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 [Page 2] haue I selected and chosen out in particular, amongst which number thou art one, and called from the world to Religion, that is, to a state far more excellent & more perfect then the secular that thou mightst know, loue, and serue me after a more perfect man­ner, and with more facility and cafe 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 hāds 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. [Page 3] All were indeed exempted, & set free frō 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 cōtented 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 thē 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 [Page 4] 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, cōformably 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 [Page 5] 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. [Page 6] 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.

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 [Page 7] 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 commandmēts, 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 [Page 8] 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 & [Page 9] 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, [Page 10] 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 frō 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 boūd 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 [Page 11] [...]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 [Page 12] 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.

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 [Page 13] [...]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 punishmēt 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 thē 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 [Page 14] 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 vvith 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 [...] [Page 15] God himselfe, so they may enioy their cōten­ment 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. VVhosoeuer is cruell towards his owne soule, is also cruell to others: for none hurteth his neighbour, who first hurteth not himself Others sore oppressed with the yoke of wedlocke, are so sore afflicted, as they wish rather to dye, then to lead a life among so many and dayly molestations, troubles, & cares of children and family. An vnfortu­nate choice hath an vnfortunate conclusion. Others walke vp and down in a labyrinth, but yet fettered in a golden chaine, that is, with riches & wealth of this world, which torments them, as poore bond-slaues, both [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] God, by the obseruation of his precepts and counsailes: in it is shewed vnto thee a most compendious and secure way of comming to the end whereunto thou art created. In it are discouered and laid open the frauds, and snares of Sathan, set by him for the intan­gling of soules, and thrusting them downe into hell. Of this schoole I am the chiefe maister, and gouernour, who do by inward inspirations shew vnto all men the way of perfectiō. In the instruction of the schollers of this Schoole, I obserue no difference of persons: for I haue no more regard of a Gen­tleman then of a Clowne, of a rich man then of a poore; though I loue and affect those more, who do practically by their works manifest, how well they haue learned their lessons of humility, meeknes, obedience, and the rest of the vertues, which I both de­clared by example of my life, when I liued amongst you, and also dictated after my de­parture to my Euangelists, who did faith­fully write them for the vse of posterity. He is no good scholler, who endeauoureth not to imitate his maister.

CHAP. IIII.

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

2. Out of question my Sonne, I besto­wed a great benefit vpon thee, when I tooke thee out of the stormy Ocean of the world, and placed thee in the quiet harbour of Re­ligion. It is also certaine, that of this benefit there ariseth an obligation, and that by so much the greater, by how much the benefit was great. But for this thou hast not any [Page 21] iust cause to feare: sith I am he, who do communicate to all, competent grace and forces, towards the satisfying of their obli­gation, so they be not slacke and negligent of themselus, but do put to their owne hel­ping hand, as much as they are able. And it is my māner of old to be rather more franke and liberall in 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 [Page 22] 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, [Page 23] they murmured; & reflecting vpon the flesh­pots 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 [Page 24] to be religious and Gods feruant, 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 [Page 25] 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 [Page 26] 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.

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 [Page 28] 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, thē 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 [Page 29] 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 suggestiōs 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 [...]aluation. 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 [Page 30] 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 [Page 31] 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, [Page 32] 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 [Page 33] 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 [Page 34] 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?

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 [Page 35] more besids, thou commest too short of thy duty. For vnles besids these things, thou en­deauour by good and holy actions to arriue to the perfection of thy vocation, insteed of being rewarded thou shalt be punished. To be called to religiō, & to weare the habit, in­creaseth the punishmēt, vnles not by words, but by works thou answere so many and so great benefits of myne bestowed vpon thee. He that after benefits receiued of me, negle­cteth to profit in vertue, doth not only in­curre the note of ingratitude, but doth fur­ther, as it were, bind my hands fast, that I giue or bestow no more vpon him. Men do ordinarily make a coniecture by the outward habit and cloathing, whether one be Reli­gious or not; but I iudge by the inward.

3. O how many do dwell in Monaste­ries, and weare a religious habit, and be not indeed religious, as be al those who haue not wholy giuen themselues to the exercise of a religious life, and of solid vertues, but do partly serue God, & partly the world. Con­trariwise there be many in the world, who weare a secular habit indeed, but yet in af­fection be truly Religious, and do exercise vertue; in so much, as it is not the habit, nor the place, that make a true Religious man, but the inward hart and mind, and the ex­ternall [Page 36] 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 [Page 37] 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 [Page 38] 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, thē 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 [Page 39] 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 scādalous. 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.

CHAP. VII.

SONNE, I am he who haue from the be­ginning gouerned my Church, and still do, because it cōtinually 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 [Page 40] 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 differēt 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 [Page 41] 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 cōmodity, 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 commō ­ly Religious of the begging Orders.

3. And these particuler exercises can neither be well done, nor continued long, vnles they that practise them, endeauour to that perfection of life, that is common to all religious persons; that is, vnles they seek and labour to deny their owne will, to mortify their senses, and to contemne themselues. [Page 42] 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 [Page 43] [...]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 boūd 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 [Page 44] 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 intēded, 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 [Page 45] 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 accōmodate the proper institute of [...]heir religion, the end, and ministeries ther­ [...]f, to themselues and their owne will, & do [...]ot, as they ought, rather accōmodate 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.

CHAP. VIII.

LORD, as often, as I consider the many good purposes, I haue made of louing [Page 46] 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 [Page 47] 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 cōmonly 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 [Page 48] 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 [Page 49] 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 cō ­modity: 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, [Page 50] 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 [...] [Page 51] 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 [Page 52] 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 perfectiō. 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, [Page 53] 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.

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, [Page 54] 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! [Page 55] 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 resolutiō of vndergoing a thing, greatly helpeth to­wards the ouercomming of any difficulty.

5. Son, if thou wert the first of those who should enter into the way of this warfare, thou mightst haue some cause & excuse, but since there haue been so many, who though sometimes ouercome, did yet in the end victoriously get vp to the top of the hil, thou [Page 56] 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 [Page 57] 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 cō ­miseration 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 [Page 58] not to perfection, as he should do. The souldier, who hath ouer much care of sauing his life, and an horrour of the daūgers of war, doth ordinarily but make vp the number, & giueth no increase to the strēgth of the army at all: for when there is occasion presented him of shewing his valour & cou­rage, he runneth away for feare.

9. The Religious, who are now crow­ned in heauen, did not so. For though they were of a weake body by nature, and had accustomed it to all manner of ease and deli­cacy, yet after they once became Religious, for the attayning of perfectiō, they punished it with fasting, pennance and mortification, and so with commendation and merit arri­ued to that which they sought for. That re­ligious man, who fauoureth his body more, then meete is, loueth it too much, be­cause he knoweth not how to loue it truly, like vnto an ouer mild Phisitian, who by his curing increaseth the sicknes.

CHAP. X.

SONN, in some Religious persons there be found other imperfections and defects, which as they do no lesse hinder Perfection, [Page 59] 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 [Page 60] 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 per­fectiō. And I do it by Superiours, & spiritual [Page 61] 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 [Page 62] 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 estimatiō; 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 [Page 63] 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 [Page 64] 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 renoū ­ced, and forsaken the world, and to haue gotten out of the sinke of sinne, but he nee­deth further to extirpate his bad inclinatiōs, 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 [Page 65] 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.

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 [Page 66] men in former times most perfect, who now enioy their euerlasting felicity in heauen, were mē 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 [Page 67] 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 contēpt 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 cōmaund, 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 [Page 68] 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, [Page 69] 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 thēselues [...]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 [Page 70] [...] [Page 71] [...] [Page 72] [...] [Page 73] [...] [Page 74] [...] [Page 75] [...] [Page 70] 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 [Page 71] to moue then words, whosoeuer profiteth not by them, doth manifestly declare that he hath a will ouermuch propense, prone, and addicted to euill.

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 [Page 72] 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.

[Page 73]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 [Page 74] 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 thē ­selues, 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, [Page 75] 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 pennāce, and the fault cancelled by contrition, and vpon this the mind is put againe in possessiō 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 [Page 76] 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.

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, [Page 77] 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 cōmodityes 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 alluremēts 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 cōscience, that this his life (which is far from that of a religious man) discōtenteth me greatly. And therfore he is a­gainst his wil, inwardly tormēted with most bitter stings of conscience, though outward­ly he shew it not; and when time cōmeth, shall receiue his deserued punishment. The seruant, who is priuy to his maisters will, & [Page 78] 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 māner 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 [Page 79] 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 [Page 80] 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 tormēt 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 [Page 81] 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.

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, [Page 82] 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. [Page 83] 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 [Page 84] 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 imperfectiō, 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. [Page 85] 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, [Page 86] 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, [Page 87] 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 omni­potēt, 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.

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. [Page 88] 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 assistāce 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 [Page 89] 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, [Page 90] 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 [Page 91] 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 [Page 92] 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 [Page 93] 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 commē ­dations and merit, then diminish it: yea thou oughtest to reckon it for a singular benefit in that it hath hapned to few. There be also few elected, though many be called: and many runne in the race, & but one wynneth the prize. If thou canst be one of the num­ber of those few, & merit a precious crowne, why forbearest thou to runne?

7. He that laboureth out of loue, is not sollicitous about the company of others, but it is inough, that he be not wanting vnto him, for whose sake he taketh the paynes. I am he, for whose sake all religious persons runne the race of perfectiō. I am their guide captaine, and companion. I help, ease, and defend them, & this alone should be inough for them, to continue their iourney with a stout, able, and willing mind. Neither must thou meruaile, that this way is traced of few, because they be few, who mortifie themselus in earnest, who restraine their desires, and contemne the flattery of the senses, & many there be, who suffer themselues by delight­full allurements of this world to be carryed [Page 94] 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 cōmodities therof, and all humane things besids: but now ha­uing imbraced religion, they will giue ouer [Page 95] 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 discōmended 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 [Page 96] 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.

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 [Page 97] 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 [Page 92] [...] [Page 93] [...] [Page 94] [...] [Page 95] [...] [Page 96] [...] [Page 97] [...] [Page 98] 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 [Page 99] 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 contēp­tible & 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 perfectiō 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, whē 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, [Page 100] 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 [Page 101] 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 [Page 102] but to ouercome the passions, or to restraine the perturbations of the mind, & the inor­dinate desires therof. And to be absolutly perfect, is nothing els, then after the victory ouer our selues to be dead to the world, and to liue to god alone.

9. He that hath enemies and aduer­saries, can neuer be secure, vnles he cut them off cleane, and destroy them: but necessary it is not, that he take them a way at one time, & all togeather. So a Religious mans enemyes be the passions, which dayly rebell against him, and though he cannot ouer­come thē all at once at one & the same time; yet let him labour to extirpate one after an­ther, and so doing, he shall hold on to grea­ter perfection. In like manner an whole Kingdome is not set vpon all at once, but now one castle is taken from the enemy, and then another, or some Citty brought in subiection, and so one after another, vntill he be come possessed of the whole King­dome: Euen so doth a religious man, who hath a desire to inuade & set vpon the king­dome of perfection, whiles he must now gaine one vertue, and then another: & this is euery day to labour to greater perfection. And therefore he must not in any sort be discouraged, though he become not very [Page 103] perfect by one or two actions, He goeth well onward in his iourney, who stayeth no where vpon his way.

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 [Page 104] 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 [Page 105] thou hast gotten, there be two vertues that may help thee, and those be Loue, and Humility. Loue will make thee vigilant to auoid the daungers growing from theeues, and robbers. Humility will conceale and hide thee, that thou come not within their view or sight. And how profitable & auai­lable Loue is for this purpose, it is no hard matter to demonstrate. A rich and wealthy man, who is not in loue with his riches, soone looseth them. For he that loueth not any thing, esteemeth it not: and he that esteemeth it not, hath no care of keeping it: and euery one knoweth, that a thing negli­gētly kept, is easily lost. Euen so as necessary it is for a Religious man to be greatly affe­cted to the perfection he hath once got: for of loue there 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, [Page 106] 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 [Page 107] 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 [Page 108] remoue it from the fire, it looseth the heate. Humility in a Religious man, whose pre­cious stone is the study of perfection, reme­dyeth all these three daungers. First it cau­seth him to conceale, and hide his vertues, and perfections from the sight or knowledg of others. Secondly, not only not to vaunt and brag of his spirituall riches, but also to thinke himselfe vnworthy of them, and withall to acknowledge and confesse him­selfe poore, a beggar, and an vnprofitable seruant. Thirdly, to acknowledge, that the Iewel of perfection dependeth of my grace, knowing that it is lost, if it be separated frō it. For as I resist the proud, so giue I grace to the humble. And therfore if thou hast a desire to haue thy perfection not only con­serued, but to increase also, attend thou di­ligently to the exercise of true humility.

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 [Page 110] be made in Religion, be not so esteemed of some, euen Religious men themselues, be­cause they vnderstand not the worth, excel­lency, & profit therof. He cannot be free frō fault, who vnderstandeth not what in re­gard of his state he both may, and ought to know. Wherfore know thou (my Son) that the excellency of these vows is greater then many conceiue, neither are they of litle con­sequence. And vnder the name of Vow, is vn­derstood an obligation of a Religious man made to God his Creatour, of performing and doing some better good. And sith this obligation is very noble, spirituall, and di­uine, euery religious man ought not with­out cause, diligently to ponder, reuerently to esteeme, and exactly to obserue the same.

2. That it is most noble, it cleerly ap­peareth by this; for that the will bindeth it selfe, which amongst the faculties of the soule holdeth the principality, & first place, and hath a commaund ouer all the rest of the powers. Againe, it is most noble, because it is made to God, whose maiesty is infinite, & who is the authour of all true excellency. Moreouer because it is made for a most no­ble end, namely the glory of Gods Name, which is the more amplified, the more exa­ctly that obligation is kept. There is added [Page 111] further, that the vertue of Religion among all morall vertues excelleth for noblenes & dignity. Seeing therfore a Vow is an action of that most noble vertue that giueth light to all other vertues, it manifestly followeth, that a Vow is a most noble vertue. For what the tree is, the same be the fruits therof.

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

4. That this obligation is diuine, is al­so certaine, because it is of the holy Ghost, who by his diuine inspiration moueth a [Page 112] 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 [Page 113] 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 [Page 114] 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.

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, [Page 115] 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 shevv 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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.

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 [Page 122] 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 [Page 123] 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. [Page 124] For first the Religious do by these three Vowes, as with three nayles, voluntarily nayle themselues to the Crosse for loue of me, not for three dayes alone, but for al their life. They do not only crucify their body with the nayle of Pouerty, and the senses with the naile of Chastity, but their vnder­standing also, and their owne iudgment with the naile of Obedience, by obeying their Superiours will rather, then their owne. The theefe that confessed me on the Crosse whereon he did hang a very short time, where he spake vnto his companion but one word in fauour of me, tasted so a­bundantly of my best loue towards him, as I made him that very day an inheritour of paradise. And why should I not loue a Re­ligious man hartily, who in regard of his Vowes made for loue of me, is bound to continue vpon the Crosse all his life long? Why should not his oblation be most plea­sing to me, who for the amplificatiō of my glory exposeth himselfe to all dangers, that he may preach my Ghospell, not by word alone, but, which is more, by example of life also?

4. Another cause, why I hold the obla­tion of a Religious person amongst the things that be most deare vnto me, is, be­cause [Page 125] 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.

[Page 126]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 [Page 127] laid open. And seing the Vowes of the Re­ligious be cleane opposite to the world (for by vertue of them all the riches, pleasures, honors, & other the worlds vanities be con­temned) they cānot but be most acceptable. But consider, my Child, that this contempt of the world is not to be manifested by an externall shew, or by words alone, but by facts and workes, and therefore it is not inough to haue made Vowes, but thou must further of necessity obserue, and keep them. It is good to proclayme a defiance to thine enemy, but better it is to ouercome him. While, a Religious person performeth his Vowes, he declareth himselfe an enemy to the world, but when he dischargeth his pro­mise made by Vow, he ouercommeth and vanquisheth it quite.

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 [Page 128] 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 [Page 129] 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, [Page 130] 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 [Page 131] 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 [Page 132] 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 mē, 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 [Page 133] 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 consideratiō 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 [Page 134] that is truly vile, which creepeth vpon the earth, cleaueth fast vnto it, and receiueth what is terrene & earthly, for a compensa­tion and reward.

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 co­gitatiōs 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 thē, 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 & consideratiō 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 foundatiō 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 [Page 138] 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 foun­datiō 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 cōprehended in the three Vowes.

9. Wherefore the Vow of Pouerty first [Page 139] 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 directiō 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 [Page 140] 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 subiectiō 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 [Page 141] 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 [Page 142] 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?

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 [Page 143] 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 [Page 144] spirituall graces. And who seeth not, that to violate his Vowes, is nothing els then not to stand to his promise, nor satisfy his band? Who perceiueth it not, that it is as much as to contemne his benefactour and setter vp? And therfore the saying of the Ghospel ought not to seem harsh vnto thee, which I pronounced against them, when I said, That he is not apt for the kingdome of heauen, who after putting his hand to the plough, looketh back againe.

3. The beginners are not crowned in heauen, but the perseuerers in good euen till death. It is also said in my Scripture. That an vnfaythfull promise doth greatly displease God: & not without cause. For he that dischargeth not his word in keeping promises made by Vow, goeth on next to this, that he cōtemne Religion, & consequently the same is con­temned also, if it keepeth in it such as dis­charge not their duty. For it is no little scan­dall vnto men of the world, if they see the Religious to be defectiue in euery prin­cipall point, in which consisteth the essence of Religion it selfe. And the least reproach doth not redound to me also: for sith I haue accepted their promises made by Vow, if they be not performed as is requisite, I am vnworthily iniured by them, whome I [Page 145] haue so tenderly loued, and whome I so in­wardly affected. Besides the greatest hurt of all lighteth vpon the transgressors them­selues, because they cast themselues into ma­nifest hazard of Apostasy, and into the ene­mies snares, neuer likely to get out againe. And what meruaile it sometimes in this life also I bend the bow of my indignation a­gainst them. He that can satisfy the debt that he oweth, and vseth cousenage that he may not pay it, is worthy neither of remissiō or pardon, nor of commiseration. It is a lesser euill to vow, then to reuoke the vow a man hath once made.

4. The Diuell the capitall enemy of Religious perfection is not ignorant, how much good cōmeth to a Religious man by the exact obseruation of his Vowes. For no­thing bringeth him sooner, and with more security to the height of perfection, then the mortification of carnall desires. And what is it els, in a perfect manner, to performe the Vowes, then for a man to mortify him­selfe? The Vow of Pouerty mortifyeth the desire of heaping vp riches: The Vow of Chastity the tentation and contentments of the flesh; and the Vow of Obedience the facultyes of the mind, the will, and proper iudgment. And this is the cause, why the [Page 146] 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 [Page 147] made, is nothing els, then often to driue in the nayles faster, wherewith the Religi­ous be nayled vpon the Crosse with me, in so much as if they begin peraduenture to be loose, they may be made more fast. And by this help the Religious be made more strong, able, & more constant in obseruing their Vowes.

6. There be others also, whome I loue as well, as the former, who when any ten­tation ariseth against their Vowes, do not dispute with themselues, whether it were a great fault or a little to do that which the tentation suggesteth, whether it could be done without mortall sinne, or no; but so soone as they perceyue it to be contrary to their Vowes, they eftsoons reiect it: no o­therwise then he, vpon whome when per­aduenture a sparke of fire falleth, exami­neth not, whether it would burne him litle or much, but he instantly shaketh if off, and putteth it out with his hand, or foot. He that contemneth a little imperfectiō, which he might easily auoid, doth in time dissem­ble great ones. Giue eare my Sonne. Didst not thou make thy Vowes for loue of me, and that therby thou mighst do me seruice? Doest not thou keep the same, that thou mayest gayne the greater fauour at my [Page 148] 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, [Page 149] and Obedience, maketh the obseruation of the Vowes very easy. For the frequentatiō of such acts prepareth a Religious man to the getting of an habit. And habit of it owne nature maketh a man agile, prompt, and ready to the exercising of Vertue, and consequently to the obseruing of his Vowes perfectly. We haue a plaine example in the skill of musicke, for the more a man fre­quenteth the exercise therof, the more rea­dily, and the more cunningly is he accusto­med to sing, or play.

8. By this it may be vnderstood, how greatly and daungerously they be deceiued, who care not for light transgressions in the obseruation of their Vows, not considering or marking, that the essence of a Religious man is in his Vowes, that they make or marre, to the good or hurt of their soules, that of the same depends al the good or euill of religion, scandall or edification, and my glory also, because the promise be made to me; and finally the merit it selfe of the three principall vertues, that be comprehended in the Vowes. Wherfore if there be not need of great care, and vigilancy that we fayle not in our duty, I know not in what there will be need. And if a man will not shew a feruour and zeale in this thing. I see not [Page 150] wherein he should declare and manifest the same.

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 [Page 151] more poore, because I had not whereupon to rest my pierced head, and gaue vp my life at last vpon the hard bed of the Crosse.

2. Let the Religious now consider, whe­ther it be not agreable, that they should be well affected to Pouerty by thē voluntarily promised, and so highly esteemed and be­loued by me. Let them ponder, whether it be meet, that members so richly adorned and set forth, lye hid vnder so needy an head. The seruant deserueth not to stay in the house, who is not contented to vse the same meate, drinke, and cloathing that his Lord vseth. Neither was I a louer of Po­uerty alone, my Apostles imbraced the same, who besides that they were poore fishermē, when I called them out of the world, did further leaue that little which they had and possessed for loue of me, most affectuously imbracing Pouerty, as a true and faithfull companion. O how much did it please me, when being called by me, they did without further lingring, or delay forsake parents, ship, nets, & whatsoeuer they had, or might haue in this life. And though this action of Pouerty were great & heroicall in them, because they forsooke all; yet I stayed not heere, but would further haue thē exercised in the same Pouerty, by liuing with with [Page 152] 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 [Page 153] 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 cōuert 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. [Page 154] 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 [Page 155] 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 [Page 156] 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 [Page 157] there be some, who not finding in Religion all abundance of things, as they had in the world, do looke backe, and craue their cō ­modities 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.

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 [Page 159] 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, [Page 160] 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 [Page 161] 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 [Page 162] 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, [Page 163] and the Cloisters be erected and built with money, and the goods of fortune; but the Religious be not founded by them. For the first founders, who had store of riches, for the consecrating of themselues to my seruice did giue away their riches, as impediments to a better course of life. And after a good foundation layd of the spirit of Pouerty, and of mortification, I vsed them as di­rectors and guids for the drawing of others, and by this means Religions were founded. Stones, and tymber be laid and raysed by ri­ches, but vertues are built & raised by Po­uerty of spirit.

9. But suppose, that there were not any thing worthy of cōmendation, or excellent in Pouerty; is it not a great dignity, that it is loued of me, and esteemed of me? That it was to me an inseparable & fast companion during the whole course of my life? That I vsed the help of it in the worlds conuersion, not by sending the rich, mighty, and wise, but the poore ignorant & rude for the ouer­coming of the wise & mighty of the world? That I wrought so great miracles by men poore and abiect for the good of soules? Do not these seeme vnto thee any commenda­tions and renowne of Religious pouerty? And if they be great prayses; haue not I, my [Page 164] Sonne, most iust cause to complaine of thē, who do not only not loue Pouerty, but do also without cause contemne it? That it is contemned of the world, is no meruayle, because the profession & scope therof night and day is to attend to the heaping vp of riches, and increasing of honours: but that there should be any religious found, who by deeds refuse the same, and vnder hand pra­ctise it, is a thing that highly displeaseth me, whiles I behold that Lady and Queen pro­mised me by Religious and solemne Vow, which should haue a commaunding hand with them, so impudently and shamefully thrust out. Spiritual things cannot be loued without a spirit.

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 incō ­modityes 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, [Page 165] 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 [Page 166] 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 [Page 167] whole, then rich and sicke. And dayly ex­perience manifestly teacheth, that the fru­gality of pouerty conserueth the good health of body, prolongeth and continueth mans life more yeares, then doth all the store of riches and pleasures. Who seeth not, that the poore be more healthfull, & go through with more labours, then do the rich? A poore man is as well content with a simple, ordinary, & meane dyet, as be the rich with dainty and delicate fare. The poore man cōmeth euer hungry to his meate: the little that he hath he eateth with a good appetite: whē he is a thirst he refuseth not a draught of watter: after labour he seeketh not for a soft bed, but he sleepeth, lyeth downe, & taketh his rest where it hapneth at aduen­tures: and in the morning he riseth early with meate disgested, sound, and healthfull and without loathing.

5. On the contrary, the rich man, ser­uing the time ordinarily, sitteth downe to the table with a full stomake, taketh very little tast or pleasure in his meate, scarce sleepeth by night, but turneth himselfe euer and anone, now to one side of the bed now to another: & therefore the Phisitian must euer be at hand, and drugs prepared in his chamber ready to take vpon euery occasion. [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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.

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 [Page 172] 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 [Page 137] 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 cōmon 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 [Page 174] 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 frō 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 ignorāt, 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 [Page 175] way he may remedy his present want? how often lamēteth 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 habitatiō there, and therefore for one house that he left in the world for the loue of me, he findeth a thousand other better then his owne. And this is to haue nothing, and yet to possesse all.

7. There is not a Prince so commodi­ously [Page 176] treated as he is when he is out of the territoryes and lymits of his owne gouer­nement. For in his inne he is courteously wellcomed, and intertayned by the host of the house for no other cause thē or the gaine he hopeth from him; and whosoeuer brin­geth not necessary prouision with him, is wont to make great expenses, and to beare with many incommodityes, because he taketh not vp his lodging in his own house as the Religious doth, and whatsoeuer ser­uice is done him, it is done for his money, and not for loue, as is done in Religion. Thou now seest, how much better in this kind the condition of a poore Religious man is, then is that of the mighty & rich, & this for nothing els, but for the Vow of Pouerty, through the benefit wherof he en­ioyeth many priuiledges, and commodities whereof he was not the authour or cause himselfe.

8. It is indeed true, that the manner of a Religious mans liuing and intertayning is meane and slender, but if thou diligently consider the conditions of it, thou wilt not doubt to preferre it before the tables and diet of great Princes. For first, all that a Re­ligious man eateth, is bestowed vpon him for the loue of me: all is prepared and [Page 177] 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 [Page 178] 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 [Page 179] 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?

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 [Page 180] 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 & [Page 181] 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 [Page 182] 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: VVho 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 [Page 183] 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 Religiō 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 [Page 184] 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 educatiō of her children, not for that she withdraweth frō 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 [Page 185] 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.

[Page 186]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 māner of the poore, who hath all things, as he listeth.

CHAP. XII.

SONNE, he that is prouided of rents af­ter the manner of poore, & yet will, like [Page 187] 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 [Page 188] 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 [Page 189] 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 [Page 190] 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, [Page 191] 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 [Page 192] Pouerty. For in the one there is meere super­fluity; in the other there be made expenses without necessity, and both of them be re­pugnant to Pouerty, whereof it is com­monly sayd, As much as is inough, and no more. To vse parsimony in the things of Religiō, and to spend them but when necessity re­quireth, is not misery (as the haters of Po­uerty will haue it) but an act of vertue, be­cause Pouerty exacteth it.

7. It is also a vice and fault, repugnant to Religious Pouerty, both to take thinges without the Superiours leaue, and to giue them vnto others. For whatsoeuer is giuen to a Religious man, is the Religious, not the mans, who cannot haue any thing pro­per, and therfore if he accepteth of gifts, he sheweth himselfe a proprietary: so if he gi­ueth any thing to another, he maketh a shew that himselfe is the owner therof, and both the one and the other, that is, propriety, & dominion be repugnant to Religious Po­uerty. Neither is that Religious man alto­geather free from fault, who accepteth, or giueth things of very little value, sith in the Vow of Pouerty there is not any excep­tion made of things little or great, but he hath absolutly promised, that he will not vsurpe any propriety in any thing, either [Page 193] 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 [Page 194] be reckoned amongst the poore, and if in heauen, it is not inough, but further there is required thou be poore in deed, that is, that thou cut off all superfluityes, and exer­cise thy selfe continually euen till death in the acts of Pouerty, and this is to be a true Religious man. He is not to be numbred in the company of my poore, who will aboūd in superfluityes, neither shall he come to the reward of the poore, who shall not haue made a tryall of the effects of Pouerty.

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 [Page 195] 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 [Page 190] [...] [Page 191] [...] [Page 192] [...] [Page 193] [...] [Page 194] [...] [Page 195] [...] [Page 196] 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, [Page 197] there be also diuers permissions and prohi­bitions therof which she prescribeth. In the first and lowest degree is the continency of the married, who are only forbidden vnlawfull pleasures. In the second is that of widowes; in the third that of the single and vnmarried, who do not only renounce vnlawfull pleasures of the flesh, but also the lawfull which they might enioy without sinne, if they had a will to marry. In the fourth degree is Continency of Virgins, which as it is more perfect then the afore­said, so deserueth it a greater reward, the perfection wherof consisteth not only in a firme purpose of contayning from all man­ner of venereous pleasures, but also in the perpetual conseruation of virginal Chastity. In the fifth and highest degree is placed the cōtinency of religious, which though it be not sometymes Virginall, is yet in perfectiō more excellent then the rest, for that it is by Vow consecrated vnto me, which be­cause it is an act of excellent Charity, and of the greatest of all the morall vertue, na­mely of Religion, causeth greatest perfe­ction, and excellency to Religious Conti­nency.

5. Now the law of Chastity comman­deth Religious Continency to exercise three [Page 198] 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 [Page 199] for that end thou requirest the ayde of it, thou must also needs fauour it, and not deny it thyne help, that it may discharge it owne office. If thou shouldst deny this thou shouldst do, as if thou calledst a Phisitian home vnto thee, but wouldst not haue him to touch the sicke mans wound for feare of the payne, or loathing that would follow. This is not the way of curing the sicke bo­dy, but of increasing his sicknes rather. The body inured to pleasure, is wont to complai­ne, that Chastity is euer exact and seuere in executiō of the precepts of her laws, which forbids many things and permits few. But these be the complaints of the nyce, delicate and sensuall sicke, who ordinarily desire & long for the thinges that be most hurtfull vnto them, which if they be yealded vnto, do hurt them, and therefore such things be more discretly denyed them. Suffer the Phi­sitian my Sonne, to put his hand to the yron; for the loathsome sore of carnall concupis­cence, vnles it be launced in tyme, will easi­ly grow to a festred, and pestiferous impo­stume. He that will not with a very little payne be cured as he ought, shall be els where eternally tormented, as he deserueth.

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 [Page 201] 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 cō ­mandeth 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 [Page 202] 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 [Page 203] 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.

[Page 204]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 [Page 205] moued not of any necessity, or hope of com­modity, nor for any other human respect is induced to forsake all pleasures of the flesh, but only for the pleasing of me. And there­fore Religious Chastity is the more com­mendable for this, because it is endued with most perfect Charity, which is the nurse and mother thereof. No little splen­dour and perfection also is added vnto it by the end and scope that Religious Chastity hath proposed: and this end is nothing els, then my honour and glory, and therfore the Religious bind themselues to perpetuall Chastity, for that by it Gods seruice is in a wonderfull sort amplified, and so it is no meruayle, though Religious Chastity chal­lengeth the first place amongst all the de­grees of Chastity. The more excellent and perfect Chastity is, the more it communi­cateth to them that loue it.

7. Wherefore, Sonne, seeing Chastity is so noble & excellēt, I do not hold it inough if thou imbrace it after a meane manner, or haue an earnest desire vnto it, as to a most precious Iewell; but I could rather wish, thou wouldest also consecrate thy selfe ther­unto, as to a thing, that did most of al please me. And know thou, that I do aboue all things loue a pure and chast hart, and loue [Page 206] 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.

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 [Page 207] 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 [Page 208] ought to be such their state exacteth, sith they make a profession to be my fol­lowers, & imitators of my life. Wherfore seing I was exceedingly affected to this vertue of Chastity, and regarded it as the guid of a spirituall life, requisite it is, that they also imbrace and take it for their Lady and Mistresse.

3. And because I make so high an esteem of purity, and am in the highest degree a­uerted from the vice of concupiscence, why wouldst thou haue me to entertayne a dis­honest seruant within my house? or that I should endure him in the same? How should I suffer, that any seruice should be done me by him, whom I know to haue an vncleane mind? The seruant that accommodateth not himselfe to his Lord and Maister, or ne­glecteth to procure his loue and good will, either will not be long stable in his office, or if he continue in it, will make very little profit therby, and will put himselfe in dan­ger of being thrust out, to his owne great hurt, and no little shame and confusion. Do I require at my seruants hands any thing vnfitting, vnseemly, or impossible? I require purity, which is a principall vertue: I re­quire of him, that he suffer not himselfe to be supplāted or ouercome by his sensuality, [Page 209] 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 renunciatiō 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 [Page 210] 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 cōfounded 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 [Page 211] 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 [Page 212] 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 [Page 213] and danger, is nothing sollicitous about any to help him.

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. [Page 214] 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 cānot 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 [Page 215] 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 enlightē, 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 [Page 212] [...] [Page 213] [...] [Page 214] [...] [Page 215] [...] [Page 216] 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 occasiōs 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 [Page 217] 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 [Page 218] 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 [Page 219] 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 [...]eceiued, or beguyled by the crafty flesh, must vse the counsaile of his spiritual father. There is no trust to be had to a dissembling [...]nemy, because by his faigning he disco­ [...]ereth himselfe.

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 [Page 220] 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 home­bred, 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 [Page 221] 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 cōtemplation 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 [...]fflicted 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, [Page 222] 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 [...] impudēt, 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 [...] [Page 223] 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 cōcupiscēce, 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, [Page 224] 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, [Page 225] 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.

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 cānot 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 cōmonly hurtfull, be­cause it is the mother of slouth, & carelesnes.

[Page 227]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 vpō 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.

[Page 228]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 [...] [Page 229] 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 [Page 230] 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 desiteth 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, [Page 231] 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 infectiō 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.

[Page 232]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 endāger 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.

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 [Page 233] 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 [Page 234] 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 [Page 235] 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 contēplate 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 meditatiō 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 [Page 236] 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, & cōsequently 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 thēselues. For he by tempting [Page 237] [...]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, [Page 238] 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.

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 [Page 239] 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 [Page 240] 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 [Page 241] 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 [Page 242] while grieued that he entred into the ship, an otherwhile wishing to leape a shoare, and out of a discontent and pusill animity of mind he taketh no pleasure of any thing at all. And whence cometh this? because his desire is, that the ship should be directed, as himselfe liketh best. And this is to haue a will to gouerne, and not to be gouerned. Woe to that Religion which accomodateth it selfe to the propension, and will of euery subiect. Who passeth in a ship from one place to another, must accommodate him­selfe therto, and not contrary wise. It were no good trauayling, neither would the ship euer get into the hauen, if the nauiga­tion should be directed as euery one listed. That Religious man cannot liue in peace, who refuseth to do the will & commaund of another.

7. Doest thou long to know what Obedience is? It is nothing els, then a Burying. Wilt thou vnderstand, wherein it consisteth to obey? It consisteth in the buryall of the owne will. O happy is that Religious person, who can truely say, and affirme: Now I haue buried myne owne will, and vnwillingnes: Now haue I satis­fyed the liberty of myne owne will, because he hath cast off whatsoeuer might haue [Page 243] 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 [Page 244] 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 incōmodity, 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.

CHAP. XXI.

SONNE, thou canst not be ignorant, what was the end of thy first father Adam [Page 245] 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 [Page 246] Obedience to be, in regard whereof a man of himselfe moued not by the cōmaund of any, but for the sincere loue of God, though the contrary propension of his nature repu­gne, bindeth himselfe to performe my coū ­sayles? And where I know right well, that man is borne to high matters, and is pro­pense to designe & vndergo heroical actiōs, 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 [Page 247] 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 vpō 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 [Page 284] 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 obediēt securely, without distrust, [Page 249] without ceremonyes, he is confident in thē, and if he commaund thē 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 cō ­maundment, 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 mā 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 mā like vnto me, because my obedience had the company of these vertues. And seeing similitude is the cause of loue and beneuo­lence, [Page 250] it manifestly followeth, that all obe­dient persons be most inwardly conioyned with me: and the more vertues go in com­pany with odedience, the more doth the o­bedient merit.

6. Sonne, the gift is the more accepted to him, to whom it is giuen: the more noble the thing is, in like manner it is the more pleasing, when excluding all the vtility of the giuer, it is only an argument and testi­mony of the giuers inward beneuolence & good will. Wherefore seeing Obedience is the gift of a mans liberty, then which a re­ligious man hath nothing more noble, or more excellent; it cannot but be to me most deare, and so much the more, for that to the offering of this gift he was not moued vpō 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 [Page 251] [...]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 Obediēce, 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.

CHAP. XXII.

SONNE, hast thou at any time considered this saying of my scripture: A man obe­dient [Page 252] 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 vāquished hath as high a place, as hath the ouercōmer. 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. [Page 253] 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 cōmaund, [...]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 [Page 254] 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 [Page 255] [...]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 [Page 256] 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 Obediēce 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 [Page 257] 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 cōmaundment 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 [Page 258] 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.

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 prōp [...] [Page 259] 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 [...]rom mens mouths? If this Angell our Su­periour, [Page 260] 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 [Page 261] 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 thēselus 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, [Page 262] [...] [Page 263] [...] [Page 262] 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 [Page 263] 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 [Page 264] 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, thē 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 Obediēce, 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 [Page 265] 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 [Page 266] 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.

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 thē either by shame or confusion, or for any daunger of life. And as my disciple and E­uangelist [Page 267] 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 [Page 268] 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 thē 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 [Page 269] 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 cōmaundmēt 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 mākind 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.

[Page 270]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 professiō 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 [Page 271] 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 Obediēce 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 [Page 272] 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 [...] [Page 273] 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.

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 thē. He is a poore [Page 274] & 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 cō ­maundeth 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 [Page 275] 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, [Page 276] 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 cōparison grea­ter. Indeed the slownesse of the Religious proceedeth of the want of loue. If the sub­iects [Page 277] 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 Obediēce, 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 [Page 278] 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 com­maūded 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 [Page 279] 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. [Page 280] 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.

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 [Page 282] 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 [Page 283] 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.

[Page 284]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 differēce 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 [Page 285] [...]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 [Page 286] 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 [Page 287] 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 Obediēce 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, [Page 288] 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 cōsider 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, [Page 289] 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.

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 [Page 290] 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 commaūd, 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, [Page 291] 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 [Page 292] 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 commaūded 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 thē 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 [Page 293] 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 thēselues 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 [Page 294] 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 cō ­mendable, neither had he merited so much as he did by simply obeying.

7. The truly Obedient seeketh nothing, [Page 295] 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 cō ­maūded 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.

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 [Page 297] or from a subordinate, but he doth with a like promptitude imbrace the commaūd­ments 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 [Page 298] to the Superiour, not for the vertues wherein he excelleth, but because he sup­plyeth my place, and representeth my person.

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 [Page 300] 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 [Page 301] 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 vpō 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 [Page 302] 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 thēselues 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, [Page 303] 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 [Page 304] 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 cō ­temned 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 H auē. 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 [Page 305] to exercise himself in Humility, to cōuerse 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 [Page 306] 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 contēpt 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 mo­mēts 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 [Page 307] measure all thinges by the outward shew, but I cast myne eyes vpon the inward, and vpō that which lieth hid in the mind. And therfore many are of men cōtemned 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 heauē without virginity, but without Humility none at all. And because, when [Page 306] [...] [Page 307] [...] [Page 308] 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?

[Page 309]12. Lord seeing thou hast created man for the obtayning the glory of heauē 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 hūble persons maketh Angells; as contrarise, Pride of men ma­keth [Page 310] 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 [Page 311] 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 [Page 312] 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.

CHAP. II.

SONNE, Charity is a fruit-bearing plant, which the deeper roote it taketh [Page 313] 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 [Page 314] 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 [Page 315] 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 [Page 316] 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 thēselues 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 [Page 317] 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 [Page 318] 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 cōfesse, 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 [Page 319] 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, thē 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 saluatiō, [...]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, [Page 320] 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 thē 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 [Page 321] 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 [Page 322] 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 [Page 323] 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.

CHAP. III.

SONNE, thou shalt find some in the world, who desire not, that any honour [...]e giuen them: thou shalt find those, who [Page 324] 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 [...] [Page 325] 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 [Page 326] those that be not such, they regard not. O fraud, & deceit! What hath Charity cōmon 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 [Page 237] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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 [Page 331] 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.

CHAP. IIII.

TELL me, Sonne, what Father or Mo­ther euer did as much to their children [Page 332] 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 wherūto 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, [Page 333] 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 [Page 334] 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 [Page 335] 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 [Page 336] 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 [Page 337] 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 [Page 338] 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 [Page 339] 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.

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, [Page 340] 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 [Page 341] 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 [Page 342] 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 Patiēce, which alwayes cureth, being healthfull both to [Page 343] 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 [Page 344] 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 cōplaint? 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 [Page 345] 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 [Page 346] 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 [Page 347] 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 [Page 348] 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 persecutiō 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 & constātly 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 [Page 349] [...] 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.

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 [Page 350] 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 [Page 351] 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 moderatiō. 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 [Page 352] 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 heauē, 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 [Page 353] 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, thē of many secular persons. The same enemyes also, that is, the passions and perturbations of the mind, when they [Page 354] 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 [Page 355] 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 con­tēd. 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 cō ­sidered and lookt into. But anger, when it troubleth the mind, leaueth no place for reason: but Meeknes, when it hath quieted the mind, thrusteth out darknes, and brin­geth light in place for the vnderstanding of spirituall things, which being entred, the vnderstanding presenteth vnto the wil the imbracing of that, which it knoweth?

9. Amongst the Euangelicall beatitu­des I haue assigned the second place next af­ter. Pouerty of spirit, to Meeknes, and for the reward I added the Land of the liuing, which is the heauenly countrey, where the Meeke shall inioy my presence for all eter­nity: and as I was heere in this life their Maister, and an example of Meeknes, so wil I be their hire and reward in heauen. I shewed my selfe a meeke lambe for the loue of men, and a lambe is a figure of me, and therfore meet it is, that all those, who haue [Page 356] 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 [Page 357] 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.

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, [Page 358] 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 [Page 359] 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 [Page 360] his senses to liue conformably to reasō, 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 heauē, 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 [Page 361] defirs, & cutteth thē 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. Mortificatiō [Page 362] 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? [Page 363] [...]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 mā vn­derstand the manner of his own vocation, [Page 364] 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 [Page 365] 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 mortificatiō in heauē. 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, thē 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 [Page 366] thee day and night to be at defianc [...] with them, and to fight against them. An [...] it for the gayning of some fortificatiō 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 thē ­selues. If thou shunnest mortificatiō liuing, how wilt thou be mortifyed at the end of thy life, when thou cōmest 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, [Page 367] [...]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.

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 Discretiō 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 [Page 368] 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 coū ­saile 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 thē ­selues nor others. He that spurreth his horse ouer much vpon the way, is forced to stay in it, & this I iustly permit for a punishmēt [Page 369] 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 thēselues 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 [Page 370] 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 [Page 371] 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 [Page 372] 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 [Page 373] 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 coūsell 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 [Page 374] 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, cōioyned 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. Discretiō, 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. [Page 375] 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.

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 iudgmēt 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, [Page 376] but shall cōmit 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 indifferēt, 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 [Page 377] 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 [Page 378] 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 [Page 379] 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 tē ­pereth the hoat burning of it for the tyme, yet within a while it tormēteth him more sore. So hapneth it to a Religious man, who carryeth with him the cause of his vnquietnes, and that is his inordinate pas­sion: and vnles the axe of mortification be vsed to the cutting away of this bad roote, whatsoeuer change of place be made, it will euer be worse with him: for the lon­ger the euill hangeth vpon him, the more strength it getteth, and the lesse indifferent it maketh him.

5. But tell me, if after the change of place, or of office, thou find thy selfe as vn­quiet, or more then before, as commonly it is wont, what wilt thou do? Wilt thou wish to remoue to another place? In no case: for that were to play the pilgrim without a staffe, with thyn owne detriment, and the bad example of others. Or wouldst thou [Page 380] rather resolue to mortify thy selfe there, & to pull the cause of thy disquiet vp by the roote? But that might be done as well in the place, to which obediēce had sent thee, and had beene done with edification of them, who knew thee to be vnquiet, little mortified, & lesse indifferent. He that hath not the spirit of God, though he should find a place euen among Angels, will not cease to be vnquiet.

6. Others againe are so tyed to one place, as when they vnderstand that the Su­periour thinketh on some change, they are tempted, and much troubled: and which is worse, because they thinke themselues in that place, where they then are, to abide with the fruit, & increase of Gods honour and seruice, they censure their Superiours for imprudent, and destitute of zeale. Hence it is, that if they be against their will remoued, and sent away to some other place, they do not well accommodate thē ­selues 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 [Page 381] 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 [Page 382] rather then in another? How knowest thou, whether this or that be more for thy soules good, quiet, or perfection? He that is not indifferent, maketh the gouernement the more hard, laborious and paynefull. He that is not indifferent, seldome yealdeth to the iudgmēt of the Superiour, but ordina­rily is inclined to performe those ministe­ryes, to the exercising wherof he is lesse fit, sith none is a good and impartiall iudge in his owne cause, in regard of an inordinate affectiō that deceiueth him. He that is not indifferent, peruerteth the order of right gouernement, for that, whiles he accom­modateth not himselfe to his Superiour, as he ought, the Superiour is forced to accom­modate himselfe vnto him. He that is not indifferent, can neyther be spirituall, nor deuout, and is ordinarily selfe-willd and heady.

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 [Page 383] more deepe wound it giueth, the more plenteous fruit it bringeth forth: & it pro­fiteth not only them, who heare the sermō, but him also who maketh it. For Modesty intertayneth a Religious mans spirit, and maketh him so collected in mind, and pre­sent to himselfe, as all his actions breath forth a most sweet sent of deuotion, and is so excellent an ornament to a Religious man, as it maketh him amiable, and most deare to all who shall behold him. Againe inward Modesty, whereof the outward proceedeth, is so pleasing vnto me, as it is a pleasure to me to vse the company therof. And more then this, a Modest Religious person is of so great authority with others, as there is nothing, that he may not per­swade them vnto. And if they do so ma­ny thinges in regard of a Religious mans Modesty, what is it conuenient for me to do, for whose loue he practised that Mo­desty? What should he not obtaine at my handes, who is most deare vnto me, and most acceptable?

2. It produceth also wonderful effects in others. There is not any so incomposed, so dissolute, and disordered, who would not at the very sight of a modest Religious man presently collect, and compose him­selfe [Page 384] also to an externall Modesty, thinking he should transgresse the bounds of Mode­sty, if before a modest Religious man he should not demeane himselfe with the like Modesty also. Moreouer Modesty woun­deth the hart with a certaine other woūd, and that a more healthfull one, and this is: it sweetly draweth others to deuotion, and to an imitation of good manners; neither giueth ouer, 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 [Page 385] 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 [Page 386] 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, [Page 387] 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 [Page 388] subiect to reason, and at the commaūd 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.

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 [Page 389] 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 [Page 390] 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 [Page 391] Religion allowed him for prayer, in that holy exercise, or bestoweth it not in man­ner as he ought, and might, if he would. And how great a shame is it to see, that whē a signe is giuen to some recreation ap­pertaining to the body, they come running in all hast, and diligence: and when the signe is giuen to Prayer, they come slowly vnto it? If thou dost not performe, or very negligently performe the taske of thy won­ted Prayers, dost thou not consider, that thou dost it with the preiudice of other Re­ligious that haue a participation with thy Religion? He that maketh no conscience to depriue his owne soule of the fruit of Prayer, will make lesse conscience to de­fraud others. If the seruant be not affected to that, which pleaseth his Lord, much lesse will the Lord be affected to that which is pleasing to the seruant.

4. Prayer is nothing els, then a talke, & commerce of a reasonable creature with his Creatour, to whome he confidently proposeth both his owne necessityes, and those of others, that as a Father of mercyes he would vouchsafe to assist, & help his children. But those please me much, who being to deale in prayer with their hea­uenly Father, do inuocate some one of the [Page 392] 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, [Page 393] if they be good for the soule. Better knoweth the Phisitian, thē the sicke, what is more necessary for his health, and ther­fore he doth neuer giue vnto the sick what he demaundeth, but what may do him good. I did not take from my Apostle the sting of the flesh, though by his prayer he had more then once craued it of me, be­cause it profited him more to haue it still. It is best for the Religious, if his soule be filled with merits, rather then that his will should be satisfied. He that is not humble in his prayer, and acknowledgeth not his owne misery, obtayneth not what he cra­ueth, because he asketh not well. Who prayeth not with confidence, so as he fir­mely beleeue, that I am able to satisfy his petitions, obtayneth not grace, because he prayeth not, as he should. He that perse­uereth not in prayer, or giueth ouer his pe­tition once begon, or els goeth forwards after a languishing & cold manner therein, obtayneth nothing, because he asketh not well.

6. There are some others, who so soon as they obtayne not the grace they craue, giue ouer their prayer to their owne losse, for as much as I had determined to bestow greater graces vpon them, then they asked [Page 394] of me, but because they might not endure to be delayed, they lost all. Whiles I differ the bestowing of my grace, and they yet persist and hold on in prayer, their desire of praying waxeth hoater, and hauing obtay­tained it, they imbrace it, and conserue it with a greater feruour for the tyme to come. Moreouer they cōtinue their prayer, which is a good action, & meritorious, & they make themselues the more apt for the receiuing of the desired grace. For whiles they are betwixt hope and feare of recei­uing the grace they craue, they examine themselues, whether some secret sinne, or imperfection of theirs may peraduēture be an impediment to the receiuing of such grace; and if they find any such, they be­come penitent for it, and therby they make themselues the more apt for the receiuing of grace. Be not these diuers and different priuiledges of graces, that I giue, whiles I do not yeald vnto the petitions at the very first? Why then do they giue ouer their prayer? Many things are obtained of God by occasion of a vehement and continued desire of the thing, which if it should not be, they should not obtaine at all. There­fore as my Scripture sayth: Better is the end of Prayer, then is the beginning. For no worke is [Page 395] 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 stū ­ble 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 [Page 396] 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 cōtent 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 [Page 397] with greatest attention, and thou shouldst merit more at my hands, then if thou hadst [...]eceiued 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 [Page 398] 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. [Page 399] 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.

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, [Page 400] 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 incō ­stancy and ingratitude found to lead a life in the world, vnworthy of a man? And that worthily befalleth them, because they cō ­tented not themselues with their Angelical life in Religion.

2. Perseuerance hath the dependance of constancy, as hath the daughter of the mother. For he that is constant in tolera­ting [Page 401] 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 instructiō intelligent of the spiritual way, as the Religious be, should stray out of the right way, and by inconstancy forsake his former state, what excuse can he pretend [Page 402] 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 [Page 403] 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 cō ­municateth vnto them their last perfectiō: for that without it they should be imper­fect. For he is not happy who doth good, but he who perseuereth in good, neither is a reward granted to him who worketh well, but to him who persisteth in doing good vntill the very end. Many begin wel, but all do not end well.

4. Some forbeare to perseuere in the exercise of vertue, because they are afrayd of the paine. For when they consider that the payne is a sore thing, and very hard, & which they are scarce able to a way with, they cast downe their burden, who when they might & were of power to ouercome, are neuertheles ouercome, and ouerthrown by their inconstancy. But Perseuerance tē ­preth 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, [Page 404] 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 [Page 405] 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 [Page 406] to the perseuerant till death. Consider also that it is already defined, that he is not apt for the Kingdom of heauen, who after his hand once put to the plow, looketh behind him. Consider, that the Diuell entreth to­geather with thy will, that he may after­wards bring thee out with his owne. He pretendeth the yoke of Religion to be hea­uy, that he may make thee to become an Apostata, and a fugitiue of his campe. It is not greiuous, that is endured for the loue of me: and though thou mighst passe ouer this life without paynes, and crosses, yet that māner of life should not content thee, because I thy Lord did euer liue in trauails and carrying of my Crosse.

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

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 [Page 408] 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 [Page 409] 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 [Page 410] 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 [Page 411] [...]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 [Page 412] 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 [Page 413] [...]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 [Page 414] 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 [Page 415] 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.

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 intreat ng it hardly, brought it to the duty it did owe to the spirit. He therefore, who yealdeth [Page 417] 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 pretēce 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, [Page 418] 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 cōmi­seration 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 cō ­mon [Page 419] 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 Religiō, 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, [Page 420] that be incident to poore persons? Whence then is it, that now, when thou shouldst haue greater light of mind, and more charity, thou dost not put those thy first cogitatiōs in effect by works? O extreme bad iugling and deceite. Reli­gion is instituted for the mortifying of the body, and for the enriching of the soule with spirituall riches, and thou thinkest that a great care is to be vsed and had about the cherishing of the body with the neglect of the soules health? Tell me, I pray thee: In the world hadst thou thy commodityes of body at will, or not? If not, wherefore desirest thou them in Religion, wherinto thou didst enter to suffer incommodityes for Christs sake? And if thou hadst thy com­modityes, and didst therof voluntarily de­priue thy selfe for the loue of me, that thou mightst please me the more, wherfore dost thou now in Religion seeke them, by thee abandoned before, with an offence to me, and bad example to others? Moreouer, if thou hast renounced the cōmodityes of thy body for the loue of me, and now returnest vnto them againe, thou manifestly decla­rest, that thou wilt not haue any thing to do with the loue of me. And what an e­steeme should I make of him, who is so fic­kle, [Page 421] 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. [Page 422] 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 & [Page 423] 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, [Page 424] but to spoile a Religious man of charity, discretion, and all?

9. Neither is there heer an end of this im­portune & preposterous care of the body, but it further maketh the Religious que­rulous, idle, froward, surly, a murmurer, and of a peruerse and bad example. He would haue all moued to commiserate and pitty his case, all to shew beneuolence & good will vnto him, and therfore he attri­buteth euery least distemper of body, and indisposition of his health to the sore tra­uailes and paynes, he hath taken in Reli­gion. And how can it be possible, that there should be either spirit, or Religious discipline in such mē? O vnhappy subiects, and as vnhappy Superiours, who permit such things in Religion, wherein they are pastours, and haue a charge, seeing this is nothing els, then to bring a certaine infe­ction into it, & to shew a way vnto yong men for the quite ruining and ouerthrow­ing therof.

CHAP. III.

SONNE, that the Religious mā so mor­tify his body, & the senses thereof, as it become not proud, & rise against the soule, it is good and healthful, but yet Religious perfection consisteth not therein, but ra­ther in the inward vertues of the mind, of which followeth the reformation of the passions, and senses. Neither can the body be directed by the soule, vnles the soule it selfe, togeather with all it own facultyes and powers, be first of all drawn out, and fashioned to the right and straight rule. A croked rule is not for the making of a thing straight. The soule is then ruled straight, when it is conformed to the diuine will, which is the first, and an infallible rule. Let a man mortify his flesh, as much as he will, and 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, [Page 426] 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 gouernemēt, thou must needs spoile it of it owne iudgment.

3. Proper iudgment I call that, which [Page 427] 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 [Page 428] 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 [Page 429] [...]eruerteth the vnderstanding, is a certaine [...]uriosity of vnderstanding matters apper­ [...]ining to God. For seeing the vnderstan­ [...]ing 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 vnderstā ­ding, 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 [Page 430] 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 vnde [...] standing, 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 [Page 431] [...]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 [Page 432] 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 cānot 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 [...] [Page 433] [...]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.

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 [Page 434] 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 frō 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 affectiō thou carryest to thy parents, maketh thee vnquiet? Seest thou not also, that the same molesteth and troubleth others? Dost thou [Page 435] 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 wāts. How thē 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, [Page 436] 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, [Page 437] 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 [Page 438] 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 [Page 439] 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 frō 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.

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 cō ­munity, was neuer good, neither had euer a good ending, but euer brought forth some euill, as murmurations, obloquies, complaints, dissentions, wherby though no other great mischiefe should follow, [Page 441] 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 mēbers 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 [Page 442] 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 [Page 443] 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 boūds, 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 [Page 444] preferred before the cōmon 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 conuersatiō 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 [Page 445] [...]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, [Page 446] & 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 cō ­pany to whome thou findest thy selfe sen­sually affected. A little fire, vnles it be re­moued far from straw, breaketh first into a smoke, and afterwards into a flame.

7. There be other Religious, who cō ­trary 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 [...] [Page 447] 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.

CHAP. VI.

SONNE, Idlenes hath beene condem­ned euen from the tyme of the worlds [Page 484] 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 [Page 449] 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 thē 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 [Page 450] 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 [...] [Page 451] 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 [Page 452] 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 occasiō 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 [...] [Page 453] 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?

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 [Page 455] 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 [Page 456] 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 cō tenting, 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 [...] [Page 457] 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 [Page 458] 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 [Page 459] 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 [Page 460] 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.

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, [Page 462] 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 commaū ded 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 [...] māner, so he may haue it out of hand, least a disgust grow thereon, little caring how [Page 463] 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 [Page 464] 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, wher [...] fore 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 [...] [Page 465] 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 like orr [...]ct ō, 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 [Page 466] 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 Religiō 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▪ [Page 467] 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.

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 [Page 469] 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 [Page 470] 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 [Page 471] 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 maysthold, and recouer what is thy due, [...]nd right.

5. O how much is that Religiousman [...]eceiued, 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 [Page 472] the exercise of wits. A man may also cō mence 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 contentiōs 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 [Page 473] 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 Religiō 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 [Page 474] 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 vnderstād, 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 [Page 475] 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 cōcord. 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.

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 [Page 476] 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 [...] uē without thy crosse & tribulatiōs: 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 [Page 477] 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 presēt with them, [Page 478] 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 af­flictiōs vpon him. For he in that state loo­seth nothing of his spiritual gayne, & more then that he profiteth himself exceedingly, & by his own exāple 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, [Page 479] 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 cōmeth from my heauenly Father, whose [Page 480] 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 thē: 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 [Page 481] 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 [Page 482] 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 [Page 483] 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 [Page 484] 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 [...] [Page 485] 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 cō ­plaint 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 [Page 486] 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 [Page 487] 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.

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. [Page 488] 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 thē 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 [Page 489] 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 tōgues 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 [Page 490] 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 occasiō 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 [Page 491] [...]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 al­ [...]o 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 [Page 492] 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 [Page 493] 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 [Page 494] 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 [Page 495] 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 [Page 496] 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 giue [...] 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 [...] [Page 497] 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 imperfectiōs 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, [Page 498] 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 [...] [Page 499] 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 & cō ­maund 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.

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 [Page 500] 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, cānot 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 [Page 501] 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 [Page 502] 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 [...] [Page 503] 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, [Page 504] 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 [Page 505] 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, [Page 506] 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 [Page 507] 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 mē, who haue no will to practise either Hu­mility or Mortification. The poore man, who knoweth his own need and necessity, [Page 508] 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 [Page 509] 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 thēselues 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.

CHAP. XIII.

MY sonne, thou knowest well, that to please me, and to receiue a recom­pence [Page 510] 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 imagi ations, displease me very much, and be in the soule of him who is seazed and taken therewith, as it were with an hoate and burning feuer, which tormenteth him both night and day.

2. Wilt thou vnderstand, my Sonne, in few words, what is the nature of scruples? when he, who is molested with them, re­tayneth them in mind, and stayeth vpon them, when he should contemne them, [Page 511] 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 hū ­bling of thee, or for the better purging of thy soule, or for thy greater merit: for as I send these scruples, so it is in me to remoue them, and I take them away, when it best pleaseth me. But thou mayst well (assisted with my grace) ease thy selfe of those scruples, that haue their beginning of pro­per loue, when by occasion of the ouer great affection to thy selfe thou becomest ouer anxious, and art more afraid, then [Page 512] 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 suggestiō 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 hinde [...] 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 [...] [Page 513] 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 [Page 514] 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, [Page 515] 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 thē ­selues [Page 516] 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 [Page 417] 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 satisfactiō, 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 [Page 518] 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 cō ­fession, 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 [...] [Page 519] [...]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 [Page 520] 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.