapned , that many by such scruples haue broken their braynes , and some hau● made themselues vnprofitable both fo● themselues , and for Religion . Scruple cause a man to loose his tyme , that migh● otherwise be imployed in profitable things and in good workes . For how much tyme doth a scrupulous man loose in saying one prayer , or in reading of a psalme ? He beginneth againe and againe , he repeateth what he hath formerly sayd , and neuer maketh an end , and which is worse , when he hath all done , he remaineth lesse satisfyed , then he was at the very first : and if it happen , that notwithstanding all this , he maketh no more repetitions , it is rather in regard of a certaine yrksomenes , and loathing he findeth , then out of any perswasion to himselfe , that he hath satisfyed what he should do . Againe the scrupulous doth not only loose his tyme himselfe , but he further causeth the losse thereof to his Superiour , or to his Ghostly-father , with whome he conferreth touching his scruples , and if they yeald him the hearing , it will be long before he make an end , and the more a man condescendeth to a scrupulous person , the more and greater will be his hurt .

5. Scruples make the scrupulous man stiffe and obstinate : for where a vayne feare of offending , and of not satisfying predominateth & beareth ouermuch sway in him , thence it commeth , that he yealdeth not , nor obayeth very easily , and that he will not condescende to his Ghostly Father , or Superiour , & so he becommeth headstrong , and euer retayneth these his scruples . Scruples cause the scrupulous man not to consider his Creatour , as a good and louing Father , as he should do , but as a seuere exactour , and a rigorous iudge of his actions : and this consideration of his filleth him with so many vayne feares , and so great , as he seemeth to himselfe to be already in the very torments of hell . My sonne , thou dost very iniuriously to deale with me in this sort : I haue not created thee for thy damnation , but for the glory of heauen , and I desire nothing els , but thy good , and thy saluation . I haue for the sauing of thee endured a thousand paynes & miseryes all my life long , and therfore my will is , that thou bid adieu to this vaine feare , and that thou from henceforth conceiue of me , as of a good , and mercifull Father , desirous of thy soules good .

6. And if thou hast a desire to rid thy selfe of this malady , and not be scrupulous , there be three thinges for thee necessary . The first is , that thou be not thyne owne phisitian , and be resolued to giue credit to thyne owne aduise and iudgment . A Phisitian , be he neuer so learned , and experienced , is nothing fit to ordaine a medicine for himsefe , when he hath any sicknes , and much lesse shall the scrupulous man be fit : whose passion and imagination being stronger , and more vehement then any feuer , or paine or body , troubleth him in such sort , as it robbeth him of all his iudgment , and causeth him to see and take one thing for another .

7. The second thing necessary , is , that thou follow the aduise of thy spiritual father , or of thy Superiour , though thou be otherwise of a contrary opinion . And to the end thou maist accommodate thy selfe with the more facility thereunto , thou must perswade thy selfe , that I am he who gouerne the Religious in their scruples , and that I gouerne them by the mediation of their Superiours , and therefore thou must be perswaded and hold for assured , that the counsaile , which they shall giue thee in thy scruples , commeth from me . And indeed I could not well deale with them in any other manner . For if the Religious man haue , out of a desire to serue me , forsaken both parents & friends , very reasonable it is , that I serue them also for father and mother , for kin and friends . If flying from the world , they haue cast themselues into my armes , reason it is , that I imbrace and receiue them , and serue them for their refuge . If they haue made their election to depend of me for the confirming of themselues all in all to my will , meete it is , that I assist them with my direction , and counsaile , and that they admit it , as comming from me , what they shall aduise them in that behalfe .

8. The third thing that thou must obserue , is , to obay thy sayd spiritual Fathers ; and to execute and do with a promptitude what they shall say , & this is so necessary ; as if it be not kept , all the rest will not profit thee a whit . For what would it help to ordayne a medicine , and further to be perswaded , that it is prescribed by an excellent Phisitian , if the patient and infirme person will not vse it ? My sonne , take heed of Sathan , who for the hindring of many of thy good workes seeketh to trouble thee with many scruples , and to fill thy head with infinite anxietyes , and vnstayed and running thoughts . I know that he maketh thee anon to say , or thinke in thy mind , who knoweth whether my spirituall Father be not deceaued in commaunding me to do this , or leaue that ? It may be , he hath not vnderstood me , or that I haue not sufficiently explicated my selfe . I am in doubt , whether this counsaile which he giueth me , be not rather to comfort me : and which is more , that in himselfe he thinketh not , that I haue offended God , and that I shall be damned . All such thoughts arise of a vaine and false feare caused by the enemy , who troubleth the water , for feare thou shouldst see the truth . But seest thou not , that though thy spirituall Father should deceiue thee , thou art not for all deceaued in obaying him , for that thou oughtst to obay him in all thinges , where there is not apparence of any manifest sinne . And more then that , to thinke that he hath not well vnderstood thee , ought not to trouble thee , sith it ought to be inough for thy satisfaction , if he say , that he hath vnderstood thee well : for thou art bound to beleeue him . In like sort , to thinke , that thou hast offended me by thy scruples , and that I will damne thee for them , is a thing , that must be far remoued from thy imagination . He that hath so many pledges and testimonyes of my loue and benignity , as thou hast , hath a good occasion to put his trust in me . If thou hast a firme purpose not to offend me , and rather to dye , then to commit a mortal sinne , this being a true signe of thy saluation , and of my amity , wherefore feares● thou ? And he who feareth this , is not afraid to offend me .

9. Neither must the desire that tho● feelest in thy selfe , of making a generall confession , for feare , or doubt , that thou ha● not made it well , trouble thee . If thy spirituall Father iudge it neither necessary no● profitable , but rather domageable , thou must content thy selfe with that , which h● telleth thee , and obay him : for if ther● should be any fault , it should not be imputed vnto thee . For a man to repeate hi● confession without necessity , is to multiply his scruples . The Confessour who yealdet● vnto the scrupulous , by his importunity what he should not , doth not well discharge his office , and hurteth the scrupulous , a● being an occasion by that means vnto him of more scropulosity then before . For th● more , doubtles , is taken away in so doing the more do they still entertaine & increas● the scruples : So to moue and turne the eart● without sowing seed thereon , is to caus● that bad weeds spring vp in the place . Tel● me , when thou madst thy last generall confession , didst thou not then satisfy thy conscience ? If thou sayst thou didst , and tha● ●he Priest gaue thee Absolution of thy ●innes , wherefore makest thou any doubt ●ow , if thou didst then confesse all ? If ●hou madst thyne examine as thou oughst ? ●f thou hadst a sufficient sorrow for thy ●innes ? For a man may iudge better of his confession then when he made it , then he can a long tyme after . If there had beene ●ny default in it , thou shouldst rather haue perceaued and found it out then , then now .

10. My sonne , remember that it is long ●hat thou hast been troubled with scruples and that because thou hadst a will to gouerne thy selfe by thyne owne fancy , thou art not yet cured and eased of them , but findest thy selfe more disquieted and troubled then euer before , and therefore euen human prudence would require , that thou shouldst change the remedy , and that sith thou art sicke , thou be not a Phisitian to thy selfe . And therefore thou must resolue , that for the curing of thy scruples , the best remedy is to beleeue and obay thy spiritual Father . And in that thou must diligently take heed thou come not vnto him with a certaine artificiall skill , and an intention to draw him to thyne owne will by importunity , or otherwise : for that were euer to returne to the same , and to haue a will to be thyne owne phisitian in thy scruples , and to procure to be gouerned by thy spirituall Father conformably to thyne owne fancy , wherein there should be a double fault : for that besides thyne , thou shouldst cause thy spirituall Father , or Superiour to fayle in the discharge of his office . Thy spiritual Father is a meanes wherof I serue my selfe , and he is myne instrument , not thyne , and therefore he must be moued by me , and not by thee . The thing which appertaineth vnto thee to do , is to leaue him in his liberty , and considering him , as one who holdeth my place , to haue an hope , that by meanes of him I will not fayle to direct thee for thy greatest good .

That a Religious man must flye Curiosity .

CHAP. XIIII .

MY sonne , I see thee ouer diligent and curious in searching out the knowledge of noueltyes and strang things of the world , wherein thou giuest to vnderstand , that thou hast not yet giuen ouer thy affection & loue to it , in so much as thou art not yet wholy dead vnto it . If thou hast so abandoned it , as thou shouldst not haue any thing to do with it , whence is it that curiosity maketh thee to inquire after what is therein done , and what is sayd and passeth ? What hast thou to know and vnderstand that , which concerneth thee not , and that bringeth not any good to thy soule , but domage rather ? Thou hast more then often tryed , that the news of the world which thou hast heard , occurreth to thy mind in thy prayer , in the tyme of Masse , and other good exercises . How much better course did those good Hermites take , who because they might not vnderstand , or know what passed in the world , withdrew themselues into the wildernes , and there hid themselues in holes vnder the ground ?

2. Curiosity , sith it is an inordinate desire to know , is reprehensible , & repugnant to the rule of right reason , but much worse is the roote whence it commeth . If a Religious person were well affected to matters diuine and spiritual , he would not be curious to search into thinges humane , that touch him not at all . Curiosity ordinarily ariseth of the little affection , that men haue to the works of vertue , and therfore it greatly importeth the Religious man at all tymes to haue imployement in some profitable and commendable thing or other , though the same be not inough to withdraw him wholy from curiosity . Fo● as it is attractiue , it causeth a man oftentimes to leaue euen profitable occupations , and therfore the Religious must not only busy himselfe in things of profit , and such as agree with his profession , but also apply his mind and affection therunto , and so doing he shall shut vp ? he dore against a● curiosity , and therewithall free himselfe from many disquiets and troubles of mind . But when curiosity is in the Religious man accompanyed with idlenes , or light imployments , then she keepeth holy day , because she well knoweth how to find entrance , when she listeth , being the property of idlenes to set open both his dores and windowes : & she no sooner getteth in , but that she forthwith setteth the senses at liberty , which be her messengers , and sendeth them forth to search out noueltyes , o● which she afterwards causeth the inward powers of the soule to reflect , and to buyld their iudgments , and castles in the ayre wherby it appeareth , how much curiosity is repugnant to the Religious state , which requireth that all the senses be brought in subiection and mortifyed , and that they haue not the liberty to wander where they should not , and when it appertaineth vnto reason to guide , and direct them , and not curiosity .

3. Marke my sonne , the craft and policy of Sathan , whereby he induceth the Religious man to open the gate of curiosity . First he putteth in his thoughts , that it is good for him to vnderstand the disasters & tempests of the world , to the end he may render vnto me the more condigne thanks for hauing a brought him into the quiet & safe harbour of Religion : and to the end , that hauing a better & more perfect knowledge of the sinister , and miserable euents of the world , he may the better vnderstand the felicity of the state whereunto he is called , and from how many troubles and dangers he is deliuered : finally to the end , sayth he , he may haue a compassion , and be moued to pray for the poore of the world , who are so sore oppressed , and afflicted in the world , as euery good Religious man is bound to do . But to take all this at the best , it is nothing els , but to deceiue vnder the apparence of good : and what is of it selfe vicious and bad , cannot be a meanes to the producing and doing of good workes . Therefore curiosity being a sinne , it is nothing conuenient to make vse of it for t● doing of good . And my Apostle hath pla●nely and expresly sayd , that no euill is eu●● to be done vnder the hope and pretence 〈◊〉 any good . But that which the Diue●● pretendeth , is to induce the Religious ma● to affect and giue himselfe to curiosity knowing right well ( as he is wylie , an● crafty ) that hauing once drawne him t● curiosity , he will neuer compose himself● neither to the exercise of the sayd goo● works , nor of any other . And in this lyet● his deceit , to make shew to haue a will t● induce thee to the doing of good , to th● end he may go away with the victory t● thy domage and losse .

4. A iust man must euer hold the lou● and beneuolence of an enemy suspected : ● for the rendring of thankes vnto God fo● the happy state of Religion , and prayin● for those of the world , is it not necessary t● enquire curiously about that which pas●seth in the world . For without it a ma● knoweth inough touching the stormes , & miseryes that the poore secular persons endure : for as much as such miseryes bega● not to day , but haue been heretofore , an● shall alway be . And more then this , Religion hath so many gifts , priuiledges an● ●●●ces , as of it selfe it giueth a sufficient ●●owledge thereof , without necessity , for ●e attayning & getting of such knowledg enquire curiously about the news , and ●iseryes of the world .

5. Harken my sonne , now to another ●●ceite , wherof Sathan serueth himselfe by ●eanes of curiosity . In the beginning he contented , that the curious loose his time 〈◊〉 reading , or hearing read vaine and cu●●ous bookes , in vnderstanding the news ●●at passe in forraine countryes that touch ●im nothing at all , in hauing I know not ●hat faire and curious thing , and the like , ●ut he stayeth not there . For passing fur●her , he laboureth to induce and draw him 〈◊〉 know , & see what is not lawfull , & euen ●●at wherin there is danger , be it a thing ●hat prouoketh to the sinnes of hatred , re●enge , or impurity , and in fine he seeketh 〈◊〉 moue him to do all openly without any ●hadow or pretense at all . And this is ●hen , when the curious person , for the vnderstanding of secret and hidden things demaundeth and enquireth them of the Di●ell , or of some other who hath commerce with him . And what good doctrine can ●ne learne of the Father of lies ? Or what ●ruite or learning can be drawne or gotten out of so vnhappy a schoole ?

6. Curiosity is a vice , which cannot s● be easily shaken off , as a man would thinke The elder a man is , the more increaseth hi● curiosity , and thence it is , that a man is neuer weary in hearing of news . Curiosity● that moueth a man to enquire of another● affayres , causeth him to forget his owne● and himselfe also : & he who runneth to the houses of others , and leaueth his owne , i● in danger at his returne not to find all that he left at his going forth . The curiosity , that prouoketh the senses to fasten themselues vpon curious & impertinent things , maketh the curious to stumble and fall , & that oftentymes very fowly . Who is apt to fall of himselfe , he will fall much more easily , being thrust by another . And sith man● nature is so debilitated by sinne , as we see , & experience in our selus , the very least occasion , as may be this of curiosity , is inough to precipitate it . My sonne , hast thou a desire , that curiosity should not giue thee any occasion of ruine by thy senses ? Let there not on thy part any occasion be giuen of abusing them . For if thou seruest thee of thy senses for thy pleasure only , and not for necessity , or for profit , it will be an inuitation to curiosity , and an occasion vnto it of abusing them in vanityes . If thou lend thy ●●aring to all , and lookest vpon all that ●●mmeth in thy mind , who seeth not , that ●o ●o do is to put the bridle of thy senses in●o curiosityes hands , that it may turne and wind them which way it pleaseth ? Haue ● care to thy senses if thou desire , that they ●hould be sollicitous to preserue and keep ●hy hart from all vanity .

That a Religious man ought to flye from all manner of Ambition .

CHAP. XV.

MY sonne , a good Religious man , and prudent , doth euer and anone lay before his eyes the end , for which he hath ●eft the world , and entred into Religion , which is to serue me , who am his Lord , in a more perfect manner , then he did in the world , and thereby the better to assure the sauing of his soule . And more then ●hat , he thinketh vpon the meanes of attai●ing this end , which be vertues , mortification of the passions , abnegation of himselfe , contempt and hatred of all , which the world loueth and imbraceth . Besides this , he thinketh on that , which is an impediment of comming to this end , and such be vices , of the number wherof● ambition Prids daughter , which doth n●● only diuert the Religious man from m●● seruice , but also maketh him to entertai●● an opposition against me . And therefor● where ambition is an inordinate appeti●● and desire of wordly honour , necessary is , that it be quite banished out of Religio● because Religion is a schoole opposite 〈◊〉 that of the world . And if the Religiou● man be come out of the world , and hat● already beene at defiance with it , is it be seeming vnto him to seek worldly hono●● in Religion ? None can be a scholler i● two contrary schooles .

2. Heare my sonne , what ambitio● teacheth in the schoole of the world . I teacheth the schollers to seeke after honou● and reputation , to desire preheminences ● dignites , to procure great charges , office● and titles of greatest honour . But in th● schoole of religion the custome is to teac● the contrary , and I am the maister thereof as willingly & patiently to put vp wrong to beare reproaches , dishonours , infam●tions , ignominyes , to shunne prehemine●● and dignityes . This is my liuery , this ● the doctrine , that I haue alwayes bot● taught , and practised . When the Iewe● came with scepter and crowne vnto me to make me their King , I ranne away : but when they came into the garden to apprehend me , and to bind me as a theef , to conduct me before an earthly Iudge , I did not only not runne away , but I also went forth vnto them , & willingly deliuered my selfe into their hands . The seruant is knowne by his Maisters liuery , and the scholler by that which he learneth .

3. O my soule , what shal we do heere ! Thou seest that thy Sauiour is wholy contrary to the world , as the world is contrary to him . Thou seest that their schools be altogeather opposite , their liuery , & the way which they trace & hold , most different , & therfore either the world must needs be deceyued in seeking after honours , or our Sauiour in flying and contemning them . And because our Sauiour , who is the wisdome of the eternall Father , cannot be deceyued , it followeth , that it is the world that deceyueth it selfe in it owne ambition , & all those who take pleasure in the vain●ty of such smoakes . And the●●fore if we haue not a will to be of the number of them , and not to be deceiued with them , we must tread all vaine , & worldly honour vnder foot , and with the ignominy of the Crosse follow our sweet Sauiour , who is our conductour and guide to true glory .

4. But tell me , my Sauiour , if thou hast created me for glory euerlasting , that is accompanyned with the greatest glory and honour that can possibly be , wherefore dost thou forbid me to seeke after honour , and glory in this world ? If thy Apostle hath left written , that he who desireth a Bishoprike , desireth a good worke , wherfore should it not be lawful for me to desire titles of honour ?

5. My sonne , remember , that thou wert not created for an earthly glory , but for a celestial , & none can hinder thee from purchasing this . On the contrary , I am displeased to see , that any should busy is mind with the glory of the world , for that of heauen . As touching that saying of my Apostle that thou alleadgest , thou must know , that to desire a Bishopricke , to trauaile & take paines for the sauing of soules , is a commendable thing , and an act of charity : but to desire it for the honour and dignity that is annexed vnto it , or for the temporall commodity which a man may receaue thereby , is neither good , nor expedient . In the primitiue Church the Bishoprikes were without honour , and riches and were accompanied with much paine and trauaile , in so much as he who desired a Bishoprike at that tyme , desired by that occasion to trauayle and take paynes in the Churches behalfe , and to become a martyr for my sake : and therefore then to desire to be a Bishop , was a good and holy desire . But since the time , that the Bishopricks began to haue preheminences , honours , and riches annexed vnto them , such a desire cannot be without many dangers : & therof it commeth that my Apostle , to giue to vnderstand , that it was not lawfull for euery one to aspire to such dignityes , added presently after , that a Bishop must be irreprehensible , not contentious , but sober , chast , and charitable . Thus thou seest , my sonne , that these dignities haue more burden , then honour , and thou shalt do a great matter , if thou canst guide thyne owne soule without medling with the gouerning of anothers . For if there should not be any other thing besids this consideration to say , that a Bishop must be irreprehensible , it would be inough for the instruction of any man of meane iudgment .

6. Moreouer the difference , that is betweene him who becommeth Religious , and him who taketh the charge of a Bishoprik , manifesteth the same . For he who entreth into Religion , entreth in for the attaining of vertue and perfection , but a Bishop entreth into his charge to exercise perfection , and to teach vertue vnto others , not only by words , but much more by example of good life , and therefore he must euen then be perfect , and he must haue vertues not only in expectation and hope , but in effect also . My sonne , suffer not thy selfe to be misled , and abused by the enemy , when he putteth into thy head , that when thou shouldst be promoted to any dignity or prelacy , or when thou shouldst be a Superiour , thou wouldst serue me better , and wouldst do many more and better good workes : for as much as in such dignityes both the obligation bindeth more , and the occasions of falling be much greater in those conditions , then in other . And if thou mayst not acquire thy selfe in lesser obligations , how wilt thou discharge thy band in greater ? If one little and light occasion maketh thee to fall easily , what will it be in a greater ? Remember , that it is a lesse euill to fall from a low place , and that he must not presume to take vpon his shoulders a great & heauy burden , who seeth himselfe apt to fall vnder a light one . But if thou hast a will not to be deceaued in this case , obserue what I shall tell thee . First neuer intrude , or present thy selfe to any dignity or prelacy : secondly neuer desire nor seeke them , but rather shunne them , vnles thou be commanded by him who may bind thee to accept them , or that the necessity were such , as in the iudgment of thy spirituall Father , charity should bind thee to admit them for the common good , and my greater seruice .

7. A man may easily know by the propertyes of Ambition , how repugnant it is to a Religious state . There is not a vice that dissembleth , or disgusteth , as doth Ambition , and therof it proceadeth , that it is worthily called hipocrisies and adulations mother . Ambition , for the attayning of any office or dignity , maketh a semblance and shew , that it is possessed of many vertues , wherof it hath not the very least part , or any thing at all . With how many colours setteth it forth her owne actions , to make them to be esteemed worthy of that it desireth ? To whome doth it not crouch , & bow the knee , that it may haue audience , and treate with him , at whose hands it standeth in hope of fauour ? It euer liueth betweene feare and hope or compassing that , which it pretendeth , and therfore needs must it be alwayes vnquiet : the sleep is euery houre interrupted and broken with cares : the repose is by peece-meales , it still eateth with anxiety , it is in despaire , when he at whose hands i● expecteth fauour , shew it a bad countenaunce , or looke awry vpon it : it is puffed vp and swelleth with pride , when he looketh merily vpon it , or giueth it a good countenance , in so much as there is not a sea so troubled and tossed , as is the hart of an ambitious person . He honoureth all the world , he maketh a thousand promises to euery one , he maketh semblance of louing all . And what haue these , and the like ceremonyes , which be nothing but vanity , to do with the Religious state , which exacteth true Humility , sincerity , and entiere Charity , which be capitall enemyes to ambition ? What hath the Religions man , who retyreth himselfe from the world , for the leading of a quiet life , to meddle with ambition , that is accompanyed with so many troubles , and disquiets , and putteth the soule into so great danger ? O how much better vnderstanding haue some of my Religious had thereof , who that they might not be constrained to accept of dignityes and prelacyes , that were ●resented them , got them out of the cit●es into some desert or wildernes , yea & ●ome of them bid themselues in sepulchres , ●hat they might not be found . And if they ●ame thither to seek them out , & that they ●orced them to take and accept of such di●nityes , they gaue to vnderstand by the a●undance of teares , that fell from their ●ye● , with how ill a will they amitted them .

8. But Ambition stayeth not heere : for ●eing come to one dignity , is must aspire ●nd mount vp to a greater , vntil it get vp to ●he last , and highest of all . And this is that , whereof I reprehended the Pharisyes , who ●or the glory of the world desired the first ●eats in the Synagogues & feasts , & all honorable salutations in the streetes . This is not the way that leadeth to Religious Perfection , but rather to blind a man with ●he smoke of the world , and that in such ●ort , as he become starke blind , that he ●either see any more the end of the iourney which he intendeth , nor the way how to come to it . So the Religious man must be attentiue to that , which their Superiour shall command them , and they must perswade themselues , that he who preacheth , or teacheth in chaires of more note , be not those , who do what pleaseth me best , neither profit their neighbours most , or meri● the most for them , but he who laboureth well with most humility , and greatest charity . He that taketh paynes for loue of me , seeketh nothing els , but what may content me , but he who taketh paynes to get himselfe fame , & reputation among men , hath selfe-loue the proper motiue vnto himselfe for the getting of the highest seate , and the places of most honour . And when it happeneth , that matters succeed not with so much honour to them , & applause as they desired & expected ( as it often falleth out ) a man may see such manner of men afflict themselues , to be vexed , & to cast the fault I know not vpon whome , & they consider not , that it is a punishment of God , sent vnto them for their ambition and pride . The sinne of Ambition doth not consist in enioying the preheminence of places but in desiring to haue them , & afterward to liue very proudly therein .

FINIS .