not sometymes Virginall is yet in perfectiō more excellent then the rest for that it is by Vow consecrated vnto me which because it is an act of excellent Charity and of the greatest of all the morall vertue namely of Religion causeth greatest perfection and excellency to Religious Continency 5. Now the law of Chastity commandeth Religious Continency to exercise three offices worthy of it selfe The first is to conserue the purity of the flesh whereunto is required a great courage For sith the flesh of it selfe is prone to incontinency and impurity a great alacrity and courage of mind is necessary towards the keeping of it vnder that a man who naturally loueth and fauourech his owne flesh nor easily suffereth it to be afflicted giue it not the bridle ouer much nor plunge himselfe into the myre puddle of carnall pleasures A second office is to keep a gard ouer the senses and therunto needeth vigilancy and diligence For seing the senses be wandring and slipery present a thousand occasions of such pleasures vnles a Religious man shal be very diligent in keeping them they will easily breake out beyond their bands The third office is to conserue the purity of the mind vnstayned wherein circumspection is very necessary for the considering examining of what is admitted thereunto And if there be any thing that may stayne or infect it must be kept out for that it is more easy to keep it from entring then to thrust it out after it be entred 6. Sonne this is the law of Religious Chastity and these be the offices thereof If thou desire to be holpen thereby seeing for that end thou requirest the ayde of it thou must also needs fauour it and not deny it thyne help that it may discharge it owne office If thou shouldst deny this thou shouldst do as if thou calledst a Phisitian home vnto thee but wouldst not haue him to touch the sicke mans wound for feare of the payne or loathing that would follow This is not the way of curing the sicke body but of increasing his sicknes rather The body inured to pleasure is wont to complaine that Chastity is euer exact and seuere in executiō of the precepts of her laws which forbids many things and permits few But these be the complaints of the nyce delicate and sensuall sicke who ordinarily desire long for the thinges that be most hurtfull vnto them which if they be yealded vnto do hurt them and therefore such things be more discretly denyed them Suffer the Phisitian my Sonne to put his hand to the yron for the loathsome sore of carnall concupiscence vnles it be launced in tyme will easily grow to a festred and pestiferous impostume He that will not with a very little payne be cured as he ought shall be els where eternally tormented as he deserueth Of the Excellency of Religious Chastity CHAP. XIIII SONNE man consisteth of two parts the owne called the inferiour and sensuall appertayning to the body the other the superiour and reasonable appertayning to the soule When he was created in the terrestriall Paradise as long as he continued in his state of innocency he enioyed great peace also because the inferiour part was in perfect subiection and obeyed the superiour part neither was it so hardy as to resist But after that man did by sinne make resistance against his Creatours will he fell from that happy and peacable state of innocency the inferiour part began to rebell against the superiour that is Reason and hauing also out of a pride a will to vsurpe her authority it fell also shamefully for that reiecting the counsaile of Reason it began to attend wholy to pleasures Hence arose the warre that is now made between the Sense and Reason By this man became spoyled of his former peace and tranquility for that cause he was driuen to gard himselfe with the help of vertues for the bringing of sensuality vnder the subiection of Reason And amongst these vertues Chastity hath a principall place which if it once find an entrance into Reasons kingdome and into the superiour part of the soule like a prudent and wise Lady she cōmandeth the sensuall part to hold it selfe within it owne bounds and to yeald soueraignity to reason Hence it is that the first excellency of Chastity is to restore man as much as may be into his former state and possession of innocency wherein he was created and to honour him with that ornament of purity which he did weare before in the terrestriall Paradise 2. Chastity is also called an Angelicall vertue because it maketh man like vnto an Angell while it causeth him to lead an Angels life For though man of his own nature be in the middest between Angels beasts for that the conditions of both haue place in him though he be superiour to these inferiour to those yet is he somtymes beast-like sometimes againe Angel-like Beast-like when the sensuality in the encounter with the superiour part goeth away with victory and hath a commaunding hand ouer Reason and causeth a man to plunge himself so deep in the boggs of terrene pleasures as he maketh himselfe vncapable of the heauenly as a brute beast reciueth no tast of spirituall matter at all But when Chastity is once got into the kingdome of the mind the warre commeth to a far different conclusion For Chastity in the first place layeth hand vpon sensuality imprisoneth her and setteth Reason in her owne place and authority of gouernment and commaund Next it prouideth that the spirit hold the flesh vnder and in subiection and this is to be Angell-like And though a man be agreably to his nature fast tyed to his flesh and whiles he is in this banishment trauayleth vp and downe in flesh yet because through benefit of Chastity he liueth not according to the flesh he is said to lead an Angells life And he that on earth liueth as an Angell shall in heauen shine also as the Angells do 3. Againe Chastity raiseth a man vp to the performing of great and wonderfull thinges contrariwise the intemperance of the flesh abuseth him to abiect most contemptible things Experience teacheth that such as pursue the fleshes pleasures do not aspire to the effecting of noble and heroicall matters and more then that whiles they see themselues fast tyed and caught in the fleshs snares they drowne themselues ouer head and cares in the puddle of lusts This vice also so dulleth mans wit as it doth not only lay a bar and impediment to his progresse and profiting in discipline and arts but also bringeth in a forgetfullnes of those thinges that were learned before On the contrary side Chastity as it is an Angelicall and celestiall vertue so doth it rayse a man to the execution of generous and most noble workes 4. The founders of Religions if they had not lead chast liues had neuer gone about so great and hard matters as the foundations of new Religions be neither
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
make their habitation in that place where Obedience would appoint them or to do the busines that the Superiour iudgeth most conuenient for my glory and therfore they are troubled and cannot find any quiet or peace of mind they ascribe this their disquiet either to the place wherein they dwell or to the company with whom they conuerse or to the office that they execute vntill they obtaine some change in them But that euill is hardly cured the cause wherof is not vnderstood This is no fit way of cure and of remedying it the origen of the euill is to be sought into which is an vnmortified passion proceeding of selfe loue And of this it is that a Religious man is not indifferent nor resigned in all thinges to the Superiours wil. Thinkest thou the place will effect that thyne inordinate passion or proper loue may be remoued and taken away The change of bed doth not ease the sicke man of his feuer but doth oftentymes increase it And though the change somewhat tēpereth 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 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 thēselues to any function or office but do trouble others and liue very vnquietly and discontentedly themselues Can it possibly be that so little a regard should be had of Indifferency which is a Religious mans crowne When I called thee to Religion did I then promise and vndertake to place thee there where thou wouldst or where I would Certes thou dost manifest that in seruing me thou relyest rather vpon thyne owne sense then my iudgment O misery There is not a Religious man that would not thinke also affirme that it is good yea and necessary that my seruants be indifferent and resigned but when he commeth to action he findeth a repugnancy What auayleth it an Horseman to haue a generous and goodly horse if he be not tractable What helpeth it to haue a seruant though he be neuer so excellent if he suffer not himselfe to be gouerned neither hath a will to do my will 7. Tell me Sonne is it not good for a Christian to be indifferent in thinges neither commanded nor forbidden and to be ready to do what I shall command him as to haue children or not haue any to be of an healthfull body or of a sickly Euen so for seeing it is vnknowne vnto him what is best for the good of his soule there is good reason he should stand to my iudgment And this is to be indifferent And if this be true as it is most true wherfore dost thou that art Religious choose out of thyn owne will to execute this ministery and office rather then that to dwel in this place rather then in another How knowest thou whether this or that be more for thy soules good quiet or perfection He that is not indifferent maketh the gouernement the more hard laborious and paynefull He that is not indifferent seldome yealdeth to the 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 Of Modesty necessary for a Religious man CHAP. X. SONNE Religious Modesty is a silent Sermon but such as penetrateth and is efficacious which like vnto a sharppointed arrow entreth into a mans hart woundeth it and worketh wonders therin and the more deepe wound it giueth the more plenteous fruit it bringeth forth it profiteth not only them who heare the 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 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
ouerthrow Religious houses 5. When thou becamest Religious didst thou it not with a mind of suffering much for the sauing of thy soule and for the loue o me Didst thou not purpose to liue a poore life and to beare with all incommodityes that be incident to poore persons Whence then is it that now when thou shouldst haue greater light of mind and more charity thou dost not put those thy first cogitatiōs in effect by works O extreme bad iugling and deceite Religion is instituted for the mortifying of the body and for the enriching of the soule with spirituall riches and thou thinkest that a great care is to be vsed and had about the cherishing of the body with the neglect of the soules health Tell me I pray thee In the world hadst thou thy commodityes of body at will or not If not wherefore desirest thou them in Religion wherinto thou didst enter to suffer incommodityes for Christs sake And if thou hadst thy commodityes and didst therof voluntarily depriue thy selfe for the loue of me that thou mightst please me the more wherfore dost thou now in Religion seeke them by thee abandoned before with an offence to me and bad example to others Moreouer if thou hast renounced the cōmodityes of thy body for the loue of me and now returnest vnto them againe thou manifestly declarest that thou wilt not haue any thing to do with the loue of me And what an esteeme should I make of him who is so fickle and inconstant in louing me And if peraduenture thou thinke that thou mayst both loue me and seeke thy temporal commodityes withall and that against my wil thou art greatly deceiued for as much as he cannot loue truly who doth not conforme himselfe to the will of the beloued 6. Sonne if thou desirest to vnderstand how I handled myne owne body runne ouer my life from the day of my natiuity til my death and thou shalt easily see how few commodityes I vsed For so soone as I came into the world a stable was my bed-chamber and the manger my bed Within a while after Herod persecuting me I was forced to flye into Aegipt Consider thou heere what commodityes I found both in my way thither in a countrey so far off and barbarous when as I had a poore Mother who also was to take her iourney and to packe in all hast away in the night tyme so soone as she had newes of the matter After that being returned from Aegipt I passed ouer the remainder of my life in pouerty In the thirtith yeare of my age I retired my selfe into the desert where I punished my poore body with hungar thirst watching lying vpon the ground and the fast of fourty dayes and nights After my leauing the desert I trauailed on foote from one towne castle to another and preached the kingdome of heauen in all places where I came and liued continually by almes that others gaue me In time of my passion I did not only want all commodityes but also one affliction succeeded in place of another Finally when I came to dy a crosse was my bed to lye on and a crowne of thornes my pillow 7. Now iudge thou who art Religious whether it be conuenient for thee my seruant who hast made profession of imitating me to handle thy body so nicely delicately since I thy Lord haue dealt with myne owne so roughly and hardly And though my body were euer subiect to the soule and most obedient to reason yet I did neuer entreate it delicately nor euer yealded vnto it any commodityes or recreations at al. And wilt thou now affoard vnto thy body that hath so often in a most insolent manner insulted against the spirit and reason all kinds of contentements and pleasures I the Lord of maiesty euer contented my selfe with a poore and meane diet and as meane cloathing and other intertaynement and wilt thou in Religion not contented with the common affect desire superfluityes This is not to be or to lead the lyfe of a Religious person but rather to couer and conceale a secular life by the habit of Religion 8. An ouer great sollicitude of temporall commodityes is a thorne that pricketh ouer sore and greatly hurteth a Religious man For first it maketh him a procuratour for the body yea and a bondslaue vnto it And who seeth not how great an indignity it is for a Religious man of a punisher of his body to become a Purueyour for it and insteed of whipping it to yeald it all manner of contentements Againe it holdeth and keepeth him so distracted in mind as he taketh no gust or pleasure at all in matters of spirit And what other thing is this then to make him sensuall that he may neither tast nor mind those thinges that be of God Moreouer it maketh him churlish and harsh to those with whome he liueth for as much as he euer will in all things haue what is best and most commodious for himselfe neglecting the commodityes of others yea he preferreth his priuate commodityes before the common not regarding what hurt may redound to the Religion thereby so he may haue what he desireth himselfe And what is this but to spoile a Religious man of charity discretion and all 9. Neither is there heer an end of this importune preposterous care of the body but it further maketh the Religious querulous idle froward surly a murmurer and of a peruerse and bad example He would haue all moued to commiserate and pitty his case all to shew beneuolence good will vnto him and therfore he attributeth euery least distemper of body and indisposition of his health to the sore trauailes and paynes he hath taken in Religion And how can it be possible that there should be either spirit or Religious discipline in such mē O vnhappy subiects and as vnhappy Superiours who permit such things in Religion wherein they are pastours and haue a charge seeing this is nothing els then to bring a certaine infection into it to shew a way vnto yong men for the quite ruining and ouerthrowing therof That it is not inough for a Religious man to mortify his body vnles the mind be restrained also CHAP. III. SONNE that the Religious mā so mortify his body the senses thereof as it become not proud rise against the soule it is good and healthful but yet Religious perfection consisteth not therein but rather in the inward vertues of the mind of which followeth the reformation of the passions and senses Neither can the body be directed by the soule vnles the soule it selfe togeather with all it own facultyes and powers be first of all drawn out and fashioned to the right and straight rule A croked rule is not for the making of a thing straight The soule is then ruled straight when it is conformed to the diuine will which is the first and an infallible rule Let a man mortify his flesh as much as he will and
a great detriment who when he may with his commodity by carelesnes neglecteth the abundant gaine of spirituall things And therfore no meruaile though some religious persons â—â—uer come to those inestimable treasures that I haue prepared for them in the Land of the liuing And more then this it is no wonder that some do leaue their vocation and returne to the flesh pots of Aegipt that is vnto the world sith I do most iustly permit it for their negligence carelesnes ingratitude vnto me For he is worthily spoiled of his goods who either knoweth them not or vseth them not according as he should do 5. If I had freed you but from the worlds calamities miseries and deceits I had done you a great good turne but I haue besids this called you to Religion haue admitted you as it were into myne owne family and bestowed all manner of commodities vpon you that you might the more perfectly serue me Go to tell me whosoeuer thou be that hast not a will to labour to come to that Perfection of louing and seruing me but thinkest it inough if thou offendest me not with a mortall sinne whose is the greater hurt myne or thine surely it is thine alone and that much greater then thou conceiuest Againe tell me if thou enioyedst al commodities in the world and wert freed from all daungers of life and wert further assured of thy saluation wouldst thou not hold it for a singular benefit to serue me thy Creatour Lord doubtlesse thou wouldst 6. Now then seeing I haue exempted thee from all miseries and troubles of the world and haue deliuered thee from the daungers both of body and soule that thou maist be able the more commodiously to serue me the King of Glory iudge thou thy self whether it be not fit requisite for thee to shake off al drowsines negligence Dost thou peraduenture thinke that I require of thee more pure and more perfect loue and seruice then of secular persons because any commodity may therby accrew vnto me It is not so for I need not thy seruice sith al the fruit therof redoundeth not to me but vnto thy selfe 7. Besids the state of thy profession requireth that thou serue me withall the perfection that possibly in thee lyeth sith Religion is nothing els but the Schoole of Perfection Neither is it any oâ—her thing to be religious then to enter into a course of life wherin a man may labour to the perfection of louing me and imbracing of vertues Wherfore vaine is the Religion of those who in the exercise of good works neglect this way of perfection For this is that which I require of all Religious Persons this is my will and for this very cause haue I drawn them out of the worlds snares and placed them in the paradise of religion The tree may not continue long standing in the orchard that shal not bring forth fruite for which it was there planted set or graffed Wherein consisteth the Perfection of the loue and seruing of God wherunto a Religious Person is bound and what God requireth at his hands CHAP. II. SOME religious persons do performe great matters If they do them not moued out of a pure loue to me they neither please me nor am I bound to any remuneration for them but if they do them for loue of me yet with a languishing and imperfect loue they do not satisfie their profession and vocation So when I called thee out of the world thou didest deliuer thy selfe wholy vnto me and didest promise to do all for my loue and I accepted this thy promise receiued thee into my house as one of myne gaue thee my Liuery prouided thee of all necessaries and intreated and vsed thee as one most deare vnto me And if thou now shalt haue a will to let some other enter into and possesse thy hart or to make this part common to another besides me thou shouldst not indeed discharge the office and part of a perfect louer sith thou must not giue that to another that thou hast giuen to me already For he who receyueth and taketh vnto himselfe the thing againe that he hath once giuen to another either for himselfe or to giue to another is a theefe and worthy to be punished 2. Hast thou a desire my Sonne to know what religious person loueth me perfectly Truly he doth it who in all things as well little as great seeketh to do what pleaseth me who delayeth no tyme of executing my will so soone as he shall vnderstand it who doeth not only willingly obey my commandmeÌ„ts but also manifesteth a promptitude and readines in himselfe at the very least signe or becke of my will A perfect louer hath one and the same hart and the same will with the beloued and therfore both hateth and loueth what the beloued hateth or loueth A perfect louer spareth no paynes nor trauaile all wearines is sweet vnto him that he may accomplish what is pleasing to the beloued The perfect louer is not only wary and vigilant not to displease the beloued in the very least thing but also is exceeding carefull to please him more and more He that laboureth not to affect and loue a thing as it deserueth either knoweth it not or is otherwise iniurious vnto it 3. That religious man is far from perfection who when he shall haue set his affection care ouer much vpon things of litle regard is much troubled and lamenteth if I at any time procure or cause the same to be remoued or taken away from him This is a signe of an imperfect louer who loueth me more in words then in deeds He doth indeed confesse in words that he hath giuen himselfe wholy vnto me but his hart intangled with dissembled loue holdeth him so fast tyed as if I would vse myne owne right in wholy enioying it thrust out of it the loue of the very least thing of all it would eftsoones bee in trouble and rise against me Many say and brag that they loue me but I only regard them who loue me in works verity The tongue maketh no true and sincere louers but the works that haue their sourse and spring from a pious and deuout mind 4. It remaineth now that I shew vnto thee what religious person serueth me perfectly He I say perfectly serueth me who serueth me of pure loue though he shew it not by so great works for what euer is done for loue of me I esteeme much and will abundantly requite it I make a greater reckoning of a good worke though very litle proceeding from a burning loue then of a great worke accompanied with a meane measure of loue Some weary themselues out with taking exceeding great paynes but with very little or no profit at all to themselues for that the actions though neuer so good which be not sealed vp with the seale of charity be not gratefull to me and therfore they receiue not their hire and if they be sealed vp
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 night and day without giuing them any true rest at all To be fast bound with a cord is a very sore punishment whether it be of silke or gold He is a foole who casteth all his affection vpon things that in his life time cause trouble and care and at his death sorrow and griefe Riches that are possessed with loue be forgone and left with grief 7. Vnderstand further my Sonne that the world out of which I haue called thee is a Schoole wherin humane lawes made by men giuen to passions are more regarded then be the laws diuine For in it is taught that the transitory and brittle goods that passe away and perish vnto vs with death are more to be esteemed them be those that accompany vs to the other life and do neuer dye In it the more fouly a man is deceaued and offendeth the more prone is he to sinne still and the lesse acknowledgeth he the greeuousnes therof In this schoole the good and vertuous are laughed at the wicked and reprobate be commended and therfore it is worse then hell it selfe where al the wicked are reproued and tormented 8. Now if thou consider in what place I haue put thee thou shalt find many causes of yealding me thanks for the benefit of thy vocation I haue placed thee in a religious state that is in myne owne house the fōndations wherof sith they be laid in Humility all those that dwell in it for the knowledge they haue of their owne weaknes and vtility do reioyce in the contempt of themselues and had rather liue in obscurity then be knowne rather to be reprehended then commended They reueng not themselues of iniuries done to them but they willingly forgiue them There they liue in a most pleasing tranquillity and peace there Myne and Thyne that is the origen and fountaine of all dissentions hath no place at all All there do labour for the common good al help one another he that can do more doth more and all serue one another all againe serue God There be many togeather without confusion great variety of nations and of manners without difference of opinions iudgments functions and offices so distributed as one troubleth not another and yet all ordayned for the glory of God to the good of soules 9. The keepers of this house be three sisters most inwardly conioyned by fayth fidelity and the fast band of loue whose office is to defend and keep all those who dwell therin from all calamityes of this present life and to secure them from the incursions of enemies both visible and inuisible For voluntary pouerty exempteth a religious man from all trouble of procuring conseruing increasing worldly riches which are wont so to molest and paine the rich mens minds and harts as they leaue not vnto them a moment of quiet and repose Againe Chastity deliuereth them from infinit desires of the flesh whose tyranny oftentims groweth so great and outragious through the contentments of carnall pleasures as it maketh the soule Reason being brought in subiection to the lust of the flesh a meere bond-slaue 10. Finally Obedience exempteth a Religious man from daungers whereinto they do cast themselues who out of a certaine secret pride desire to do all things by their owne will and iudgment refusing to be aduised or counsailed by others and by so doing cast themselues into the Diuels snares who is the authour of all pride He that hath vertue to guard him hath security on earth and is not without his reward in heauen 11. Therfore vnderstand my Sonne that the Schoole of religion is directly repugnant to the schoole of the world For in that is deliuered the manner and way of seruing God by the obseruation of his precepts and counsailes in it is shewed vnto thee a most compendious and secure way of comming to the end whereunto thou art created In it are discouered and laid open the frauds and snares of Sathan set by him for the intangling of soules and thrusting them downe into hell Of this schoole I am the chiefe maister and gouernour who do by inward inspirations shew vnto all men the way of 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 How greatly a Religious man offendeth God who maketh light reckoning of his Vocation and Religion 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 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
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
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 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 sensually neither do I see what difference there is betweene thee and a delicate secular person Remember Sonne that these be not the promises thou madest at thy entrance to religion for then thou didst purpose with thy selfe to suffer many things for me to chastise thy body to serue me and for loue of religious perfection to depriue and spoyle thy selfe of all humane consolation That a good Religious man must not content himself◠with whatsoeuer degree of Perfection but must labour and aspire to a greater CHAP. XVI SONNE those religious men do not satisfy me that aspire to a mean degree of religious perfection vnles they also ayme at the highest For so I declared vnto my disciples when I exhorted them to be perfect not as the Patriarcks and Prophets were nor as the Seraphims and other the Angells but as my Father in heauen O how doth that Religious person please me who like the couetous man is desirous of true vertue and perfection The couetous man hath neuer his fil for the more he hath the more he desireth And I would haue religious men such followers of spirituall couetousnes For it is a signe of a base mind if a man when he hath meanes to attaine to greater perfection do propose vnto himselfe and thinke vpon lesser But I desire to haue my seruants valiant and generously minded who aspire to great and hard matters For if I haue created them to an end the most excellent in the world haue raised them vp to so high a state that is to be Religious why should they not with all their possible forces labour to perfection that would be most contenting to vs both Who cooperateth not conformably to the benefit receiued is iniurious to the Benefactour 2. Let him tell me whosoeuer hath no care to arriue to any great perfection but thinketh it inough to haue had a tast therof whether he would so deale with his body Is he contented it should enioy a mediocrity of health when he may haue it perfectly strong sound and lusty Would he wish but a poore meanes of lyuing and not the best If then of all earthly things which serue the body we choose the best most perfect and all in great quantity number and quality the most excellent why should we not also for the souls good which is the mistresse of the body wish and make choice of the most perfect and most absolute vertues That family is nothing well gouerned where the handmayd is better treated then the mistresse of the house 3. Who would deny that it is a fowle and shamefull thing for a Religious man to stay in the lowest degree of vertue when he seeth secular men neuer to make a stay in their degree of state of life which they haue once imbraced but euer to aspire to an higher vntill they come to the highest Hence it is that a vulgar person first seeketh to raise himselfe to be a Gentleman then a Baron next an Earle a Marques a Duke vntill in conclusion he lay hold on the Scepter and Crowne and when he is come to this he is not contented with an ordinary Crowne but he seeketh a more rich more potent a more noble Crown and consequently the greatest that can be had in this life And shall a Religious man be of so dastardly a mind as not to labour to obtaine a most noble spirituall Crowne Should he stand in the first degree of perfection when he may with his great commendation and no lesse profit mount vp to the highest Is not this a strang kind of sottishnes and folly Is not this to make a light esteeme of my will and to refuse the help of my grace by the benefit wherof he might compasse an higher degree of perfection 4. Vnderstand my Sonne that a Religious man is more deare vnto me who endeauoureth for my greater glory to arriue to the highest degree of perfection and this ought not without cause to be inough vnto him not to stay in his course but stil to hold on Go to tel me what seruant is so 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
not without cause offered 12. The state of Virgins is perfect in it selfe and very acceptable to me but the Religious state is much more perfect and more pleasing to me because the Virgins do for loue of me only depriue themselues of the pleasures of the flesh but Religious further spoile themselues of their owne will and giue me what soeuer they haue He giueth not little who giueth all he hath neither shall he receaue little in heauen who shall for his remuneration and reward receaue me myselfe 13. Now I would haue all to be themselues iudges in this matter of how great reckoning the Vowes of Religious ought to be sith they be the foundations and ground-worke of Religious life the conseruers of the minds tranquillity and quiet so much desired and sought for of men and the most effectuall meanes towards the attayning of perfection the offering of a perfect sacrifice to the Creatour A souldier maketh a great reckoning of his horse and armes by the benefit wherof he may be able to maintaine his temporall life and triumph ouer his enemyes And shall not a Religious man esteeme of his Vowes by help whereof he conserueth his spirituall life and goeth away with victory not only ouer his enemyes but ouer himselfe also 14. O how great will the splendour of these three Vowes be in Heauen when like vnto three most precious stones they shal be set in a crowne of glory For if the same now couered concealed and hidden as it were do neuertheles giue out so great a light on earth as the very great and mighty ones of this world admire them how great wil the brightnes therof be in heauen where all things shall be seen and appeare doubtles their ioy and peace of mind will be exceeding great who shall transport these iewells with them into heauen as contrariwise great will be their grief and confusion who whiles they liue had them not in the esteeme that they ought to haue had If thou contemnest those precious stones which haue a vertue to raise thee vp to greatest honour what is it that thou makest any great reckoning of Of the perfect obseruation of Religious Vowes CHAP. VI. SONNE in the world a great regard is had by euery man of his own honour and renowne of his family and therefore there raigne so many hatreds and enimities so many slaughters committed families brought to extreme pouerty ouerthrown and which is worst of all many soules run to vtter perdition And all this euill and mischief ariseth of this that they labour only to fulfill the worlds foolish lawes and yet to the performance therof Christians be neither bound nor tyed by any Vow but be rather by my contrary lawes forbidden to do them vnder paine of eternall damnation And if the men of this world do with so great an hazard of their fortunes life soule and all so diligently obserue so pernicious Lawes certes a Religious man hath much more reason to be very studious diligent and exact in obseruing the lawes of his vows which be the statutes laws of the Holy Ghost that concerne the good of soules and my glory And in truth he who preferreth the decrees of the world his enemy before the lawes of God his Creatour fighteth against himselfe 2. Sonne it is true that a man is by the world reputed vile dastardly who vseth not the law of reuenging an iniury but if for loue of me he remit forgiue an iniury he is with me withall vertuous persons censured for magnanimous wise because he ouercometh himselfe and regardeth more the lawes of God then of the world But he who in Religion transgresseth his Vowes is contemned of the world is held infamous to the Religious is of all other men condemned for ingrate for that by benefit of Vows he was raised vp vnto so high an estate namely of Religion and by the the same enriched with so many gifts and spirituall graces And who seeth not that to violate his Vowes is nothing els then not to stand to his promise nor satisfy his band Who perceiueth it not that it is as much as to contemne his benefactour and setter vp And therfore the saying of the Ghospel ought not to seem harsh vnto thee which I pronounced against them when I said That he is not apt for the kingdome of heauen who after putting his hand to the plough looketh back againe 3. The beginners are not crowned in heauen but the perseuerers in good euen till death It is also said in my Scripture That an vnfaythfull promise doth greatly displease God not without cause For he that dischargeth not his word in keeping promises made by Vow goeth on next to this that he 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 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 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
of my life That I vsed the help of it in the worlds conuersion not by sending the rich mighty and wise but the poore ignorant rude for the ouercoming of the wise mighty of the world That I wrought so great miracles by men poore and abiect for the good of soules Do not these seeme vnto thee any commendations and renowne of Religious pouerty And if they be great prayses haue not I my Sonne most iust cause to complaine of 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 Of the vtility and profit that voluntary Pouerty bringeth to the Religious CHAP. IX LORD what good and profit can Religious Pouerty bring sith it hath nothing wherby it may ease mans necessities And more then that in regard of the incōmodityes that be adioyned therto it seemeth preiudicial not to the body alone but to the soule also For the body being ill handled therby easily falleth into sicknes and being ill disposed cannot serue and attend to the spirituall actions of the soule neither can the mind it self vse the ordinary exercise of prayer and meditation Besides it is no little impediment to the Religious who towards the helping of their neighbours do professe an actiue life For if they want things necessary they are not able to go through with their labours in helping their neighbours Therfore it seemeth to me that Pouerty is an impediment to much good and contrariwise promoteth what is ill as is sicknes and other infirmities yea hasteneth death it selfe 2. Sonne thou art far wide of thy marke for thou thinkest that Religious Pouerty is a seuere and cruell Mistresse that withdraweth from the Religious thinges necessary towards their meate drinke and cloathing according to a requisite proportion required in their institute It is not so Pouerty by frugality is good both for the soule body profiteth a man more then do the riches and pleasures of the world For in the first place the desire of transitory honours doth so torment a mans mind as it depriueth him of all quiet pricketh him forward to sucke vp the bloud of the poore and bringeth him to so great a blindnes as it bereaueth him of all feare of God men without any regard had of his owne soules good Neither do men desirous of getting more make a stand heere 3. He that is once become rich eftsoons raiseth vp his head becometh arrogant and proud vndertaketh to patronize the wicked and out of a madnes runneth headlong into all naughtines From these euills and many more voluntary Pouerty freeth the mind whiles it doth take from him not only the riches that he hath but also the hope desire of hauing which is the beginning of ruine both of body and soule and procureth such tranquility and peace as it maketh the mind fit and disposed to the contemplation of heauenly things and to all manner of spirituall actions Whence it is that a Religious man so soone as he is become poore consequently becometh humble modest meeke a friend of the good and of vertue and an enemy of the bad and a contemner of vices 4. That Pouerty also profiteth the body is out of question We do not desire any thing more earnestly for the body then good health and we haue an horrour of nothing more then of sicknes for there is not any who would not be rather poore and whole then rich and sicke And dayly experience manifestly teacheth that the frugality of pouerty conserueth the good health of body prolongeth and continueth mans life more yeares then doth all the store of riches and pleasures Who seeth not that the poore be more healthfull go through with more labours then do the rich A poore man is as well content with a simple ordinary meane dyet as be the rich with dainty and delicate fare The poore man 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 Loe thus be they turmoiled who liue in delicacies they liue badly and dye soone My seruants did not in times past liue so in the wildernesse who professed so great Pouerty as some when they besprinckled their herbs with a little salt or oyle thought they had made a feast and yet these men neuer vsing the benefit of Phisitian or of phisicke liued to very old age and therfore Religious Pouerty is not as thou thinkest the cause either of infirmities or of hastning thy death Nothing hurteth ones health so much as the variety and abundance of the meate 6. Religious Pouerty bringeth another commodity with it and that is security voyd of all suspition and sinister thoughts He that aboundeth in wealth is afraid of theeues not only from abroad but of his own house also And not without cause for many whiles they see they cannot come to the riches they desire do first spoyle them of life and then of their riches How many sonnes haue killed or poysoned their Parents that they might the sooner come to enioy their inheritance How many treasons treacheries haue there beene wrought against most deare friends for the spoiling them of their treasures But the poore sleep in security they trauayle night and day out of all feare they are troubled with no suspitions because they haue nothing to loose Adde to this also that Pouerty hindreth none in his trauayle nor bringeth in or causeth any forgetfulnes of the Kingdome of heauen which is occasioned by riches but rather vrgeth and forceth vs to thinke more often vpon the beauty of our heauenly country and vpon the great treasures there prepared for vs. 7. Lord at the day of iudgment thou wilt make them only partaker of the Kingdome of heauen who for loue of thee shall haue
could the Apostles when they preached the Ghospell haue moued the world or haue done other great matters which they did if they had been cumbred with wiues children Those therfore who imbrace purity both of mind and body be more apt to receaue the cleare light of my grace to contemplate matters of heauen the mysteries of the Diuinity the blessed Spirits the greatnes and excellency of the eternall felicity and of the goods prepared for the vertuous in heauen Whence it is that man also though still liuing in a mortall body if he conserue his integrity of body and mind doth euen now in part begin to enioy the pleasures of Paradise 5. Neither is this the least of Chastities excellencyes that it so beautifieth and setteth forth a mans soule as it maketh it most gratefull to myne eyes For though all vertues adorne the soule and euery one giue it a particuler ornament yet Chastity because it conserueth it from all stayne of the flesh maketh it most pure and most beautifull as contrary wise the vice of the flesh maketh it so fowle and vgly as though it be prouided of all other moral vertues yet may it hardly be endured The externall beauty of times is an occasion of the soules perdition but Chastity which is the soules beauty besides that that it is most acceptable to God procureth both the soules and bodyes good togeather 6. Finally Religious Chastity though it be of it selfe noble excellent receyueth yet greater splendour and perfection from many other thinges For first it is greatly ennobled by Vow by vertue whereof a Religious man hath renounced all kind of pleasures whether the same appertayne to the body and senses or to the mind and internall facultyes therof Againe it boroweth no smal excellency from the very fountaine and origen thereof which is a sincere and perfect loue of me For a Religious man moued not of any necessity or hope of commodity nor for any other human respect is induced to forsake all pleasures of the flesh but only for the pleasing of me And therefore Religious Chastity is the more commendable for this because it is endued with most perfect Charity which is the nurse and mother thereof No little splendour and perfection also is added vnto it by the end and scope that Religious Chastity hath proposed and this end is nothing els then my honour and glory and therfore the Religious bind themselues to perpetuall Chastity for that by it Gods seruice is in a wonderfull sort amplified and so it is no meruayle though Religious Chastity challengeth the first place amongst all the degrees of Chastity The more excellent and perfect Chastity is the more it communicateth to them that loue it 7. Wherefore Sonne seeing Chastity is so noble excellēt I do not hold it inough if thou imbrace it after a meane manner or haue an earnest desire vnto it as to a most precious Iewell but I could rather wish thou wouldest also consecrate thy selfe therunto as to a thing that did most of al please me And know thou that I do aboue all things loue a pure and chast hart and loue it so affectuously as I not only with a singular ioy repose therin enrich it with sundry gifts but also nothing can be required of me that I do not gratiously impart vnto it And this alone should set euery Religious mans mind on fire to desire this heauenly gemme wonderfully shining not only in the company of vertues on earth but also in heauen amongst the company of the blessed The more tenderly thou shalt loue Chastity the more thou shalt be loued of God and if thou canst not loue it as much as it deserueth at least loue it in what thou art able How greatly conuenient it is for a Religious man to be chast CHAP. XV. LORD I well vnderstand that it is very conuenient that he be chast who attendeth to thy seruice considering by the benefit of his Vow he is consecrated and bound to thee the fountaine of all purity It is nothing agreable that vnder a cleane and pure head the members should be filthy and fowle But I know not how I may long defend my Chastity sith I haue at home a capitall enemy who trusting to both inward and outward helps becometh so stout hardy as I almost despaire of the victory Now thou knowest o Lord how sore this insolent and proud flesh persecuteth the purity of my soule Thou art not ignorant how many assaults it maketh night and day vpon it And yet this doth not make me afraid Another thing perplexeth and troubleth me much more that is that both the wantonesse and rebellion of the senses within and the most cruell enemy Sathan without do minister helps vnto it 2. Sonne what thou sayst is most true but thou must not be dismayd for it for the greater that the enemies boldnes poweris the more glorious wil the victory crown be that followeth after Neither shalt thou want my help only play thou the man and vse all thy forces for the maintayning of Chastity and no enemy from within or without shall get the victory from thee And seeing thou acknowledgest and confessest also that it is conuenient that my Religious seruants be chast as I their Lord am know thou that I was euer so harty a louer of purity as myne aduersaries who calumniated me in very many things durst not accuse or condemne me of the very least defect against Chastity And that the Religious ought to be such their state exacteth sith they make a profession to be my followers imitators of my life Wherfore seing I was exceedingly affected to this vertue of Chastity and regarded it as the guid of a spirituall life requisite it is that they also imbrace and take it for their Lady and Mistresse 3. And because I make so high an esteem of purity and am in the highest degree auerted from the vice of concupiscence why wouldst thou haue me to entertayne a dishonest seruant within my house or that I should endure him in the same How should I suffer that any seruice should be done me by him whom I know to haue an vncleane mind The seruant that accommodateth not himselfe to his Lord and Maister or neglecteth to procure his loue and good will either will not be long stable in his office or if he continue in it will make very little profit therby and will put himselfe in danger of being thrust out to his owne great hurt and no little shame and confusion Do I require at my seruants hands any thing vnfitting vnseemly or impossible I require purity which is a principall vertue I require of him that he suffer not himselfe to be supplāted or ouercome by his sensuality and this is honorable I exact of him that which he hath promised and that is to liue chastly which is a point of iustice 4. Further I long to know wherein consisteth to leaue and forsake the
gouerning their house which be otherwhileâ— so troublesome as they bring men to desperation It appertayneth to the maister of the family to prouide for his wife for the good bringing vp of his children for the placing of his daughters in marriage to take care that no necessary thing be wanting that the seruants of both sexes do their duty And if all in that family be good and modest and well ordred and yet there is no want of troubles what will there then be if many of them be peruerse vntoward and vnruly I pretermit that the Religious by the benefit of the sayd Vow be deliuered from the â—â—spitions of wife and children which are â—ont otherwhiles so to torment the husâ—ands as therby they become almost mad â—nd out of their wits Finally I forbeare to â—emember other infinite incommodityes â—nluckly euents which happen vnexpeâ—ed in families and are wont wonderfully 〈◊〉 vexe and trouble the maisters of the famiâ—y Wo be to those Religious men who free â—om so many impediments and snares do â—ot labour to the perfection of their state 3. Religious Chastity then cutteth off â—ll these troubles and vnquiet thoughts â—useth the Religious man as a Cittizen of â—eauen content with his vocation to atâ—end only to the coÌ„templation of heauenly â—hings and to the procuring of his owne â—oules good And how healthfull and proâ—â—table this is those Religious know well who farre remoued from the sayd busines â—f imployment do liue a single life The â—fflicted men of the world also are not ignoâ—ant therof who to their great hurt and griefe haue a dayly experience of those trouâ—les and miseries And if there were noâ—hing els then to thinke how to please their wiues how to appeare the before world â—ow to content their kins-folks friends this were a crosse heauy inough to beareâ— long as they liue But the chast Religion need not to thinke vpon any other thing then how to please me O how much moâ—â— easy it is to please me then the world anâ— how much sooner the Creatour is satisfyed then the Creature Whosoeuer in this lifâ— pleaseth God most shall haue the higheâ— place of honour in his court of Heauen 4. Againe the secular man tyed in marryage hath no power of his owne body bâ—â— the wife hath a commaund ouer it For sâ—â— writteth my Apostle it is most true that the law of Matrimony requireth it And iâ— 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 vaynâ— impudeÌ„t quareling or scolding wife whaâ— is it but an hell How great is the husbandâ— misery What boundslaue is worse handleâ— then he But a chast Religious man hath tâ— do with Chastity that is a benigne vertue he hath to deale with me who though hiâ— Lord and Maister yet a most louing kinâ— 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 â—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 coÌ„cupisceÌ„ce 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 â—yed vp neither deserueth that man pardon who contemneth the helps presented vnto him 6. When any tumult or styr ariseth in a common wealth for the quietting thereof necessary it is that he who first caused it be forthwith laid hold on for when the vulgar and common sort want their Captaine on whome to relye they eftsoons disperse themselues and the tumult endeth In a religious man who is like a Commonwealth well ordred there is a tumult raysed when the inferiour part of the mind stirreth and rebelleth against the superiour and therfore for the appeasing of the stirre and bringing of the common wealth to quiet it must imprison the flesh which is the Captaine of the common people and rayseth vp the passions against the soule and the desires of the senses against reason And Chastity is that which by help of the Vowes putteth the flesh in prison and by well guarding and manning the hart which is a Religious mans castle preserueth and maintayneth the common wealth tranquility and peace And this vtility caused by Religious Chastity is so important as a Religious man without it differeth nothing from a certayne Babylonian confusion 7. Of this there ariseth another vtility nothing inferiour to the aforesaid that a Religious man because by the help of Chastity he hath procured peace and quiet of mind within may also go away with victory ouer them that be enemyes without The generall of an army who hath his souldiers though few agreeing and conspiring togeather and obedient vnto him hath not any difficulty in obtayning the victory So the Religious if he can keep the inferiour or sensuall facultyes subiect and obedient to the superiour may securely ioyne battaile with the aduerse part and go away with an vndoubted victory A vnited smal number in an army is farre better then a disagreâ—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 encounâ—er with the enemy hath not drawn his â—ouldiers into a firme peace amongst themselues Of the daungers of loosing Chastity CHAP. XVIII SONNE thou knowest well that Chastity is a gemme of great price worth no lesse pleasing to me then profitable to thy self But thou must further know there be many theeues and enemyes who seeke to spoyle thee of it or at least to destroy and marre it
out of malice they beare vnto thee therfore thou needest to be very vigilant and well armed against their assaults Neither must thou be ouer confident though thy flesh be tyed by Vow sith it is so crafty insolent that though it caÌ„not 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 coÌ„monly hurtfull because it is the mother of slouth carelesnes 2. The first danger imminent is of treason for seeing Chastity is round beset with enemyes born domesticall and forayne it may easily be betrayed and therefore the religious must stand vpoÌ„ his guard that his domesticall enemy namely his flesh be not seconded and backed by enemyes from abroad Sonne if thou wilt be intertayned delicately with meate and drinke and sleep at thy pleasure and yet thinke thou mayst preserue thy Chastity vnstayned against the assaults of the flesh thou art greatly deceyued because by that thou effectest nothing but this that thou giuest weapons armes vnto the flesh And what meruaile if it after rise against the spirit What meruaile if it go about to breake the bands of Vow and to thrust Chastity out of her possession though she hath long stayed therein Wilt thou haue thy flesh not to be wanton Chastize it then with hard dyet Wilt thou not haue Chastity betrayed nor to be thrust out of her house Put a guard vpon her fasting and watching be two good keepers who do not only keep and defend her but do also spoyle the enemyes of their weapons that they may not rise against her The more thou flatter and fauour thy flesh the more strongly it fortifieth it selfe against Chastity 3. Lord for the sustayning of life and for the seruing of thy diuine maiesty a man needeth meate drinke and sleep and if the flesh waxe thereby proud and rise against the spirit or Chastity it is not our fault because it is not the end proposed by vs. Sonne I find no fault with those things that be necessary for the intertayning of life and the sustayning of trauayles and labours for my sake for whatsoeuer is directed to my seruice and glory is blessed good and laudable but I only improue what is superfluous Meate and drinke not necessary but immoderate setteth the fleshes concupiscence on fire and bringeth the Chastity in daunger Who eateth ouer much serueth not me but his owne appetite and desire Those please me who eate that they may liue and serue me and contrarywise they discontent me much who seem to liue thâ—â— 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 thesâ— men Chastity raigned as in her owne kingdome Moderate diet profiteth body and soule contrarywise excesse hurteth them both 4. Another danger groweth from thâ— senses which because they be the gates oâ— 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 â—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 â—eacheth that notwithstanding the watching and warding at the gates there be many treasons committed Wherefore then should not a Religious man stand vpon his guard in keeping the gates of his hart wherin he hath all his good and whereon dependeth both his saluation and his eternall damnation Who will say that the vigilancy and diligence is ouermuch where there be so many enemyes Who keepeth the gates of his senses negligently shall find death entred into his house 6. Moreouer to conuerse and keep company with lasciuious persons or such as be not chast is to cast ones selfe into a manifest daunger of loosing his Chastity For as experience hath taught more chast persons haue been by the lasciuious drawn to intemperance then haue lasciuious been by the chast induced to Chastity For such is the nature of the condition of man as after the losse of his integrity of life he is more prone to euill then to good and as the sick rather 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 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 infectioÌ„ within his chamber Poyson though it be put into good and wholesome meats ceaseth not to be poyson or to kill them who take it euen so vnchast matters whether expressed in pictures or interlaced in the bookes of sound doctrine do neither forgoe the name of dishonesty nor cease to hurt the beholders readers or hearers And if vnto secular men the reading of such bookes cannot in good conscience be permitted how should it be permitted to the Religious that professe Chastity What is read in books is reflected vpon in hart what is ruminated in mind is easily retayned in the affection 8. There is another enemy of Chastity the more to be feared the more hardly he is
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 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
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 wheruÌ„to I haue created thee it is none at all Wherefore know thou that I haue created thee to a most noble and a most excellent end then which there is not any greater nor can be in the world which is for all eternity to enioy the sight of the diuine maiesty in heauen 2. Dost thou desire to see my Sonne how exceeding great the benefit of Creation is which is the foundation of all the other Go to tell me if thou wert destitute of both hands and feet what wouldst thou not giue to haue them and if thou wert dumbe or blind what wouldest thou not bestow for the recouering of both those facultyes againe Thou wouldest questionles giue the whole world if it were thyne thou wouldest rather lead a most poore life with the vse of those members and senses then to be a king on earth without them And heere hence thou mayst conceyue the greatnes of the benefit of thy creation by which thou hast receyued a body together with all the members and senses thereof a soule also togeather with all the facultyes and life with all things necessary therunto Thou canst not be ignorant that by the greatnes of the benefit an estimate or gesse must be made of the greatnes of the obligation 3. Consider thou now how much thou art bound vnto thy Creatour for this benefit alone imparted vnto thee without any deseruing on thy part at all Consider how thou shouldest shew thy selfe very vngratefull if thou shouldest not imploy thy life thy health the forces of thy body and whatsoeuer thou hast towards the seruice of thy benefactour Consider how grieuous a sinne it is to abuse the senses and other the facultyes of the mind to the offence and contempt of him who hath gratiously bestowed all those thinges vpon thee And if the cryme of ingratitude be so odiouâ— and great in secular men how great wâ— it be in Religious persons who haue receaued greater light from me and are obliged vnto me for many more respects O how exact an accompt be the vnthankfull Religious to make who not reflecting vpon the greatnes of this benefit do either quite forget or little regard it And what meruaile that the vngratefull do not in this life receaue new benefits but be sometymes bereaued of those they haue already receaued Ingratitude driueth away the Benefactour euen as gratitude inuiteth him to bestow greater benefits 4. What I did after this for the conseruing of thee is not inferiour to the aforsayd neither bind thee lesse vnto me I ordayned that all creatures should serue thee some wherof serue for necessity some for recreation some also for exercising both of body and mind The heauens go their circle for thee whatsoeuer the sea and earth bring forth it is for thy vse I haue ordained the Angells so excellent creatures to guard thee Neither doth any cogitation seeme to presse me more then of doing thee good in all thinges in so much as it may be truly sayd that thou art the end scope of all this vniuerse sith all is created for â—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 â—hat thou shouldest hold on to offend me by persisting in thyne owne ingratitude but â—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 â—ny thy labour paynes or trouble But for the redeeming of thee for the deliuering of thee out of the miserable captiuity of sinne what did I not When I was the sonne of God and in supreme veneration of all the court of heauen for the sauing of thy soule I came downe from heauen into earth became man and subiecting my selfe to the infirmityes of man I began to endure exceeding great paynes and trauayles for thy sake How many miseryes did I sustaine how many calumniations did I suffer what abundance of teares and bloud did I shed for thee And more then that I dyed that I might deliuer thee from death euerlasting and free thee from the cruell tyranny of the Diuell See Sonne how deare a price I payed for thee See how by all right thou art not thyne owne but myne And know thou that the benefit of thy redemption though it be common to al men is not yet communicated to all neither do all enioy the fruites thereof because all haue not receiued the light of faith by help wherof they may acknowledg know the way how to come vnto me And because thou art one of those who haue receaued very great benefits at my hands as hauing beene borne within the bosome of holy Church and illuminated with my grace and light from heauen see thou be not ingate but vse thy receyued gifts least thou be depriued of thy felicity He that seeth snares and when he may auoyd them putteth himselfe rashely into them meriteth to be punished euen as he who seeth not the snare is worthy of compassion if he be vpon the sodaine caught therein 6. I haue againe gone further with others in bestowing benefits vpon them as with those whome I haue called to a more high and more perfect state and receyued into the number of my most deare friends with whome I conuerse far more familiarly then with others these be the Religious whose obligation is greater then thou conceyuest sith there is not a moment of their life that receyueth not a new increase of one benefit or other And if thou wilt consider the matter well they began to enioy a benefit before they were borne into the world Doth it not seeme a benefit vnto thee that I from all eternity haue without any their merit out of my fatherly loue cast myne eyes vpon them to enrich them with my heauenly gifts And haue not I since the tyme they were borne had againe a peculiar sollicitude and care of them With how much patience haue I borne with their imperfections What meanes wayes haue I vsed to draw them out of this deceiuing world and to bring them into the best way From how many sinnes haue I preserued them one while by taking away the
occasion of sinning another while by giuing them hart and courage to shake off tentations at another tyme by auerting their desires from hurtfull things And now what Law commaundeth or permitteth that euill should be rendred for good What wild beast is so cruell that would go about to hurt his Benefactour If ingratitude alone be worse then a wild beast because it repayeth the Benefactour with ill if the forgetting of benefits be a thing infamous and worthy of reprehension what will it be to offend the Benefactour There haue beene seene many Religious who at the tyme of their death haue much lamented their owne ingratitude and haue made a firme purpose that if it should be their hap to recouer they would be most thankefull and would be most diligent in seruing of God heere after But these men became wise when it was too late 7. Sonne hast thou a desire to auoyd the detestable cryme of Ingratitude Then differre not thy good purpose but begin euen now to answere thy receyued benefits for this is to be grateful He is grateful who is as much afraid to offend his benefactour in the least thing as he is of death it selfe He is gratefull who imployeth his life 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
â—nd thereunto I exhorted my Disciples for it is both an easy and healthfull meanes for â—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 â—nger it causeth that the mind exerciseth vertue without any difficulty And whils it also defendeth the body against the innordinate passions it maketh the body a fit instrument for the obeying of the soule in the purchasing of vertues And therfore the Religious who taketh no great paynes in attayning Meeknes is not truly one of my Schoole and more then that stoppeth vp the entrance against vertue and Religious perfection 2. There is not any so vnciuill barbarous who if he do but consider the beauty excellency and propertyes of the vertue of Meeknes would not extoll and be in loue with it Sonne hast thou a desire to vnderstand how noble a vertue Meeknes is Compare it with the contrary vice namely with the intemperance of anger which is bound to obey the reason of man as to her Mistresse whose handmayd she is For if it obey not reason but go before it as it ordinarily hapneth it so distracteth the facultyes of the mind and troubleth the angered person as he may seeme to differ nothing from a foole and mad man from a beast possessed by the Diuell 3. Anger when it once getteth possession and commaund of the mind first of al it effecteth that the angred person remembreth neither God nor his own conscience It depriueth the mind of all iudgment that is of the eye of the mind whence blinded it is driuen into sundry errours and falls In the body it taketh away the equall temper and good proportion of humors and giueth cause to sundry diseases Moreouer it hurteth our Neighbours for the bad example To be short an angry mans life is most vnhappy not only because none willingly â—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 moderatioÌ„ Meeknes in like manner conserueth all the facultyes of the mind euery one in his order and causeth them to do their owne functions Finally it reduceth the whole man to quiet and maketh him fit not only to acknowledge his Creatour but also to conuerse iâ— familiar manner with him And this gifâ— was peculiar to Moyses for his singulaâ— Meeknes 5. Neither doth the force and efficacy of Meeknes stay heere but it extendeth iâ— selfe further to the qualification and moderating of the anger of the Neighbours foâ— 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 heaueÌ„ auerreth the anger of Gods iustice and obtayneth the pardon of most grieuous sinnes Woe to him who resisteth an angry man more mighty then himselfe 6. Moreouer the life of the Meeke is most happy because it is most acceptable not only to me his Lord but also to all his Neighbours Hence it is that euery one willingly vseth the company of the Meeke and all desire to gratify him Consider therefore Sonne how profitable and pleasing the vertue of Meeknes is and consider thou whether it be not conuenient that thou shouldest loue it and labour with all diligence to make thy selfe possessed of it Neither let it seeme any painefull matter vnto thee to striue against the inclination of nature prone and propense to choller for it is proper to a Religious man to restraine his passions to mortify his senses to intertaine his inward peace of mind But admit that Meeknes had nothing of al this yet this one thing should moue thee to vse all diligence for the obtayning of meeknes for that it maketh a Religious man like vnto me his Lord and Maister Againe is not all paine well taken in procuring that vertue that is no lesse pleasing to me then it is profitable to the Religious himselfe Not for him to be Religious but to be indewed with vertue maketh him like to his Lord and Maister And for the leading of a quiet peaceable life it is not inough to haue forsaken the world but a man needeth further to bridle anger and the passions therof 7. Sonne thinke not because thou art Religious that thou art free from the darts of thine enemyes because the Diuell taketh more paines in ouerthrowing of one seruant of myne theÌ„ of many secular persons The same enemyes also that is the passions and perturbations of the mind when they be not mortified do giue the Religious very sore woundes and therefore they need a strong and sure buckler for the receiuing of so many of the enemyes blows And this shield is Meeknes which no enemyes force can possibly breake but goeth away with the victory by receiuing their blowes theron It causeth the Meeke also in all his aduersityes and crosses to place great confidence in me and therefore while he continueth with a stout vndaunted courage he doth not easily giue way nor in prosperity please himselfe ouermuch and this is to hold the place of a shield not only in the tyme of warre but of peace also A Target profiteth him who holdeth it fast but he that easily suffereth it to be stroken out of his hands is presently wounded And so is it with Meeknes that defendeth him who holdeth it fast and will not let it go 8. Sonne remember that thou hast bidden a farewell to the world that thou mightst rid thy selfe of the dangers of the sna es of it and consecrate thy selfe wholy to a spirituall life and to my seruice but if thou be not Meeke thou canst obtayne neither For if thou shalt in Religion be subiect to anger and wrath thou wilt easily therein contend also with others and so thou canst not but be troubled and disquieted But if thou shalt be Meeke thou wilt not haue contention with any and with thy gentle and milde answers thou shalt appease those that haue a will to conteÌ„d Meeknes also helpeth that thou mayst be affected to spirituall and heauenly matters which do then set a man on
man is truly mortifyed who is dead to his owne loue He that is dead to himselfe is dead to the desires of the senses and leadeth a life conforme to the state of his Religion that maketh him Religious and spiritual The spirit may not continue life if the sensuality be not first dead 6. There be some Religious who mortify themselues in some one thing and not in another Mortification if it be not whole vniuersall in all things nothing pleaseth me because there is no being nor entrance for the spirit where all sensuality is not taken away The bird that is tyed with many bands is not free at liberty nor can fly her way if there be but one thrid that holdeth her fast by the legge One defect may hinder a Religious man from ariuing to the height of perfection Neither do those Religious lesse displease me who begin indeed to mortify themselues but vpon the very least inducement of the senses or terrified by their owne slouthfulnes continue it not MortificatioÌ„ that continueth not to the very end of lifâ— looseth the reward The victory is noâ— gotten at the beginning of the fight but iâ— the end thereof 7. Others there be who thinke theâ— discharge their duty when they mortifyâ— their passions and bad inclinations so far as publiquely and in the sight of others they do nothing that may not beseemâ— them But this is not Religious mortification for that such perturbations and motions of the mind be not truly mortified but are only couered ouer that their branches may not come to light and be seene He that draweth not out the roote of the imperfections cleane if it spring not forth to day it will to morrow and the Religious man will sooner giue ouer to cut off the peruerse branches then will the roote to put them forth Those Religious are very acceptable vnto me who do not only cut off all outward bad workes but do further endeauour by contrary acts to roote out the bad habits and their inordinate affections which be the rootes and fountaines of imperfection And this is true Mortification which taketh away the bad actions togeather with their beginnings Desirest thou to take away all the water â—hen stop vp the spring head 8. Sonne I know right well that this â—ontinuall warre betweene the flesh and â—pirit and betweene the sense and reason 〈◊〉 very sore and troublesome vnto thee but â—hou must know that a man was not creaâ—ed with this discord Neither was there â—his state in the terrestriall paradise where when as the sense was obedient to reason â—nd man to his Creatour there was exceeâ—ing great peace and concord sinne after â—t had stirred vp the inferiour part against â—he superiour brake this peace And if â—hou desire to be reduced and to returne to â—his first peacable state Mortification is to â—hee necessary the office whereof is againe â—o bring the body in subiection to the seruice of the spirit the lawfull Soueraigne and the senses vnder the commaund of reason for this is the way of renewing the peace For the reducing of two souldiers that be at variance do in hostile manner presecute the one the other necessary it is to peace amity that the one yeald to the other the inferiour to the superiour and therfore it is necessary that the body yield to the spirit sith it is a subiect to the spirit 9. O how ill doth that Religious maÌ„ vnderstand the manner of his own vocation who practiseth no true mortification sitâ— experience plainely teacheth that wherâ— Mortification is not there sensuality beareth sway And what profitable fruit caâ— grow from such a roote What good can 〈◊〉 Religious man do that abaseth himselfe to the desires of men of the world Of thâ— many euils that Sensuality produceth thiâ— is one that it is neuer quiet vntill it hath drawne a Religious man into extreme misery both of body and soule Contrariwise Mortification forcing the passions to keep themselues within their own bands greatly helpeth the Religious man towards the attayning of the perfection of vertues For as it is impossible to come to perfection without vertues so is it as impossible to compasse true vertues without Mortification 10. Lord all that thou hast hitherto sayd is most true but sith there is in man so great a multitude and variety of inordinate desires so many vnruly passions so great a company of bad inclinations how is it possible for a poore Religious man to resist so many contraryes When shall he euer be able to tame so many wild and vnruly beasts A man needeth to stand both day and night armed with a two-edged sword in his hand And for this cause no â—aruell though some Religious be found not to mortify themselues in all things and others againe not to preseuer in the care study of Mortification 11. Sonne thou peraduenture thinkest thy selfe the first of them who haue giuen themselus to exercise mortification Many indeed haue gone before thee who haue laboured manfully and gloriously in mortifying themselues in this life who now â—nioy the fruit of mortificatioÌ„ in heaueÌ„ And there liue many in Religion at this day giuen to mortification wherein they persist not without their owne merit and with great ioy to me Neither must it seeme strange or hard vnto thee to be continually in armes For if this life as my seruant Iob well sayd be a certaine continuall warfare on earth what other thing is it to liue theÌ„ to be euer in warres and to fight without ceasing When a Citty is besieged if the enemy giue continuall assault day night for the taking of it necessary it is for the besieged to be continually also in armes for the resisting of him If then thou meane to defend and keep the Citty of thy soule which is day night molested by passions that be the enemys therof it greatly importeth thee day and night to be at defiancâ— with them and to fight against them Anâ— it for the gayning of some fortificatioÌ„ meâ— aduenture with the hazarding of theiâ— liues wherefore should thy paynes of Mortification seeme hard vnto thee for the gayning and winning of the castle of heauen wherein thou shalt triumph for eternity Thou shewest thy selfe ouer delicate The souldiar that is afrayd of paynes soone fainteth and looseth courage 12. Neither must thou be terrifyed with the multitude and variety of thy contrary passions for though thou hast not forces inough in thy selfe to beare the violent impression of them yet by the help of Gods grace thou shalt be able not only to mayntaine thy selfe safe from their incursions but also to put them to flight and to take away the memory of them within thy selfe All Religious haue a desire at the houre of their death to be found mortifyed and yet but few haue a will to mortify theÌ„selues If thou shunnest mortificatioÌ„ liuing how wilt thou be mortifyed at the end of thy life when thou coÌ„mest do dye
vnto them that it is good for a Religious man if he bring his flesh in subiection by long watchings and other asperityes of body as did the holy Fathers in the wildernes who be now Saints in heauen and are honoured in this militant Church for lights of the world But the crafty enemy proposeth not that those actions should be profitable to the soule or pleasing to God or exercised by the rule of Discretion neither doth he also declare when the forces of men be not equall that it is not conuenient for all to vse the same seuerity towards themselues for what is mediocrity to one is ouermuch to another Neither doth he giue to vnderstand that there needeth the 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 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 But woe to them who shall haue giuen the occasion The contempt that is done to Superiours is done to me and it appertaineth to me to examine and punish it Of Indifferency necessary for a Religious man CHAP. IX SONNE thou hast many a tyme and often heard that Religion is the schoole of perfection so it is and therefore they that enter into Religion be not perfect but haue a desire to labour to the perfection of Religious discipline The scholler that hath begon to follow his booke hath no thing els proposed to him but to learne to speake write Latin first after to passe ouer to the higher Sciences As touching the meanes whereby he may come to his sayd end he sayth not I wil imprint these rules in my mind I must be conuersant in this booke and read it ouer ouer I must heare such a lesson but he is indifferent submitteth himselfe wholy to the 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 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 But hath a meaning that his worke should be but very slenderly rewarded Who sayth I will do it but I would or will declareth that he is not yet dead to himselfe nor hath renounced his owne will In the world when thou wert thyne owne maister in dealing with me didst thou not say I wil or I would and therefore thou hast not yet either left the world or it hath not left thee This is no other thing then to put one foot into two stirrops and to haue a will to serue two maisters The world doth not leaue them who do not first forsake it 3. Lord if I be indifferent and ready to performe all thinges that shall be commaunded me who shall proue that to me to be better for my soule and my quiet Sonne if thou seeke to do that whereunto thyne owne affection swayeth thee who may secure thee that it is more expedient for thy soule and for thy quiet The good of soules proceedeth from me and that I communicate to them who are conioyned with the Superiour whom I haue assigned to gouerne from whome if thou because thou art not indifferent shalt separate thy selfe thou shalt depriue thy selfe of all the gifts and graces which I am accustomed to bestow vpon the subiectes by help of the Superiours Besides if thou be a true child of obedience thou oughtst to iudge and thinke that to be best that thy Superiour where no sinne is shall ordaine if thou be indifferent thou art bound promptly to put it in execution For if any errour hap to be committed it shal neither be thyne nor imputed vnto thee neither shalt thou loose any part of thy merit A good Religious man examineth not whether it be better or worse that is commanded but it is inough to him if it seeme better to the Superiour 4. Some there be who can hardly be induced to
manner and forme of Prayer wherein he would be named Father that all might in their necessityes with a great confidence repaire vnto him and both prayse and reuerence the diuine Goodnes in this holy exercise of Prayer which is so pleasing vnto him as he sometymes differeth to impart the grace that is required and craued therein that the Prayer may be repeated and sayd ouer againe Prayer was also no lesse pleasing vnto me then it was familiar vnto me and therfore I recommended it in the Ghospell and commended it vnto others not by words only but by examples and deeds And when I had no leasure to attend to Prayer by day by occasion of the paynes of my preaching and of other works done for the good of my Neighbours I spent the night in it 3. O how sore that Religious man sinneth and how strait an accompt is he to yeild vp one day vnto God who eyther doth not bestow the tyme that is by his Religion allowed him for prayer in that holy exercise or bestoweth it not in manner as he ought and might if he would And how great a shame is it to see that 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 Saints to whome they are deuoted that they would please also to assist them with their prayers and petitions to God They also please me who do not begin to pray vntill they shall haue craued grace of praying well as do those also who craue pardon for their imperfections and sinnes for as much as this is wont not a little to help and promote the fruite and progresse of Prayer They also do well who to pray with fruit do not only exclude the cogitations of all other affayres that are wont to distract the mind but also seeke to be well composed and to vse such a situation of body as helpeth towards the saying of their prayers both attentiuely and deuoutly For seeing Prayer is a sacrifice to God it is not lawful to pretermit any thing in it for the best performing therof 5. Some obtaine not at Gods hands what they haue craued in prayer because they craued not what was conuenient He that asketh what is hurtful or vnprofitable to the soule asketh not that is conuenient for it for as much as in prayer are to be craued thinges good and profitable for the soule Thinges indifferent which may be vsed well or ill such as be honours riches health of body must be asked with a condition if they be good for the soule Better knoweth the Phisitian 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 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 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 stūble 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
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 for himselfe For it cannot be any iust excuse that he complaineth that he cannot be at quiet in Religion and in conclusion is afraid of the perdition of his soule for as much as by this pretext he seeketh to couer and conceale his owne inconstancy But he laboureth in vaine sith he is vnquiet for none other reason then for that he hath a will to be vnquiet 3. O how much is this poore man deceaued thinking that he should find more quiet in the world then he hath in Religion as though in the world there were no troubles crosses nor greiuous sinnes committed or that in the world there were more excellent remedyes and meanes for procuring of quiet and of the soules good then there be in Religion It is nothing so my sonne but these be meere fansyes of thy and owne ianglings and decyets of the enemy He that aspireth to quiet and constancy in his vocation which is as it were a certaine pledge of saluation must be humble An humble man if any thing happen hard or heauy vnto him sayth This it is to be a Religious man neither is he troubled because he thinketh himselfe worthy to suffer more incommodityes then he doth Perseuerance also dependeth on patience which is the elder sister without which Perseuerance cannot stand For if there be not patience in suffering aduersities Perseuerance eftsoones falleth to the ground sith it consisteth in enduring troubles paynes trauells miseries vntill the liues end Hence it is sayd that Perseuerance crowneth the works because it cōmunicateth 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 tēpreth this feare and animateth a man to persist manfully in the exercise of good workes as much as is requisite Sonne if thou desirest to weare the crowne of Perseu rance thou must shun two extremes thereunto contrary The one is called Nicenes and ease which easily yealdeth and turneth the backe for some difficultyes that occure and present themselues in the exercise of vertue The other is a pertinacy and will that adhereth ouer much to it owne iudgment But Perseuerance that keepeth the meane neither permitteth the good worke once begon to be hindred by any difficulty nor to be put off or differred longer then reason requireth 5. Lord I haue often heard that Perseuerance in good is thy worke and gift and that it cannot be had but by thy benefit and that thou giuest it where and to whome it best pleaseth thee And if it be so they seem free from all fault as many as perseuere not in a good worke begon sith they may for excuse of themselues say that they haue not receiued the gift of Perseuerance Sonne it is true that Perseuerance in good workes is my gift but yet thou art bound to haue a firme purpose of perseuering in good as in a thing necessary for thy soules health and it is in thyne owne power to go against that purpose of thine or also with the help of my grace to keep and continue it Neither though the gift of Perseuerance commeth from me oughtest thou therefore to be dismaied do thou thyne owne part manfully and I wil discharge myne in assisting thee with my grace where need is 6. Tell me now my sonne what there is in Religion that may make thee afraid of not perseuering Be they perhaps the paynes and troubles that be in Religion or because all necessaryes of body be not competently affoarded thee But neither these nor all things els can giue a Religious man iust cause of giuing ouer his good purpose I did my selfe from the first day of my comming into the world till my going out of it againe suffer many and great incommodityes and my labours and paynes still increased with my yeares And if I moued out of my loue to thee persisted in carrying my crosse of paynes and toyling till my death why shouldst not thou for the loue of me perseuere in good which by my speciall inspiration thou hast chosen Why shouldst thou without cause abandon that wherunto thou hast voluntarily tyed thy selfe 7. Consider sonne what sentence is pronounced touching this That saluation is promised not to the beginners but to the perseuerant till death Consider also that it is already defined that he is not apt for the Kingdom of heauen who after his hand once put to the plow looketh behind him Consider that the Diuell entreth togeather with thy will that he may afterwards bring thee out with his owne He pretendeth the yoke of Religion to be heauy that he may make thee to become an Apostata and a fugitiue of his campe It is not greiuous that is endured for the loue of me and though thou mighst passe ouer this life without paynes and crosses yet that 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 The end of the third Booke THE FOVRTH BOOKE of Religious Perfection Wherein is treated touching the Spirituall Actions of a Religious man wherby may be vnderstood what progresse and profit he hath made in the purchase of Perfection How a Religious man must not take it ill though he be contemned of others CHAP. I. SONNE why art thou so much afflicted and troubled when thou perceiuest others to haue little regard of thee Wherefore dost thou so earnestly seek after honour and the opinion of a great name Art thou entred into Religion that thou mayst be esteemed of others or rather that thou mighst with more security come to life eueerlasting Hast thou renounced the world for the pleasing of men or that
not be a good iudge nor iudge well of thy selfe If thou didst know thy selfe well thou wouldest not raise so magnificall and stately a building vpon so weake and frayle a foundation That a man be highly recommended and held in great veneration needs it must be that there is an opinion and estimation before in the mind not of him who is to be honoured but of them who are to giue the honour touching his excellency and worthines But if they see no vertue in thee at all but imperfections rather and leuityes how can they haue a good opinion of thee or speake and report of thy prayses The good workes do cause a good opinion and not the desire of him who seeketh his owne prayses 7. Desirest thou to see how far thou art in this matter from the truth Consider what I am now to say vnto thee Thou art either dead to the world or not If thou be not thou art nothing worth for Religion nor Religion for thee sith it receiueth and approueth none but such as haue from their hart renounced the vanityes of the world and this is to be dead to the world And amongst the vanities of the world one is to seeke after honour and to desire to be esteemed for great But if thou be dead to the world why desirest thou to be honoured of it A dead body careth not whether it be placed on the right hand or on the left in an honorable place or whether cappes and knees be giuen it or not But if thou seekest for a more honorable place or a greater office if thou desirest that others should giue thee place how art thou dead to the world Neither doth it satisfy me if thou sayst thou desirest honour for my glory and honour that thou mayst haue greater authority with men and by help thereof mayst be able to do more good with others For if it were so that appertained to me and not to thee to prouide and if there shall be any need I will not be wanting to my duty In the meane time it is my honour and my glory if thou be humble and not greiued if thou be at any tyme contemned for so thou shalt be like vnto me thou shalt liue quiet in Religion and shalt receiue thy reward in heauen And know thou that to be desirous of prayse is not the way to help others but to be a follower of Humility Charity and other vertues and most of all if thou be wholy estranged from all ambition and auarice and giue good example to others That a Religious man must not be ouermuch desirous of the commodityes of his body CHAP. II. SONNE to speake faire to a friend to please him and to giue an occasion of well doing is very conuenient and commendable but to fawne vpon an enemy who seeketh thine eternall ruine and to giue him oportunity of ill doing is very absurd and detestable Thou art not ignorant that of three capitall enemyes thou hast one is thyne own body thou knowest also that thy flesh if it be not chasttised and kept vnder becometh so fierce and insolent as it will cause thy soules ruine Tel me what law hath appointed that a Religious man should fawne vpon his body who is bound to restraine kurbe it with the bridle and to mortify it Wherefore should the Religious attend to the care of the bodyes commodityes who is assured that the more he fauoureth and che sheth it the prouder it will become My Apostle by chastising his body and intreat ng it hardly brought it to the duty it did owe to the spirit He therefore who yealdeth vnto it ouer much giueth an occasion vnto it of reuolt and of rebelling against the spirit 2. Lord thou hast not made vs lords of our body that we may take life from it or mayme and mangle it but thou hast giuen vs a charge to preserue the health of it as much as we can and therefore we may procure those commodityes therof that make to the conseruation of health and so much the more for that we vse not onely the soule but the body also for the doing of thee diuine honour and seruice 3. Sonne it pleaseth me much that a Religious man conserue and maintaine his good health by fitt meanes for the doing of my seruice but this displeaseth me that vnder 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 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 cōmon 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
therefore it may sometymes do good sometymes againâ— 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 tâ— thee it will greatly hurt thee and redoublâ— thâ— affliction besides For to that whicâ— hapneth and is felt from without wilâ— come another within that is that whicâ— 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 coÌ„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 â—t anothers hands It is nothing so for as much as all tribulations happen by my order and I vse creatures one while for the punishing of some another while for the giuing vnto others an occasion of meriting and of exercising some vertue And their complaint groweth of none other thing then that they may not endure aduersityes For where they are ashamed sincerely to confesse it least they may seeme deuoid of the vertue of patience and fortitude they turne themselues against the creatures and complaine that they be ouer sore oppressed therwith not knowing what way to turne themselues And such men make it known that they want both patience and Charity 11. Tell me my Sonne why when thou lightest vpon a very afflicted friend of thyne thou dost at the first giue him so much good counsaile and remedyes for his euill and yet if thou be thy selfe plunged in the same or like affliction thou vsest it not thy selfe Thou knowest how to tel others that they beare all with patience that they conforme themselues to Gods will that after tribulation they are to expect consolation sith the Father of heauen doth not send his any affliction but for their greater good And when tribulation visiteth thy owne house wherfore doest thou not welcome and receiue it with patience Why dost thou not conforme thy selfe to the diuine will Why dost thou not reape some spirituall profit by it He is no good Phisitian who applyeth not to himselfe what he thinketh good for others But this is worst of all that in tribulation thou art moued with indignation and sayst what haue I done what I say haue I done Put thy hand to thy breast and thou shalt find that thou art a sonne of Adam and conceyued in sinne and nothing so innocent as thou thinkest Thou shalt therefore do better if thou sayst Lord increase my sorrow â—nd payne increase also my patience Burne me â—eere cut me heere that thou mayst spare me for eâ—er That a Religious man ought to haue a care of gouerning his tongue CHAP. XI MY sonne the tongue is a little part of man but yet of very great power â—o do much either good or ill I haue giuen â— tongue to men not only to conuerse and â—reate one with another but also and that most of all for this that by it they may â—rayse me celebrate extoll my greatnes â—nd teach others the way to heauen And â—herfore when a Religious man abuseth it â—n discoursing vnprofitably in murmuring â—gainst his Superiour in censuring the life â—f another in lying in ambiguous speaâ—ing or with dissimulation it is a proceeâ—ing much vnbeseeming Religious profesion and no lesse displeasing vnto me And â—t may be sayd of such a one that he carâ—ieth not himselfe like a Religious person â—nd that that is true which my Apostle S. Iames sayth If any man thinke himselfe to be Religious not bridling his tongue buâ— seducing his hart this mans Religion iâ— vaine 2. But against this o Lord the same Apostle hath written that none could eueâ— tame the tongue and that worse it is theâ— a sauage and wild beast whence it is thaâ— 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 permiâ— it to breake forth into vnprofitable talke It is indeed most true my Sonne that thâ— tongue is worse theÌ„ a raging beast becausâ— the hurt that such a beast doth goeth nâ— further then to the body but the domagâ— 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 â— bad tongue hurteth him whose it is firsâ— of all and then others It hath neuer beenâ— heard that one beast hath destroyed aâ— whole prouince but the tongue hath ruyned cittyes and whole kingdomes and aâ— my scriptures say More haue dyed by thâ— tongue then by the sword True it is thaâ— none can tame anothers tongue but euery one may rule his owne with the help of my grace and further it is true that the Religious man who is of power so to gouerne his tongue as by it he offend not meriteth at my hands great prayse no lesse reward But this perfection besids that it is hard is almost impossible It is only required and necessary on thy part that thou endeauour to bridle gouerne thy tongue in the best manner thou canst and so doing thou mayst be assured that thou shalt neuer want the assistance of my grace But if thou giue it liberty the raynes of thy own wil and permit it to vtter vpon euery occasion what commeth in thy mind who should endure the blame of these thy toÌ„gues faults but thy selfe and thyne owne neglect in restrayning it 3. And if thou desire in particuler to know touching what care a Religious man should haue of his tongue I say first that he must keep it from speaking much for so much as certaine it is that there cannot want sinne where speach is vsed He that speaketh much considereth not what he sayth and by that occasion he speaketh and vttereth many things to smal purpose and therewith vnprofitable also And this is that which the Sage meant to giue vs to vnderstand when he sayth That foole haue their hart in their mouth becausâ— they speake whatsoeuer commeth in theiâ— mind in so much as their hart seemeth to depend on their mouth But on the contrary the wise and circumspect hath hiâ— mouth in his hart because he considereth and premeditateth what he hath to say by that occasioÌ„ 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
The sinne of Ambition doth not consist in enioying the preheminence of places but in desiring to haue them afterward to liue very proudly therein FINIS CERTAINE ADVERTISEMENTS to Religious men For the leading of a vertuous life in Religion and for the better obseruation of their Rules GOD sayth by the mouth of the Prophet Ieremy What is it that my Beloued hath in my house done much wickednes As though he meant to say more expresly I haue good occasion to complain in seeing that my creatures haue so sore offended me but that those whome I loue most and whome I nourish in Religion as my house-hold seruants and familiar friends haue so highly offended me and make no reckoning neither of their institute they haue imbraced nor of the Vows whereunto they be bound nor of the obseruation of their Rules nor of profiting and gâ—â—â—â—g forwards in the way of perfection is a thing intollerable and not to be borne withall And if God may not endure to see this abuse meet is it that we be sory also and therwith also endeauour to find out a way meanes for the remedying of so great an euill by all possible industry And to this purpose it will profit vs to meditate and often to reuiew these points following 1. Consider first my sonne how rigorously God did punish the sinnes that were committed in the holy places as in the person of Lucifer who was for his pride thrust out of heauen and cast downe into hell in the person of Adam Eue whom he banished out of the terrestriall paradise for their disobedience in that of Dathan Abyron whome the earth swallowed vp aliue in that of Ananias Saphyra who fell downe dead at S. Peters feet for lying vnto him Consider these examples and feare thou also least he punish thee in body or soule or at least for the sinnes thou hast committed in Religion he abandon thee cleane Therefore make thou from hence forth this resolution firme purpose that thou wilt keep all thy rules and lawes of Religion for feare least God lay his heauy and rigorous hand vpon thee 2. Secondly consider what our Sauiour sayth of the tree that did not beare any fruit Cut it down to what end occupieth it place in the ground He coÌ„maunded it to be cut down being against reason it should take the place of another tree that would beare fruite If our Sauiour would giue so rigorous a senteÌ„ce vpon an vnfruitfull tree what would he haue done if it had borne fruit infectious impoysoning and deadly Thou art that barren tree that in Religion dost in vayne occupy the place of another that would serue God truely and as it should best beseeme a Religious man Thou art the vnfruitfull tree that bearest none but the fruits of death of many sinnes and for this thou hast cause to feare that God will with the axe cut thee down remoue thee from the place where he hath so mercifully set thee and plant another for thee who shaâ—l serue him Religiously and shall beare fruit to life euerlasting Therefore my sonne read thy Rules often obserue them exactly be feruent in thy vocation and endeauour to go forwards from one vertue to another to the end our Lord may gather the fruit that he desireth of thee whome he hath by so singular a priuiledge planted in the vineyard of holy Religion 3. Thirdly consider that all the holy inspirations spirituall helps and all the ordinances rules of Religion be giuen by God for this that the Religious seeke to perfect themselues in his seruice and therfore thou must thinke that doing the contrary thou wrongest God and iniurest thy selfe very much and hast iust occasion to feare least he will pronounce this dreadfull saying mentioned in his Prophet Esay against thee In the Land of the Holy he hath done wicked things and he shall not see the glory of our Lord. As though he should say I haue giuen thee a place in an holy place amongst Holy ones to the end thou shouldst become like vnto them I haue for the same end prouided thee of all possible commodityes and so many good inspirations lawes ordinances and rules for thy better help and the more perfecting of thee in my seruice and all these helps thou hast abused and hast been so far from profiting going forwards in my seruice as thou art become worse And what will be the end of all this Because thou hast abused al these helps that I haue giuen thee towards thy increase in vertue thou shalt not haue any part in my eternall glory 4. Fourthly consider that the sinne which is committed against any Vow is much greater and displeaseth God more then do other sinnes A Vow imposeth a greater and straiter obligation of seruing God and therfore when the fault is made in that behalfe the sinne is the greater against God And more then this thou must perswade thy selfe that al which thou vsest for thy meate and drinke cloathing or otherwise whether thou hast it of the Religion wherof thou art an vnworthy member or otherwise by way of almes of well disposed persons turneth to the sinne of fraud because thou defraudest deceauest thy Religion on the one side in not obseruing the rules therof and on the other side thou art vnworthy and incapable to pray for them who bestow such almes vpon thee For our Lord vouchsafeth not to heare thy prayers so long as thou shalt omit to obserue what thou hast promised him 5. Lastly consider how feruent and earnest a desire thou hadst to serue God when he did first call thee vnto Religion And if euen now notwithstanding thou be intangled in so many sinnes and affections of the world thou yet feelest in thy selfâ— so hâ—rty and earnest a desire to aspire to perfection whence is it that being in so holy a place amidst so many and excellent helpâ— and meanes of profiting to perfection thou art so miserable cold and negligent And if thou answer me that thou art indeed a grieuous sinner but thou entredst into ReligioÌ„ to be good whence commeth it that after so long tyme of thy being of trayning vp in this schoole of vertue thou seemest to be so far of from thy first desires and from that which appertayneth to thy profession And therfore my sonne be ashamed that thou art so imperfect make a firme resolution to returne to thy first feruour and to an exact obseruation of thy rules of thyne Institute that thou mayst from this tyme forwards serue God in all loue and holynes as meet is thou shouldst do Certaine Considerations that may help to the obseruing of the Rules in Religion THE first is to read them often and to meditate the forementioned points euery moneth once or more often to the end by such meditation thou mayst stir vp in thy selfe a desire of obseruing them And to conceiue a firme purpose neuer to infring or breake any Rule