cannot proceed of any thing but pride and to say truly he is such a one and of the number of those Religious meÌ„ who haue no will to practise either Humility or Mortification The poore man who knoweth his own need and necessity taketh willingly the almes of any one whosoeuer it be that giueth it be he maister or seruant and humbly thanketh him for it the very same doth euery Religious man who hartily desireth perfection and loueth euery one who helpeth him to the attayning therof 9. Correction and reprehension is an act of Charity and as Charity is common to all so may euery one vse a modest reprehension and he who omitteth to do it when he ought and hath an hope of doing good by it though he be not a Superiour doth not well displeaseth me also How much then shall I be displeased and how much greater shall that mans sinne be who knowing an imperfection of his brother doth not only not admonish him touching it but also commendâ—â—h him for it saying that he hath done very well and that he did as he should do therby inducing an imperfect Religious man to become more bold and to confirme himselfe the more in his imperfection And this we may affirme to be the pestilent oyle of sinners wherof the Prophet speaketh and vnhappy is that Religious man who hath his head annoynted therwith I do my selfe the correction otherwhiles and send inspirations to the end my seruants may by that occasion find out and discouer their owne imperfections and amend them sometymes againe I admonish them by some affliction or other that they may enter into themselues and correct what is amisse sometymes I permit one whole order of Religion to be afflicted persecuted that the negligent and bad Religious men that are or may be in it may become good and the good better but the end indeed is that they haue a desire to be holpen They want not the helps and meanes of doing well so much as a firme resolution to put theÌ„selues into a course of doing well and to hold on the same as they ought My sonne to differ and put that off till the morrow that may profit thee to day is not an argument or signe of a man well aduised And the more thou shalt neglect to amend thy selfe and to differ this happy resolution the more and the greater will thy losse be How a Religious man ought to carry himselfe in his scruples CHAP. XIII MY sonne thou knowest well that to please me and to receiue a recompence from my hands it is not inough to do a good work but it must be done well That one for feare of offending me standeth vpon his gard and endeauoreth to do all the best he can this is to do prudently neither must he thinke this to be a scruple but a filiall feare a iust feare and an holy and meritorious feare They be scruples when one is in his actions perplexed and full of anxiety without hauing any lawfull cause thereof but only by light coniectures and suspitions ill founded and thaâ— he feares that he sinneth in the thing thaâ— 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 they are vnto him as many ropes by which the Diuell bindeth him and draweth him which way he listeth but when he conâ—emneth them he standeth firme and stable â—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 huÌ„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 thou shouldst least some inconuenience impediment may befall thee for the dâ—ing of what thou hast or oughtst to do The good Religious man ought to be ciâ—cumspect and haue an eye to himselfe yâ—â— rather by a desire to please me then for feaâ— of any trouble or paine to himselfe In liâ—â— manner it is in thyne owne power to diâ—charge thy selfe of these scruples that aâ— occasioned by the suggestioÌ„ of the enemy the end thou mayst be there afraid wheâ— no cause is of feare at all and these scruplâ— be nothing els but a vaine apprehensioâ— proceeding from meere fancy 4. O how much domage do scruplâ— cause and how much good do they hindeâ— For first they depriue the person who molested with them of that inward peacâ— which euery one ought so much to desirâ— seeing without it a man can neither hauâ— any true deuotion no do any meritorioâ—â— act And more then this they marre anâ— ouerthrow the complexion of nature anâ— trouble the humours of the body whence hath hapned that many by such scruples haue broken their braynes and some hauâ— made themselues vnprofitable both foâ— themselues and for Religion Scruple cause a man to loose his tyme that mighâ— 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
desire of labouring to perfection for this desire is not only the foundation of the aforesaid confidence but also helpeth to the furthering of thy progresse going forwards to the ouercoming of difficultyes that euer and anon occur vpon the way and to the mitigating and easing of all the paines Sonne experience sufficiently teacheth that he who hath not a desire seeketh not and that he who hath a great desire of a thing seeketh it earnestly Againe putting thy confidence in me begin thou with courage to exercise the actions now of this vertue now of that for by so doing thou shalt extirpate all thy bad inclinations and in place of them plant in thy mind all the most beautifull slyps of vertues And though I am accustomed to lend my helping hand in this busines yet know thou that I otherwhiles try a Religious man by the withdrawing of my help that so his constancy may appeare and how great a confidence he hath in me 4. O how much is a Religious man deceiued who if he peraduenture stumble in the middest of his course intended to the attaining of perfection by falling into some 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 For when one vnwary and vnprouident falleth into any imperfection he neither hath a care or desire to rise againe neither is he vigilant to preuent a fall against another time But when a prudent spirituall man falleth he sodainly getteth vp vpon his feet againe and if he should fall an hundred tims a day he would rise vp againe an hundred times and would be sorry for his falls Whence it is that he is not only not dismaid but he also doth with greater earnestnes care and endeauour by the exercise of vertues hold on his way to perfection And this is of euill to draw out good 6. Those Religious men be also deceiued who thinke the exercise of vertues to be laborious painefull and hard and therefore for feare of preiudicing and hurting their health of body they let courage fall become pusillanimous or like vnto skittish horses will not go forwards with spurring but do resist kicke These men would forsooth runne on to the reward of vertues without any their owne paines taking and with the enioying of their accustomed recreations but truly the nature of man is not so fruitfull a ground as to yeald forth fruit of it selfe without husbanding manuring neither is the condition of vertues so comtemptible as a religious man ought not worthily to renounce his owne commodityes and the pleasure of his senses that he may attayne to the perfection of them It is selfe loue that thrusteth a man into this deceitfull conceit that he haue a greater regard of the temporal commodities of his body then of the spiritual ornaments of his mind Who fauoureth his body ouer much thrusteth vertue headlong out of his owne soule 7. There be found other Religious persons who forbeare to profit in the study of perfection because they haue a conceit that I will not affoard them so much help and assistance as is to be required to this study and this opinion is worse then the former What is this els then for them to offend me and to deceiue themselues For not to put their confidence in me is to do me an apparant iniury as if I knew not how to help them or could not or would not It is nothing so I desire nothing more then to help neither do I euer withdraw my internall inspirations or other meanes for the stirring vp of them to perfection and for this end I haue taken drawn them out of the world How then can any be destitute of my help How can he be diffident of my grace sith I continually stand and knock at the doore that I may be let in and help euery ones necessity If they will with this cloke couer their cowardize and slouthfullnes they are deceiued because they lay it much the more open He that layeth his owne fault vpon others sinneth double 8. So it is Lord it is not thine but out fault that we go not on to perfection For sith thou art most wise thou knowest the ways of helping vs because thou art 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 That nothing in the world should diuert a Religious man from pursuing after Perfection and getting therof CHAP. XV. SONNE a faint harted and fearefull souldier will neuer set his flagge vpon the enemies walls for that ouer much feare causeth him either to keep himselfe aloof off or if he be neere to turne his backe and therfore he deserueth not any reward neither is held in any esteeme with his Generall and more then that is contemned for a coward one without hart of his fellow souldiers I would not haue my seruant ouer bold or temerarious and rash nor yet ouer fearefull I desire he should be magnanimous and constant and not be afraid where no cause of feare is Let a religious man who sayth that he will not hold on in the course of perfection tell me what it is that causeth him to make a stand and to giue ouer not for that his paines and endeauours be to no purpose sith we haue said already that many haue arriued to perfection I am ready at hand to help all with the 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
it for our good 9. O my soule not to loue God as hâ— is to be loued is not to loue him at all Hâ— ought to be loued respectfully not for the good or euill he can or may do vs in this oâ— the other life but for himselfe and all other things are to be loued in him and for him He must be loued strongly for Charity putteth away all vayne feare and ministreth ability courage to ouercome all difficultyes and to beare all aduersityes patiently He is to be loued with all the hart with all the soule with all the mind and with all the forces And to loue with all the actions inward and outward is to loue wisely sweetly feruently and continually He is to be loued aboue all thinges and so we shall loue him if we prefer him before all creatures if we would choose rather to dye a thousand deaths then to offend him by one mortall sinne 10. Sonne not all that thinke they loue me do so neither all who thinke they intertaine Charity at home do it Charity being the queene of all vertues entreth into no mans house vnles be she intertayned as a Queene neither stayeth she therein vnles he receyue her as a Queene and honour her for such Moreouer I am to be loued not by words but in deeds and my will is that loue be manifested by workes and not by the tongue alone How dost thou loue me if thou seldome thinkest of me when thou thinkest of me thou dost it only by the way passing in a languishing manner This is not to loue with all thy hart not with all thy mind How doest thou loue me when whole dayes weeks and moneths passe that thou speakest neither of me nor of any thing appertayning to me nor doest not willingly heare them who treate of good matters 11. Loue shut vp within the breast can neither forbeare to speake of me nor stop the eares from hearing men talke of me and how canst thou with truth affirme that thou louest me if thou attend not to those thinges that I speake vnto thee in thy hart Or if thou be attentiue wherfore dost thou not regard them Who loueth truly suffereth not any word of the beloued to fal in vaine out of his mouth but layeth them vp within his hart in store and there diligently examineth them and reflecteth vpon them How dost thou loue me if when thou art able thou dost it not or giuest not with a ready mind when any thing is asked or demaunded of thee for the loue of me It is not hard for a true louer to repay lesse loue to the beloued who hath giuen him his hart before more then that himselfe also How louest thou me if thou wilt not suffer any incommodity for my sake not expose thy selfe to any danger Who loueth from the hart will not sticke to dye for his beloued 12. How canst thou say thou louest me if in obseruing my commaundements thou findest so great difficulty and art so negligent as thou mayst seeme not to keep them but forced and against thy will Loue may not endure delay neither is it disgusted at all but doth with great alacrity the will of the beloued How can it be that thou louest me with al thy soule when thou art so greatly deuoted to thyne owne estimation and to other tryfling thinges that agree very little with my will He that loueth another besids me and not for me either loueth me not at all or loueth me not as he should How canst thou affirme that thou louest me if thou neither â—oue nor respect thy Superiours as they deserue who supply my place when as I haue plainly declared that the honour or contempt that is done to them is done to me He loueth not truly who conformeth not himselfe to his beloued Of the Religious mans Charity to his Neighbour CHAP. III. SONNE thou shalt find some in the world who desire not that any honour â—e giuen them thou shalt find those who refuse dignityes and honours thou shalt find also those who receyue not the gifts fauours or presents that others giue vnto them but thou shalt not find him who dereth not to be loued of others especially with due and respectiue loue which for that it causeth vnto the beloued neither suspition nor disgust is wont naturally to please Many loue their neighbour but they know not how to loue and therefore their loue is otherwhiles fruiteles as also hurtfull I gaue a commandment of louing thy Neighbour and declared the manner of louing him If thou loue thy Neighbour because he is thy kinsman or friend or because he is thy Countryman thou dost nothing this is not Charity tending to Heauen but naturall loue creeping vpon the earth and common to Infidells and Barbarians If thou loue him for any commodity or gayne that thou receyuest of him or hopest from him thou louest thy selfe 〈◊〉 not thy Neighbour and this is calleâ— Loue of Concupiscence neither is it of anâ— longer continuance then is the profit hoped for thereby To loue our Neighbouâ— for our owne commodity is not Charity but rather merchandize 2. Charity truly effecteth that thâ— Neighbour be loued because he is created to my likenes and is capable of euerlasting blisse True Charity disposeth that our Neighbour be loued for God and in God and he that loueth after this manner loueth all the poore equally with the rich the nobly borne and the ignoble he imbraceth all and wisheth them life euerlasting He loueth them as well in tyme of aduersity as of prosperity for he who ceaseth to loue his Neighbour in tyme of necessity manifesteth plainly that he loueth him not for me All this I vnderstood when I commaunded a man to loue his Neighbour as himselfe that is that thou shouldst wish vnto him what thou wishest to thy selfe And as thou must loue thy selfe â—n God and for God by obeying his law on earth that thou mayst afterwards haue thy reward in heauen so oughtest thou to loue thy Neighbour as capable of the same beatitude with thee O if the Religious would obserue this manner of louing their Neighbour there would not be seene so many partialityes in Religions and Churches 3. Some be loued most of all because they are learned and kind others because they be rich and in grace others because they are gentlemen or of noble bloud and those that be not such they regard not O fraud deceit What hath Charity coÌ„mon with learning and riches as if a man that is not rich or learned or well apparelled were not to be loued Charity hath in the first place an eye to me and for that cause loueth all in me But there is another misery more to be pittied that some do therefore loue others because they haue the same complexion of nature and of bloud with them This is not Charity but a carnall affection an enemy to true Charity Charity dilateth it selfe far more wide for it extendeth
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 â—euerenceth and loueth as the fathers and pastors of his soule by me appointed ouer him interpreteth all their ordinations actions in good part and modestly defendeth and purgeth them if he heare any murmurations against them 8. He also satisfieth his religion if he do what a good sonne performeth towards a most deare Mother who doth not only honour and loue her but also as often as he perceiueth her to require his paines and seruice is ready at hand willingly offereth himselfe to beare the burden whatsoeuer it shall please her to lay vpon him He is glad if men report and speake well of her if they report ill he laboureth with modesty to defend her good name Finally he hartily wisheth and beseecheth the diuine Maiesty that she may euer proceed and hold on in the spirit of Humility and Deuotion 9. Againe he declareth himselfe to be well affected towards his brethren and religious persons whome he loueth from his hart and reputeth their good or euill to bâ— his owne He thinketh and speaketh well oâ— all he pittyeth the defects of euery one hâ— seeketh to edifie them also euen in the very least things and in what he is able helpetâ— them especially in matters appertayning tâ— spirit 10. The obligation of a perfect religiouâ— 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 â—s he is Religious and this debt he satisfieth â—f he diligently beat downe his owne desirs â—ontradicting reason if he mortify the wanâ—onnes of his flesh if he contemne the world â—ogeather withall the vanities therof if beâ—ng moued out of a loue to me he mortify â—imself in al things seek not after his own â—lory but myne For if he haue no regard â—f his owne estimation he is then come to perfect and absolute victory ouer himselfe â—gaine if he keep his body in subiection to â—e vnderstanding and yeald it nothing but â—hat is necessary for so doing he shall leaue â—e soule a free passage of mounting vp to â—eauen To be short being dead to himselfe â—d to the world he shall liue to me his Creatour alone 12. Lastly a perfect religious man satisfieth other created things also if he conuert them to his owne vse so much only as is requisite and no more And because he cannot be ignorant that God hath committed them vnto vs as far as they may be an help vnto vs for the attayning of our end let him only loue those for his owne vse that may further him to his said end and reiect the rest that may hinder him For by so doing 〈◊〉 true religious person may of the creatureâ— make himselfe a ladder to clymbe vp into heauen 13. The other word appertayning to a religious mans poesy was to suffer Al men aâ— their first entrance into a religious state dâ— promise willingly to suffer but few there bâ— that discharge the same truly and for thaâ— cause come not to any perfectioÌ„ And by thiâ— word of suffering is meant that a religiouâ— man is by suffering purged and perfected and that none can be perfect in religion buâ— by suffering much Therfore in holy Wriâ— perfection is compared to an Hill to the toâ— wherof none can come but by labour anâ— difficulty 14. A perfect religious man murmureâ— not against God if he send him sicknes peâ—secutions or other calamities but giueth the â—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 â—orth and getting good out of euery euill Whiles a religious man taketh any thing in â—ll part for me it is a signe that he caryeth 〈◊〉 greater respect of loue towards himselfe â—hen to me Of the inward defects that be impediments to Religious Perfection CHAP. IX SONNE after the wound giuen to thy first parent Adam long since in the terrestriall â—aradise by Sathan all the powers and faâ—ulties of the soule became so languishing â—aint weake and decayed in his posterity as â—hat euer since they haue disposed man â—ather to lapses and vices then to the loue of â—ertue Hence haue proceeded all the diffiâ—ulties imperfections and impediments which we dayly find in the spirituall life which doth so molest and trouble vs in the way of perfection as they either disturbe hinder it quite or at least lay a barre against it that it succeed not so well 2. Wherfore that we proceed more slowly to mount vp to the perfection of vertues wheron is placed the seate of Religious Perfection in the first place this is the cause that we do not seriously resolue with our selues to haue a will to vse all our forces to get vp to the top of this mountaine and this proceedeth of nothing els then that we do not effectually labour to get perfection He that effectually desireth health careth not what medicine be giuen vnto him This defect is such as it cutteth off cleane all hope of arryuing to perfection For he that hath not made a firme purpose to hold on in the way to perfection will hardly begin to pace towards it and he who beginneth not how is it possible for him to come to his prefixed end And he that is so affected in mind when he neglecteth the occasion of doing well will either do no good at all or will fall to what is worse 3. O how great a losse of spirituall gaine sustayneth that religious man who prolongeth his iourney in the way of perfection He will no doubt at the houre of death better vnderstand this errour then now he doth for in that exact and last examen of his conscience he shall more clearely see that he had no iust cause of differring the exercise of vertues but that it was
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 wisâ— him not to be so vigilant in obseruation oâ— Religious discipline which dependeth oâ— Obedience And this desire is much worse then the former for to wish this is nothing els then to haue a will and desire thaâ— the Superiour make his subiects not good Religious but idle and slouthfull who may haue care of their bodyes and neglect to direct their soules in the way of spirit who may be a good companion and a bad Superiour The subiect who hath a desire that his Superiour should not performe the office of a good Superiour doth manifestly declare that he carryeth himselfe not for a good subiect vnder him Of the first degree of Obedience which consisteth in execution of any thing commaunded CHAP. XXV SONNE thou must not thinke thou hast done much if thou shalt at any tyme haue done what thy Superiour hath commaunded thee for this is the very lowest degree of Obedience and common to all kind of subiects whether seruants or bond-slaues yea it is found in the very brute beasts which go whither soeuer their keeper driueth them and do whatsoeuer he pleaseth who hath care of theÌ„ He is a poore miserable religious man who whiles he obeyeth not his Superiours will doth lesse then the brute beasts And though this first degree of Obedience which consisteth in the execution of that which is commaunded be of it selfe the lowest yet if it be kept as it should be it is very pleasing vnto me Foure conditions and qualityes made my Obedience that I performed to my Heauenly Father the more gratefull and these be Promptitude Entirenesse in all points Fortitude and Perseuerance These make a Religious mans Obedience acceptable and the more easy be they the greater the will is of imitating me 2. Not to obey with promptitude and speede is a defect and nothing pleaseth me If it grow of a cold languishing will it is the more displeasing vnto me because the effect is bad and the cause worse He that hath tyme to do what Obedience coÌ„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 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 self-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 vâ—e the same delay when t e bâ—ll gâ—â— tâ— a â—e to prayer or other spirituall exercises O now much do such manner of men 〈◊〉 themselues and the Commaun tâ— also especâ—â—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 cauâ—e of purging them there is a manifest offence scandal giuen Those that be condemned as slaues to the Gallyes for their crymes be so ready to obey as that a signe is no sooner giuen then the thing is done and dispatched and they are so quicke and speedy in execution therof as whiles the thing is yet in doing they cry alowd That it is dispatched And though they be so diligent and quicke for feare of blowes yet the loue of God should make the Religious more prompt in this kind sith loue is more strong and more effectuall then feare 4. Neither is this to be seene in the Gallyes alone where a man shall see the chaines and the marriners with whips in their hands but also in the Courts of great Lords For I aske of thee what is it that maketh the seruants so ready and quicke at the very voyce and call of their Lords Is it the hope of reward But that is more liberall with me Is it the loue they beare towards their Lord But much greater loue is due to me for goodnes and bounty which is the cause of loue is farre more excellent in me and the reward which is expected from me is without coÌ„parison greater Indeed the slownesse of the Religious proceedeth of the want of loue If the subiects were better affected to their Superiour they would also be more diligent in fullfilling of Obedience In which kind the children of this world be more wise and more ready then the children of light 5. Another condition is that Obedience be intiere for such was my owne Obedience It shall be inough for Religious men to loue this entiernesse if they throughly vnderstand that this is my will and such the Superiours intention that what is commaunded be entierly done There be those who be only ready to obey in matters of great moment but not in little To others it seemeth inough if they do part of the things by the Superiour commaunded and leaue the rest vndone I know not who hath made them Iudges or Interpreters of Obedience Neither do I know whence they haue learned that it is not necessary to obey to all that the Superiour decreeth or commaundeth 6. Let them say when they vowed ObedieÌ„ce whether they thought they were to obey in all things or but in some Whether they vnderstood that they were allwayes to obey or only for a tyme And if they vnderstood that they were to obey not in all thinges but for a certaine tyme only who will accept of such a vow Surely I accepted not the vow of half and mayned Obedience but of that which is entiere and whole If some seruant should do but part of those things that were commauÌ„ded 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
his eye vpon God for loue of whome he obeyth The truly Obedient ceaseth not to obey though he knoweth that an errour is committed in the manner of commaunding neither relenteth he in Obedience though the Superiour be imprudent or subiect to any other imperfection He is deceyued who obeyeth that his Superiour may esteeme much of him or that he may obtaine something at his hands because he is to obey for the loue of me 2. The truly Obedient at what tyme any thing is commaunded runneth not away nor withdraweth himselfe into corners but rather offereth himselfe readily to what is commaunded or to be commaunded The true Obedient regardeth not whether it be from his chief Superiour or from a subordinate but he doth with a like promptitude imbrace the commauÌ„dments 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 alâ—â—spect reuerence and Obedience ought to be giuen and vsed to the Superiour not for the vertues wherein he excelleth but because he supplyeth my place and representeth my person The end of the second Booke THE THIRD BOOKE of Religious Perfection Wherein is handled the principall Vertues of a Religious man and wherin perfection most of all consisteth Of Religious Humility CHAP. I. SONNE it is good to speake of Humility but better it is to exercise it by deeds What profiteth it by speaking to deliuer many notable sayings touching Humility if in all that discourse thou seeke after vayne glory and fondly brag of thy selfe The Humble who thinketh lowely of himselfe busieth not himselfe in his owne commendable matters but rather in remembring the praises of others He that seeketh to seeme Humble hunteth after the glory of men groweth in pride and the more humble he would seem the more doth his prid increase within An humble man as he acknowledgeth all his spirituall goods gifts to prooceed from God so doth he conceale them as much as he can and locketh them vp with the key of modesty in some secret place He doth not only repute himselfe in all his workes vnprofitable but the more he laboureth the more he thinketh himselfe bound vnto me For seeing he holdeth whatsoeuer good he doth to be nothing worth he attributeth all his good workes vnto me yea he is ashamed before me that I disdaine not to vse his seruice that is so vile and contemptible an instrument as he thinketh himselfe to be 2. O happy Religious men who do within their breasts intertaine so pious cogitations of Humility for by this they shew themselues the more precious in my sight the more deare vnto me the more abiect and contemptible they make themselues for the loue of me These be those who haue found a fixed seate in my hart whom I most tenderly loue and with whome I â—reate and conuerse familiarily These be â—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 â—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 vpoÌ„ my grace I haue reason to communicate my grace to the humble because they do for the loue of me renounce their owne honour and estimation so greatly esteemed of in the world I do vpon good cause bestow a most noble Crowne vpon the humble in heauen for that whiles they liued on earth they tooke the crowne from their owne head and layd it at my feet 3. Before I came downe from heauen into the earth I was most particularly affected to Humility therfore I chose an humble Mother I was no sooner borne then that I began to exercise Humility by deeds For when as I was the Lord of glory I became a seruant subiected my selfe to men and in processe of tyme I did set vp a schoole of Humility and such as resorted vnto it I informed by deeds by wordes to Humility vntill my dying day In like manner my Disciples made a profession of Humility And this is the cause wherfore I had a perpetuall warre with Pride for so much as I euer hated Pride the capitall sworne enemy to Humility which I so tenderly loued And sith the matter standeth thus let euery one that is wise iudge whether it be conuenient that there should in Religion that is in my Family any proud Religious man haue place or that it were fitting that a proud scholer should be admitted and receyued into the schoole of Humility Hence it is that some Religious do not go forwards in spirit because they be not exercised in the booke of Humility which is the foundation of spirituall life neither do study to imitate me who am their Maister It little profiteth the scholler to frequent the schooles if he follow not his booke nor exercise himselfe in those things that be taught in the schoole 4. There be many amongst the Religious who of theÌ„selues confesse that they be sinners carelesse dull slouthfull and nothing at al but if any other should say so much of them they are eftsoons troubled moued murmure for the matter seeke to defend their own estimation honour and these men are far from Humility For a man in words to confesse himselfe to be nothing and yet in hart to hold himselfe for somthing is false and counterfait Humility And to haue a desire to be esteemed of others is notable arrogancy But the greater gifts an humble man hath the more doth he abase himselfe before others 5. Desirest thou to know my Sonne what Humility worketh in a Religious man First it inclyneth his mind to thinke submissiuely of himselfe secondly when need is it moueth him to manifest his own vtility basenes euen by outward action He that is lowly in his talke going conuersation and other his actions declareth himselfe to be a contemner of himselfe
if Charity hath not ordered them If a man speake the language of all nations and should haue the knowledge of all sciences and yet be without Charity it doth him no good And though he should giue all that he hath to the poore and yet shall not haue Charity it profiteth nothing And if a man should deliuer his body so as it may burne if Charity be wanting it is nothing 3. Go to tell me thou who in Religion hast no regard or esteeme of Charity what will it profit thee to haue renounced the world and to haue left all that thou didst possesse therein to haue giuen ouer all pleasures of the flesh and to liue in subiection and command of another if thou be without Charity Dost thou peraduenture thinke that all this is said of secular persons and not of Religious Thou art deceyued yea thy payne and punishment shal be so much the greater sith for this end I haue called thee to religion that disrobed of the worlds cloathing thou mightst clad thy selfe all ouer with charity But if thou now hast so little regard to attend vpon my table in thy wedding garment know thou that to thine owne hurt thou art one day to be thrust down into vtter darknes for the same If the fire that I brought down with me from heauen be not conserued in Religion where will it be kept If Religious be not amongst the first who warme theÌ„selues with it who will be To stand nearest to the fire not to receyue the heate therof is a bad signe It doth not a little displease me to see a secular man set on fire with the loue of God and a Religious man to freeze for cold If a secular man exceed a Religious in store of merits because he shall haue exercised more acts of Charity it manifesteth that a Religious man is worthy of great reprehension 4. Sonne thou hast an obligation of louing me much not in regard I haue made and framed the world for thee or for that I haue giuen thee thy being and whatsoeuer thou hast in this life or els for that I haue deliuered thee from the seruitude of the Diuell and from the perills miseryes of the world but for that I haue tendred thee with so great loue vntill this present houre Loue is the first and greatest benefit of all that hath beene conferred vpon thee For that I made the world for thee thy sake proceeded from the fountaine of loue that I suffred and dyed to saue thee loue was the cause that I drew thee out of the stormes and miseryes of this world loue alone effected it And wilt thou not deeme it for a singular fauour that I the Lord of glory and King of maiesty haue preuented thee a poore worme of the earth with my loue without any one desert of thyne What necessity moued me or what vtility and profit drew me to cast my loue vpon thee And therefore needs must thou be more hard then the flint if by me preuented with so louing a gift thou louest me not againe 5. Lord if I were to repay thee any thing that by right ought first of all to be myne for it is impossible that I should render thee any thing correspondent to thy loue When thou createdst me thou gauest me to my selfe when thou redemedst me thou gauest thy selfe for me and gauest me to my selfe againe If then because thou createdst me I owe my selfe all vnto thee what shall I giue thee for repayring and restoring me lost and vndone What shall I giue for thee for hauing been offred vp for me and if I were able to giue my selfe euery moment a thousand tyms for thee what am I compared with thee And therfore I sincerely confesse and acknowledge that I am indebted vnto thee so much the mo e the more noble and more deseruing thou art then I. 6. Lord if it be true as it is most true that my soule body life works and whatsoeuer good I haue in this wold be al thyne and that I am for a thousand respects bound vnto thee I ought to coÌ„fesse that I acknowledge nothing in me to be myne owne but imperfections defects and sinnes But I should be most iniurious vnto thee if in requitall of my loue to thee for thy loue I should offer them vnto thee which be not only nothing pleasing vnto thee but thou also extremely hatest as contrary to thy holy will and desire 7. So it is Sonne but yet something there is in thee that is thyne to me most acceptable and that is thy loue which thou canst maist vse at thy pleasure sith thou art Lord and owner therof For this is not only pleasing vnto me but also maketh all thy actions acceptable to me and more then that nothing can content me â—hat goeth not accompanied with it And meet it is that sith I first haue loued thee â—hou againe loue me seeing loue cannot be â—equited but with loue againe And though 〈◊〉 had done no more for thee theÌ„ that I made â—hee worthy of my loue this one benefit â—lone should haue beene inough to haue set â—uen a frozen hart on fire with the loue of â—e 8. It is true Lord. O my soule if thou â—houldest not be set on fire with Charity in â—his glowing-hoate and diuine fornace of â—he loue of my Sauiour I know not who will deliuer thee from the euerlasting freeâ—ing cold What father or friend hath euer â—o loued me as hath my Redeemer He hath â—ot loued me with the loue of seeking his â—wne commodity but with a sincere loue â—ecause he had euer a regard to my saluatioÌ„ â—nd not to any profit of his owne For when he was blessed in himselfe and was â—dored of the Angells in heauen he came â—owne into the world for me and became my brother and friend and dranke vp the â—itter cup of his passion that he might deliâ—er me from death euerlasting wherefore â—et me loue him and though I cannot loue â—im with an infinit loue as he deserueth sith he is infinitly good yea and goodnes iâ— selfe yet let me at least loue him withalâ— my hart He is to be loued of me as my father and a most clement father as a moâ— munificent giuer of all that I haue as my most compassionate comforter in all my distresses as a most diligent steward and procuratour in all my necessityes as a most abundant and liberall rewarder of all my good workes sith neither eye hath seeâ— nor vnderstanding of man can conceyue what God hath prepared in heauen for theÌ„ that loue him If he at any tyme chastizâ— vs we must loue him the more affectuously for it for punishments inflicted of loue hurt not Euery one who chastizeth is not an enemy as neither euery one is a friend that forgiueth Wherfore seeing euen when he punisheth he is an amiable Father and a Father of mercies it is to be thought that if he do it he doth
occasion of sinning another while by giuing them hart and courage to shake off tentations at another tyme by auerting their desires from hurtfull things And now what Law commaundeth or permitteth that euill should be rendred for good What wild beast is so cruell that would go about to hurt his Benefactour If ingratitude alone be worse then a wild beast because it repayeth the Benefactour with ill if the forgetting of benefits be a thing infamous and worthy of reprehension what will it be to offend the Benefactour There haue beene seene many Religious who at the tyme of their death haue much lamented their owne ingratitude and haue made a firme purpose that if it should be their hap to recouer they would be most thankefull and would be most diligent in seruing of God heere after But these men became wise when it was too late 7. Sonne hast thou a desire to auoyd the detestable cryme of Ingratitude Then differre not thy good purpose but begin euen now to answere thy receyued benefits for this is to be grateful He is grateful who is as much afraid to offend his benefactour in the least thing as he is of death it selfe He is gratefull who imployeth his life heaâ—th strength body and whatsoeuer besiâ—s to his benefâ—ctours honour and glory He is gratefull who is diligent in his deuotions and in all his actions seeketh to accomodate and conforme himselfe to the diuine will Contrariwise that Religious man is vngratefull who carryeth not himselfe towards his Religion as towards his mother and mistresse The Religious that respecteth not his Superiours neither yealdeth them fit honour and reuerence as vnto my substituts is vngratefull And no lesse is he who prayeth not deuoutly for his benefactours by whose help meanes and industry I prouide necessaryes for the intertaynement of the Religious Finally gratefull is he who desireth to shew himselfe gratefull in all thinges Of Patience necessary in a Religious man CHAP. V. SONNE sith this life is the vnhappy banishment of Adams children a man cannot passe it ouer without much trouble and many afflictions and therfore my Church calleth it the Vale of Teares because there is not any state therin nor any place in which there is not occasion of lamentation Let a man make an election of whatsoeuer state he liketh best and let him haue al temporal goods and contentments at will yet he shal not want troubles miseryes and disgusts and whence he least expecteth thence will molestations and afflictions come vpon him For to excell in 〈◊〉 aâ—ng to abound in riches to haue the fauour of all to commaund others do not exempt and free a man from this banishment and vale of teares and therefore as long as a man liueth there is not wanting matter of sorrowing All haue a will to fly from the Crosse but it hideth not it selfe from any neither is there one only Crosse in this life but they are infinite No place no tyme no state is without aduersityes and therefore better it is to seeke a remedy against them then to fly from them Some whiles they put one Crosse by do fal into another greater then the former where they thought to haue found quiet of mind they find perturbations and troubles both of mind and body The only and present remedy of all these calamityes is Patience which preuayleth not by flying away but by resisting 2. And for the vnderstanding of the offiâ—e of Patience thou must know that of the contrary accidents that befall men in the banishment of this life there ariseth in a mans mind so great an heauines and grief as it obscureth reason and troubleth the mind And as a feuer in the sicke hindreth the actions of the body so doth sorrow disturbe hinder not only the good actions of the mind but further openeth the gate to many inordinate desires and sinnes And for this cause it is written of the Wiseman Sorrow hath killâ— many not only by a corporall death but by a spirituall also And Patience is a vertue that tempering moderating the grief and heauynes that is occasioned by tribulations conserueth and armeth Reason that she be not put from her standing and ouerthrown by the inordinate desires and passions of the mind And this is nothing els then to stop the entrance against many errors and defaults that befall whils the mind is vnquiet and the Reason troubled And therfore in my Scripture it is sayd that Patience hath a perpetuall work for that when the sorrow grief of mind is once moderated all the hatred indignation reuenge and other the euills which are wont to rise of those perturbations are the more easily diuerted and put by And when the Reason is once free from all perturbations it hapneth that a man executeth the workes of vertue after an entiere perfect manner Hence it is that some call Patience the keeper and conseruer of vertues and not without cause For vertue cannot exercise their power when Reason is troubled and the mind disquieted and therfore they need the help of Patience that keepeth the reason free from perturbation and the mind from disquiet consequently the vertues be conserued also The house that hath not one within to keep it is easily spoyled 3. For to cure the deseases of this present life there be vsed three kinds of Antidots The first is that which the Phisitians prescribe and this doth not alwayes cure or help yea sometymes it hurteth For the Phisitians often find not the cause of the sicknes and therfore they cannot well apply any cure vnto it The second is prayer whereby recourse is made to the heauenly Phisitian who as most wise hath a perfect knowledg of all diseases and being omnipotent is of power to take them away in an instant And this medicine though it doth euer good doth not for all that restore the health at all tymes For the heauenly Phisitian euer prescribeth a remedy that is expedient for the sicke person but corporall health is not euer good for the sicke therfore God doth not at all tymes giue it him The third Antidote is PatieÌ„ce which alwayes cureth being healthfull both to body and soule and helpeth not the sicke alone but the standers by also for the good example that is giuen them And this third Antidote is so proper to Religion as the Religious who either make little esteeme therof or vse it not be alwayes sore sicke The sicknes and infirmity is euill inough when the mind is disquieted by impatience 4. Sonne what is the cause when any thing befalleth troublesome vnto thee in Religion when some great labour is to be vndertaken or aduersity to be borne thou doest not vse Patience but art troubled murmurest and afflicted Hast thou not giuen ouer the world to suffer aduersityes for the loue of me Hast thou not resolued with thy selfe to endure all thinges though sore and painefull for the good of thy soule Whence is it then that when
any occasion offereth it selfe of accomplishing thy so pious desires thou resistest the same and art troubled Cast thyne eye a while vpon me and tell me what sinne I did commit in the world Whom I offended all my life long and yet from the tyme that I came into the world I euer suffered something swallowed downe many a bitter morsell for thy sake How many contumelies were forged against me how many iniuryes were done to me which yet I endured patiently to giue thee an example of liuing conformably to thy vocation And that thou hast now a will to practise Patience in bearing reproaches with a contented mind is a thing that beseemeth not a man of the world much lesse a Religious man who hath made profession of vertue and of imitating me who did euer imbrace Patience in so affectuous a manner 5. Lord I would very willingly endure all thinges for loue of thee but when I see some to persecute me vniustly wrongfully I cannot a way with it and therefore am troubled and grieued Thou art deceiued Sonne if thou thinkest thou hast any iust occasion of being troubled Tell me was not I wrongfully persecuted Did not I put vp and disgest false accusations and testimonyes against my selfe Was I therefore troubled Or did I make my coÌ„plaint And how many Religious be there already crowned in heauen who suffered sore persecutions whiles they liued on earth If the bad and wicked should not iniure and persecute any the good should not haue so exceeding store of merits To suffer wrongfully is the crowne of Patience But if thou suffer iustly that is for thyne owne sinnes it is rather a iust punishment then any vertue of Patience sith Patience beareth and putteth vp iniuryes for the loue of me And therefore my Scripture pronounceth them for blessed that suffer persecution but yet for Iustice Iniury to him who putteth it vp patiently is a gaine and to him that doth it a sinne and losse 6. There be some Religious that punish themselues diuers wayes some by fastings others by wearing of haire-cloth by disciplining themselues which they suffer both willingly patiently But when the same are imposed vpon them by Superiours they fall to murmuring are troubled and if they performe them they do it against their wills with a repugnance of mind and so they loose all their merit And are they not manifestly besids the offence it selfe deceiued herein Tell me I pray thee for what end thou shouldest punish thy body so cruelly and with so great patience Is it not to please me If it be so thou shouldest with a greater readines and more patience receiue and performe the pennance inioyned thee by thy Superiours for then thou shouldst do a worke far more pleasing vnto me for thou shouldest exercise three most excellent vertues at once namely Humility Patience and Obedience He that punisheth himselfe only out of his owne will seldome becometh perfect 7. O how much do the men of this world confound the Religious who are the children of light For most of them carryed away either by ambition couetousnes or some other bad desire spare not to take any paynes suffer molestations and put themselues into whatsoeuer perills for the satisfying of their vayne desires and should not a Religious man patiently suffer some tribulation for loue of me and for the good of his owne soule He that loueth not is afraid to suffer And more then this the ambitious and couetous man if he suffer any incommodity at any tyme is very carefull that grief and heauines oppresse him not or discourage him in the continuing of his negotiation that he hath begon but with a stout courage seeketh diuers and sundry wayes and meanes for the repayring of his losses againe But some Religious vpon the very least crosse and trouble suffer themselues to be much disquieted in mind and are so sore moued vpon the very least word as they loose from thenceforth all the fruit of the rest of their works My Apostles did not so who went their wayes reioycing that they were held worthy to suffer contumely for the glory of my name And the Martyrs endured most cruell torments with so great cheerfulnes of mind as some who were by Tyrants commaunded to go barefooted into the fire did thinke themselues in doing it to walke vpon roses 8. That a secular man suffereth iniuryes aduersities with an impatient mind is nothing to be meruayled sith he thinketh himselfe to be the maister of his owne honour and estimation because he did neuer renounce them as do the Religious and therfore no meruayle though being iniured he be moued Againe a secular man because he hath neuer put himselfe vnder the commaund of a Superiour thinketh himselfe to be wholy his owne man and to rely vpon himselfe and therefore he cannot be much offensiue vnto others if he cannot with Patience put vp a disgrace or disgest a contumely But that a Religious man who hath openly made profession of renouncing all his owne honour and estimation should take the iniury that were done him impatiently is a thing vnworthy his estate And more then this the Religious being deliuered ouer to me is no moâ— his owne but myne and dependeth wholy and all in all of me therefore it may noâ— seeme hard to any if he be sometymes râ—proached or be tryed by sicknes or any other calamity My seruant must only haue 〈◊〉 care to serue me but how he ought to seruâ— me either this way or that that care hâ— must leaue to me I can vse his seruice euen when he lyeth fast tyed to his bed or when any other persecutioÌ„ 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 constaÌ„tly for loue of me to suffer all kind of torments and to spend their bloud for me and to dye martyrs but within a while after if they be but touched with a little word or something be commaunded them that is accompanyed with some trouble and payne they knit their browes can hardly forbeare which 〈◊〉 worse euen in the presence of others to â—reake forth into words gestures of imâ—atience He that accustometh not himselfe â—o beare with little things will neuer with â—atience away with great and hard matâ—ers Sonne hast thou a will and desire to â—ecome a Martyr without the sword and without shedding of thy bloud for it Conâ—erue and keep thy mind in patience Of Meeknes that ought to be practised by Religious men CHAP. VI. SONNE learne of me for that I am meeke humble of hart Meeknes was â—he first vertue that I taught in my Schoole
affliction befalleth him doth at the very first accept it as a particuler fauour of myne and yealdeth me most harty thankes therefore and secondly seeketh to reape some profit therby for his soule by crauing of my help â—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 Reâ—igious person Why should I not lend him my assisting hand in tribulation Why â—hould I not free him and glorify him Contrarywise how much doth it displease â—e to see a Religious man sighing deeply murmuring and discontented in the very â—east tribulation as though he had proclaimed warre against me Is not this a â—alpable arrogancy Is not this to take the â—words point in his owne hand True it is â—hat tribulation is a sword but it is to be â—â—ken by the hilt for he that shall lay hand â—pon the point woundeth himselfe A good religious man who taketh the sword by the hilt vseth and handleth it with proâ—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 coÌ„meth from my heauenly Father whose goodnes is infinite and leadeth to the supreme good as it hath already brought all the blessed that dwell now in heauen And seeing I the Sonne of God was neuer without tribulation it nothing beseemeth a Religious man to refuse it for the bitternes that is therein He that hath for the loue of me once spoyled himselfe of the pleasures of this world must in Religion seeke not the pleasure of the senses but to please the tast of his soule For if I had refused the bitter cup of my passion what a state would that haue beene of thyne and of mankind besides There are some who thinke the affliction that they suffer is ouermuch yea and to exceed all the tribulations and crosses of the world But it is nothing so and more then that by that conceit and opinion they greatly offend me because they imagine feigne me to be a cruel tyrant who layeth more heauy burdens vpon men then their forces may beare I am not ignorant how much euery one is able to beare I know also what may prâ—fit or hurt theÌ„ but it so hapneth that to him who hath not been exercised in bearing â—ffliction the very least misery becommeth great yea and intollerable also and he who hath not proued or knoweth not others calamityes or miseryes thinketh his owne greater then theirs 6. When a man hath not in this life his part in affliction and all things succeed vnto him as he would desire it is no good signe for that whether he be iust or be a sinner it is to be feared that he is reserued for some greater punishment and that the prosperity of this life is graunted him for a reward onely of the good he hath done heere When the sicke persons life is despaired of there is giuen him to taste whatsoeuer he shall desire But when a man hath his part in tribulations it is a good signe For if he be good by tribulations he is made better and as gold the more it is purged the more it shineth and the more perfect it becommeth If he be in the state of sinne by tribulations he is awaked out of it that he may remember himselfe and by sight of his owne misery looke about him and repent The Prodigall sonne when he was in his flourishing state and in his prosperity left his father when fortune after turned her whele and want and misery oppressed him seeing the calamitous state wherein himselfe liued he returned home to his father Tribulation oftentymes causeth vnderstanding when prosperity bereaueth a man of it How many be there who because they be not pressed with any thing aduerse haue either layd aside all remembrance of me or shew themselues like vnto those in whose affection and loue I haue very little interrest But when I shall but once send them the very least ague or any dangerous infirmity or sicknes they forthwith come running vnto me and cry aloud Saue vs we perish 7. The necessity that compelleth men to come vnto me is healthfull but yet desired of few because it is vnknowne Many be infirme but they acknowledge not their infirmity and though they know it yet they know not what medicine is to be vsed for the remedying thereof I am the domesticall Phisitian to Religious persons and know exactly the complexions of all as also the causes of their sicknes and make a medicine fitting for the remouing and taking of them all away Tribulation is a medicine which with the more patience it is receiued the more effectuall and soueraigne is it to cure This medicine by me prescribed and willingly taken noâ— only purgeth and taketh away the bad effects of the disease but also if it be proportionably receiued purgeth cleane the reliques of all the antedent indispositions and sicknes It is a property of this antid e to search to the root of the euill and to take it quite away which is pride in so much as by humblyng it cureth and maketh the froward angry and terrible as meeke as lambes This medicine teacheth euery Religious man how much he hath profited in Religion how solid he is in vertue and how conioyned he is with me his Creatour and Redeemer Finally tribulation worketh so as whatsoeuer lyeth hid in the soule whether it be vertue or vice it layeth it open to the eye 8. There is another property of tribulation that it preserueth a man from future mischiefs Many haue beene very neare to most grieuous falls but by occasion of some calamity or other sent them they haue beene preserued from them I like not of that Religious man who is grieued when any sicknes or crosse befalleth him For he should thinke that infirmity is no â—esse my gift then is health and how â—noweth he that he could serue me better â—n good health then in infirmity Whence â—noweth he whether it would profit him â—ore to keep his bed or to wander vp and downe How knoweth he whether by his sicknes he be to be deliuered from greater mischiefes and dangers or not And therefore euery one should permit himselfe to my will and gratefully to accept whatsoeur I shall prescribe vnto him and not to seeke for any other thing then to make some profit of his tribulations 9. Sonne resolue something sith so long as thy peregrination shall be of continuance in this mortall flesh thou shalt be subiect to tribulations Be thou affected to any place thou desirest and to whatsoeuer state of life that may most content thee thou shalt neuer want aduersity till thou come to thy country in heauen Thou musâ— further vnderstand that seeing tribulation is a medicine it worketh according to thâ— disposition it findeth and