THE MIRROR OF RELIGIOUS PERFECTION Divided into four Books. Written in Italian by the R. F. Lucas Pinelli, of the Society of JESUS. And translated into English by a Father of the same Society. printer's or publisher's device IHS' Psalm. 138. Vers. 15. Imperfectum meum viderunt oculi tui. Permissu Superiorum. M.DC.XVIII. TO THE RIGHT REVEREND, AND RELIGIOUS LADY, BARBARA WISEMAN, ABBESS OF THE ENGLISH MONASTERY OF ZION IN LISBON, OF THE HOLY ORDER OF S. BRIGIT. AND TO THE REST OF THE RELIGIOUS SISTERS OF THAT HOLY HOUSE, AND FAMILY. RIGHT REVEREND LADY, AND RELIGIOUS SISTERS, DID not the abundance of my Respectful Affection to your holy House and Family, overcome the distance of Place, or my small Acquaintance; I should not commend this little Treatise of RELIGIOUS PERFECTION to a Patronage so far remote from our Native Country: but rather seek a Protector nearer home. But seeing so much Land, as lieth between, doth not hinder the Fame of your Virtuous Example & austere Life, from passing into these parts: so neither shall the seas drown my Desires of your continual Progress, nor stay them from adventuring with this Present, to make them known unto you. In this RELIGIOUS MIRROR, you may behold rare Virtues, and accordingly draw in yourselves the form of highest Perfection. Hear shall you find whatsoever may help to the spiritual Advancement of your souls: and by reading attentively, reap condign fruits of your devout Labours. The Method is easy, the Style plain, the Treasure thereof infinitely rich, and the Author well known through the world by his worthy Treatises of Piety, and Devotion: Whereof this One may seem, by God's special Providence, appointed for fuel to increase the fire of Devotion in your Breasts; thereby to inflame the Hearts of many Worthy Personages, to an holy Emulation of your Example. I will not trouble your Ladyship, nor the rest of your virtuous Family with a longer Epistle; but end, with many hearty wishes of spiritual Light to your souls by this resplendent MIRROR, and of Happiness to our afflicted Country by your return to your Ancient ZION, now forlorn and desolate by your Absence. At least, that I may meet with you in the Heavenly ZION, with all Respectfullnes I crave your holy prayers. This feast of the Glorious Virgin SAINT BRIGIT, resting ever, Your La. devoted servant, I. W. THE PREFACE OF THE AUTHOR TO THE RELIGIOUS Servants of God. IT is my intention Religious Reader, in a simple and perspicuous style to write a Treatise no like unto that which is entitled. The Imitation of Christ, composed by that learned and Religious servant of God Thomas à Kempis; but yet very fit and profitable to the profession of Religious Persons. Wherein certain wholesome Admonitions, and Documents are by Christ our Lord prescribed unto every Religious person, as well for the knowledge of his own defects, as the attaining to that perfection of spiritual life, whereunto by obligation of his vocation he is bound to aspire. This little Work of mine, whatsoever it is, as I have compiled it by Gods assisting hand: so have I thought good to dedicate the same to the servants of God, to the end they may be the more incited & stirred up to the reading thereof. And though I must confess, that there be already extant no small store of Books of this kind: yet I trust this of mine will be neither unprofitable, nor unpleasant. And as there is not one and the same gust of all, in reading and handling such spiritual affairs; so is it convenient, that oftentimes the same matter be handled divers and sundry ways, that thereby every one may read, and affect what shall best agree with his taste. Almighty God vouchsafe of his infinite goodness to communicate unto us all so much of his Grace, as both by this, and other spiritual Treatises we may reap that fruit, which may preserve us from all sin in this life, and from all punishment in the next. Amen. THE TABLE OF CHAPTERS. THE FIRST BOOK. OF the End which God requireth of those, whom he calleth to Religion Ch●p. 1. pag 1. Chap. 2. Wherein consisteth the Perfection of the love and serving of God, whereunto a Religious Person is bound: and what God requireth at his hands. pag. 6. Chap. 3. That a Religious person ought to make great reckoning of his vocation. pag. 12. Chap. 4. How greatly a Religious man offendeth God, who maketh light reckoning of his Vocation, and Religion. pag. 20. Chap. 5. Of the temptations, and dangers of leaving one's Vocation. pag. 27. Chap. 6. That it is not enough for a Religious man, to be called of God to Religion but he must earnestly labour to the perfection of his Vocation. pag. 34. Chap. 7. That a Religious man must attend, and have an eye to those things, which be proper to his own Religion, and not of another. pag. 39 Chap. 8. Wherein doth it consist, to be a true and perfect Religious man. pag. 45. Chap. 9 Of the inward defects, that be impediments to Religious Perfection. pag. 53. Chap. 10. Of other outward defects, and imperfections, that be impediments to Perfection. p 58. Chap. 11. How Perfection is finally to be attained. pag. 65. Chap. 12. Of the spiritual joy which accompayneth a Religious man, that attendeth to Perfection. pag 71. Chap. 13. Of the great pains and miseries that Religious men do suffer, who forsake, and leave the way to Perfection. pag. 76. Chap. 14. That a Religious man ought with great confidence to labour to the attaining of Perfection. pag. 81, Chap. 15. That nothing in the world should divert a Religious man from pursuing after Persection, and getting thereof. pag. 87. Chap. 16. That a good Religious man must not content himself with whatsoever degree of Perfection, but must labour & aspire to a greater. p. 96. Chap. 17. That a Religious man must conserve and keep the perfection he hath gotten: and of the manner of keeping it. pag. 103. THE SECOND BOOK. Chap. 1. Of the dignity, and excellency of the three Vows that be made by Religious People. p. 109. Chap. 2. Of the utility and profit that Vow● bring, and cause to Religious persons. pag. 114. Chap. 3. How acceptable and pleasing to God the three Vows of Religious persons be. p. 121. Chap. 4. How convenient it is, that Religious men bind themselves to God by three Vows. p. 127. Chap. 5. How Religious Perfection consisteth ●n the three Vows. pag. 134. Chap. 6. Of the perfect observation of Religious Vows. pag. 142. Chap. 7. Of the three Vows in particular: and first of the Vow of Poverty, how agreeable and requisite it is, that Religious be lovers thereof. p. 150 Chap. 8. Of the dignity, and commendation ●f Religious Poverty. pag. 158. Chap. 9 Of the utility and profit, that voluntary Poverty bringeth to the Religious. pag. 164. Chap. 10. How God, even in this life, rewardeth the Religious for their Vow of Poverty. p. 171. Chap. 11. Of the necessity of the observing ●he Vow of Poverty. pag. 179. Chap. 12. Of the defects, that are committed against Poverty. pag. 186. Chap. 13. Of the Vow of Chastity, & what Religious Chastity is, & the proper office thereof. p. 194. Chap. 14. Of the Excellency of Religious Chastity. pag. 200. Chap. 15. How greatly convenient it is for a Religious man to be chaste. pag. 206. Chap. 16. How profitable and necessary it is, that a Religious man be chaste. pag. 213. Chap. 17. Of the utility of Religious Chastity. pag. 219. Chap. 18. Of the dangers of losing Chastity. pag. 226. Chap. 19 Of the means to conserve Chastity. pag. 232▪ Chap. 20. Of the Vow of Obedience, an● wherein Religious Obedience consisteth. pag. 238▪ Chap. 21. How acceptable to God the Obedience of a Religious man is. pag. 244. Chap. 22. Of the Excellency and Dignity o● Religious Obedience. pag. 251. Chap. 23. Of the profit and utility, that Obedience bringeth to a Religious man. pag. 258. Chap. 24. How it is convenient, that a Religious man be studious of Obedience. pag. 266. Chap. 25. Of the first degree of Obedience, which consisteth in execution of any thing commanded. pag. 273. Chap. 26. Of the second Degree of Obedience appertaining to the William pag. 281. Chap. 27. Of the third degree of Obedience, appertaining to the Understanding. pag. 289. Chap. 28. The conclusion of Religious Obedience. pag. 296. THE THIRD BOOK. Chap. 1. Of Religious Humility. pag. 299. Chap. 2. Of a Religious man's Love towards God. pag. 312. Chap. 3. Of the Religious man's Charity to his Neighbour. pag. 323. Chap. 4. Of the Religious man's gratitude towards God for the benefits he hath received. p. 331. Chap. 5. Of Patience, necessary in a Religious man. pag. 339. Chap. 6. Of Meekness, that aught to be practised by Religious men. pag. 349. Chap. 7. Of Mortification, necessary for a Religious man. pag. 357. Chap. 8. Of Discretion required in a Religious man. pag. 367. Chap. 9 Of Indifferency, necessary for a Religious man. pag. 375. Chap. 10. Of Modesty, necessary for a Religious man. pag. 382. Chap. 11. Of the virtue of Prayer. p. 388. Cham 12. Of the Virtue of Perseverance. p. 399. THE FOURTH BOOK. Chap. 1. How a Religious man must not take it ill, though he be contemned of others. pag. 407. Chap. 2. That a Religious man must not be overmuch desirous of the commodities of his body. p. 416 Chap. 3. That it is not enough for a Religious man to mortify his body, unless the mind be restrained also. pag. 425. Chap. 4. That a Religious man must shake off his inordinate affection to his parents. pag. 433. Chap. 5. That the Religious man ought to use great prudence, and circumspection in the company of others. pag. 440. Chap. 6. That a Religious man must fly Ease and ●dlenes. pag. 447. Chap. 7. That a Religious man ought to be practised in hearing, and talking of God, and of spiritual matters. pag. 454. Chap. 8. That a Religious man ought to be diligent in all his Actions. pag. 461. Chap. 9 That a Religious man must not contend with any, but must entertain peace with all. pag. 468. Chap. 10. How a Religious man ought to carry himself in his Tribulations. pag 475. Chap. 11. That a Religious man ought to have a care of governing his tongue. pag. 487. Cham 12. That a Religious man ought to make his profit of all corrections and admonitions. p 499. Chap. 13. How a Religious man ought to carry himself in his scruples. pag. 509. Chap. 14. That a Religious man must fly Curiosity. pag. 520. Chap. 15. That a Religious man ought to fly from all manner of Ambition. pag. 527. Certain advertisements to Religious men, for the leading of a virtuous life in Religion p. 537. The Religious man's Looking-glass. pag. 553. THE MIRROR OF Religious Perfection. THE FIRST BOOK. Wherein is treated of Vocation to Religion, and of the End thereof, which is Perfection. Of the End which God requireth of those, whom he calleth to Religion. CHAP. I. MY Son, I am the Author and Creator of men, and therefore have I a singular care of them all: & to every one do I suggest such a manner of directing his life, as by the conduct whereof, in loving & serving me his Lord and Maker, he cannot e●re in attaining his eternal salvation. But some have I selected and chosen out in particular, amongst which number thou art one, and called from the world to Religion, that is, to a state far more excellent & more perfect than the secular that thou mightst know, love, and serve me after a more perfect manner, and with more facility and case attain to Heaven, enriched with the merits of good Works. Neither have I ordained the Offices and exercises, which thou hast found in religion whereto I have called thee, to any other end, then that by the help thereof thou shouldst labour more or less to the perfection of a spiritual life. For if there be just cause, that more be exacted of them, to whom more hath been given, for the like reason also a greater love and desire of Perfection is required at the hands of the Religious upon whom I have heaped, and with munificent hand bestowed so singular gifts and privileges. 2. So did I before time deliver my most beloved people of Israel out of their sore servitude of Egypt, that being brought into the most pleasant Land of Promise, they might there attend to the serving of me in a more quiet, and perfect manner. Therefore did I by Moses give them a Law, & appointed them Ceremonies to observe and keep. All were indeed exempted, & set free from the miseries of Egypt, but all entered not into the Land of Promise. For they who out of an hard heart became rebellious to my precepts, were as ungrateful persons deservedly punished & taken out of this life: for he is not worthy of pardon, who contemneth his Lord and masters command. 3. O how much are those Religious persons deceived, who think they have satisfied their vocation, if they charge not, nor stain their conscience with mortal sins, and when they do any the very least good work, they think I am contented there with, and thereupon, without further care or desire of arriving to Perfection, they languish and become careless in my service. But the cause standeth not so: for I have delivered them from out the snares of the world, and out of the danger of more grievous faults, not for any other end, then that they may the more readily attain to the perfection of a spiritual life, by serving of me truly, and deserving my grace by the continual exercise of holy actions. 4. Certes, that man who out of a certain carelessness neglecteth to attain to the perfection that I require of him, besides this going backward, and fainting, pleaseth me nothing at all. For as I have said by my Prophet, it is not enough to have declined from evil, but he must further do what good he can, conformably to the state whereunto he is called. He sustaineth a great detriment, who when he may with his commodity, by carelessness neglecteth the abundant gain of spiritual things. And therefore no marvel, though some religious persons ●●uer come to those inestimable treasures, that I have prepared for them in the Land of the living. And more than this, it is no wonder, that some do leave their vocation, and return to the flesh pots of Egypt, that is unto the world, sith I do most justly permit it for their negligence, carelessness, & ingratitude unto me. For he is worthily spoiled of his goods, who either knoweth them not or useth them not according as he should do. 5. If I had freed you but from the world's calamities, miseries, and deceits, I had done you a great good turn; but I have besides this called you to Religion, have admitted you as it were into mine own family, and bestowed all manner of commodities upon you, that you might the more perfectly serve me. Go to, tell me whosoever thou be, that hast not a will to labour to come to that Perfection of loving and serving me, but thinkest it enough, if thou offendest me not with a mortal sin, whose is the greater hurt, mine, or thine? surely it is thine alone, and that much greater than thou conceivest. Again tell me, if thou enjoyedst all commodities in the world, and wert freed from all dangers of life, and wert further assured of thy salvation, wouldst thou not hold it for a singular benefit to serve me thy Creator & Lord? doubtless thou wouldst. 6. Now then seeing I have exempted thee from all miseries and troubles of the world, and have delivered thee from the dangers both of body and soul, that thou mayst be able the more commodiously to serve me the King of Glory, judge thou thyself whether it be not fit & requisite for thee to shake off all drowsiness & negligence. Dost thou peradventure think, that I require of thee more pure, and more perfect love and service, then of secular persons, because any commodity may thereby accrue unto me? It is not so: for I need not thy service, sith all the fruit thereof redoundeth not to me, but unto thyself. 7. Besides, the state of thy profession requireth, that thou serve me withal the perfection that possibly in thee lieth, sith Religion is nothing else, but the School of Perfection. Neither is it any o●her thing to be religious, then to enter into a course of life, wherein a man may labour to the perfection of loving me, and embracing of virtues. Wherefore vain 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 have I drawn them out of the world's snares, and placed them in the paradise of religion. The tree may not continue long standing in the orchard, that shall not bring forth fruit, for which it was there planted, set, or graffed. Wherein consisteth the Perfection of the love and serving of God, whereunto a Religious Person is bound: and what God requireth at his hands. CHAP. II. SOME religious persons do perform great matters. If they do them not moved out of a pure love to me, they neither please me, nor am I bound to any remuneration for them: but if they do them for love of me, yet with a languishing, and imperfect love, they do not satisfy their profession and vocation. So when I called thee out of the world, thou diddest deliver thyself wholly unto me, and diddest promise to do all for my love, and I accepted this thy promise, received thee into my house, as one of mine, gave thee my Livery, provided thee of all necessaries, and entreated and used thee as one most dear unto me. And if thou now shalt have a will to let some other enter into, and possess thy heart, or to make this part common to another besides me, thou shouldst not indeed discharge the office and part of a perfect lover, sith thou must not give that to another, that thou hast given to me already. For he who receiveth and taketh unto himself the thing again, that he hath once given to another, either for himself or to give to another, is a thief and worthy to be punished. 2. Hast thou a desire, my Son, to know, what religious person loveth me perfectly? Truly he doth it, who in all things, as well little as great, seeketh to do what pleaseth me: who delayeth no time of executing my will so soon as he shall understand it: who doth not only willingly obey my commandments, but also manifesteth a promptitude and readiness in himself, at the very lest sign or beck of my will. A perfect lover hath one and the same heart, and the same will with the beloved, and therefore both hateth, and loveth what the beloved hateth or loveth. A perfect lover spareth no pains nor travail, all weariness is sweet unto him, that he may accomplish, what is pleasing to the beloved. The perfect lover is not only wary and vigilant not to displease the beloved in the very lest thing, but also is exceeding careful to please him more and more. He that laboureth not to affect and love a thing as it deserveth, either knoweth it not, or is otherwise injurious unto it. 3. That religious man is far from perfection, who when he shall have set his affection & care over much upon things of little regard, is much troubled, and lamenteth if I at any time procure, or cause the same to be removed, or taken away from him. This is a sign of an imperfect lover, who loveth me more in words then in deeds. He doth indeed confess in words, that he hath given himself wholly unto me, but his heart entangled with dissembled love, holdeth him so fast tied, as if I would use mine own right in wholly enjoying it, & thrust out of it the love of the very lest thing of all, it would eftsoons be in trouble, and rise against me. Many say, and brag that they love me, but I only regard them, who love me in works & verity. The tongue maketh no true and sincere lovers, but the works that have their source and spring from a pious and devout mind. 4. It remaineth now, that I show unto thee, what religious person serveth me perfectly. He I say perfectly serveth me, who serveth me of pure love, though he show it not by so great works: for what ever is done for love of me, I esteem much, and will abundantly requite it. I make a greater reckoning of a good work, though very little, proceeding from a burning love, then of a great work, accompanied with a mean measure of love. Some weary themselves out with taking exceeding great pains, but with very little, or no profit at all to themselves: for that the actions, though never so good, which be not sealed up with the seal of charity, be not grateful to me, and therefore they receive not their hire: and if they be sealed up with a little seal, their reward is also little. Others in serving me seek after their own commodities, whereof when they shall see but a little hope, they pull their hand back from their accustomed labours of serving me, & do excuse the same through weakness of body or of mind: but indeed there is nothing that maketh them afraid, but their own will, and the absence of those commodities they had hoped for. 5. He serveth amiss, who in serving seeketh to profit himself: for such an one serveth not me, but himself, & therefore he doth in vain expect any reward from me. He that will not for love of me discommodate himself, neither is my servant, neither do I hold him worthy the name of a servant. A good servant is nothing afraid to suffer adversities for his Lord and Master, and this is to be truly a servant. My Gospel denounceth, that a servant ought to be not only faithful, but also wise: for he is bound to accommodate himself to the will, & manners of his Master, and he must not seek, that his Lord accommodate himself to his will. He cannot possibly serve another, who hath a will to live at his own pleasure, and as he listeth himself. 6. Many religious persons live discontended with their sot in religion, and that they must not impute to me, but to themselves. For being blinded with the overmuch love of themselves, they will live where they list, and exercise those functions and offices that like them best, and not what the Rule, or Obedience shall assign them: & if they be not pleased in their desires, they ●all into passion, and leaving the narrow way, they enter into the broad way of this world, and do lay the cause of their inconstancy upon others. It is not the part of a sub●ect in religion to make his choice either of place, or of office, but it is in him to obey ●he Superiors ordination, will, and commandment. 7. A wise servant only aimeth at this, that he may well and rightly conceive his masters will, and willingly and diligently execute the thing that shall be commanded him. And he is not so hardy, as to say, this or that office is not for me, this or that place liketh me, this exercise and not any other pleaseth me: for that were to usurp the office of the master, and not of the servant, to seek trouble and disquiet, not peace and quietness. For how knowest thou, whether this, or that exercise be for thy souls good, or the ruin of it? How canst thou tell, that in the place thou hast chosen, thou shalt not meet with any tentation? Therefore a wise servant doth with more consideration expect, until he understand from his master, where, and in what it shall please him to use his industry, pains, and service. And though sometimes he may have a thought, that this or that office will do him good, yet he desireth not, that it should be cast upon him, because he knoweth not whether he be a fit man to discharge it. For it appertaineth to the Superior, & not to the subject to judge whether he be fit, or no. For it is not enough, that the office be good and fit for thee, but there is further required, that thou be good, and fit to exercise the same. That a Religious person ought to make great reckoning of his vocation. CHAP. III. LORD, I should be ever foolish, wilful, and untoward, if I should not esteem of my vocation, which I doubt not, but is to be numbered amongst the heavenly gifts, proceeding from thine endless clemency. I should also be very ungrateful, if I should not continually render thy divine majesty thanks, for that without any desert of mine thou hast vouchafed to cast thy merciful eyes upon me, and among so many millions of men, to receive me into an holy family of Religious persons. 2. So it is, my Son indeed, thou art to make an high esteem of thy vocation, not only because it is my gift, but also because thou art admitted unto it, not deserving ●t, but rather worthy of my wrath and indignation, procured by the perverse conditions ●nd manners of thy forepast life. And if ●hou make no reckoning of so great and singular a benefit of love, besides the punishment which is due to so extreme an ingratitude, ●hou makest thyself worthy to be spoiled ●f all the gifts, and graces bestowed upon ●hee. For he is unworthy of all benefit, who either acknowledgeth it not for such, ●r altogether refuseth it. 3. Besides that, sith it is undoubted & ●ertaine, that among all things which thou ●ast, nothing is more precious than thy soul, ●nd that amongst thy greatest affairs, that is ●he most important, which concerneth the ●uer saving thereof; it manifestly followeth, ●hat, that vocation is especially to be esteemed, whereby a man cometh to save his ●oule. And he maketh a great account of his vocation, who loveth it, admireth it, and most inwardly affecteth it. Neither is this ●nough (for he may not escape the note of ●n ungrateful person, who though he maketh a great reckoning of the benefit, doth nevertheless forget the benefactor) but to ●ake away, or prevent the blot of an vngrat●ul mind, there needs both an heart, a tongue ●nd deeds to requite the good turn, and benefit done thee. 4. It again thou consider, whence I have called thee, thou shouldst do thyself an injury, if thou shouldst little regard so great a benefit: for by calling thee out of the world, I have delivered thee out of an intricate and dangerous labyrinth, into the turnings and windings whereof the further a man shall put himself, the harder maketh he his own getting out. For we see the miserable lovers of this world being puffed up but with a little smoke of ambition, and vain glory, to hunt & range after honours and dignities, as though they were put forwards, and driven by the very furies of hell. And as often as this smoke driveth towards them, they please themselves, and become proud, but when it declineth them, their courage falls, they have no heart at all, and give themselves to sorrow & languishment. And yet all this smoke doth nothing, but fill the eyes of them who gape after it, with tears and weeping, and their mind with bitterness. 5. Others taking the way of carnal pleasures, do precipitate themselves into such a madness and frenzy, as they make no reckoning at all of either foregoing life, soul yea their supreme and only good, which i● God himself, so they may enjoy their contentment of a most flitting and base pleasure. A carnal and sensual man hath neither knowledge, nor taste of matters appertaining to God, & therefore is ready and apt to exchange them for a short and little pleasure of the senses, in so much as no marvel it is, though a blind man be deceived. Others not finding a way how to forsake their honours and human reputation, if they be once frustrated of their desires in that kind, transported with wrath and indignation, become more fierce and raging, than the very wild beasts, whiles for revenge of the very lest injury, they come to kill one another, and overthrow both families and cities. 6. Whosoever is cruel towards his own soul, is also cruel to others: for none hurteth his neighbour, who first hurteth not himself Others sore oppressed with the yoke of wedlock, are so sore afflicted, as they wish rather to die, then to lead a life among so many and daily molestations, troubles, & cares of children and family. An unfortunate choice hath an unfortunate conclusion. Others walk up and down in a labyrinth, but yet fettered in a golden chain, that is, with riches & wealth of this world, which torments them, as poor bondslaves, both night and day, without giving them any true rest at all. To be fast bound with a cord is a very sore punishment, whether it be of silk, or gold. He is a fool, who casteth all his affection upon things, that in his life time cause trouble and care, and at his death sorrow and grief. Riches that are possessed with love, be foregone and left with grief. 7. Understand further, my Son, that the world, out of which I have called thee, is a School, wherein human laws made by men given to passions, are more regarded then be the laws divine. For in it is taught, that the transitory and brittle goods, that pass away and perish unto us with death, are more to be esteemed, them be those, that accompany us to the other life, and do never die. In it the more foully a man is deceived and offendeth, the more prone is he to sin still, and the less acknowledgeth he the grievousness thereof. In this school the good and virtuous are laughed at, the wicked and reprobate be commended, and therefore it is worse than hell itself, where all the wicked are reproved, and tormented. 8. Now if thou consider, in what place I have put thee, thou shalt find many causes of yielding me thanks for the benefit of thy vocation. I have placed thee in a religious state, that is, in mine own house, the fonndations whereof sith they be laid in Humility, all those that dwell in it, for the knowledge they have of their own weakness and utility, do rejoice in the contempt of themselves, and had rather live in obscurity, then be known; rather to be reprehended then commended. They revenge not themselves of injuries done to them, but they willingly forgive them. There they live in a most pleasing tranquillity, and peace: there, Mine and Thine, that is the origen and fountain of all dissensions, hath no place at all. All there do labour for the common good, all help one another: he that can do more, doth more: and all serve one another, & all again serve God. There be many together without confusion, great variety of nations and of manners without difference of opinions & judgements; functions and offices so distributed, as one troubleth not another, and yet all ordained for the glory of God, to the good of souls. 9 The keepers of this house be three sisters, most inwardly conjoined by faith, fidelity, and the fast band of love; whose office is to defend, and keep all those who dwell therein, from all calamities of this present life, and to secure them from the incursions of enemies, both visible and invisible. For voluntary poverty exempteth a religious man from all trouble of procuring, conserving, & increasing worldly riches, which are wont so to molest, and pain the rich men's minds and hearts, as they leave not unto them a moment of quiet and repose. Again Chastity delivereth them from infinite desires of the flesh, whose tyranny oftentims groweth so great and outrageous through the contentments of carnal pleasures, as it maketh the soul (Reason being brought in subjection to the lust of the flesh) a mere bondslave. 10. Finally Obedience exempteth a Religious man from dangers, whereinto they do cast themselves, who out of a certain secret pride, desire to do all things by their own will and judgement, refusing to be advised or counseled by others, and by so doing cast themselves into the devils snares, who is the author of all pride. He that hath virtue to guard him, hath security on earth, and is not without his reward in heaven. 11. Therefore understand my Son, that the School of religion is directly repugnant to the school of the world. For in that, is delivered the manner and way of serving God, by the observation of his precepts and counsels: in it is showed unto thee a most compendious and secure way of coming to the end whereunto thou art created. In it are discovered and laid open the frauds, and snares of Satan, set by him for the entangling of souls, and thrusting them down into hell. Of this school I am the chief master, and governor, who do by inward inspirations show unto all men the way of perfection. In the instruction of the scholars of this School, I observe no difference of persons: for I have no more regard of a Gentleman then of a Clown, of a rich man then of a poor; though I love and affect those more, who do practically by their works manifest, how well they have learned their lessons of humility, meekness, obedience, and the rest of the virtues, which I both declared by example of my life, when I lived amongst you, and also dictated after my departure to my Evangelists, who did faithfully write them for the use of posterity. He is no good scholar, who endeavoureth not to imitate his master. How greatly a Religious man offendeth God, who maketh light reckoning of his Vocation, and Religion. CHAP. FOUR WHITHER soever Lord, I turn myself, I find causes of fear. For if I examine the benefit of my vocation to Religion, I conceive it to be so noble and excellent, as I must confess myself far unable to render thanks for it. If I look into myself, I find so great an imbecility, and dastardy, as I am afraid lest I should be deemed most ungrateful. Again the greatness of thy majesty confoundeth me, being such and so great, as no satisfaction can possibly be made unto thee, but by a certain infinite love, and serving of thee, which is more than I can, or am able to do. Who then would not be afraid? 2. Out of question my Son, I bestowed a great benefit upon thee, when I took thee out of the stormy Ocean of the world, and placed thee in the quiet harbour of Religion. It is also certain, 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 just cause to fear: sith I am he, who do communicate to all, competent grace and forces, towards the satisfying of their obligation, so they be not slack and negligent of themselves, but do put to their own helping hand, as much as they are able. And it is my manner of old to be rather more frank and liberal in bestowing of benefits, then severe in exacting obligations and debts. 3. Neither is there cause, that the greatness of my Majesty should put into thee any fear, or confusion, so thou be not wanting on thy part in loving and serving me; not so much as my worthiness requireth, but as thine own forces be of ability to bear, sith I have never exacted more of a man, than he can well do. That person hath indeed just cause to fear, who when he is able doth not what he ought, and is required of him to do. 4. There is but one thing for thee greatly to be afraid of, and that is, that thou offend not me thy benefactor by some grievous sin, who of my singular grace have raised thee up to so high an estate of holy life, and am ready to raise thee higher, if thou be not a let thereunto thyself. That religious man offendeth me most of all, who thinketh that he may live a more holy life in the world, then in religion, & that is the cause he maketh so light esteem of the benefit of his vocation. For he who affordeth me little honour, respect, and service in mine own house, will not doubtless yield me greater where my enemies have to do. This is a manifest and notable abuse and deceit, and the very origen of all perturbation. For if a man could serve me more perfectly in the world, I would never have invited him to religion. All good proceedeth from me: I wish and counsel true and solid perfection to all, and I know best, what most profiteth and is necessary for every one towards the attaining of his salvation. 5. A religious man must not cast his eyes upon that which best pleaseth him, and highly prefer it before another thing, as more excellent; but what shall please me. Those also offend me sorely, who when in religion they obtain not all things as they list, or have their part in some discommodities, do easily murmur, and as it were sorrowing and grieved that they have forsaken the world, do think a religious life hard, and painful. So were some of the children of Israel affected, when they were out of Egypt. For so soon as they began to want their former commodities, and to endure the troublesome labours of travailing, they murmured; & reflecting upon the flesh-pots of Egypt, they wished themselves again in their former bondage. I did not call them out to rest, but to take pains; neither did I appoint them recreations, and great commodities of life, but from the very beginning diligently inculcated, that many things were to be endured for Christ, & that the flesh is to be mortified, together with the desires thereof: and this condition they accepted, and undertook to perform. What cause then have they to complain? And though none of all this had happened, yet if their Lord suffered so great matters for them, what great thing shall they do, if they also being servants, shall suffer somewhat for their Lord? 6. A religious man, who is afraid to suffer any thing, looseth his reward, and because a man must needs suffer many things, if the labour and affliction be doubled, it maketh the burden the more intolerable. Others make light esteem of Religion their Mother, for that they think themselves not bound to their religion, but their religion to them. But they are deceived. For if they examine the matter well, they shall find that they have received very many benefits of religion, and religion none at all by them. For to be religious and Gods servant, is so noble a gift of God, and of Religion, as it ought worthily to be preferred before all the good works, that are done for religion. For there is not any earthly dignity in the world, that may enter into comparison with the dignity of religious life. It is an argument of a base and unthankful mind, if a religious person busy himself rather in thinking upon the commodities that he hath brought to religion, than those that he hath received from it. 7. Again that religious man displeaseth me not a little, who careth not how he employeth the talon he hath received of me: for by that he manifesteth, what small reckoning he maketh of it, and hath no will to satisfy his office, when he may, & is able. How many be there, who being able to my great pleasure, do undergo some exercise for the good and helping of souls, but because they see they be not able to do them with so great applause, as some others can, they give them clean over. Is not this an ambitious pride? Is not this to hide the talon under ground, which I gave him to make his gain therewith? I cannot be ignorant, what is good and healthful for every one, and therefore I give five talents to some, two to others, & but one to another. And though to negotiate with one talon, doth not carry so great applause and credit amongst men, as to negotiate and traffic with five, yet it is not so with me. For I consider not, how much every one negotiateth, but how well and carefully. And if to negotiate with the help of many talents, should redound to the souls good of many, and to the greater glory of my name, it would be a work worthy of commendation. 8. But this is that which I find fault withal, that many have a desire to have many talents, and much negotiation, that they may be the more admired at, and the better esteemed of men, whiles to me, the author of all good, they leave either no place at all, or very little. My beloved servants did not so at other times, who ascribed the imperfections and lapses to themselves, and the fruit of their good works to me, & that they might transfer the praise and glory of all their labours to me, they would be said to be unprofitable servants: for the commendation of an excellent work returneth not to the instrument that wrought it, but to the craftsman himself. 9 Son, of the contempt of thy vocation, or religious profession, there groweth another evil, and that is a negligence, or carelessness of attaining the end of thy vocation, and a neglect of observing the rules of thy proper Institute. And this vice offendeth me so highly, as I am forced even to punish such persons in this present life. I abundantly afford them health and strength of body, wit, and all helps both natural & spiritual, that they may cheerfully hold on in the course of virtue which they have begun, and at length come to their prefixed end. And if they by neglecting and contemning all this, reap no fruit of their good works at all; what marvel, though like unto the accursed figtree, that did indeed bear leaves, but yet no fruit at all, they sometimes decay, and whither away. The trees that I have planted in a religious garden, ought continually to yield the fruit of good works; else as unprofitable, they are to be accursed, and being once withered are to be thrown into hell fire. For whosoever worketh not well, whiles he is able, shall not escape unpunished, when he would. Of the temptations, and dangers of leaving one's Vocation. CHAP. V. SON, the gift of thy vocation to a religious life, is a precious jewel, which hath no place on Earth, nor is it procured by friends, or obtained with money, but cometh down from Heaven from the Father of lights, and is of so great a price & worth, as nothing in this life may be compared to it. The property of this precious ●iewell is most worthy of admiration. For by it own bright shining light it showeth unto religious persons all the downfalles and dangers, that be in this present life: which because secular men, who are destitute of the light of this divine gem, cannot see or discover, they otherwhils stumble and fall very sore. It further layeth open all impostures, temptations, and trecheryes, that the enemy of man's salvation useth for the entrapping and undermying of souls. 2. Again this light is so clear, as it maketh entrance even into God's heart, and unto Religious men layeth open Gods will touching their own state: and in the execution of this will of God, Religious Perfection consisteth. Who useth not the benefit of this light in his way to salvation, walketh not in security, and though he fall not, yet he must needs many times trip & stumble. The virtue also of this noble Gem is of no less reckoning, than is the brightness. For it giveth great courage & force to those, who labour towards heaven (whence it also cometh) against the enemy both visible & invisible, who seeketh to stop up the way thitherward. For it animateth the Religious to overcome all difficulties that occur in the spiritual way. 3. This gem hath yet another condition, that the longer it is worn & used, the fairer and perfecter it becometh. It can never be taken from a Religious man, to whom it is once given. It cannot be lost unless he hath a meaning of himself wilfully to cast it away. If then a Religious man should make light esteem of this jewel, should he not be worthy severely to be punished? And should he not deal injuriously with his benefactor, if he should forbear to use the virtue and efficacy of it? For he is accounted no less ungrateful, who useth not the benefit bestowed upon him, than he who acknowledgeth it not, or disteemeth it. This gem as it is defended with three vows, that guard and keep it; so is it besieged by three cruel enemies, who seek continually to steal and take it away. The first ●s the World, who putteth man forwards to seek after riches and vanities. The second ●s the Flesh, together with the desires, and ●he whole rout of sensual pleasures. The ●hird is the Devil with his proud suggestions proceeding of self love. 4. My Son, that thou mayst not lose so great a Treasure, thou must needs have ●hree things. The first is Vigilancy or Circumspection, for that whiles a man sleepeth ●n the field, cockle is easily sown amidst the good corn: and he that is not considerate and wary, easily falleth into the enemy's snares. The second is a singular affection towards the jewel of this thy Vocation, that ●hou mayst love it more heartily than thine own life: for the better it is loved, the more carefully is it kept. And because it is so excellent, as it bringeth thee to God, and to eternal felicity, nothing ought to be more dear unto thee then the same, as there is not any thing found in heaven or in earth, that ●s more excellent than God, or everlasting salvation. The third thing necessary, is that ●hou place this jewel so fast in thy heart that ●hou suffer it not to be taken from thee by ●ny adversity, or pleasure, or for the respect of any creature whatsoever, & if any should go about to spoil thee of it, that together with it he must take away thy heart also. 5. Besides these, there be some other things that hurt a Religious man, and dispose and prepare him to the overthrowing of Gods calling in him. In the first place thou must earnestly endeavour to mortify and root out the bad habits thou hast brought out of the world, before they thrust thee from the state of religion. For like unto bad plants in the ground, they stick fast in the most inward parts of the mind, and become to be so strong in time, and so great, as they in conclusion choke up the good seed of thy vocation, that they may obscure, and take away the bright shining of this heavenly margarite. Whosoever in religion retaineth his perverse habits of the world, sufficiently manifesteth, that he hath not wholly abandoned the world. The horse running out of the stable, and carrying his halter with him wherewith he was tied, by often stumbling is easily taken, and brought back again into the stable: even so a Religious man, running out of the stable of this world, if he draw his old manners & customs with him, by often stumbling easily yieldeth to temptations, and is brought back again into the stable of the world, out of which he had run. He profiteth nothing by his running away, who runneth away hal●●ad or tied. 6. It also much hurteth a Religious man, and in time throweth him down from the state wherein I have placed him, to make little reckoning of lighter faults & defects, which do by little and little quite overthrow him, and bring him into a certain lose, & hurtful liberty of life, wherewith the true spirit of Vocation cannot have coherence, which in all things both little & great requireth observation. He can never be secure, who whiles he may, freeth not himself from his enemies, though they be never so little. An house before it falleth giveth some little signs of the future ruin, which if the owner prevent not in time, it soon after quite falleth to the ground: So a religious man, if he do not in the very beginning provide a remedy against little faults & defects, that are found and observed in him, will in time shake and weaken all his vocation: and bound fast in such kind of bands, will lead a miserable life out of God's house. Who healeth not up his wounds in good time when need is, repenteth himself with his own greater hurt afterwards. 7. Those also suffer great detriment in ●heir vocation, who discover not their temptations, nor defects to their Superior. The thief flieth away as soon as he is discovered, but whiles he is not known, he never giveth over, till he hath stolen some thing: Even so a Religious man, as long as he concealeth from his Superior, what it were fitting for him to know, giveth an occasion to the infernal thief of robbing him of the precious jewel of his vocation. He that discovereth not unto the Physician the quality of his disease or sickness, either understandeth not the grievousness thereof, or maketh light reckoning of any cure. 8. O how much deceiveth he himself, who over confidently thinketh himself secure in his vocation. This presumption ariseth of nothing but this, that he doth not sufficiently examine and consider his own imbecility, and who he is. For the more exactly a man looketh into himself, the more he feareth, and the less confident is he in his own ability. And this is an excellent remedy for the procuring of strength and courage against all temptations. But he that is more confident in his own industry than is meet, easily turneth his back in the very beginning of the encounter, and abandoneth the Colours of his Religion. The more a Religious man presumeth of himself, the less he doth, because presumption is the daughter of pride. But he who feareth, doth the more, because holy fear is the daughter of Humility, which ever moveth us to work well. 9 Moreover a Religious man is deceived, and is not far from danger of leaving his vocation, who thinketh, that he may be able to do more good in the world, then in Religion. For who is not good amongst the good, & amongst so many examples of good persons, and in an holy place, how will he do good in a bad world amongst the bad, where so many bad examples will be presented every day unto his eyes, and where so many occasions be of living naughtily? With these frauds the devil useth to draw the unwary Religious man into his net. For when he shall once have persuaded him, that he may do more, and more excellent works in the world, he forth with suggesteth that no great reckoning is to be made of the state of Religion, and so in conclusion driveth him from his vocation. It is the devils property to deceive under pretence of good, who never casteth out his hook, but that it is ever baited to catch Religious persons. 10. Neither be they in less danger, who by a certain careless drowsiness wax by little and little cold in spirit, and in my service, and though they well find and perceive this in themselves, yet they neglect to put it away. When a sick man's feet, or hands become so cold, that they cannot recover heat, it is a sign, that he is in extremity and near unto his death: So a cold Religious man, if he take not pains to recover his heat and warmth of spirit, is not far from dying spiritually, & from danger of losing his religious life. Who will not be helped, when he may and can, how can he be secure of obtaining help at all times? That it is not enough for a Religious man, to be called of God to Religion, but he muct earnestly labour to the perfection of his Vocation. CHAP. VI LORD, I give thee most hearty thanks for this precious stone, that thou hast vouchsafed to send me down from heaven, when as pitying me, thou called'st me to holy Religion; and I ascribe all the joy and spiritual comfort, which I receive hereby in consecrating myself to a Religious state, to thy goodness and clemency. 2. My Son, if thou dost this, and no more besides, thou comest too short of thy duty. For unless besides these things, thou endeavour by good and holy actions to arrive to the perfection of thy vocation, instead of being rewarded thou shalt be punished. To be called to religion, & to wear the habit, increaseth the punishment, unless not by words, but by works thou answer so many and so great benefits of mine bestowed upon thee. He that after benefits received of me, neglecteth to profit in virtue, doth not only incur the note of ingratitude, but doth further, as it were, bind my hands fast, that I give or bestow no more upon him. Men do ordinarily make a conjecture by the outward habit and clothing, whether one be Religious or not; but I judge by the inward. 3. O how many do dwell in Monasteries, and wear a religious habit, and be not indeed religious, as be all those who have not wholly given themselves to the exercise of a religious life, and of solid virtues, but do partly serve God, & partly the world. Contrariwise there be many in the world, who wear a secular habit indeed, but yet in affection be truly Religious, and do exercise virtue; in so much, as it is not the habit, nor the place, that make a true Religious man, but the inward heart and mind, and the external works which do manifest the same. 4. What doth it profit a man to be notably well armed, if at the time when by commandment of his Captain General he were to fight with his enemy, he should not use them? The tree that yieldeth no fruit, is to no purpose suffered to stand in an orchard, sith it is for no other end planted there, then for the bearing of fruit. I have taken up all religious persons to serve me in my war, & have given them weapons and arms, that they may use them, as I would have them. And therefore whosoever glorieth in the name of a Religious man, and showeth not by deed his love towards me, nor doth conformably to the spirit of his vocation yield me spiritual fruit, he doth not the office & part of a Religious man. 5. O how far are they deceived, who think themselves to have discharged their duty well, for that they have entered into the state of religion, and continued therein, often reckoning the number of the years, which they have lived in it, & not examining how negligent they have been in the exercise of pious works, and how little fruit and profit they have reaped by their labours & pains. The number of years maketh not a Religious man happy, but his good works, and the exercise of virtues. To glory of the great continuance in religion, and to be devoid of virtue, and the perfection thereof, is no commendation at all, but a reproach and condemnation. 6. The scholar, that hath frequented the School for many years, is not to be therefore praised, but he that hath profited in the school, and is become excellent for his learning. If thou wouldst consider that thou art to give an account of all the time thou hast misspent in religion before my Tribunal, thou wouldst not brag of thyself, but lament rather, for having, like a fruitless tree, occupied the place of another, who might with greater profit have yielded me much fruit. 7. In like manner he also deceiveth himself, who being entered into the gate of religion, thinketh it enough, if he transgress not Gods commaundmends, and is not offensive, or scandalous to any. But he is wholly deceived, neither am I content therewith alone: for he who thinketh he may make a stand here, doth not a little offend me. He ceaseth to be a true religious man, when he beginneth to have a will not to be better. 8. A good religious person never thinketh himself to have arrived to perfection, nor ever saith, Now it is enough. For he knoweth that in the spiritual life, not to go forwards is to go backwards. It is my will, that a religious man mortify himself conformably to his Institute, and exercise himself manfully in all those things, that be thereby prescribed or commanded. This if he do, he answereth his vocation, and for this end have I called him to a religious state. And who seethe not that he performeth very little or nothing at all, who when he hath means to do much good for his own soul, and for Religion, doth of set purpose let all alone? Who again seethe not, that he is far out of the way, who thinketh himself to satisfy his vocation & institute, if he find himself to have a will to do no evil? 9 Tell me, I pray thee, what that mariner meriteth, who being hired to help in the time of navigation, should think that there were no more for him to do, than not to be troublesome to any in the ship? or when there were occasion to hoist up the sails, or let them down, or to fight with pirates, should sit still & look upon others? Should not he deserve, as an unprofitable servant, I say not, to be only thrust out of the ship, but also to be cast headlong into the sea? Even so should it be with a religious man, who being admitted into a religious ship, upon no other condition, then that he should exercise himself in the functions of religion should give way, or place to idleness, which in all Congregations hath ever been a thing scandalous. Neither can it be said, that an idle person doth no evil, because he doth evil enough, who doth not what he ought. This man than if he be not thrust out of religion, nor be cast into the sea of this unhappy world, as he well deserveth, cannot yet escape the final sentence of God's severity and justice. The punishment that is differred, is not taken away, or lessened. That a Religious man must attend, and have an eye to those things, which be proper to his own Religion, and not of another. CHAP. VII. SON, I am he who have from the beginning governed my Church, and still do, because it continually fighteth & standeth in battle for the maintenance, and defence of my honour and glory. And though it consist of divers parts, yet have I so knit them together in one body, as they make a well ordered army, serving happily under my Crosses standard. And in this my Church's army the squadron of Religious men marcheth in the vanguard, whose charge it is with the invincible help of spiritual arms to gain & make a conquest of the kingdom of Heaven. This battalion according to the diversity of Religions, hath different colours, and yet all have their directions from me the General of the whole Army. Every religious man also must serve under those Colours, and in that Company wherein he was first enroled, even until his death, and must exercise himself in those arms that are proper to his order, or religion. It helpeth much, if he be well affected to his own Order. For the soldier that is well affected to his colours, doth not easily change or forsake them, but when need is ventureth his life also for the defence thereof. 2. Though all Religions commonly aim at this, that they may make their subjects perfect in my service, yet every one hath certain proper and peculiar exercises, whereby to become perfect in their one: and this is the specialll end and scope, that all those who embrace the same, aught to propose unto themselves. For example: they who embrace the religion, that professeth a solitary life, remoted and retired from conversation with men, as is that of hermits, ought to labour to become perfect in clothing, in diet, in contemplation of heavenly things, and in the praising of God. And such as have entered into a religion that professeth an active life, that is, to help their Neighbours both spiritually and corporally, ought to profit in the exercise that is proper to an active life, that is, in exercising charity to their neighbours, with as much pains and care as they are able, without any the least regard of their own commodity, but merely for my glory, knowing that whatsoever they shall do to their neighbour for love of me, they shall do it to me, and that I will be their reward for it. The same must they also do who embrace a religion that attendeth to Contemplation, that they may the more entirely unite themselves with God their maker; and that also which mixeth Contemplation with Action, such as be commonly Religious of the begging Orders. 3. And these particular exercises can neither be well done, nor continued long, unless they that practise them, endeavour to that perfection of life, that is common to all religious persons; that is, unless they seek and labour to deny their own will, to mortify their senses, and to contemn themselves. For of these virtues, as of foundations, the special and proper exercises of every Religion do consist, and are by them supported. He that is good, & perfect in himself, may easily help others to become good also, which he cannot well do, if he shall not be good himself. For he, who hath no care of his own perfection, cannot well promote it in others. Who is nought to himself, to whom will he be good? 4. O how ill doth that Religious man understand the form of his Institute, who pleaseth himself rather with the exercises of another religion, then with those of his own. Therefore to different states of Religious I have imparted different gifts & graces, that every one may execute his own function and office aright. Whence it is, that he, who hath not received, or hath not the true spirit or free gift of his own religion, cannot satisfy the office he beareth in it. If I would have had a religious person tied to another exercise, I would also have called him to another religion, and would have given him the proper gift thereof. But if I have called him to this Religion, it is nothing fitting, that he meddle with another. For he, who leaveth the functions of his own religion, and taketh upon him ●hose of another, shall not satisfy the one nor ●he other. 5. He that professeth a solitary life, doth no little matter if he attend to himself, and he doth wisely, if he leave the care of helping his neighbours to others. Wherefore that religious man much pleaseth me, who addres●eth all his thoughts, and all his pains to ●he scope he hath proposed to himself, and ●o the functions of his own religion, and for the compassing thereof laboureth to overcome all difficulties, by avoiding those ●hings, that may hinder him, and by imbra●ing again those things that may help him ●o the obtaining of the same end. He doth much, who laboureth to do what he is bound unto, & which agreeth with his profession. 6. There is an other error also observed ●n some Religious persons, who from the ve●y beginning of their conversion determine ●nd assign unto themselves some peculiar ●nd, but yet little conform to a Religious ●state, and that is, that they may become great Philosophers, Divines, or Preachers, and thereunto directly and indirectly they ●mploy all their cogitations and studies. It cannot be said, how hurtful this intention ●s, seeing it bringeth in the oblivion of a good ●nd religious life, and the contempt of his own rules and institute, and which to say in one word, is the Seminary of infinite vanities and troubles. For if the superior command any thing to such kind of men, who hath little correspondence with their end they instantly refuse to obey, they murmur complain, and are afflicted therefore. Against if the Superior, because he would no● contristate them, suffer them to hold on th● course they have intended, behold there forthwith followeth the breaking of a most excellent order, & therewith the ruin of themselves and their Religion together. For nothing in a religious life is more pernicious▪ than to leave unto subjects the power of doing their own will. Where there wants obedience and subordination, there necessarily followeth confusion, and disorder. 7. I have often said already, that he cannot be my scholar, who mortifieth not himself by the abnegation of his own will. I am the way, I am the guide: who followeth not me, the further he goeth, the further is he● off from the mark. This way held all those ancient Religious men, who do now enjoy the supreme felicity in heaven. For they in the beginning embraced that which wa● proper to their vocation, and in other things they suffered themselves to be be directed and governed by their Superiors, my Substitutes and Vicegerents here on earth. And he that doth otherwise, deceiveth and ●uyneth himself. 8. Finally they are deceived also, who seek to accommodate the proper institute of ●heir religion, the end, and ministries thereof, to themselves and their own will, & do ●ot, as they ought, rather accommodate themselves unto it. Such be they, who will needs exercise these or these functions, both when ●nd how they shall themselves deem fitting, ●nd bestow as much time, or as little in thē●s shall best please themselves. This is not ●he direct way: for seeing they be the members of Religion, is it fit, that they accommodate themselves to the whole body, that is, ●o the Riligion, and not contrariwise the Religion to them. Arrogancy and Pride will in conclusion, when he lest thinketh ●herof, overthrow that religious man, who ●ccommodateth not himself to his Superior. Wherein doth it consist, to be a true and perfect Religious man. CHAP. VIII. LORD, as often, as I consider the many good purposes, I have made of loving thee withal my heart, and of serving thee with my whole affection all the days of my life, I think myself to be religious, & that truly, though I am afraid I may be deceived▪ For when I call to mind, what my forefathers have done, what great things they suffered for the love of thee, what payne● they took for the purchasing of virtue: and and on the other side considering with myself how little I have hitherto done, for the gaining of the same, and how little I have endured for the glory of thy name, I seem● not to myself to be a perfect, or true Religious man. 2. Son, there be many who in thei● own opinion be religious, and that tru● & perfect also, but there be very few indeed▪ For perfection is a certain universality o● all virtues, which in truth is found in very few. Some there be, who think they hau● gotten the name of Perfection, if they daily say so many Psalms, or so many pair o● beads, if they fast some days in the week, i● they punish their bodies with haircloth or disciplines; and if they should omit all thi● they think themselves to come far short o● perfection. Good and laudable be all th● said actions, but yet in them consisteth neither the sum of spiritual life, nor a religious man's perfection, but in true and solid virtue, inherent in the soul. 3. These external actions be in some, as it were the means and instruments, apt for the attaining of spirit and true devotion, so they be used with moderation, such as is agreeable to beginners. In some again they be the effects and fruit of the spirit, or of spiritual perfection, as in the Proficient and Perfect, who by that severity of penance do subdue the rebellion of the flesh, that it may not rise against the spirit, and by frequent prayer they stir themselves up in the love of God, that they be ever conjoined, and united to him: though in some also those outward mortifications of the body (if the perfection of virtue should be wholly placed therein) may give an occasion of ruin, as whiles they proceed so far in mortification of the outward man, as they neglect the inward, that is, the restraining of the motions & perturbations of the mind. And at commonly happeneth, that such manner of men be wilful and stiff in their own judgement, and such as would seem to teach all men. And where humility is not, there can be neither a true spirit of God, nor true devotion and piety, and therefore a most rare ●hing it is, for such to be amended: seeing he is hardly brought into the right way again, who thinketh himself all this time to have run in the same. And a manifest sinner is with more facility converted, than a secret one, who hideth his indiscreet actions under a cloak of virtue. 4. Know this my Son, for certain that, that Religious man is more dear to me who restraineth, and mortifieth all his bad desires, than he who giving the reins to his inordinate appetites, continually fasteth, weareth haircloth, disciplineth himself to the blood. He can never recover his health who apply not a remedy to the place where the evil resideth. Wherefore to ease thee of the doubt, which thou hast in this matter, I will give thee a most clear looking glass, wherein the form and proportion of a true and perfect Religious person is to be seen, wherewith if thou wilt compare thyself, thou mayst easily guess, whether thou best like it, or no, & shalt understand withal what is wanting in thee. 5. The Poesy of a perfect Religious man is To do, and To suffer: for in these two words is comprised all the perfection of a Religious man. To do, signifieth nothing else, but that a true religious man ought so to order his life, as he may satisfy the charge & function he oweth unto God, his Superiors, his Religion, his Neighbours, to himself, and to other things created. And To suffer, all the actions of a religious man do manifest, whether he exerciseth them for the increase of my glory, or for the promotion of his own commodity: whether they have their beginning from a true spirit, or rather from human prudence. 6. That Religious man satisfieth God, who loving his Creator above all things, diligently obeyeth his precepts, and evangelical Counsels, magnifieth him withal his heart; praiseth him in adversity as well as in prosperity: accepteth all things from God's hands, as gifts from heaven; would choose rather to die a thousand deaths, then to offend his Creator in the very lest thing, or in any thing to go against the prescript of his divine will. Finally whatsoever he doth, he doth it for the amplifying of my glory and honour. 7. A perfect Religious man satisfieth his Superiors, who at the very lest sign of their will, doth promptly and cheerfully obey them, as if it were the voice of God, not as men, but as God's Vicegerents. Them he ●euerenceth and loveth as the fathers and pastors of his soul, by me appointed over him, interpreteth all their ordinations & actions in good part, and modestly defendeth and purgeth them, if he hear any murmurations against them. 8. He also satisfieth his religion, if he do what a good son performeth towards a most dear Mother, who doth not only honour and love her, but also as often as he perceiveth her to require his pains and service, is ready at hand, & willingly offereth himself to bear the burden, whatsoever it shall please her to lay upon him. He is glad if men report, and speak well of her, if they report ill, he laboureth with modesty to defend her good name. Finally he heartily wisheth, and beseecheth the divine Majesty, that she may ever proceed, and hold on in the spirit of Humility, and Devotion. 9 Again he declareth himself to be well affected towards his brethren, and religious persons, whom he loveth from his heart, and reputeth their good, or evil to b● his own. He thinketh and speaketh well o● all: he pittyeth the defects of every one: h● seeketh to edify them also even in the very lest things, and in what he is able helpet● them, especially in matters appertaining t● spirit. 10. The obligation of a perfect religious man extendeth itself also to the men of the world, whom he satisfieth when he truly wisheth unto them, as to his neighbours eternal felicity, and loveth them as himself. And if he see the bad example of religious men hurtful unto them, he useth all means that no occasion or example of scandal be given unto them by himself, and in all his conversation laboureth to be exemplar, and overslippeth not any occasion of doing them good for their soul's health. 11. A good religious man is bound to perform something towards himself also, ●s he is Religious: and this debt he satisfieth ●f he diligently beat down his own desires contradicting reason: if he mortify the wantonness of his flesh, if he contemn the world together withal the vanities thereof: if being moved out of a love to me, he mortify himself in all things, & seek not after his own ●lory, but mine. For if he have no regard ●f his own estimation, he is then come to perfect and absolute victory over himself. again if he keep his body in subjection to ●e understanding, and yield it nothing but ●hat is necessary: for so doing he shall leave ●e soul a free passage of mounting up to ●eauen. To be short, being dead to himself ●d to the world, he shall live to me, his Creator alone. 12. Lastly a perfect religious man satisfieth other created things also, if he convert them to his own use, so much only as is requisite, and no more. And because he cannot be ignorant, that God hath committed them unto us, as far as they may be an help unto us for the attaining of our end, let him only love those for his own use, that may further him to his said end, and reject the rest, that may hinder him. For by so doing 〈◊〉 true religious person may of the creature's make himself a ladder to climb up into heaven. 13. The other word appertaining to a religious man's poesy, was to suffer. All men a● their first entrance into a religious state, d● promise willingly to suffer, but few there b● that discharge the same truly, and for tha● cause come not to any perfection. And by thi● word of suffering is meant, that a religious man is by suffering purged, and perfected and that none can be perfect in religion, bu● by suffering much. Therefore in holy Wri● perfection is compared to an Hill, to the to● whereof none can come, but by labour an● difficulty. 14. A perfect religious man murmure● not against God, if he send him sickness, persecutions, or other calamities, but giveth the ●ather of mercy's thanks for them, as for gifts coming from heaven. Neither complaineth he against creatures, saying: This man hath done me a great injury, 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 adversity happeneth, he accepteth it for a singular favour of God's benignity towards him. And this is the way of drawing ●orth and getting good out of every evil. Whiles a religious man taketh any thing in ●ll part for me, it is a sign, that he carrieth 〈◊〉 greater respect of love towards himself, ●hen to me. Of the inward defects, that be impediments to Religious Perfection. CHAP. IX. SON, after the wound given to thy first parent Adam long since in the terrestrial paradise by Satan, all the powers and faculties of the soul became so languishing, ●aint, weak and decayed in his posterity, as ●hat ever since they have disposed man ●ather to lapses and vices, then to the love of virtue. Hence have proceeded all the difficulties, imperfections, and impediments, which we daily find in the spiritual life, which doth so molest and trouble us in the way of perfection, as they either disturb & hinder it quite, or at least lay a bar against it, that it succeed not so well. 2. Wherefore that we proceed more slowly to mount up to the perfection of virtues, whereon is placed the seat of Religious Perfection, in the first place this is the cause, that we do not seriously resolve with ourselves to have a will to use all our forces to get up to the top of this mountain: and this proceedeth of nothing else, then that we do not effectually labour to get perfection. He that effectually desireth health, careth not what medicine be given unto him: This defect is such, as it cutteth off clean all hope of arriving to perfection. For he that hath not made a firm 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 loss of spiritual gain sustaineth that religious man, who prolongeth his journey in the way of perfection! He will no doubt at the hour of death better understand this error then now he doth: for in that exact and last examen of his conscience, he shall more clearly see, that he had no just cause of differing the exercise of virtues, but that it was pretermitted of him through his own mere carelessness and negligence. And his grief and confusion will at that time be the greater, the more he had his part in my inspirations, whereby I did so often invite him, stir him up, and solicited him to perfection. 4. There is another impediment also to a Religious man, that maketh him with the more difficulty to labour to perfection, because he apprehendeth it for an over great difficulty to obtain victory over himself, and to overcome the bad affections of his mind. But as delay made without cause, dejecteth the mind, and very much hurteth a man: so an effectual, and cheerful resolution of undergoing a thing, greatly helpeth towards the overcoming of any difficulty. 5. Son, if thou wert the first of those who should enter into the way of this warfare, thou mightst have some cause & excuse, but since there have been so many, who though sometimes overcome, did yet in the end victoriously get up to the top of the hill, thou canst pretend no cause of excuse at all, or of pardon. For the obtaining of a victory and Crown it is not enough to fight, but a man must go away also with the victory. 6. There is yet another vice, that hindereth us from getting up to the mount of perfection, for that we are fettered in fast bands at the foot of the hill. And whosoever is so tied, he may indeed move himself a little, but mount up he well cannot. That Religious man is much deceived. who preposterously affected to some human thing, thinketh that he may arrive to perfection. For whereas he holdeth his heart, fast tied with the cord of affection to some thing created, he must needs either mount up the hill without an heart, which is not possible, and would not be pleasing to God; or else without life with the thing created, to which he cleaveth fast, which God would never indeed tolerate, who hath never suffered any thing to be beloved together with himself. For sith he is of himself, & of his own nature good, his will is also to be beloved alone by himself. The Creator cannot love him, who against his will transferreth his love to a creature. 7. An impediment also to the same ascending, is the over sore burden, that a man layeth upon his own shoulders. For whereas he must go an hard and painful way, the more he is surcharged and loaden, the lesser and shorter journeys maketh he, and otherwhiles he is stayed in the mid way, and cannot go any further. Wherefore a religious man, who entangleth himself in many affairs and employments that nothing concern his vocation, will either travail slowly towards the mount of perfection, or will be forced to stay in his way thitherward, because the strength of his spirit is weak, the way painful and uneven, and the dispositions of his mind estranged from such a journey, or rather inclined to the contrary. A Religious man hath enough to carry his one burden, which if he shall increase with other men's cares, no marvel though he yield and fall under the burden, and oftentimes come to that misery, that he is not able to bear his own, and much less another's. 8. Finally it is not the least impediment of getting up to the top of the hill, for a Religious man to be moved with too much commiseration of himself. If one have a dull horse, and out of pity dareth not give him the spur, probably he will not come to the end of his journey. I like not of a religious man, that is over nice and delicate, who lest he should put his body to some pains, laboureth not to perfection, as he should do. The soldier, who hath over much care of saving his life, and an horror of the dangers of war, doth ordinarily but make up the number, & giveth no increase to the strength of the army at all: for when there is occasion presented him of showing his valour & courage, he runneth away for fear. 9 The Religious, who are now crowned in heaven, did not so. For though they were of a weak body by nature, and had accustomed it to all manner of ease and delicacy, yet after they once became Religious, for the attaining of perfection, they punished it with fasting, penance and mortification, and so with commendation and merit arrived to that which they sought for. That religious man, who favoureth his body more, then meet is, loveth it too much, because he knoweth not how to love it truly, like unto an over mild Physician, who by his curing increaseth the sickness. Of other outward defects, and imperfections, that be impediments to Perfection. CHAP. X. son, in some Religious persons there be found other imperfections and defects, which as they do no less hinder Perfection, than the former, so be they no less displeasing unto me. The first is, that they will not labour to perfection by the common and ordinary way, but do bethink and devise another new way, unknown to their forefathers. But they err very sore in the matter: for where it is of itself very hard & painful to get up to the mount of perfection, the pain would be doubled, if a new way besides the ordinary be to be taken: neither doth the crafty enemy seek any other thing, then to hinder a man's endeavour of climbing up, by adding a new labour and pain in doing it. Who goeth on in the beaten way, travaileth securely: for that they who went before, by their example showed the security of it, and of this security he hath no sign at all, who goeth and seeketh out a new way. 2. O in how great an error be those Religious persons, who rejecting and neglecting the ordinary spirit of their own Religion, do follow and embrace another particular, & strange spirit. This is to go a new way, both with more labour, and less profit. For it commonly happeneth, that such men whiles they find not an end of their way, being ashamed of themselves, are forced to go back again, or else do fall headlong into some pittfall or other. That religious man cannot be guided by God's spirit, who refuseth to keep the way, which all those that went before him held. I have appointed to every religion a certain and determinate way, ordaining to that end peculiar laws & constitutions, declaring the manner and means, how every man may come to his journeys end. He therefore, who shall neglect his way, and go another, doth plainly give to understand, that I have not instituted every religion wisely enough to content him. And here is to be seen a notable deceit, and trick of the Prince of darkness, who leadeth the negligent and unwary religious persons out of the common way of their own institut, that when they are once wearied in it, he may cast them down headlong to their further ruin. 3. A second defect is, that they will not use the guide, whom I have given to direct them in the way without error. For that traveler is not without cause deemed temerarious and rash, who goeth his journey without a guide, which he knoweth, by reason of the many turnings and by-ways, to be subject to many dangers & strayings out of the way. I am the guide, who to all religious men do show the right way to perfection. And I do it by Superiors, & spiritual Fathers, whom I have appointed in every religion. Wherefore it is no marvel though they, who will not suffer themselves to be governed and directed by their Superiors and ghostly fathers, but follow their own judgement, stray out of the way, be spoiled by thieves, or fall into misery and ruin. So happeneth it unto those, who before they be scholars, do profess themselves to be masters, and so by a secret pride, whereby they contemn their superior whom I have designed for their director and master, become scholars of the Devil, who is the captain and chief leader of all the proud. 4. A third defect there is, arising of human respect; namely, that some be over sollitous to gain the good will and favour of all. Is the care of a religious person to please men, and not to displease the world? Upon what true ground, or reason can he seek after the world's favour, who hath once so earnestly abandoned and given over the world? I called him therefore out of the world to religion, that he might not ●●eke any thing, but to please me alone, & in that way to hold on towards perfection. If by the help of this world a man might be brought to a perfect state, a religious man might also use the benefit and help thereof: but it is not so. For the world followeth a far other profession, and entertaineth other manner of cogitations, than those of attaining spiritual perfection. Who studieth, and hath a care to please men, is no disciple of mine, neither pleaseth he me, nor do I entertain him for my servant. 5. A man can serve but one master, with true love. And if he would divide his heart into two parts, let him not determine to offer me the one of them: for I will in no sort accept it. If thou hast so great a desire to please men, wherefore didst thou leave them? O miserable religious man, who when thou livedst still in the world, didst not only not hunt after the favours of men, but also didst not any thing that might obscure thy good name and estimation; but after the time thou hast embraced a religious estate, thou burnest with a desire of pleasing men, in so much as thou art not ashamed to do many things, unworthy thy vocation and condition, and which is worst of all, grievously also to offend me, lest ●ou shouldst perhaps offend men. Wherefore then, my Son, dost thou vaunt, that thou hast trodden the world under foot, if thou hast so earnest and longing a desire to please it? Seest thou not, that by the care of gaining the grace of other men, thou losest the peace and quiet of thy mind? This is not, I must tell thee, the way to the mount of perfection, but to the downfall, & pit of eternal damnation. 6. There is yet another impediment in attaining to the perfection of virtues, to wit when a religious man observeth no order or good proceeding in his spiritual actions. An army, though never so great, complete, and provided of all necessaries, if it be not well ordered, either when it marcheth, or when it joineth in battle with the enemy, shall never get the victory: So a religious man, who must contend and fight for the getting of Perfection, that is seated upon an high hill, and compassed with all complete armour of virtues, if he observe no order in all his spiritual exercises and actions, which be as it were so many soldiers, shall never go away with the victory. 7. There be some, who before they have laid the foundation of humility, begin to raise their spiritual building. Others again before they be passed the Purgative way, think they may be most inwardly conjoined, and united with me. But this is not the way & course of coming to perfection. Humility must be procured in the first place, and from it a passage must be made to penance, and by it the mind and conscience is thoroughly to be cleansed. It is not enough for him, who falleth into the mire, to rise out of it, unless he also wash away all the dirt: even so it is not enough, that a religious man hath renounced, and forsaken the world, and to have gotten out of the sink of sin, but he needeth further to extirpate his bad inclinations, and hurtful affections and propensions, which remain as stains behind in the soul, and in place of them by the help of my illuminating grace to plant most beautiful virtues: so doing he may adventure to become most in ward, and most familiar with me. 8. Lastly, an Inconstancy in spiritual life stoppeth up, and debarreth the entrance not only to perfection, but also the means of compassing any virtue at all. For there be those, who endeavour often to get up to the mount of perfection, but they still fall down again into the valley that lieth under it, because they are more prone to abandon and give over the thing they have once begun, than they be manful to go through with it. O how much shall they be afflicted for this their inconstancy, when the hour of their death shall be at hand, when the Devil shall upbraid them with this, that they did indeed with great fervour wrest from their Superiors, frequent exercise and use of prayer, fasting, disciplines, and other mortifications for their profit of spirit, & for their helps to perfection; but afterwards they did none of them at all, or very little. 9 If a Religious man had as great love to perfection, as he should have, he would ever aspire and labour to it, neither should there occur any difficulty, that might terrify him from compassing it. But because his love languisheth in the thing itself, whence that inconstancy groweth, he easily relenteth, and recoileth. A Religious man, doth not only suffer the loss of time by trifling thus, but also becometh worse every day, than other. How Perfection is finally to be attained. CHAP. XI. LORD, if it be so hard and painful a matter to arrive to perfection, by occasion of so many defects & impediments, that stop up the way; I see not how I, that am most weak, can come thither, or overcome so many difficulties with my most slender forces. Son, he that resolveth seriously & heartily to labour to perfection, doth most certainly arrive unto it. So many Religious men in former times most perfect, who now enjoy their everlasting felicity in heaven, were men like unto thee, & had the same difficulties that thou hast, and much greater, & yet they manfully and constantly overcame them, and thou mayst do as much, if thou wilt. Neither shalt thou want my grace and help, as they neither wanted, so thou resolve upon some thing, as they did. Neither must thou be discouraged and recoil for fear of the difficulties ●●at will encounter thee, especially seeing there be as many and more means, ways, and remedies for the removing and taking away of those difficulties, and procuring of perfection. 2. The first remedy is, with an inward affection to embrace perfection, & earnestly to labour therein, sith for the overcoming of all the rocks of this mountain there is nothing better, or more effectual than the affection of love. Neither is there any thing that inciteth a Religious man more to continue on his way, and to labour to perfection, than the same. Of love there then followeth a desire, and care of using and frequenting those means, that be necessary or profitable towards the attaining of perfection. And study, care, & diligence do help very much towards the more speedy compass of what is desired or loved. Of the same love groweth constancy and perseverance, whereby spirit, life, and heart is given a religious man to hold on, and to prosecute his labours, and of this next followeth the victory, and crown. To him who loveth nothing is hard, no not the overcoming and gaining of heaven; and the getting up to the top of the mount of perfection 3. A second remedy, and means to the attaining of perfection is, to have a consideration and regard even of our very least imperfections. Some are wont, when they fall into such manner of imperfections, to break forth into these, or the like words: It maketh no matter, it is a thing of little moment, it is nothing: and these men be the very bane of religion. For of this contempt they become in time bold, temerarious, rash, & by their own bad example they draw others to a certain pernicious and dissolute liberty. That must not be held in light esteem, that displeaseth me: neither ought it to be thought a small matter, which I command, or forbidden, though it be not great indeed in itself. And know thou, my Son, that the very least imperfections please me not, & for that cause I have forbidden them. Know thou further, that the religious man who maketh a conscience to transgress or offend in the very lest things, is delivered from greater imperfections. For all the great ruin, and breaches of good order and discipline, that are found in religion, have received their beginning of smaller faults. Who shutteth his eyes at a light fall, will also shut them at a greater, because that prepareth the way thereto, that is, a smaller to a greater. 4. A Third, and very good means also is, for a man to mortify himself in the very lest things. For religious perfection comprehendeth all virtues; all which a man cannot be possessed off, unless he get a full & absolute command over his passions & senses. And a man commandeth his passions, if he restrain them so soon, as they raise themselves against the reason, or against the laws of religion: neither must he also yield unto the senses even in the least matters, more than is fitting to his religious estate. For he who condescendeth to his senses, beyond the mediocrity of virtue, soon findeth them rebellious; and he who doth not resist his inordinate passions in the beginning, becometh a slave unto them in the end. 5. A fourth means and way to perfection, not only available, but also necessary, is, that a religious man's mind ever conspire, and accord with his Superiors will and desire in all things. For all helps have their origen from me, which are needful towards the attaining of perfection, & them I ordinarily communicate by the Superiors, by whom I do enlighten and govern my subjects. Whereupon such a one as is separated from his Superiors, wanteth such kind of gifts, and helps. And more than that, he is separated from me; and therefore no marvel though he fall often, be trodden under other men's feet, be contemned, and pine way and languish, because he is a dead member cut off from the head. It little availeth the scholar to go unto the school, if he be not one with his master, by whom he may be directed in his course of learning and studies. 6. Finally, it helpeth not a little to perfection, if these ways be practised, not with a tediousness, & heaviness of mind, but with promptitude and alacrity. For this alacrity profiteth much to the overcoming of difficulties, which the body apprehendeth and feeleth in the attaining of virtues: it confoundeth the enemies that oppose themselves ●n the way of perfection; and maketh the pains of the journey the lighter, and more ●asie to be endured. And which is more, this promptitude and alacrity, wherewith a religious man serveth me, pleaseth me much, because it hath the beginning of love also. And to conserve this spiritual joy and cheerfulness in mounting up to this hill of virtues, a man must have companions in his journey. It cannot be said, how much utility and profit a religious man receiveth by the company and conversation of the good, by whose speech, and example he may be excited and stirred up to devotion, sith nothing there is, that in human life hath more force to move a man to perfection, than the example of good virtuous companions. 7. Wilt thou, my Son, be wise? Converse with the wise. Wilt thou be perfect? Live with them, who love and seek after perfection. Therefore I have provided, that in every state of my Church there should ever be some holy and exemplar men, who by their examples, as by lights set on high in a candlestick, might give light unto others. Whereupon a religious man, whiles he compareth their life with his own, easily perceiveth, how little he hath profited in the spiritual life, and by a certain holy emulation stirreth up himself, to use more diligence for the time to come in the exercise of virtues. If good examples have more effect to move then words, whosoever profiteth not by them, doth manifestly declare that he hath a will overmuch propense, prone, and addicted to evil. Of the spiritual joy which accompanieth a religious man, that attendeth to perfection. CHAP. XII. SON, the spiritual joy, and contentment, that a good Religious man hath after he is entered into the narrow way of perfection, is no doubt great, and singular, as on the contrary, the grief and heaviness of heart that oppresseth a bad religious man, holding on in the broad way of imperfections, is hard, disgustful, and bitter. Whereupon the one and the other beginneth in this life, to have a taste of that which is prepared for them in the other, either punishment, or reward. Lord, I know not, what I may answer to this: for I see many Religious men to embrace the broad way, & not to labour greatly to come to perfection, and yet to be very jocund, cheerful, and merry. 2. Son, thou art deceived. For in the way of liberty, and where no observation of discipline is in practice, there is not any true or solid joy, though it may seem to be such. A Religious man who liveth at his own will and as he pleaseth, displeaseth others, and he oftentimes is cast down with grief, & pensiveness, because he cannot have what contenteth him. True joy hath the seat in the mind, and ariseth of the peace and tranquillity of conscience, which is felt within; which cannot be in the religious man, who leadeth a free and dissolute life, because his mind is day by day, as a sea, tossed and tumbled with the surges and waves of perturbations & passions. Woe be to a religious man, rejoicing in his imperfections. 3. There be others in religion, who run the way to perfection after their own will; neither use that moderation in mortifying themselves, that were to be required. These men do often stumble in their way, because they prejudice, and hurt their health, and yet they arrive not to that holiness of life, whereunto they labour. And whereas they be destitute of joy and comfort, both from within and without, all the fault is ascribed to overmuch devotion, which is no such matter. For it is not devotion, that causeth either infirmity, or anguish of mind, but indiscretion, and that more is done and undertaken, than reason dictateth, or I require. None can be either his own guide, or judge. 4. But true peace and joy, is to be found in those religious men, who do with due moderation attend to perfection, & practise the means of coming unto it, by the advise, direction, and prescripts of Superiors, and spiritual Fathers. For what way soever they turn themselves, they ever find occasions of being glad, and of rejoicing spiritually. If they convert themselves to me, they have no want of consolation, because they know well enough, how much it pleaseth me to see a religious man, labouring earnestly towards perfection. And if there were not any thing else in this life, it were and aught alone to be enough for a religious man, to pass over his life in an exceeding joy. For a servant cannot have any greater pleasure and contentment, then to understand, that all his offices, and services be pleasing unto his Lord. And if they turn their eyes to their Superiors, they experience the same by tranquillity of mind. For seeing they be studious and desirous perfection, they must needs be quiet, peaceable, obedient, most observant of Religious discipline, and consequently in high esteem and beloved of their Superiors; which if they once get knowledge off, they cannot but rejoice greatly. 5. Now if we look upon others, with whom they live & keep company, they have no cause of grief at al. For seeing they attend to the exercise of virtue, they hinder or hurt none, but have a care to do good to all, as to themselves, and therefore they entertain peace with all: and where peace is, there is true joy. And more than that, virtue maketh them amiable, not only to their friends, but to their enemies also. For the virtuous are beloved, honoured, and respected of all, in so much that a religious man can never want internal consolation and comfort. Again if they consider themselves, they cannot be without consolation also. For it is proper to virtue, wherein they exercise themselves, to work with pleasure and taste, and therefore needs it must be, that true Religious persons rejoice in all their actions: yea they find consolation in their tribulations, and persecutions, when they be ready for love of me, even to suffer and endure the pains of hell, if it could be without their own fault and would be for my glory; and not only that, but all the adversities and miseries of this world besides. 6. Finally the meditation of death, which stricketh a fear and horror into others, to good religious men is an occasion and matter of joy, not only for the reward, that they expect, but because they shall then have their part of that exceeding and surpassing consolation, which they attend for at the hour of death, for the care and desire, they had in arriving to perfection. For the soul will at that time be exceedingly glad, neither shall she be able to find an end of rendering thanks for received benefits. 7. There is but one thing, that can make a good Religious man sad, & that is, if he fall into some imperfection. But this sorrow cannot be of continuance, because it is instantly taken away by the virtue of penance, and the fault canceled by contrition, and upon this the mind is put again in possession of the former tranquillity. Tell me now my Son, who peradventure mak'st but little esteem of perfection, in what other thing mayst thou find so great and universal a contentment of mind? What thing can secure thy mind more, or better, than the desire of of perfection? Considerest thou not, that to labour & attend to perfection, is nothing else, then beforehand to take an essay, & that of eternal felicity? Thou must needs be unwise if thou rob and spoil thyself of so great a good, that thou need not take any pains in restraining and conquering the desires of thy flesh, and senses. And this madness will appear the more evident unto thee, when there will not be opportunity for thee to do that, which now thou shouldst do. Happy is he, who shall in that last agony be able to say: Whatsoever good I could, or aught to do, that, by the favour of God's grace, I have done in my life time. Of the great pains, and miseries, that Religious men do suffer, who forsake and leave the way to Perfection. CHAP. XIII. LORD, if the discomending of a bad religious man be in the same measure, that is the commending of a good one, I make no doubt, but he liveth in very great affliction of mind, for abandoning and giving over the way to perfection. So it is, my Son, and so much the worse, because they acknowledge not their own infelicity. Every evil is wont to be the more dangerous, the less it is known: for if it be by carelessness neglected in the beginning, it increaseth, & by little and little gathereth so great force and strength, as in the end it exerciseth a command over all. O how much doth a bad religious man hurt himself! who transported, and carried away by an over great liberty of living, looketh not into himself, that he may understand, whence so sore perturbations & afflictions which he endureth in religion, have their beginning. 2. If he turn himself to me, he is ashamed: for he knoweth, that he was called out of the world, to lead a separated, retired, and perfect life: and he knoweth how many benefits I have bestowed upon him; & how great commodities I have given him towards the prosecution and practice of virtue. And that by neglecting them, he hath left off all cogitation of labouring to perfection, and seeketh always to line at more liberty, and to satisfy the allurements of the senses. He offendeth me as much, as his ingratitude is hateful unto me, whence such a life proceedeth. These be not those pious and good purposes, that he made, and gave testimony of, at his first entrance into religion: neither is this the way that I taught him, & wherein I walked myself. Neither can he but know in his own conscience, that this his life (which is far from that of a religious man) discontenteth me greatly. And therefore he is against his will, inwardly tormented with most bitter stings of conscience, though outwardly he show it not; and when time cometh, shall receive his deserved punishment. The servant, who is privy to his masters will, & doth it not whiles he is able, if he be not a very fool, meriteth severely to be punished for it. 3. If he hath to deal with his Superiors, he is much afflicted, and troubled. For sith he is neither obedient, nor loveth religious discipline, it is not in him to keep common peace with them, and therefore it must needs be, that many things be in like manner done, that be one while discontenting to himself, and otherwhiles to the Superiors. Besides that, the poor & compassionate Superiors be grieved, not knowing how they may deal with him, that he may be helped. For if they deal favourably & after an indulgent manner with him, he being accustomed to liberty, abuseth their gentleness, and becometh the more proud. If they handle him with more severity, by forcing him to do his duty; then as one impatient of so hard discipline, he shaketh off the yoke thereof, and troubleth the Religion. If any thing be commanded him, he refuseth to do it: if penance be enjoined him, he complaineth and murmureth. That he live so still amongst the rest after his own will, is nothing expedient: for the longer the custom of doing ill is continued, the worse it maketh the man, and by his bad example he hurteth & misleadeth the more. Whence it followeth, that a Religious man, who contemning the desire of perfection, liveth disorderly, and maketh no reckoning of entertaining peace with Superiors, must needs be troubled with a continual heaviness, and bitterness of mind. Certes, he cannot but be bad, & become every day worse than other, who contradicteth and resisteth his Superiors and betters. 4. Again, if he turn himself to other Religious persons, amongst whom he liveth, he findeth no comfort at all. For if he perceive, that the wise & spiritual brethren make very little reckoning of him, & shun his conversation and company in what they can, he cannot but be much troubled & moved in mind, and therefore is forced to keep company with his like, who be desirous of a more free and disordered life. Neither can he yet receive any comfort from them, for that where the spirit of devotion is not, there neither peace nor joy can be of continuance. The friendship of the bad is not long lasting, and is ever suspected: and where suspicion reigneth, the mind is ever in suspense and doubtful, and therefore he cannot possibly be truly merry. 5. Finally, if a bad religious man turn his eyes upon himself, he hath no cause of rejoicing, but of lamenting. For sith he hath no part in true virtues at all, he hath none to direct him in his actions, nor who may defend and help him in his temptations, and so he becometh prone to fall, yea & to apostasy also. Again, what joy can he have, who must take great pains without hope of spiritual profit? As long as he is in religion, he must needs exercise himself in the ordinary offices of the same; which because he doth unwillingly, or with loathing, murmuring, and other imperfections, he looseth all his merit. Besides that, what comfort can he have, who receiveth a torment in wholesome and meritorious actions? Who wanteth spirit, and cannot be helped? if he be to pray, he is in pain; if to hear a sermon, or some pious, and spiritual talk, he loatheth it; if discourse about the purchasing of virtue, he may not endure to hear it. O miserable religious man who drinketh gall, when others taste of most sweet honey! It is a sign of death, when the sick person becometh the weaker by receiving a medicine. 6. Moreover in enduring tribulations, he is so much the more afflicted, by how much less he was armed, & prepared against them; like unto a little boat, when a sore tempest ariseth, wanting both oars & stern. By one thing alone he may seem he may be eased of all his troubles and miseries, and take some poor refreshment and quiet, and that is by death. But death, unless he want the use of reason, will rather increase his fear, and terror. For the sooner it shall come, the sooner shall he be presented to my Tribunal, to give an account of every moment spent in religion without spiritual profit. For death is to the bad & wicked the beginning of more heavy punishments. That a Religious man ought with great confidence to labour to the attaining of Perfection. CHAP. XIIII. LORD, if I should mount up to the tree of virtue, to gather of the sweet fruit of Perfection, I find not where I may stay myself. For the tree is very high, and my forces very weak, my nature is afraid, my body conceiveth an horror of it, and if it be pressed forwards, it kicketh and refuseth, and therefore I am forced to stay upon the ground beneath, because it is impossible for me to get up higher. But tell me, Son, how I pray thee, can it be said to be impossible, when as all religious, as many as be now in heaven, and many more, who be still living on earth, have not without their exceeding great commendation, mounted up to it, and gathered of the wished fruit of perfection. Yet I must confess, that some came to the height of it more speedily, and some more slowly, some with more merit, & some with less. And therefore for every one that hath a will; it is neither impossible to follow them, nor very hard: if thy forces be not sufficient, thou hast my help at hand: if thy industry and cooperation be not wanting, my grace shall not fail thee. 2. To get up to the height of this tree, and to gather the fruit of perfection, is to get the victory: and to obtain the victory, a man must needs carry himself manfully. To statues and pictures may a sceptre & crown be given, though they never come to the battle, but not to a reasonable creature, and free, to whom the crown of virtue is his reward, and the reward is not given without merit, nor merit without encounter precedent and gone before. If then thou aspirest to the crown of virtue & the perfection of it, thou must needs prepare thyself to the pains▪ & to the fight as others have done before thee. He knoweth not what a reward is, who expecteth it without labour & pains. Seeing then the hope and confidence of obtaining perfection, relieth not only on the help of my grace, but on thine own cooperation also, thou must of necessity on thy part perform the conditions, that I am now to set down. 3. First, necessary it is, that thou have a true and sincere desire of labouring to perfection: for this desire is not only the foundation of the aforesaid confidence, but also helpeth to the furthering of thy progress & going forwards, to the overcoming of difficulties that ever and anon occur upon the way, and to the mitigating and easing of all the pains. Son, 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. Again putting thy confidence in me, begin thou with courage to exercise the actions, now of this virtue, 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 beautiful slips of virtues. And though I am accustomed to lend my helping hand in this business; yet know thou, that I otherwhiles try a Religious man by the withdrawing of my help, that so his constancy may appear, and how great a confidence he hath in me. 4. O how much is a Religious man deceived, who if he peradventure stumble in the midst of his course, intended to the attaining of perfection, by falling into some imperfection, or finding himself not to profit so much in virtue as he desireth, fainteth, and is quite discouraged: & diffident of being able to arrive to perfection, neglecteth to hold on, or to proceed any further: and of this it cometh to pass, that after that he giveth himself far more free scope to run a disordered course of life, than ever before. This is not the way to get the victory, neither is it an argument & sign of a valiant & noble mind, but of a faint & cowardly heart. 5. Certes, that wayfaring man should be deemed mad who would not hold on the journey he had begun, or should go back again, because he tripped and stumbled once upon a stone, or had had a fall: for that were nothing else then of a small evil to cause a greater. But the wise & wary travailer doth not so, but if peradventure he slip, or have a fall, he presently riseth again, & continueth his journey forwards: and of this fall he learneth to be more wary and heedful for the time to come, that he fall no more. The very like happeneth amongst religious men. For when one unwary and unprovident falleth into any imperfection, he neither hath a care or desire to rise again, neither is he vigilant to prevent a fall against another time. But when a prudent & spiritual man falleth, he suddenly getteth up upon his feet again, and if he should fall an hundred tims a day, he would rise up again an hundred times, and would be sorry for his falls. Whence it is, that he is not only not dismayed but he also doth with greater earnestness, care and endeavour by the exercise of virtues, hold on his way to perfection. And this is of evil to draw out good. 6. Those Religious men be also deceived, who think the exercise of virtues to be laborious, painful and hard, and therefore for fear of prejudicing and hurting their health of body, they let courage fall, become pusillanimous, or like unto skittish horses will not go forwards with spurring, but do resist, & kick. These men would (forsooth) run on to the reward of virtues without any their own pains taking, and with the enjoying of their accustomed recreations: but truly the nature of man is not so fruitful a ground, as to yield forth fruit of itself without husbanding & manuring: neither is the condition of virtues so comtemptible, as a religious man ought not worthily to renounce his own commodities, and the pleasure of his senses, that he may attain to the perfection of them. It is self love, that thrusteth a man into this deceitful conceit, that he have a greater regard of the temporal commodities of his body, then of the spiritual ornaments of his mind. Who favoureth his body over much, thrusteth virtue headlong out of his own soul. 7. There be found other Religious persons, who forbear to profit in the study of perfection, because they have a conceit, that I will not afford them so much help and assistance, as is to be required to this study: and this opinion is worse than the former. What is this else, then for them to offend me, and to deceive themselves? For not to put their confidence in me, is to do me an apparent injury, as if I knew not how to help them, or could not, or would not. It is nothing so, I desire nothing more than to help, neither do I ever withdraw my internal inspirations, or other means, for the stirring up of them to perfection, and for this end I have 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 door, that I may be let in, and help every one's necessity? If they will with this cloak cover their cowardice and slothfullness, they are deceived, because they lay it much the more open. He that layeth his own fault upon 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 us, because thou art omnipotent, thou art able also to do it, neither art thou unwilling, because thy will is goodness itself, and therefore all the fault is entirely and absolutely ours. That nothing in the world should divert a Religious man from pursuing after Perfection, and getting thereof. CHAP. XV. SON, a faint hearted and fearful soldier will never set his flag upon the enemy's walls, for that over much fear causeth him either to keep himself aloof off, or if he be near, to turn his back, and therefore he deserveth not any reward, neither is held in any esteem with his General; and more than that, is contemned for a coward, & one without heart, of his fellow soldiers. I would not have my servant over bold or temerarious, and rash, nor yet over fearful. I desire he should be magnanimous, and constant, and not be afraid where no cause of fear is. Let a religious man, who saith 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 give over: not for that his pains and endeavours be to no purpose, sith we have said already, that many have arrived to perfection, & I am ready at hand to help all with the assistance of my grace. Truly if Religious persons were as ready to embrace and lay hold on the help, that I offer them, and by their own industry to cooperate with my grace, as there is desire in me to afford it, there would be a far greater number of perfect persons, than 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 powerful, yet if the Religious man have a will, he may not only be not overcome or hindered by him, but it is in his power also easily to overcome him, sith his power and might consisteth only in tempting, and not in overcoming and hindering, unless a man would willingly of himself be hindered or overcome by him. The enemy is weak enough, who hath no power given him of overcoming, but of such as be willing to be overcome, and therefore it argues a base mind in a man, who suffereth such a one to prevail against him. And he who tempted by the enemy, falling not, maketh a great gain in spirit, for that by such exercise he becometh the more courageous, stout, and the more constant; and trusting to the help of greater strength, he proceedeth on to perfection, which is nothing, but to gain perfection itself. For the more often a soldier hath tried his manhood in handling his weapons, and in the more wars he hath served, the better soldier is he reputed, and the more experimented. 3. Neither must a good Religious man, for the mockings, & taunts of the imperfect or negligent, cease to hold on, & continue in the way to perfection: for that were to regard more the speeches of the bad, than my inspirations, that are intended for his souls good. O how much do they displease and offend me, who with their pestilent tongues do bite, and detract those Religious persons who take exceeding great pains about the attaining of perfection, and say, that they make over much haste to the height of sanctity, or aim at over high matters that they may have the greater fall after. And there want not those, who be not afraid to say, that for a man to give himself to devotion, is nothing else, then to hurt his health, to surcharge his head with melancholy, and to make himself quite unable for the serving of God. Marvel it is, that such men do not consider and see, how much hurt they do by these their poisoned speeches, though the same may seem to be uttered in jest. And whiles they do not well themselves, nor suffer others to do well, they do seem to perform the office of the Devil. These be truly enemies, false brethren, the ministers and instruments of hell, whose help Satan useth about either the hindering, or quite overthrowing of the pious endeavours of other religious men. 4. He that hath a desire to kill his enemy by poison, useth the help of one of the same house, or familiar with him. O unhappy and miserable seducers, who do neither discharge their own office, nor yet suffer others to satisfy theirs. O how unlike be they unto those, who first served me in religion: for they exhorted and encouraged one another to the study and practise of virtue; and by example of life, and pious talk stirred up to the love of God, & animated one another to the mortification of their passions, and to the contempt of themselves, that so they might come to that perfection, which they proposed unto themselves, and sought for. 5. But suppose, that a religious man, after counsel, by the judgement of his Superior, or of his ghostly Father, given about exercising virtue with discretion, become sick thereby, how great an hurt is this? What hurt should thereof come unto him? I, that am his Lord, will have it so: and what if I by this way think to deliver him from a far more soar sickness of soul? Do these men think, that if a pious and good religious man fall sick, I am forthwith displeased with him? None do displease me but the imperfect, who the more healthful they be in body, the more grievously do they oftentims offend me. A sick Religious man, so be be devout, is more grateful to me, than one in health if he want devotion, for as much as he giveth good example in sickness, and exerciseth virtue, neither whereof is to be found in the whole undevout person: and therefore a religious man desirous of perfection, when he is sick, before me sustaineth no loss of any thing, because I pay my soldiers their ordinary wages alike, both in time of sickness and of health. 5. A spiritual disease, growing of imperfections, bringeth great hurt, & not that sickness of the body, of which good religious persons oftentimes make a singular profit to themselves. If when the body were ill and sick, the will should be infirm and sick also, so as the sick man could not merit any more, his hurt should be somewhat, & none could but have just cause of flying from such a sickness. But it is rather the contrary, and therefore my Apostle said, That when he was infirm, he was the stronger: and that virtue was perfected in infirmity. My Son, wilt thou do a thing that may do thy soul good, and be pleasing to me? Avoid these ill meaning detractors, as thou wouldst do venomous serpents: and know thou, that if thou contemn what they maliciously calumniate, and attend to the love of perfection, thou shalt increase thine own glory; because I, for love of whom thou dost this, will in most liberal manner reward thee. 6. Some again will not follow the way of perfection, because they see but few to walk therein: but this is no just cause, that a business so fruitful, and laudable, should be omitted. What skilleth it, whether thou hast many or few companions in so most pleasant a journey? Ought it not be enough for thee, that the way is good, secure, and bringeth to a most happy end? Not to have many companions in walking the way of perfection, doth rather increase thy commendations and merit, then diminish it: yea thou oughtest to reckon it for a singular benefit in that it hath happened to few. There be also few elected, though many be called: and many run in the race, & but one winneth the prize. If thou canst be one of the number of those few, & merit a precious crown, why forbearest thou to run? 7. He that laboureth out of love, is not solicitous about the company of others, but it is enough, that he be not wanting unto him, for whose sake he taketh the pains. I am he, for whose sake all religious persons run the race of perfection. I am their guide captain, and companion. I help, ease, and defend them, & this alone should be enough for them, to continue their journey with a stout, able, and willing mind. Neither must thou marvel, that this way is traced of few, because they be few, who mortify themselves in earnest, who restrain their desires, and contemn the flattery of the senses, & many there be, who suffer themselves by delightful allurements of this world to be carried away into the spacious & broad way, which no man, but knoweth how repugnant it is to a Religious estate. 8. Moreover there be some, who permit themselves to be withheld from the commendation of this perfection for human respects, and though commodities of fortune, which is nothing else then to be notably injurious to virtue, whose property is to be an ornament to a religious man: whereas contrariwise human respects, and all temporal commodities are to be trodden under his feet, and contemned. He then who leaveth those for these, doth necessarily put virtue under a religious man's feet, and raiseth human respect upon his head. 9 Again he that more regardeth the world's estimation, and riches thereof then perfection, whereunto I daily exhort all religious persons, doth me an injury, and himself hurt. For all know, that he who shall be ashamed of me before men, I will also be ashamed of him before the Angels of God. But what absurdity, and folly is this? They, when they lived in the world, out of a desire of following perfection, did forsake the world, the temporal commodities thereof, and all human things besides: but now having embraced religion, they will give over perfection, to follow the world. Is not this a manifest folly? And sith human respect is nothing else then a certain vain fear, lest a man be discommended in some one or other of his actions; how is it possible, that a religious man, desirous of perfection can be discommended? Can there any greater glory befall him in this life, then if this may be affirmed & said of him? And what new thing can happen to a religious man, if he be contemned of the world? Doth he expect any reward or recompense from it? Or is he afraid, lest it would censure him by a condemnation? It maketh no matter, whether a religious man be loved or hated of the world; but it availeth much, if he be dear to me. 10. To conclude, others forbear to tread this way of perfection, by reason of the repugnance that man's nature findeth in practising the means, and for the difficulties that the body maketh trial of, in tracing the same way. But these men miss the mark: for to be a true Religious man, or to walk on to perfection, is nothing else but to mortify the desires of the flesh, and the perturbations of the mind. And therefore, if thou forbear the exercise of virtue, lest thou incommodate or hurt thy body, thou lovest thyself too sensually: neither do I see, what difference there is between thee, and a delicate secular person. Remember Son, that these be not the promises thou madest at thy entrance to religion; for than thou didst purpose with thyself to suffer many things for me, to chastise thy body, to serve me, and for love of religious perfection to deprive and spoil thyself of all human consolation. That a good Religious man must not content himself with whatsoever degree of Perfection; but must labour, and aspire to a greater. CHAP. XVI. SON, those religious men do not satisfy me, that aspire to a mean degree of religious perfection, unless they also aim at the highest. For so I declared unto my disciples, when I exhorted them to be perfect, not as the patriarchs, and Prophets were, nor as the Seraphims, and other the Angels, but as my Father in heaven. O how doth that Religious person please me, who like the covetous man is desirous of true virtue, and perfection. The covetous man hath never his fill: for the more he hath, the more he desireth. And I would have religious men such followers of spiritual covetousness. For it is a sign of a base mind, if a man, when he hath means to attain to greater perfection, do propose unto himself, and think upon lesser. But I desire to have my servants valiant, and generously minded, who aspire to great and hard matters. For if I have created them to an end, the most excellent in the world, & have raised them up 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 us both? Who cooperateth not conformably to the benefit received, is injurious to the Benefactor. 2. Let him tell me, whosoever hath no care to arrive to any great perfection, but thinketh it enough to have had a taste thereof, whether he would so deal with his body? Is he contented it should enjoy a mediocrity of health, when he may have it perfectly strong, sound, and lusty? Would he wish but a poor means of living, and not the best? If then of all earthly things, which serve 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 mistress of the body, wish and make choice of the most perfect, and most absolute virtues? That family is nothing well governed, where the handmaid is better treated, than the mistress of the house. 3. Who would deny, that it is a fowl and shameful thing for a Religious man, to stay in the lowest degree of virtue, when he seethe secular men never to make a stay in their degree of state of life, which they have once embraced, but ever to aspire to an higher, until they come to the highest? Hence it is, that a vulgar person first seeketh to raise himself to be a Gentleman, than a Baron, next an Earl, a Marquis, a Duke, until in conclusion he lay hold on the Sceptre and Crown: and when he is come to this, he is not contented with an ordinary Crown, 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 obtain a most noble spiritual Crown? Should he stand in the first degree of perfection, when he may with his great commendation, and no less profit mount up to the highest? Is not this a strange kind of sottishness, and folly? Is not this to make a light esteem of my will, and to refuse the help of my grace, by the benefit whereof he might compass an higher degree of perfection? 4. Understand my Son, that a Religious man is more dear unto me, who endeavoureth for my greater glory, to arrive to the highest degree of perfection: and this ought not without cause to be enough unto him, not to stay in his course, but still to hold on. Go to tell me, what servant is so contemptible & vile, who is contented to be in little grace and favour with his Lord, when he may be in very great? Why then, thou Religious man, who art for so many respects bound unto me, as my servant, why I say, when by labouring to perfection thou mayst deserve my extraordinary favour, thou delayest to do it? What pains doth the poor servant take to gain his masters grace? and how much is he afflicted, when he seethe, notwithstanding all the diligence he useth, he cannot get into his masters favour? wherefore then dost thou make a stand in the very entrance to perfection, when thou mayst easily get into the innermost parts of it, & gain thy Lord unto thee? To please me, is not my gain, but thine. 5. O of what worth is but one degree of glory in heaven, and how glorious is he in heaven, who hath deserved it! The Religious, who now triumph in heaven, do make so great an esteem even of the least increase of glory, which they had merited, whiles they laboured to perfection here on earth, as they do not only yield their Creator immortal thanks, but had rather also, if there were need, spend their blood a thousand times, than not to have obtained that glory. Wil● thou therefore, who mayst without spilling of thy blood, or loss of life, increase thy glory and crown in heaven from day to day by profiting towards perfection, stand still in the door, contented with a very small measure of perfection? 6. Take heed, my Son, lest that befall unto thee, which I told my disciple of: That to him who hath, shall be given; and from him who hath not, shall also be taken away that he hath. Neither is that wont to be done only for a punishment of ingratitude, but ordinarily also it happeneth to all things more or less affected with some quality. For example: Would not much kindled, easily foregoeth the little hear that it hath, not so if it had been well kindled. So a Religious man, who hath gotten but little perfection, doth very easily lose it; but he, who hath got many degrees of it, doth not easily forsake it, but is like a tree that hath taken deep root, and strongly resisteth both winds, and tempests. 7. There be also some, who affected to a more free life, do for purging of themselves say, that the study of perfection is only proper to Novices. But they be miserably deceived; for as much as all religious persons be bound to labour to perfection, and the more ancient a man is in religion, the more diligent should he be in furnishing himself with virtues, as he, who ought to have both a greater understanding and knowledge of his own obligation, and hath a longer trial and experience of the sweetness of perfection. He that is not hungry, is soon filled: and it is an ill sign in a religious man, if he receive no pleasure in the study of virtues. 8. Others contrariwise have an over hasty desire to get up to the highest degree of perfection, and if they happen peradventure to fall into some defect, they be eftsoons discouraged, and lose their courage. But this is not my will, neither is it the way of labouring to perfection. For the greatest perfection is in the victory & overcoming of all vices, and in the purchasing of all virtues, & for the effecting of this, there must be some continuance of tyme. Wherefore to seek everyday more perfection than other (which we speak of here) is nothing else but to overcome the passions, or to restrain the perturbations of the mind, & the inordinate desires thereof. And to be absolutely perfect, is nothing else, then after the victory over ourselves to be dead to the world, and to live to god alone. 9 He that hath enemies and adversaries, can never be secure, unless he cut them off clean, and destroy them: but necessary it is not, that he take them a way at one time, & all together. So a Religious man's enemies be the passions, which daily rebel against him, and though he cannot overcome them all at once at one & the same time; yet let him labour to extirpate one after another, and so doing, he shall hold on to greater perfection. In like manner an whole Kingdom is not set upon all at once, but now one castle is taken from the enemy, and then another, or some City brought in subjection, and so one after another, until he be come possessed of the whole Kingdom: Even so doth a religious man, who hath a desire to invade & set upon the kingdom of perfection, whiles he must now gain one virtue, and then another: & this is every day to labour to greater perfection. And therefore he must not in any sort be discouraged, though he become not very perfect by one or two actions, He goeth well onward in his journey, who stayeth no where upon his way. That a Religious man must conserve and keep the perfection he hath gotten: and of the manner of keeping it. CHAP. XVII. SON, little profiteth the good health of body to be recovered, if it be after hurt again by any intemperance of eating, or other carelessness, since the relapse into sickness is more dangerous, than the sickness itself. The same is the consideration of spiritual Perfection, which once being had, profiteth little, if we forego it again, through default of our own vigilancy and wary keeping of the same. And if the relapse into corporal sickness be a matter of so great consideration for the danger towards the body; much more is to be feared a relapse into the old imperfections, that endanger the spiritual life. 2. Son, desirest thou to be freed from the danger of dying spiritually? Then shun those things, that be dispositions to that death. For we learn by daily experience, that they, who once languish in the study of perfection, do fall into a thousand defects, and into so great levity and inconstancy of manners, liberty of conversation, and imprudency of mind, as not only all shame laid aside, they do nothing worthy of praise, but do furthermore glory, & rejoice in their own errors and defects. And in this they be not unlike to those Angels, who fell from heaven, and together with their most grievous ruin, lost also all their spiritual gifts, and procured to themselves most extreme evils. For look how much more excellent they were in dignity then all creatures, so much more by their fall from heaven they became worse, and more contemptible than them all. My Apostle also, who betrayed me, from his dignity of Apostleship fell into the downfall of desperation. The same happeneth to the Religious men, who from the higher degree of perfection they fall, be the more sorely bruised and crushed by their fall, and become worse. And as he is called happy, who declineth from evil, and embraceth good: so contrariwise miserable and unhappy is that man, who forsaking the way of perfection, traceth & holdeth on the way of licentiousness and liberty. 3. But to conserve the degree of perfection thou hast gotten, there be two virtues that may help thee, and those be Love, and Humility. Love will make thee vigilant to avoid the dangers growing from thieves, and robbers. Humility will conceal and hide thee, that thou come not within their view or sight. And how profitable & available Love is for this purpose, it is no hard matter to demonstrate. A rich and wealthy man, who is not in love with his riches, soon looseth them. For he that loveth not any thing, esteemeth it not: and he that esteemeth it not, hath no care of keeping it: and every one knoweth, that a thing negligently kept, is easily lost. Even so as necessary it is for a Religious man to be greatly affected to the perfection he hath once got: for of love there is caused a fear of losing it: of fear a solicitude & diligence in keeping it: & solicitude again causeth him to find, and search out means and ways, necessary & profitable for attaining to the end. 4. Whosoever hath a care to keep his corporal health, asketh advise of expert & learned Physicians, eateth good and wholesome meats, keepeth his set times of eating, neglecteth not requisite exercises of body, chooseth an habitation in a healthful place, and air approved of the Physicians, keepeth himself out of the rain, winds, and from other outward incommodities; and in few words, is very careful not to exceed in any thing, that may peradventure any way hurt him. The same causeth solicitude in a Religious man, if he have a desire to conserve Perfection, and seek his soul's health. For first his care is not to order his own life according to his own will, or by the counsel of more lose and free companions, but rather by the direction of Superiors, and spiritual Fathers. Secondly, to eat of good meats, namely those that I used myself, when I lived on earth, that is, to do the will of my Father, who is in heaven, whose will is our soul's sanctification. And therefore whatsoever God giveth us for the sanctifying of the soul, is the best meat, as contrariwise whatsoever maketh to the defiling thereof, such as be sins, is the worst poison of all. Thirdly, he neglecteth not the use and exercise of virtues. For sith perfection is founded in Charity, which is like unto fire, whereunto if would be cast, it increaseth, if it be removed and taken away, it goeth out: Even so, the more, Religious men, who have their part in Charity, do exercise themselves in virtue, the more they profit in perfection: and the less they be exercised in them, the less they get of perfection: And therefore all exercise of virtue ceasing, perfection ceaseth also. 5. And as touching an healthful place, where the soul is to dwell, I know none comparable to Religion, where I have placed the religious man: but if we consider particular places, the best is that, that his spiritual Physicians or Fathers assign him. And if he would fly all occasions of falling into any imperfections, he shall so very well arm and defend himself against all outward difficulties. Finally he committeth no excess, because in all doubtful matters, he repaireth to his spiritual Father, & seasoneth all penances and mortifications with the salt of moderation and discretion. 6. The other way that conserveth perfection, is by humility. He that is become possessed of a rich and precious jewel, is very wary three ways, that he lose it not at any tyme. First he layeth it up in a secret place, that it may not easily be seen, discovered, or found of others. Secondly, he letteth not every own see it, neither doth he openly brag, that he hath such a jewel. Thirdly, he taketh it not from the thing, whereat it hangeth. For example, the heat of water dependeth of the fire, and if you remove it from the fire, it looseth the heat. Humility in a Religious man, whose precious stone is the study of perfection, remedieth all these three dangers. First it causeth him to conceal, and hide his virtues, and perfections from the sight or knowledge of others. Secondly, not only not to vaunt and brag of his spiritual riches, but also to think himself unworthy of them, and withal to acknowledge and confess himself poor, a beggar, and an unprofitable servant. Thirdly, to acknowledge, that the jewel of perfection dependeth of my grace, knowing that it is lost, if it be separated from it. For as I resist the proud, so give I grace to the humble. And therefore if thou hast a desire to have thy perfection not only conserved, but to increase also, attend thou diligently to the exercise of true humility. The end of the first Book. THE SECOND BOOK of Religious Perfection. Wherein is treated of the three Vows of Religion, and the perfect observation thereof. And first of the three Vows in general. Of the dignity, and excellency of the three Vows, that be made by Religious persons. CHAP. I. SON, when any thing, though otherwise of great worth is not known, it is not much esteemed, because the excellency & worth thereof is obscured by the darkness of ignorance, and thereby the due estimation is taken away. And this is the cause, wherefore the three Vows, that be made in Religion, be not so esteemed of some, even Religious men themselves, because they understand not the worth, excellency, & profit thereof. He cannot be free from fault, who understandeth not what in regard of his state he both may, and aught to know. Wherefore know thou (my Son) that the excellency of these vows is greater than many conceive, neither are they of little consequence. And under the name of Vow, is understood an obligation of a Religious man made to God his Creator, of performing and doing some better good. And sith this obligation is very noble, spiritual, and divine, every religious man ought not without cause, diligently to ponder, reverently to esteem, and exactly to observe the same. 2. That it is most noble, it clearly appeareth by this; for that the will bindeth itself, which amongst the faculties of the soul holdeth the principality, & first place, and hath a command over all the rest of the powers. Again, it is most noble, because it is made to God, whose majesty is infinite, & who is the author of all true excellency. Moreover because it is made for a most noble end, namely the glory of God's Name, which is the more amplified, the more exactly that obligation is kept. There is added further, that the virtue of Religion among all moral virtues excelleth for nobleness & dignity. Seeing therefore a Vow is an action of that most noble virtue that giveth light to all other virtues, it manifestly followeth, that a Vow is a most noble virtue. For what the tree is, the same be the fruits thereof. 3. And that this obligation is spiritual and holy, is out of controversy; both because it is directed to a spiritual good, namely to holiness of life, and because it is the very entrance and beginning of the spiritual life of Religious men. Whereupon as the life of the body dependeth on the heart as the beginning: so the religious life, and to be a religious man hath the dependence of this holy obligation. And as by the least hurt of the heart, the life of body receiveth great hurt also, and the heart being taken away, the life is taken away together: even so by the very lest default in the observation of this obligation, the Religious life is much prejudiced, and that again ceasing, or taken away, a man ceaseth to be Religious. The nearer the evil cometh to the heart, the more dangerous it is. 4. That this obligation is divine, is also certain, because it is of the holy Ghost, who by his divine inspiration moveth a man's mind to the making of such an obligation. Secondly, because the person, to whom it is made, is divine, that is, God himself. Now let a Religious man consider and see, how much he ought to love it, with what regard to keep it, and with what devotion, and care to observe it in all things that he is able, because it is made to him, who penetrateth and entereth into the most inward secret of the heart, and well knoweth, who hath just cause to observe it, and who not. 5. But now I would desire to know of those to whom it causeth some trouble and difficulty, that they be tied in so noble and holy a band, what the cause is, that secular men have them in so great regard, and veneration? They will say perhaps, because they be religious and my servants. And what made them religious and my servants, but these three Vows? Many secular persons live at this day in the world, far more learned, more holy, and more perfect than many Religious, and yet be they nothing so much honoured, as religious men be; and the cause is, because they be not tied to me by these holy bands of Vows. Secular men, when they behold Religious persons, do consider them, as wholly mine, by three Vows consecrated to me, & what honour they do them, they think they give to me. But this they do not to men of the world, though otherwise eminent for their virtue: and therefore to be tied in these bands, is no contemptible matter, but most honourable, and most noble, even to the world, sith the Religious be in so great veneration with the great men of the world. 6. These three Vows again be of very great regard, for that they cause the Religious to triumph victoriously, and to go away with victory over their three deadly enemies. For lest they exercise Poverty against the vanity of the world, Chastity against the tentation of the flesh, and Obedience against the frauds of the crafty devil, they go easily away with victory. But those Religious, who use not these kind of arms, are oftentimes shamefully overcome. Let not him be a soldier, who will not take a weapon in hand, neither let him go to the battle, who refuseth to fight. 7. And now tell me, my Son, what those Religious men deserve, who make but light esteem of so holy, and godly an obligation, and what they also deserve, who keep it not, when they may, & aught to keep it? What punishment attendeth them, who do not only break it, but further contemn it also? O how strait an account are they to make, not only of their own transgressions, but also of those of others, that is, of those, who by their bad example were induced to violate and break their Vows they had before made unto me. For promise by Vow is not made to men, but to the divine majesty: it is not made unwillingly, but voluntarily. Neither is the obligation thereof concerning any light or temporal matter, but touching a great and spiritual matter, that is, the salvation of the Soul. He that lightly regardeth what he hath once promised to God, shall again be as little regarded of God. Of the utility and profit that Vows bring, and cause to Religious persons. CHAP. II. LORD, our Nature is so sore depressed & surcharged with the weight of our own miseries, as I know not, whether it were good and profitable for a man to bind himself by Vows, sith to me it seemeth nothing else, but to add one burden to another, and consequently much to be feared, least in conclusion, seeing it is very weak, it fall under the burden. And more than this there be so many obligations, and bands of precepts imposed partly by thee, partly by thy Church laid upon us, as it is almost impossible for us to satisfy them; therefore it seemeth not good to surcharge ourselves with new bands of Vows. Neither doth there appear so great utility likely to redound unto us by the benefit of Vows, but that there is presented a greater danger by transgressing, and breaking them. I add further, Lord, that fire and voluntary offices of devotion are more accepted off by thee, then be the forced. But whosoever shall make a Vow, is forced to stand to his promise, and therefore I see not, how great a utility there is of Vows. 2. Thou art deceived, my Son. For Vows be burdens that load not, but rather ease, & help nature itself to the exercising of all more noble works. The feathers and wings of birds carry a show of a burden, and yet they help to raise them aloft, and without which they cannot fly. Besides, experience teacheth, that they be religious, who do most promptly & most exactly observe the commandments of God: whence it appeareth, that by the benefit of Vows they are helped to observe the precepts of God, and of the Church, after a more exact, and perfect manner. 3. Thou art wide, if thou thinkest that any profit returneth to me by thy Vows. It is not so. There is no sowing, nor mowing for me here. Promises made to men, redound to the profit of them to whom they be made, but the merit of the Vows that are made to me, remaineth to the utility of him who voweth: yea the honour & glory that of Vows arise to me and my service, appertaineth also to the good of them that vow. For I do abundantly reward them, as I do severely chastise the bad works, that be dishonourable to piety, and to the service of God. 4. And where thou sayest, that by Vows all liberty is taken away, in so much as the Religious do all things of necessity, & therefore have no merit of their works at all, thou art deceived. For there be two necessities; one natural, and this taketh away all liberty, merit, & commendation of all good works, such as is the falling of a stone downwards. The other is voluntary, or proceeding of the will, or of a promise voluntarily made, and this doth not only not take away the merit of the good work, but also much increaseth it: for that both the work, and the promise be voluntary and free. And this is the necessity so highly commended of the blessed in heaven, because it did drive them to the exercising of the more noble, and more excellent works. Happy is that necessity, which compelleth to what is better. 5. Moreover thou must know, my Son, that the grief, & difficulty, which we otherwhiles find and feel in executing our promise of Vows, doth not take away nor diminish in the Religious their merit, but rather increase it: for in fullfilling our Vows, there is not only done a good work, but that heaviness, repugnance, and difficulty is further overcome, which indeed is a matter of no little consequence. Howbeit to fulfil a good work promised by Vow, though there occur no difficulty in doing it, is more meritorious, then to fulfil it without any precedent Vow. For as I will declare after, the Vow itself is meritorious, which merit he hath not who doth a good work, which he before promised to do without making a Vow. 6. There be other utilities, which vows do bring to the Religious. For first undoubted it is, that the tree, the deceper root it shall take within the earth, bringeth forth the better fruit: Even so man's will, the more stable it shall be in good, produceth the more noble works. And among the effects of Vows one is, that it maketh the will more firm in good works. Who knoweth not, how various, and mutable man's will is: now it is willing, & within a while it is unwilling, and what pleaseth to day, displeaseth to morrow. And doubtless it would be better, if the will were constant and stable in embracing good, and that it may be stable and immutable, is effected by the benefit of Vows. For so soon as a man shall h●ue made a Vow, he must perform it, neither may he revoke it without sin: & that he may not go back, is both profitable and good, and derived from the very nature of a Vow. And of this it followeth, that a good work proceeding from a will grounded in good, is better than other good works, and deserveth a more ample reward. As contrariwise a bad and hurtful work, coming from a perverse and obdurate will, is more detestable than other ill works, and meriteth a more sore punishment. Would you have a Lunatic person to do no hurt? Then bind him fast upon the first occasion. 7. Another utility nothing inferior to the former, is this. Every man will confess, that it most profiteth a man, if he be most inwardly united to God Almighty. And this is effected by Vows: for whiles a man by Vows bindeth himself to me, I am in like manner tied again fast unto him; and therefore if the Religious do by these sacred bands bind themselves fast unto me, & so become mine, how is it possible, that I should not deliver myself unto them also? That I should not help them, not defend them, not conserve, & keep them, as a thing most dear unto me? I should not be what I am, if my creature should go beyond me in liberality. Wherefore it is very agreeable to reason, that seeing they have most firmly conjoined themselves to me the fountain of Grace, I should also communicate unto them the flowing streams of my grace, and my heavenly gifts, and take so great care of them, as neither the Devil, nor any other creature may do them harm. The Religious live so much the more secure, the more potent, and powerful is their Lord, and Master to whom they have conjoined themselves. 8. There is yet another utility, that all good works done by Vow, do merit more with God, than those that are not done by Vow. He that keepeth chastity for love of me, doth well, and meriteth: but he that for love of me maketh a Vow of chastity & keepeth it, doth better and meriteth more. For the former exerciseth but one virtue, that is, Continency: but the later exerciseth two, namely Continency and Religion, the noblest of all moral virtues. Moreover to promise a good work, is a good thing: and to perform a promise is also good, and therefore for them both a man is held worthy of commendations and thanks. Let him then be more dear unto thee, who bestoweth more spiritual good upon thee. 9 Seeing so many benefits redound unto us by Vows, as the stability of the will, the conjunction with God, and the merit of works, I would be now glad to understand why some, when they should most of all rejoice, be sorry that they have tied themselves by Vows? What cause of grief should they have? For if these sacred bands should deprive them of some great commodity, they might have just cause of sorrowing. But indeed they lose none by it. For as a vine fastened to a tree, or to a post, and therefore less obnoxious and exposed to the injury of the winds, bringeth forth better and more abundant fruit, then if it were lose and untied: Even so be Religious persons, by the benefit of these Vows, are more strong, and stable, and more free from temptations, and do yield greater increase of good works, & therefore why should they afflict themselves with grief? 10. Evil must needs please him, who is sorry for good, or complaineth thereof. When good meat is hurtful to a man, it is a sign that his stomach is infected and surcharged with bad humours, and therefore it is to be purged with some antitode, if he mean to prevent the hazard of his life. In like manner if the making of Vows, which is good and holy, be to some Religious person troublesome, it is a sign, that his mind is infected with some bad disposition, which must be taken away and removed by the spiritual Physician, that the hazard of his spiritual death may be avoided. How acceptable and pleasing to God the three Vows of Religious persons be. CHAP. III. SON, how should not the Vows of the Religious be accepted by me, when as they be made for my honour and glory? How is it, that they should not be dear to me, when as they be the means of attaining perfection, which I do so earnestly desire at their hands? O how much should some earthly Lord glory, if his servants should make him any such promise, he would no doubt exult for joy, though he should not be assured, whether they had done it in earnest, & from their heart, for the love of him their Lord, or in regard of their own commodity. And should not I, who am assured, that the Religious do from their heart make these Vows, and only for love of me bind themselves to the performing of good and holy works, rejoice, and be glad? Should not I make a demonstration, how much they please me? 2. For there be three things, that do in particular please me in Vows. First the devotion, wherewith the Vows be made. Secondly the diligence, wherewith they are observed. Thirdly the joy, that the Religious conceive by occasion of the making of their Vows. Devotion groweth of the consideration of the excellency of the oblation, that is made in the Vows. For the Religious man by a benefit of his three Vows offereth himself wholly in sacrifice, without reservation of any part to himself. And if the sacrifices of the old law, which were of bulls and calves, were so pleasing unto me; how much shall these content me, which Religious men do voluntarily offer unto me? And if I made so high esteem of Abraham's only will, when he was ready to sacrifice his only Son unto me, what a reckoning should I make of the sacrifice, that a Religious man maketh of himself, by offering me his will, soul, body and all? Again, Diligence ariseth of the love they carry towards me. He that loveth, cannot expect, or of sloth put of till another time, or prolong that which he knoweth to be very pleasing to the beloved. And in Religious life nothing pleaseth me more, than the observation of Vows. Finally joy for the Vows made, groweth of this, that the Religious man considereth, how pleasing this his oblation was unto me. O how sorely should a Religious man offend me, if he should be troubled, and grieved for a thing very well done, and most acceptable to me. It is no less a sin to be sorry for a good work, then to be glad of a bad one. 3. There be also other things, that make this Religious oblation most pleasing to me, and cause me to make an high estimation thereof, and that is, because it hath the beginning of sincere love towards me. For first the Religious do by these three Vows, as with three nails, voluntarily nail themselves to the Cross for love of me, not for three days alone, but for all their life. They do not only crucify their body with the nail of Poverty, and the senses with the nail of Chastity, but their understanding also, and their own judgement with the nail of Obedience, by obeying their Superiors will rather, than their own. The thief that confessed me on the Cross whereon he did hang a very short time, where he spoke unto his companion but one word in favour of me, tasted so abundantly of my best love towards him, as I made him that very day an inheritor of paradise. And why should I not love a Religious man heartily, who in regard of his Vows made for love of me, is bound to continue upon the Cross all his life long? Why should not his oblation be most pleasing to me, who for the amplification of my glory exposeth himself to all dangers, that he may preach my Gospel, not by word alone, but, which is more, by example of life also? 4. Another cause, why I hold the oblation of a Religious person amongst the things that be most dear unto me, is, because by these three Vows he doth wittingly and willingly give me whatsoever he can give. For whereas he doth by Vow yield himself wholly to my service, he giveth me not only the works, but also the worker of them. Certes, a secular man never giveth me so much: for by doing well, he giveth me nothing but the fruit, and not the tree, whiles a Religious person giveth me the one and the other. This further pleaseth me that the Religious in making their Vows, make protestation, that they will not love any other besides me, nor serve any but me, and this not for a certain time, but for all eternity. Moreover the Religious consecrate unto me all their own right & power of doing anything contrary to their Vow once made, and this pleaseth me very much. A secular person, for example, who doth without making any Vow for love of me renounce all his riches, doth indeed well, yet he reserveth to himself an interest and right of gathering riches together again when he shall please: But a Religious man by making the Vow of Poverty, depriveth himself not only of riches, but also of power of heaping or gathering of riches for the time to come, and of all propriety thereunto forever. 5. The third thing that in the obligation of Vows pleaseth me, is, that the Religious do by it not only give all, but do it after the best and most perfect manner, that is, that I should have such a command, pour, and right over them, as I may use their service in whatsoever thing, where, when, and as much as shall please me. And hence it is, that the Religious ought not to use himself, as a thing of his own, but as mine, and consecrated to me. Neither must he use his own judgement, where & when he listeth, but at my pleasure, because I am his Lord, and not himself. Wherefore know thou my Religious child, that he shall commit a grievous sacrilege, who would either take from me that which had been formerly consecrated & delivered unto me by Vows, or usurp and use it at his own pleasure. The less thou hast, and the less thou dost after thine own will, the less will thy error be, and the less account thou shalt yield to God. 6. The fourth and last cause is, why I most of all approve and allow of the Vows of Religious persons, is, for whereas the world which is a deceiver of souls, is hateful to me, I am very glad, if the jugglings, frauds, and vanities of it be discovered and laid open. And seeing the Vows of the Religious be clean opposite to the world (for by virtue of them all the riches, pleasures, honours, & other the world's vanities be contemned) they cannot but be most acceptable. But consider, my Child, that this contempt of the world is not to be manifested by an external show, or by words alone, but by facts and works, and therefore it is not enough to have made Vows, but thou must further of necessity observe, and keep them. It is good to proclaim a defiance to thine enemy, but better it is to overcome him. While, a Religious person performeth his Vows, he declareth himself an enemy to the world, but when he dischargeth his promise made by Vow, he overcometh and vanquisheth it quite. How convenient it is, that Religious men bind themselves to God by three Vows. CHAP. FOUR SON, it is very agreeable, that the Religious be furnished and provided of the arms of three Virtues, which he hath promised by Vows, to wit, Poverty, Chastity and Obedience. When the soldier desireth to imitate his Captain, and to arm himself with those weapons which he doth, that he may manfully, according to his Captains pleasure, fight with his enemy, he is worthy both of praise and reward. I am the Captain and General of all the religious warfare who have marched in the vanguard with these three Virtues, and have showed all my followers, how they should fight with these arms I overcame mine enemies, & triumphed over them; & therefore meet it is, that the Religious, who serve under my colours, and be to fight with the same enemies, should use and handle the same weapons, which if they do as they ought, they cannot but go out of the field victorious. The soldier, who endeavoureth to imitate his General, though he arrive not to his great strength and courage, is nevertheless worthy of his reward. 2. It is further requisite, that the Religious man cast of all things, that may be of power to hinder his profit of spirit. A scholar is to do three things, that may make to his profit in human literature. First, he must remove all the obstacles and impediments of his studies, such as be the pleasures of the flesh. Secondly such things, as may hinder his true progress in his studies, and those be the cares of temporal goods, and helps. Thirdly, he must make choice of the most effectual and best means for the taking of his masters lessons, and that is, diligently to obey his master, and the law of the School. These three obstacles the Religious also remove and take away by the benefit, and help of their Vows. For by the Vow of Chastity they cut off all carnal delights: by that of Poverty, the solicitude of temporal things: and by that of Obedience they fulfil the laws of their institute and their Superiors precepts. To remove the impediments of this spiritual way, is to walk on, and profit in spirit. 3. Son, sith thou art absolutely resolved to renounce the world, and all the vanities thereof, meet it is, thou give it over, and forsake it in the perfectest manner that is possible. Some leave it in affection, as do those that have no desire of vanities at all, and they do well. Some forsake it indeed, as do they who embrace a Religious state, and these do better. Some again leave it both ways, and they renounce it after a most perfect manner, and this do my Religious, when they vow Poverty, Chastity, and Obedience. The further thine enemy is from thee, the less can he hurt thee. 4. The world useth three sorts of nets, wherein many be caught. The first net is of gold and silver, that is, of terrene riches, which because it delighteth the eye, is loved of them who are within it, and is desired of them who are out of it. This net the Religious escape by Vow of Poverty. For poverty, the veil of concupiscence being taken out of sight, causeth, that though the net be made of gold and silver, it seem nothing but a net, and a sore prison to be in. 5. Another net is knit of the bird-lime of pleasures of the flesh, wherein those that be caught, the more they stir, the more be they entangled and won in it. From out of this net the Religious be delivered by the Vow of Chastity, by the pure and milk white wings whereof they be raised aloft; and freed from the cleaning glue of carnal contentments, they become like unto Angels. 6. The third net is rather an imaginary and fantastic one, than a & true net, wherein they be caught who presume of themselves, and seek after the vain honours and estimation of this world. The Religious avoid this net by the Vow of Obedience, who as they subject themselves unto others, so think they not of embracing any other thing, than humility and contempt of themselves. To live in the world, and to have been caught in one of these nets, is no great matter; but to live in in Religion, and to have fallen into the world's snares and nets, is a case to be exceedingly lamented. 7. There is yet another cause of congruity, that the Religious make the aforesaid three Vows, because I have chosen, and called them out of the world for the doing of some noble, great, and generous actions, & therefore they need a great, and stout courage, which they must declare and manifest by their worthy deeds: and the height & excellency of the Religious state, wherein I have placed them, exacteth no less. For a man to be affected to these transitory and passing goods, argueth an abject and base mind: in like manner to take a contentment in the pleasures of the flesh, is rather of beasts then of men. Therefore agreeable it is, that Religious be most far from both, and this they effect by their Vows, whiles they give demonstration of their generous mind, and by exercise of virtue avoiding that whereunto both nature & all the senses do incline. 8. But Lord, I see not, what generosity is manifested by the Vow of Obedience, by which the Religious do wholly subject themselves unto others. Neither do I well conceive, how contemptible a matter it is to be affected to riches, and pleasures of this life, and is not a base thing also to obey, and serve another in the very lest, and most abject things. 9 Son, thou easily discoverest thyself neither to understand, nor indifferently to examine matters. For if thou think, that the Religious by the Vow of Obedience be subject to others then to me, thou art greatly deceived. And if thou think, that to serve in base things for love of me, or to be subject to others by ordination from me, is an abject thing, thou art much more deceived. There is a far different manner of living in my Court, from that of the World, where the dignity is taken of the office that is exercised, and not of the end or scope that is aimed at, and therefore all seek rather to have a power and command over others, then to be commanded, and in subjection; and all aspi●e to dignities and honours. And because these be of greatest regard with men, therefore they also who be possessed of these honours, are in greatest estimation, and be held for great men. 10. But the case is far different. For if the end for which any thing is done, be vile and abject, the actions must needs also be abject, and of the same nature. And where the lovers of the world do all for an abject end, as for the gain of money, the estimation and opinion of a good name, vain glory, revenge, and the like, it consequently followeth, that all their travails & actions must also be held most base. But in my court the eye and intention is especially bend to the end, which am I, and from me all human actions receive and borrow their worth, and dignity. And where I reward all the actions, that my Religious friends, and children do for love of me with everlasting glory, none of them ought to be reputed either little or abject, but great and noble. And he who for love of me subjecteth himself to another, giveth an evident sign of a generous and great mind, because he omitteth nothing, that may be pleasing to me his Lord. 11. Wherefore thou must not my child, account that base and vile, which is done for love of me, and for my glory, because a consideration is to be had not so much of the thing, as of the affection, & end for which it is done. It is not vile and abject, that maketh an entrance into heaven, and is recompensed with an heavenly reward: but that is truly vile, which creepeth upon the earth, cleaveth fast unto it, and receiveth what is terrene & earthly, for a compensation and reward. How Religious Perfection consisteth in the three Vows. CHAP. V. LORD, if Religious Perfection consist in perfect charity, and the conjunction with the supreme Good, which thou art; what need we to busy ourselves in other virtues, and leave that which is our end. Thou knowest Lord, that charity is the Queen and Lady of all virtues, and of it dependeth all the law of grace, and therefore if we convert all our cares, studies, and cogitations to the purchasing thereof, we should not labour much about the procuring of other virtues: for if we have but that one virtue, we can want nothing. 2. It is true my Child, that the end & scope of Religious perfection is perfect charity, & union with me thy Creator, but how canst thou be able to attain the end without the due means unto it? How wilt thou be united with me, unless thou remove all the things that hinder thee? Wherefore understand thou, that, to that most inward union with thy Creator, that is, with me, in which perfect charity consisteth, thou must come by internal affections of mind, conspiring with the spirit of Religion, whereunto thou art called by me. And three things there be, that may hinder the human affection, that it be not conjoined with me. 3. The first is the desire of riches, and of other goods of Fortune, which when it shall once have seized upon a part of a man's hearts, suffereth not the whole man to come unto me. Whereupon that young man to whom I said, that if he would be perfect, he should sell all that he had, and give it to the poor, and then come and follow me, went his way sad, because he was over much devoted to his possessions, which he had, many and great. This affection is taken away by the Vow of poverty, whereby the Religious renounceth all that be possesseth in the world, that he may with all his affection, and love unite himself with his Lord. 4. Another impediment and bar, is the love of carnal and sensual pleasures, that he cannot see to unite himself with me, which consisteth in spiritual love. Whereupon in a parable of the Gospel a certain man being invited to a wedding, answered, that he could not come, because he had married a wife: and this carnal love is quite taken away by the Vow of Chastity. 5. The third thing that hindereth, and is less acknowledged, is the inordination of man's will, which as it is propense to command others, so doth it with much ado subject itself to the will of another. And this inordination is such, as it separateth a man from me, and therefore I said in the Gospel: He that will come after me, let him deny himself, that is, his own will, and renounce as it were himself. Neither is it any other thing to be united to me, then to forsake himself, & to yield himself wholly to me; but he laboureth in vain to unite himself to me, who doth not first of all depart from himself. This third let is taken away by the Vow of Obedience, by benefit whereof the Religious by subjecting himself to others, suffereth himself to be governed by the will of others. Seeing then Religious perfection consisteth in perfect charity, and an inward conjunction with me, and these Vows be the means of obtaining it, and ordained for removing the impediments thereof, it is not without cause affirmed, that in these three Vows Religious perfection consisteth. 6. Moreover, sith these three Vows be the very foundations of a Religious life, it is not without congruity also said, that the perfection thereof hath it dependence of them, even as the perfection of a material edifice dependeth of the foundations. And there be three things in the foundations necessary. The one is, that in laying them, there be a special care & consideration had: for the surer the foundations be, the more stable will be the building. A second thing is, that they be kept whole and sound, and be not removed. For by the very lest moving of them, there follow great cracks and ruins in the walls. The third is, that the edifice retaineth not the name of a building, or of an house, if the foundation be wanting, but is called a poor cot, wherinto the ordure and filth is wont to be cast. 7. Seeing then the three Vows be the foundations of Religion, these three things also ought to be observed in them. And first that a Religious man's principal care be of his Vows, for that of them dependeth the life and essence of his vocation: and if the Vows be sure and stable, all the frame of a Religious man's spiritual building will stand sure and immovable also. Secondly, that the Vows be conserved and kept unstained: for the very lest default in the Vows, causeth a notable hurt in Religious discipline. Finally, as when the houses foundation being taken away, the house foregoeth and looseth it name: even so the Vows being away, the Religious is said no more to be Religious, but an Apostata, who being once fallen from his state, is easily stained with the filth and dirt of this world. When the roots of the tree, which are the foundations thereof, be hurt, the tree doth easily either whither away, or is little worth. 8. Besides, certain it is, that Religion is a state, and a place of rest for the mind, where a man freed from dangerous storms and tempests of this world, reposeth as in a quiet and secure harbour, and leadeth a spiritual and peaceable life. And Religion most of all compasseth this by the help of the Vows, which entertain and defend the Religious tranquillity and quiet, by delivering a Religious man from the sollicicitude, care, and trouble of this world: and for this cause also it is said, that Religious perfection is comprehended in the three Vows. 9 Wherefore the Vow of Poverty first is in cause, that a Religious man is exempt from the care of keeping, or increasing, or also of dispensing temporal goods. Next, the Vow of Chastity freeth him from the care of house, of wife, of children and family, which is otherwhiles so cumbersome and tedious, as it bringeth many to desperation. Finally, by the Vow of obedience there is taken from the Religious the anxiety, & care, where with most men are wont to be vexed, whiles they be not able to determine and resolve by themselves, whether they should do this, or that, whether it would more profit to lead this manner of life, or that. But the Religious, who hath by Vow of Obedience left himself in all things wholly to the direction of Superiors, is most free from such kind of superfluous anxieties, perplexities, temptations, and doubts. 10. Son, thou must have a special regard to thy tranquillity and peace of mind, for that of it dependeth thy soul's weal. Where trouble and disquiet is, there can be neither spirit nor devotion. And know thou, that as long as in Religion thou keepest thy Vows, they will in like manner keep thee in peace and quiet. 11. To conclude, Religious perfection is attributed to the Vows, because it perfecteth the holocaust, that the Religious offer of themselves too God. In the old law the holocaust was all consumed with fire for an odour of sweetness, and the oblation of it was soon ended. But the holocaust of the Religious continueth for life, & the nearer it is to the end, sweeter is the sent thereof, and therefore is to me made a Vow of perpepetuall Poverty, perpetual Chastity, and Obedience forever. In the holocaust of Poverty are offered me all the external and temporal goods: in that of Chastity, the goods of the body: & in that of Obedience, the goods of the mind. For in that the will is offered to me, all the faculties and powers that be in subjection to it, be offered withal, and because nothing more remaineth behind to be offered, by the Vows a whole, entire, and perfect holocaust is not without cause offered. 12. The state of Virgins is perfect in itself, and very acceptable to me, but the Religious state is much more perfect, and more pleasing to me, because the Virgins do for love of me only deprive themselves of the pleasures of the flesh, but Religious further spoil themselves of their own will, and give me what soever they have. He giveth not little, who giveth all he hath; neither shall he receive little in heaven, who shall for his remuneration and reward receive me myself. 13. Now I would have all to be themselves judges in this matter, of how great reckoning the Vows of Religious aught to be, sith they be the foundations and groundwork of Religious life, the conservers of the minds tranquillity and quiet, so much desired and sought for of men, and the most effectual means towards the attaining of perfection, & the offering of a perfect sacrifice to the Creator. A soldier maketh a great reckoning of his horse and arms, by the benefit whereof he may be able to maintain his temporal life, and triumph over his enemies. And shall not a Religious man esteem of his Vows, by help whereof he conserveth his spiritual life, and goeth away with victory, not only over his enemies, but over himself also? 14. O how great will the splendour of these three Vows be in Heaven, when like unto three most precious stones they shall be set in a crown of glory? For if the same now covered, concealed, and hidden as it were, do nevertheless give out so great a light on earth, as the very great and mighty ones of this world admire them; how great will the brightness thereof be in heaven, where all things shall be seen, and appear? doubtless their joy and peace of mind will be exceeding great, who shall transport these jewels with them into heaven: as contrariwise great will be their grief and confusion, who whiles they live, had them not in the esteem that they ought to have had. If thou contemnest those precious stones, which have a virtue to raise thee up to greatest honour, what is it that thou makest any great reckoning of? Of the perfect observation of Religious Vows. CHAP. VI SON, in the world a great regard is had by every man of his own honour, and renown of his family, and therefore there reign so many hatreds, and enmities so many slaughters committed, families brought to extreme poverty & overthrown, and which is worst of all, many souls run to utter perdition. And all this evil and mischief ariseth of this, that they labour only to fulfil the world's foolish laws, and yet to the performance thereof Christians be neither bound, nor tied by any Vow, but be rather by my contrary laws forbidden to do them, under pain of eternal damnation. And if the men of this world do with so great an hazard of their fortunes, life, soul, and all, so diligently observe so pernicious Laws: certes, a Religious man hath much more reason to be very studious diligent, and exact in observing the laws of his vows, which be the statutes & laws of the Holy Ghost, that concern the good of souls, and my glory. And in truth he who preferreth the decrees of the world, his enemy, before the laws of God, his Creator, fighteth against himself. 2. Son, it is true, that a man is by the world reputed vile & dastardly, who useth not the law of revenging an injury: but if for love of me he remit & forgive an injury, he is with me, & withal virtuous persons censured for magnanimous & wise, because he overcometh himself, and regardeth more the laws of God, then of the world. But he who in Religion transgresseth his Vows, 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 up unto so high an estate, namely of Religion, and by the the same enriched with so many gifts and spiritual graces. And who seethe not, that to violate his Vows, is nothing else then not to stand to his promise, nor satisfy his band? Who perceiveth it not, that it is as much as to contemn his benefactor and setter up? And therefore the saying of the Gospel ought not to seem harsh unto thee, which I pronounced against them, when I said, That he is not apt for the kingdom of heaven, who after putting his hand to the plough, looketh back again. 3. The beginners are not crowned in heaven, but the perseverers in good even till death. It is also said in my Scripture. That an unfaithful 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 contemn Religion, & consequently the same is contemned also, if it keepeth in it such as discharge not their duty. For it is no little scandal unto men of the world, if they see the Religious to be defective in every principal point, in which consisteth the essence of Religion itself. And the least reproach doth not redound to me also: for sith I have accepted their promises made by Vow, if they be not performed as is requisite, I am unworthily injured by them, whom I have so tenderly loved, and whom I so inwardly affected. Besides the greatest hurt of all lighteth upon the transgressors themselves, because they cast themselves into manifest hazard of Apostasy, and into the enemy's snares, never likely to get out again. And what marvel 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 useth cozenage that he may not pay it, is worthy neither of remission or pardon, nor of commiseration. It is a lesser evil to vow, then to revoke the vow a man hath once made. 4. The Devil the capital enemy of Religious perfection is not ignorant, how much good cometh to a Religious man by the exact observation of his Vows. For nothing bringeth him sooner, and with more security to the height of perfection, than the mortification of carnal desires. And what is it else, in a perfect manner, to perform the Vows, then for a man to mortify himself? The Vow of Poverty mortifieth the desire of heaping up riches: The Vow of Chastity the tentation and contentments of the flesh; and the Vow of Obedience the faculties of the mind, the will, and proper judgement. And this is the cause, why the Devil laboureth so much to persuade the Religious to make no conscience, or scruple in transgression of their Vows, not only that he may so divert them from the seeking of perfection, but also for this, that when the foundations be once shaken and weakened, it is no hard matter for him to overthrow the whole house. And an evil sign it is, when the beginning of the evil is given and occasioned by the principal part. 5. O how dear be those Religious to me, who seek out divers means, and helps for the attaining of the perfect observation of their Vows, both for the better strengthening of the foundation of their spiritual edifice, and for the making of more sharp war upon the Devil, by manfully resisting him. Some there be, who do every day to themselves renew the Vow they have once made to me, and do humbly crave my grace for the perfect observing of them. And this much pleaseth me? for they easily declare & make known, how great an inward desire they have to avoid all defects, and to perform their Vows exactly. By this double desire of perfect observation of the Vows, and of craving grace, the soul maketh as it were the first step to the obtaining of what it desireth. Often to renew the Vows once made, is nothing else, then often to drive in the nails faster, wherewith the Religious be nailed upon the Cross with me, in so much as if they begin peradventure to be lose, they may be made more fast. And by this help the Religious be made more strong, able, & more constant in observing their Vows. 6. There be others also, whom I love as well, as the former, who when any tentation ariseth against their Vows, do not dispute with themselves, whether it were a great fault or a little to do that which the tentation suggesteth, whether it could be done without mortal sin, or no; but so soon as they perceive it to be contrary to their Vows, they eftsoons reject it: no otherwise then he, upon whom when peradventure a spark of fire falleth, examineth not, whether it would burn him little or much, but he instantly shaketh if off, and putteth it out with his hand, or foot. He that contemneth a little imperfection, which he might easily avoid, doth in time dissemble great ones. Give ear my Son. Didst not thou make thy Vows for love of me, and that thereby thou might'st do me service? Dost not thou keep the same, that thou mayest gain the greater favour at my hands? Sith than thou art assured, that the very least defects, committted against thy Vows, do displease me, wherefore dost thou not forbear to commit them? If in things appertaining to the body, thou do not lustre any fault, neither great nor small, why permittest thou any defect in observation of thy Vows, than which nothing in Religion is more excellent? To do any thing that displeaseth me, though it be very little, is not of a zealous lover, such as I desire every Religious man should be. 7. There is yet another means, by help whereof the Religious man may come to an exact observation of his Vows: and this commonly doth he use who is fervent in spirit, imitating the use and manner of such as be very hungry. For they most carefully seek what to eat, and they do without any difference eat whatsoever they find, whether hot or cold, well or ill prepared, roasted or sodden. Even so the fervent Religious be lead with a great desire to exercise those virtues which they have promised by Vows, and this both in great matters and in little, as well in hard and painful, as in easy and pleasant. And for one to exercise himself often in his Vows, & in the often actions of Poverty, Chastity, and Obedience, maketh the observation of the Vows very easy. For the frequentation of such acts prepareth a Religious man to the getting of an habit. And habit of it own nature maketh a man agile, prompt, and ready to the exercising of Virtue, and consequently to the observing of his Vows perfectly. We have a plain example in the skill of music, for the more a man frequenteth the exercise thereof, the more readily, and the more cunningly is he accustomed to sing, or play. 8. By this it may be understood, how greatly and dangerously they be deceived, who care not for light transgressions in the observation of their Vows, not considering or marking, that the essence of a Religious man is in his Vows, that they make or mar, to the good or hurt of their souls, that of the same depends all the good or evil of religion, scandal or edification, and my glory also, because the promise be made to me; and finally the merit itself of the three principal virtues, that be comprehended in the Vows. Wherefore if there be not need of great care, and vigilancy that we fail not in our duty, I know not in what there will be need. And if a man will not show a fervour and zeal in this thing. I see not wherein he should declare and manifest the same. Of the three Vows in particular and first of the Vow of Poverty, how agreeable and requisite it is, that the Religious be lovers thereof. CHAP. VII. SON, meet it is not, that the servant should refuse what his Lord & Master hath embraced, neither beseemeth it the scholar to learn another lesson, then that which his master hath appointed him. Whiles I lived on earth, I chose, and willingly embraced Poverty. The same I taught and proposed to all that followed me, and now again I earnestly recommend it to all, who aspire to the perfection of spiritual life. For I was borne so poor, as there was not a corner found in any house, that would entertain and receive me, when I was to come into the world. And therefore my poor Mother was forced to retire herself into a stable, wherein I was both borne, & laid in a manger. I was borne of a poor Mother, brought up as poorly, conversed amongst the poor, and lived poor till my dying day; and at my death I was much more poor, because I had not whereupon to rest my pierced head, and gave up my life at last upon the hard bed of the Cross. 2. Let the Religious now consider, whether it be not agreeable, that they should be well affected to Poverty by them voluntarily promised, and so highly esteemed and beloved by me. Let them ponder, whether it be meet, that members so richly adorned and set forth, lie hid under so needy an head. The servant deserveth not to stay in the house, who is not contented to use the same meat, drink, and clothing that his Lord useth. Neither was I a lover of Poverty alone, my Apostles embraced the same, who besides that they were poor fishermen, when I called them out of the world, did further leave that little which they had and possessed for love of me, most affectuously embracing Poverty, as a true and faithful companion. O how much did it please me, when being called by me, they did without further lingering, or delay forsake parents, ship, nets, & whatsoever they had, or might have in this life. And though this action of Poverty were great & heroical in them, because they forsook all; yet I stayed not here, but would further have than exercised in the same Poverty, by living with with me of the alms of other men, and therefore I sent them to preach abroad from one place to another, without purse or scrip, provided of nothing which was necessary, that they might repose all their hope in God's providence. 3. The Religious man the less he hath, and the less desire he hath of temporal things, is the more apt for the helping of souls. And when I did after send them forth to preach the Gospel all the world over, did they go loaden with baggage, or attended upon by great trains of servants, or did they advertise the cities, whither they went, of their coming, that they might find all manner of things provided and made ready for them? No such matter. But they went full of the holy Ghost, loaden with the weight of my doctrine, and incensed with a burning desire of converting countries to the faith: they did like poor men enter into the Cities and Towns, where whiles they made their stay, by preaching me poor, and naked, dead upon the Cross, they caused exceeding motions in their hearers minds. Whom when they saw, neither to seek, nor to accept of gold or silver, marveled much. And when they further saw them to take so long journeys all the world over in extreme penury, and want of things, only for the gaining of the souls of others, and also to love want and poverty; they were almost astonished with very admiration, and for that cause they were more ready, and more easily induced to put their necks under the yoke of the Gospel. These two things do not well suit, to gain souls, and to attend withal to our private commodities and pleasures. 4. If again, my Son, thou turn thyself to the founders of Religion, thou shalt find that they were so great lovers of Poverty, as they would not suffer the words Mine and Thine to have any place amongst them, thinking that by these two words, is destroyed all the force of Poverty: and if they found any Proprietary amongst them, they instantly banished and thrust him out, as an infectious person from their Company. Let them now speak, who be so much afraid of the name of Poverty, whose disciples, and followers they be: What rule permitted them to have goods and provision of their own? Wherefore do they take pains to get money together, whether to convert it to their own use, or to leave it to others; howsoever they do it, even secular men have not care to gather riches for any other cause. What difference then is there between the Religious men, and those of the world? This is not for a man to bear heaven away by violence, but to afflict and vex himself for the gathering of earthly trash together. The doctrine that I have delivered is not so, neither be they the followers of their founders and forefathers; and seeing they trace not the same steps with them, they will never come to the same degree of perfection that they did. 5. Lord, if thou givest us not some spur to put us forwards to love Poverty, it will easily be abandoned and forsaken: for sith it carrieth an outward representation of ignobility, contempt, and baseness, and of being next unto misery, no esteem is made thereof. Son, thou art very much deceived, because thou usest not a distinction. In forced Poverty, & that which cometh of necessity, is contemptible, and hated of the world: but voluntary Poverty, sith it is a noble and heroical virtue, how can it be ignoble and base? If it treadeth under foot, & contemneth all precious stones, and the world's treasure, how can it be miserable? To the love of it what may move us more, then to understand, that I the Son of God, and Lord of Majesty, when I lived on earth, betrothed Poverty unto myself, and loved and entertained it till my dying day. And should not this alone worthily induce every Religious person to love and honour it? For in all Courts, he is in greatest honour and regard, whom the Prince loveth most. 6. But wilt thou understand my Son, who is a true lover of Poverty? He it is, who most delighteth and rejoiceth in it, who commendeth, and desireth it more than other, who thinketh not to offend it either by work, word, or by any sign; who finally embraceth and loveth it, as an heavenly margarite, that maketh the soul most fair, and beautiful in the sight of the creator. O how much did the Religious before time to please me, who were so affected to Poverty, as they held all the riches of this world for toys and ordure, if they were compared with it. And for a declaration of their exceeding great affection unto it, they called Poverty their Lady and Queen, and for such they esteemed and used it. Neither did they this in the first fervour of their conversion only, but the elder they waxed in the serving of God, the more they loved, and reverenced it, and for that cause they were very earnest and desirous, that they might give up their last breath to God upon the bare ground. 7. On the contrary side, I am not a little displeased to see some Religious so little devoted to Poverty, as those, who discommend it, have an horror to it, as a thing to be detested, and by deeds also go against it. Hence it is, that in their meat and drink, in their clothing and habitation they will be entreated commodiously and daintly, yea & that better and more commodiously than they entreated themselves in the world; and if they have not every thing as they list, they be troubled, and can take no rest at all. And what an infelicity is this? They give over the world to serve me, they leave all their riches, neglect their commodities, and of themselves vow Poverty, that they may ever lead a quiet life, and after they be once entered into Religion, they suffer themselves to be disquieted and troubled for the things that they forsook in the world. This is nothing but to sing a song of recantation, and to revoke their Vow of perpetual Poverty. For what difference is there, whether thou desire earthly riches, or superfluous commodities and recreations, when as the one and the other be repugnant to Religious Poverty? 8. But it displeaseth me more, that there be some, who not finding in Religion all abundance of things, as they had in the world, do look back, and crave their commodities first of one secular man, and then of another, and make themselves their vassals and slaves. And ●f so to do for their own use and commodity, be bad; how much worse it is then, to exact such things of secular men, that they may be given to others? Is it possible, that any Religious man should be found, who should bind himself to secular men, for the doing of good turns to others? O infamous madness of such a Religious person, who for so base a thing maketh himself a vassal to so many! Of this bad fountain doth spring for the most part all that looseness, dissolution, and breach of good order, and Religious discipline, which we see (a thing to be lamented) in many Religious with our own eyes. Woe be to that Religion, the Religious whereof be no lovers of Poverty, for that by their overmuch liberty of manners and life they become the ruin and overthrow of Religion. Of the dignity, and commendation of Religious Poverty. CHAP. VIII. SON, I have not without cause in my Gospel amongst the Beatituds given the first place to Poverty, and bequeathed the Kingdom of heaven to the poor, for without evangelical perfection it is impossible to come to bliss. Seeing then Poverty is the first foundation of evangelical Perfection, of good right it meriteth the pre-eminence of the first place. For which cause I have sent all those, whom I have invited to follow me, or have been desirous of perfection, if they did not of their own accord renounce the riches of the world, or did not voluntarily become poor, to the first foundation, that they should first forsake all, and then follow me. Perfection would not have men bound, but free and lose. 2. Lord, if the kingdom of heaven be for the poor, very great will the number of the blessed be, because there be more poor in the world, then rich. True it is, my Son, that the Kingdom of heaven is for the poor, yet all the poor be not for heaven, but only those, who make an election to be poor, and such be very few. Some there be, who indeed be not possessed of any thing in this life, yet they have it in desire, and this poverty is not only no virtue nor worthy of praise, but also spoileth many of their eternal felicity, both for that it taketh not away the exceeding desire of having, which is the root of all evils; and also for that it setteth it on fire so far, as it maketh a man's mind devoid of all manner of peace and quiet: Whence it is, that many become robbers, thieves, and do not admit any cogitation of heaven at all. 3. Some be possessed of great store of riches, but they tie not their affection unto them, yea they be ready, when it shall please me, and when I shall think good, to leave them: and of such poor in spirit there be found very few in the world. Finally some there be, who that they may be the more free in the exercise of true virtue, do contemn and forsake all earthly riches, not only out of an affection of mind, but by effect of works also. So did my Apostles, & many other Religious, who be now in present possession of the riches of heaven. And this is Religious Poverty, whereunto I have promised the kingdom of heaven, where all the Religious shall be crowned with the most noble crown of glory: but the number of these is very small. 4. If the kingdom of heaven could be bought with money, or exchanged with kingdoms and riches of the world, great would be the excellency and dignity of the goods of fortune, and every one might love them, as his own soul. This excellency I have imparted to Religious Poverty, which of terrene riches maketh a ladder, whereby it may mount up to heaven. Contrariwise the rich of the world dig the earth for the getting of gold and silver out of her bowels, and therein they place and fix their heart, and bury it with the renouncing of heaven together with the true felicity thereof. But the poor Religious man, because he directeth his heart to heaven, maketh himself worthy of an heavenly reward. What manner of way a man shall enter into, such shall he find the end of it. 5. Besides, a Religious man by the Vow of Poverty becometh superior to the whole world, and above it. For whereas he desireth not to possess any thing in this life as his own, he hath no dependence on the world, or the things thereof, but as one above it, he contemneth all, that is within the compass, or power of it. The contrary happeneth to such as be addicted to the world, who be at the command of so many masters, as be the things that they desire to have and possess. 6. Moreover Religious Poverty manifesteth a certain power and might against the nature of man itself. For nature desireth and inclineth a man to desire riches, and the commodities of the body, as the delicacies of meats, niceness of apparel, sports pastimes, and recreations; but Religious Poverty withdraweth all these from itself for my sake, and therefore overcometh Nature. And how then should not I highly esteem them, who wittingly and willingly, moved out of love of me alone, do deprive themselves of all these lawful commodities, and whereunto Nature of itself inviteth them? 7. Hear also, my Son, another excellency of Religious Poverty. If any needy or poor man become rich by his own industry, or by any other occasion, the world marveleth not: but it wondereth much, if a rich man become voluntarily poor, and such a one indeed, as doth not only make away his riches, but also depriveth himself of the power and ability of possessing them fore ever after! And at this the world is astonished the more, for that itself hath nothing in more esteem than riches of the world, & shuneth nothing with a greater care, than Poverty. All this proceedeth of nothing else, then that it understandeth not the dignity and excellency of Religious Poverty. Let the world tell me: Can it with all it own riches, and pleasures satiate and fill a man's heart, so as it may be at quiet? Nothing less: for that as many as be lovers of the world, the more they have, the more desire they to have, and whiles they cannot be satisfied with what they have got, they never arrive to any true peace and quiet of mind. But the Religious, who neither have any thing proper, of their own, nor desire to have, live content with very little. Is not this a certain participation of everlasting felicity, that a man, as he shall one day live content in heaven with the glory thereof, so liveth now on earth content, & quiet with his Religious Poverty? 8. Neither is it the least commendation of Religious Poverty, that it not only conserveth, and keepeth the Religious, but hath further been the foundress of all Religions, as many as have been, and still be in God's Church. The monasteries indeed, and the Cloisters be erected and built with money, and the goods of fortune; but the Religious be not founded by them. For the first founders, who had store of riches, for the consecrating of themselves to my service did give away their riches, as impediments to a better course of life. And after a good foundation laid of the spirit of Poverty, and of mortification, I used them as directors and guides for the drawing of others, and by this means Religions were founded. Stones, and timber be laid and raised by riches, but virtues are built & raised by Poverty of spirit. 9 But suppose, that there were not any thing worthy of commendation, or excellent in Poverty; is it not a great dignity, that it is loved of me, and esteemed of me? That it was to me an inseparable & fast companion during the whole course of my life? That I used the help of it in the world's conversion, not by sending the rich, mighty, and wise, but the poor ignorant & rude for the overcoming of the wise & mighty of the world? That I wrought so great miracles by men poor and abject for the good of souls? Do not these seem unto thee any commendations and renown of Religious poverty? And if they be great praises; have not I, my Son, most just cause to complain of them, who do not only not love Poverty, but do also without cause contemn it? That it is contemned of the world, is no marvel, because the profession & scope thereof night and day is to attend to the heaping up of riches, and increasing of honours: but that there should be any religious found, who by deeds refuse the same, and under hand practise it, is a thing that highly displeaseth me, whiles I behold that Lady and Queen promised me by Religious and solemn Vow, which should have a commanding hand with them, so impudently and shamefully thrust out. Spiritual things cannot be loved without a spirit. Of the utility and profit, that voluntary Poverty bringeth to the Religious. CHAP. IX. LORD, what good and profit can Religious Poverty bring, sith it hath nothing, whereby it may ease man's necessities? And more than that, in regard of the incommodities that be adjoined thereto, it seemeth prejudicial, not to the body alone, but to the soul also. For the body being ill handled thereby, easily falleth into sickness, and being ill disposed, cannot serve and attend to the spiritual actions of the soul, neither can the mind itself use the ordinary exercise of prayer, and meditation. Besides it is no little impediment to the Religious, who towards the helping of their neighbours, do profess an active life. For if they want things necessary, they are not able to go through with their labours, in helping their neighbours. Therefore it seemeth to me that Poverty is an impediment to much good, and contrariwise promoteth what is ill, as is sickness and other infirmities, yea & hasteneth death itself. 2. Son, thou art far wide of thy mark: for thou thinkest that Religious Poverty is a severe and cruel Mistress that withdraweth from the Religious things necessary towards their meat, drink and clothing, according to a requisite proportion required in their institute. It is not so. Poverty by frugality is good, both for the soul & 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 man's mind, as it depriveth him of all quiet, pricketh him forward to suck up the blood of the poor, and bringeth him to so great a blindness, as it bereaveth him of all fear of God & men, without any regard had of his own souls good. Neither do men desirous of getting more, make a stand here. 3. He that is once become rich, eftsoons raiseth up his head, becometh arrogant and proud, undertaketh to patronize the wicked, and out of a madness runneth headlong into all naughtiness. From these evils, and many more, voluntary Poverty freeth the mind, whiles it doth take from him not only the riches that he hath, but also the hope & desire of having, which is the beginning of ruin both of body and soul, and procureth such tranquillity and peace, as it maketh the mind fit and disposed to the contemplation of heavenly things, and to all manner of spiritual actions. Whence it is, that a Religious man, so soon as he is become poor, consequently becometh humble, modest, meek, a friend of the good, and of virtue, and an enemy of the bad, and a contemner of vices. 4. That Poverty also profiteth the body, is out of question. We do not desire any thing more earnestly for the body, then good health: and we have an horror of nothing more than of sickness: for there is not any who would not be rather poor and whole, then rich and sick. And daily experience manifestly teacheth, that the frugality of poverty conserveth the good health of body, prolongeth and continueth man's life more years, then doth all the store of riches and pleasures. Who seethe not, that the poor be more healthful, & go through with more labours, then do the rich? A poor man is as well content with a simple, ordinary, & mean diet, as be the rich with dainty and delicate fare. The poor man cometh ever hungry to his meat: the little that he hath he eateth with a good appetite: when he is a thirst he refuseth not a draft of water: after labour he seeketh not for a soft bed, but he sleepeth, lieth down, & taketh his rest where it happeneth at adventures: and in the morning he riseth early with meat digested, sound, and healthful and without loathing. 5. On the contrary, the rich man, serving the time ordinarily, sitteth down to the table with a full stomach, taketh very little taste or pleasure in his meat, scarce sleepeth by night, but turneth himself ever and anon, now to one side of the bed now to another: & therefore the Physician must ever be at hand, and drugs prepared in his chamber ready to take upon every occasion. Lo thus be they turmoiled, who live in delicacies: they live badly, and die soon. My servants did not in times past live so in the wilderness, who professed so great Poverty, as some when they besprinkled their herbs with a little salt, or oil, thought they had made a feast; and yet these men never using the benefit of Physician, or of physic, lived to very old age, and therefore Religious Poverty is not (as thou thinkest) the cause either of infirmities or of hastening thy death. Nothing hurteth once health so much, as the variety and abundance of the meat. 6. Religious Poverty bringeth another commodity with it, and that is security, void of all suspicion, and sinister thoughts. He, that aboundeth in wealth, is afraid of thieves, 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 spoil them of life, and then of their riches. How many sons have killed or poisoned their Parents that they might the sooner come to enjoy their inheritance? How many treasons, & treacheries have there been wrought against most dear friends, for the spoiling them of their treasures? But the poor sleep in security, they travail night and day out of all fear, they are troubled with no suspicions, because they have nothing to lose. Add to this also, that Poverty hindereth none in his travail, nor bringeth in, or causeth any forgetfulness of the Kingdom of heaven, which is occasioned by riches, but rather urgeth and forceth us to think more often upon the beauty of our heavenly country, and upon the great treasures there prepared for us. 7. Lord, at the day of judgement thou wilt make them only partaker of the Kingdom of heaven, who for love of thee shall have afforded meat and drink to the needy and shall have helped them in all their other necessities: and what soever shall be done unto them, thou wilt have reputed to be done to thyself. If it be so, what reward shall come to the poor Religious, who when in their entrance to Religion, they have renounced all their possessions, have not wherewith to relieve them? Wherefore it seemeth they might have done more wisely, if they had reserved some part of their goods to give afterward to the poor. 8. Son to give alms to the poor, is a good work, and meritorious of life everlasting: but it is a far more excellent work for a man to forsake both all his possessions & the world also, & to follow me. Hence it is, that I did not counsel that rich young man in the Gospel, who asked me, what was needful for him to do to attain to a perfect life, to stay in the world, and to give much alms to the poor, but that himself after distribution of all his goods upon the poor, should become also poor, & so follow me in my Poverty. And therefore the Religious need not to fear in the day of judgement: For seeing they have for the love of me forsaken not only all that they had, but all they might have had in the world also, they exercise a most noble, and perfect work, which in that day shall be recompensed and paid with a most abundant reward of everlasting felicity. He is not bound to give alms, who hath distributed all that he had to the poor at once, and hath nothing left him to give. 9 Seeing then by the so great commendations, and utilities of Religious Poverty it may evidently appear, that secular men be greatly deceived, who seek with so great a desire to heap up riches; how great an error, think we, doth a Religious man commit, if he should in like manner study to get money together, who by Vow of Poverty hath renounced it for ever? What folly and madness would it be for him, whiles he forsaketh the world, to have a will to go out naked, that when he were to fight with the Devil, he might not have wherewith his enemy should take hold by, to throw him to the ground, and now to have a will to be clad in Religion, that he may be with the more ease laid hand on, & overthrown by the enemy? The Devil, when he findeth not whereon to fasten, or to lay any hold, goeth his way overcome, and vanquished, or leaveth of to molest and trouble. How God, even in this life, rewardeth the Religious for their Vow of Poverty. CHAP. X. SON, I am he, who afford necessaries to the whole world: I command the Sun to shine as well upon the good, as the bad: I send down rain in times and seasons: I cause the earth to bring forth fruits, plants, and all living things, and the Sea to abound in fish, to the end every kind according to the condition of their nature may have helps agreeable thereunto. Neither doth it beseem me, the Creator of all, to be overcome of man, that he should give me more, than I give him. And therefore sith the Religious do by Vow of Poverty give themselves, and whatsoever they have in the world, and to the end they may serve me the more readily, and the more at ease, they renounce all their possessions, honours, commodities and recreations otherwise lawful, and further bind themselves by band of perpetual Vow, that they may not at any time be able to go back from the profession of Poverty; meet it is, that I in like manner promise to afford them all necessaries for their sustenance. 2. First then I requite this their so fervent love and liberality towards me in such sort, as I consecrate myself wholly unto them, as I did undertake long since in the person of Aaron to do, to whom I said, That I would be his inheritance, understanding and meaning in this figure all the Religious. Thus I make myself their procurator & dispenser. Neither do I hold it enough for myself to sustain the person of a good Lord towards his faithful servants, but I further reckon them, as doth a most loving Father of his dearest children. And if the birds and fowls of the air be so careful to seek and provide for necessaries for the feeding of their young ones; wilt thou have me to forget my Religious children, who do in their monasteries, as in their nests, expect their sustenance? Wilt thou not have them clad with necessary clothing, who have for my sake spoiled themselves of all their commodities of body, retaining nothing as their own? He standeth in need of nothing, of whom God taketh a care. 3. Wherefore know thou, that I have provided, and still daily do, necessary helps for all, because neither there be the same functions of all, neither do all follow the same manner of living. For I have caused those, who live separately, and, as touching their own person, deprived of all dominion of their possessions, that they may serve me in this degree of Poverty, to be provided of possessions in common, whereof every one may have the means to entertain life. Again, I help others, who have embraced the laws of a more strict Poverty, in so much as they will not even in common enjoy any stable or certain rents, by moving the hearts of the faithful, now one, than another to be willing and ready to provide for every one conformably to his rule, and vocation. Be not thou on thy part wanting unto God, and God will not be wanting unto thee. 4. And that we may come nearer to the remuneration, that I make to the Religious in this life also, for the recompense of the Vow of Poverty, tell me, my Son, wherefore when any one of thy order cometh from some foreign part to thy monastery for his lodging, all come running to give him all things necessary? For what cause is this done? In very deed for no other, then for the Vow of Poverty, & that is a part of the compensation, that is due to Religious Poverty. If that guest should have any provision of his own, whereof he might live, every one would forbear to help him, neither would, there want murmurers, who would say, this man is rich enough at home, no doubt but he cometh hither to spend what is ours, that he might spare his own. But it is nothing so. For seeing none can be ignorant, that he by reason of his Vow of Poverty, neither hath, nor can have any thing of his own, therefore all necessaries be with charity and good will afforded him. 5. Again, with what a company of cars is a secular man troubled and turmoiled for the providing of his family with such things, as peradventure as appertain to meat, drink, and clothes: how often passeth he whole nights without sleep, taking care and solicitude, where, how, and what way he may remedy his present want? how often lamenteth he & weary, while he findeth not the means to help himself, or others? Doth not he seem, my Son, unto thee happy, who is exempted from all such solicitude? Holdest not thou him much privileged, who devoid of cares, hath others to procure him all necessaries? And whence have the Religious this privilege but by me, in regard of the Vow of Poverty. 6. Consider also, my Son, that a Religious man, if it be his hap to travail through other countries, and to come to the houses of his order, is very kindly and lovingly entertained, and welcomed with much Charity, although they never saw the man before; offer themselves to do him service, for this respect alone, that they understand him to be their brother, & a child of the same mother, that is Religion, with them. When he cometh thither, all things be there as common unto him, as they be unto those, who make their habitation there, and therefore for one house that he left in the world for the love of me, he findeth a thousand other better than his own. And this is to have nothing, and yet to possess all. 7. There is not a Prince so commodiously treated as he is when he is out of the territories and limits of his own government. For in his inn he is courteously welcomed, and entertained by the host of the house for no other cause than or the gain he hopeth from him; and whosoever bringeth not necessary provision with him, is wont to make great expenses, and to bear with many incommodities, because he taketh not up his lodging in his own house as the Religious doth, and whatsoever service is done him, it is done for his money, and not for love, as is done in Religion. Thou now seest, how much better in this kind the condition of a poor Religious man is, then is that of the mighty & rich, & this for nothing else, but for the Vow of Poverty, through the benefit whereof he enjoyeth many privileges, and commodities whereof he was not the author or cause himself. 8. It is indeed true, that the manner of a Religious man's living and entertaining is mean and slender, but if thou diligently consider the conditions of it, thou wilt not doubt to prefer it before the tables and diet of great Princes. For first, all that a Religious man eateth, is bestowed upon him for the love of me: all is prepared and dressed of love: and all out of the same love of my servants brought to the table afterwards: and whatsoever is set before him, he eateth and drinketh without any suspicion at all. But what Prince is there in the world, who is served merely, and purely for the love of God? In what Princes court be things served in so great peace, as in Religion? Whence come so many foretastes in Prince's tables, but of the suspicion of poison? And who seethe not, that a greater esteem is to be made of love and security wherewith the Religious are served, then of all the magnifical ministries & services of Princes? 9 The Religious also be not deprived of their wont attendance, even in their old age. But he that hath done service to temporal Lords, when he once cometh to be old, when he is scarce of ability to do his wont offices of service, though he be not thrust out of the house, is nevertheless hardly endured in the sight of others, neither is used according to his deservings, though he have spent his whole life in his Lord's service, but is held for an unprofitable person, not fit for any service. Contrariwise a poor Religious man, the more he is advanced in years, the more respect is had of him, and the more commodiously is he treated: neither is there considered in him, what he doth for the present, but what he did before time, and all cast their eyes upon him, as upon my servant, and a man consecrated to me. Not old age, but an untoward and perverse will causeth the Religious to fall from my grace and favour. A spiritual Religious man, and aged, who can take no longer pains, serveth me more profitably, than many strong and able young men, and those void of spirit. I in my servants consider not so much their forces and strength of body, as their will, and spirit, which waxeth old, and dieth not through the fault of age, but of a perverse custom. 10. Finally, a Religious poor man is tended more carefully, more faithfully, and more lovingly in sickness, then be secular Lords. For they observe the physicians prescriptions most exactly, and there be ever both day and night at hand those who attend them in their sickness. If there be any danger of life, they be admonished and put in mind in good time to prepare themselves to their death. At his dying many of my servants are about him, with their prayers, and good exhortations, assisting him in his happy passage to another life. Certes, if a Religious man were to have none other reward in this life, this alone aught to seem unto him enough, being so singular and excellent a thing, as many Princes, and great men of the world have much desired it, and yet could not obtain it. For how many of them have ended their lives without any preparation going before, for that they were not put in mind of their danger? And how many again, together with their temporal life have lost the eternal? And if the reward of my Religious be such in this life, what will that be, that is prepared for them in the next? What manner of crown shall be given them in my Court for the Vow of Poverty? How many great Lords astonished at their excess of glory, will say: We esteemed their Poverty nothing but madness, but we were mad, and they wise indeed? Of the necessity of the observing the Vow of Poverty. CHAP. XI. IN my Gospel I resembled riches unto thorns, & worthily. For thorns hinder and let travailers in their way, that they cannot go on with expedition, because they are afraid of the pricking of the thorns. In like manner the thorns taken in hand do prick, and being pressed, they draw the blood, and put a man to pain. Therefore great is the privilege of them, who have left them beind, and whiles they are upon their way, have them no more in sight. For to handle the pricks of the thorns, & not to be pricked, if it be not impossible, at least it is very hard, and it profiteth little whether the pricks be great or small, many or few, because all do prick, and ever prick: Even so riches do greatly hinder such as travail towards heaven, and do weary a man much with the bearing of them. 2. To have any thing proper, and not to be affected unto it, is not granted to many, much less to all. The affection is that, which bringeth forth the thorns of cogitations, suspicions, & cares of gathering riches together, whereunto the more a man shall give his mind, the more shall he be pricked and be bloody himself. Wherefore not to abound in riches, or to be bound to leave them, is an exceeding great benefit, and in it consisteth the Vow of Religious Poverty. 3. But it is not enough, Son, to make Vows, if they be not performed; for that the end of a Vow is to observe it by deeds & actions. Remember therefore, that thou art bound of thine own accord to perpetual Poverty (which amongst the moral and religious virtues is the principal) and that the obligation was made in my sight. But by contrary works to exempt thyself from thy Vow, is nothing else, then to denounce war against the chiefest virtue of all, which thou hast chosen for thy Lady, and Patroness, and thereby so to incur the punishment of violating thy obligation, that is, everlasting damnation, & to offend me thy Creator and Benefactor, who accepted thy Vow. And now judge thou, how necessary it is for thee to stand to thy promises once made to me, which as they profit to salvation when they be well kept, so being broken they damn eternally. 4. Lord, seeing riches be so troublesome and dangerous, and yet a man needeth meat, drink, and clothing necessary to the sustentation of life, it should be enough for thee, if we should at least be in the number of those poor, whom holy writ commendeth in these words: Blessed is the man, who hath not gone after gold, nor hath put his hope in the treasures of money: For so we might be possessed of some necessary things, the affection being removed from the money, without prejudice or breach of the Vow of Poverty. It is true, Son, that Blessed is he who is not gone after gold: but the Scripture addeth by and by after: Who is he, and we will praise him? Who is he that desireth not gold? Who is he that desireth not to keep it, after he hath got it, and also to increase it? If thou go not after gold, gold will come after thee, and will like unto thorns cleave fast to thy clothing, & though it prick thee not, yet will it hinder thy going. Wherefore the Vow of Poverty quite debarreth all possession of ones own, whether it be much or little. Neither must thou be solicitous about thy meat, drink, and clothing: leave that care to me, let thine endeavour only be to satisfy thy Vow of Poverty, and I will provide other necessaries. Who putteth his hope in any other then God, he doth God an injury, and shall find himself deceived. 5. Remember that Poverty is called the wall of Religion, and the mother of the Religious. As long as a cities wall is sound and whole, it is easily defended and kept from the incursion of thieves, and enemies, but if it be broken down, or be decayed, the enemy easily breaketh in, and spoileth it. Even so Poverty, which is the wall of Religious discipline, if it be either contemned or neglected, so as some propriety be admitted, becometh obnoxious and subject to the enemies spoil. And therefore need there is, thou keep and defend the wall, if thou desire to keep and guard thyself. 6. Who in time of war watcheth upon the walls, must have two conditions. One that he watch, the other that he suffer not himself to be won with bribes. These two conditions be in a Religious man, that voluntarily embraceth Poverty, who living sparingly, is not molested, or overpressed with troubles in his sleep, and because he is not a proprietary, his enemies do not easily corrupt him with bribes. Wherefore there is not a more vigilant keeper, nor a more stout defender of the wall of Religion, than a truly Religious poor man. Besides, necessary it is, that the City walls be often looked upon, that where and when need is, they may be repaired, and strengthened. For if they shall begin once either to decay, or to bend and incline to one part, a remedy will hardly be found. So the Poverty of Religion must often be examined, and looked into, that it be not in any part loosened, and if it happen to be, that it be repaired again. For so Religion will be more strongly fortified, and the state thereof the more secured. For as the first drift of the enemy is to undermine and overthrow the walls of some bulwark; so the greatest care of them, who defend it, must be, that the walls be conserved and kept. 7. It is also called the mother of the Religious, because Poverty is that which first communicateth to a Religious man his very essence and nature, and nourisheth and bringeth him up. True it is, that she is somewhat severe in the education of her children, not for that she withdraweth from them some commodities necessary, but rather superfluous: yet she doth it for a good end, namely, that her children may become valiant soldiers; and fight manfully against all kind of vices. For she well knoweth, that a man brought up in delicacy, and nothing accustomed to the enduring of labours, cannot be a good soldier Amongst the conditions of this mother one is, that to her children that love her, she is dear and grateful, and to them that love her not, severe and stern; and whosoever is bound to be under the government of such a Mother, if he shall refuse to accommodate himself unto her, he shall not be without a continual affliction all his life long. 8. If it displease thee, Son, to have such a Mother, remember that Poverty hath not chosen thee for her Son, but contrariwise, that thou hast chosen her for thy Mother, & she accepted thee for her Son. Thou also in regard of thy Vow ar● bound perpetually to lead thy life with such a Mother, and therefore it is not any longer in thy power to leave her off, thou being bound to love, honour, and defend her. Tell me, should not that Son sin grievously, who should handle his Mother ill & rudely, or should thrust her out of her house? And what other thing is it for thee to enjoy and use some little things for the satisfying of thine own desire, but wickedly to handle thy Mother, Poverty? And nothing to regard her, what is it else, then to drive her out of thy heart, which is her habitation, and house to dwell in? Take heed, my Son, what thou dost, because all the hurt returneth upon thine own head, sith it is certain, that she needeth not thy service, but thou needest her help; neither canst thou lead a Religious life without her: she is not bound to thee, but thou to her. The Kingdom of heaven belongeth to the poor, but he that will not know Poverty for his Mother, shall neither have part in that inheritance which is the kingdom of heaven. 9 Lord, I know and understand well, that to make the Vow of Poverty, is nothing else, then to promise to thy majesty, that I neither will have, nor have a will to have any thing proper, and will lead my life in Poverty. But I long to know, whether I can satisfy my Vow of Poverty, if I possess nothing of mine own, and yet all things are pleasing unto me, and agreeable to my manner of doing. 10. Son, as it pleaseth me, that every one be provided of things necessary: so it displeaseth me, if a Religious man either have, or procureth to have superfluities. But what is necessary, or profitable, it is not for thee to judge (for we be easily beguiled by our senses, or our own affection) but thy Superior. It is for the Superior to judge, what is convenient for Poverty. He is not poor who wanteth nothing, neither liveth he after the manner of the poor, who hath all things, as he listeth. Of the defects, that are committed against Poverty. CHAP. XII. SON, he that is provided of rents after the manner of poor, & yet will, like unto the rich, make great expenses, goeth greatly awry: for he shall within a while find himself so sorely engaged, as he must be forced to lie in prison, and there be punished, until he shall have paid the very last farthing. Whatsoever thou hast in Religion, is given thee by me, and for me, and I have given it thee, as to a poor man for thy use, and necessary for thy Religion. But if thou wilt use, and spend the things of Religion, after the manner of the rich, at thine own will, as though thou wert an absolute owner thereof, it will fall out ill with thee, because thou art one day to give a straight account of all. Thou hast forsaken all that thou hast in the world, and that thou mightest not use them at thine own will, thou art spoiled of them: Why then dost thou in Religion think to usurp a dominion upon another man's goods, and to dispose of them at thy list? This, certes, is neither convenient, nor pleasing to me. Wherefore thou must needs resolve to use the things of Religion, as my things, and consecrated to me, and what is transferred to thy own use, thou art to handle not as thine, but as mine, allowed of me to thee by thy Superior, and that to serve thy use as long as it shall please me, so as it is in my will to take it from thee, when it shall to me seem good. 2. It doth displease me much, when a Religious man is transported with so great a desire to something that is permitted him to use, as he can hardly forego it again, when reason requireth. For what manner of beast should that be, who being hired to bear burdens, would not have the instruments afterward taken from him, that were fit to bear the burden with ease? Whatsoever Religion assigneth to every one, it doth it for my service, & whether I would take something away from any, or permit him to use it still, he must not be therefore grieved, or troubled. An over great affection to things lent, maketh them to become another's. 3. O how much do those Religious offend me, who be ashamed to be poor, & to wear a poor garment, or to use a slender diet. For how can it be they should be ashamed for that, which is to them a glory, by the benefit whereof they are raised to so high a state, and maketh them like their Lord and Master? Can they be forgetful of their promise made of Poverty? If they have not forgotten it, wherefore do they so lightly esteem it? What man is there in the world, who would be ashamed of his profession? And sith the Religious man hath made a profession of Poverty, and that publicly, what is the cause, that he is ashamed of it? Some servants of mine did not so who now enjoy eternal felicity in heaven, who were rather confounded, if they found any more poor than themselves. Who is ashamed of virtue, plainly declareth that he loveth it not. An evil sign it is to hate Poverty, which is a principal virtue, and proper to Religious life. 4. There be others, who are ashamed of their parent's poverty; and some again who brag and boast of their riches, and both of these be affections of a Religious man ill mortified. That the Parents be rich, is not a virtue, wherefore then should a Religious man glory of them? Yea the richer they be, in the greater danger be the Religious, lest they one day look back, and for that cause they have greater matter of fear, then of glorying. And that thy parents be poor, was it through any fault of thine? & if not, wherefore shouldst thou be ashamed, or afflicted for it? If to be poor in the world should be a crime, thou shouldest have a just cause of confusion: but it is not. Or if Poverty should make the way to heaven more hard, thou mightst worthily be sorry, and complain: but it is more than certain, that the coming to it is made hard, not by Poverty and want, but by riches. Wilt thou have thy Patents rich? Procure then that they may be virtuous, & content with their estate: for so they shall be in God's grace and friendship, which by many degrees surpasseth all the riches and honours of this life. The Religious man that hath a desire his Parents should be great and honourable in the world, and laboureth not that they be provided of spiritual riches, showeth himself to have very little charity, and no spirit at all. 5. It is also a sore defect in the Vow of Poverty, if a man think he hath done enough, when he possesseth nothing as his own, and in the mean time is solicitous, that he may want nothing. Certes, I see not how there can be any coherence between these two. To make a Vow of Poverty, and not to have a will to make a trial of Poverty: To be poor, and not to be willing to try the effect of it: To love Poverty, & yet to have a will to be far off from it. I was myself poor, for that in the whole course of my life I experienced the effects of Poverty, by suffering hunger, thirst, heat, cold, weariness, nakedness, and a thousand incommodities. I loved Poverty, and therefore I would have it to accompany me to my Cross, where I was nailed naked unto it. My Apostles also, and some of my disciples and followers suffered many incommodities of Poverty, even until their dying day. But thou not only seekest no occasion of suffering any thing, after the manner of poor persons, in thy meat, drink, & clothing, but further most carefully, and importunely thou seekest for what is best, and more commodious, and if thou have it not, thou art troubled, and murmurest for it, and which is worse, thou oftentimes pretendest necessity and health, when it is thy mere sensuality. He is not poor, who shuneth the incommodities of the poor. O how did those Religious please me, who notwithstanding they were destitute of ordinary things, and of necessary sometimes also, yet complained not, nor were sorry for it, but with joy said: This is to be a poor one of Christ, his name be ever blessed for it. 6. Those also, who are not content with the common entertainment of Religion, but without just cause desire either some particularities, or not necessaries, do sorely weaken, yea and overthrow their Vow of Poverty. For in the one there is mere superfluity; in the other there be made expenses without necessity, and both of them be repugnant to Poverty, whereof it is commonly said, As much as is enough, and no more. To use parsimony in the things of Religion, and to spend them but when necessity requireth, is not misery (as the haters of Poverty will have it) but an act of virtue, because Poverty exacteth it. 7. It is also a vice and fault, repugnant to Religious Poverty, both to take things without the Superiors leave, and to give them unto others. For whatsoever is given to a Religious man, is the Religious, not the man's, who cannot have any thing proper, and therefore if he accepteth of gifts, he showeth himself a proprietary: so if he giveth any thing to another, he maketh a show that himself is the owner thereof, and both the one and the other, that is, propriety, & dominion be repugnant to Religious Poverty. Neither is that Religious man altogether free from fault, who accepteth, or giveth things of very little value, sith in the Vow of Poverty there is not any exception made of things little or great, but he hath absolutely promised, that he will not usurp any propriety in any thing, either little or great, nor take any dominion to himself therein. An error in little and light things, doth not for go the name of an error. 8. Finally Poverty is an hurt, when the expenses be superfluous, and the things that be bought, be rather curious and fair, then profitable and necessary. He that is truly poor, and embraceth Poverty with sincerity, laboureth to do what it required and no more. For what difference is it for a religious man to have a fair guilded book or a garment sowed with silk; when as a book not guilded might serve him as well as guilded, and a garment sown with common third, would be as good for him, as sown with silk? And if the one consorteth more with Poverty, than the other, why will he not conform himself to Poverty? In like manner tell me, I pray thee, what is the cause, that a Religious man retaineth and keepeth other men's things in his chamber, that do him no good, and yet might profit others? Is not that superfluous, that hindereth another's good? 9 Son, thou hast a desire to be received into the number of the poor, either in earth or in heaven. If in earth, it is enough that thou hast made a Vow of Poverty, and be reckoned amongst the poor, and if in heaven, it is not enough, but further there is required thou be poor in deed, that is, that thou cut off all superfluities, and exercise thyself continually even till death in the acts of Poverty, and this is to be a true Religious man. He is not to be numbered in the company of my poor, who will abound in superfluities, neither shall he come to the reward of the poor, who shall not have made a trial of the effects of Poverty. Of the Vow of Chastity, and what Religious Chastity is, & the proper office thereof. CHAP. XIII. SON, if the virtue of Chastity were not, it would be greatly amiss with man sith the concupiscence of the flesh is of that nature and condition, that if it were not restrained in time, it would make a man (otherwise endued with reason and understanding) in a short time like a brute beast. For the pleasure and itching of the senses do so obscure and blind a man's mind, as they draw it into all manner of filth and uncleanness: whence it cometh to pass, that when the will is abandoned of judgement and advise, a man runneth in a miserable manner headlong into all wickedness. Hence it is, that a man given to the pleasures of the flesh is spoiled of all courage & power of doing well, speaketh & thinketh not of any other thing, then of lasciviousness and carnality, nor wisheth any other thing, then that he may all his life long have his fill of such kind of delights and pleasures, and for this cause he also hateth the other life. Neither doth a carnal man's madness stay here, but his hatred further extendeth itself to his Creator, who hath by his law prohibited those foul pleasures of the flesh, and condemned them. In a sensual man the sense faileth, and the fault increaseth. 2. Another condition of concupiscence is, that there is no good which a sensual man contemneth not, nor any evil that he committeth not, so he may enjoy and compass what he unlawfully desireth. He hath no regard or consideration of riches, which for the satisfying of his lust and sensuality, he wasteth not: he exposeth his life to a thousand dangers: he hath no care of his health at all: he respecteth not the doing against his conscience, and to hurt his own soul, so he may enjoy his desires. Finally he preferreth his carnalityes before all that is both in earth and heaven. He becometh sensual and beastly, who exerciseth beastly actions. 3. A third condition of concupiscence is, that it is never satisfied, but increaseth more and more by sensual pleasures, and setteth the body so on fire, as no fever though never so burning and hot, so sore tormenteth a man, as doth the concupiscence; nor any fury of hell is so turmoiled, or in so great torments, as is a luxurious man, whose burning and raging heat is so great, as it may seem not possible to be extinguished, but by death. The flesh first tieth a man fast, next it blindeth him, and lastly it tormenteth him. Who hath no will to be thus handled, let him not put himself into the flesh's tormenting hands. 4. With this pestiferous, and unruly wild beast the virtue of Chastity is to make war, who being called on for her aid, willingly presenteth herself, & greatly represseth the fury of this beast, and abateth the concupiscences heat. Wherefore it is the general office and charge of Chastity to moderate and direct all the desires of the senses according to the rule of reason, by yielding unto every degree of Continency what is convenient and no more. And because there be divers degrees of Continency, there be also divers permissions and prohibitions thereof which she prescribeth. In the first and lowest degree is the continency of the married, who are only forbidden unlawful pleasures. In the second is that of widows; in the third that of the single and unmarried, who do not only renounce unlawful pleasures of the flesh, but also the lawful which they might enjoy without sin, if they had a will to marry. In the fourth degree is Continency of Virgins, which as it is more perfect than the aforesaid, so deserveth it a greater reward, the perfection whereof consisteth not only in a firm purpose of containing from all manner of venereous pleasures, but also in the perpetual conservation of virginal Chastity. In the fifth and highest degree is placed the continency of religious, which though it be not sometimes Virginal, is yet in perfection more excellent than the rest, for that it is by Vow consecrated unto me, which because it is an act of excellent Charity, and of the greatest of all the moral virtue, 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 itself. The first is, to conserve the purity of the flesh, whereunto is required a great courage. For sith the flesh of itself is prone to incontinency, and impurity, a great alacrity and courage of mind is necessary towards the keeping of it under, that a man, who naturally loveth and favourech his own flesh, nor easily suffereth it to be afflicted, give it not the bridle over much, nor plunge himself into the mire & puddle of carnal pleasures. A second office is to keep a guard over the senses, and thereunto needeth vigilancy, and diligence. For seeing the senses be wandering and slippery, & present a thousand occasions of such pleasures, unless a Religious man shall be very diligent in keeping them, they will easily break out beyond their bands. The third office is to conserve the purity of the mind unstained, wherein circumspection is very necessary for the considering & examining of what is admitted thereunto. And if there be any thing that may stain or infect, it must be kept out, for that it is more easy to keep it from entering, then to thrust it out, after it be entered. 6. Son, this is the law of Religious Chastity, and these be the offices thereof. If thou desire to be helped thereby, seeing for that end thou requirest the aid of it, thou must also needs favour it, and not deny it thine help, that it may discharge it own office. If thou shouldst deny this thou shouldst do, as if thou called'st a Physician home unto thee, but wouldst not have him to touch the sick man's wound for fear of the pain, or loathing that would follow. This is not the way of curing the sick body, but of increasing his sickness rather. The body enured to pleasure, is wont to complain, that Chastity is ever exact and severe in execution of the precepts of her laws, which forbids many things and permits few. But these be the complaints of the nice, delicate and sensual sick, who ordinarily desire & long for the things that be most hurtful unto them, which if they be yielded unto, do hurt them, and therefore such things be more discretely denied them. Suffer the Physician my Son, to put his hand to the iron; for the loathsome sore of carnal concupiscence, unless it be lanced in time, will easily grow to a festered, and pestiferous impostume. He that will not with a very little pain be cured as he ought, shall be else where eternally tormented, as he deserveth. Of the Excellency of Religious Chastity. CHAP. XIIII. SON, man consisteth of two parts, the own called the inferior and sensual, appertaining to the body; the other the superior and reasonable, appertaining to the soul. When he was created in the terrestrial Paradise, as long as he continued in his state of innocency, he enjoyed great peace also, because the inferior part was in perfect subjection, and obeyed the superior part, neither was it so hardy as to resist. But after that man did by sin make resistance against his creators will, he fell from that happy and peaceable state of innocency, & the inferior part began to rebel against the superior, that is Reason: and having also, out of a pride, a will to usurp her authority, it fell also shamefully; for that rejecting the counsel of Reason, it began to attend wholly to pleasures. Hence arose the war, that is now made between the Sense, and Reason. By this, man became spoiled of his former peace and tranquillity & for that cause he was driven to guard himself with the help of virtues for the bringing of sensuality under the subjection of Reason. And amongst these virtues Chastity hath a principal place, which if it once find an entrance into Reason's kingdom, and into the superior part of the soul, like a prudent and wise Lady she commandeth the sensual part to hold itself within it own bounds, and to yield sovereignty 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 wear before in the terrestrial Paradise. 2. Chastity is also called an Angelical virtue, because it maketh man like unto an Angel, while it causeth him to lead an Angel's life. For though man of his own nature be in the midst between Angels & beasts, for that the conditions of both have place in him; though he be superior to these, & inferior to those, yet is he sometimes beastlike, sometimes again Angellike. Beastlike, when the sensuality in the encounter with the superior part, goeth away with victory, and hath a commanding hand over Reason, and causeth a man to plunge himself so deep in the bogs of terrene pleasures, as he maketh himself uncapable of the heavenly, & as a brute beast, reciveth no taste of spiritual matter at all. But when Chastity is once got into the kingdom of the mind, the war cometh to a far different conclusion. For Chastity in the first place layeth hand upon sensuality, imprisoneth her, and setteth Reason in her own place and authority of government and command. Next it provideth that the spirit hold the flesh under, and in subjection, and this is to be Angel-like. And though a man be agreeably to his nature fast tied to his flesh, and whiles he is in this banishment, travaileth up and down in flesh, yet because through benefit of Chastity he liveth not according to the flesh, he is said to lead an angels life. And he that on earth liveth as an Angel, shall in heaven shine also as the Angels do. 3. Again, Chastity raiseth a man up to the performing of great and wonderful things: contrariwise the intemperance of the flesh abuseth him to abject & most contemptible things. Experience teacheth, that such as pursue the flesh's pleasures, do not aspire to the effecting of noble and heroical matters, and more than that, whiles they see themselves fast tied and caught in the fleshs' snares, they drown themselves over head and cares in the puddle of lusts. This vice also so dulleth man's wit, as it doth not only lay a bar and impediment to his progress and profiting in discipline and arts, but also bringeth in a forgetfulness of those things that were learned before. On the contrary side, Chastity as it is an Angelical and celestial virtue, so doth it raise a man to the execution of generous and most noble works. 4. The founders of Religions, if they had not lead chaste lives, had never gone about so great, and hard matters, as the foundations of new Religions be: neither could the Apostles, when they preached the Gospel, have moved the world, or have done other great matters, which they did, if they had been cumbered with wives & children. Those therefore who embrace purity both of mind and body, be more apt to receive the clear light of my grace, to contemplate matters of heaven, the mysteries of the Divinity, the blessed Spirits, the greatness and excellency of the eternal felicity, and of the goods prepared for the virtuous in heaven. Whence it is, that man also, though still living in a mortal body, if he conserve his integrity of body and mind, doth even now in part begin to enjoy the pleasures of Paradise. 5. Neither is this the least of Chastities excellencies, that it so beautifieth and setteth forth a man's soul, as it maketh it most grateful to mine eyes. For though all virtues adorn the soul, and every one give it a particular ornament, yet Chastity, because it conserveth it from all stain of the flesh, maketh it most pure and most beautiful: as contrary wise the vice of the flesh maketh it so fowl and ugly, as though it be provided of all other moral virtues, yet may it hardly be endured. The external beauty of times is an occasion of the soul's perdition: but Chastity, which is the soul's beauty, besides that, that it is most acceptable to God, procureth both the souls and bodies good together. 6. Finally Religious Chastity, though it be of itself noble & excellent, receiveth yet greater splendour and perfection from many other things. For first it is greatly ennobled by Vow, by virtue whereof a Religious man hath renounced all kind of pleasures, whether the same appertain to the body and senses, or to the mind and internal faculties thereof. Again it borroweth no small excellency from the very fountain and origen thereof, which is a sincere and perfect love of me. For a Religious man moved 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 unto it by the end and scope that Religious Chastity hath proposed: and this end is nothing else, than my honour and glory, and therefore the Religious bind themselves to perpetual Chastity, for that by it God's service is in a wonderful sort amplified, and so it is no marvel, 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 love it. 7. Wherefore, Son, seeing Chastity is so noble & excellent, I do not hold it enough if thou embrace it after a mean manner, or have an earnest desire unto it, as to a most precious jewel; but I could rather wish, thou wouldst also consecrate thyself thereunto, as to a thing, that did most of all please me. And know thou, that I do above all things love a pure and chaste heart, and love it so affectuously, as I not only with a singular joy repose therein, & enrich it with sundry gifts, but also nothing can be required of me, that I do not graciously impart unto it. And this alone should set every Religious man's mind on fire to desire this heavenly gem, wonderfully shining, not only in the company of virtues on earth, but also in heaven amongst the company of the blessed. The more tenderly thou shalt love Chastity, the more thou shalt be loved of God, and if thou canst not love it, as much as it deserveth, at least love it in what thou art able. How greatly convenient it is for a Religious man to be chaste. CHAP. XV. LORD, I well understand, that it is very convenient, that he be chaste, who attendeth to thy service, considering by the benefit of his Vow he is consecrated and bound to thee, the fountain of all purity. It is nothing agreeable, that under a clean and pure head the members should be filthy and fowl. But I know not how I may long defend my Chastity, sith I have at home a capital enemy, who trusting to both inward and outward helps, becometh so stout & hardy, as I almost despair of the victory. Now thou knowest, o Lord, how sore this insolent and proud flesh persecuteth the purity of my soul. Thou art not ignorant, how many assaults it maketh night and day upon it. And yet this doth not make me afraid. Another thing perplexeth and troubleth me much more, that is, that both the wantonness and rebellion of the senses within, and the most cruel enemy Satan without, do minister helps unto it. 2. Son, what thou sayest is most true, but thou must not be dismayed for it: for the greater that the enemy's boldness & poweris, the more glorious will the victory & crown be that followeth after. Neither shalt thou want my help, only play thou the man, and use all thy forces for the maintaining 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 convenient, that my Religious servants be chaste, as I their Lord am; know thou that I was ever so hearty a lover of purity, as mine adversaries, who calumniated me in very many things, durst not accuse or condemn me of the very lest defect against Chastity. And that the Religious aught to be such their state exacteth, sith they make a profession to be my followers, & imitators of my life. Wherefore seeing I was exceedingly affected to this virtue of Chastity, and regarded it as the guide of a spiritual life, requisite it is, that they also embrace and take it for their Lady and Mistress. 3. And because I make so high an esteem of purity, and am in the highest degree averted from the vice of concupiscence, why wouldst thou have me to entertain a dishonest servant within my house? or that I should endure him in the same? How should I suffer, that any service should be done me by him, whom I know to have an unclean mind? The servant that accommodateth not himself to his Lord and Master, or neglecteth to procure his love and good will, either will not be long stable in his office, or if he continue in it, will make very little profit thereby, and will put himself in danger of being thrust out, to his own great hurt, and no little shame and confusion. Do I require at my servants hands any thing unfitting, unseemly, or impossible? I require purity, which is a principal virtue: I require of him, that he suffer not himself to be supplanted or overcome by his sensuality, and this is honourable. I exact of him, that which he hath promised, and that is to live chastened, which is a point of justice. 4. Further, I long to know, wherein consisteth to leave and forsake the world? Not that a man give over to live under heaven, or to dwell on earth, or to draw this air (for all these be necessary, and as common to secular men, as to Religious) but that he lead a life far different from that of the world. Amongst the evils of this world one is, to neglect spiritual things, & to seek after the pleasures, & contentments of the flesh. The Religious therefore, who forsake the world in sincerity, must lead a life in conversation and manners contrary to the world, by mortification of their desires, by a renunciation of the senses delights, and by a contemning of whatsoever this blind world loveth and embraceth: and in brief, their conversation must be in heaven. But nothing so much contradicteth the desire of heavenly things, & nothing is so prejudicial to the taste of spiritual matters, as is incontinency: whiles on the contrary, nothing promoteth a Religious man so to the leading of an heavenly life, as doth Chastity alone, which as it conserveth the mind pure so doth it raise a Religious man to the contemplation of heavenly things. The further thy life is off from that of the world, the more secure shall thy Chastity be, and upon earth will sooner further thee to the leading of a celestial life. 5. Son, dost thou conceive the cause why any unchaste man, even amongst the heathens, never came to so great impudence as he durst publicly in the presence of others commit any lascivious act, but rather confounded in himself, would seek about for corners, and hidden places, whereby to hide and cover his fault. Natural light hath taught him, that all acts of uncleanness be unworthy the sight of men, and therefore he seeketh corners, and hideth himself, fearing lest he should attempt, or do any thing against his honour, and the rule of reason. Wherefore if an act repugnant to Chastity be unworthy an heathen, how much more unworthy a Christian, in whose law the vice of concupiscence is condemned. And much more unworthy be they in a Religious man, who hath professed Chastity, and bound himself by solemnity of Vow also to live chastened. And though a man in committing any foul act of carnality avoideth to be seen of men, yet shall he not escape the sight of God, who is every where, and beholdeth all things. 6. That one man subjecteth himself for love of me to another, his inferior, depending upon his will, and obeying him in all things, is both honourable, and very meritorious, for that whatsoever is done for the love of me, is done to me, and it is my part to remunerate & reward it. But that a man placed in a high estate, should to his own great hurt and reproach subject himself to a vile thing, and inferior to himself, is repugnant to my will, who am Lord also of man. Go too now, tell me my Son, whether it be more convenient, that a Religious man subject himself to the sensual part, namely to the handmaid, or to permit, that reason, as the mistress command him. And if this be more convenient, & not that, it is more meet also, that a Religious man make an esteem of Chastity, by help whereof he may bring the handmaid Concupiscence in subjection to Reason, her lawful mistress. He that putteth himself under him that he should not, is also handled in the manner that he would not. 7. Son, he that hath enemies, hath need of a guard for his person. And as he, who hath them within and without his hold, is in the greater danger, so needeth he greater help, especially if both sorts of enemies, both within and without, shall conspire together. But what should he deserve, who by putting his enemies into prison, had delivered his castle from danger? He should deserve, no doubt, to obtain of the Governor of the Castle whatsoever he would. 8. Son, thou hast one domestical & troublesome enemy within, namely thy flesh, and two without, to wit, the world and the devil, who are joined in a confederacy together, and seek to invade & break into the fortress of thy heart. How much then may Chastity deserve at thy hands, which, by the overthrow of thy flesh, and beastly desires, thy domestical enemies, exempteth thee out of so great a danger? judge thou, how great esteem thou oughst to make of Chastity, which is both thy faithful friend, and a capital enemy of thine enemies? Consider if it were not thy part to favour her, sith she so greatly favoureth and helpeth thee. Thou must needs be ingrate, if thou forbear to choose her for the governess of thy heart, that she may conserve it free from all impurity, and defend it from the guiles of crafty concupiscence. Who acknowledgeth not his own misery and danger, is nothing solicitous about any to help him. How profitable and necessary it is, that a Religious man be chaste. CHAP. XVII. IN every white and pure thing, the very lest stain appeareth, and the whiter it is, the more plainly doth the spot discover itself. Even so in a Religious life, because it is most white & pure, the very lest defect of purity is objected to the eyes, and offendeth them that see it. Secular men have Religious for certain spectacles of virtues: but a looking-glass displeaseth, unless it be all clear and shining. In other virtues a light default never offendeth so much, or doth so great hurt in a Religious man, as doth a defect in Chastity. A Religious man doth not easily incur the loss of his good name, if either he transgress somewhat against meekness, because he is by nature choleric, or be not very frank and liberal, or seeketh after a little vain glory, or be not perfectly humble ●r fall into some like defect. But if he commit but some very little matter against Chastity, he forthwith obscureth the opinion of his good name. For every wise man judgeth that a Religious man, though he be never so hard, and fast handed, may yet be an holy man. In like manner one by nature choleric, or somewhat curious, may yet be pious and devout: but when they come to Chastity, the contrary is conceived, namely, that there cannot be any holiness, where incontinency is, nor that the devotion can be sincere, where the perturbations of mind bear sway: neither can there be spirit, where the flesh commandeth. Besides, the defects of other virtues be easily excused, either for that they grow of a natural complexion, as choler, or for that they proceed of a good end and intention, as is sparing and frugality: but a defect of carnal concupiscence is condemned of all, and excused of none. 2. All think Religious men to be as it were the Salt of the Earth, and the Light of the World, as my Scripture speaketh, and therefore they need to take pains, that the true properties of salt and light may concur in them. Salt with the sharpness drieth up the humours, and preserveth from putrefaction, but ●it be not pure, or be mixed with earth, it not only not preserveth, but also causeth putrefaction the sooner. So if a Religious man be pure, and sincere in his words, & counsels, he will easily conserve others, but if he be unclean & stained with a little stain of carnal desires, he will by his bad example easily mar them. Light also serveth to give light, and to show where the dangers and downfalls be, but if the candle's week be either foul, or moist, it yieldeth more of smoke then of light. So a Religious man, if he have not a pure and clean heart, will not only not enlighten, but also obscure, and darken the way, that both himself, & all that do accompany him, may shamefully stumble, and so give a greater stink and smell, then light. He shall have much a do to conserve & enlighten others, who neglecteth to keep and give light to himself. 3. Moreover the Religious life is so tender and delicate, as not only the defect of purity, but the very lest suspicion of incontinency also hurteth a Religious man much. Who would esteem that matron for wise, who should for help and counsels sake go to a Religious man, suspected of incontinency? Is it not an extreme misery, that a Religious man consecrated to me, should be ill reported of? Certes, the Religious person, that should make no reckoning of his good name with his neighbour, receiveth no good by him neither. O how grievously do those Religious men sin, who do not beware of falling into the occasions of being infamed by such a vice, but persuade themselves, that it is enough, if they commit nothing that is evil by deed, whatsoever men say and report of them. They are not without fault, if they give but the occasions of such obloquys and detractions: for they are bound not only to fly from the vice itself, but also to take away all suspicion thereof. He that hateth the Devil, will not easily endure to see him painted. 4. It is nothing convenient to thrust a man against reason out of his own house, neither can it be done in conscience. Remember, Son, that thy heart is my Temple and my house. I have laid the foundations of it, raised and perfected the building, and whatsoever is fair and precious in it, hath come from me. And that this house might be ever beautiful, & that I might still make my abode and habitation therein, I delivered it to the keeping of Chastity, a trusty & vigilant keeper. But if thou wouldst now thrust me against all reason out of it, thou canst not do it without most grievous sacrilege. And if thou hast a will to drive Chastity out of the house of thy heart, that concupiscence may command in it, thou mayst not do that also without a great crime. He that thrusteth out him, of whom he is helped and honoured, will easily fall into the hands of some one, who will handle him according to his deserts. 5. Tell me, I pray thee, when thou vowedst perpetual Chastity, what didst thou promise to God? Didst thou not promise, that thou wouldst from thenceforth make war against all carnal pleasures both of body and mind? Didst thou not promise to persevere chaste to thy lives end? Dost thou not therefore think, that thou art bound necessarily to perform thy promise, sith thou canst not look any more back? Knowest thou not, what my Apostle saith: Who shall violate, or defile God's Temple, God will destroy him? And if thou for some little carnal pleasure drivest me out of thy heart, with what right canst thou challenge of me to be received into the kingdom of heaven? And if for a little pleasure of the senses, by defile thy heart, thou abusest Chastity, wherefore shouldst thou exact her to bring thee to the vision of God, promised to the clean of heart alone? Understand therefore that it is no way good for thee in the very lest thing to offend against Chastity, because thou hast by Vow of Chastity promised no way to prejudice her purity, neither in great matters, nor in little. 6. It is further necessary that a Religious man aspire to the perfection of Chastity for this, for that he hath made a profession of leading a spiritual life, which sith it hath not a more sworn enemy, than the concupiscence of the flesh, cannot possibly live a spirital life, unless the flesh be first brought in subjection to the spirit. For the Religious who is truly spiritual, must not only be a stranger to the vice of the flesh, but also be averted from all those, that have their origen from the flesh, or have any dealing with it at all. And therefore he must diligently, & carefully exclude and keep out all bad cogitations, & impure suggestions. In his talk he must be circumspect, that any words fall not from his mouth, that may seem against honesty. He must not cast his eyes upon jascivious acts, though they should be done without sin. And these be helps for the mortification of the flesh. But I would have thee, Son, to consider and observe, that the flesh sometyms feigneth itself dead, when it is not, & pretendeth itself to be in most great subjection to the spirit. But then a wise and spiritual Religious man must be most of all upon his guard: for it is accustomed to dissemble the matter upon hope of commodities, and of greater liberty, and in ●yme it persuadeth the Religious man to withdraw somewhat of his former rigour, ●th it was ready to yield most prompt service to the spirit. But he that will not be deceived, or beguiled by the crafty flesh, must use the counsel of his spiritual father. There is no trust to be had to a dissembling enemy, because by his feigning he discovereth himself. Of the utility of Religious Chastity. CHAP. XVII. SON, when I did in my Gospel under the name of eunuchs commend ●hem who do for the love of me voluntarily make the Vow of perpetual Chastity (for ●his is to make himself an Eunuch, and ●o geld himself for the kingdom of heaven) I did intend that very thing, because a man by such a Vow, as it were with one sharp cut of a knife, cutteth off all power, and occasions of using carnal pleasures. For what is not any longer lawful, is truly said to be impossible. And having commended these my chaste eunuchs, I added, He that can take, let him take. For I knew, that all would not understand the most great utilities, that perpetual continency bringeth to the Religious. I omit to mention here, how by the benefit of it they are freed from infinite molestations and troubles, and the reproachful insolencies of the flesh, which if it get one but the least command, casteth headlong even wise men into the bottomless gulf a vices. And if the care of outward riches b● troublesome for the solicitude they brin● with them, much more cumbersome is the concupiscence, which because it is homebred, woundeth more sorely, and therefore the wounds thereof be the more deadly. 2. I say nothing that they be eased of many afflictions, and carking cares of governing their house, which be otherwhiles so troublesome, as they bring men to desperation. It appertaineth to the master of the family to provide for his wife, for the good bringing up of his children, for the placing of his daughters in marriage, to take care that no necessary thing be wanting, that the servants of both sexes do their duty. And if all in that family be good and modest and well ordered, and yet there is no want of troubles; what will there then be, if many of them be perverse, untoward, and unruly? I pretermit, that the Religious by the benefit of the said Vow be delivered from the suspicions of wife and children, which are ●ont otherwhiles so to torment the husband's, as thereby they become almost mad, ●nd out of their wits. Finally I forbear to remember other infinite incommodities, & unluckily events, which happen vnexpe●ed in families, and are wont wonderfully 〈◊〉 vex and trouble the masters of the family. Woe be to those Religious men, who free ●om so many impediments and snares, do ●ot labour to the perfection of their state. 3. Religious Chastity than cutteth off ●ll these troubles, and unquiet thoughts, & huseth the Religious man, as a Citizen of ●eauen, content with his vocation, to attend only to the contemplation of heavenly ●hings, and to the procuring of his own ●oules good. And how healthful and pro●●table this is, those Religious know well, who far removed from the said business ●f employment, do live a single life. The afflicted men of the world also are not ignorant thereof, who to their great hurt, and grief have a daily experience of those trou●les and miseries. And if there were nothing else, then to think how to please their wives, how to appear the before world, ●ow to content their kins-folks & friends, this were a cross heavy enough to beare● long as they live. But the chaste Religion need not to think upon any other thing, then how to please me. O how much mo●● easy it is to please me, than the world, an● how much sooner the Creator is satisfied then the Creature. Whosoever in this lif● pleaseth God most, shall have the highe● place of honour in his court of Heaven. 4. Again the secular man, tied in marriage, hath no power of his own body, b●● the wife hath a command over it. For s●● writeth my Apostle, & it is most true, that the law of Matrimony requireth it. And i● not this a kind of servitude to be at the command of a Woman? and seeing it is not for one year, nor for ten, but for the whole life, is it not a continual servitude. It is indeed to be confessed, that the tribulation is the less, if the man happen upon a virtuous wife, and yet it looseth not the name of servitude. But when he lighteth upon a vain impudent, quarreling, or scolding wife, wha● is it but an hell? How great is the husband's misery? What boundslave is worse handle● than he? But a chaste Religious man hath t● do with Chastity, that is, a benign virtue▪ he hath to deal with me, who though hi● Lord and Master, yet a most loving & kin● Father. And to serve me by Vow of Chastity, is nothing else, then to heap up store of merits, and to increase them. Unhappy is the man, who by his serving others profiteth himself nothing: but more unhappy is ●he, who sustaineth detriment also, and loss of the things he hath. 5. Moreover, he that is forced to keep company both night & day with a cruel & envenomed wild beast, is in a manifest hazard of his life, either by his biting or empoisoning him. But if a man could be able to stop up the beasts mouth, that he could neither bite him, nor spit out the poison at him, he could not but profit and do himself good. Son, no wild beast is more cruel, nor more full of venom, then is our flesh, the biting & venom whereof destroyeth & killeth the soul. And seeing we be forced to have the continual company thereof with us, no doubt our soul must needs be in great peril, from which Chastity delivereth it. For whiles by the band of Vow it bindeth the concupiscence, which is the beasts mouth, it so provideth that it can neither bite, not cast forth it poison. He is not worthy of commiseration and pity, who suffereth himself to be bitten of a beast chained and ●yed up: neither deserveth that man pardon, who contemneth the helps presented unto him. 6. When any tumult or stir 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 Captain on whom to rely, they eftsoons disperse themselves, and the tumult endeth. In a religious man, who is like a Commonwealth well ordered, there is a tumult raised, when the inferior part of the mind stirreth and rebelleth against the superior, and therefore for the appeasing of the stir, and bringing of the common wealth to quiet, it must imprison the flesh, which is the Captain of the common people, and raiseth up the passions against the soul, and the desires of the senses against reason. And Chastity is that, which by help of the Vows, putteth the flesh in prison, and by well guarding and manning the heart, which is a Religious man's castle, preserveth and maintaineth the common wealth, tranquillity and peace. And this utility, caused by Religious Chastity, is so important, as a Religious man without it, differeth nothing from a certain Babylonian confusion. 7. Of this there ariseth another utility, nothing inferior 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 over them that be enemies without. The general of an army, who hath his soldiers, though few, agreeing and conspiring together, and obedient unto him, hath not any difficulty in obtaining the victory. So the Religious, if he can keep the inferior or sensual faculties subject and obedient to the superior, may securely join battle with the adverse part, and go away with an undoubted victory. A united small number in an army is far better than a disagreeing or jarring multitude, and therefore the General of the war must make much of those in the army, who be the authors of peace and concord in others: Even so in the spiritual war, the Religious who is as the General, must make an high esteem of Chastity, which promoteth and furthereth the peace of the soldiers. He is easily overcome, who before he cometh to encounter with the enemy, hath not drawn his soldiers into a firm peace amongst themselves. Of the dangers of losing Chastity. CHAP. XVIII. SON, thou knowest well, that Chastity is a gem of great price & worth, no less pleasing to me, then profitable to thyself. But thou must further know, there be many thieves and enemies, who seek to spoil thee of it, or at least to destroy and mar it, out of malice they bear unto thee, & therefore thou needest to be very vigilant, and well armed against their assaults. Neither must thou be over confident, though thy flesh be tied by Vow, sith it is so crafty & insolent, that though it cannot break out by breaking the bands, which it ever laboureth to do, yet after her old manner, though she be never so fast bound, she maketh stirs & tumults, hoping thereby either to work her own liberty, or to give some deadly wound to Chastity her enemy. Neither be thou so confident, that Chastity, because it hath for a time seated itself within the castle of thy heart, is therefore secure, & out of danger: for most strong fortifications many times are surprised & taken on a sudden, & overmuch security it commonly hurtful, because it is the mother of sloth, & carelessness. 2. The first danger imminent is of treason: for seeing Chastity is round beset with enemies, born domestical and foreign, it may easily be betrayed, and therefore the religious must stand upon his guard, that his domestical enemy, namely his flesh, be not seconded, and backed by enemies from abroad. Son, if thou wilt be entertained delicately with meat and drink, and sleep at thy pleasure, and yet think thou mayst preserve thy Chastity unstained against the assaults of the flesh, thou art greatly deceived, because by that thou effectest nothing but this, that thou givest weapons & arms unto the flesh. And what marvel, if it after rise against the spirit? What marvel if it go about to break the bands of Vow, and to thrust Chastity out of her possession, though she hath long stayed therein? Wilt thou have thy flesh not to be wanton? Chastise it then with hard diet. Wilt thou not have Chastity betrayed, nor to be thrust out of her house? Put a guard upon her: fasting and watching be two good keepers, who do not only keep and defend her, but do also spoil the enemies of their weapons, that they may not rise against her. The more thou flatter, and favour thy flesh, the more strongly it fortifieth itself against Chastity. 3. Lord, for the sustaining of life, and for the serving of thy divine majesty, a man needeth meat, drink, and sleep, and if the flesh wax thereby proud, and rise against the spirit, or Chastity, it is not our fault, because it is not the end proposed by us. Son, I find no fault with those things that be necessary for the entertaining of life, and the sustaining of travails and labours for my sake (for whatsoever is directed to my service and glory, is blessed, good, and laudable) but I only improve what is superfluous. Meat and drink not necessary, but immoderate, setteth the flesh's concupiscence on fire, and bringeth the Chastity in danger. Who eateth over much, serveth not me, but his own appetite and desire. Those please me, who eat that they may live and serve me, and contrariwise they discontent me much, who seem to live th●● they may eat. Many of my most dear servants, did not so, to whom it was a pain to eat, and a loathing to sleep: and in these men Chastity reigned, as in her own kingdom. Moderate diet profiteth body and soul, & contrariwise excess hurteth them both. 4. Another danger groweth from th● senses, which because they be the gates o● the heart, where Chastity resideth, need a strong guard, because both good and evil make their entrance thereby into the heart. He that bath not a diligent and careful eye to the keeping of the gate of his house, shall oftentimes find something missing, & taken away, or within it shall find something that ●he would not, and would wish away. For doors are made, that they may be shut and opened: they are shut against men unknown and that may do hurt: they are opened to men known, & 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 towns of kingdoms, and there most of all where there is fear, or suspicion of treason from enemies, where not only be examined those that desire to enter, but their packs also, letters, and weapons are viewed and searched that nothing hurtful be brought into the City. And this vigilancy is not discommended, but commended. And yet this care and diligence oftentimes doth not remedy all inconveniences, sith experience reaches that, notwithstanding the watching and warding at the gates, there be many treasons committed. Wherefore then should not a Religious man stand upon his guard in keeping the gates of his heart, wherein he hath all his good, and whereon dependeth both his salvation, and his eternal damnation. Who will say, that the vigilancy and diligence is overmuch, where there be so many enemies? Who keepeth the gates of his senses negligently, shall find death entered into his house. 6. Moreover to converse and keep company with lascivious persons, or such as be not chaste, is to cast one's self into a manifest danger of losing his Chastity. For as experience hath taught, more chaste persons have been by the lascivious drawn to intemperance, then have lascivious been by the chaste induced to Chastity. For such is the nature of the condition of man, as after the loss of his integrity of life, he is more prone to evil then to good, and as the sick, rather desireth those things that delight the taste, then profit the health. But if the conversation with such kind of men arise peradventure of an inordinate affection, there is greater danger imminent. For if the only company with unchaste persons be dangerous, of how great danger will it be to keep company with carnal affection? He that is provoked by the object from without, and put forwards by an affection from within soon falleth, though he be spiritual. And therefore my servants, who were in love with Chastity, so soon as they perceived themselves to be by any inordinate affection drawn to dangerous company, forthwith left it, as an enemy to Chastity. For he easily learneth to halt, who often converseth, and keepeth company with the halting. 7. The same is the danger of reading of wanton books, which be repugnant to Chastity. I know not, how that Religious man can be excused, who keepeth such an infection within his chamber. Poison, though it be put into good and wholesome meats, ceaseth not to be poison, or to kill them who take it: even so unchaste matters, whether expressed in pictures, or interlaced in the books of sound doctrine, do neither forego the name of dishonesty, nor cease to hurt the beholders, readers, or hearers. And if unto secular men the reading of such books cannot in good conscience be permitted, how should it be permitted to the Religious, that profess Chastity? What is read in books, is reflected upon in heart, & what is ruminated in mind, is easily retained in the affection. 8. There is another enemy of Chastity the more to be feared, the more hardly he is known and discovered, and that is an over great security and confidence of a Religious man in his own continency. For this hath drawn many into their ruin: and what marvel, sith it is pride's daughter. Who hath a will to be chaste, and shuneth not the dangers, presumeth overmuch of himself. My lowly and chaste servants did not so, but diffident of their own forces, they ran diligently from whatsoever might set the desires and appetites of the flesh on fire. And though security maketh not a Religious man rash, and over bold, yet it maketh him negligent and careless, and both the one & the other doth endanger Chastity not a little. Who trusteth overmuch to himself, easily exposeth himself to perils, and therefore is often beguiled, & sustaineth a greater loss than he would have thought. Of the means to conserve Chastity. CHAP. XIX. SON, in the battles that are fought amongst men, it profiteth sometimes to come before the face of the enemy, & sometimes to skirmish with him, for as much as boldness is wont to abate the enemies courage, and to cause him to fly. But in this spiritual war, where we are to fight with the flesh, the victory is obtained rather by flying from the enemy, then encountering him. For he, who seeketh to set upon his enemy, putteth himself into very great danger to be overcome, and ordinarily his loss is greater than is the gain. Neither ought this to seem strange unto thee, for that in the conflicts of this world, whiles an assault is made upon the enemy, the soldiers courage is set the more on fire, and the enemies hearts begin to faint; but in this encounter the contrary happeneth. For the more manfully thou shall resist thy concupiscence, the more it rageth, and the fire of it increaseth; in so much as it either striketh and woundeth, or pricketh, and therefore more wisdom is showed in flying from it. 2. Thou art not wiser than Solomon, who because he flying not from the occasions, fell so shamefully, as he did. S. john Baptist my precursour, though he were sanctified in his mother's womb, did notwithstanding for the avoiding of all occasions of sinning, hide himself being but a child in the desert: and wilt thou, who neither art sanctified, nor so virtuous, thrust thyself into the midst of occasions, & make head against thine enemy to fight with him? This is a manifest sign, that either thou hast not got any knowledge of thyself, or thou makest little reckoning of Chastities gift. 3. Another means is, most speedily to repel & shake off the foul suggestions that the Devil presenteth to the mind. For they be like little plants, which if they be not forthwith pulled up out of the soul's garden, do soon take root, grow, & bring forth thorns, that prick the mind, and choke up Chastity. A Religious man, who putteth not away unclean thoughts after he hath once perceived them, doth declare his liking of them: and if they please him, how can he love the purity of mind, that is stained with such manner of thoughts? Again if foul cogitations hurt; as soon as ever they put out their heads; how much more will they hurt, if they shall by delay gather more strength? Little coals, though they lie but a little time under clothes, do notwithstanding both cause a bad smell, and burn the cloth. If the Religious would consider, from how great incommodities and troubles they should free themselves, if they should in the very beginning shake of the foul cogitations of carnality, there is none, who would suffer the little ones of Babylon to grow to any bigness within his heart, but would instantly dash them against the rock. Our cowardice, and dastardy in putting away impure cogitations, maketh the Devil diligent and bold in tempting us against Chastity. 4. It helpeth also to chastities conservation, to be otherwhiles blind, deaf, and mute. For if it be true, that it is not lawful to see, or hear what it is not lawful to desire, what cause hath a Religious man, when he goeth abroad, to cast his eyes upon the countenances of all that he meeteth? Let him leave that office to the Painters, who for the true expressing of men's countenances, must needs have their eyes fixed upon them. A good and chaste Religious man rather taketh upon him to contemplate the countenances, such as they shall one day be after death, then as they be in life. For what profiteth it to behold those things that be nothing good, but be rather impediments to the meditation of heavenly things? The less thou shalt see, or hear of things of this world, the more securely shalt thou enjoy the comfort of Chastity. 5. Another sovereign help for the conserving of the minds purity, is the avoiding of idleness, which as it is mo●● cumbersome to Chastity, so it is most contenting to the flesh, which is accustomed to grow wanton by idleness, & consequently to become more fierce against Chastity every day than other. To live idly, is to set open the door for thieves and robbers to enter into the house. For he, who careth not for the losing of his own goods, doth nothing but give unto thieves opportunity of robbing him of what he hath. Who is well busied, is not wont to lend his hearing to any one, but in necessary matters: but one that is idle, and given to his recreations, is ready to hear all, whether the talk be secular, or spiritual: if it be spiritual, it instantly passeth away, if it be secular and carnal, it taketh increase by idleness. 6. Consider thou now, whether it be convenient that thou be idle, who art come to Religion for no other end, then to suffer many labours, and much pains for Christ. And whether it be meet by idleness and ease to patronize the flesh against Chastity, when as thou hast by Vow promised thy Chastity to God? Some cast the fault upon the Devil, that they be over sore troubled with impure cogitations, who are rather culpable themselves. For he by tempting seeks to put occupations upon them who ●aue none, that they may satisfy their du●y: and therefore if they should be ever busy ●n some pious action or other, the Devil should not have any place, and the Chastity might be the more safely kept. To have a desire and will to be idle, and not to have a will to be tempted, cannot agree together, for that nothing inviteth the Devil sooner ●o throw his darts of temptations, than idleness, and ease. 7. My servants, who now reign happily in heaven, for the maintaining of their Chastity on earth, exercised themselves in two virtues above the rest, to wit, humility and penance. Humility of heart, like a pious mother, seeketh most carefully to conserve Chastity, as her dear daughter. For those my servants understood very well, that it was a very hard matter for a proud, and arrogant person to keep & preserve his flower of Chastity. Again Pennance is the conserver of Chastity as touching the body, and therefore they were much given to the mortifying of their flesh, some to fastings, others to disciplines, watchings, and to other afflictions of that kind, knowing that they were the preservative antidotes of purity. And when these remedies will not help, let them use more effectual. Whence it is, that some for the extinguishing, and putting out the heat of lust did cast themselves into most freezing cold waters, some into snow, others cast themselves naked into nettles & thorns, some did burn off their own fingers. By which acts they declared themselves to be great enemies to their flesh and faithful conservers of their Chastity. The body cannot be brought under subjection, but by using some severity and rigour to it: and a body untamed and unruly can not away with Chastity, and in conclusion either clean abandoneth it, or preserveth it not long unstained. Of the Vow of Obedience, and wherein Religious Obedience consisteth. CHAP. XX. LORD, though I desire much to embrace this course of life without falling and erring, yet I fall & err so often, as I am ashamed of it. In somethings I make overmuch hast, in others I am over slow, neither can I well resolve, what I should do. I do further attempt many things, but yet with an unfortunate event. 2. Son, in this life none is sufficient of himself, that he may live as he ought, because none hath ever come to that perfection of knowledge, that he should be free from all error. Thou knowest not, what will be to morrow: the hearts of men be to thee unknown and inscrutable, neither dost thou well know thyself. How then canst thou without falling or error either converse with others, or govern thyself? Who travaileth by night and in darkness, though he fall not, yet he stumbleth at least or goeth out of his way. And though thou mayst be provided of knowledge & of light, yet where be thy forces, and helps necessary for the overcoming of the difficulties that often occur? For so violent be the perturbations of the mind, as they carry away even those who seem to have gone beyond the condition of man's nature, neither be the forces of nature of ability to keep them in. And if in the natural life, wherein the light of reason shineth to all, there be so many errors, how many will there be in the spiritual, wherein there is both less light & understanding, and greater difficulties do occur? 3. So it is Lord, but shall we continue in this darkness, deprived of all helps and remedies? Son, in this necessity the virtue of Obedience is able to give thee both an help and a remedy, of which it is a common saying: Suffer thyself to be ruled. He that taketh a journey, and cannot well see his way before him, standeth in need of a guide, & of one well sighted, & that knoweth the way. The virtue of Obedience is that which delivereth a Religious man into my hands, that I may guide and direct him. And seeing I am skilful of the way, and know the windings, turnings, and difficulties, let every Religious man be secure and assured, that I will faithfully direct him in the way that shall bring him to life everlasting, so he suffer himself to be for his own part governed, and brought to his journeys end. 4. All Religious, whiles they renounce the world, begin to follow me, but many thinking themselves not to stand in any need of my conduct, leave and forsake me, not to any hurt of mine, but their own. It is not enough to have begun. If there should be no difficulties, but in the entrance into the way, they might have some cause of excusing themselves, but seeing the same to be dangerous all the way, and in the whole course of their journey, they must not leave their conductor. He, that not knowing the way contemneth a guide, manifesteth that he maketh little reckoning of his going astray. 5. In the world I administer, and govern all: by me Kings reign, and Princes command: by me the Lawmakers determine what is just, and the judges do justice. And where I have commanded obedience to be given to temporal Lords, whosoever resisteth their command, resisteth me, and my ordination. The same is done in the ship of Religion, wherein I am the chief Master, and Pilot: I direct it, and bring it safe into the harbour: I assign every martyner his office and charge, and to whom they and others must be obedient. And whereas I am in every one of them, and determine what every subject is to do, to obey them is nothing else, then to obey me, and to contemn them, is to contemn me. 6. All Religious be indeed in a ship, but all have not good speed and success in their navigation. He that suffereth himself to be governed, saileth on without danger, and hath not any cause to be troubled or afraid, and therefore, as the common saying is, goeth his journey sleeping. But he, who suffereth not himself willingly to be governed, stayeth not within the ship, one while grieved that he entered into the ship, an otherwhile wishing to leap a shore, and out of a discontent and pusillanimity of mind he taketh no pleasure of any thing at all. And whence cometh this? because his desire is, that the ship should be directed, as himself liketh best. And this is to have a will to govern, and not to be governed. Woe to that Religion which accomodateth itself to the propension, and will of every subject. Who passeth in a ship from one place to another, must accommodate himself thereto, and not contrary wise. It were no good travailing, neither would the ship ever get into the haven, if the navigation should be directed as every one listed. That Religious man cannot live in peace, who refuseth to do the will & command of another. 7. Dost thou long to know what Obedience is? It is nothing else, than a Burying. Wilt thou understand, wherein it consisteth to obey? It consisteth in the burial of the own will. O happy is that Religious person, who can truly say, and affirm: Now I have buried mine own will, and unwillingness: Now have I satisfied the liberty of mine own will, because he hath cast off whatsoever might have hindered his entrance into heaven. None can take up his cross and follow me, unless he shall first have buried his own will, and denied himself. A Religious man, retaining his own will, and doing as he list, is not dead to the world, and therefore appertaineth not to Religion, which is but one, and aught to be governed by one will, namely of the Superior, and all the rest of the wills of the subjects must be buried: if they be not, as a body, that lieth unburied, they will yield forth an intolerable bad sent. 8. Tell me, I pray thee, my Son, if a man should without any cause, induced by his own will and pleasure alone, take up a body, that had been some months ago buried, would it not strike an exceeding great horror into all that should see it, & cause them to laugh at his folly, & madness? And what other thing is it, not to obey the Constitutions of the Order, or the Superiors command, then to take up again thine own will, and nill, that were before buried, both which bodies thou buriedst at thy entering into Religion, with a firm purpose never to unbury them, or to take them out of the ground again? Thinkest thou to be excused before me, while, thou now callest them, I can, and I cannot? That I cannot, which thou hast said to thy Superior, thou didst not say to me. I know, what every one is able to do, or not able. I see also what a Religious man hath in his mouth, and what he carrieth in his heart. And I know again, when not to be able, is not to have a will for the shunning of some incommodity, or pains taking. And though the Superior accepteth of his subjects false excuse, neither examineth, whether he be truly able to do the thing, or no, that is commanded, yet he hath no cause to be therefore glad. For the whole matter consisteth not in that alone, it will at some other time be examined at my tribunal, where the last sentence shall be pronounced, that will admit no hope of any future appeal. For men in censuring and distinguishing the truth of the thing, may be deceived, but God cannot, who hath a perfect knowledge of all things, both within, and without. How acceptable to God the Obedience of a Religious man is. CHAP. XXI. SON, thou canst not be ignorant, what was the end of thy first father Adam and of his disobedience, namely, that not only himself was exiled and banished out of the terrestrial Paradise, but he was further together with his whole posterity made thrall & subject to malediction. The labours on earth, the sweeting in procuring bread to eat, the pains of women travailing with child, and all other miseries, wherewith man kind is afflicted, be the punishments and maledictions of disobedience, which because it is the daughter of Pride, can yield forth no other fruit, than it doth. Thou knowest also what followed of the Obedience of Abraham, that not only himself, and all his family, but all the nations of the world also be blessed in his seed, of which was to be borne one, who by his obedience should set open the gates of heaven, that were by disobedience shut up before: in so much as it may be truly said, that all celestial gifts, and all graces & virtues be the effects, and benedictions of Obedience. 2. Again, if Obedience, accompanied with my express commandment, which seemeth in a manner to force man to do what I command, be so grateful and pleasing to me, as I abundantly reward it; how much more acceptable aught Religious Obedience to be, in regard whereof a man of himself moved not by the command of any, but for the sincere love of God, though the contrary propension of his nature repugn, bindeth himself to perform my counsels? And where I know right well, that man is borne to high matters, and is propense to design & undergo heroical actions, yet when I see him for love of me to abase himself, according to the judgement of the world, to vile and contemptible functions (though in my sight they be honourable and excellent) when again I see him not to seek glory and applause of men, but rather the contempt of himself: when I see, that he spoileth himself of his own will, which is the fountain and beginning of all generous works, by which a man may merit greatest honours before the world: & when I see, that to please me, he subjecteth himself to another man, his equal by nature, and oftentimes in Religion also to them, over whom he had authority and a command in the world; how, I say, can it possibly be, that I should not be most inwardly affected to the Obedient? And that such Obedience should not be most pleasing to me, that exciteth the Religious to do so great matters for the love of me? How should I not raise them to greatest dignities, who that they might obey for love of me, abased themselves so far, even against the inclination of nature? He can never receive any loss, who doth much for God. 3. Obedience also pleaseth me, because it maketh the subjects tractable, prompt, and ready at every beck of the Superior: and nothing comforteth and helpeth the Superiors so much, as to have tractable subjects. O how do I like that Religious man, who doth with joy and alacrity go about the doing of whatsoever his Superior shall have commanded him, & if he should be again by his Superior willed to cease from the work he had begun, he leaveth it as gladly, and executeth as readily any new work, that shall be commanded him. On the contrary nothing troubleth, and afflicteth the Superior more, and causeth him more to groan under the weight of his government & office, then to have subjects stubborn, slack, & hard to obey. An untractable beast doth not easily suffer burdens to be laid upon his back, and after they have been with much pain laid upon him, he either throweth them down, or carrieth them with so ill a will, as a great care must be used, lest he cast them down at length. A Superior, that hath hard, froward and stubborn subjects, cannot be confident in them, and therefore if any thing though never so little, be to be commanded them, there needeth more circumspection, then if a man were to deal with an unruly beast. 4. Hence it is, that where the subject should other wise respect, reverence & fear his Superior, through the default of disobience the quite contrary is done, that is, the Superior feareth the subject, whom, lest he should give him an occasion of leaving his order, with the offence & scandal of others, he leaveth to his own will, neither commanding him any thing, nor reproving him. O misery to be lamented! In the world he lived as he listed, not at another's charge, but at his own: but in Religion he hath a will to live at his own pleasure, and with my cost, and my blood, which as it cannot be done without injustice, so neither can it go unpunished. Wherefore should I not hate disobedience, which is so injurious to Religion? Why should not the disobedient displease me, who be the ruin of their Religion? This is not the state of the obedient. For the Superior liveth with the obedient securely, without distrust, without ceremonies, he is confident in them, and if he command them any thing, though very hard, they most readily do it. He obeyeth without difficulty, who embraceth all commands without any excuse: but he, who forced, yieldeth to the Superiors commandment, either doth it not at all, or doth it ill. He indeed retaineth the rind, that is, the external act of his labour, but he looseth the kernel, that is, the fruit of the merit of obedience. 5. Moreover I add, that Religious Obedience pleaseth me also for this, that it comprehendeth many other virtues in itself, and exerciseth their actions. For when the Religious man for obedience sake subjecteth himself to others his equals, or inferiors, he exerciseth the virtue of Humility. If the Superiors commandment that he doth be hard, he exerciseth the virtue of Fortitude, because he overcometh the difficulty. If it be repugnant to the sense, or to his own nature, he exerciseth Patience, because be exerciseth what he is averted from. If he obey for love of me, he exerciseth Charity: & so Obedience maketh the Religious man like unto me, because my obedience had the company of these virtues. And seeing similitude is the cause of love and benevolence, it manifestly followeth, that all obedient persons be most inwardly conjoined with me: and the more virtues go in company with obedience, the more doth the obedient merit. 6. Son, the gift is the more accepted to him, to whom it is given: the more noble the thing is, in like manner it is the more pleasing, when excluding all the utility of the giver, it is only an argument and testimony of the givers inward benevolence & good will. Wherefore seeing Obedience is the gift of a man's liberty, than which a religious man hath nothing more noble, or more excellent; it cannot but be to me most dear, and so much the more, for that to the offering of this gift he was not moved upon any human respect, nor for the vanity of the world, but for the only love of me. Though this also maketh the giver acceptable to me, that for such a gift bestowed upon me, he remaineth not poor or imperfect, for that the more a man giveth to God, the richer, and the perfecter he becometh. 7. Son, Religion is a dear and beloved vineyard to me, and the rules & constitutions of it be the branches of the vine, and as it were trees planted therein by me, not without my pain. The workmen be ●hose, whom I call out of the world, & do ●urnish with sundry tools, and talents for he good husbanding of my vineyard. The ●eeper of it is Obedience, which appointeth ●nto every workman what he is to do. All do indeed enter into the vineyard, but ●ll be not profitable unto it. The Religious who take pains in husbanding the trees ●nd vines, that is, obey my laws and ordinations, be most pleasing unto me, and I have appointed them a singular hire, because they on their part do maintain and defend Religion. But the disobedient, who spoil my vineyard, cannot have a merry or pleasing look from me. For what is it else to forego and transgress the rule, but to cut off some vine, or to transplant it to some other place? And what is this, but to dissolve and overthrow Religion? Wherefore as much as disobedience displeaseth me, which overthroweth Religion, so much Obedience contenteth me, which setteth it forth, preserveth, and increaseth it. Of the Excellency and Dignity of Relgious Obedience. CHAP. XXII. SON, hast thou at any time considered this saying of my scripture: A man obedient speaketh of victories. Know thou that there cannot either a greater, or mo●● wonderful victory be in this world obtained, then that of ones self. Enemies ma● be overcome by stratagems, and frauds, an● though they be overcome by might & for● of arms, yet they are overcome who 〈◊〉 inferiors, or be at least in fight become inferiors. But in the victory of ones self, th● victory is not obtained by art, or fraud, b● by virtue, and he is overcome who is equa● and ever remaineth equal. In other victories the higher the vanquisher is raised, th● more is the vanquished and overcome depressed and humbled, but in the victory of ones self the vanquished hath as high a place, as hath the overcomer. In other encounters and fights enemies are overcome, and therein passeth hatred, ire, and indignation, but he that overcometh himself, overcometh one, to whom he is most conjoined in love and friendship. And this difficulty maketh the victory the more glorious. Such is the victory of the obedient, for that whil● he doth voluntarily subject himself to another's command, he overcometh himself. And this victory is so much the more noble & glorious, with how much the more difficulty, namely against nature, it is obtained. And in this victory there are to be e'en many other victories. For an obedient Religious man maketh the senses, appe●tes, add passions to be at reasons command, ●nd reason itself again together with her own judgement to be subject to the will & judgement of the Superior. And this also is ●ot the least victory to yield and deliver up ●he honour of the triumph to another. He ●hat in battle turneth his back and runneth away, looseth the victory; but in obedience he turneth his back, who refuseth to submit himself to another. 3. Again, Obedience is so stout a warrior, as it also fighteth for other virtues against all those, that oppose themselves against the Religious state, and perfection. ●f the concupiscence make war against Chastity, Obedience cometh forth, and causeth the will to deny consent, and to remember the Vow that was formerly made of leading a chaste life. If the desire of temporal things insult upon Religious poverty, Obedience riseth up against it, and persuadeth poverty to keep the promise of using no propriety in any thing. When the Devil inciteth any to transgression of the rules of Religion, Obedience, as a faithful defender of Religion, is in arms and stoutly standeth against him. As often as the perturbation of mind impugn reason, Obedience composeth them, and causeth every particular faculty of the mind to show obedience where it should. By all these most nobl● victories a conjecture may be made, ho● great an efficacy and glory is that of Obedience; and that a Religious man, as long a● he shall have so noble a champion to defen● his quarrel, must needs fight with goo● success, and go away with many victories▪ The General of the war, if he desire to have good soldiers, and to overcome hi● enemies, must have a special consideration and regard of them, who fight manfully with the enemy. 4. After that the Devil had by the sin of disobedience supplanted Adam, he began to make great reckoning of disobedience, & upon his flag, which he did set up, and display in sign of victory, framed this word, o● poesy: Inobedience the daughter of Pride, the mother of death, the world's ruin, and Religious bane and infection. By these he triumphed long. But I again raised up and displayed the Crosses banner, whereon ending my life by obedience, I overcame death and repaired the hurts by Adam's disobedience done to mankind. And therefore the ●otte or poesy of my banner is this: Obedience humilities daughter, Spiritual life's ●nother, the world's Redress, and Religious Governess. Of these commendations, which be most true, thou mayst understand the excellency of Obedience. For ●eeing it is humilities daughter, whose pro●er office is to exalt the humble, it cannot ●ut have a part in the same property, as 〈◊〉 to be seen in me, to whom it gained a ●ost happy victory over all mine enemies, ●ccompanyed also with a most glorious triumph. Son, none can continue stable and persevere in Religion, unless he fight. He ●hat fighteth not under obediences colours, ●ust needs fight under disobedience, which 〈◊〉 Satan's banner. 5. It is out of question, that the excellency of the will, which is by a Religious ●an offered and sacrified to me by the Vow ●f Obedience, addeth great force to the sacrifice, sith the will is not only the noblest ●art of man, but also the queen of all the faculties of the mind. And the dignity and worth of this sacrifice increaseth the more, ●he more I esteem of it. And how could I ●ot but highly esteem of Religious Obedience, in which a Religious man offereth me ●is liberty, which all the world maketh so great reckoning of? Is not this gift such, 〈◊〉 it should be held for great? For if I esteems greatly of Poverty & Chastity, I am bound to make much more of Obedience. For Poverty offereth me the external goods only. Chastity for love of me only depriveth the body of corporal pleasures, which be the goods thereof. But Obedience offereth me the internal goods of mind, which by how much they excel the goods of fortune and of body, by so much the oblation of them is more excellent, and more acceptable to me. 6. It cannot be denied, but that Abraham's obedience was most excellent, when at the first word I spoke, he resolved to sacrifice unto me his only and most loving son Isaac. Neither was Isaac his obedience less memorable, who to obey me in the person of his Father, suffered himself to be bound, and out of a most noble courage & heart, in the flower of his youth offered his head to be cut from his shoulders. But I make no less● reckoning of a good religious man's obedience, which comprehendeth in it the perfection of the obedience of them both. O● Abraham indeed, because a Religious man doth love himself as well, as did Abraham his son: and of his son, because a Religious man out of as great a fortitude of mind bindeth himself by Vow of Obedience, as did Isaac suffer himself to be fast bound by his father. Neither doth he with less promptitude offer his own will to be cut off by the sword of spiritual Vow, than did Isaac his neck by the material sword. Moreover by the difference between abraham's and a Religious man's obedience, it appeareth, that this is to be preferred before that. For in that, a commandment was laid upon Abraham, in this it was but counsel: that was only in will, this both in will and fact: his act endured but for a short space, this man's fact for his whole life. 7. Son, wilt thou go beyond Abraham's obedience? Seek prompt obedience ●in all things, for that God is no less pleased with Obedience in little matters, then in great. Further certain it is, that no work though by the judgement of the world it be thought honourable, is of any account with me, if it hath not a conformity with the divine will. Let a man dispose all his goods for the behoof of the poor: Let him suffer persecutions, and be contemned: Let him die for the faith; if these and the like works be not done according to my will, they are neither pleasing to me, nor meritorious at all. But the virtue of Obedience, as also of Charity her sister, causeth a Religious man to conform his works to Gods will, and consequently maketh them meritorious. Add, that a creature endued with reason, is then said to be perfect, when it reposeth in the divine will, neither hath a will to any thing, but what the Creator hath a will to. And by what other virtue is the Religious man made prompt to obey God's will, then by Obedience? Who forceth a Religious man to have a will neither less, nor more than his Creator in whom consisteth true perfection, but Obedience? O if all Religious men were so hearty lovers of Obedience, as the excellency thereof deserveth, it would be much more reckoned of in Religions then now it is, and there would be great store of perfect Religious persons. Of the profit and utility, that Obedience bringeth to a Religious man. CHAP. XXIII. LORD, though a Religious man receiveth many, and very excellent utilities by Obedience, yet I would think it much better, if thou thyself without the help of other Superiors, wouldst command, & ordain all: for we would in a most prompt manner obey thee, neither would there be ●ny place left for murmurations, neither wouldst thou ever give any occasion of complaints; and in few words, thy governing would be most sweet. And if that ●ay seem not to have been convenient, ●et thou mightest have done well, if thou shouldst govern us by an Angel, who as ●e should be of more credit, and authority with us, so would we more reverence him, ●hen men. 2. Son, all this that thou sayest, springeth out of the fountain of self love. If Religious men were spirits, it would be convenient that they should be governed ●ither by me, or by some Angel, but because they be composed of a body, and a spirit, it is very agreeable that they be governed ●y a man, their like; and the same requireth ●he sweet providence, whereby the whole frame of this world is governed. When I ●rought the world to the true faith, I sent ●ot Angels, but men, & for men I govern ●t. I did also found Religions, not by Angels, but by men, and therefore fitting it is, ●hey should be governed by them. If here ●n Angel were a Superior, how often ●ould these, or the like words proceed from men's mouths? If this Angel our Superior, had experience of the troubles o● the flesh, the burdens of body, and the miseries of this life, as we have, he would take more compassion on us, than he doth How many excuses would not take plac● with an Angel, which now have plac● with a man, Superior? How many scruples would Religious men have, if they should be governed by an invisible Superior? And more than this, every Superior aught to help his subjects rather by example of life, then by word of mouth; but if the Superior should be invisible, he could not give any such example for imitation: and therefore better it is, that the Superior be an Angel rather in conditions & manners, then by nature. And where it is said, th● the Superior, if he should be an Angel should be more loved and respected by hi● subjects, then if he were a mortal man, i● not true. For whereas I am in the Superior, he that loveth not me, nor obeyeth m● in a man, my Vicegerent, would love an● obey me less in an Angel. 3. Call to thy remembrance, wh● my beloved disciple john wrote: If th● lovest not thy neighbour (quoth he) who●● thou seest, how canst thou love God, who● thou seest not? If thou obeyest not the Superior whom thou seest, how wilt thou obey thy Superior whom thou seest not? But how great humility would it be to be subject to an Angel? For whiles the Religious do for love of me subject themselves to a man, as to my substitute, and obey him, as they do me, it is an act not only of great Humility, but also of Fortitude, Magnanimity, Faith, Hope, and Charity, so much the more pleasing unto me, the more virtues it goeth accompanied with. He that ●ubmitteth himself to a man for my sake, will less submit himself to an Angel. It is my will, that a Religion's man must do: And it little skilleth, whether it be declared by a man, or an Angel. A regard is not so much to be had of him who speaketh, or commandeth, as of him, in whose name he speaketh, or commandeth. Necessary it is that water run into the garden, but ●it skilleth not, whether it be brought in by conducts of lead, or of silver. 4. Son, dost thou now desire to understand the utilities of Obedience? Te●l me, if one should ride through dangerous rocks, and downfall places upon a wild, and unruly horse, and one should be ready to offer his help and pains to lead his horse by hand, through all those so many dangers, would he not think that a special benefit were offered to him? No doubt, he would esteem it a most great one. And if he should refuse to use so great a benefit, should he not show himself a very mad man? Our body, untamed in regard of the disordered passions, that reign in it, is this unruly horse. The errors that are wont in the spiritituall life to be committed, be those downfalls and cragged ockes. Our Superior is he, who is read ●o guide and lead our horses, that we fall not 〈◊〉 ●●ke then how great the madness of that Religious man should be, who should refuse in so great dangers to be governed by his Superior? For them, that want the skill of swimming, it is good to rest upon others men's arms. A Religious man, who obeyeth, and permitteth himself to be governed of another, swimmeth in his Superiors arms, and swimmeth securely in the waves of spiritual dangers. 5. Another utility is, that Obedience freeth a religious man from an infinite number of molestations and troubles. Nothing tormenteth a man so much, as do the anxious cogitations of mind, of which the miserable man, who liveth in the world, is marvelously rend and gnawn, as is the viper by her young ones, which she carrieth in her belly. And though he hath not care of family, or of the administration of the goods of Fortune, yet the very thinking upon his own affairs and actions is too cumbersome. For he must not only consider, what is to be done, but also when, how, and by what means. And this loathing, and cross is again increased by the overmuch solicitude about the good ending and success of the things that are to be done. But all this is nothing, & nothing worth, if it be compared with the cogitations of spiritual actions. For those, that they may be pleasing, must be conform to my will, and if they be not done with Charity, and discretion, I make no reckoning of them. And Obedience exempteth a Religious man from those and all other cares, and cogitations, commending this one thing alone, that he obey, and lay all the rest upon his Superiors shoulders, whose charge it is to see, what, when, how, and by what ways every thing is to be done. It is in him to procure all things necessary both for the spiritual, and temporal: for he is the Father, the mother, master, provider, director, guide, and all. What other thing than is it to live under obedience, then to cast his burden upon another's back? If you were entered into a wide wood, that almost had no way out, and dangerous for the cruel wild beasts therein, and were further very sore loaden, should not he do you a singular pleasure, who should not only bring you safe out of the wood, but also ease you of your burden, by taking it upon his own shoulders? And what other thing is it to obey, than to travail the more securely with a guide in the way, & without any burden to bear? He that acknowledgeth not a benefit, neither regardeth, nor maketh reckoning whence it cometh, or who is the author thereof. 7. There is added another utility of Obedience, that the things which be good of themselves, it maketh more excellent; and what is of very little worth, it causeth to be had in greater esteem. He that moved by God's grace, doth of a free will exercise a good work, doth well, and meriteth a reward according to the greatness of the work and his pious affection withal: but he that doth of Obedience exercise the same works, out of the same disposition of mind that the other did, meriteth much more by occasion of the virtue, & efficacy, which the virtue of Obedience addeth to that work. And more than that, Obedience is so fruitful, and of such power, as it maketh the works that are of necessity, more noble also, and those that of themselves are not praise worthy, as be the actions of eating, drinking, sleeping, walking etc. if the Religious do them by obedience, pleasing unto me, which I also reward according to the measure of the pious affection & Charity they be done withal. And it sometimes happeneth, that the Obedient without doing any work, maketh more spiritual gain, than he who doth the work. 8. The Religious, who hath a desire to fast for the punishing of his flesh, for his sins, and yet for Obedience sake forbeareth to fast, meriteth more before God by not fasting, then doth another fasting of devotion. For this man hath the only merit of his fasting: but that man hath merited not only the good of fasting, because he was of his part ready to do it, but also the merit of Obedience. judge thou now, whether that be not a privilege, both profitable & healthful, which I have conferred & bestowed upon the Religious, by the benefit of Obedience. And how am I affected, thinkest thou, unto them, who are so little devoted to obedience? O what a detriment and loss sustaineth that man in his spiritual goods, who doth all of his own will that he might do by obedience. Every good work, great or little, if it be signed with the seal of Obedience, is of great esteem and price, as well in heaven, as in earth. How it is convenient, that a Religious man be studious of Obedience. CHAP. XXIIII. SON, if thou be resolved with thy else to imitate me, necessary it is, that thou have an earnest desire to embrace the virtue of Obedience, and make thyself fit for the performing of perfect obedience. Remember that I assumed, & took upon me the form of a servant, that I might subject myself to men, and obey them for thy souls good. Neither did I propose alone, and openly profess, that I was come not to do mine own will, but the will of my Father who sent me; but I began also very timely to obey the precepts of his law, whereunto I was not yet bound, neither might I be drawn from the observation of them either by shame or confusion, or for any danger of life. And as my disciple and Evangelist john wrote, I called Obedience, my Meat. And not without cause, sith there was not any thing in this life, wherein I took so great a pleasure, as in doing of my heavenly Father's will, in so much as whatsoever happened bitter or sour, became to me sweet thereby. For this cause the Chalice of my passion, which was to my humanity most bitter, was most readily accepted of my spirit, as a most sweet cup, because it was offered me with the band of Obedience by my Father. What Religious man then can with reason refuse obedience which was meat to me? It is an ill sign when the Lords & masters meat cannot content the servant. 2. But what can it be, Son, that pleaseth thee not in Obedience? It is, because thou seest thyself in subjection to a man? or that thou art ashamed to be commanded by another? I am the Lord of this universe, I am the wisdom of my heavenly father, and yet was I in subjection to men; neither that, by the way alone, or for a few times, but even from the time of my coming into the world, until my most ignominious death upon the Cross. Neither obeyed I the good and just alone, as my Mother, and joseph my foster-father, but the unjust and wicked judges also, as Annas, Caiphas, Herode, and Pilate, who though they knew me to be unjustly accused, nor that any thing of that which they wickedly objected, could be proved against me, did nevertheless condemn me to be crowned with thorns, to be whipped, and to the Cross itself; all which I tolerated with patience, without making of any appeal, or using any Apology for myself: & more than that without speaking any word at al. I also obeyed their perverse servants, who did without cause buffet me, spit upon my face, and most ignominiously dragged me up and down through the public streets. And of all this I complained not, & though I might have revenged myself, and might most justly have punished them for the most extreme injury that was done unto me, yet I did forbear, and did readily do all that they commanded me. Tell me now, whether it be yet any hard and painful matter for thee to obey? Thou art not for Obedience bond fast to a pillar, & there whipped as I was. Thou standest not with thy hands bound at thy back, and with a rope put about thy neck, drawn and haled through the streets of the City, as I did, and was. 3. Can it be possible, that thou shouldst be ashamed to obey in good things, that redound to thy glory and merit, when as thy Lord obeyed in ill things, that made to his reproach, torments, and ignominy? Reason now, and consider with thyself, whether it be more convenient promptly to obey the commaund● of Superiors, or to refuse, if any thing be commanded little pleasing thine own appetite. And though it be an easy matter to do, yet the enemy will cause it to seem hard and painful, that thou mayst either not obey at all, or that thou lose the merit of Obedience. Thy parents Adam and Eve may be produced for an example, to whom when as God had given a commandment to abstain from the fruit but of one tree only in paradise, which was not any sore or hard commandment, sith there were many other fruit-bearing trees in place, the crafty enemy of mankind wrought so in their minds, as it might seem an over hard commandment, and thereby the more easily draw them to transgress it. It ought not to seem hard unto the servant to go on that way, which his Lord & Master went before him with much more difficulty and danger: and though the way should be dangerous, so it be not impossible to pass, yet meet it is, that he go through. 4. Son, as long as the bird is lose, and upon her wings in the fields, she doth what she list, but when she is caught, and put in a cage, she doth as it pleaseth the owner. When thou wert in the world, thou livedst, as thou listedst, thou didst eat at pleasure, thou didst whatsoever pleased thee, because thou wert thine own superior, which was then convenient for thee, sith in the world all make profession to do and govern themselves as they please, and after their own manner. But when thou renouncedst the world, thou didst choose to thyself another Superior, who might supply my place, and thou madest profession of directing thy life, not after thine own will and judgement, but after another's. He therefore, who being in religion continueth to live after his own manner, as he did in the world, declareth that he is not yet gone out of the world to religion, or showeth himself to be a Religious man indeed in outward habit, who inwardly is a man of the world, or rather neither the one nor the other. Where Obedience is not, there neither Religion can use it own name, because they cannot long continue subjects, sith they be not conjoined with the head. 5. The chiefest bulwark and defence of a City, is the concord, and union of the citizens: so the union and conjunction of the subjects with the Superior their head, which obedience causeth, is the safety of religion. Where Obedience is, there is consent, and consent conserveth and strengtheneth every congregation, though there be many in it. My Apostles were in number few, abject, and contemptible in sight of the world, yet did they great matters, because they were concordant, and so obsequious to me their Superior, as that they might not forego their Obedience, they chose to lose their lives. Therefore he that neglecteth to obey even in small matters, knoweth not the worth of obiedience, as the Apostles, and their Master did, who were more ready to lose life, then to leave Obedienc●. 6. In the warfare of the world, the Obedience of the soldiers towards their Generals and Captains is so strict, and so straightly observed, as they be hanged for the very lest disobedience; and yet those that serve in the wars, make no Vow of Obedience at all, but only promise upon their oath to fight against the enemy, and to defend, and maintain the City, or strong hold against him. If then the temporal warfare requireth so exact Obedience, neither permitteth any the least disobedience in trifling matters to pass unpunished; how great, upon just cause, should the spiritual and Religious warfare exact, whereinto none is admitted, unless he bind himself unto Obedience by a solemn Vow? And how may any disobedience be tolerated in it, sith it is so proper in this warfare to obey the Superiors, as if obedience be wanting, the spiritual warfare must needs come to decay. 7. There be some who indeed refuse not a Superior, but they would not have any thing commanded them by him, especially if it be hard, and troublesome. This is not the desire of a good, and true Religious man, labouring to perfection; but only to be willing to seem Religious in name, and not indeed, and to wish that the Superior were a Statue or Image, & not a living man. Others would have a Superior industrious and diligent in procuring necessaries, appertaining to meat, drink, clothing, and like commodities, and in all events to take a special care in patronizing defending, and helping them: but they wis● him not to be so vigilant in observation o● Religious discipline, which dependeth o● Obedience. And this desire is much worse than the former: for to wish this, is nothing else then to have a will and desire, tha● the Superior make his subjects, not good Religious, but idle and slothful, who may have care of their bodies, and neglect to direct their souls in the way of spirit; who may be a good companion, and a bad Superior. The subject who hath a desire, that his Superior should not perform the office of a good Superior, doth manifestly declare, that he carrieth himself not for a good subject under him. Of the first degree of Obedience, which consisteth in execution of any thing commanded. CHAP. XXV. SON, thou must not think, thou hast done much, if thou shalt at any time have done what thy Superior hath commanded thee: for this is the very lowest degree of Obedience, and common to all kind of subjects, whether servants or bondslaves: yea it is found in the very brute beasts, which go whither soever their keeper driveth them, and do whatsoever he pleaseth who hath care of them. He is a poor & miserable religious man, who whiles he obeyeth not his Superiors will, doth less than the brute beasts. And though this first degree of Obedience, which consisteth in the execution of that which is commanded, be of itself the lowest, yet if it be kept as it should be, it is very pleasing unto me. Four conditions and qualities made my Obedience, that I performed to my Heavenly Father, the more grateful, and these be, Promptitude, Entireness in all points, Fortitude, and Perseverance. These make a Religious man's Obedience acceptable, and the more easy be they, the greater the will is of imitating me. 2. Not to obey with promptitude and speed, is a defect, and nothing pleaseth me. If it grow of a cold & languishing will it is the more displeasing unto me, because the effect is bad, and the cause worse. He that hath time to do what Obedience commandeth and putteth it off, suffereth the loss of time, and putteth himself 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 own, he displeaseth me more, because he preferreth himself, and his own business before the business of his Superior. The truly obedient, that he may obey perfectly, leaveth his business begun, and unperfect. O how much do those Religious please me, who if but a sign be given to do any thing that the holy Rule, or Superior shall appoint, do leave off even pious works, they have in hand, and come running to what is commanded. And they gain my singular favour, who to do any act of Obedience interrupt the talk they have begun with me in prayer. 3. Consider thou now, how little those are in my grace, who blinded with self-love, lest they should be deprived of any their least commodities or recreations, be dull and slow in accomplishing the work that is appointed them by the Superior. And I am offended more, if they v●e the same delay, when t e b●ll g●● t● a ●e to prayer, or other spiritual exercises. O now much do such manner of men 〈◊〉 themselves, and the command t● also, especially seeing that when they are called to things commodious for their body, as to meat, drink, recreations etc. they use no delay at all, but be diligent, prompt and ready. certes, it were better for them never to show themselves abroad: for where there occurreth not any just cau●e of purging them, there is a manifest offence & scandal given. Those that be condemned as slaves to the Galleys for their crimes, be so ready to obey, as that a sign is no sooner given, than the thing is done and dispatched: and they are so quick and speedy in execution thereof as whiles the thing is yet in doing they cry aloud, That it is dispatched. And though they be so diligent and quick for fear of blows, yet the love of God should make the Religious more prompt in this kind, sith love is more strong, and more effectual than fear. 4. Neither is this to be seen in the Galleys alone, where a man shall see the chains, and the mariners with whips in their hands, but also in the Courts of great Lords. For I ask of thee, what is it that maketh the servants so ready and quick at the very voice, and call of their Lords? Is it the hope of reward? But that is more liberal with me. Is it the love they bear towards their Lord? But much greater love is due to me: for goodness and bounty, which is the cause of love, is far more excellent in me, and the reward which is expected from me, is without comparison greater. Indeed the slowness of the Religious proceedeth of the want of love. If the subjects were better affected to their Superior they would also be more diligent in fullfilling of Obedience. In which kind the children of this world be more wise, and more ready, than the children of light. 5. Another condition is, that Obedience be entire: for such was my own Obedience. It shall be enough for Religious men to love this entireness, if they thoroughly understand, that this is my will, and such the Superiors intention, that what is commanded be entirely done. There be those, who be only ready to obey in matters of great moment, but not in little. To others it seemeth enough, if they do part of the things by the Superior commanded, and leave the rest undone. I know not who hath made them judges, or Interpreters of Obedience. Neither do I know, whence they have learned, that it is not necessary to obey to all that the Superior decreeth or commandeth. 6. Let them say, when they vowed Obedience, whether they thought they were to obey in all things, or but in some? Whether they understood, that they were always to obey, or only for a time? And if they understood, that they were to obey not in all things, but for a certain time only, who will accept of such a vow? Surely I accepted not the vow of half, and mained Obedience, but of that which is entiere and whole. If some servant should do but part of those things that were commanded him by his master. when he could have done the whole, he should not be kept long in the house, and though he were still kept, yet in giving up his accounts it would soon appear, whether one did owe any thing to the other, the servant to the master, or the master to the servant. He is not worthy of reward, but of punishment, who serveth not at the will of his master. Many live in Religion, with whom an account shall in the end be taken, and then it will be understood, whether they merit reward or punishment, who have not performed the whole and entire Obedience. 7. The third condition is, that obedience be done with Fortitude. The Religious man pleaseth me not, who manifesteth a fortitude of mind in obeying, when easy matters are commanded, or obeyeth willingly whiles matters go well with him, & the Superior commandeth those things that be contenting unto him. This is not true Fortitude, nor can a stout obedient person be well by this way tried. Whiles a fair gale of wind bloweth, every ship saileth away merrily: and an infirm and weak man walketh in a plain way. The Fortitude of an obedient person is found and discovered in painful & hard things, as when incommodities, labours & pains be to be endured; when present afflictions of body keep him not from doing the acts of Obedience; when the courage getteth strength in overcoming of difficulties. 8. O how imprudently dost thou, my Son, whiles to the end nothing may be often commanded thee, thou showest thyself untoward in performing Obedience, deceived with this opinion, that he is wont to be surcharged with many labours, and offices, who manifesteth his own promptitude, and facility in obeying. For what other thing is this, then to condemn the Superior of indiscretion, and imprudency? Then to put away a most rich crown from himself? If I give thee health and strength of body for the taking of pains, wherefore art thou so afraid of labours? Art thou ignorant, that the more thy pains be increased, the more is increased thy merit? Wherefore then sufferest thou thyself to be overcome of sloth & laziness? This is not Fortitude, but malicious carelessness. I did not so, who, when I could have brought thee to thy salvation by easy means, did nevertheless choose the most difficult and hard for thy greater good, as was death in the flower of my youth: neither chose I any manner of death, but that which was most ignominious and bitter, before which there went so many and so great torments, not only contumelious and disgraceful, but also cruel. 9 The fourth condition is Perseverance, which if it be wanting, there is obtained no Crown at all, nor is there any merit of Obedience. I did run the way of Obedience till death, contemning and removing all difficulties and impediments that encountered me on the way. My Apostles also persevered in the observation of my precepts to the very end: and therefore he who by his inconstancy either for some commodity of his own, or for other human respect, neglecteth to perform Obedience, is not a disciple of mine. To begin Obedience, and after without just cause not to execute it, is a property of children, not of Religious persons. Of the second Degree of Obedience, appertaining to the Will. CHAP. XXVI. SON, thy will is a blind faculty and power, and thou art further blinded by thine own passions, and so thou canst not be a good guide thereto, lest both of you fall into the ditch. It must therefore needs rely upon me, and upon him who supplieth my place in governing. And this requireth the second degree of Obedience, namely, that thou not only subject thine own will to that of thy Superior, & conform thine unto his, but that thou make his will thine, which thou shalt effect, if thou imprint thy Superiors will within thy soul. Two slips sprouting out of this graff, to wit, the Will, and the Nill of the Superior, are diligently to be conserved, and if any other bud should peradventure begin to peep forth, it is presently to be cut off, lest it take away the vigour and strength from the young graff. 2. Obedience, which appertaineth to this second degree, requireth three properties, which make it pleasing unto me. One is, that it be voluntary; a second, that it be merry; the third, that it be fervent. These three properties have one common enemy which troubleth them very much, and is named Repugnancy. The Religious that overcometh not this Repugnancy, is easily overcome, beccause he knoweth not to obey cheerfully and fervently: and if the Repugnancy proceed from the superior part, what is voluntary, is taken away also. But tell me, my Son, whence groweth the Repugnancy, that maketh thee so froward and backward in the performance of Obedience? Is it peradventure of this, that thou thinkest, by subjecting thyself to a Superior, thou preiudicest thine own liberty and honour? If thou be therefore sorry, and thy grief causeth a Repugnancy, thou hast no occasion of being grieved, but of being glad rather, seeing (as I said else where) he who for love of me submitteth himself to a Superior, submitteth himself to me, the Lord of all; and in this he doth not a little increase his own estimation and honour, because he doth a matter worthy a generous & magnanimous mind. And whiles he doth tread self love, as it were under foot (which neither all, nor many do) he plainly declareth, what a regard he hath of me, and of the love of me. If I the Lord of Majesty did for the love of thee ●ut myself into subjection of men, and obeyed them withal respective manner, why shouldst thou be sorry, whiles thou subiectest thyself to thy Superior my substitute? 3. Consider Son, that this is to be a subject: consider that thou art come to Religion, not to command, but to obey. If thou wouldst in thy Superiors voice acknowledge mine, and if thou wouldst consider, that to obey thy Superior, is to obey me, thou wouldst rejoice to have any thing commanded thee, and thou wouldst obey both fervently, and most willingly. To think further, that in obeying thou forgoest thy liberty, is a notable error, when as it is not only not lost, but also perfected: for as much as by the benefit of Obedience it is conformed and conjoined to the divine will, which is an infallible rule of working well, and therefore as long as man's will is conjoined with it, it cannot but work well. Neither is it to be doubted but that, that liberty which relieth upon good, is more perfect than that which is otherwhiles accompanied with evil. That is not lost, that is given to God, but it is made more secure, that it may not be lost. 4. Wherefore the Obedience of thi● second degree, that it may be pleasing vnt● me, must be voluntary, and not forced▪ Some there be, who are afraid to be employed by their Superior, and therefore they seek sundry pretences, and evasions to avoid it, one while by hiding themselves out of the way, another while by excusing themselves, and sometimes by pretending themselves to be busied in other matters; & if they be at any time sent any whither by their Superiors commandment, they go with a very ill will. Others had rather obey one then another, as though I were not in all Superiors. But they plainly discover, that they obey not for love of me. He that in Obedience given to Superiors regardeth me, maketh no difference between Superiors, but equally obeyeth all alike. O how much be they deceived also, who make it no matter of conscience, if they contradict their Superiors will in spiritual matters, as in fastings, prayers, mortifications, and other things of that kind: for disobedience foregoeth not the name of disobedience in spiritual and good matters also. 5. Others again there be, who obey promptly in any business pleasing to their own inclination and nature, and in other ●hings that please them not, they find a ●reat aversion, disgust, and repugnancy. ●nd this is imperfect and miserable Obedience, because it is certain, that it hath it ●ource from the sping of self love. The mi●ery is the greater for this, that where such ●bey unwillingly, they do not only lose ●heir merit, but also by occasion of their disgust, and repugnancy they make the act of obeying the more difficult, and hard: ●nd the detriment and hurt which followeth, and should be unto them most sweet refection, is through their own default turned into bitter poison. For he that obeyeth with a regreet. and unwillingly, ordinarily murmureth, is angry, and giveth an offence to others; and in place of a reward that he might have deserved, if he had obeyed willingly, he doth voluntarily procure his own punishment. 6. Son, hast thou a desire to be freed from these miseries? Stir up in thyself an effectual desire of obeying me promptly & sincerely for the time to come, and crave this gift of him who is able to give it thee. Next, exercise thyself manfully in all kind of Obedience, both great and little, and think, that he sustaineth a great loss of spiritual gain, who obeyeth with an ill will. He that is near to death, and dieth not willingly, maketh his passage the more painful: even so he who doth Obedience but yet with a repugnancy of the will, is a more torment to himself, and therefore better it is of necessity to make a virtue. He that is able to carry his cross upon his shoulders, let him not trail it upon the ground. 7. Some will indeed enter into the way of Obedience, but with this condition that they may go before their Superior, not follow him. And these be they, who when they have proposed in their mind any exercise, or business to do, they seek by sundry ways to draw the Superior to their own mind, and therein they be so anxious, and solicitous, as if they compass not their own desire, they are much troubled. Neither doth their imperfection stay here, but they further will do that exercise after their own way, and not after the manner that is appointed by their Superior; and so their will goeth before the will of the Superior. He walketh not in security, who carrieth his light behind him. 8. The Superior is he, who carrieth the light wherewith he must show thee thy way, not thou him, and therefore thou must follow him, and not go before him. Who draweth his Superior to his own manner of doing, seeketh not to obey his Superior, but that his Superior obey him: and he that endeavoureth to draw his Superior to have a will to that, which is in his own will, doth prefer his own will before his Superiors, & therefore his fruits shall not be the fruits of Obedience, but of his own will, which he tasteth of himself, and not I. 9 Another property of this second degree is, that Obedience be merry and cheerful, which ariseth of the former. For he that obeyeth willingly, obeyeth also merrily: and he again, who obeyeth with an ill will, obeyeth with heaviness & grief. A little Obedience done for love of me with joy, pleaseth me more, then great Obedience done with an heaviness. He that obeyeth not merrily, declareth that he loveth me not, because sad Obedience displeaseth me. Moreover he increaseth his own burden, even as he who obeyth merrily maketh his burden of Obedience the lighter. O in how great an error is he, who accustometh himself to a sad, and delaying Obedience, because he satisfieth neither me, nor his Superior, nor his own conscience; and within a while there creepeth upon such an one, a loathing and disgust of Religious discipline, and after loathing there followeth a most unhappy life. For he is miserable & unhappy, who is not content with his own estate. 10. The third property is, that Obedience be fervent. fervour ariseth of love, and if thou love Obedience, nothing will be commanded thee that thou mayst not execute both with joy and fervour. I know well enough, who serve and obey me fervently, and who coldly, and I know again who they be, who can obey me with more fervour, than others. O if Religious men would consider me present in all their actions, and examine withal, how pleasing it is to me, and what a pleasure to see the subjects manfully, cheerfully, and fervently to satisfy the precepts of their Superiors. If they would also consider the blessings wherewith I prevent such obedient persons, no doubt but they would be most forward in performing the actions of Obedience. 11. Son, where is that fervour and heat, that thou hadst in the beginning of thy conversion? Where is now that exceeding great love that moved thee to desire, that many difficult and hard matters might be commanded thee? Can it possibly be, that the greater knowledge thou hast had of this very thing, the less thou shouldst do? The scholar, that is found more ignorant at the end of the year, than he was in the beginning, deserveth to be thrust out of the school, and to be put to a more base & contemptible manner of life. Of the third degree of Obedience, appertaining to the Vnderstand●ng. CHAP. XXVII. SON, this third and highest degree of Obedience, appertaining to the Understanding requireth that a Religious man think and judge that to be the best, which is determined and appointed by his Superior: yea, and it requireth that the subject have neither a contrary, not different judgement from the Superiors judgement. For the diversity of judgements is the cause of disquiet and trouble. The subject, who in will only conspireth with the Superior, upon t●e very lest occasi n that may cause a difference of iudgmen s, may differ in judgement from him; but he that is once conjoined b●th by will, & understanding unto him, i● not so easily separated in the one, or the other from him. For the understanding teacheth the will, that division is not convenient, though sometimes in the execution of Obedience all be not pleasing to the subjects mind. But whiles by reason he approveth that to be well done, whatsoever is ordained by the Superior, he putteth the will in a quiet state. This conjunction and conformity of judgements also profiteth to the perfect execution of that which is commanded. He that not only willeth that which the Superior willeth, but also judgeth that to be done, which the Superior shall command, obeyeth far more perfectly, then doth he, who in will alone embraceth the Superiors commandment. He that needeth spurs, is more helped with two then with one, and two cords do more strongly bind then one. 2. Lord, I do not well conceive, how the subject may conform his judgement to his Superiors judgement in all things, as he may conform his will. For sith the will is free, it may be bowed both ways: but the understanding, that is drawn from the known truth, and is not free, cannot bend it see f, but that way where the truth is: and therefore if the subjects understanding, convinced by some reason, that representeth a thing as true, consent unto it, and the Superiors understanding, convinced by another different reason, incline another way in the same thing, how can the subject in this matter conform his own judgement to the judgement of his Superior, when it is not in his power to revoke his understanding from the truth formerly known? 3. Son, what thou sayest, is true, when the truth is known; for than it so convinceth the understanding, as it cannot be induced, or inclined to the contrary. But when evidency and certainty is wanting, the understanding, helped by the will, may rather be inclined to one part, then to the other, and then the Obedient, that he err not, aught to submit his judgement to the judgement of his Superior, so as that he may not err in will, he submitteth it also to the Superiors will. Neither yet, because many subjects be of more sharp wit, and of a more mature judgement, than the Superior is, be they therefore exempted from this subjection: for so long as they be members, they must be subject to the head. But suppose, that those subjects be more intelligent for knowledge of learning, yet in matter and manner of government, God ever giveth greater light to the Superior, then to the subjects, and therefore his judgement must be preferred & take place before the judgements of others, and greatly to be reckoned of, sith I use him in the governing and conserving of Religious. 4. But admit, that the Superior hath not commanded something aright, which yet is not accompanied with sin, whether doth the subject therefore err therein, if he obey? In no case. Is he deprived of the merit of Obedience? Neither. Why then should he not submit his judgement in all things to the Superior? When I was in subjection to my Mother, and to my foster-father joseph, I obeyed them both readily, even in those things, which I knew would fall out better, if they had been done otherwise. It is not for the subject to procure that, that may be best which is commanded by the Superior, but only to attend to this, that he execute in the best manner whatsoever shall be commanded, & suffer the Superior to appoint that which he himself shall judge and think to be best. Neither must the subject forbear the executing of the Superiors commandment, though he be certain, that he should do better if he did not. For the subject is not judge, but only the putter of that in practise which is commanded, so there be no sin in doing it. This indeed is a defect of them who would that the Superior should ordain what were best, but yet they will not do it, though themselves be otherwise bound thereto. 5. That the Obedience of the Understanding is most pleasing unto me, is a matter out of all question, sith it giveth the last perfection to the sacrifice that the Religious offereth, whiles together with the will he offereth both his Understanding and his own judgement, which is the noblest faculty of man. Moreover it is known to all how vehement a propension nature itself hath put into man to the following of his own judgement, and yet a Religious man restraineth this propension so far, as for love of me he voluntarily subjecteth his own judgement to another, which I esteem highly of, and is very profitable to himself: for so he leadeth a quiet life, and most agreeable to a true Religious man: & on the contrary, he that relieth upon his own judgement, is never at repose in any thing, and liveth unquietly. 6. This third degree of Obedience hath three properties. The first is called Simplicity, which considering me in the Superior, causeth the Religious man to put his Ordinations in execution, without any examination, whether he should allow them or not. O how displeasing unto me is the disputing Obedience, which in whatsoever thing that is ordained by the Superior, ever asketh wherefore, for what intent, for what end this or that is appointed? I have not called thee out of the world to dispute, or to examine those things that be by the Superior determined and commanded, but to do them. And that they be done, it is nothing necessary to know for what cause, how, & for what end they be done. Wherefore let it be thy care to do so much of Obedience, as thou art bound unto, and know thou, that it appertaineth not to the subject to inquire, what end the Superiors have proposed unto themselves in their offices. If the Patriarch Abraham had demanded of God, for what cause he would have him sacrifice his Son Isaac, upon whom relied the benedictions of Nations, & many other promises formerly made, his Obedience had not been so commendable, neither had he merited so much as he did by simply obeying. 7. The truly Obedient seeketh nothing, but to do the commandment. O how greatly did I favour those Religious, who in the command of Superiors would not discuss and examine, whether they were profitable or otherwise, convenient or not, or the contrary. Whence it happened, that commanded by their Superior, they laid hand upon most cruel & fierce beasts, as Lions, leapt into rivers, watered dry stocks for a long space together, and did many the like things, as strange as these. And these left behind them on earth noble examples of Obedience, and for them they have, for their simplicity in obeying, obtained most glorious Crowns in Heaven. Son, desirest thou, tha● God should have a particular care of protecting thee, as he had of those holy Fathers? Obey then with simplicity. 8. The other property is Humility, without which neither Obedience, nor Chastity, nor Poverty please me. For Humility is Obediences mother, and the one may not consist, and stand without the other. The Proud will not subject himself to any, and therefore cannot be Obedient, Pride, because it calleth the subject back from the execution of the Superiors command, both depriveth of all merit, and increaseth the trouble. The conclusion, of Religious obedience. CHAP. XXVIII. SON, perfect Obedience requireth an abnegation of the own judgement, an entire resignation of the will, and an exact execution and performance of what is commanded. The true obedient regardeth not the person of him who commandeth, and whom he obeyeth, but in him he casteth his eye upon God, for love of whom he obeyth. The truly Obedient ceaseth not to obey, though he knoweth that an error is committed in the manner of commanding: neither relenteth he in Obedience, though the Superior be imprudent, or subject to any other imperfection. He is deceived, who obeyeth, that his Superior may esteem much of him, or that he may obtain something at his hands, because he is to obey for the love of me. 2. The truly Obedient, at what time any thing is commanded, runneth not away, nor withdraweth himself into corners, but rather offereth himself readily to what is commanded, or to be commanded. The true Obedient regardeth not, whether it be from his chief Superior or from a subordinate, but he doth with a like promptitude embrace the commandments of both. He that had rather obey in one thing, then in another, deserveth not the name of a truly Obedient man. He that more willingly obeyeth one Superior, than another, is not perfectly Obedient. He that procureth that to be commanded him which he desireth, looseth rather than gaineth. 3. The truly Obedient searcheth not out, wherefore, or how this, or that is enjoined him, but it is enough to him to know, that it is commanded. The truly Obedient, to make Obedience perfect, leaveth not his works at halves, and imperfect. He that obeyeth the Superior for that he is wise, loving, kind, spiritual, dexterous, or liberal, is deceived, because he is to obey him only, in that he is my Substitute, and holdeth my place. Reverence is not exhibited to my Image and picture for the gold, or silver whereof it is made, but because it representeth me: whence it is, that the like honour is done thereto, if it be made of paper, or wood, as there is when it is of silver, or gold. In like manner al●●spect, reverence, and Obedience ought to be given, and used to the Superior, not for the virtues wherein he excelleth, but because he supplieth my place, and representeth my person. The end of the second Book. THE THIRD BOOK of Religious Perfection. Wherein is handled the principal Virtues of a Religious man: and wherein perfection most of all consisteth. Of Religious Humility. CHAP. I. SON, it is good to speak of Humility, but better it is to exercise it by deeds. What profiteth it by speaking, to deliver many notable sayings, touching Humility, if in all that discourse thou seek after vain glory, and fond brag of thyself? The Humble, who thinketh lowly of himself, busieth not himself in his own commendable matters▪ but rather in remembering the praises of others. He that seeketh to seem Humble▪ & hunteth after the glory of men, groweth in pride, and the more humble he would seem, the more doth his pride increase within. An humble man, as he acknowledgeth all his spiritual goods, & gifts to proceed from God, so doth he conceal them as much as he can, and locketh them up with the key of modesty in some secret place. He doth not only repute himself in all his works unprofitable, but the more he laboureth, the more he thinketh himself bound unto me. For seeing he holdeth whatsoever good he doth, to be nothing worth, he attributeth all his good works unto me: yea he is ashamed before me, that I disdain not to use his service, that is, so vile and contemptible an instrument, as he thinketh himself to be. 2. O happy Religious men, who do within their breasts entertain so pious cogitations of Humility: for by this they show themselves the more precious in my sight, & the more dear unto me, the more abject and contemptible they make themselves for the love of me. These be those, who have found a fixed seat in my heart, whom I most tenderly love, and with whom I ●reate and converse familiarily. These be ●hey, whom I raise up and honour in my court of heaven, in the sight of my eternal Father, and in the presence of my holy Angels. In the Kingdom of heaven he hath not the more honourable place who was most honoured on earth, but he who was ●he more humble: and therefore my spirit doth not without cause repose upon the humble, because he is diffident of his own forces, & relieth altogether upon my grace. I have reason to communicate my grace to the humble, because they do for the love of me renounce their own honour, and estimation, so greatly esteemed of in the world. I do upon good cause bestow a most noble Crown upon the humble in heaven, for that whiles they lived on earth, they took the crown from their own head, and laid it at my feet. 3. Before I came down from heaven into the earth, I was most particularly affected to Humility, & therefore I chose an humble Mother: & I was no sooner borne, then that I began to exercise Humility by deeds. For when as I was the Lord of glory, I became a servant, & subjecteth myself to men: and in process of time I did set up a school of Humility, and such as resorted unto it, I informed by deeds & by words to Humility until my dying day. In like manner my Disciples made a profession of Humility. And this is the cause, wherefore I had a perpetual war with Pride, for so much as I ever hated Pride, the capital & sworn enemy to Humility, which I so tenderly loved. And sith the matter standeth thus, let every one that is wise, judge whether it be convenient, that there should in Religion, that is in my Family, any proud Religious man have place, or that it were fitting that a proud scholar should be admitted and received into the school of Humility. Hence it is, that some Religious do not go forwards in spirit, because they be not exercised in the book of Humility, which is the foundation of spiritual life, neither do study to imitate me, who am their Master. It little profiteth the scholar to frequent the schools, if he follow not his book, nor exercise himself in those things that be taught in the school. 4. There be many amongst the Religious, who of themselves confess, that they be sinners, careless, dull, slothful, and nothing at all: but if any other should say so much of them, they are eftsoons troubled, moved, & murmur for the matter, & seek to defend their own estimation & honour: and these men are far from Humility. For a man in words to confess himself to be nothing, and yet in heart to hold himself for something, is false and counterfeit Humility. And to have a desire to be esteemed of others, is notable arrogancy. But the greater gifts an humble man hath, the more doth he abase himself before others. 5. Desirest thou to know, my Son, what Humility worketh in a Religious man? First it inclineth his mind to think submissively of himself: secondly, when need is, it moveth him to manifest his own utility & baseness, even by outward action. He that is lowly in his talk, going, conversation, and other his actions, declareth himself to be a contemner of himself. Moreover, true Humility causeth a Religious man to endure with patience and joy to be contemned of others, & causeth further that he be not only not troubled thereby or murmur, but also that he most heartily give his Creator thanks therefore, for as much as he knoweth, that by so doing he is the more likened to me his Lord & master. True Humility also inclineth to the shunning of human praises, and to the attributing of all that is good, unto God. Moreover the Religious, who laboureth to the height of perfect Humility, must needs desire, that he be contemned of all, and further wish, that all may be thoroughly persuaded, that himself is truly worthy to be contemned of all. 6. Son, if in Religion thou art ashamed of an old, or patched garment, or dost not with any willingness exercise thyself in abject offices, it is a sign, that thou dost not serve under humilities Colours, but art addicted to thy own judgement, and wishest to be much esteemed of others. If thou hold on this way, thou wilt soon repent thyself. He that devoid of virtue, seeketh to be reckoned off, for that alone showeth himself blame worthy. The religious man, who hunteth after credit and reputation with the world, liveth in miserable state. Moreover thou lovest Humility, or lovest it not. If thou lovest it not, thou shalt never be a citizen of Hauē. the gate whereof, because it is narrow and straight, receiveth not men proud minded. And if thou lovest Humility truly, wherefore contemnest thou an old garment, and to be contemned of others? What other thing is it to be contemned, then for a man to exercise himself in Humility, to converse with it, & by the benefit thereof to make a spiritual gain? If thou lovest it, as thou bearest me in hand to do, thou shouldst be glad when any such occasion presenteth itself. No merchant is discontented, when any occasion offereth itself of traffic to his gain. 7. Who art thou, which wouldst not be contemned? Art thou greater than I who am the son of God? Thou art not: & yet I was contemned of a most vile and base people, and most injuriously handled by them. Art thou not borne in sin? Art thou not a sack of earth, full of infinite miseries? Wherefore then art thou moved and angry, if any one lay thy baseness before thine eyes, and who thou art, which thou shouldest confess thyself? What doth it, wretch, avail thee to have left the world if in Religion thou continuest to be proud? O blindness! when thou wert in the darkness of the world, thou thoughst pride of life to be mere and damnable vanity, and thou conceyuedst honour and estimation with men to be a childish thing: and now in the light of Religion thou apprehendest the same for things of great worth, and of singular regard. Is it not a sign of a good sight, when a man seethe better in darkness, then in the clear light. 8. Know thou for certain, that he cannot be a good Religious man, who hunteth after commendations from men. Neither is any Religious man humble, who acknowledgeth not himself contemptible, and wisheth not to be so held and reputed of others. And this is so certain, as if any think otherwise, he beguileth himself: yea I say more, if it should be for the good of peace, and for God's glory, whether a religious man were contemned, or praised and esteemed, he should conformably to the law of perfect Humility, wish contempt rather than honour, to be deemed rather a fool then wise, because by that means he is made more like to me. And this Humility greatly pleaseth me. 9 All do not rightly examine the moments of things, or make an upright esteem of them, and therefore my Prophet said to good purpose: The children of men are liars in balances. Many there be, who for their Humility be of no weight at all or very little in the balances of the world, because they be held for base and counterfeit metal, and those very men be of just and perfect weight in my balance. For men measure all things by the outward show, but I cast mine eyes upon the inward, and upon that which lieth hid in the mind. And therefore many are of men contemned as vile, and rejected as little profitable, who notwithstanding be for many respects in my sight to be preferred before others, and so their Humility do, as precious stones, shine beautiful in mine eyes. 10. The world only esteemeth the rich & mighty, who having received their stipend of pride, are eftsoons puffed up beyond themselves, and do fill all things with their insolences, and loftynes of mind. And these, though disturbers of peace, do marvelously please the world. But the humble and peaceable please me, whom I so much esteem, that I have a particular care of them. And worthily, because there is not a virtue of more regard with me, than is that of Humility: and more than that, no virtue is pleasing to me, that is not founded in Humility. Heaven gates had not been opened to my Mother, who was ever most dear unto me, if (notwithstanding her virginity and excellent purity) she had appeared without Humility. One may get into heaven without virginity, but without Humility none at all. And because, when she lived upon earth, she most of all practised Humility; and though she were the Mother of God, and the Queen of heaven, yet she called and reputed herself an handmaid, she merited not only to have a place in heaven, but also to be exalted above all the quires of Angels. 11. There be some Religious, who complain that they find not that tranquillity and peace of mind, which they had in their first entering into Religion: but if they search out the cause, they will impute the fault to themselves. The cause of their disquiet is the defect and want of Humility. The humble hath peace with God, he hath peace with men, he hath peace with himself, and which is more commendable, he hath peace with his adversary. For none may without breach of peace deal with a proud person, but the humble. Yea the proud himself esteemeth highly of Humility, because, lest he may otherwhiles be contemned, or ill dealt withal, he covereth his pride and loftiness of mind with the cloak of Humility. Son, hast thou a wi● to live a quiet life? Shake off pride: for if i● troubled the peace of Angels in Heaven▪ how much more will it disquiet men o● earth? 12. Lord seeing thou hast created man for the obtaining the glory of heaven which thou art thyself, and hast bound him to seek so noble an end, whither nature also inclineth him; it seemeth nothing convenient, that he should not humble himself, yea and abase himself so far, as he should contemn himself, and repute himself for nothing. True it is, Son, that man was created to a most excellent end, but we are to see & consider, by what means we must come thereto: and therefore they who have raised up their throne too near heaven, have been miserably thrown down into hell. For as the Wiseman saith: Who maketh of another man's house his own, seeketh ruin. Wherefore if thou desire to be raised to glory, whereunto thou art created, thou shalt not use any either more secure, or more commodious way and means for the attaining thereof, then if thou practise Humility This way held I, this way followed the Apostles, in this walked all the blessed in heaven. He that shall take another way, shall surely miss of his mark. 13. Son, suffer not thyself to be beguiled: attend now to the exercise of Humility, which of humble persons maketh Angels; as contrarise, Pride of men maketh Devils. Other virtues take away particular vices, that be the cause of some sins only, but Humility taketh away Pride, which is the root and head of all sins. Humility causeth, that the humble are dearly beloved, & acceptable to all. True it is that I make no great reckoning, when the Religious man doth humble himself to those who yield him honour & respect, for that is easy and done of all But I hold it for a great matter, if he also submit himself to them, who afflict & persecute him. It is not a thing worthy of great praise, if a man humble himself to others in his adversities, or whiles he is in great necessity & distress, but that he be humble whiles all matters succeed, and prosper well with him. 14. There was never any Religious man yet, who hath not wished the virtue of humility, but all do not possess the same, because all do not labour for it as it deserveth. nor use the best means for the compassing thereof. How is it possible for thee to get Humility, if thou never, or seldom use the company of the Humble, when thou well knowest, that examples work greater effects, then do words? How canst thou be humble, if thou seldom humble thyself, sith the habits of virtues cannot be had without frequented acts? Son, hast thou a desire of true Humility? Then lay before thine eyes thy own defects, and busy thy mind rather in examining those things that be wanting unto thee, then in those that be in thee; for an humble person concealeth his own good to himself. It helpeth also often to call to remembrance, that thou art to die. O how many have there been more noble and more honourable than thou art, who be now nothing but dust & ashes, which thou shalt also be ere long. It profiteth to contemn the dignity and honours of the world, and to hold them for mere vanities, as they be indeed. It is good for them who be in place of dignity, not to glory or be puffed up, but to fear a fall, for that it is not so great a pleasure to climb high, as it is doleful, and hurtful to fall down again. 15. Son, hast thou a desire to make an experiment of thine own Humility? Thou shalt know it thus. It is proper to the humble to shun their own praises, as it is a manifest sign of pride to seek them. The humble is sorry to hear himself praised, and the proud rejoiceth at it. The more excellent gifts the humble hath, the more carefully he concealeth them, thinking himself unworthy of them: and he earnestly desireth that they should be attributed to God, and that himself be reputed vile, and contemptible. The humble giveth place to all, & serveth all, as well his inferiors and Superiors. The humble converseth willingly with persons of the meanest condition. 16. Son, wishest thou for the time to come to know, how much thou hast profited in Humility? Consider the crowns that Humility presenteth her followers: for she is wont to give three crowns to the humble. The first, and that which is of the lowest price is, when a man truly, and in his heart thinketh himself worthy to be contemned. The second is of greater price, when he beareth the contemning of himself with patience. The third, and richest crown is, when he is glad he is contemned and loveth him who contemneth him. And now consider, which of these three crowns thou hast deserved. Of a Religious man's Love towards God. CHAP. II. SON, Charity is a fruitbearing plant, which the deeper root it taketh in the Religious man's heart, the sweeter fruit it bringeth forth. Two branches do spring thereout; the one mounteth upwards, and embraceth God, the other boweth downwards, & embraceth the neighbour: it embraceth thee with both for the saving of thy soul. For thou by loving God and thy neighbour, lovest and gainest thyself, even as by hating God and thy neighbour thou hatest and undost thyself: Of loving ones self much, there is a special commandment, as there is of loving God and our neighbour: for he who loveth God & his neighbour, loveth himself. Of these two branches dependeth the whole Law, yea they be a short summary of all that is written, either by the Prophets, or Evangelists. Charity is said to be a celestial virtue, and that not without cause, because amongst the Theological virtues, that only mounteth up to heaven, whereas other virtues only enjoy the fruits, but Charity enjoyeth both the fruit and tree together. Charity hath a different effect from Humi● For this being founded in the knowledge of man's baseness & misery, so far depresseth and humbleth a man, as it causeth him to esteem himself for nothing at all: but charity relying upon the majesty of the increated goodness, raiseth a man up to heaven, and maketh him to enter into the very bosom of his Creator, the Ocean of infinite goodness. 2. My Scripture mentioneth many praises of Charity, thereby to induce all to love it. One while it is called the Band of Perfection, because it so strongly bindeth man's will with me, as we become as it were one, for that is proper to love, to transform him who loveth, into the beloved, & this is the greatest perfection that a man can have in this life. Another while it calleth it the life of faith, the form of all virtues, the prime fruit of the holy Ghost, and (to comprehend all the praises of it together in a word) it saith, that God himself is Charity, and he that is in Charity, is in God, and God in him. And what excellency is to be compared with God? What more security is there, then to be in God? and what greater pleasure can a man have, then to have God with him. Charity worketh great matters in a man that is possessed of it, as contrariwise, when a man is without it, he sustaineth great detriments and hurts, and occasion is given him of many and sore falls. When the soul is by death separated from the body, life instantly leaveth a man, and all the beauty of the body ●s gone: even so charity is no sooner dead in 〈◊〉 man, then that the spiritual life ceaseth, the actions of life everlasting fail, and the spiritual seemelynes so pleasing unto me, perisheth clean away. Without Charity I acknowledge none for my friend, neither be any virtues pleasing to me, if Charity hath not ordered them. If a man speak the language of all nations, and should have the knowledge of all sciences, and yet be without Charity, it doth him no good. And though he should give all that he hath to the poor, and yet shall not have Charity, it profiteth nothing. And if a man should deliver his body so as it may burn, if Charity be wanting, it is nothing. 3. Go to, tell me thou, who in Religion hast no regard or esteem of Charity, what will it profit thee to have renounced the world, and to have left all that thou didst possess therein, to have given over all pleasures of the flesh, and to live in subjection and command of another, if thou be without Charity? Dost thou peradventure think, that all this is said of secular persons, and not of Religious? Thou art deceived: yea thy pain and punishment shall be so much the greater, sith for this end I have called thee to religion, that disrobed of the world's clothing, thou mightst clad thyself all over with charity. But if thou now hast so little regard to attend upon my table in thy wedding garment, know thou, that to thine own hurt, thou art one day to be thrust down into utter darkness for the same. If the fire that I brought down with me from heaven, be not conserved in Religion, where will it be kept? If Religious be not amongst the first who warm themselves with it, who will be? To stand nearest to the fire, & not to receive the heat thereof, is a bad sign. It doth not a little displease me, to see a secular man set on fire with the love of God, and a Religious man to freeze for cold. If a secular man exceed a Religious in store of merits, because he shall have exercised more acts of Charity, it manifesteth that a Religious man is worthy of great reprehension. 4. Son, thou hast an obligation of loving me much, not in regard I have made and framed the world for thee, or for that I have given thee thy being, and whatsoever thou hast in this life, or else for that I have delivered thee from the servitude of the Devil, and from the perils & miseries of the world; but for that I have tendered thee with so great love until this present hour. Love is the first and greatest benefit of all, that hath been conferred upon thee. For that I made the world for thee & thy sake, proceeded from the fountain of love: that I suffered and died to save thee, love was the cause: that I drew thee out of the storms and miseries of this world, love alone effected it. And wilt thou not deem it for a singular favour, that I the Lord of glory, and King of majesty, have prevented thee, a poor worm of the earth, with my love, without any one desert of thine? What necessity moved me, or what utility and profit drew me to cast my love upon thee? And therefore needs must thou be more hard than the flint, if by me prevented with so loving a gift, thou lovest me not again. 5. Lord, if I were to repay thee any thing, that by right ought first of all to be mine: for it is impossible, that I should render thee any thing correspondent to thy love. When thou createdst me, thou gavest me to myself: when thou redemedst me, thou gavest thyself for me, and gavest me to myself again. If then, because thou createdst me, I own myself all unto thee, what shall I give thee for repairing and restoring me lost and undone? What shall I give for thee, for having been offered up for me: and if I were able to give myself every moment a thousand times for thee, what am I compared with thee? And therefore I sincerely confess and acknowledge, that I am indebted unto thee so much the more e, the more noble, and more deserving thou art, then I. 6. Lord, if it be true, as it is most true, that my soul, body, life, works, and whatsoever good I have in this would, be all thine, and that I am for a thousand respects bound unto thee; I ought to confess, that I acknowledge nothing in me to be mine own but imperfections, defects, and sins. But I should be most injurious unto thee, if in requital of my love to thee for thy love, I should offer them unto thee, which be not only nothing pleasing unto thee, but thou also extremely hatest, as contrary to thy holy will, and desire. 7. So it is, Son, but yet something there is in thee, that is thine, & to me most acceptable, and that is thy love, which thou canst & mayst use at thy pleasure, sith thou art Lord and owner thereof. For this is not only pleasing unto me, but also maketh all thy actions acceptable to me, and more than that, nothing can content me, ●hat goeth not accompanied with it. And meet it is, that sith I first have loved thee, ●hou again love me, seeing love cannot be requited but with love again. And though 〈◊〉 had done no more for thee, than that I made ●hee worthy of my love, this one benefit ●lone should have been enough to have set ●uen a frozen heart on fire with the love of ●e. 8. It is true, Lord. O my soul, if thou shouldst not be set on fire with Charity in ●his glowing-hoate, and divine furnace of ●he love of my Saviour, I know not who will deliver thee from the everlasting freezing cold? What father, or friend hath ever ●o loved me, as hath my Redeemer? He hath ●ot loved me with the love of seeking his own commodity, but with a sincere love because he had ever a regard to my salvation, ●nd not to any profit of his own. For when he was blessed in himself, and was adored of the Angels in heaven, he came ●owne into the world for me, and became my brother and friend, and drank up the ●itter cup of his passion, that he might deli●er me from death everlasting: wherefore ●et me love him, and though I cannot love ●im with an infinite love, as he deserveth, sith he is infinitely good, yea and goodness i● self, yet let me at least love him withal my heart. He is to be loved of me, as my father, and a most clement father, as a mo● munificent giver of all that I have, as my most compassionate comforter in all my distresses, as a most diligent steward and procurator in all my necessities, as a most abundant and liberal rewarder of all my good works, sith neither eye hath see●, nor understanding of man can conceive, what God hath prepared in heaven for them that love him. If he at any time chastise us, we must love him the more affectuously for it: for punishments inflicted of love, hurt not. Every one who chastiseth is not an enemy, as neither every one is a friend that forgiveth. Wherefore seeing, even when he punisheth, he is an amiable Father and a Father of mercies, it is to be thought that, if he do it, he doth it for our good. 9 O my soul, not to love God, as h● is to be loved, is not to love him at all. H● ought to be loved respectfully, not for the good or evil he can or may do us in this o● the other life, but for himself: and all other things are to be loved in him, and for him. He must be loved strongly, for Charity putteth away all vain fear, and ministereth ability, & courage to overcome all difficulties, and to bear all adversities patiently. He is to be loved with all the heart, with all the soul, with all the mind, and with all the forces. And to love with all the actions inward and outward, is to love wisely, sweetly, fervently, and continually. He is to be loved above all things, and so we shall love him, if we prefer him before all creatures, if we would choose rather to die a thousand deaths, then to offend him by one mortal sin. 10. Son, not all that think they love me, do so: neither all who think they entertain Charity at home, do it. Charity being the queen of all virtues, entereth into no man's house, unless be she entertained as a Queen, neither stayeth she therein, unless he receive her as a Queen, and honour her for such. Moreover I am to be loved, not by words, but in deeds, and my will is that love be manifested by works, and not by the tongue alone. How dost thou love me, if thou seldom thinkest of me, & when thou thinkest of me, thou dost it only by the way passing, & in a languishing manner? This is not to love with all thy heart, not with all thy mind. How dost thou love me, when whole days, weeks, and months pass, that thou speakest neither of me, nor of any thing appertaining to me, nor dost not willingly hear them who treat of good matters? 11. Love, shut up within the breast, can neither forbear to speak of me, nor stop the ears from hearing men talk of me: and how canst thou with truth affirm that thou lovest me, if thou attend not to those things, that I speak unto thee in thy heart? Or if thou be attentive, wherefore dost thou not regard them? Who loveth truly, suffereth not any word of the beloved to fall in vain out of his mouth, but layeth them up within his heart in store, and there diligently examineth them and reflecteth upon them. How dost thou love me, if when thou art able, thou dost it not, or givest not with a ready mind, when any thing is asked or demanded of thee for the love of me? It is not hard for a true lover to repay less love to the beloved, who hath given him his heart before, & more than that himself also. How lovest thou me, if thou wilt not suffer any incommodity for my sake, not expose thyself to any danger? Who loveth from the heart, will not stick to die for his beloved. 12. How canst thou say, thou lovest me, if in observing my commandments thou findest so great difficulty, and art so negligent, as thou mayst seem not to keep them, but forced, and against thy will? Love may not endure delay, neither is it disgusted at all, but doth with great alacrity the will of the beloved. How can it be, that thou lovest me with all thy soul, when thou art so greatly devoted to thine own estimation, and to other trifling things, that agree very little with my will? He that loveth another besides me, and not for me, either loveth me not at all, or loveth me not as he should. How canst thou affirm, that thou lovest me, if thou neither ●oue, nor respect thy Superiors, as they deserve, who supply my place, when as I have plainly declared, that the honour, or contempt, that is done to them, is done to me? He loveth not truly, who conformeth not himself to his beloved. Of the Religious man's Charity to his Neighbour. CHAP. III. SON, thou shalt find some in the world, who desire not, that any honour ●e given them: thou shalt find those, who refuse dignities, and honours, thou shalt find also those, who receive not the gifts, favours, or presents that others give unto them, but thou shalt not find him, who dereth not to be loved of others, especially with due and respective love, which for that it causeth unto the beloved neither suspicion, nor disgust, is wont naturally to please. Many love their neighbour, but they know not how to love, and therefore their love is otherwhiles fruitless, as also hurtful. I gave a commandment of loving thy Neighbour, and declared the manner of loving him. If thou love thy Neighbour, because he is thy kinsman, or friend, or because he is thy Countryman, thou dost nothing, this is not Charity tending to Heaven, but natural love, creeping upon the earth, and common to Infidels, and Barbarians. If thou love him for any commodity or gain that thou receivest of him▪ or hopest from him, thou lovest thyself 〈◊〉 not thy Neighbour, and this is calle● Love of Concupiscence, neither is it of an● longer continuance, then is the profit hoped for thereby. To love our Neighbour for our own commodity, is not Charity but rather merchandise. 2. Charity truly effecteth, that th● Neighbour be loved, because he is created to my likeness, and is capable of everlasting bliss. True Charity disposeth, that our Neighbour be loved for God, and in God, and he that loveth after this manner, loveth all, the poor equally with the rich, the nobly borne, and the ignoble, he embraceth all, and wisheth them life everlasting. He loveth them as well in time of adversity, as of prosperity: for he who ceaseth to love his Neighbour, in time of necessity, manifesteth plainly, that he loveth him not for me. All this I understood, when I commanded a man to love his Neighbour as himself, that is, that thou shouldst wish unto him, what thou wishest to thyself. And as thou must love thyself ●n God, and for God by obeying his law on earth, that thou mayst afterwards have thy reward in heaven: so oughtest thou to love thy Neighbour, as capable of the same beatitude with thee. O if the Religious would observe this manner of loving their Neighbour, there would not be seen so many partialities in Religions and Churches. 3. Some be loved most of all, because they are learned, and kind, others because they be rich, and in grace, others because they are gentlemen, or of noble blood, and those that be not such, they regard not. O fraud, & deceit! What hath Charity common with learning and riches? as if a man that is not rich, or learned, or well appareled were not to be loved? Charity hath in the first place an eye to me, and for that cause loveth all in me. But there is another misery more to be pitied, that some do therefore love others, because they have the same complexion of nature, and of blood with them. This is not Charity, but a carnal affection, an enemy to true Charity. Charity dilateth itself far more wide: for it extendeth itself to all, because all be created to eternal glory, and all be ransomed with my blood. 4. Son do not put thyself in danger, both of hurting thee, and of offending me, and therefore regard not the complexion and inclination of blood: if thou do, under the pretence of Charity, thou wilt foster sensuality, which will soon deceive thee, and will draw thee, and not thou it, into a place, out of which thou shalt not find means of getting out again. Though the whole evangelical law be mine, because I made it, yet did I particularly name that; of loving the Neighbour, my commandment, to give thee to understand, how pleasing to me was the sincere love of the Neighbour. I would also that Charity should be the badge and cognisance, whereby my Disciples were to be known, in so much as there should not be any of my school, or of my sheep, who loveth not his Neighbour, as himself. Charity also is a sign of love, that a man carrieth towards me. 5. Thou art deceived, my Son, if by not loving thy Neighbour, thou thinkest thou mayst love me. He that loveth not him whom he seethe (said my beloved Disciple) how shall he love him, whom he seethe not? It is true indeed, that the love towards God the creator, must go in the first place, out of which the love to the Neighbour may rise; but it is true with all, that the love of the Creator is conserved by the love of the Neighbour, and therefore if this languish, that must needs faint with all. Many think they are my friends, and yet are not, for the malice and little good will they carry to their Neighbours. I am not a friend of an hard and perverse heart. Not to love, is a sign of a fierce mind, but to hate is an argument of a wicked & cruel heart. Love if thou wilt be loved, and love all, if thou desire to have me for thy companion; for that if thou except but one from thy Charity, thou shalt also thrust me out of thy heart with him. If thou being Religious, wilt not love one, because he hath offended thee in some thing, what difference will there be between thee, and a secular man, who followeth the vanity of the world? My disciples did not so, who neither hated, nor hurt, by the least word those who had injured them, but were very glad, if they had at any time occasion of suffering any thing for the glory of my name. 6. By what example canst thou be more stirred up to love thy Neighbour, then by that of my heavenly Father, who notwithstanding he had received most frequent and grievous injuries at the world's hands, did nevertheless carry so tender affection towards it, as he gave his only begotten son for it. And what did not I, being made Man, for my Neighbours, whiles I spent my whole life to do them good? Whiles I lived, I was their guide, and companion, and I spared no travail or pains at all, that I might show them the right way to heaven. And more than that, I laid upon mine own shoulders all their debts, that were obnoxious to the divine justice, for which dying upon the Cross, I satisfied for all. Neither was there here an end of my singular love to my Neighbour. For at what time I was to departed out of this life to my Father of heaven, I left myself in the Sacrament of the Altar, both that I might be man's meat, and that I might unite myself unto him, and be ever with him: and also, that he being strengthened by the virtue thereof, might one day mount up on high, where he might forever enjoy those heavenly goods whereto he was created. 7. By this every one may judge, whether the Religious, who be invited to be perfect, as my father of heaven is, and who make profession of imitating me their master, aught by their very works to love their Neighbours, and to help them in all they be able. Let it be considered and weighed, whether those Religious be worthy of my love, who take no care of loving their Neighbour, or else in regard of some very little incommodities, which they fear, neglect to help them, who crave their assistance. Let it be examined, whether the injuries, hurts, and trespasses done them be any fit cause of not loving, or not helping them, when as I suffered many far greater injuries, and yet did not for that withdraw my love, but spent my life and blood to do them good. All a Religious man's spiritual gain (who cannot patiently put up injuries, and therefore will not do his Neighbour good) is converted into his own hurt. For the injury is damageable to him, who doth another hurt, and available to him to whom it is done, if he bear it with patience. If then the injury giveth a Religious man occasion of meriting, he hath in truth no cause to be greatly moved against him, who offereth the injury. I never delivered such kind of doctrine, I never gave myself an example in that kind, but always taught, that good was to be rendered for evil. 8. Son, remember that thyself and all thy forefathers do take their beginning from one, that is from Adam, and for that cause be bound to love one another, as brethren, Call to memory my Apostle his words, when he saith: You are my members, and therefore there ought to reign that love amongst us, that is amongst the members of one body. And by this thou mayst manifestly understand, whether thou lovest thy Neighbour truly or no. He that either little regardeth his Neighbour, or contemneth him, though in degree never so far inferior to himself, hath not true Charity. Neither the head, nor the eyes, which be the more noble members of man, do ever contemn the feet, though they be inferior members, and less noble. He that is sorry for his Neighbours good, or is glad of his hurt, showeth that he loveth him not, for that one member either suffereth, or rejoiceth in company with another. Charity deemeth the Neighbours either good, or ill, as proper to itself. He that out of envy and malice either extenuateth, or traduceth the actions of his Neighbour, loveth not me. It was never seen, that the hands would hurt the feet. He that assisteth not his Neighbour, in what he is able, hath not Charity. The e●es never refuse to yield unto the other members the office of seeing. True Charity though it be prejudiced and hurt, is not moved to indignation, neither practiseth it revenge, but helpeth the Neighbour, and excuseth his fault. Of the Religious man's gratitude towards God, for the benefits he hath received. CHAP. FOUR TELL me, Son, what Father or Mother ever did as much to their children as I have done to the Religious? And what Son hath ever received so much from his Progenitor, as have the Religious from me their Creator and Lord? Benefits lose not the name of benefits, for that they be common to many, neither doth their obligation cease, because many have their shar● and parts therein. I have created thee, and made thee to mine own image. And if, as meet it is, thou wouldst consider & weigh this, it would be enough to bind thee infinitely unto me. For by creating thee of nothing, I gave thee not whatsoever nature & being, but a nature very noble, endued with reason, free, and a commander of all creatures under heaven: yea I have made thee chief and Lord on earth, and have subjecteth to thy command the fowls of the air, 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 whereunto I have created thee, it is none at all. Wherefore know thou, that I have created thee to a most noble, and a most excellent end, than which there is not any greater, nor can be in the world, which is for all eternity to enjoy the sight of the divine majesty in heaven. 2. Dost thou desire to see, my Son, 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 give to have them? and if thou wert dumb or blind, what wouldst thou not bestow for the recovering of both those faculties again? Thou wouldst questionless give the whole world, if it were thine, & thou wouldst rather lead a most poor life with the use of those members and senses, then to be a king on earth without them. And here hence thou mayst conceive the greatness of the benefit of thy creation, by which thou hast received a body, together with all the members and senses thereof, a soul also together with all the faculties, and life, with all things necessary thereunto. Thou canst not be ignorant, that by the greatness of the benefit, an estimate, or guess must be made of the greatness of the obligation. 3. Consider thou now, how much thou art bound unto thy Creator for this benefit alone, imparted unto thee without any deserving on thy part at all. Consider, how thou shouldest show thyself very ungrateful, if thou shouldest not employ thy life, thy health, the forces of thy body, and whatsoever thou hast, towards the service of thy benefactor. Consider, how grievous a sin it is to abuse the senses, and other the faculties of the mind, to the offence and contempt of him, who hath graciously bestowed all those things upon thee. And if the crime of ingratitude be so odious and great in secular men, how great w● it be in Religious persons, who have received greater light from me, and are obliged unto me for many more respects? O how exact an account be the unthankful Religious to make, who not reflecting upon the greatness of this benefit, do either quite forget, or little regard it. And what marvel that the ungrateful do not in this life receive new benefits, but be sometimes bereaved of those they have already received? Ingratitude driveth away the Benefactor, even as gratitude inviteth him to bestow greater benefits. 4. What I did after this for the conserving of thee, is not inferior to the aforesaid, neither bind thee less unto me. I ordained. that all creatures should serve thee, some whereof serve for necessity, some for recreation, some also for exercising both of body and mind. The heavens go their circle for thee, whatsoever the sea and earth bring forth, it is for thy use. I have ordained the Angels, so excellent creatures, to guard thee. Neither doth any cogitation seem to press me more, then of doing thee good in all things, in so much as it may be truly said, that thou art the end & scope of all this universe, sith all is created for ●hee, and prepared for thy use and service. If thou ask me now, for what cause I have prolonged thy life till this very hour, when as I have dealt otherwise with many both younger and stronger than thou art; certain it is, that I have not delayed it, ●hat thou shouldest hold on to offend me by persisting in thine own ingratitude, but ●hat thou shouldest rather amend thy manners, and indeed show thyself grateful to me, thy Benefactor? 5. And all this I did for thee without ●ny thy labour, pains, or trouble. But for the redeeming of thee, & for the delivering of thee out of the miserable captivity of sin, what did I not? When I was the son of God, and in supreme veneration of all the court of heaven, for the saving of thy soul I came down from heaven into earth, became man, and subjecting myself to the infirmities of man, I began to endure exceeding great pains, and travails for thy sake. How many miseries did I sustain, how many calumniations did I suffer, what abundance of tears, and blood did I shed for thee? And more than that, I died, that I might deliver thee from death everlasting, and free thee from the cruel tyranny of the Devil. See, Son, how dear a price I paid for thee. See, how by all right thou art not thine own, but mine. And know thou, that the benefit of thy redemption, though it be common to all men, is not yet communicated to all, neither do all enjoy the fruits thereof, because all have not received the light of faith, by help whereof they may acknowledge & know the way how to come unto me. And because thou art one of those, who have received very great benefits at my hands, as having been borne within the bosom of holy Church, and illuminated with my grace, and light from heaven, see thou be not ingate, but use thy received gifts, lest thou be deprived of thy felicity. He that seethe snares, and when he may avoid them, putteth himself rashly into them, meriteth to be punished: even as he, who seethe not the snare, is worthy of compassion, if he be upon the sudden caught therein. 6. I have again gone further with others in bestowing benefits upon them, as with those, whom I have called to a more high and more perfect state, and received into the number of my most dear friends, with whom I converse far more familiarly then with others: & these be the Religious; whose obligation is greater, than thou conceivest, sith there is not a moment of their life, that receiveth not a new increase of one benefit or other. And if thou wilt consider the matter well, they began to enjoy a benefit, before they were borne into the world. Doth it not seem a benefit unto thee, that I from all eternity have without any their merit, out of my fatherly love cast mine eyes upon them, to enrich them with my heavenly gifts? And have not I, since the time they were borne, had again a peculiar solicitude and care of them? With how much patience have I borne with their imperfections? What means & ways have I used to draw them out of this deceiving world, and to bring them into the best way? From how many sins have I preserved them, one while by taking away the occasion of sinning, another while by giving them heart and courage to shake off temptations, at another time by averting their desires from hurtful things. And now, what Law commandeth, or permitteth, that evil should be rendered for good? What wild beast is so cruel, that would go about to hurt his Benefactor? If ingratitude alone be worse than a wild beast, because it repayeth the Benefactor with ill; if the forgetting of benefits be a thing infamous, and worthy of reprehension, what will it be to offend the Benefactor? There have been seen many Religious, who at the time of their death have much lamented their own ingratitude, and have made a firm purpose, that, if it should be their hap to recover, they would be most thankful, and would be most diligent in serving of God here after. But these men became wise, when it was too late. 7. Son, hast thou a desire to avoid the detestable crime of Ingratitude? Then differre not thy good purpose, but begin even now to answer thy received benefits: for this is to be grateful. He is grateful, who is as much afraid to offend his benefactor in the least thing, as he is of death itself. He is grateful, who employeth his life, hea●th, strength, body, and whatsoever besides to his benefactors honour and glory. He is grateful, who is diligent in his devotions, and in all his actions seeketh to accommodate and conform himself to the divine will. Contrariwise, that Religious man is ungrateful, who carrieth not himself towards his Religion, as towards his mother and mistress. The Religious that respecteth not his Superiors, neither yieldeth them fit honour and reverence, as unto my substitutes, is ungrateful. And no less is he, who prayeth not devoutly for his benefactors, by whose help, means, and industry I provide necessaries for the entertainment of the Religious. Finally grateful is he, who desireth to show himself grateful in all things. Of Patience, necessary in a Religious man. CHAP. V. SON, sith this life is the unhappy banishment of Adam's children, a man cannot pass it over without much trouble and many afflictions: and therefore my Church calleth it the Vale of Tears, because there is not any state therein, nor any place in which there is not occasion of lamentation. Let a man make an election of whatsoever state he liketh best, and let him have all temporal goods and contentments at will, yet he shall not want troubles, miseries, and disgusts, and whence he lest expecteth, thence will molestations, and afflictions come upon him. For to excel in 〈◊〉 aung, to abound in riches, to have the favour of all, to command others, do not exempt and free a man from this banishment, and vale of tears: and therefore as long as a man liveth, there is not wanting matter of sorrowing. All have a will to fly from the Cross, but it hideth not itself from any, neither is there one only Cross in this life, but they are infinite. No place, no time, no state is without adversities, and therefore better it is to seek a remedy against them, then to fly from them. Some, whiles they put one Cross by, do fall into another greater than the former, & where they thought to have found quiet of mind, they find perturbations and troubles both of mind and body. The only, and present remedy of all these calamities is Patience, which prevaileth not by flying away, but by resisting. 2. And for the understanding of the office of Patience, thou must know, that of the contrary accidents that befall men in the banishment of this life, there ariseth in a man's mind so great an heaviness and grief, as it obscureth reason, and troubleth the mind. And as a fever in the sick hindereth the actions of the body, so doth sorrow disturb & hinder not only the good actions of the mind, but further openeth the gate to many inordinate desires and sins. And for this cause it is written of the Wiseman: Sorrow hath kill● many, not only by a corporal death, but by a spiritual also. And Patience is a virtue, that tempering & moderating the grief and heaviness, that is occasioned by tribulations, conserveth and armeth Reason that she be not put from her standing, and overthrown by the inordinate desires and passions of the mind. And this is nothing else, then to stop the entrance against many errors and defaults, that befall whiles the mind is unquiet, and the Reason troubled. And therefore in my Scripture it is said, that Patience hath a perpetual work, for that when the sorrow, & grief of mind is once moderated, all the hatred, indignation, revenge, and other the evils which are wont to rise of those perturbations, are the more easily diverted, and put by. And when the Reason is once free from all perturbations, it happeneth, that a man executeth the works of virtue after an entiere & perfect manner. Hence it is, that some call Patience the keeper and conserver of virtues, and not without cause. For virtue cannot exercise their power, when Reason is troubled, and the mind disquieted, and therefore they need the help of Patience, that keepeth the reason free from perturbation, and the mind from disquiet, & consequently the virtues be conserved also. The house that hath not one within to keep it, is easily spoiled. 3. For to cure the diseases of this present life, there be used three kinds of Antidotes. The first is that which the Physicians prescribe, and this doth not always cure or help, yea sometimes it hurteth. For the Physicians often find not the cause of the sickness, and therefore they cannot well apply any cure unto it. The second is prayer, whereby recourse is made to the heavenly Physician, who as most wise, hath a perfect knowledge of all diseases, and being omnipotent, is of power to take them away in an instant. And this medicine, though it doth ever good, doth not for all that restore the health at all times. For the heavenly Physician ever prescribeth a remedy, that is expedient for the sick person, but corporal health is not ever good for the sick, & therefore God doth not at all times give it him. The third Antidote is Patience, which always cureth, being healthful both to body and soul, and helpeth not the sick alone, but the standers by also for the good example that is given them. And this third Antidote is so proper to Religion, as the Religious, who either make little esteem thereof, or use it not, be always sore sick. The sickness and infirmity is evil enough, when the mind is disquieted by impatience. 4. Son, what is the cause, when any thing befalleth troublesome unto thee in Religion, when some great labour is to be undertaken, or adversity to be borne, thou dost not use Patience, but art troubled, murmurest, and afflicted? Hast thou not given over the world to suffer adversities for the love of me? Hast thou not resolved with thyself to endure all things, though sore and painful, for the good of thy soul? Whence is it then, that when any occasion offereth itself of accomplishing thy so pious desires, thou resistest the same, and art troubled? Cast thine eye a while upon me, and tell me, what sin I did commit in the world? Whom I offended all my life long? and yet from the time that I came into the world, I ever suffered something, & swallowed down many a bitter morsel for thy sake. How many contumelies were forged against me, how many injuries were done to me? which yet I endured patiently, to give thee an example of living conformably to thy vocation. And that thou hast now a will to practise Patience in bearing reproaches with a contented mind, is a thing, that beseemeth not a man of the world, much less a Religious man, who hath made profession of virtue, and of imitating me, who did ever embrace Patience in so affectuous a manner. 5. Lord, I would very willingly endure all things, for love of thee: but when I see some to persecute me unjustly & wrongfully, I cannot a way with it, and therefore am troubled and grieved. Thou art deceived, Son, if thou thinkest, thou hast any just occasion of being troubled. Tell me, was not I wrongfully persecuted? Did not I put up and digest false accusations, and testimonies against myself? Was I therefore troubled? Or did I make my complaint? And how many Religious be there already crowned in heaven, who suffered sore persecutions whiles they lived on earth? If the bad and wicked should not injure and persecute any, the good should not have so exceeding store of merits. To suffer wrongfully, is the crown of Patience. But if thou suffer justly, that is, for thine own sins, it is rather a just, punishment, than any virtue of Patience sith Patience beareth and putteth up injuries for the love of me. And therefore my Scripture pronounceth them for blessed, that suffer persecution, but yet for justice. Injury to him, who putteth it up patiently, is a gain, and to him, that doth it, a sin and loss. 6. There be some Religious, that punish themselves divers ways, some by fastings, others by wearing of haircloth, & by disciplining themselves, which they suffer both willingly & patiently. But when the same are imposed upon them by Superiors, they fall to murmuring, & are troubled, and if they perform them, they do it against their wills, with a repugnance of mind, and so they lose all their merit. And are they not manifestly, besides the offence itself, deceived herein? Tell me, I pray thee for what end thou shouldest punish thy body so cruelly, and with so great patience? Is it not to please me? If it be so, thou shouldest with a greater readiness, and more patience receive and perform the penance enjoined thee by thy Superiors, for than thou shouldst do a work far more pleasing unto me: for thou shouldest exercise three most excellent virtues at once, namely, Humility, Patience, and Obedience. He that punisheth himself only out of his own will, seldom becometh perfect. 7. O how much do the men of this world confound the Religious, who are the children of light? For most of them carried away, either by ambition, covetousness, or some other bad desire, spare not to take any pains, suffer molestations, and put themselves into whatsoever perils for the satisfying of their vain desires: and should not a Religious man patiently suffer some tribulation for love of me, and for the good of his own soul? He that loveth not, is afraid to suffer. And more than this, the ambitious and covetous man if he suffer any incommodity at any time, is very careful, that grief and heaviness oppress him not, or discourage him in the continuing of his negotiation, that he hath begun, but with a stout courage seeketh divers and sundry ways, and means, for the repairing of his losses again. But some Religious upon the very least cross, and trouble, suffer themselves to be much disquieted in mind, and are so sore moved upon the very lest word, as they lose from thenceforth all the fruit of the rest of their works. My Apostles did not so, who went their ways rejoicing, that they were held worthy to suffer contumely for the glory of my name. And the Martyrs endured most cruel torments with so great cheerfulness of mind, as some, who were by Tyrants commanded to go barefooted into the fire, did think themselves in doing it, to walk upon roses. 8. That a secular man suffereth injuries & adversities with an impatient mind is nothing to be marveled, sith he thinketh himself to be the master of his own honour and estimation, because he did never renounce them, as do the Religious: and therefore no marvel, though being injured, he be moved. Again, a secular man, because he hath never put himself under the command of a Superior, thinketh himself to be wholly his own man, and to rely upon himself, and therefore he cannot be much offensive unto others, if he cannot with Patience put up a disgrace, or digest a contumely. But that a Religious man, who hath openly made profession of renouncing all his own honour and estimation, should take the injury, that were done him impatiently, is a thing unworthy his estate. And more than this, the Religious being delivered over to me, is no mo● his own, but mine, and dependeth wholly and all in all of me, & therefore it may no● seem hard to any, if he be sometimes reproached, or be tried by sickness, or any other calamity. My servant must only have 〈◊〉 care to serve me: but how he ought to seru● me, either this way or that, that care h● must leave to me. I can use his service, even when he lieth fast tied to his bed, or when any other persecution is raised against him. For some serve me more perfectly, whiles they are sick in their beds, or otherwise punished, then when they be in best health, & free from all adversity. The Religious man is never a whit less regarded of me for his defects of body, but for his impatience, and other indispositions of his mind. 9 There be many Religious, who while they pray, think themselves of ability, patiently & constantly for love of me to suffer all kind of torments, and to spend their blood for me, and to die martyrs: but within a while after, if they be but touched with a little word, or something be commanded them that is accompanied with some trouble and pain, they knit their brows, & can hardly forbear (which 〈◊〉 worse) even in the presence of others to wreak forth into words, & gestures of impatience. He that accustometh not himself ●o bear with little things, will never with patience away with great and hard mat●ers. Son, hast thou a will and desire to become a Martyr without the sword, and without shedding of thy blood for it? Conserve and keep thy mind in patience. Of Meekness, that aught to be practised by Religious men. CHAP. VI SON, learn of me, for that I am meek & humble of heart. Meekness was ●he first virtue, that I taught in my School, ●nd thereunto I exhorted my Disciples: for it is both an easy and healthful means for ●he purchasing of the rest of the virtues. For whereas it is the office of Meekness to maintain the peace of mind against the force of ●nger, it causeth that the mind exerciseth virtue, without any difficulty. And lest it also defendeth the body against the innordinate passions, it maketh the body a fit instrument for the obeying of the soul in the purchasing of virtues. And therefore the Religious, who taketh no great pains in attaining Meekness, is not truly one of my School, and more than that, stoppeth up the entrance against virtue, and Religious perfection. 2. There is not any so uncivil & barbarous, who if he do but consider the beauty, excellency, and properties of the virtue of Meekness, would not extol, and be in love with it. Son, hast thou a desire to understand, how noble a virtue Meekness 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 Mistress whose handmaid she is. For if it obey not reason, but go before it (as it ordinarily happeneth) it so distracteth the faculties of the mind, and troubleth the angered person, as he may seem to differ nothing from a fool and mad man, & from a beast possessed by the Devil. 3. Anger, when it once getteth possession, and command of the mind, first of all it effecteth, that the angered person remembreth neither God, nor his own conscience. It depriveth the mind of all judgement, that is, of the eye of the mind, whence blinded it is driven into sundry errors and falls. In the body it taketh away the equal temper and good proportion of humours, and giveth cause to sundry diseases. Moreover it hurteth our Neighbours for the bad example. To be short an angry man's life is most unhappy, not only because none willingly ●reateth with him, but also for that he will have all things done after his own manner, a thing that cannot be endured. Whereupon when a thing is not done according to his mind, or he hath sustained hurt in some thing, or hath received some injury, he eftsoons breaketh forth into flat railing and reviling speeches, threateneth revenge, and sometimes also by his intemperance of mind turneth his fury and rage upon himself. 4. Meekness remedieth all these evils, whose nature, and first office is to moderate and stay the intemperance of anger, and to restrain all other perturbations, arising of it. First of all therefore it represseth, and mitigateth the violence & fury of anger: next it draweth the appetite of revenge to the rule of right reason, for as much as in the angry it is wont to transgress and go beyond the bounds of moderation. Meekness in like manner conserveth all the faculties of the mind, every one in his order, and causeth them to do their own functions. Finally it reduceth the whole man to quiet and maketh him fit, not only to acknowledge his Creator, but also to converse i● familiar manner with him. And this gif● was peculiar to Moses for his singular Meekness. 5. Neither doth the force and efficacy of Meekness stay here, but it extendeth i● self further to the qualification and moderating of the anger of the Neighbours, fo● that one benign and gentle answer, or one meek action is enough 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) Meekness is of so great excellency and authority, as it mounteth up to heaven, averreth the anger of God's justice and obtaineth the pardon of most grievous sins. Woe to him, who resisteth an angry man, more mighty than himself. 6. Moreover the life of the Meek is most happy, because it is most acceptable not only to me his Lord, but also to all his Neighbours. Hence it is, that every one willingly useth the company of the Meek, and all desire to gratify him. Consider therefore, Son, how profitable and pleasing the virtue of Meekness is, and consider thou, whether it be not convenient, that thou shouldest love it, and labour with all diligence to make thyself possessed of it. Neither let it seem any painful matter unto thee to strive against the inclination of nature, prone and propense to choler: for it is proper to a Religious man to restrain his passions, to mortify his senses, & to entertain his inward peace of mind. But admit, that Meekness had nothing of all this, yet this one thing should move thee to use all diligence for the obtaining of meekness, for that it maketh a Religious man like unto me, his Lord and Master. Again, is not all pain well taken in procuring that virtue, that is no less pleasing to me, than it is profitable to the Religious himself? Not for him to be Religious, but to be endued with virtue, maketh him like to his Lord, and Master. And for the leading of a quiet & peaceable life, it is not enough to have forsaken the world, but a man needeth further to bridle anger, and the passions thereof. 7. Son, think not, because thou art Religious, that thou art free from the darts of thine enemies, because the Devil taketh more pains in overthrowing of one servant of mine, them of many secular persons. The same enemies also, that is, the passions and perturbations of the mind, when they be not mortified, do give the Religious very sore wounds, and therefore they need a strong and sure buckler, for the receiving of so many of the enemies blows. And this shield is Meekness, which no enemies force can possibly break, but goeth away with the victory by receiving their blows thereon. It causeth the Meek also in all his adversities and crosses to place great confidence in me, and therefore while he continueth with a stout & undaunted courage, he doth not easily give way, nor in prosperity please himself overmuch: and this is, to hold the place of a shield not only in the time of war, but of peace also. A Target profiteth him, who holdeth it fast, but he that easily suffereth it to be strooken out of his hands, is presently wounded. And so is it with Meekness, that defendeth him, who holdeth it fast, and will not let it go. 8. Son, remember, that thou hast bidden a farewell to the world, that thou mightst rid thyself of the dangers of the sna es of it, and consecrate thyself wholly to a spiritual life, and to my service: but if thou be not Meek, thou canst obtain neither. For if thou shalt in Religion be subject 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 Meek, thou wilt not have contention with any, and with thy gentle and mild answers, thou shalt appease those, that have a will to contend. Meekness also helpeth, that thou mayst be affected to spiritual and heavenly matters, which do then set a man on fire with the desire of them, when they are well considered and looked into. But anger, when it troubleth the mind, leaveth no place for reason: but Meekness, when it hath quieted the mind, thrusteth out darkness, and bringeth light in place for the understanding of spiritual things, which being entered, the understanding presenteth unto the will the embracing of that, which it knoweth? 9 Amongst the evangelical beatitudes I have assigned the second place next after. Poverty of spirit, to Meekness, and for the reward I added the Land of the living, which is the heavenly country, where the Meek shall enjoy my presence for all eternity: and as I was here in this life their Master, and an example of Meekness, so will I be their hire and reward in heaven. I showed myself a meek lamb for the love of men, and a lamb is a figure of me, and therefore meet it is, that all those, who have served under this sign or banner, namely of Meekness, and become lambs for my sake, should rejoice with me in heaven for ever. 10. How it beseemeth a Religious man to be Meek and mild, and how unbeseeming it is for him to be angry, is no hard thing to be understood. The Religious state is peaceable and quiet, quite ●●a●g● from the spirit of indignation and co●●●tion. In all things it conformeth itself to the Divine will, it never complaineth nor murmureth for any thing, it liveth e●●ented with it own, and taketh all th●t happeneth in good part. These and other conditions, seeing they be the fruits of Meekness, cannot stand without it. Contrariwise, where the excess of anger reigneth, nothing is heard but threatenings. injuries, clamours, and loud outcries, revenge, and blasphemies against God, his Saints in heaven, & all his creatures, which are not at the commandment of the wr●thfull person, whose actions, because they have their origen not of reason, but of fury, are neither good, nor can possibly have any good end. How then is it possible, that wrath can have any community with religion, which is a certain quiet School of perfection, governed by the spirit of Meekness? How can a Religious man attend to prayer, molested with the passion of anger? How can he be an help and example to his Neighbour, who because of his impotency of anger, cannot have any power over himself? Son, thy nature is not the nature of a serpent, but of a man: but if it accustom itself to anger, it will become so furious, as like a venomed serpent, it will wound thee with the sting. Of Mortification, necessary for a Religious man. CHAP. VII. SON, the kingdom of heaven suffereth violence, and the violent only carry it away. If thou think, that heaven may be won by giving thyself to idleness and ease, by pampering thy body, and by yielding unto thy senses their pleasures in every kind, thou art greatly deceived. For this is not the ladder, whereby thou must mount up to heaven, neither be these the arms, and weapons, wherewith thou must fight, and overcome, but thou must offer violence to thyself, by mortif●ing the desires of the senses, and by resisting the flesh, as often as it seeketh and desireth after those things, that have no coherence, or correspondence with the constitutions of thy religious Institute. This is the way, that bringeth to heaven. And though thou mightst come to heaven without any contention with thy flesh going before, and without suffering of any tribulations, yet thou must neither desire, nor wish it. For I the son of God, did not ascend into heaven, before I had suffered much, neither would I go thither, but by the way of tribulation. 2. A Religious man therefore, if he resolve to win the kingdom of heaven, must needs take upon him so much strength, as he may seem to fight for three: for he, that shall not fight for three, shall not go away with the victory. First he must fight as a man: for seeing he ought to lead a life, correspondent to his nature, that is participant of reason, he is also bound to live according to reason, which he cannot be able to do, unless he make war against his senses, which oftentimes resist their masters reason, & seek to free themselves from the government thereof. And Mortification is that, which subjecting the sense to reason, causeth that a Religious man contain himself, and live within the bounds of upright reason. 3. Secondly, he must fight, as a Christian, by the sword of Mortification, cutting off all that is forbidden by the Christian law. And therefore he must not only abstain from rapine, from killing of men, from fornication, & the like, but also from a will of doing them, because the one and the other is prohibited by my law. And herein thou must needs exercise a certain violence, & mortification. For seeing man in regard of concupiscence and his depraved nature, is prone to the evil, by me forbidden, if he take not into his hand the sword of my law, and with it cut off, or put to flight, whatsoever is contrary or repugnant to the law, it will neither be possible for him to triumph in heaven, nor on earth defend and maintain the honour of a true Christian. Thirdly, he must fight, as a Religious man, who as he is bound to many more things, than a Christian secular man, so hath he more and greater difficulties, and therefore must he the more bestir himself, and fortify himself with the arms of Mortification, & fight more manfully with the enemy. 4. That a Religious man may mortify his senses to live conformably to reason, it is good, but for the avoiding of falling into sin, it is better to the accomplishing of the precepts of my law. But if he further bindeth himself to follow perfection together with observation of the counsels of poverty, chastity, and obedience, it is best of all: for that so doing he doth not only abstain from all things unlawful, but for love of me he also depriveth himself of many lawful and good things, as of the dominion of temporal goods, of marriage, of the government of himself, and all that is his, and the like. here-hence it followeth, that a Religious man ought to be so mortified, as he must be separated clean from all creatures, yea and from himself also, and must have his dependence on me alone. And this is to bear away heaven by main force. Son, he that converteth his eyes upon the labours, and pains that be in this combat, will think them to be many and great: but he that casteth his eyes up to heaven, easily perceiveth, that they are not worthy of the future glory, that is there prepared for us. 5. Mortification is nothing else, than a spiritual death, that depriveth a Religious man of all the life of his senses, and effeminate defirs, & cutteth them clean off, with all the bad acts arising of the sensual life: even as the death of body taketh away all the forces of the natural life, and the actions thereof. Wherefore that Religious man is truly mortified, who is dead to his own love. He that is dead to himself, is dead to the desires of the senses, and leadeth a life conform 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 themselves in some one thing, and not in another. Mortification, if it be not whole, & universal 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 tied with many bands, is not free, & at liberty, nor can fly her way, if there be but one third, that holdeth her fast by the leg. One defect may hinder a Religious man from arriving to the height of perfection. Neither do those Religious less displease me, who begin indeed to mortify themselves, but upon the very lest inducement of the senses, or terrified by their own slothfulness, continue it not. Mortification that continueth not to the very end of lif● looseth the reward. The victory is no● gotten at the beginning of the fight, but i● the end thereof. 7. Others there be, who think the● discharge their duty, when they mortify● their passions, and bad inclinations so far as publicly, and in the sight of others, they do nothing, that may not beseems them. But this is not Religious mortification, for that such perturbations and motions of the mind be not truly mortified but are only covered over, that their branches may not come to light and be seen. He that draweth not out the root of the imperfections clean, if it spring not forth to day, it will to morrow: and the Religious man will sooner give over to cut off the perverse branches, then will the root to put them forth. Those Religious are very acceptable unto me, who do not only cut off all outward bad works, but do further endeavour by contrary acts to root out the bad habits, and their inordinate affections, which be the roots, and fountains of imperfection. And this is true Mortification, which taketh away the bad actions together with their beginnings. Desirest thou to take away all the water? ●hen stop up the spring head. 8. Son, I know right well, that this continual war between the flesh and spirit, and between the sense and reason, 〈◊〉 very sore and troublesome unto thee, but ●hou must know, that a man was not crea●ed with this discord. Neither was there ●his state in the terrestrial paradise, where when as the sense was obedient to reason, ●nd man to his Creator, there was excee●ing great peace and concord; & sin after ●t had stirred up the inferior part against ●he superior, broke this peace. And if ●hou desire to be reduced, and to return to ●his first peaceable state, Mortification is to ●hee necessary, the office whereof is again ●o bring the body in subjection to the service of the spirit, the lawful Sovereign, and the senses under the command of reason: for this is the way of renewing the peace. For the reducing of two soldiers, that be at variance, & do in hostile manner persecute the one the other, necessary it is to peace & amity, that the one yield to the other, the inferior to the superior: and therefore it is necessary, that the body yield to the spirit, sith it is a subject to the spirit. 9 O how ill doth that Religious man understand the manner of his own vocation, who practiseth no true mortification, sit● experience plainly teacheth, that wher● Mortification is not, there sensuality beareth sway. And what profitable fruit ca● grow from such a root? What good can 〈◊〉 Religious man do, that abaseth himself to the desires of men of the world? Of th● many evils, that Sensuality produceth, thi● is one, that it is never quiet, until it hath drawn a Religious man into extreme misery both of body and soul. Contrariwise Mortification, forcing the passions to keep themselves within their own bands, greatly helpeth the Religious man towards the attaining of the perfection of virtues. For as it is impossible to come to perfection without virtues, so is it as impossible to compass true virtues, without Mortification. 10. Lord, all that thou hast hitherto said, is most true, but sith there is in man so great a multitude and variety of inordinate desires, so many unruly passions, so great a company of bad inclinations, how is it possible for a poor Religious man to resist so many contraries? When shall he ever be able to tame so many wild and unruly beasts? A man needeth to stand both day and night armed with a two-edged sword in his hand. And for this cause no ●aruell, though some Religious be found not to mortify themselves in all things, and others again not to presever in the care & study of Mortification. 11. Son, thou peradventure thinkest thyself the first of them, who have given themselves to exercise mortification. Many indeed have gone before thee, who have laboured manfully and gloriously in mortifying themselves in this life, who now ●nioy the fruit of mortification in heaven. And there live many in Religion at this day given to mortification, wherein they persist not without their own merit, and with great joy to me. Neither must it seem strange, or hard unto thee to be continually in arms. For if this life, as my servant job well said, be a certain continual warfare on earth, what other thing is it to live, than to be ever in wars, and to fight without ceasing? When a City is besieged, if the enemy give continual assault day & night for the taking of it, necessary it is for the besieged to be continually also in arms for the resisting of him. If then thou mean to defend and keep the City of thy soul, which is day & night molested by passions that be the enemies thereof, it greatly importeth thee day and night to be at defiance with them, and to fight against them. An● it for the gaining of some fortification me● adventure with the hazarding of thei● lives, wherefore should thy pains of Mortification seem hard unto thee, for the gaining and winning of the castle of heaven wherein thou shalt triumph for eternity. Thou showest thyself over delicate. The soldier, that is afraid of pains, soon fainteth and looseth courage. 12. Neither must thou be terrified with the multitude and variety of thy contrary passions: for though thou hast not forces enough in thyself to bear the violent impression of them, yet by the help of God's grace, thou shalt be able not only to maintain thyself safe from their incursions, but also to put them to flight, and to take away the memory of them within thyself. All Religious have a desire at the hour of their death to be found mortified, and yet but few have a will to mortify themselves. If thou shunnest mortification living, how wilt thou be mortified at the end of thy life, when thou comest do die? Finally the reward of Mortification is so excellent, as a man for the purchasing of it, should not forbear to take any manner of pains, ●●ough it were never so great. A good soldier, to encourage himself to the pains, ●hat are to be taken in the fight, and to ●he victory, thinketh ever and anon upon rearward. ●f Discretion required in a Religious man. CHAP. VIII. SON, he that useth not an even pair of balance, is easily deceived in weighing: even so he, who useth not discretion and prudence in his actions, oftentimes committeth so great error, as no remedy, or redress is to be found, in either helping them, or taking them away. If thou ●xceed in chastening thy body, it will be weakened, lay down his burden, and refuse ●o discharge the service it oweth to the ●oule: again if thou be over remiss in mortifying it, it will eftsoons rebel, and turn the heels against thee and kick. For this cause Discretion is necessary, which teacheth how to use the balance, and how to keep them even, that the one rise not overmuch nor the other be let down too much. And this is the salt, that must season man's actions, that they may retain the commendation of virtues, and may be pleasing unto me. They oftentimes come sooner to the appointed races end, who hold on with a moderate pace, than they who run in haste▪ For he that hasteth with a moderation▪ doth neither easily fall, nor is soon wearied, but he that maketh overmuch haste▪ though he fall not, is yet soon wearied, & so either cometh not at all, or with much a do to the place, whither he intended. 2. O how great hurt, especially in Religion, worketh Indiscretion to the Religious, who use neither direction, nor counsel in doing of penances, and in continuing a more severe course of life. They think they please me, when they mortify their bodies over much by fastings, disciplines, wearing of hair, and watchings: but they are deceived. For the good that is done with Discretion, hath the commendation of virtue, & pleaseth me: but what is done without Discretion, is a vice, and defective, and pleaseth me nothing at all. This their spirit meriteth not the name of fervour, but rather of indiscreet fury: for as much as within a while they become so weak in body, as they neither profit themselves nor others. He that spurreth his horse over much upon the way, is forced to stay in it, & this I justly permit for a punishment of their pride of indiscretion. For if they would submit themselves to the judgement of their Ghostly Fathers, or Superiors, that they might go the more securely on in the way of spirit, they should never precipitate themselves into these inconveniences. Pennance and austerity ought to be such, as they may not overthrow, and destroy nature, but the vices thereof. 3. O how much better might they do, and more pleasingly unto me, if their penances & mortification were ever accompanied with two noble virtues: with Humility, I say, whereby they should submit themselves to the judgement of their spiritual Fathers: and Obedience, whereby they might do, what they command them. For by the direction of these two virtues, they might the more securely enter into the rough and uneven way of Penance, and might merit much more before God. None hath ever been a good guide, and judge for himself. 4. Many of them commit another error, who do in the spiritual way rely upon their own judgement, and that is, that while they observe not the mean in mortification of their body, they ordinarily are not solicitous about the extirpating of the vices of mind. And though they should not transgress in any thingels, then that in the way of spirit they would not be directed by them, whom I have appointed to govern in my place, should not this defect, arising of Pride, be a most dangerous vice and fault of the will? Tell me, what good will it do a Religious man to chastise and punish his body, and in mind to entertain his own will, and inordinate affections? I omit to say, that such be oftentimes moved of vain glory to do those outward mortifications, that others may see them, though the same be moderate, more than to the inward, that are not seen to men, which yet are not hidden from mine eyes, and which I greatly esteem, because the austerity of life is not in so great a regard with me, as is the mortification of the vices of the mind. 5. Moreover the hurt, that the indiscreet do unto others, is not little; for as much as they who follow their example, do also imitate their indiscretion, which is vicious, and cause of many evils. Others again, observing the inconveniences, and the infirmities, that those men fall into, who were overmuch given to their penances and mortifications of body, are clean and wholly averted from those pious ●nd holy actions, fearing least themselves also by exercising them, might prejudice ●nd hurt their own health. Neither is it ●n all, certainly to judge, that those incommodities will not follow of penances, out of the indiscretion, and pride of them, who have refused to be advised by others. He that seeketh not to avert the mischief and hurt, that is prejudicial to himself & others, shall be punished both for himself and for others. 6. Lord, seeing our flesh is one of our three capital enemies, and so troublesome, as it molesteth us, both night and day, wherefore is it, that thou wilt not have it afflicted and punished? I have heard it said, that he who maketh overmuch of his flesh, doth nourish & entertain an enemy within his own house, & giveth him occasion of raising war against him. Were it not therefore a point of wisdom, and better to make war upon it, then that it should first of all assail us? Neither seemeth there any danger in punishing it overmuch, or in using of excess, sith the Scripture saith, that none ever hated his own flesh. 7. Son, my Scripture also saith, that the service done to me, must be reasonable and discreet, that may not exceed or go beyond the appointed bounds. It is indeed my will, that the flesh be mortified & punished, but yet with moderation. And though thy flesh be an enemy unto thee, yet thou must remember with all, that it is the soul's instrument, and therefore it must be in such sort handled, as it may not rebel against her spirit, and yet may serve the soul in her own functions. But if thou exceed in punishing it, it will languish, and pine away, and so it will not be able not only not to serve thee, but it will stand in need of the service of others itself. He that is to walk well, must shun the extremes. 8. Some are openly tempted of the Devil to multiply one sin upon another, and they be those, over whom he usurpeth a full and absolute command. Others again, because they be not yet caught in his snares, under pretence of good he induceth to sin, as when he proposeth unto them, that it is good for a Religious man, if he bring his flesh in subjection by long watchings, and other asperities of body, as did the holy Fathers in the wilderness, who be now Saints in heaven, 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 soul, or pleasing to God, or exercised by the rule of Discretion: neither doth he also declare, when the forces of men be not equal, that it is not convenient for all to use the same severity towards themselves: for what is mediocrity to one, is overmuch to another. Neither doth he give to understand, that there needeth the counsel of spiritual Fathers, without which none may with security walk on in the way of spirit. Son, seeing the Devil deceiveth thee by himself, if thou wilt not be deceived by him in thy penances and devotions, follow not thine own head, nor trust thyself. 9 Finally, that a Religious man may be discreet in all his actions, it is therefore also convenient, because he is regular, and reason requireth, that he direct all his actions to a certain square and rule, & this is to be discreet. And more than all this, a Religious man's actions must be addressed to my glory: but what glory of mine can it be, if the same be vicious and indiscreet? What pleaseth me not, procureth not either honour, or glory. Consider now, Son, if indiscretion in fasting, disciplines, and in other good works 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 themselves holy, but indifferent? How much shall he displease me, if he exceed & be indiscreet in actions that be bad in themselves? If indiscretion be ill of itself, conjoined to a bad thing it will doubtless be worse, and will displease me more. 10. Discretion is necessary as well for Superiors, who govern others, as for subjects, who are governed. Discretion, which is the child of benevolence, teacheth them to be loving, and benign Fathers, to be compassionate to their subjects, nor to impose heavier burdens upon them, than they are able to bear. And it teacheth the subject to reverence, honour, respect, & obey their Superiors. O how displeasing a thing is it to me to see a subject indiscreet towards his Superior. Indiscretion, because it is cruelties daughter, and hardness sister, causeth the subject to afflict his Superior, by showing himself froward in obeying, and dissolute in discipline. I know very well, how many sighs and deep groans of the poor & afflicted Superiors for their subjects hardness of heart, ascend up to heaven. But woe to them, who shall have given the occasion. The contempt that is done to Superiors, is done to me, and it appertaineth to me to examine and punish it. Of Indifferency, necessary for a Religious man. CHAP. IX. SON, thou hast many a time and often heard, that Religion is the school of perfection, & so it is: and therefore they that enter into Religion, be not perfect, but have a desire to labour to the perfection of Religious discipline. The scholar, that hath begun to follow his book, hath no thing else proposed to him, but to learn to speak & write Latin first, & after to pass over to the higher Sciences. As touching the means, whereby he may come to his said end, he saith not, I will imprint these rules in my mind, I must be conversant in this book, and read it over & over, I must hear such a lesson: but he is indifferent, & submitteth himself wholly to the judgement of his master, to read, or hear whatsoever shall to him seem good. If a Religious man doth not the same in the school of Religion, he shall never write or read well, but shall commit many errors in Religious discipline. His only care must now be to aspire to perfection, but about the means proper to Religion, let him be indifferent, and leave all to the judgement of his Superior, whatsoever is in that kind to be done, And that Religious man is truly indifferent, whose will, put as it were in to a pair of scals, weigh not more to one part, or thing, then to another, but is ready to do, what the Superior commandeth. 2. Indifferency is Resignations daughter, & this cannot be without that. Therefore the Religious man, who is not, touching his own person, and those things that appertain unto him, resigned to my will, & to that of his Superiors who supply my place, neither is, nor can be said to be indifferent. O how little is that Religious in grace and favour with me, who when any thing shall be by his Superior commanded him, answereth, that he is ready indeed to obey, yet he had rather do this, or that, & if that be not yielded unto him, he complaineth, or murmureth, and sometimes also neglecteth to do what is commanded him. This is no indifferency nor resignation, but is a kind of contract. He that in accepting of obedience useth this But, hath a meaning that his work should be but very slenderly rewarded. Who saith, I will do it, but I would, or will, declareth that he is not yet dead to himself, nor hath renounced his own will. In the world, when thou wert thine own master, in dealing with me, didst thou not say, I will, 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 stirrups, and to have a will to serve two masters. The world doth not leave them, who do not first forsake it. 3. Lord, if I be indifferent, and ready to perform all things that shall be commanded me, who shall prove that to me to be better for my soul, and my quiet? Son if thou seek to do that whereunto thine own affection swayeth thee, who may secure thee, that it is more expedient for thy soul, and for thy quiet? The good of souls proceedeth from me, and that I communicate to them who are conjoined with the Superior, whom I have assigned to govern: from whom, if thou, because thou art not indifferent, shalt separate thyself, thou shalt deprive thyself of all the gifts and graces, which I am accustomed to bestow upon the subjects, by help of the Superiors. Besides, if thou be a true child of obedience, thou oughtest to judge and think that to be best, that thy Superior, where no sin is, shall ordain: & if thou be indifferent, thou art bound promptly to put it in execution. For if any error hap to be committed, it shall neither be thine, nor imputed unto thee, neither shalt thou lose any part of thy merit. A good Religious man examineth not, whether it be better, or worse that is commanded, but it is enough to him, if it seem better to the Superior. 4. Some there be, who can hardly be induced to make their habitation in that place, where Obedience would appoint them, or to do the business, that the Superior judgeth most convenient for my glory, and therefore 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 converse, or to the office that they execute, until they obtain some change in them. But that evil is hardly cured, the cause whereof is not understood. This is no fit way of cure, and of remedying it: the origen of the evil is to be sought into, which is an unmortified passion, proceeding of self love. And of this it is, that a Religious man is not indifferent, nor resigned in all things to the Superiors wil Thinkest thou, the place will effect, that thine inordinate passion, or proper love may be removed, and taken away? The change of bed doth not ease the sick man of his fever, but doth oftentimes increase it. And though the change somewhat tempereth the hot burning of it for the time, yet within a while it tormenteth him more sore. So happeneth it to a Religious man, who carrieth with him the cause of his unquietness, and that is his inordinate passion: and unless the axe of mortification be used to the cutting away of this bad root, whatsoever change of place be made, it will ever be worse with him: for the longer the evil hangeth upon him, the more strength it getteth, and the less indifferent it maketh him. 5. But tell me, if after the change of place, or of office, thou find thyself as unquiet, or more than before, as commonly it is wont, what wilt thou do? Wilt thou wish to remove to another place? In no case: for that were to play the pilgrim without a staff, with thine own detriment, and the bad example of others. Or wouldst thou rather resolve to mortify thyself there, & to pull the cause of thy disquiet up by the root? But that might be done as well in the place, to which obedience had sent thee, and had been done with edification of them, who knew thee to be unquiet, little mortified, & less indifferent. He that hath not the spirit of God, though he should find a place even among Angels, will not cease to be unquiet. 6. Others again are so tied to one place, as when they understand that the Superior thinketh on some change, they are tempted, and much troubled: and which is worse, because they think themselves in that place, where they than are, to abide with the fruit, & increase of God's honour and service, they censure their Superiors for imprudent, and destitute of zeal. Hence it is, that if they be against their will removed, and sent away to some other place, they do not well accommodate themselves to any function or office, but do trouble others, and live very unquietly and discontentedly themselves. Can it possibly be, that so little a regard should be had of Indifferency, which is a Religious man's crown? When I called thee to Religion, did I then promise, and undertake to place thee there, where thou wouldst, or where I would? Certes thou dost manifest, that in serving me thou reliest rather upon thine own sense, than my judgement. O misery! There is not a Religious man, that would not think, & also affirm, that it is good, yea and necessary, that my servants be indifferent and resigned, but when he cometh to action, he findeth a repugnancy. What availeth it an Horseman to have a generous and goodly horse, if he be not tractable? What helpeth it to have a servant, though he be never so excellent, if he suffer not himself to be governed, neither hath a will to do my will. 7. Tell me, Son, is it not good for a Christian to be indifferent in things, neither commanded, nor forbidden, and to be ready to do what I shall command him? as to have children, or not have any? to be of an healthful body, or of a sickly? Even so, for seeing it is unknown unto him, what is best for the good of his soul, there is good reason he should stand to my judgement. And this is to be indifferent. And if this be true, as it is most true, wherefore dost thou, that art Religious, choose out of thine own will to execute this ministry and office rather than that, to dwell in this place rather than in another? How knowest thou, whether this or that be more for thy souls good, quiet, or perfection? He that is not indifferent, maketh the government the more hard, laborious and painful. He that is not indifferent, seldom yieldeth to the judgement of the Superior, but ordinarily is inclined to perform those ministries, to the exercising whereof he is less fit, sith none is a good and impartial judge in his own cause, in regard of an inordinate affection that deceiveth him. He that is not indifferent, perverteth the order of right government, for that, whiles he accommodateth not himself to his Superior, as he ought, the Superior is forced to accommodate himself unto him. He that is not indifferent, can neither be spiritual, nor devout, and is ordinarily selfe-willd and heady. Of Modesty, necessary for a Religious man. CHAP. X. SON, Religious Modesty is a silent Sermon, but such as penetrateth, and is efficacious, which like unto a sharppointed arrow, entereth into a man's heart, woundeth it, and worketh wonders therein, and the more deep wound it giveth, the more plenteous fruit it bringeth forth: & it profiteth not only them, who hear the sermon, but him also who maketh it. For Modesty entertaineth a Religious man's spirit, and maketh him so collected in mind, and present to himself, as all his actions breathe forth a most sweet sent of devotion, and is so excellent an ornament to a Religious man, as it maketh him amiable, and most dear to all who shall behold him. Again inward Modesty, whereof the outward proceedeth, is so pleasing unto me, as it is a pleasure to me to use the company thereof. And more than this, a Modest Religious person is of so great authority with others, as there is nothing, that he may not persuade them unto. And if they do so many things in regard of a Religious man's Modesty, what is it convenient for me to do, for whose love he practised that Modesty? What should he not obtain at my hands, who is most dear unto 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 himself also to an external Modesty, thinking he should transgress the bounds of Modesty, if before a modest Religious man he should not demean himself with the like Modesty also. Moreover Modesty woundeth the heart with a certain other wound, and that a more healthful one, and this is: it sweetly draweth others to devotion, and to an imitation of good manners; neither giveth over, until it shall have drawn them to a composition of the inward man, wherein consisteth the true quiet and peace of mind, than which nothing is more excellent, or more to be wished in this life. For Modesty produceth more plenteous fruit, and profit, preacheth more effectual than doth the tongue. The Religious man is not blameless, who shall not by his Modesty preach unto others. 3. Contrariwise the immodesty of a Religious man woundeth the heart, but the wounding thereof doth great hurt, both to him, in whom the immodesty is, and to him, who observeth it. Who ever saw an immodest, & wandering Religious man spiritual, and devout? Immodesty goeth ever accompanied with impudence, insolency, and dissolution of manners. And what spirit can there be of devotion, where there be found vices, so contrary to devotion? The immodest not only wanteth all authority with others, but also is further a scorn to all: & which is more, obscureth, and (not to say) taketh away the fame and good name of his Religion, that had formerly been won by the virtue and modesty of others. Moreover the immodest not only offendeth & scandalizeth others, but also inviteth them to dissolution, especially the men of the world, who are easily induced to think that to be very lawful for them to do, which they see done of Religious men. Now then consider thou, what punishment that Religious man is worthy of, who when he was chosen out to be salt, & the light of the world, for the conserving of secular men by his example, doth by his lose manners put them forwards, and set them on fire towards all disorder and impudence of life. An immodest Religious person is displeasing to all wise, and spiritual men, who by his bad example be so sore offended, as they are confounded for very shame thereat. And how can such a man be pleasing to me, who serveth me, and dwelleth in my house? It is the glory of a Prince of this world, if he have a modest, civil, and well ordered family: and contrariwise it redoundeth to his ignominy and shame, if it be lose in manners, & given over to lasciviousness. Even so, if the Religious, who be of my family, be modest, it redoundeth to my honour & glory: contrariwise it is my reproach & dishonour, if they be immodest. 4. Lord, I have ever heard, that thou art contented with a man's inward virtue, and with an upright heart. And if that be true, it cannot be altogether displeasing unto thee, if a Religious man be not at all times outwardly composed in manners, & modest, so his mind be aright & collected. Son, if thou thinkest me to be so delighted with the goodness of the heart, as I regard not the outward conversation and manners, thou art deceived, because I require both. Though the Religious, who is of a good, and upright mind, be ordinarily composed also in external manners, and contrariwise, who is not well composed within, is commonly also dissolute and incomposed without: In like manner a Religious man is bound to give edification to his neighbour. If he be only composed in mind, he cannot give edification, because God alone is a beholder of the heart, and not the neighbour: and therefore necessary it is, that he edify with his outward modesty, whereby a guess & conjecture is made of the inward modesty, and composition of manners. If then the Religious man's outward manners be not rightly composed, a man shall easily judge, that the inward man is ill composed also, and so in place of edification he should give offence, and scandal. 5. There be some Religious men, who indeed make a show of outward Modesty, but are withal little solicitous about the mortifying of the desires of the mind: but this is not the modesty, that I require at a Religious man's hands. For if he desireth to seem humble and modest, that others may commend him for it, he taketh upon him the Pharisaical modesty, which is sold at a good rate to men, but for the baseness of the price, hath no reward at all in heaven. But if he would seem modest, that he may edify, or at least not scandalise his neighbour, he useth affected and an enforced modesty, which hath not any long continuance. The modesty contenting me, is that outward composition, and decency of manners, that groweth of the inward composition, by benefit whereof all the desires, and affections of the mind, be subject to reason, and at the command of it. And this Modesty procureth to a Religious man a certain venerable seemlynes and authority. This is agreeing to the Religious state, and maketh it worthy the reverence, & respect of secular persons. This Modesty accompanieth a Religious man, both day and night, whether he be in the Church, or at home in his chamber, whether he sleepeth, or speaketh, is in journey, or doth any thing else. 6. Son, desirest thou an easy, but yet an effectual means for the getting of Modesty? Converse in my presence and sight, that is, in all thy actions, either secret, or manifest, whether they be done by day, or by night, think me to be present, and a beholder of all, as I am indeed; and I doubt not, but thou wilt be ashamed to do any thing unbeseeming, and unworthy thy Religious state in my sight, and presence. Of the Virtue of Prayer. CHAP. XI. SON, most true is that, which some affirm, that Prayer is to me a sacrifice, to the Devil a scourge, and to him who prayeth a singular help. And that a sacrifice may be offered up for an odour of sweetness, necessary it is, that it be pleasing not so much to him who offereth it, as to him unto whom it is offered, and therefore that which may stir thee up to the desire of prayer, must be a pure desire of pleasing me, and not others, nor thyself. And doubtless, that prayer will be most acceptable to me, if it answer my desire, though thou shouldest not take any comfort thereof at all. The old sacrifices were made, as I had appointed in my Law, and they that offered them, did not require of the ministers any other thing, then that their sacrifices might be done conformably to the divine will. The Devil doth not so, but he endeavoureth by divers and sundry ways to hinder this pleasing sacrifice of Prayer. For one while he exaggerateth the difficulty thereof, that thou mayst give it over: another time he pretendeth that the time is not commodious to do it, that thou mayst put it of: now he feigneth that it would hurt thy health, that thou mayst make light of it etc. And no marvel, because, as I said, Prayer is his scourge, and therefore he is most of all afraid of it. And the more he hateth it, the more reckoning aught a Religious man to make thereof, sith it is the spiritual food, wherewith his soul is refreshed, and strengthened. 2. The virtue of Prayer is so pleasing to my Father of heaven, as he commanded me, to come down from thence, to deliver unto my Disciples a manner and form of Prayer, wherein he would be named Father, that all might in their necessities with a great confidence repair unto him, and both praise, and reverence the divine Goodness in this holy exercise of Prayer, which is so pleasing unto him, as he sometimes differeth to impart the grace that is required, and craved therein, that the Prayer may be repeated, and said over again. Prayer was also no less pleasing unto me, than it was familiar unto me, and therefore I recommended it in the Gospel, and commended it unto others, not by words only, but by examples and deeds. And when I had no leisure to attend to Prayer by day, by occasion of the pains 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 straight an account is he to yield up one day unto God, who either doth not bestow the time, that is by his Religion allowed him for prayer, in that holy exercise, or bestoweth it not in manner as he ought, and might, if he would. And how great a shame is it to see, that when a sign is given to some recreation appertaining to the body, they come running in all haste, and diligence: and when the sign is given to Prayer, they come slowly unto it? If thou dost not perform, or very negligently perform the task of thy wont Prayers, dost thou not consider, that thou dost it with the prejudice of other Religious that have a participation with thy Religion? He that maketh no conscience to deprive his own soul of the fruit of Prayer, will make less conscience to defraud others. If the servant be not affected to that, which pleaseth his Lord, much less will the Lord be affected to that which is pleasing to the servant. 4. Prayer is nothing else, than a talk, & commerce of a reasonable creature with his Creator, to whom he confidently proposeth both his own necessities, and those of others, that as a Father of mercies he would vouchsafe to assist, & help his children. But those please me much, who being to deal in prayer with their heavenly Father, do invocate some one of the Saints, to whom they are devoted, 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, until they shall have craved grace of praying well: as do those also, who crave pardon for their imperfections and sins; for as much as this is, want not a little to help and promote the fruit, and progress of Prayer. They also do well, who to pray with fruit, do not only exclude the cogitations of all other affairs, that are wont to distract the mind, but also seek to be well composed, and to use such a situation of body, as helpeth towards the saying of their prayers both attentively, and devoutly. For seeing Prayer is a sacrifice to God, it is not lawful to pretermit any thing in it, for the best performing thereof. 5. Some obtain not at God's hands what they have craved in prayer, because they craved not what was convenient. He that asketh what is hurtful, or unprofitable to the soul, asketh not that is convenient for it, for as much as in prayer are to be craved things good, and profitable for the soul. Things indifferent, which may be used well or ill, such as be honours, riches, health of body, must be asked with a condition, if they be good for the soul. Better knoweth the Physician, them the sick, what is more necessary for his health, and therefore he doth never give unto the sick what he demandeth, 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 than once craved it of me, because it profited him more to have it still. It is best for the Religious, if his soul be filled with merits, rather than that his will should be satisfied. He that is not humble in his prayer, and acknowledgeth not his own misery, obtaineth not what he craveth, because he asketh not well. Who prayeth not with confidence, so as he firmly believe, that I am able to satisfy his petitions, obtaineth not grace, because he prayeth not, as he should. He that persevereth not in prayer, or giveth over his petition once begun, or else goeth forwards after a languishing & cold manner therein, obtaineth nothing, because he asketh not well. 6. There are some others, who so soon as they obtain not the grace they crave, give over their prayer to their own loss, for as much as I had determined to bestow greater graces upon them, than 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 hotter, and having obtaytained it, they embrace it, and conserve it with a greater fervour for the time to come. Moreover they continued their prayer, which is a good action, & meritorious, & they make themselves the more apt for the receiving of the desired grace. For whiles they are betwixt hope and fear of receiving the grace they crave, they examine themselves, whether some secret sin, or imperfection of theirs may peradventure be an impediment to the receiving of such grace; and if they find any such, they become penitent for it, and thereby they make themselves the more apt for the receiving of grace. Be not these divers and different privileges of graces, that I give, whiles I do not yield unto the petitions at the very first? Why then do they give over 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 obtain at all. Therefore as my Scripture saith: Better is the end of Prayer, then is the beginning. For no work is finished, being but begun, but when it is brought to an end. To one well disposed God knoweth how, & when to give more than he is able to ask. 7. Others give over their prayer, because they are dry, and find no devotion in their prayer at all, but this is no good remedy for the matter. If that aridity groweth through thine own default, as because thou comest to prayer without any preparation going before, and with an head distracted with many impertinent cogitations, wherefore shouldst thou give over thy prayer for it? Let the cause of thy aridity & distraction be rather removed & taken away. He that of his own carelessness stumbleth upon a stone, doth not therefore cut off his own foot, because he stumbled without any his own fault, neither omitteth he for that, to prosecute his journey, but is more vigilant, that he may stumble no more. Neither is prayer to be given over, when the aridity cometh upon thee without any thy fault, for as much as I do sometimes of purpose withdraw the grace of consolation, that acknowledging thine own insufficiency in thyself, thou mayst for the obtaining of feeling, and devotion in prayer, humble thyself, and confess that it is one of the gifts, which 〈◊〉 distribute to whom I will, and when 〈◊〉 please. Besides, tell me, wherefore tho● prayest? If it be to please thyself, there i● no cause, why thou shouldst expect any other reward, because thy pain of praying is acquitted, & that abundantly, with tha● pleasure, that thou feelest in thy prayer: bu● if thou prayest to please me, it ought to content thee, that I accept of it at thy hands. He that invyteth to good cheer, must be contented, if his guests like of it, thought himself taste not of it at all. 8. There are others, who neglect their prayer, because they be therein molested & troubled with divers, and importune cogitations, and scruples. He is no good soldier, who turneth his back and runneth away at the first sound of the Trumpet, or so soon as he cometh in sight of the enemy. What do bad thoughts hurt thee, if they come upon thee against thy will, neither haste any desire to entertain them? I am satisfied, if when thou perceivest and feelest them, thou shakest them off, and if they come again, thou do the same, and though thou shouldest do nothing else all thy prayer time, thou shouldst please me as much, as if thou hadst made thy prayer with greatest attention, and thou shouldst merit more at my hands, then if thou hadst received great consolation, and spiritual contentment in thy prayer. A good ser●ant taketh more pleasure of his Lord's comfort, then of his own, though he thinketh that of his Lords to be his. A very good remedy for scruples is, not to weigh ●hem, at all but to have a purpose only in prayer to praise & extol the divine goodness. He that regardeth scruples, looseth the fruit of many good works. 9 Some, because they see not the fruit of their prayer, do make a light reckoning of it, and therefore they contemn the exercising thereof, as nothing profiting them: Son, it is no good consequence: I make no profit of my prayer, and therefore I do well, not to make any. For if thou dost not profit by it, the fault is thine own, and not of prayer. For thou mightst, if thou wouldst, make most great profit thereof, sith Prayer is a most profitable thing. He that maketh a fire to warm himself, and goeth far from it, receiveth no heat at all from it. Prayer is a fire, whereunto if thou shalt forbear to approach, thou shalt never be warm, or get any heat. 10. O how do the Religious men please me, who after they have praised me, and done me all honour in their prayers tha● they can, do by the benefit of it lead a Religious and virtuous life, by abstaining from vice, and embracing virtue, whereo● they meditated in their prayer. Neither though thou shouldst find no profit in thyself at all, must thou therefore leave of thy custom of prayer, sith that hath another fruit and commodity, that inseparably accompanieth it, and this is, for that by is great honour, and glory is given to me thy Creator. Yet a good Religious man must not stay here, but must proceed on to works: for so doing he shall honour, and content me the more. Therefore he pleaseth me not, who though he crave in his prayer Virtue, doth not afterwards take any pains in purchasing it, namely, by exercising some acts thereof, for this is to tempt God. For thou must not expect all that from me, which thou art with my help to do and perform thyself. 11. Lord, it is ordained and decreed by thy Law, that we pray always, and without intermission. And can that be possible, when we must needs sometimes sleep, sometimes eat and drink, sometimes deal and traffic with others &c. with which actions it is impossible for us ●o pray. Son, that Law is not so to be understood, as though it were necessary every moment to attend actually to prayer. For ●hat Religious person always prayeth, and prayeth truly without ceasing, who ma●eth his prayer at set times & hours: he is also said always to pray, who referreth all ●hat he doth to God's glory. Also to lead a ●ood, and virtuous life, is to pray always. For he, who ever liveth in all things according to his vocation, obeying my will, always prayeth. And this is not impossible, nor very hard, that my Law commandeth. Of the Virtue of Perseverance. CHAP. XII. SON, all the Angels were created in heaven, but all stayed not there. All received many great gifts and benefits together with grace, but all conserved it not. For some not persevering in that most happy state, fell miserably, and lost all the favour of God. But those that stood, were confirmed in grace, and enjoyed the privilege of everlasting felicity. Who is not content with his own state & condition, liveth unquietly, and easily offendeth. Thy first Parents were form of earth, but yo● in the terrestrial Paradise, where they wer● enriched with sundry gifts, and especially with that of innocency: but after that, no● content with their own state, they ha● a desire to be as Gods, knowing both good and ill, and they were not only spoiled o● their innocency, but also with their extreme ignominy and hurt thrust out of Paradise, in so much as thereby they brought themselves, and all their posterity into infinite miseries. He that aspireth higher, & to more than his state permitteth, foregoeth that justly, which he had received before▪ O how many Religious perish for want of perseverance! for they persevere not, who are not content with their state, & condition, that they have in Religion, whereunto I called them. And how many of them be for a punishment of their inconstancy and ingratitude found to lead a life in the world, unworthy of a man? And that worthily befalleth them, because they contented not themselves with their Angelical life in Religion. 2. Perseverance hath the dependence of constancy, as hath the daughter of the mother. For he that is constant in tolerating the troubles and travails, that be presented in the exercise of virtues, is said to persevere in good, and where constancy relenteth, there perseverance faileth also. O how much is inconnstancy in good works unbeseeming to a Religious man, who should worthily be ashamed, even of the only thought of inconstancy. And no marvel, sith it is also dishonourable to a man of the world, who yet maketh no profession of practising virtue, if he once leave off the good work be had formerly begun, sith it is not good to begin a good work, and to intermit it, and leave it unperfected without just cause. And that Religious giveth it over to his greater shame, who leaveth his vocation though an inconstancy, when as he is tied unto it by the law of vows, when he made a profession of virtue, and from the very instant of his first conversion, began to labour to perfection. If a blind man, or one who knoweth not the way, should go out of the same, he were worthy of excuse: but if one illuminated, & by long instruction intelligent of the spiritual way, as the Religious be, should stray out of the right way, and by inconstancy forsake his former state, what excuse can he pretend for himself? For it cannot be any just excuse, that he complaineth, that he cannot be at quiet in Religion, and in conclusion is afraid of the perdition of his soul: for as much as by this pretext he seeketh to cover and conceal his own inconstancy. But he laboureth in vain, sith he is unquiet for none other reason, then for that he hath a will to be unquiet. 3. O how much is this poor man deceived, thinking that he should find more quiet in the world, than he hath in Religion, as though in the world there were no troubles, & crosses, nor grievous sins committed, or that in the world there were more excellent remedies and means for procuring of quiet, and of the souls good, then there be in Religion. It is nothing so, my son: but these be mere fancies of thy, and own janglings and decyets of the enemy. He that aspireth to quiet, and constancy in his vocation, which is as it were a certain pledge of salvation, must be humble. An humble man, if any thing happen hard, or heavy unto him, saith: This it is to be a Religious man, neither is he troubled, because he thinketh himself worthy to suffer more incommodities, than he doth. Perseverance also dependeth on patience, which is the elder sister, without which Perseverance cannot stand. For if there be not patience in suffering adversities, Perseverance eftsoons falleth to the ground, sith it consisteth in enduring troubles, pains, travels, & miseries until the lives end. Hence it is said, that Perseverance crowneth the works, because it communicateth unto them their last perfection: for that without it they should be imperfect. For he is not happy who doth good, but he who persevereth in good, neither is a reward granted to him who worketh well, but to him who persisteth in doing good until the very end. Many begin well, but all do not end well. 4. Some forbear to persevere in the exercise of virtue, because they are afraid of the pain. For when they consider that the pain is a sore thing, and very hard, & which they are scarce able to a way with, they cast down their burden, who when they might & were of power to overcome, are nevertheless overcome, and overthrown by their inconstancy. But Perseverance tempreth this fear, and animateth a man to persist manfully in the exercise of good works, as much as is requisite. Son, if thou desirest to wear the crown of Pursue rance, thou must shun two extremes thereunto contrary. The one is called Niceness and ease, which easily yieldeth and turneth the back for some difficulties, that occur and present themselves in the exercise of virtue. The other is a pertinacy, and will, that adhereth over much to it own judgement. But Perseverance, that keepeth the mean, neither permitteth the good work once begun, to be hindered by any difficulty, nor to be put off, or differred longer, than reason requireth. 5. Lord, I have often heard, that Perseverance in good is thy work and gift, and that it cannot be had, but by thy benefit, and that thou givest it where, and to whom it best pleaseth thee. And if it be so, they seem free from all fault, as many as persevere not in a good work begun, sith they may for excuse of themselves say, that they have not received the gift of Perseverance. Son, it is true, that Perseverance in good works is my gift, but yet thou art bound to have a firm purpose of persevering in good, as in a thing necessary for thy soul's health, and it is in thine own 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 Perseverance cometh from me, oughtest thou therefore to be dismayed: do thou thine own part manfully, and I will discharge mine in assisting thee with my grace, where need is. 6. Tell me now, my son, what there is in Religion, that may make thee afraid of not persevering? Be they perhaps, the pains, and troubles that be in Religion? or because all necessaries of body be not competently afforded thee? But neither these, nor all things else can give a Religious man just cause of giving over his good purpose. I did myself from the first day of my coming into the world, till my going out of it again, suffer many and great incommodities: and my labours and pains still increased with my years. And if I moved out of my love to thee, persisted in carrying my cross of pains, and toiling till my death, why shouldst not thou for the love of me persevere in good, which by my special inspiration thou hast chosen? Why shouldst thou without cause abandon that, whereunto thou hast voluntarily tied thyself? 7. Consider, son, what sentence is pronounced touching this: That salvation is promised not to the beginners, but to the perseverant till death. Consider also that it is already defined, that he is not apt for the Kingdom of heaven, who after his hand once put to the plough, looketh behind him. Consider, that the Devil entereth together with thy will, that he may afterwards bring thee out with his own. He pretendeth the yoke of Religion to be heavy, that he may make thee to become an Apostata, and a fugitive of his camp. It is not grievous, that is endured for the love of me: and though thou might'st pass over this life without pains, and crosses, yet that manner of life should not content thee, because I thy Lord did ever live in travails and carrying of my Cross. 8. He that persevereth not in good works, iniureth me, because I have inspired those good works. He that without just cause neglecteth to persevere in the state that I have assigned him, doth a work pleasing to the Devil, because he resembleth himself to him, who from an Angel's state fell down to that of the Devil. He that by inconstancy giveth over the good begun, overthroweth his own deed, and knoweth not, whether he shall do any thing better. The end of the third Book. THE FOURTH BOOK of Religious Perfection. Wherein is treated, touching the Spiritual Actions of a Religious man: whereby may be understood, what progress, 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. SON, why art thou so much afflicted and troubled, when thou perceivest others to have little regard of thee? Wherefore dost thou so earnestly seek after honour, and the opinion of a great name? Art thou entered into Religion, that thou mayst be esteemed of others, or rather that thou might'st with more security come to life eveerlasting? Hast thou renounced the world for the pleasing of men, or that thou might'st serve and please me? If thou hast left it to please me, what skilleth it, though thou be nothing regarded of others? Thinkest thou, that by this conceit and opinion, either the good of thy soul is hindered, or the service divine which thou hadst a desire to yield unto me? Truly no such matter. If any thing were to be feared, it should be this, least human estimation might work thy ruin, when as the Apostle saith: If he should still please men, he should not be God's servant. Son, if thou examine the matter well, he that esteemeth thee not, profiteth thee much, because he helpeth and furthereth thy separation from the world, and to the making of thy recourse to me, who am to give life everlasting. He that maketh much of thee, and recommendeth thee, stoppeth up the way of salvation against thee, and therefore my servants of old, who flourished in former times in their Religion, rejoiced if they were at any time contemned of others, & were on the other side sorry and grieved, if any excess were used in their commendations: and no less do all those Religious men at this day, who have their part in the true spirit of God. He who liveth in banishment, must little regard others, so he be in the grace and favour of him, of whom he may be helped. 2. The first rudiments to be learned of a Religious man, be these, to contemn himself, to wish not to be esteemed of others, to abnegate and deny himself, to deem and hold himself unworthy of any praise whatsoever, to do well, and to be ill entreated and handled. Without the practice of these rudiments and principles no Religious man can profit in the spiritual discipline. Wherefore if after some years spent in Religion, thou still hunt after honours, and the estimation of a great name, it is a sign, that thou hast not yet learned the first principles, that be delivered in Religious School, and how then wilt thou proceed and go forwards in spirit? What marvel, though thou be troubled, when honour is not done thee? If thou desirest to put all grief out of thy mind, begin in earnest to make a little esteem of thyself, for that he, who shall once contemn himself, shall not find any disgust by others contemning of him. Th● greater opinion thou hast of thyself, the more shalt thou be grieved, when others yield thee not the honour, that is due unto thee, and thou expectest. 3. Tell me, is it not worse to be contemned, than not to be esteemed of? and is not he more confounded, who is shamefully handled, then is he, who is spoiled of the honour due unto him? It is so indeed. Admit thou art not perhaps much esteemed: but I was of others despised, and laughed to scorn. Let the honour due unto thee, be taken from thee: but I thy head was most ignominiously handled. Thou peradventure art not courteously dealt with by thine enemies: but I was ill used even by them to whom I had been most beneficial. And if I thy Lord, Head, and Master, did with patience suffer so great injuries, unjustly done me, wherefore art thou dismayed, if at any time so much honour be not yielded unto thee, as thou wouldst wish? Wilt thou be preferred before thy Lord, and Master? Doth it seem unto thee fitting, that under a thorny head and ignominiously treated, there should lie members hid, both delicate, and honourably regarded? The more a man resisteth ●o be contemned, the more unlike is he to ●is Lord: and he that taketh not pains to resemble him on earth, shall not have any part with him in heaven. 4. Honour is the reward of virtue. If ●hou desire to be honoured, thou must of necessity be virtuous, else thou wouldst wish ●o have that given thee, that is not thy due, & he that should yield it unto thee, should ●ather flatter thee, then praise thee. And what virtue is there in thee, for which ●hou deemest thyself worthy of commen●ation, and veneration? True virtue ever g●eth in company with Humility, that is ●he foundation of all Religious virtues. If ●herefore there be not Humility in thee, ●rue virtue must needs be absent also. But ●f there be Humility in thee, and thou be ●ruly humble, how can it be thou shouldst desire honour, sith it is the property of Humility to fly from honours, and commendations of men? He that practiseth Humi●ity, desireth to be despised of all, and is glad that he is nothing reckoned of. Moreover, what memorable, or noble act hast ●hou done, wherefore shouldst thou desire or seek after such applause of men? Or what hast thou suffered for the love of me, ●hat thou shouldest receive a reward at my hands in this life? Certainly thou hast no● yet shed thy blood for me, neither ha● been in bands, nor most ignominiously haled and drawn through the streets, no● nailed to the cross, as I was for thy sake▪ And though thou hadst suffered all this an● more for me, yet thou shouldest have nee● the help of my grace, without which n● good can be done, and so all the praise ha● rather redounded unto me, and not vnt● thee. Admit it were true, that thou ha● done many works worth the rewarding thinkest thou it best to do such things that they may be rewarded with an human honour in this life, that is, with ● most contemptible price, if it be compare● with the divine honour, prepared in heaven? He that seeketh for praise of the good works that he doth in this life, mus● not expect any other reward in the nex● life. 5. Son, thou shalt never be remedied or cured of this evil, if thou find n● out the cause thereof. The chief cause is the magnifical and great opinion, thou hast of thyself, whereby thou persuadest thyself, that thou art worthy of honour, and that he doth thee a great injury, who shal● not have the same conceit of thee. And ●er hence is the grief, thou feelest, when ●●hers make no great esteem of thee. But ●●t us examine, I pray thee, what there is in ●●ee, whereby thou shouldest deserve honour's, and dignities? For first whatso●●er thou hast received of me, I do construe the same, and if I should withdraw ●●y hand but a little from thee, thou ●ouldest be brought to nothing. If all the ●●od in thee be mine, certainsy all honour ●●so is due to me, and not to thee. The miseries, imperfections, and sins be thine, ●or which whether thou be worthy of commendation, or rather of confusion, consider well. O how many Religious men ●e deceived with the estimation, that ●hey have of themselves, and will be the ●udges, and arbiters thereof themselves. For whiles they deem themselves worthy of honour, and yet see that they have not got the opinion of any good name, either with their Superiors, or any other, they are greatly troubled, and afflicted in mind. He that layeth a bad foundation, maketh a worse building upon it. 6. Son, thou dost not yet know thyself well, and therefore thou canst not be a good judge, nor judge well of thyself. If thou didst know thyself well, thou wouldst not raise so magnifical and stately a building upon so weak and frail 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 give the honour, touching his excellency and worthiness. But if they see no virtue in thee at all, but imperfections rather, and levities, how can they have a good opinion of thee, or speak and report of thy praises? The good works do cause a good opinion, and not the desire of him, who seeketh his own praises. 7. Desirest thou to see, how far thou art in this matter from the truth? Consider what I am now to say unto 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 receiveth and approveth none, but such as have from their heart renounced the vanities of the world, and this is to be dead to the world. And amongst the vanities of the world one is, to seek 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 honourable place, or whether caps and knees be given it, or not. But if thou seekest for a more honourable place, or a greater office, if thou desirest that others should give thee place, how art thou dead to the world? Neither doth it satisfy me, if thou sayest, thou desirest honour, for my glory and honour, that thou mayst have 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 provide; and if there shall be any need, I will not be wanting to my duty. In the mean time it is my honour, and my glory, if thou be humble, and not grieved, if thou be at any time contemned: for so thou shalt be like unto me, thou shalt live quiet in Religion, and shalt receive thy reward in heaven. And know thou, that to be desirous of praise, is not the way to help others, but to be a follower of Humility, Charity, and other virtues, and most of all if thou be wholly estranged from all ambition, and avarice, and give good example to others. That a Religious man must not be overmuch desirous of the commodities of his body. CHAP. II. SON, to speak fair to a friend, to please him, and to give an occasion of well doing, is very convenient and commendable: but to fawn upon an enemy, who seeketh thine eternal ruin, and to give him opportunity of ill doing, is very absurd and detestable. Thou art not ignorant, that of three capital enemies thou hast, one is thine own body: thou knowest also, that thy flesh, if it be not chasttised and kept under, becometh so fierce and insolent, as it will cause thy soul's ruin. Tell me, what law hath appointed, that a Religious man should fawn upon his body, who is bound to restrain & kurbe it with the bridle, and to mortify it? Wherefore should the Religious attend to the care of the bodies commodities, who is assured, that the more he favoureth and i sh it, the prouder it will become. My Apostle by chastising his body, and entreating it hardly, brought it to the duty it did owe to the spirit. He therefore, who yieldeth unto it over much, giveth an occasion unto it of revolt, and of rebelling against the spirit. 2. Lord, thou hast not made us lords of our body, that we may take life from it, or maim and mangle it, but thou hast given us a charge to preserve the health of it, as much as we can, and therefore we may procure those commodities thereof, that make to the conservation of health, and so much the more, for that we use not only the soul, but the body also for the doing of thee divine honour, and service. 3. Son, it pleaseth me much, that a Religious man conserve and maintain his good health by fit means, for the doing of my service, but this displeaseth me, that under pretence of preserving the health of body he maketh over much of it. I like not that Religious man, who will usurp and take upon him a physicians office, and judge himself what is for, and what is against his health. For of this it happeneth that whatsoever pleaseth his appetite, that is good for him, & what agreeth not with his taste, that is hurtful for his health. Neither doth he offend me less, because he saith, he doth it for my greater and better service. And indeed it is not to serve me, but to serve his own gust, and sensuality. It is my service, when every one mortifieth his own flesh, as much as is requisite, and it needeth. O how many Religious be there, who under a pretext of conserving their health, become the slaves of their own desires? The health is better kept by parsimony, and moderation, then by the procuring of things appertaining to the taste. Yea by this the health is impaired, for that there is excess in all things commonly that have pleasure with them. Moreover it is an obligation, proper to a Religious person, to yield no more to the body, than what is needful for entertaining of life, & not what is for the stirring up of the flesh. 4. If the Religious man would examine, whence ariseth that so great a care he hath of himself, and of his body, he would not be so anxious, and importune in seeking after the commodities thereof. In some it groweth of a superfluous commiseration and pity towards themselves, because they could wish to yield their body some pleasure. In others it proceedeth of a magnifical opinion they conceive of their own estimation: for whereas they are persuaded, that it greatly importeth the common wealth, if they live long, their care is all in all about the preservation of their health. Both these, namely commiseration, and estimation, be selfe-loves daughters. And what good fruit can come of so dangerous a root? These men peradventure think, that if they were gone, my Church would come to decay, or their Religion would come to ruin. They are greatly deceived. Many other pillars have fallen, and yet both my Church, and Religion hold their own: that care appertaineth to me aswell to conserve both, as to provide them of good workmen and labourers. And I under take, that the Religion, when such men are gone, shall not only not come to ruin, but shall further receive an increase, because those commonly who have taken less pains in Religion, and have most troubled it, be those who have been most of all given to their pleasures, and commodities of body. And these be they, who do by their example overthrow Religious houses. 5. When thou becamest Religious, didst thou it not with a mind of suffering much for the saving of thy soul, and for the love o me? Didst thou not purpose to live a poor life, and to bear with all incommodityes, that be incident to poor persons? Whence then is it, that now, when thou shouldst have greater light of mind, and more charity, thou dost not put those thy first cogitations in effect by works? O extreme bad juggling and deceit. Religion is instituted for the mortifying of the body, and for the enriching of the soul with spiritual riches, and thou thinkest that a great care is to be used and had about the cherishing of the body with the neglect of the soul's health? Tell me, I pray thee: In the world hadst thou thy commodities of body at will, or not? If not, wherefore desirest thou them in Religion, wherinto thou didst enter to suffer incommodities for Christ's sake? And if thou hadst thy commodities, and didst thereof voluntarily deprive thyself for the love of me, that thou mightst please me the more, wherefore dost thou now in Religion seek them, by thee abandoned before, with an offence to me, and bad example to others? Moreover, if thou hast renounced the commodities of thy body for the love of me, and now returnest unto them again, thou manifestly declarest, that thou wilt not have any thing to do with the love of me. And what an esteem should I make of him, who is so fickle, and inconstant in loving me? And if peradventure thou think, that thou mayst both love me, and seek thy temporal commodities withal, and that against my will, thou art greatly deceived: for as much as he cannot love truly, who doth not conform himself to the will of the beloved. 6. Son, if thou desirest to understand, how I handled mine own body, run over my life from the day of my nativity till my death, and thou shalt easily see, how few commodities I used. For so soon as I came into the world, a stable was my bedchamber, and the manger my bed. Within a while after Herod persecuting me, I was forced to fly into Egypt. Consider thou here, what commodities I found both in my way thither, & in a country so far off and barbarous, when as I had a poor Mother, who also was to take her journey and to pack in all haste away in the night time, so soon as she had news of the matter. After that being returned from Egypt, I passed over the remainder of my life in poverty. In the thirtieth year of my age I retired myself into the desert, where I punished my poor body with hunger, thirst, watching, lying upon the ground, and the fast of forty days and nights. After my leaving the desert, I travailed on foot from one town & castle to another, and preached the kingdom of heaven in all places where I came, and lived continually by alms that others gave me. In time of my passion, I did not only want all commodities, but also one affliction succeeded in place of another. Finally, when I came to die, a cross was my bed to lie on, and a crown of thorns my pillow. 7. Now judge thou, who art Religious, whether it be convenient for thee my servant, who hast made profession of imitating me, to handle thy body so nicely & delicately, since I thy Lord have dealt with mine own so roughly and hardly. And though my body were ever subject to the soul, and most obedient to reason, yet I did never entreat it delicately, nor ever yielded unto it any commodities, or recreations at al. And wilt thou now afford unto 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 majesty ever contented myself with a poor and mean diet, and as mean clothing, and other entertainment: and wilt thou in Religion, not contented with the common, affect & desire superfluities? This is not to be, or to lead the life of a Religious person, but rather to cover and conceal a secular life by the habit of Religion. 8. An over great solicitude of temporal commodities, is a thorn that pricketh over sore, and greatly hurteth a Religious man. For first it maketh him a procurator for the body, yea and a bondslave unto it. And who seethe not, how great an indignity it is for a Religious man of a punisher of his body to become a purveyor for it, and instead of whipping it, to yield it all manner of contentements? Again, 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 sensual, that he may neither taste, nor mind those things that be of God? Moreover it maketh him churlish and harsh to those with whom he liveth: for as much as he ever will in all things have what is best, and most commodious for himself, neglecting the commodities of others: yea he preferreth his private commodities before the common, not regarding what hurt may redound to the Religion thereby, so he may have what he desireth himself. And what is this, but to spoil a Religious man of charity, discretion, and all? 9 Neither is there here 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 perverse and bad example. He would have all moved to commiserate and pity his case, all to show benevolence & good will unto him, and therefore he attributeth every least distemper of body, and indisposition of his health to the sore travails and pains, he hath taken in Religion. And how can it be possible, that there should be either spirit, or Religious discipline in such men? O unhappy subjects, and as unhappy Superiors, who permit such things in Religion, wherein they are pastors, and have a charge, seeing this is nothing else, then to bring a certain infection into it, & to show a way unto young men for the quite ruining and overthrowing thereof. That it is not enough for a Religious man to mortify his body, unless the mind be restrained also. CHAP. III. SON, that the Religious man so mortify his body, & the senses thereof, as it become not proud, & rise against the soul, it is good and healthful, but yet Religious perfection consisteth not therein, but rather in the inward virtues of the mind, of which followeth the reformation of the passions, and senses. Neither can the body be directed by the soul, unless the soul itself, together with all it own faculties and powers, be first of all drawn out, and fashioned to the right and strait rule. A crooked rule is not for the making of a thing strait. The soul is then ruled strait, when it is conformed to the divine will, which is the first, and an infallible rule. Let a man mortify his flesh, as much as he will, and keep it in subjection as much as possibly may be, if the affections be not reduced to a certain rule, he shall never come to that peace of mind, that is necessary for the attaining of perfection. Again, the affections cannot be brought to a moderation, unless the grounds of them, of which they have their beginnings, that is the understanding and will, be brought in order also. 2. Thou knowest, that the understanding is the principal power or faculty, on which all the harmony, consent, & government of the rest of the faculties depend. The will understandeth not, and therefore it cannot work, unless the light & knowledge of the understanding put to the assisting hand. The rest of the inferior faculcultyes, that execute the commands and directions of the Superior powers, depend also on the understanding, which showeth unto them, what every one is to do. But if the understanding should chance to be out of order, the whole frame & state of the both inward and outward man must needs be in trouble, and confounded. Self judgement doth indeed most of all prevent and go before the understanding, by which it is so sore blinded, as it maketh no good deliberation, & thereof also frameth a worse conclusion. Whence it is, that if thou desire to bring the understanding to an upright & true government, thou must needs spoil it of it own judgement. 3. Proper judgement I call that, which is thine own conceit, thine own purpose, and thine own opinion, that hath not any correspondence either with my judgement, or with that of thy Superiors, and therefore is properly thine, and peculiar to thee, dissenting from the common judgement of thy forefathers, of the wise & virtuous. Wherefore when this thy judgement is not agreeable to mine, that is, to the first rule that never deceiveth, it cannot be either right or good. For what rectitude, and straightness, or goodness can there be of that, which hath the origen of proud presumption? Whiles thou cleavest to thine own judgement, thou dost not only prefer it before the judgement of others, but also thinkest it better than the judgement of others, that all be deceived beside thyself, that none understandeth the matter but thyself, and hereupon thou also becomest proud in mind, contemning all others, as fools, and less intelligent. And is not this a notable presumption, and pride? What can be worse, then for one man presumptuously to prefer himself before all? Hence it cometh, that being over devoted to thine own judgement, in deliberations thou givest no place at all to other men's counsels, which is nothing else, then to become obstinate, wilful, stiff, an● stubborn. 4. Who would now marvel, if tho● be exposed to be beguiled and deceived b● the Devil? If thou fall into most gross & palpable errors? For whence have grown the heresies, Schisms, sects, discords, an● other stirs not to be numbered, that wer● in times past, and be now in the world▪ but from men over much addicted to th● conceit of their own judgement, & wit▪ The dearer thine own judgement is unto thee, the more it hurteth thee: for it separateth thee from thy Superiors: it maketh thee to seem wise in thine own eyes to trust thyself over much, that it may the● sooner bring thee to the height of pride, & in conclusion precipitate thee into that pit of cogitations, that thou wilt think thyself not to need any guide, or director in the spiritual way. O how much more understanding, and more wise is that Religious man, who useth his Superiors judgement for his own, nor seeketh any other thing: for by so doing he satisfieth me, he heapeth up his merit in heaven, and leadeth a quiet life on earth, than which nothing is more contenting, and pleasant. 5. Another thing, that troubleth, and perverteth the understanding, is a certain ●uriosity of understanding matters appertaining to God. For seeing the understanding is addicted to learn and understand things, if curiosity also put it forwards, it will wander up and down over so many country's, as it doth in the end quite lose ●t self. Matters of God do far exceed the ●nderstanding of man, and therefore impossible it is for his shallow capacity to cō●rehend or conceive them: and therefore, ●e who would curiously search into their mysteries, easily looseth his sight, and is blinded with that infinite light. For if the corporal eyes cannot without prejudice of the sight behold the light of the Sun, ●ow wilt thou have, that human understanding, by nature limited, should be able to comprehend that in accessible light of God which is infinite, & admitteth no circumscription, or limitation at all. 6. He that loadeth himself with a burden that he is not able to bear, deserveth to be oppressed, and borne down by the weight thereof. God should not be God, if he should be conceived of any created understanding. Desirest thou to handle matters concerning God wisely? Accommodate thyself to the virtue of Faith, and seek no more: for it will in a very short time most certainly teach thee all, which is necessary for everlasting salvation. Take the● also a way the curiosity of understanding such matters, as belong to Superiors, an● others that nothing concern thee, because they greatly disquiet and trouble the●, & further hinder thee from coming to the just moderation and temper of understanding, and knowing of others defects sith it is enough for thee to know thyn● own, which if thou know well, and diligently amend, thy pain is not ill employed. It is a vice of Curiosity to stir up and put a man forwards to fish out, and t● learn other men's matters, and to be forgetful of his own. 7. There is yet another defect of th● understanding, which is, to judge rashly▪ and if it be not taken away, the understanding cannot be said to be squared strait▪ And this default happeneth, when without any cause at all, no censure going before, an● undoubted judgement is pronounced and given, touching others actions. And if a man also interpret the intention of another in ill part, when he may interpret i● in good part, or excuse it, such a judgement is very pernicious unto him, because ●t is against both Charity and justice. If ●hou be not a judge of the inward man, ●or yet knowest him, how darest thou ●udge and censure him? I am the searcher ●f men's hearts alone: every man's intention 〈◊〉 manifest alone to me, and therefore the office of judging is due to me alone. 8. Moreover for the directing of the will, needful it is to remedy three defects most of all, no less troublesome, then dangerous. The first is, that the will is of it own nature blind, and obnoxious to a ●housand falls. The second is, sith the will ●s free, it can wander whither it list, whether it keep the good and right way, or the bad, & by-way. As it is blind, that it stray not and fall, it needeth a guide: and as it is ●ree, that it may not exceed, and go beyond ●easons bounds, it needeth a bridle. The guide shall be the divine will, declared and explained by them, who exercise my place in governing. The bridle shall be the fear and dread of God's justice, which will di●ect it in the right way, and in security. O happy is that Religious, who guided with such a bridle, followeth so trusty and faithful a director in his way. The third defect is, that the will is went to seek a propriety in itself, from which unless it be delivered, it will never be brought i●●● order. To be Religious, and to retain 〈◊〉 own will, can in no case stand together▪ For he is said to be a true Religious m●● who followeth me with his cross. A●● it is already decreed in my Scripture, 〈◊〉 none can follow me unless he deny him and forsake his own will. 9 Lord, is then a man's own will 〈◊〉 be left, if it be carried towards pious a●● good things? Son, thou must abando●● whatsoever thou desirest of thine own w●● whether it be temporal, or spiritually call that the proper will, that conspir●● not with mine, or with that of thy Superior, and is properly thine: and because 〈◊〉 is discordant from mine it cannot be go●● Proper will is that, which proclaym●● war against me: it I abhor, it I ha●● have laid the foundation thereof in h●● Hell entertaineth it, and it alone is n●● severely punished therein. O mad Reli●●ous man, who maketh more account of 〈◊〉 own will, then of Gods! I did not 〈◊〉 self so. When my Humanity had an aversion from drinking the bitter chalice of 〈◊〉 passion, I said to my heavenly Father: N●● mine, but thy will be done. If I th●● would not in this life do mine own wi●● ●oth it seem fitting, and convenient, that ●hou shouldst do thine? Thinkest thou it ●eet, that thou shouldest prefer thine ●wn will before the will of thy Creator, ●nd of thy Superiors? He that extolleth himself by making a great esteem of his own will, must needs expect a sore fall to ●is utter perdition for ever. ●hat a Religious man must shake off his inordinate affection to his parents. CHAP. FOUR SON, unless thou shalt forget thy people, and the house of thy Father, I ●ill not love and embrace thee, nor deal 〈◊〉 any familiar manner with thee. It is ●ot enough once to have renounced the ●orld, and thy parents, as thou didst in the beginning of thy conversion: but that thou ●aist arrive to the height of perfection, proposed thee, thou must needs persist and continued in the same renunciation till the ●ery end of thy life. It little or nothing ●●ofiteth the prisoner to be out of the prison ●ores, unless his irons be also taken away, ●hich he had on his legs, when he was in ●●e prison. Even so it will do thee little ●ood to have left thy Father's house, unless thou shalt also cut off thine inordinate affection to thy parents, sith this affection bindeth thee so strongly, as thou canst not forget them. 2. It is true, that in holy Writ I have promised to the Religious an hundred fold together with life everlasting, but yet to them who out of a love of serving me, have left father and mother, and whatsoever they possessed in the world. True it is, that I am the master, and do teach, & have also from the very beginning protested, that none can be my disciple, who shall not hate father and mother, his own life, & what ever besides, that may keep him from profiting in spirit. He is not a good scholar, neither can profit, who is not attentive to what is read in the school. The lesson that I deliver to my hearers is, that they die to the world, that they master & subdue their perturbations of mind that make a man unquiet, that they spoil themselves of all carnal affection to parents, lest they be excluded and shut out of the way to perfection. Dost not thou by thine own experience find, that the overmuch affection thou carriest to thy parents, maketh thee unquiet? Seest thou not also, that the same molesteth and troubleth others? Dost thou not observe, that whiles thy mine and care is on them, thou comest to forget thyself? And this in truth is not to resort to my school, but to run rather out of it. If thou be dead to the world, why doth the care of parents trouble thee? If thou only livest to me, as thou oughtest, why art thou not conjoined with me, and holdest me in place of Father and mother, & of all things else? O how well did my beloved, and Religious servant S. Francis understand this, when he said from his heart: Deus meus & omnia, and other my Religious Saints, who to avoid all occasions of dealing with their parents, retired themselves into far remote deserts, and as men dead to the world, hide themselves in caves under ground, as in their sepulchres and graves. 3. Lord, hast thou not commanded in thy holy Law, that our neighbours should be loved, yea & our enenyes to, & that they are to be helped in their necessities, and wants. How then is it thou now exactest, that we should leave, and hate our parents, who hold the first place amongst our neighbours? Son, I deny not, that the parents and friends should be loved, whom thou hast left behind in the world, but I say they are to be loved with a spiritual affection, and with that love, which perfect Charity requireth. And thou art not ignorant, I know, that thou art more near unto thyself, than thou art to parents, or friends: and Charity requireth that thou love them so, as thou do not thyself any spiritual hurt for them. If then they trouble thee in Religion, and be a disquiet unto thee in my service, and any impediment and let also to thy spiritual profit, why shouldst thou not forsake them? why shouldst thou not get thyself far from them? Again, art thou not to hate those parents, who oppose themselves against thee, and had rather have thee to live out of Religion? & more than that, labour also to draw thee out of it, and to fly from them, as from the devils instruments, and works? Thou must not hold him for father or friend, who seeketh to put thy soul in jeopardy of damnation. They are not thy neighbours, nor yet of the number of those corporal enemies, whom the Christian law would have loved: but they be the enemies of thy spiritual good, they are the enemies of my honour and glory, and to say in one word, they be the baits of hell itself. 4. But when need is to relieve them in their necessity, as well corporal, as spiritual, how, and how far, that thou art ●o understand from thy Superiors. And ●now thou, that the Devil hath by a feigned and counterfeit show of Charity and ●iety towards parents, thrust many out of ●heir happy state of Religion. No Religious man, unless he be more then mortified, ●nd more than dead to the world, and to ●elfe love, may ever with security deal with his parents. O how displeasing is it unto me, whiles I see some Religious to have a most earnest desire to understand something touching the state of their pa●ents, and to receive letters from them? For what is it else, but to seek an occasion of trouble, and of distraction in their prayers? ●t is not much to have forsaken parents in body, unless thou also abandon them in mind and cogitation. O how wisely did some servants of mine, who having received letters of their friends from far countries, for the conserving of their quiet and peace of mind, threw them unread into the fire. O lamentable folly of some Religious persons! Their parents by them left in the world, have laid a side all care and memory of them, whiles they again be day and night solicitous and anxious about them. 5. Neither do those Religious less offend me, who do not only wish, but also by all manner of diligence on their part seek to raise their parents or kin to great dignities, and therefore they subject themselves to the men of the world, that they may gain and win their favour: & these men do greatly prejudice both their own● authority, and their Religion. Son, dost thou not see, that is not to serve me, but thy friends? Seest thou not, that is not to furnish and enrich thy soul, but to make others rich by many temporal commodities? What rule perscribeth, that thou shouldst play thy parent's procurator? Have an eye to thyself, for I assure thee, that in the latter judgement I will not demand of thee, whether thy parents were great in this life, nor whether thou show'dst thyself diligent in procuring them dignities and honours, but will rather exact an account of thee, whether thou hast busied and entangled thyself in such affairs. This is not the way of Religious perfection, but the way of losing all spirit, and all piety together. 6. Is it not an exceeding great madness for a Religious man to be most cowardly and negligent in running the way of perfection, whereto he was bound: and to be most cunning, and to show a great wit about the raising of his friends up to great dignities in the world? And what is worse than it? It more displeaseth me, that there be Religious, who take more care that their parents and friends abound in temporal commodities, then in spiritual. Whence it is, that they very seldom, and withal coldly, advise them to the exercise of virtues, but they often, and in very earnest manner excite them to the procuring of earthly riches. Son, what will the dignities and titles of thy friends do thee good, if thou be imperfect? What reward expectest thou from me, if thou travailest & takest pains only for flesh and blood? Certes thou shouldst provide better for thyself, and for their souls good, if thou wouldst direct them in the way of virtue, and by so doing thy merit would be the greater, and their souls good should be the more securely promoted. That the Religious man ought to use grea● prudence, and circumspection in the company of others. CHAP. V. SON, all the Religious with whom thou livest, be my beloved children, & my charity wherewith I tender them, i● not partial, but general: for I love all, & I wish unto all the true good. And I desire that thou also by my example wouldst love all indifferently, and wish unto all perfection in this life, and everlasting glory in the next: for so perfect Religious Charity requireth. O how much do the particular familiarities of some Religious persons displease me, who contract the charity that they should extend to all, to two or three, with whom they continually keep company, and by their bad example do greatly offend others. And how is it possible, I should not hate such conversation? The amity and friendship that hurteth the community, was never good, neither had ever a good ending, but ever brought forth some evil, as murmurations, obloquys, complaints, dissensions, whereby though no other great mischief should follow, these conversations would be dangerous & pernicious enough to Religion. 2. Sith thou art a member of a Religious community, thou art every way and by all means bond not only to love it, but also for the love of it to suffer something not pleasing to thy liking. For we see that a man to be conserved in health, some member thereof is oftentimes either tormented with cutting and searing, or quite cut off from the body, for that the members be naturally ordained for the conservation of the wholly body. If therefore thou lovest thy Religion, whereof thou art a member, thou must have a care, that it be preserved whole and entire, & to remove all things from it, that may any way hurt it, among which not without cause, is an overmuch familiarity with some particular persons. He that loveth truly, is most circumspect and careful not to offend the beloved in any thing. But we see, that communities be not a little offended & hurt by private friendship, especially if the same be between persons desirous of a more free life, who be held neither in the number of the very spiritual, nor of the well mortified. Wherefore it followeth, that he, who forbeareth not from such like conversation, that offendeth the rest of th● company, is not a lover of the community nor of his Religion. I know well that som● Religious person is otherwhiles found who taketh very little or no care at all o● love his Religion, and little regarde● whether it goeth on well or ill, so he may not himself want his own commodities▪ But every Religious person must know that Religion is his mother, and if he lou● it not, and useth it not as his mother, h● shall not himself be dealt with, as with a son, but as ingrateful shall be one day punished, as he deserveth. 3. Neither am I ignorant, that ther● be not wanting of those, who excuse themselves, that they are of their own nature & complexion very melancholy, and fo● that cause do use only the company o● few. And whence hast thou learned, tha● the Religious must use the direction and conduct of nature and complexion? If nature should incline thee to ease and idleness, or to pride, might thou give thyself to ease and pride? But remember son, tha● thou art now become Religious, that thou might'st overcome nature, and mortify th● inordinate desires of blood, or of complexion. Now than it appeareth, that the affection of particular familiarity, sith it is not conform to a Religious spirit, must needs be inordinate. Neither is it good, if thou sayest: That in this particular conversation there is no evil, nor any perverse end intended: for it carrieth a show of an evil great enough, when others are thereby offended, and that the Superiors reprehend and find fault with it. 4. Lord, it is thy will, that all should profit in spirit, & use those means, which may help to spiritual profit: I then find by experience, that I profit more in spirit by often conversing with one, then by the talk of many, why wilt thou deprive me of such an help? Son, to converse, as it is meet with them, who may be able to promote thee in spirit, cannot be offensive to the community: for this help thou mayst have, all overmuch familiarity being set aside, of which we here speak. But if the community be offended, it is a sign, that thy conversation goeth beyond the appointed bounds, neither is it so divine and spiritual, as thou bearest thyself in hand. And though thou sometimes receivest some spiritual fruit and good by that private familiarity and conversation, yet this thine own commodity should not be preferred before the common offence of thy Religion, but perfect charity requireth, that thou wouldst use another way in procuring that spiritual fruit to thyself, without the offending of others. 5. And if over much familiarity among the Religious, and my servants offendeth others, and therefore is worthy of reprehension, how much would it offend, if a Religious man should use so often conversation with a secular man, whereby an occasion might be given of bad suspicions? The conversation of a Religious man with one of the world, ought not only to give edification to them with whom he keepeth company, but to them also who see it, for as much as he is bound to be a good example to all. And if the wise & spiritual men censure so frequent conversation with particular persons not to be good, they ought to forbear it. Neither is it enough, if he say, That he treateth of good & pious matters, that he laboureth about the man's conversion, and that they do ill who censure him otherwise. I do not deny, but that thy neighbour should be helped, but I affirm that it must be done by due and fit means: but overmuch conversation with some one is no due means, neither ordered ●y Charity. The Religious man, who in ●●lping others hath no care of his own ●ood name, doth ill, but he that giveth an ●ccasion unto others of thinking il of him, ●oth worse, for so much as not only an evil 〈◊〉 self, but also the very show of evil is 〈◊〉 be taken heed of. 6. Neither doth he satisfy who answereth, That he hath a good intention in ●t, sith all our works must of necessity be ●oth good, and removed of all suspicion. Others do not judge by thy good intention which they see not, but by thy conversation which they behold. And though they ●hould see thine intention, yet they would ●ot excuse it, for that by thy overmuch familiarity thou bringest it in danger also? O how many conferences have amongst Religious persons begun with the spirit, ●nd ended afterwards with the flesh and ●loud. The overmuch confidence of our ●●lus hath caused many to fall. If many have ●eene caught but with one casting of the ●ye, how many will be caught with long conversation, and often talking together? Our sensuality is very crafty, and ●east her juggling should be found out and discovered, otherwhils she concealeth herself under pretence of helping some person, & it beginneth indeed with spiritual talk▪ but afterwards the speech full of affection doth easily manifest whereto it aimed▪ Son, beware of the Devil, and that mos● of all, when he transfigureth himself into an Angel of light, and as death fly his company to whom thou findest thyself sensually affected. A little fire, unless it be removed far from straw, breaketh first into a smoke, and afterwards into a flame. 7. There be other Religious, who contrary to their Superiors will, do seek the familiarity of great persons in the world not so much to promote and further thei● souls good, as to gain unto themselves their good will and favour. And is no● this a thing most sorely to be lamented▪ Can it be possible, that a Religious man who hath renounced the world, should seek after the patronage of a Lord of th● world? Tell me, I pray thee, for wha● cause dost thou seek their favour and help▪ Is it to satisfy Religious discipline? or is i● to mortify thyself, as thou shouldst do? o● also the more easily to come to perfection But certes for this thou needest not the favour or assistance of men of the world: bu● if thou seekest help, thou hast many in Religion that can do it. Yet others be not s● simple, but that they easily smell out, that ●hou dost for none other cause seek their good will and protection, then that thou mayst withdraw thyself from Religious discipline, and that thy Superior may not command thee at his pleasure, that which ●●ndeth not with thine own good li●ing. And what other thing is this, than ●o put a Religious habit upon secular liberty? What is it, but under hand to live ●n the world, and to entertain friendship ●herwith, & in the clear light to be at de●iance with it? But I see as well, and as clearly by night, as by day, and I expect them at a time, when they shall be abandoned of all favour, and help of others. Then an account shall be taken of their pernicious wiliness, & they shall know how much it hurteth, from my defence and protection to degenerate and fall to the patronage of earthly Lords, and shall to their hurt cry aloud: Accursed is the man, who trusteth in man. That a Religious man must fly Ease and Idleness. CHAP. VI SON, Idleness hath been condemned even from the time of the world's creation, as the origen of very many evils and that was in such sort done, as no● received it. Wherefore thy first Fath●● Adam was placed in the terrestrial paradis● in a place of pleasure, not to live at ease, an● to be idle therein, or to trifle the time in recreating himself, but as the Scripture speaks, to work in it. And being thru●● out of Paradise, that he might not be idle the earth was delivered him to manure an● husband, that he might eat his bread i● the sweat of his brows. And dost thou who art made the heir of this thy first parents labours, think to eat thy brea● without sweeting? Thy Father Adam had also laboured in the terrestrial paradise, i● he had continued therein, and wilt thou b● idle in thine exile, that is a place of pains taking? Wilt thou attend to thy pleasure● in the vale of tears? Consider my son, that thou art not yet come to thy country▪ but art still a stranger and pilgrim, as all thy forefathers were. And if a pilgrim's have a desire to arrive at last home to his country, he must not give himself to idleness, or stay upon the way, but go continually forwards, lest the darkness of the night come upon him. 2. My servant job saith, That man is borne to labour and therefore he that lo●eth his ease, and taketh not pains according to his state, seemeth not to answer ●he condition of man. And therefore some have not without cause called Idleness the burial of a living man. O unhappy Religious, whose burial is in his pleasures, the ●ench whereof, by reason of an inveterate custom he smelleth not, but he shall feel it (alas) in his death, when he shall also have a feeling of the hurt. For he must of necessity go deprived, and destitute of good works, to another life, where the fewer good works a man shall bring, the less he shall have of happiness, and he that might have brought more, shall be greatly sorry ●hat he brought them not. O how true is that which the Wiseman saith, That a living dog is better than a dead lion. There be some Religious men excellently learned, generous of nature, & enriched with many talents by God, but so given over to ease & idleness, as where they are able wonderfully to promote the Christian cause by their pains and travail, yet they do nothing, and what be they else, then dead lions? Certes a living dog, that is, that Religious man doth much more, who though but meanly and slenderly provided of learning, doth yet what he can, and is able, for the love of me. And indeed he th●● doth little, when he can no more, pleaseth me more than doth he, who is of ability to perform much, and yet doth it not. 3. I was ever a capital enemy of idleness, and therefore meet is it, that thou, who makest a profession of imitating me▪ shouldst also be averted from idleness. Thou knowest well, that I began to take pain from my very childhood, in helping on● while my poor mother, another while my foster-father joseph in his trade; and wil● not thou, who art come out of the worl● to Religion to travail and take pains help the Religion thy mother in her l●bours, and thy Superiors who intertain● and govern thee? Remember, what my Apostle saith, That an idle man is no● worthy of his meat. To desire to eat, & not to have a will to labour, is nothing el● but to have a will to consume and spen● what is got by others: a thing unworthyman, not to say, a Religious man. Neither doth it satisfy, that thou sayest, I am read● to take great pains, but my Superior will not put me to those labours whereunto I have an inclination, and which I am abl● to do with commodity and ease. This i● no just excuse, sith it is not for thee to choose the office, or thing that is to be exercised or done. The servant in serving must not follow his own inclination, but his Masters, and therefore the Superior supplieth my place, to appoint unto his subjects, what is to be done to my greater glory. Moreover, whence art thou sure, that thou canst perform that charge and office well, whereunto thou hast an inclination? Thou canst not in this matter be an upright and indifferent judge by reason of the passion that deceiveth thee. Every one pleaseth himself in his own, but the pain and difficulty is, that the same may also be pleasing to others: and though thou shouldst content all, and yet should displease me, what good would it do thee? And therefore thou shalt never free thyself from the fault of idleness, unless thy travails be conform to my will, declared unto thee by thy Superior. 4. O how pernicious a thing is idleness to a Religious person. For where idleness reigneth, there is no charity, which cannot be idle, as my Apostle saith very well. If therefore thou be idle, it followeth, that thou wantest charity. And what will it profit thee, poor and miserable man, if thou hast received the gifts, and talents of all creatures, & be without charity? What merits canst thou heap up for thyself, if thou labourest not according to charity? Idleness is no more repugnant to pains taking and Charity, than it is pleasing to the Devil, to whose temptations & assaults he giveth place, opportunity, and occasion. Where idleness is, there the Devil ever findeth ready entrance, for as much as idleness is to him like a city, unprovided of the defence of walls. Hence it is, that those ancient holy Fathers, who made the desert famous, did ever and anon admonish their scholars, for freeing themselves from the impugnations & assaults of the Devil▪ to have a care to be ever in some employment or business, sith by so doing an occasion is taken from the Devil of working hi● bad designs. 5. Idleness further worketh another mischief and hurt to a Religious man▪ & that is, that he falleth into many defects for as much as it maketh him curious, a breaker of silence, & detractor: it causeth him to disturb and hinder others in thei● good exercises; to go often abroad, and t● wander up and down the City, and to seek sundry recreations and pastimes fo● the contenting of himself. This is not ●he way of purchasing virtue, nor of labouring to perfection, whereunto thy forefather's arrived, and now do in a most plea●ant and contenting manner enjoy the ●ruit of their good works and labours. 6. Finally idleness is cause of another ●urt, that it spoileth the Religious man of too most precious things, namely time, ●nd life, and is not this a most manifest madness? I have given thee life, and do still conserve it, that thou mayst enrich it by meriting, and hast thou no regard of thine own good, and commodity? What proditor help can thy neighbour expect from ●hee, if thou hast not any consideration of ●hyne own weal? I have granted thee ●yme, and opportunity of manuring and cultivating thine own vineyard, that is ●hy soul, and thou sufferest it, through ●hyne idleness, to grow wild. What good wilt thou do to thy Religion, who hast ●o little care of thine own soul? That a Religious man ought to be practised in hearing, and talking of God, and of spiritual matters. CHAP. VII. SON, many be by Sermons drawn to the faith, & to a better course of life, and many by spiritual talk, and discourse be stirred up in the love of God, and of virtues: whence it is, that to hear, or to speak of matters of spirit, helpeth very much to the attaining of perfection, for that the one and the other findeth entrance into the innermost receipts of the heart. Spiritual talk, whiles ear is given unto it, i● received into the hearers heart, as a good & holy seed, that cannot but bring forth good and answerable fruit. And because the same cometh from out of the heart of the deliverer of spiritual matters, it must need● also set his heart on fire, from whose mouth such speech cometh. Conference therefore of pious matters profiteth both the hearer, and the speaker. 2. All this is true, but yet if there want love in the heart, neither the tongue, not the ears will busy themselves much in spiritual matters. Whence thinkest thou doth it come, that some speak so seldom, ●●d so coldly of spiritual matters, but of a ●efect and want of fervent love? Whence ●inkest thou, groweth the loathing and disgust, when speech is had of pious things ●●d heavenly, but of a defect of the same ●●ue? If the fire of the love of God, and of ●ertues should burn within our hearts, ●●ey would upon the very lest talk of spiritual matters be so set on fire, as the very ●●me would break forth, and discover it ●●fe without: neither would there be talk ●f any other matter, and nothing with ●●y greater desire heard, then of spirit, of devotion, of the love of virtues: for not ●●ly the tongue, but the very ears also do ●oft readily follow the desires of the heart. 3. O how great a confusion is it of some religious men, who though they make ●●e profession of Religious life, do yet ei●●er never, or very unwillingly treat of spiritual matters: whereas notwithstanding there is no man, that doth not willin●●y speak of the matters, that belong to his own function or office, and also willingly ●eare others, if they bring into their dis●urse matters, that appertain to their pro●●ssion. Son, dost thou long, and earnestly desire to speak of God often and with pleasure? Love him, and the greater th● love shall be in thy heart towards him, an● the more deeply imprinted in it, the mo●● facility and pleasure shalt thou find in talking of matters concerning God. Hast tho● a desire to be often in company with the● who treat of spiritual matters? Be tho● earnestly affected to such talk: for to hi● that loveth, nothing can happen more contenting, then to hear others talk an● speak of the thing which he loveth. 4. The better the goodness of every thing is known, the more it is esteemed and the more earnestly desired. That spiritual matters be not so well regarded, no● so heartily desired, as they deserve, the fau●● groweth of nothing else, than that the●● goodness, excellency, and worth is no● known. And among the utilities of spiritual talk this is one, that by the benef●● thereof the dignity and excellency of spiritual things is discovered. An odifero● thing, the more it is handled, the better 〈◊〉 stronger sweet smell it yieldeth: even i● the more often spiritual matters be brought into discourse, the more do the hearers receive of the sweet smell of them, and for th● known and proved goodness of them the● become the more heartily affected unto th● But it happeneth much otherwise in corporal and worldly things, which the more they be examined, weighed, and proved, the more do they discover & bewray their imperfections and faults, & therefore also less beloved of the wise. 5. The Devil extremely hateth spiritual conferences, & therefore he laboureth by all means to hinder it. For first, that they may not be brought in, he pretendeth they are troublesome, hard, and nothing convenient for the time: & if they be once brought in, that they may not be continued, he suggesteth that they seem disgustful, nothing pleasing, and to be as it were without life, and pleasure in them. And if the crafty enemy find any, who may trouble, and disgust the spiritual talk by laughter, or out of some levity scoff at it, it cannot be conceived, how he rejoiceth thereat. For he knoweth well, that there is no more effectual way to the overthrowing and taking away of the good custom of talking of spiritual matters, than that. The hellish serpent is not ignorant, how great a detriment, and hurt he is forced to suffer by spiritual conferences, wherein his snares, impostures, jugglings, and frauds are laid open and discovered, lest any may through incircumspection and unwarynes suffer himself to be caught and beguiled by them; and therefore as a thief shuneth the light, so doth he fly from, and detest spiritual talk. But the more they be displeasing unto him, the more do they please me, and the more profitable be they to the Religious. And should not this, ascertain spurs, put them forwards to love & serve me thy Lord & Saviour? Moreover if talk be had of virtue, and other spiritual things, their beauty, and splendour is laid open, which is such and so great, as it must needs procure the wonderful love of them, who cast but their eyes upon it. And what can a Religious man require or desire in this life to do well, then that he be set on fire with the love of virtues? What thing can befall more doleful unto the Devil, then to see Virtue esteemed, and Vice to be contemned? 6. Tell me now, son, what just cause mayst thou pretend, why thou art not more often delighted with spiritual talk? For if thou be cold, thereby thou mayst get thee an heat: if thou wantest devotion, there is not a more compendious or shorter way for the procuring of it, then by conference had with a pious affection. Further, what is the cause, why thou dost not lend a wil●ing ear to spiritual exhortations? Whence ●t is, that when there is discourse about the news of the world, or matters done by o●hers that nothing belong to thee, thou art so attentive thereunto: and when speech is ●ad of pious and good matters, thou art either sleepy, or givest ear with a certain disgust and loathing? Some again there be, who vouchsafe not to be present at a spiritual exhortation, unless some subtle, & high conceit be therein proposed: and others there be, who in their familiar talk think, they should discourse and treat of matters far removed from the common understanding of men. But they are much deceived: for I require no such matter in pious and familiar conferences. But I desire this especially, that whatsoever is in them said of devotion, and other spiritual matters, it be easy, and accommodate to practise, and applied unto it, and therefore all must rather be directed to the affection, and to the promoting & putting forwards of the will, then to the feeding and delighting of the understanding. Neither is there cheer either time, or place of showing wit, but of declaration of the desire, that every Religious man ought to burn with, of purchasing virtue, and of attaining perfection. 7. O how much hurt hath bad custom done, and still doth to Religion. This hath caused a Religious man to b● prone and faeil to hear vain & light matters, and to speak idle & frivolous things and on the other side slow and difficile t● hear and speak of pious and good, an● of such as agree with his vocation best▪ And of this those abuses, and defects for a great part have their beginning, that are to be found in some Religious. It is an har● matter to temper the tongue, and vnle● thou accustom thyself to speak of good things, it will hardly contain itself from treating of vain and idle matters. Tru● indeed it is, that the fault hereof is not i● the tongue, but all is in the heart, that should restrain it, and keep it in. For the tongu● uttreth no more, than what is first writte● in the heart, and as the heart's trumpet, soundeth aloud whatsoever is in it. If there b● virtue, devotion, charity, and spirit in it the tongue speaketh of them: if vanity, secular conversation, wantonness, and other the like, it resoundeth them also, and maketh them known unto others. That a Religious man ought to be diligent in all his Actions. CHAP. VIII. SON, a servant, that is diligent not only in his ministry and service, but also in all things, that are appertaining ●o his charge, cannot but be dear to his Lord and master. And though he trespass ●nd offend otherwhiles, yet because he hath ●ot forgotten his former diligence, his master dissembleth the matter and pardo●eth him for it. That which causeth the master to love his diligent servant, ●roceedeth not so much of this, that he sa●isfyeth his office and duty, as that he seethe ●im affected to his wont service & doth ●ll, not out of a servile fear, but of love towards him: for love is that, which maketh ●im diligent. Contrariwise a negligent servant is displeasing to the whole family where he liveth: if any thing be committed unto him, uncertain it is, whether he will do it, or not, and if he doth, whether he will do it in time, and in good sort: whence it is, that his master crieth out every hour, and calleth upon him, is troubled and moved with anger against him, in so much, as the negligent man is bo●● afflicted himself, and further giveth occasion of affliction to others. It happeneth otherwise with a diligent and industrious servant: for he enjoyeth exceeding gre●● peace and quiet, and because he doth 〈◊〉 office stoutly, he is cause, that all the family have their part in the same peace an● quiet. 2. A diligent Religious man greatly pleaseth me also, as contrariwise an idle negligent and slothful man as much di●pleaseth me. Yet all those are not to be say● diligent, who make a ready dispatch co● those things, that are committed to th' ● to do, but those, who seek after a perfect manner to perform those things commanded them, neither forbear any labour i● doing them. He is diligent, who studieth to do all things in their time, and as my will is, they should be. He is diligent● who what he hath to do, performeth wit● a promptitude of will, and endeavoureth rather to expect others, then to be expecte● of them. But the negligent taketh a far other manner of way. For first his study i● to do what is commanded in the speedies● manner, so he may have it out of hand, lest a disgust grow thereon, little caring how well or ill the same be done. He is negligent, who without any just cause differreth ●hat from one hour to another that he is ●o do. Again, he is negligent and malicious also, who doth of purpose busy himself ●n something, or feigneth himself to be busied, lest some other thing be imposed ●pon him, of which he is afraid. Finally, ●hat subject is negligent, who when he is ●ble and may, doth not for all that so exactly and diligently discharge what is commanded him, as the Superior expected, ●r would have wished. 3. Son, it pleaseth me nothing, that some Religious be diligent there, where there is no need, and out of negligence to pretermit that which was necessary to be done. It is no great matter, if a man be sometimes slow and negligent in outward things appertaining to the body which is one day to be meat for worms, but if he show a neglect in matters which concern the mind, and the good state and discipline of Religion, whereby accustomed service and honour is yielded me, no little damage and hurt cometh thereof. And yet those Religious men offend me much more grievously, who spare no pains and labours in procuring their commodities of body, and their recreations, and be drouse and cold in promoting, and putting forwards the works of spirit. Thou know● what my servant jeremy saith, That accursed is the man, that doth God's work● negligently, and fraudulently. If thou can●● dispatch thine own affairs with expedition and diligence that make to thy profit wherefore dost thou it not? If the Angell● heavens, elements, and the rest of the creatures be diligent in thy service, wherefor● art thou slothful & negligent in yielding me thy Creator, service and honour? 〈◊〉 for the favour of men, whose good wil● and love thou seekest, thou art forward & diligent in doing them some service, wherefore art thou so slack in my affairs, fo● the gaining of my good will and favour, who am thy Father & Lord? judge tho● now, whether that Religious man deserveth to be accursed, who doth my work● after a remiss, languishing, and negligent manner. 4. If the Master be diligent in procuring the commodities of his servant, ever with the hazard of his life and goods, an● the servant on the other side be backward and negligent in requiting him, will i● not be an unworthy thing, & intollerabl● withal? I suffered nothing on my part to ●e wanting in the procuring of thy souls good, and in increasing of thy merits, ●hough I were to endure many grievous & shameful things, to which nevertheless I was not bound: and dost thou in working well for love of me, carry thyself slowly, who art by thy vocation bound to serve me? and whatsoever good thou dost, mayst convert to thine own good? Thou shalt prejudice thyself very much, and greatly injure me thy Lord besides, if thou shalt neglect to be diligent in Religion, wherein ●he honour of my Name, and Service is ●n handling. Tell me, if thy Superiors were negligent in procuring necessaries ●or thy meat, drink, and clothing, what wouldst thou do? & if further they should ●e slack in seeking thy spiritual profit, whereof thou hadst a great desire, what wouldst thou not do? And if thou shouldst with patience endure the one & the other, 〈◊〉 should appertain to me to chasten both ●egligences. And if it b● so, what should exempt thee from the correctiō, if thou 〈◊〉 careless, remiss, & sl●c●e in observation ●f the statutes of Religion? 5. More pleasing unto me is one good work done with diligence, than many negligently performed: for that Religious diligence proceedeth of love, and ever accompaineth it, and negligence is a defect, growing of the imperfection of love. And now none can but know, that no work is acceptable to me, that is not proceeding from love, and accomplished by it. Again a work done with joy is much more pleasing unto me, than a work unaccompanied with joy. He that in Religion is diligent in the exercise of good works, doth them commonly also with joy, and for this respect the diligent is also more dear to me, than is the negligent. O how am I offended at the conditions of that Religious man, who only useth a diligence and cheerfulness in doing those things, whereunto he is affected, & other things he doth and dispatcheth both drowsily, remissly, and imperfectly. For who seethe not, that in that former work, though he lose nothing of his spiritual profit, yet he maketh no gain thereof at all: for as much as he received the hire and reward of his good work by the taste and pleasure he reaped thereby? And who again observeth not, that he looseth in his latter work, f●th certain it is, that it is not enough to do a good work, unless it be well done withal▪ And that Religious man doth it not well, who goeth about it negligently, and as it were with an ill will, and an unwilling mind. 6. Son, I have seen many, who though they passed over their life very well in Religion, were nevertheless at the hour of their death very much troubled with the reflecting on their own negligence: yea and great Saints and holy men have for the same scruple been greatly afraid in that their last passage to another life. And what wilt thou do, who art neither ●n holy man, nor yet sure that thou shalt ●eade a life conform to thy vocation, till ●he end? And therefore it should be wisdom for thee, if thou often renew a diligence, and much more thy love to God, ●f which that diligence proceedeth, if thou ●esire at thy death to be free from the foresaid affliction of mind, and after death to ●scape the punishments and pains of the ●ther life. That a Religious man must not contend with any, but must entertain peace with all. CHAP. IX. SON, if thou longest in this banishment to have a taste of the quiet of the heavenly country, have a care to conserve peace with three, with thy Creator, with thy neighbours, and with thyself. Thou shalt entertain peace with thy Creator, if thou obey his precepts, and conserve thy soul free from sin. Woe be to thee, if thou takest arms against God: for he that maketh war upon hope of victory, killeth himself. It is sin, that moveth war betwixt God and man, because it induceth a man to repugn, & do against the will of his Creator. Take away sin, and thou shalt have peace with God. 2. Thou shalt entertain peace with thy neighbours, if thou be humble: fo● Humility is pieces mother, as pride is th● mother of discord. The humble liveth peaceably with all, and conserveth peace amongst the proud. And though he should otherwhiles be forced to contend, yea and to come to blows, yet he shall not lose the opinion, and name of a peaceable man, because his will would aim at peace, and necessity should cause the quarrel, contention, and fight. Therefore be thou possessed of humility, and thou shalt be lo●ed of all, and not held peaceable alone. Thou shalt keep peace with thyself, if ●hou be mortified, and in what measure ●hy mortification shall be, in the same will ●hy peace be also. Many pieces are wont to be made between enemies, but none goeth beyond that which groweth of the victory obtained by war. The unruly passions and desires be the enemies that molest & trouble thee, & therefore for the obtaining and compassing of a stable and continued peace, thou must needs weary them out by making a restless war upon them, and so get the victory: for if thou shouldst give over the fight, they will not permit thee to enjoy any peace or quiet. 3. I am in holy Writ called the prince of peace, and worthily, because I was ever a lover of peace, and therefore, when I came first into this world, the Angels did sing, Glory in the highest to God, and in earth peace to men of good will. Again, when I was to go out of this world to my Father, to my Disciples and their successors I left none other testament, & inheritance, the Peace and Charity. Wherefore I acknowledge not that Religious person, who entertaineth not peace in his heart, for my disciple and heir, but I thrust him out, & exclude him from having any part in myn● inheritance. Now tell me, who hat● taught thee to contend in Religion, whic● is my house, and the house of peace an● concord? Doth it seem unto thee reasonable, that thou, who hast forsaken th● world, that thou mightst lead a quiet lif● in Religion, shouldst not only not live i● peace, but shouldest further disturb th● peace of others? Contentions, and discord be most sore and bad Evils, and ther● cannot be greater in the world. And if tho● thinkest it a great matter, that thou ha●● left the world, thy friends, & all that tho● hadst, and bringest contentions, debates, & dissensions into Religion, thou art greatly deceived. For the Religion cannot do him good, who liveth not in peace, and he cannot possibly have peace, who in Religion frameth and ordereth not his life according to the institute and spirit thereof. 4. Lord, I sincerely acknowledge, that contentions do in no sort beseem a Religious person, but in this life there be so many toys and controversies, and men be ●o contentious, as that he who will no●●ontend with them again, often looseth ●is right, and is contemned and trodden ●nder foot by others. Son, it is better without contending to be borne down by men, then by contending to be trodden v●on by the Devils. And though all others ●hould contend, yet none can compel thee ●o contend: and if any would peradventure quarrel with thee, tell him with the Apostle: We have no such custom. Neither will there want means, whereby thou mayst hold, and recover what is thy due, ●nd right. 5. O how much is that Religiousman deceived, who because he seethe equity to stand for him, thinketh it lawful for him ●o contend and go to suit and Law with ●nother. It is nothing so. For though it were lawful, yet it should not beseem them, who make profession of perfection of life, sith I have taught in my Law, that a man must rather, for the conserving of peace, yield so, as to him, who should seek to spoil him of his coat, for the avoiding of contention, he should leave his cloak also. Yet there may be disputations, so they be for defence of the truth, and for the exercise of wits. A man may also commence Civil and Ecclesiastical suits against others, so it be done by the prescript of just and upright laws. Those contentions be only forbidden, that have repugnance with justice, which cause discord and give an occasion of hatred: for if tho● use them, thou plainly declarest thyself to serve as a miserable soldier under th● colours of the infernal enemy, who is th● grand Captain of all dissensions, and sworn enemy to peace and concord. 6. Of a bad root there cannot grow but a bad tree, and of a bad tree, as ba● fruits. The root of contention is pride for if one should yield to another, the● would ensue no contention and fight & not to have a will to give place & yeal● to another, is an argument & sign of pride But if envy & m●lice be added to prid● which is contention's daughter, there groweth a more sore and more dangerous war For it often happeneth in the heat of contention, that though a man see himself deprived of all reason, yet Envy transportet● him so far, as because he will not yield th● victory to the other, he maketh no end o● contending at all. And if it hpppen, th●● both of them be peradventure more head strong, and of a more impotent nature, or have patrons of their own opinion present, or else stand upon their honour and reputation, the flame and hear of contention goeth sometimes on so far, as no help may quench and put it out, but with the ruin of them both. 7. The fruits of this tree be very pernicious to Religion, in gathering whereof, if there be no vigilancy and diligence used, it is to be feared least within a while it become full of much infectious fruit, as of hatred, dissensions, murmurations, treacheries, underminings, revenges, and other vices of that kind: neither shall Religion be any longer the School of virtue, but the sink of vice, and a receptacle of Devils, yea and for the scandal given to men of the world, more bad than hell itself. And whereas hell is the place of torments, and full of miseries, wherein sinners receive their punishments, it induceth no man to sin, but rather terrifieth him from committing sin: but that Religion in the bowels whereof reigneth discord and hatred, for the scandal given induceth secular men to sin the more grievously. For if a secular man observe the Religious to be at contention and jars amongst themselves, he will think, tha● it is much more lawful for him to ente● into such kind of contentions, & to continue them. But if it chance that secular men do intermeddle themselves, and tak● part in the contentions and debates o● Religious men, than the Religion becometh nothing else, than a house and habitation of diabolical confusion. My Apostles had also contentions amongst them, which of them should be greater, & though their error were not great, nor would have done much hurt to the College o● my Apostles, yet I gave them to understand, that such contention did not a little displease me, and by using correction I took● away the seed of that discord, and taught them to practise Humility, which is Concord's mother. And I further added this fearful saying: Unless you become as little ones, you shall never enter into the kingdom of heaven. 8. Son, if there be any found a lover of peace, and of union among Religious men, I am he: and if the contentions, and debates of them again be displeasing unto any, I am he most of all. And therefore that a quiet, and peaceable life might be led in Religion, besides that which I took from them, Mine and Thine, the beginning of all discords, I caused further, that all their constitutiont and rules should be directed to the entertaining of peace and concord. But the Devil hath sown in them the cockle of self estimation, which if it be not trodden under foot, is the seminary of all contentions, suits, debates, quarrels, and wars. How a Religious man ought to carry himself in his Tribulations. CHAP. X. SON, if thou couldst go to heaven without tribulation, or without the suffering of adversities in this life, according to the laws of love, thou shouldst not with or desire it, considering I thy Lord entered into it by the way of the cross, and of tribulation. All the blessed also, who do now enjoy most perfect peace and rest, and joy in heaven, held the same way. Wherefore if thou hast a desire to go any other way, then that of tribulation, thou shalt never come to that place of quiet and joy thou seekest, but of pains and miseries, sith assured it is, that none can have his joy both in heaven and in earth together. If thou wilt in this life be an imitator of t●● rich Glutton, thou canst not live in the ●ther, in the company of Lazarus. My sel● proved by many tribulations, carried m● own heavy Cross upon my shoulders, & thereby gave thee sufficiently to understand what way is to be kept to thy country. M● Apostle also declared it plainly enough that there is no getting into heaven, but b● many tribulations. And therefore to th● sons of Zebedaeus my most dear disciple● when they wished to sit one on the righ● hand, and the other on my left in my kingdom, I said, That they knew not wha● they asked, for that they were first to thinks of their suffering of tribulations, and the● afterwards to speak of the reward thereof. 2. Thou art therefore deceived if tho● thinkest, that there is access for thee to heaven without thy cross & tribulations: Tho● art deceived, if thou thinkest thou mays● live without the enduring of adversities▪ thou art deceived (I say) if thou thinkest that thou canst be in Religion free and exempt from all affliction. If outward tribulations be wanting, the inward will assail thee, for as much as the bad inclinations passions and inordinate desires suffer not a man to be at quiet, and free from his cross. ●nd though they were away, yet I will ●pt omit myself to send thee for thy souls ●ood and profit some affliction or other. ●herefore seeing it is certain, and undoubted, that in this exile the life cannot possibly be passed over without crosses and ●ribulations, seeing the life itself is a continual tribulation, every Religious man ●hould in earnest do very well, and best ●or himself, if he would make a virtue of necessity, & accommodate himself to bear ●he cross patiently, and with a stout cou●age. All labour, the more patiently it is ●ndured, the better and the more lightly is ●t borne. Whosoever refuseth to follow me with his cross, his cross will follow him. 3. Son, what dost thou, that thou complainest in thy afflictions, and art discouraged? Dost thou not see, that thou makest them the more bitter unto thee, and that they torment thee the more? Dost thou think, that for the afflictions that thou bearest, as thou art able, thou art the less beloved of me? I am not like unto the men of the world, who abandon their friends, when it is their hap to fall into any calamity, yea I send sometyms tribulations unto some, that I may be present with them, when they are in their troubles. I do i● truth reprove and chastise my servants th● more, the better I love them, that they may the more perfectly be purged from all th● filth of their sins, their virtue may be the more strengthened, and being so corroborated may be manifested, and made known unto others. If thou didst but see, in how great an esteem a good and perfect Religious man is with me, when he is in affliction and misery, thou wouldst wonder, that I do not multiply more and greater afflictions upon him. For he in that state looseth nothing of his spiritual gain, & more than that he profiteth himself exceedingly, & by his own example inciteth others wonderfully with a willing mind to embrace tribulations, and to hold them, as a most singular gift, sent him from heaven. And therefore it often happeneth, that some pious, & Religious man, exercised by such tribulations, is able to effect more, and do more good, than many preachers. Patience manifested by work, profiteth much more than when it is recommended and preached out of a pulpit. 4. O how much is that Religious man in my favour, who when any affliction befalleth him, doth at the very first accept it, as a particular favour of mine, and yieldeth me most hearty thanks therefore, and secondly seeketh to reap some profit thereby for his soul, by craving of my help ●hat he may for the love of me bear it both manfully and willingly. And can it be possible, that I should not help such a Religious person? Why should I not lend him my assisting hand in tribulation? Why ●hould I not free him, and glorify him? Contrariwise, how much doth it displease ●e to see a Religious man sighing deeply, murmuring, and discontented in the very ●east tribulation, as though he had proclaimed war against me? Is not this a palpable arrogancy? Is not this to take the sword's point in his own hand? True it is ●hat tribulation is a sword, but it is to be ●●ken by the hilt: for he that shall lay hand ●pon the point, woundeth himself. A good religious man, who taketh the sword by the hilt, useth and handleth it with pro●it in cutting off the imperfections and superfluous desires, and also in driving all enemies away from his soul. 5. It is to be confessed that tribulation is bitter, but it is such bitterness, as is not ill: neither can it be properly ill, because it cometh from my heavenly Father, whose goodness is infinite, and leadeth to the supreme good, as it hath already brought all the blessed, that dwell now in heaven. And seeing I, the Son of God, was never without tribulation, it nothing beseemeth a Religious man to refuse it for the bitterness that is therein. He, that hath for the love of me once spoiled himself of the pleasures of this world, must in Religion seek not the pleasure of the senses, but to please the taste of his soul. For if I had refused the bitter cup of my passion, what a state would that have been of thine, and of mankind beside? There are some, who think the affliction that they suffer, is overmuch, yea and to exceed all the tribulations and crosses of the world. But it is nothing so, and more than that, by that conceit and opinion they greatly offend me, because they imagine & feign me to be a cruel tyrant, who layeth more heavy burdens upon men, than their forces may bear. I am not ignorant, how much every one is able to bear: I know also, what may profit or hurt them: but it so happeneth, that to him who hath not been exercised in bearing affliction, the very lest misery becometh great, yea and intolerable also: and he, who hath not proved, or knoweth not others calamities or miseries, thinketh his own greater than theirs. 6. When a man hath not in this life his part in affliction, and all things succeed unto him as he would desire, it is no good sign: for that whether he be just, or be a sinner, it is to be feared, that he is reserved for some greater punishment, and that the prosperity of this life is granted him for a reward only of the good he hath done here. When the sick persons life is despaired of, there is given him to taste whatsoever he shall desire. But when a man hath his part in tribulations, it is a good sign. For if he be good, by tribulations he is made better, and as gold, the more it is purged, the more it shineth, and the more perfect it becometh. If he be in the state of sin, by tribulations he is awaked out of it, that he may remember himself, and by sight of his own misery look about him, and repent. The Prodigal son, when he was in his flourishing state and in his prosperity, left his father, & when fortune after turned her wheel, and want and misery oppressed him, seeing the calamitous state wherein himself lived, he returned home to his father. Tribulation oftentimes causeth understanding, when prosperity bereaveth a man of it. How many be there, who because they be not pressed with any thing adverse, have either laid aside all remembrance of me, or show themselves like unto those, in whose affection and love I have very little interest? But when I shall but once send them the very lest ague, or any dangerous infirmity or sickness, they forthwith come running unto me, and cry aloud, Save us we perish. 7. The necessity, that compelleth men to come unto me, is healthful, but yet desired of few, because it is unknown. Many be infirm, but they acknowledge not their infirmity, and though they know it, yet they know not what medicine is to be used for the remedying thereof. I am the domestical Physician to Religious persons, and know exactly the complexions of all, as also the causes of their sickness, and make a medicine fitting for the removing and taking of them all away. Tribulation is a medicine, which with the more patience it is received, the more effectual and sovereign is it to cure. This medicine by me prescribed and willingly taken, no● only purgeth and taketh away the bad effects of the disease, but also, if it be proportionably received, purgeth clean the relics of all the antedent indispositions and sickness. It is a property of this antid e to search to the root of the evil, and to take it quite away, which is pride: in so much as by humbling it cureth, and maketh the froward, angry, and terrible, as meek as lambs. This medicine teacheth every Religious man, how much he hath profited in Religion, how solid he is in virtue, and how conjoined he is with me, his Creator and Redeemer. Finally tribulation worketh so, as whatsoever lieth hid in the soul, whether it be virtue or vice, it layeth it open to the eye. 8. There is another property of tribulation, that it preserveth a man from future mischiefs. Many have been very near to most grievous falls, but by occasion of some calamity or other sent them, they have been preserved from them. I like not of that Religious man, who is grieved, when any sickness, or cross befalleth him. For he should think, that infirmity is no ●esse my gift, then is health: and how knoweth he, that he could serve me better ●n good health then in infirmity? Whence knoweth he, whether it would profit him ●ore to keep his bed, or to wander up and down? How knoweth he, whether by his sickness he be to be delivered from greater mischiefs and dangers, or not? And therefore every one should permit himself to my will, and gratefully to accept whatsoever I shall prescribe unto him, and not to seek for any other thing then to make some profit of his tribulations. 9 Son, resolve something, sith so long as thy peregrination shall be of continuance in this mortal flesh, thou shalt be subject to tribulations. Be thou affected to any place thou desirest, and to whatsoever state of life that may most content thee, thou shalt never want adversity, till thou come to thy country in heaven. Thou mus● further understand, that seeing tribulation is a medicine, it worketh according to th● disposition it findeth, and therefore it may sometimes do good, & sometimes against hurt. If thou take it with humility & patience, and thanksgiving, it will profit if on the other side thou take it with an unwilling mind, with indignation, & complaining against him who sendeth it t● thee, it will greatly hurt thee, and redouble th● affliction beside. For to that whic● happeneth and is felt from without, wil● come another within, that is, that whic● the inordinate desires cause and produce in the mind, whiles a man becometh inwardly moved, 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 complain of tribulation, as of an ill thing, do transfer and lay all their complaint upon the creatures whence it cometh, 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 thereof, as though one might without my will, and permission, receive tribulation ●t another's hands. It is nothing so: for as much as all tribulations happen by my order, and I use creatures one while for the punishing of some, another while for the giving unto others an occasion of meriting, and of exercising some virtue. And their complaint groweth of none other thing, then that they may not endure adversities. For where they are ashamed sincerely to confess it, lest they may seem devoid of the virtue of patience and fortitude, they turn themselves against the creatures, and complain that they be over sore oppressed therewith, not knowing what way to turn themselves. And such men make it known, that they want both patience and Charity. 11. Tell me, my Son, why, when thou lightest upon a very afflicted friend of thine, thou dost at the first give him so much good counsel, and remedies for his evil, and yet if thou be thyself plunged in the same, or like affliction, thou usest it not thyself? Thou knowest how to tell others that they bear all with patience, that they conform themselves to Gods will, that after tribulation they are to expect consolation, sith the Father of heaven doth not send his any affliction, but for their greater good: And when tribulation visiteth thy own house, wherefore dost thou not welcome and receive it with patience? Why dost thou not conform thyself to the divine will? Why dost thou not reap some spiritual profit by it? He is no good Physician, who applieth not to himself, what he thinketh good for others. But this is worst of all, that in tribulation thou art moved with indignation, and sayest; what have I done? what, I say, have I done? Put thy hand to thy breast, and thou shalt find, that thou art a son of Adam, and conceived in sin, and nothing so innocent, as thou thinkest. Thou shalt therefore do better, if thou sayest; Lord increase my sorrow ●nd pain, increase also my patience. Burn me ●eere, cut me here, that thou mayst spare me for e●er. That a Religious man ought to have a care of governing his tongue. CHAP. XI. MY son, the tongue is a little part of man, but yet of very great power ●o do much, either good or ill. I have given ● tongue to men, not only to converse and ●reate one with another, but also, and that most of all for this, that by it they may ●rayse me, celebrate & extol my greatness, ●nd teach others the way to heaven. And ●herfore when a Religious man abuseth it ●n discoursing unprofitably, in murmuring ●gainst his Superior, in censuring the life ●f another, in lying, in ambiguous spea●ing, or with dissimulation, it is a procee●ing much unbeseeming Religious profesion, and no less displeasing unto me. And ●t may be said of such a one, that he carrieth not himself like a Religious person, ●nd that, that is true, which my Apostle S. james saith: If any man think himself to be Religious, not bridling his tongue, bu● seducing his heart, this man's Religion i● vain. 2. But against this, o Lord, the same Apostle hath written, that none could eue● tame the tongue, and that worse it is the● a savage and wild beast: whence it is, tha● the Scripture saith elsewhere, that to rule and moderate the tongue is a gift, that dependeth of thee. And if it be so, what fault is there on our part, when we permi● it to break forth into unprofitable talk▪ It is indeed most true, my Son, that th● tongue is worse than a raging beast, because the hurt that such a beast doth, goeth n● further than to the body, but the damage that the tongue doth, extendeth itself both to soul and body. The beast ordinarily doth no mischief to the master who hath the handling and tending of him: but ● bad tongue hurteth him whose it is firs● of all, and then others. It hath never been● heard, that one beast hath destroyed a● whole province, but the tongue hath ruined cities, and whole kingdoms: and a● my scriptures say: More have died by th● tongue, then by the sword. True it is, tha● none can tame another's tongue, but every one may rule his own with the help of my grace: and further it is true, that the Religious man, who is of power so to govern his tongue, as by it he offend not, meriteth at my hands great praise, & no less reward. But this perfection, besides that it is hard, is almost impossible. It is only required, and necessary on thy part, that thou endeavour to bridle & govern thy tongue in the best manner thou canst, and so doing thou mayst be assured, that thou shalt never want the assistance of my grace. But if thou give it liberty & the reins of thy own will, and permit it to utter upon every occasion, what cometh in thy mind, who should endure the blame of these thy tongues faults but thyself, and thine own neglect in restraining it? 3. And if thou desire in particular to know, touching what care a Religious man should have of his tongue, I say first, that he must keep it from speaking much: for so much as certain it is, that there cannot want sin, where speech is used. He that speaketh much, considereth not what he saith, and by that occasion he speaketh and uttereth many things to small purpose, and therewith unprofitable also. And this is that, which the Sage meant to give us to understand, when he saith, That fool have their heart in their mouth: because they speak whatsoever cometh in thei● mind, in so much as their heart seemeth to depend on their mouth. But on the contrary, the wise and circumspect hath hi● mouth in his heart, because he considereth, and premeditateth what he hath to say, & by that occasion maketh the tongue to have dependence on the heart, and not the heart on the tongue. 4. In the second place the Religious man must forbear to speak ambiguously & doubtfully, or in a dissembling manner. For sith the life of a Religious man ought to be simple, and without fraud: even so must his speech in like manner be round, open & without any dissimulation at al. It should be a matter reprehensible even in a Pagan, much more in a secular Christian man to use a doubtful speech or Equivocation to deceive another, and to have one thing in heart, and another thing in mouth: how much greater fault than should it be in a Religious man, upon whom is imposed an obligation to labour to perfection. And more than this, he that useth such manner of speaking, maketh himself ordinarily odious, if we believe the Wise man, who ●ayth: He that speaketh sophistically, maketh himself hateful to every one. If then ●hou offendest me by this dissimulation or Equivocation of speaking, how is it possible that I should love thee, or give thee any countenance? Or that I should yield thee ●he assistance of my grace? And if this maketh thee hateful to thy neighbour, how ●s it possible, that thou shouldst help him, or do him good? For none trusteth him with whom he hath lost his credit. 5. In the third place a Religious man must beware he speaketh not what is untrue. Neither must thou think it enough ●o forbear lying that hurteth another, or ●hat which is assevered or confirmed by ●ath, which be mortal sins, and whereunto not only many secular persons, but also many heathens would have a care not to fall: But a man must further abstain from ●ll manner of lying that is spoken in jest, or ●or pleasure, to another, for that God is offended therewith: and even the very lest offence of God is to be avoided with all possible diligence, though there should otherwise follow some great good, as is to ●aue the neighbour's life or soul. We must ●euer choose a bad means, whereby to come ●o a good end, and therefore every Religious man should rather endure whatsoever d●mage and hurt, even death itself, the● that a lie should come from his mouth. H● is no good Religious man, who is not ● friend of truth, neither is he a friend to truth, who maketh no scruple to ly● even in a light matter. Amongst secular persons to tell a lie, is an act so base, & in famous, as for a lie they challenge one another into the field. And liars are commonly held for vile, base and contemptible, an● for such, as are denied unworthy to be believed. What then may be thought touching a Religious man, that is a liar▪ To whom may we resemble him? It cannot be said, that he resembleth me, who an● the truth itself: it remaineth then, tha● he be said to be like unto Satan, who i● in my Scriptures called a liar, and the father of lies. 6. Moreover tell me, my son, is i● not a great infamy to one, that credit is no● given him, though he speaketh the truth▪ And yet this is the pain & punishment o● a liar. For if he should lie but once, though he lose not all his credit, yet he maketh himself at least suspected, that every one may stand in doubt, and that with reason, whether he speaketh what is true, or whether he may believe him, or not. And if 〈◊〉 be a thing reprehensible to lie, treating ●●out temporal matters with men, what ●ill it be to utter what is false in things spiritual? What will it be to lie to his Superior, or to his ghostly Father, who ●o hold my place? 7. O how much do those Religious ●●en displease me, who hearing another praised, seek to stain such his commen●ation some way or other, or to obscure it ●y putting some (But) in the way, or by remembering some one or other imperfection of his. And if such persons would diligently search out the root of this fault, & understand whence it hath the origen, ●hey would endeavour, I am sure, to bridle ●heir tongue, and amend their fault. For ●n some this fault ariseth of a bad inclination they have, and of a certain pleasure & contentment they take in censuring the life and actions of another. In others it proceedeth of envy, by which they are sorry of their neighbours good renown, and therefore they seek to obscure it, or to diminish ●it by their bad reports of him. In some again it hath the source of pride, and of a persuasion they have, that by obscuring another's praises, they shall increase their own, and make themselves to appear greater, & better than those, who be praised. To abase others, is not the way for a man to ra see himself: for it is no vice, bu● virtue that raiseth a man, in so much a● where the roots be so bad, & so venomous it is an easy matter to think, that th● speech which proceedeth thence, canno● be but bad, and venomous also. And therefore, my Son, thou must have a vigilant care never to diminish the commendations or actions of another, as also not to exaggerate, and commend the same with to much amplification, for as much as the one and the other is a vice of the tongue, that displeaseth me. 8. Those also are displeasing unto me, who in their speech take a contentment to bite and sting another, and to say in one word, have no scruple to vex, and molest their brethren. Neither charity, nor the rules of Religious modesty teach, that any should take his pleasure with the displeasure and molestation of another. This is a thing worthy of blame even in a secular person, and therefore much more in a Religious man. A man may sometimes be merry and pleasant in his conversation, and use some witty discourses, which yet must be in time and place, without the offence or discontent of any. 9 And the tongue, which is without ●he bridle of virtue, stayeth not itself ●here, but it passeth easily further to murmur, and to report ill of another: and it seemeth unto itself oftentimes to have found a sufficient and good excuse to say, ●hat it is in a light matter, and that the sins be not gross, that be spoken of. As ●hough it were not any sin to murmur of light matters, and that it were not an offence as well to God, as to the neighbour. O perverse tongue, and worthy of double punishment! the one for speaking ill of an●ther, the other for excusing thy fault, in ●aying, that it is no great matter. It is not ●ny light matter, or such as importeth not much for a man to persevere and continue in what is ill, though it be little. He that ●xcuseth his sin, hath not any care to amend himself. I have not any where said, that a man might murmur in light matters, but I have on the contrary forbidden it, when I command, That every one ●hould love his neighbour, as himself. When another murmureth of thee, is it not true, that thou bearest it with an ill will? Think thou also, that others take it in ill part, when thou murmurest of them, besides that thou offendest me, and therein dost against my will. 10. Moreover the good opinion, th●● is had of the persons, and especially of th● Religious man, profiteth much to the he●ping of the neighbour: but the murmuring, and detracting tongue obscureth th●● good opinion, and consequently hindre● the fruit of good example, and the light of good edification, that might be given unto others. And more than that, by suc● discovery of the defects and imperfection even of them, who have the reputation o● good & virtuous persons, is an occasions scandal, being a thing undoubted, th●● those, who are yet feeble and weak, he●ring mention made of the imperfection of the good, come easily to contemn then and which is more, are animated to commit greater faults themselves. And if th● tongue that murmureth of secular person● be not excusable, and greatly displease●● me, how may that tongue be excused, th● murmureth of my servants? What will be to murmur of Superiors, who occupy my place? What will it be to impu●● unto one an imperfection, which he ha● not, thereby taking an occasion to murmur and speak ill of him? 11. The good Religious man doth restrain not only his tongue from all detraction and murmuring, but also stoppeth his ears, when he heareth the like from another, and if it happen, that he heareth any murmuring against his Superior, he defendeth him in what he can, seeking to hide, & excuse the imperfections that might be in him. For thou must, my son, persuade thyself, that both the honour, and the injury thou dost to thy Superior, redoundeth to me, and that I will be the judge either for thy punishment, or for thy reward. O how much are those deceived, who having received some discontent at ●he hands of their Superior, do complain ●nd murmur at him, affirming, that he hath wronged them. Who hath made such men their Superiors judges? What law commandeth them to revenge themselves? If the Superior hath done amiss, in what book have they found, that they may therefore murmur at him, and repay one evil with another? Certes they have not learned this lesson of me: for I do teach the quite contrary, to render good for ill, & to overcome the bad turn with a good one. 12. There is another vice of the tongue, no less pernicious, then be the precedent, and that is, to disclose some secret that a man should not, and which should be concealed. And what is worst of all in this kind, is, that there be some, who by a curious importunity, and wily craft seek to draw some secrets from another, that they may afterwards communicate the same with some other very familiar friend of their own. And in this the faults be many they commit. For first there is in it curiosity, secondly a sin to induce another to discover that which he should keep secret, thirdly another sin in revealing that which he hath received as a depositum, to be kept secret. Finally, of it there groweth many debates, quarrels, hatreds, discontents, many ill and hard words, and other the like inconveniences. Seest thou now▪ my son, of how many evils a naughty tongue is the cause, and that it is not without ground, that my Apostle S. james calleth it an unquiet and turbulent evil, ful● of deadly poison, and a fire that consumeth all that it layeth hold on? But tell me wherefore thinkest thou, that the tongu● was shut up within the mouth, as it wer● in a close chamber, & kept in with the teet● and lips, as with a double rampire, if it b● not to give thee to understand, that when thou shouldst have a will & desire to move thy tongue to speak, reason must first open the gate, as one that hath the charge & command over it: and that when it should be expected, that it be retired and silent, the same reason must shut up the ports again to keep it in: for else the tongue will disperse the poison, and do more hurt than thou canst think, or imagine. That a Religious man ought to make his profit of all corrections and admonitions. CHAP. XII. MY son, what may be expected from him, who being sore sick, should for want of understanding his own will, refuse the medicine that might cure him, or though he should take it, should not keep it any long time, but cast it up presently again? Such a one questionless should be in great danger of his life. Correction is an healthful medicine, though few there be that know it, and very few have practise of it: but because it is somewhat bitter and troublesome, thereof it cometh, th●t it is displeasant to them, who have no desire to perfect themselves, though it be to cure them, and to promote them much in spirit and in perfection. This medicine, as all others, must be proportioned to the complexion of the infirmed person, and is to be given in time, when the humours be prepared, and when the sick person shall be either at quiet, or less troubled. And to the end the sick person may take it with a better will, he must first of all make himself capable of his evil, of the danger he findeth himself in, and of the great ease he may receive by the medicine. 2. The Religion, that maketh no use of this sort of remedy, cannot long conserve itself, and it is an exceeding great fault in the Superior to forbear to correct his subjects, and to permit them to live at their own will, for fear of displeasing them. The sick, that liveth after his own manner, becometh rather worse then amendeth. Since the corruption by sin, human nature is so inclined to evil, as if there be not an eye had to help and repair it by admonition and correction, it will soon fall into some ruin, or other. O what an account shall Superiors have to make, for fear of making themselves hated, or for fear of discontenting, or for some other human respects, omit to correct their inferiors. They should persuade themselves, that the defects of their subjects, which should have been amended by their correction, shall be imputed unto them. But much worse shall be the condition of the inferiors, who being admonished by their Superiors, become troubled and discontented, and do take the correction, which is so profitable and sovereign a medicine, for an injury done them: whence it cometh, that being unworthy thereof, they cease not murmuring against their Superiors: which is nothing else, but to murmur against me, whose will it was, that such correction should light upon them. But what hope is there of amendment in such persons, when they become worse, and add one fault to another? What good may be expected from them, when they will not acknowledge their fault, and either refuse correction, or if they receive it, they presently reject it with a disdain? Unhappy is he, who hideth his wounds, and much more unhappy he, who hath no desire to procure the cure of them. 3. Tell me, my son, whence is it, that thou art so troubled, & so sore moved, when thy Superior blameth thee? Seest thou not, that so to do, is to take the knife by the edge, and therewith to give thyself a wound? Seest thou not, that by so doing thou convertest the medicine into poison, which I had ordained for thy good, and for the healing up of thy wounds, and thy evil disposition? Is not this to say in plain terms to thy Superior, that he advise thee no more, nor give thee any correction, because thou wilt not bear it? And what other thing is this, then to favour thine own evil, and to refuse cure? Not to have a will to be reprehended, to speak properly, is to have a will to go from ill to worse: which is neither thine own good, nor the good of Religion, nor that which thy Superior may in conscience do, or suffer▪ 4. But let us consider a little, wherefore thou art so much troubled for being reprehended. Is it because thy Superior blameth thee for a fault thou hast not done? or that it is nothing so great a one, as thy Superior hath made it? or if for that thou thinkest thyself to have been wronged by them, who have made report of the matte● unto him, and thou wouldst peradventure have the same examined, and proved by witness, and that finding it false & untrue thou wouldst have him punished, and to make thee satisfaction, who hath made th● report to thy Superior? My son, this is not the way to perfection, neither is it the proceeding of Religious persons to examine or to confront witnesses, nor to debate matters by process of Law. For so to proceed, were to multiply debates and contentions, to trouble & disturb peace, to open a gate to much hatred and discords: and when I did in my Gospel deliver the manner of fraternal correction, I did not give precepts or instructions of any such manner of proceeding. It is a course both better, and more beseeming the Religious man, to overcome by way of Humility, then by way of debate, and contention. O how much have some of my servants gained and profited, who being reprehended by their Superiors, even for some fault they had not done, received the reprehension as coming from me, and persuaded that I was he who blamed them by the mouth of their Superior, humbled themselves, without further debating the matter wherewith they were charged, and committing all to God's providence craved pardon, yea by so doing much edified their Superior. And of this it came, that the good opinion that was before had of them was so far of from receiving diminution, as it was thereby much increased, and the● did continue withal much more enriche● with merits. And notwithstanding this, i● appertained to me to cause the truth to b● after discovered, and to come to light fo● the manifestation of their virtue. 5. My son, it is in thy will to convert correction much to thine own profit whether thou hast committed the fault whereof thy Superior adviseth or blamet● thee, or hast not done it. For if thou has● done the fault, this correction will seru● thee for a purgation, and help to cancels & raze out the fault thou hast committed▪ If thou hast not done the thing, thou mays● use it for a preservative medicine, & it wi●● put thee in mind to stand upon thy guard more, and better then before time, giving thee an occasion of conserving thy virtue▪ & innocency. And this is the true means o● making profit of correction, namely if thou receive it as a medicine coming from me, and such as I have ordained for thy good. 6. There be others who complain no● so much of the correction, as of the manner wherewith it is used towards them▪ saying that the Superior is over harsh in his reprehensions, and that he exaggerateth another's fault overmuch. He that would have every thing after his own fancy, hath many discontentments, and liveth in much disquiet of mind. So the medicine may do thee good, to what end shouldst thou trouble thyself, whether the potion be sweet, or sour? My son, hast thou a desire to live in peace? Leave that, which concerneth thy Superior, & think of that alone, which toucheth thyself. To have an eye to this, that the correction be founded in Charity, that it be done without choler, & without disdain, that it be proportioned to the fault, that it be done in time, that the inferior conceive that which is done, be done out of a desire of his good, all this appertaineth to the Superior, and not to the inferior: but to have a care, that the correction be received humbly with patience, and a will to make his profit thereof, that toucheth the inferior. But if the inferior will pervert this order, and have his eye rather upon the manner wherewith correction is to be done, then how he ought to admit it, it will not be well with him, no more than it would be with the Superior, if he would have an eye rather to the manner of taking correction well, then to give it, in a manner fitting, and for the good of his subjects. He easily committeth an error, who thinketh not often, and seriously on that, which concerneth and importeth him to do. 7. My son, if thou hast a desire to amend, love correction, for so much as it is a good & assured means thereunto. Thou knowest not thine own faults, or if thou dost, thou knowest them not, as thou shouldst. Thou perceivest not how offenssive they be to another's eye, how is it then possible, thou shouldst amend them? And correction is that, which giveth thee understanding, and knowledge both of the one, and the other. The Devil hateth correction, and in the Religious laboureth to work an aversion from it, for that he well knoweth the great good which they may receive thereby towards their advancement & progress in perfection. O how do those Religious men please me, who do not only willingly receive correction, and seek to make their profit thereof, but do also desire some one or other of their friends to put them very often in remembrance of their faults, and imperfections, whereinto they may hap to fall. He that desireth not correction, nor that he be told of his faults, giveth to understand, that he hath not any forward disposition to amend himself. 8. Others there be, who may not endure to be admonished, or reprehended by him who is not their Superior, and they do not only not take it in good part, but do further conceive an indignation against him, and deem him for a man troublesome and importune. Consider I pray thee, my Son, how far Pride leadeth a man, when it causeth him to be discontented, and angry with them who exercise towards him an office of Charity, in putting him in mind of his faults, for which he hath just cause to render him thanks. But it may be, that such persons think themselves irreprehensible, and be so conceited of themselves, that all they do, is well done, or that they are discontented to be reprehended by their equals, though in the mean while they know well enough, that themselves are faulty. The one and the other cannot proceed of any thing but pride, and to say truly, he is such a one, and of the number of those Religious men, who have no will to practise either Humility or Mortification. The poor man, who knoweth his own need and necessity, taketh willingly the alms of any one, whosoever it be, that giveth it, be he master or servant, and humbly thanketh him for it: the very same doth every Religious man, who heartily desireth perfection, and loveth every one, who helpeth him to the attaining thereof. 9 Correction and reprehension is an act of Charity: and as Charity is common to all, so may every one use a modest reprehension, and he who omitteth to do it, when he ought, and hath an hope of doing good by it, though he be not a Superior, doth not well, & displeaseth me also. How much then shall I be displeased, and how much greater shall that man's sin be, who knowing an imperfection of his brother, doth not only not admonish him touching it, but also commends him for it, saying that he hath done very well, and that he did as he should do, thereby inducing an imperfect Religious man to become more bold, and to confirm himself the more in his imperfection. And this we may affirm to be the pestilent oil of sinners, whereof the Prophet speaketh: and unhappy is that Religious man, who hath his head anointed therewith. I do myself the correction otherwhiles, and send inspirations, to the end my servants may by that occasion find out and discover their own imperfections, and amend them: sometimes again I admonish them by some affliction or other, that they may enter into themselves, and correct what is amiss: sometimes I permit one whole order of Religion to be afflicted & persecuted, that the negligent and bad Religious men, that are or may be in it, may become good, and the good better: but the end indeed is, that they have a desire to be helped. They want not the helps, and means of doing well so much, as a firm resolution to put themselves into a course of doing well, and to hold on the same, as they ought. My son to differ and put that off till the morrow, that may profit thee to day, is not an argument or sign of a man well advised. And the more thou shalt neglect to amend thyself, and to differ this happy resolution, the more, and the greater will thy loss be. How a Religious man ought to carry himself in his scruples. CHAP. XIII. MY son, thou knowest well, that to please me, and to receive a recompense from my hands, it is not enough to do a good work, but it must be done well. That one, for fear of offending me, standeth upon his guard, and endeavoureth to do all the best he can, this is to do prudently: neither must he think this to be a scruple but a filial fear, a just fear, and an holy and meritorious fear. They be scruples▪ when one is in his actions perplexed, and full of anxiety, without having any lawful cause thereof, but only by light conjectures and suspicions ill founded, and tha● he fears that he sinneth in the thing tha● he doth, or that he hath done, or that he ought to do: whence it cometh, that he afflicteth himself, and continueth altogether troubled in mind. These scruples▪ which be no other (to say truly) then vain and fearful imaginations, displease me very much, and be in the soul of him who is seized and taken therewith, as it were with an hot and burning fever, which tormenteth him both night and day. 2. Wilt thou understand, my Son, in few words, what is the nature of scruples? when he, who is molested with them, retaineth them in mind, and stayeth upon them, when he should contemn them, they are unto him as many ropes, by which the Devil bindeth him, and draweth him which way he listeth: but when he condemneth them, he standeth firm and stable, ●nd the enemy hath no power over him at all. 3. Lord, these scruples displease me: I desire nothing more, then to be rid of them, but it is not in my power. I know right well, my Son, that it exceedeth thy power to shake of the scruples that arise of a melancholy complexion, & which continue as long, as continueth the cause whereof they proceed, and that is the melancholy humour itself. Again thou art as little able to free thyself from those scruples, that I send thee, or permit thee to fall into, to the end thou mayst enter into a true knowledge of thyself, or for the humbling of thee, or for the better purging of thy soul, or for thy greater merit: for as I send these scruples, so it is in me to remove them, and I take them away, when it best pleaseth me. But thou mayst well (assisted with my grace) ease thyself of those scruples, that have their beginning of proper love, when by occasion of the over great affection to thyself thou becomest over anxious, and art more afraid, than thou shouldst, lest some inconvenience, impediment may befall thee, for the d●ing of what thou hast, or oughtest to do The good Religious man ought to be circumspect, and have an eye to himself, y●● rather by a desire to please me, then for fea● of any trouble, or pain to himself. In li●● manner it is in thine own power to discharge thyself of these scruples, that a● occasioned by the suggestion of the enemy, the end thou mayst be there afraid, whe● no cause is of fear at all: and these scruple be nothing else, but a vain apprehension proceeding from mere fancy. 4. O how much damage do scruple cause, and how much good do they hinder For first they deprive the person, who molested with them, of that inward peac● which every one ought so much to desire seeing without it a man can neither hau● any true devotion, no do any meritorious act. And more than this, they mar, an● overthrow the complexion of nature, an● trouble the humours of the body: whence hath happened, that many by such scruples have broken their brains, and some hau● made themselves unprofitable both fo● themselves, and for Religion. Scruple cause a man to lose his time, that might otherwise be employed in profitable things and in good works. For how much time doth a scrupulous man lose in saying one prayer, or in reading of a psalm? He beginneth again and again, he repeateth what he hath formerly said, and never maketh an end, and which is worse, when he hath all done, he remaineth less satisfied, than he was at the very first: and if it happen, that notwithstanding all this, he maketh no more repetitions, it is rather in regard of a certain yrksomenes, and loathing he findeth, than out of any persuasion to himself, that he hath satisfied what he should do. Again the scrupulous doth not only lose his time himself, but he further causeth the loss thereof to his Superior, or to his Ghostly-father, with whom he conferreth touching his scruples, and if they yield him the hearing, it will be long before he make an end, and the more a man condescendeth to a scrupulous person, the more and greater will be his hurt. 5. Scruples make the scrupulous man stiff and obstinate: for where a vain fear of offending, and of not satisfying predominateth & beareth overmuch sway in him, thence it cometh, that he yieldeth not, nor obeyeth very easily, and that he will not condescend to his Ghostly Father, or Superior, & so he becometh headstrong, and ever retaineth these his scruples. Scruples cause the scrupulous man not to consider his Creator, as a good and loving Father, as he should do, but as a severe exactor, and a rigorous judge of his actions: and this consideration of his filleth him with so many vain fears, and so great, as he seemeth to himself to be already in the very torments of hell. My son, thou dost very injuriously to deal with me in this sort: I have not created thee for thy damnation, but for the glory of heaven, and I desire nothing else, but thy good, and thy salvation. I have for the saving of thee endured a thousand pains & miseries all my life long, and therefore my will is, that thou bid adieu to this vain fear, and that thou from henceforth conceive of me, as of a good, and merciful Father, desirous of thy souls good. 6. And if thou hast a desire to rid thyself of this malady, and not be scrupulous, there be three things for thee necessary. The first is, that thou be not thine own physician, and be resolved to give credit to thine own advise and judgement. A Physician, be he never so learned, and experienced, is nothing fit to ordain a medicine for himself, when he hath any sickness, and much less shall the scrupulous man be fit: whose passion and imagination being stronger, and more vehement than any fever, or pain or body, troubleth him in such sort, as it robbeth him of all his judgement, and causeth him to see and take one thing for another. 7. The second thing necessary, is, that thou follow the advise of thy spiritual father, or of thy Superior, though thou be otherwise of a contrary opinion. And to the end thou mayst accommodate thyself with the more facility thereunto, thou must persuade thyself, that I am he who govern the Religious in their scruples, and that I govern them by the mediation of their Superiors, and therefore thou must be persuaded and hold for assured, that the counsel, which they shall give thee in thy scruples, cometh from me. And indeed I could not well deal with them in any other manner. For if the Religious man have, out of a desire to serve me, forsaken both parents & friends, very reasonable it is, that I serve them also for father and mother, for kin and friends. If flying from the world, they have cast themselves into my arms, reason it is, that I embrace and receive them, and serve them for their refuge. If they have made their election to depend of me for the confirming of themselves all in all to my will, meet it is, that I assist them with my direction, and counsel, and that they admit it, as coming from me, what they shall advise them in that behalf. 8. The third thing that thou must observe, is, to obey thy said spiritual Fathers; and to execute and do with a promptitude what they shall say, & this is so necessary; as if it be not kept, all the rest will not profit thee a whit. For what would it help to ordain a medicine, and further to be persuaded, that it is prescribed by an excellent Physician, if the patiented and infirm person will not use it? My son, take heed of Satan, who for the hindering of many of thy good works seeketh to trouble thee with many scruples, and to fill thy head with infinite anxieties, and unstaid and running thoughts. I know that he maketh thee anon to say, or think in thy mind, who knoweth whether my spiritual Father be not deceived in commanding me to do this, or leave that? It may be, he hath not understood me, or that I have not sufficiently explicated myself. I am in doubt, whether this counsel which he giveth me, be not rather to comfort me: and which is more, that in himself he thinketh not, that I have offended God, and that I shall be damned. All such thoughts arise of a vain and false fear caused by the enemy, who troubleth the water, for fear thou shouldst see the truth. But seest thou not, that though thy spiritual Father should deceive thee, thou art not for all deceived in obeying him, for that thou oughtest to obey him in all things, where there is not appearance of any manifest sin. And more than that, to think that he hath not well understood thee, ought not to trouble thee, sith it ought to be enough for thy satisfaction, if he say, that he hath understood thee well: for thou art bound to believe him. In like sort, to think, that thou hast offended me by thy scruples, and that I will damn thee for them, is a thing, that must be far removed from thy imagination. He that hath so many pledges and testimonies of my love and benignity, as thou hast, hath a good occasion to put his trust in me. If thou hast a firm purpose not to offend me, and rather to die, then to commit a mortal sin, this being a true sign of thy salvation, and of my amity, wherefore fearest thou? And he who feareth this, is not afraid to offend me. 9 Neither must the desire that tho● feelest in thyself, of making a general confession, for fear, or doubt, that thou ha● not made it well, trouble thee. If thy spiritual Father judge it neither necessary no● profitable, but rather damageable, thou must content thyself with that, which h● telleth thee, and obey him: for if ther● should be any fault, it should not be imputed unto thee. For a man to repeat hi● confession without necessity, is to multiply his scruples. The Confessor who yieldeth unto the scrupulous, by his importunity what he should not, doth not well discharge his office, and hurteth the scrupulous, a● being an occasion by that means unto him of more scropulosity than before. For th● more, doubtless, is taken away in so doing the more do they still entertain & increase the scruples: So to move and turn the earth without sowing seed thereon, is to caus● that bad weeds spring up in the place. Tel● me, when thou mad'st thy last general confession, didst thou not then satisfy thy conscience? If thou sayest thou didst, and tha● ●he Priest gave thee Absolution of thy ●innes, wherefore makest thou any doubt ●ow, if thou didst then confess all? If ●hou mad'st thine examine as thou oughst? ●f thou hadst a sufficient sorrow for thy ●innes? For a man may judge better of his confession then when he made it, than he can a long time after. If there had been ●ny default in it, thou shouldst rather have perceived and found it out then, then now. 10. My son, remember that it is long ●hat thou hast been troubled with scruples and that because thou hadst a will to govern thyself by thine own fancy, thou art not yet cured and eased of them, but findest thyself more disquieted and troubled then ever before, and therefore even human prudence would require, that thou shouldst change the remedy, and that sith thou art sick, thou be not a Physician to thyself. And therefore thou must resolve, that for the curing of thy scruples, the best remedy is to believe and obey thy spiritual Father. And in that thou must diligently take heed thou come not unto him with a certain artificial skill, and an intention to draw him to thine own will by importunity, or otherwise: for that were ever to return to the same, and to have a will to be thine own physician in thy scruples, and to procure to be governed by thy spiritual Father conformably to thine own fancy, wherein there should be a double fault: for that besides thine, thou shouldst cause thy spiritual Father, or Superior to fail in the discharge of his office. Thy spiritual Father is a means whereof I serve myself, and he is mine instrument, not thine, and therefore he must be moved by me, and not by thee. The thing which appertaineth unto thee to do, is to leave him in his liberty, and considering him, as one who holdeth my place, to have an hope, that by means of him I will not fail to direct thee for thy greatest good. That a Religious man must fly Curiosity. CHAP. XIIII. MY son, I see thee over diligent and curious in searching out the knowledge of novelties and strange things of the world, wherein thou givest to understand, that thou hast not yet given over thy affection & love to it, in so much as thou art not yet wholly dead unto it. If thou hast so abandoned it, as thou shouldst not have any thing to do with it, whence is it that curiosity maketh thee to inquire after what is therein done, and what is said and passeth? What hast thou to know and understand that, which concerneth thee not, and that bringeth not any good to thy soul, but damage rather? Thou hast more than often tried, that the news of the world which thou hast heard, occurreth to thy mind in thy prayer, in the time of Mass, and other good exercises. How much better course did those good hermits take, who because they might not understand, or know what passed in the world, withdrew themselves into the wilderness, and there hid themselves in holes under the ground? 2. Curiosity, sith it is an inordinate desire to know, is reprehensible, & repugnant to the rule of right reason, but much worse is the root whence it cometh. If a Religious person were well affected to matters divine and spiritual, he would not be curious to search into things human, that touch him not at all. Curiosity ordinarily ariseth of the little affection, that men have to the works of virtue, and therefore it greatly importeth the Religious man at all times to have employment in some profitable and commendable thing or other, though the same be not enough to withdraw him wholly from curiosity. Fo● as it is attractive, it causeth a man oftentimes to leave even profitable occupations, and therefore the Religious must not only busy himself in things of profit, and such as agree with his profession, but also apply his mind and affection thereunto, and so doing he shall shut up? he door against a● curiosity, and therewithal free himself from many disquiets and troubles of mind. But when curiosity is in the Religious man accompanied with idleness, or light employments, than she keepeth holy day, because she well knoweth how to find entrance, when she listeth, being the property of idleness to set open both his doors and windows: & she no sooner getteth in, but that she forthwith setteth the senses at liberty, which be her messengers, and sendeth them forth to search out novelties, o● which she afterwards causeth the inward powers of the soul to reflect, and to build their judgements, and castles in the air whereby it appeareth, how much curiosity is repugnant to the Religious state, which requireth that all the senses be brought in subjection and mortified, and that they have not the liberty to wander where they should not, and when it appertaineth unto reason to guide, and direct them, and not curiosity. 3. Mark my son, the craft and policy of Satan, whereby he induceth the Religious man to open the gate of curiosity. First he putteth in his thoughts, that it is good for him to understand the disasters & tempests of the world, to the end he may render unto me the more condign thanks for having a brought him into the quiet & safe harbour of Religion: and to the end, that having a better & more perfect knowledge of the sinister, and miserable events of the world, he may the better understand the felicity of the state whereunto he is called, and from how many troubles and dangers he is delivered: finally to the end, saith he, he may have a compassion, and be moved to pray for the poor of the world, who are so sore oppressed, and afflicted in the world, as every good Religious man is bound to do. But to take all this at the best, it is nothing else, but to deceive under the appearance of good: and what is of itself vicious and bad, cannot be a means to the producing and doing of good works. Therefore curiosity being a sin, it is nothing convenient to make use of it for t● doing of good. And my Apostle hath pla●nely and expressly said, that no evil is eu●● to be done under the hope and pretence 〈◊〉 any good. But that which the Diue●● pretendeth, is to induce the Religious ma● to affect and give himself to curiosity knowing right well (as he is wily, an● crafty) that having once drawn him t● curiosity, he will never compose himself neither to the exercise of the said goo● works, nor of any other. And in this lieth his deceit, to make show to have a will t● induce thee to the doing of good, to th● end he may go away with the victory t● thy damage and loss. 4. A just man must ever hold the lou● and benevolence of an enemy suspected: ● for the rendering of thanks unto God fo● the happy state of Religion, and praying for those of the world, is it not necessary t● inquire curiously about that which pas●seth in the world. For without it a ma● knoweth enough touching the storms, & miseries that the poor secular persons endure: for as much as such miseries bega● not to day, but have been heretofore, an● shall always be. And more than this, Religion hath so many gifts, privileges an● ●●●ces, as of itself it giveth a sufficient ●●owledge thereof, without necessity, for ●e attaining & getting of such knowledge inquire curiously about the news, and miseries of the world. 5. hearken my son, now to another ●●ceite, whereof Satan serveth himself by ●eanes of curiosity. In the beginning he contented, that the curious lose his time 〈◊〉 reading, or hearing read vain and cu●●ous books, in understanding the news ●●at pass in foreign countries that touch ●im nothing at all, in having I know not ●hat fair and curious thing, and the like, ●ut he stayeth not there. For passing further, he laboureth to induce and draw him 〈◊〉 know, & see what is not lawful, & even ●●at wherein there is danger, be it a thing ●hat provoketh to the sins of hatred, revenge, or impurity, and in fine he seeketh 〈◊〉 move him to do all openly without any shadow or pretence at all. And this is ●hen, when the curious person, for the understanding of secret and hidden things demandeth and inquireth them of the Devil, or of some other who hath commerce with him. And what good doctrine can ●ne learn of the Father of lies? Or what truite or learning can be drawn or gotten out of so unhappy a school? 6. Curiosity is a vice, which cannot s● be easily shaken off, as a man would think The elder a man is, the more increaseth hi● curiosity, and thence it is, that a man is never weary in hearing of news. Curiosity that moveth a man to inquire of another's affairs, causeth him to forget his owne● and himself also: & he who runneth to the houses of others, and leaveth his own, i● in danger at his return not to find all that he left at his going forth. The curiosity, that provoketh the senses to fasten themselves upon curious & impertinent things, maketh the curious to stumble and fall, & that oftentimes very foully. Who is apt to fall of himself, he will fall much more easily, being thrust by another. And sith man● nature is so debilitated by sin, as we see, & experience in our selves, the very lest occasion, as may be this of curiosity, is enough to precipitate it. My son, hast thou a desire, that curiosity should not give thee any occasion of ruin by thy senses? Let there not on thy part any occasion be given of abusing them. For if thou servest thee of thy senses for thy pleasure only, and not for necessity, or for profit, it will be an invitation to curiosity, and an occasion unto it of abusing them in vanities. If thou lend thy ●●aring to all, and lookest upon all that ●●mmeth in thy mind, who seethe not, that ●o ●o do is to put the bridle of thy senses in●o curiosities hands, that it may turn and wind them which way it pleaseth? Have ● care to thy senses if thou desire, that they ●hould be solicitous to preserve and keep ●hy heart from all vanity. That a Religious man ought to fly from all manner of Ambition. CHAP. XV. MY son, a good Religious man, and prudent, doth ever and anon lay before his eyes the end, for which he hath ●eft the world, and entered into Religion, which is to serve me, who am his Lord, in a more perfect manner, than he did in the world, and thereby the better to assure the saving of his soul. And more than ●hat, he thinketh upon the means of attaining this end, which be virtues, mortification of the passions, abnegation of himself, contempt and hatred of all, which the world loveth and embraceth. Besides this, he thinketh on that, which is an impediment of coming to this end, and such be vices, of the number wherof● ambition Prids' daughter, which doth n●● only divert the Religious man from m●● service, but also maketh him to entertains an opposition against me. And therefore where ambition is an inordinate appeti●● and desire of worldly honour, necessary is, that it be quite banished out of Religion because Religion is a school opposite 〈◊〉 that of the world. And if the Religious man be come out of the world, and hat● already been at defiance with it, is it be seeming unto him to seek worldly hono●● in Religion? None can be a scholar i● two contrary schools. 2. Hear my son, what ambition teacheth in the school of the world. I teacheth the scholars to seek after honour and reputation, to desire pre-eminences ● dignites, to procure great charges, office● and titles of greatest honour. But in th● school of religion the custom is to teach the contrary, and I am the master thereof as willingly & patiently to put up wrong to bear reproaches, dishonours, infam●tions, ignominies, to shun prehemine●● and dignities. This is my livery, this ● the doctrine, that I have always bot● taught, and practised. When the Iewe● came with sceptre and crown unto me to make me their King, I ran away: but when they came into the garden to apprehend me, and to bind me as a thief, to conduct me before an earthly judge, I did not only not run away, but I also went forth unto them, & willingly delivered myself into their hands. The servant is known by his masters livery, and the scholar by that which he learneth. 3. O my soul, what shall we do here! Thou seest that thy Saviour is wholly contrary to the world, as the world is contrary to him. Thou seest that their schools be altogether opposite, their livery, & the way which they trace & hold, most different, & therefore either the world must needs be deceived in seeking after honours, or our Saviour in flying and contemning them. And because our Saviour, who is the wisdom of the eternal Father, cannot be deceived, it followeth, that it is the world that deceiveth itself in it own ambition, & all those who take pleasure in the vain●ty of such smokes. And therefore if we have not a will to be of the number of them, and not to be deceived with them, we must tread all vain, & worldly honour under foot, and with the ignominy of the Cross follow our sweet Saviour, who is our conductor and guide to true glory. 4. But tell me, my Saviour, if thou hast created me for glory everlasting, that is accompanyned with the greatest glory and honour that can possibly be, wherefore dost thou forbid me to seek after honour, and glory in this world? If thy Apostle hath left written, that he who desireth a Bishopric, desireth a good work, wherefore should it not be lawful for me to desire titles of honour? 5. My son, remember, that thou wert not created for an earthly glory, but for a celestial, & none can hinder thee from purchasing this. On the contrary, I am displeased to see, that any should busy is mind with the glory of the world, for that of heaven. As touching that saying of my Apostle that thou allegest, thou must know, that to desire a Bishopric, to travail & take pains for the saving of souls, is a commendable thing, and an act of charity: but to desire it for the honour and dignity that is annexed unto it, or for the temporal commodity which a man may receive thereby, is neither good, nor expedient. In the primitive Church the bishoprics were without honour, and riches and were accompanied with much pain and travail, in so much as he who desired a Bishopric at that time, desired by that occasion to travail and take pains in the Church's behalf, and to become a martyr for my sake: and therefore then to desire to be a Bishop, was a good and holy desire. But since the time, that the Bishoprics began to have pre-eminences, honours, and riches annexed unto them, such a desire cannot be without many dangers: & thereof it cometh that my Apostle, to give to understand, that it was not lawful for every one to aspire to such dignities, added presently after, that a Bishop must be irreprehensible, not contentious, but sober, chaste, and charitable. Thus thou seest, my son, that these dignities have more burden, than honour, and thou shalt do a great matter, if thou canst guide thine own soul without meddling with the governing of another's. For if there should not be any other thing besides this consideration to say, that a Bishop must be irreprehensible, it would be enough for the instruction of any man of mean judgement. 6. Moreover the difference, that is between him who becometh Religious, and him who taketh the charge of a Bishoprik, manifesteth the same. For he who entereth into Religion, entereth in for the attaining of virtue and perfection, but a Bishop entereth into his charge to exercise perfection, and to teach virtue unto others, not only by words, but much more by example of good life, and therefore he must even then be perfect, and he must have virtues not only in expectation and hope, but in effect also. My son, suffer not thyself to be misled, and abused by the enemy, when he putteth into thy head, that when thou shouldst be promoted to any dignity or prelacy, or when thou shouldst be a Superior, thou wouldst serve me better, and wouldst do many more and better good works: for as much as in such dignities both the obligation bindeth more, and the occasions of falling be much greater in those conditions, then in other. And if thou mayst not acquire thyself in lesser obligations, how wilt thou discharge thy band in greater? If one little and light occasion maketh thee to fall easily, what will it be in a greater? Remember, that it is a less evil to fall from a low place, and that he must not presume to take upon his shoulders a great & heavy burden, who seethe himself apt to fall under a light one. But if thou hast a will not to be deceived in this case, observe what I shall tell thee. First never intrude, or present thyself to any dignity or prelacy: secondly never desire nor seek them, but rather shun them, unless thou be commanded by him who may bind thee to accept them, or that the necessity were such, as in the judgement of thy spiritual Father, charity should bind thee to admit them for the common good, and my greater service. 7. A man may easily know by the properties of Ambition, how repugnant it is to a Religious state. There is not a vice that dissembleth, or disgusteth, as doth Ambition, and thereof it proceedeth, that it is worthily called hypocrisies and adulations mother. Ambition, for the attaining of any office or dignity, maketh a semblance and show, that it is possessed of many virtues, whereof it hath not the very lest part, or any thing at all. With how many colours setteth it forth her own actions, to make them to be esteemed worthy of that it desireth? To whom doth it not crouch, & bow the knee, that it may have audience, and treat with him, at whose hands it standeth in hope of favour? It ever liveth between fear and hope or compassing that, which it pretendeth, and therefore needs must it be always unquiet: the sleep is every hour interrupted and broken with cares: the repose is by piecemeals, it still eateth with anxiety, it is in despair, when he at whose hands i● expecteth favour, show it a bad countenance, or look awry upon it: it is puffed up and swelleth with pride, when he looketh merrily upon it, or giveth it a good countenance, in so much as there is not a sea so troubled and tossed, as is the heart of an ambitious person. He honoureth all the world, he maketh a thousand promises to every one, he maketh semblance of loving all. And what have these, and the like ceremonies, which be nothing but vanity, to do with the Religious state, which exacteth true Humility, sincerity, and entiere Charity, which be capital enemies to ambition? What hath the Religion's man, who retireth himself from the world, for the leading of a quiet life, to meddle with ambition, that is accompanied with so many troubles, and disquiets, and putteth the soul into so great danger? O how much better understanding have some of my Religious had thereof, who that they might not be constrained to accept of dignities and prelacies, that were presented them, got them out of the cit●es into some desert or wilderness, yea & ●ome of them bid themselves in sepulchres, ●hat they might not be found. And if they ●ame thither to seek them out, & that they forced them to take and accept of such dignities, they gave to understand by the abundance of tears, that fell from their ●ye●, with how ill a will they amitted them. 8. But Ambition stayeth not here: for ●eing come to one dignity, is must aspire ●nd mount up to a greater, until it get up to ●he last, and highest of all. And this is that, whereof I reprehended the Pharisees, who ●or the glory of the world desired the first ●eats in the Synagogues & feasts, & all honourable salutations in the streets. This is not the way that leadeth to Religious Perfection, but rather to blind a man with ●he smoke of the world, and that in such ●ort, as he become stark blind, that he ●either see any more the end of the journey which he intendeth, nor the way how to come to it. So the Religious man must be attentive to that, which their Superior shall command them, and they must persuade themselves, that he who preacheth, or teacheth in chairs of more note, be not those, who do what pleaseth me best, neither profit their neighbours most, or meri● the most for them, but he who laboureth well with most humility, and greatest charity. He that taketh pains for love of me, seeketh nothing else, but what may content me, but he who taketh pains to get himself fame, & reputation among men, hath self-love the proper motive unto himself for the getting of the highest seat, and the places of most honour. And when it happeneth, that matters succeed not with so much honour to them, & applause as they desired & expected (as it often falleth out) a man may see such manner of men afflict themselves, to be vexed, & to cast the fault I know not upon whom, & they consider not, that it is a punishment of God, sent unto them for their ambition and pride. The sin of Ambition doth not consist in enjoying the pre-eminence of places but in desiring to have them, & afterward to live very proudly therein. FINIS. CERTAIN ADVERTISEMENTS to Religious men, For the leading of a virtuous life in Religion, and for the better observation of their Rules. GOD saith by the mouth of the Prophet jeremy: What is it, that my Beloved hath in my house done much wickedness? As though he meant to say more expressly: I have good occasion to complain, in seeing that my creatures have so sore offended me, but that those whom I love most, and whom I nourish in Religion, as my household servants, and familiar friends have so highly offended me, and make no reckoning neither of their institute they have embraced, nor of the Vows whereunto they be bound, nor of the observation of their Rules, nor of profiting and g●●●●g forwards in the way of perfection, is a thing intolerable, and not to be borne withal And if God may not endure to see this abuse, meet is it that we be sorry also, and therewith also endeavour to find out a way & means for the remedying of so great an evil by all possible industry. And to this purpose it will profit us to meditate and often to review these points following. 1. Consider first, my son, how rigorously God did punish the sins, that were committed in the holy places: as in the person of Lucifer, who was for his pride thrust out of heaven and cast down into hell: in the person of Adam & Eve, whom he banished out of the terrestrial paradise for their disobedience: in that of Dathan & Abyron, whom the earth swallowed up alive: in that of Ananias & Saphyra, who fell down dead at S. Peter's feet for lying unto him. Consider these examples, and fear thou also, lest he punish thee in body or soul, or at least for the sins thou hast committed in Religion, he abandon thee clean. Therefore make thou from hence forth this resolution, & firm purpose, that thou wilt keep all thy rules and laws of Religion, for fear lest God lay his heavy and rigorous hand upon thee. 2. Secondly consider, what our Saviour saith of the tree, that did not bear any fruit: Cut it down, to what end occupieth it place in the ground? He commanded it to be cut down being against reason it should take the place of another tree that would bear fruit. If our Saviour would give so rigorous a sentence upon an unfruitful tree, what would he have done, if it had borne fruit infectious, empoisoning, and deadly? Thou art that barren tree, that in Religion dost in vain occupy the place of another that would serve God truly, and as it should best beseem a Religious man. Thou art the unfruitful tree, that bearest none, but the fruits of death, & of many sins: and for this thou hast cause to fear, that God will with the axe cut thee down, & remove thee from the place, where he hath so mercifully set thee, and plant another for thee, who sha●l serve him Religiously, and shall bear fruit to life everlasting. Therefore my son, read thy Rules often, observe them exactly, be fervent in thy vocation, and endeavour to go forwards from one virtue to another, to the end our Lord may gather the fruit, that he desireth, of thee, whom he hath by so singular a privilege planted in the vineyard of holy Religion. 3. Thirdly consider, that all the holy inspirations, spiritual helps, and all the ordinances & rules of Religion be given by God for this, that the Religious seek to perfect themselves in his service: and therefore thou must think, that doing the contrary, thou wrongest God, and injurest thyself very much, and hast just occasion to fear, lest he will pronounce this dreadful 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 have given thee a place, in an holy place, amongst Holy ones, to the end thou shouldst become like unto them. I have for the same end provided thee of all possible commodities, and so many good inspirations, laws, ordinances, and rules for thy better help, and the more perfecting of thee in my service, and all these helps thou hast abused, and hast been so far from profiting & going forwards in my service, as thou art become worse. And what will be the end of all this? Because thou hast abused all these helps that I have given thee towards thy increase in virtue, thou shalt not have any part in my eternal glory. 4. Fourthly consider, that the sin which is committed against any Vow is much greater, and displeaseth God more than do other sins. A Vow imposeth a greater and straighter obligation of serving God, and therefore when the fault is made in that behalf, the sin is the greater against God. And more than this, thou must persuade thyself, that all which thou usest for thy meat and drink, clothing or otherwise, whether thou hast it of the Religion whereof thou art an unworthy member, or otherwise by way of alms of well disposed persons, turneth to the sin of fraud, because thou defraudest & deceivest thy Religion on the one side, in not observing the rules thereof, and on the other side thou art unworthy, and incapable to pray for them, who bestow such alms upon thee. For our Lord vouchsafeth not to hear thy prayers, so long as thou shalt omit to observe what thou hast promised him. 5. Lastly consider, how fervent and earnest a desire thou hadst to serve God, when he did first call thee unto Religion. And if even now notwithstanding thou be entangled in so many sins, and affections of the world, thou yet feelest in thyself so h●rty and earnest a desire to aspire to perfection, whence is it, that being in so holy a place, amidst so many and excellent help● and means of profiting to perfection, thou art so miserable, cold, and negligent? And if thou answer me, that thou art indeed a grievous sinner, but thou entredst into Religion to be good, whence cometh it, that after so long time of thy being, & of training up in this school of virtue, thou seemest to be so far of from thy first desires, and from that which appertaineth to thy profession? And therefore my son, be ashamed that thou art so imperfect, & make a firm resolution to return to thy first fervour, and to an exact observation of thy rules, & of thine Institute, that thou mayst from this time forwards serve God in all love, and holiness, as meet is thou shouldst do. Certain Considerations, that may help to the observing of the Rules in Religion. THE first is, to read them often, and to meditate the forementioned points every month once, or more often, to the end by such meditation thou mayst stir up in thyself a desire of observing them And to conceive a firm purpose never to infringe or break any Rule whatsoever, under pretence that it importeth little, or is not of any consequence, will help much thereunto. 2. The second is, to desire thy Superior, and all the other Religious persons of the house to reprehend and admonish thee freely, as often as they shall see thee to transgress against the Rules, or to commit any other fault, which thou seest nor thyself. 3. The third is every, month to do some voluntary penance, either in secret, or in public by the permission of thy Superior, for the faults that month committed against the Rules, and good desires and purposes that God hath inspired thee with, accompaining it with a good desire and firm resolution to observe them better for the time to come. 4. The fourth is, that thou have a particular affection to the observation of thy four vows of Poverty, Chastity, Obedience, and Enclosure, keeping them with more care, than thou wouldst most precious stones. And to the end thou mayst the better affect them, read or meditate the advertisements following. Of the vows, which the Religious make and first of Obedience. Thou must obey thy Superior perfectly for the love of God, & consider that having the virtue of Obedience, thou shalt together with it have the other also: and especially for this, that by it our Saviour did redeem the world, that was ruined by the contrary vice of disobedience. And therefore cease not to make petition to his divine Majesty, that he please to grant thee, to know and understand the importance, merit, efficacy, and perfection of this virtue, that knowing it thou mayst be the more stirred up to plant it, and procure it to increase in thy soul. The Religious man that desireth to be perfect in the virtue of Obedience, must be persuaded, that the voice of the Superior, when he or she commandeth any thing, is nothing else, but the very voice of God, and when he understandeth the sign of doing any thing, he must think that it is God who calleth him. And then he must leave off all other business, and instantly go about that whereunto he is called: namely when he is called to the Choir, to Mass, to prayer, and to other the like spiritual exercises. The good & obedient Religious examineth not whether that which is commanded him, be well or ill commanded, but obeyeth promptly, readily, and without any murmuration in all things where there is not any manifest sin. Of the Vow of Chastity. I Need not to tell thee of the vow of Chastity, sith it is clear and manifest, how perfectly it ought to be kept, & sith it hath two companions & sisters, that never departed from her side. The former is a certain holy Bashfulness, which may worthily be called the keeper and intertayner of Chastity, as that which defendeth and preserveth it against all stain of dishonesty. The office of this Bashfulness is to cause that the eyes be kept down, and cast upon the ground, and to cause the Religious person to conceive an horror of seeing, & of being seen. And if peradventure she should be fo●ced to speak, or to suffer herself to be seen, she eftsoons covereth her face with an honest blush, the testimony of the care which she hath of the purity of her soul. To be short, this Bashfulness causeth her to be modest in her gestures, in her going, and in all that she doth, and by that occasion conserveth the virtue of Chastity in her perfection. The other sister of Chastity is a Purity of heart, by means whereof the soul becometh so exceedingly affected to ●his virtue, as it conceiveth not only an horror at the very least dishonest thought, but also at every inordinate affection to whatsoever creature, ever carrying a chaste heart to her Spouse, and holding it for spiritual adultery never so little to separate her affection from him. Of the Vow of Poverty. AS touching the Vow of Poverty, I would have thee to be careful to content thyself with the only usage of things that shall be unto thee necessary, and to make a conscience of using them as thine own, for fear least under the colour of necessity thou become in time a Proprietary. Therefore thou must not give any thing unto another without licence of thy Superior, nor in like manner take any thing without leave, though it should be otherwise necessary. Thou must never have any money at thine own disposition, whether it be in thine own hands, or in another's, lest the Devil deceive thee, and under the pretence of necessity induce thee to violate thy vow of Poverty, and by so doing cause thee to incur the danger of eternal damnation for not keeping thy promise made unto God. And because this vice of propriety is wont to reign in the negligent, and careless Religious, thou must mark certain points, which may serve as antidotes for the driving of this affection far from thine heart. Consider first, that this is a greater sin, than it is to cast off the habit, or to go from one Covent to another, which yet is held for a very scandalous thing. It more importeth the Religious to keep the three essential Vows thereof, and in particular the vow of Poverty, which is as the wall and rampire thereof, then to wear such an habit, or to live in such a monastery. If then it be so great a sin to return to the habit of the world, and to cast off that of Religion, or to run from one monastery to another: what then think we, shall it be to use any thing as our own, and to break the vow of Poverty, which conserveth Religion in her integrity. Consider secondly, how great a scandal thou givest thy Religious sisters, yea & secular persons, and how thou de●amest thy Religion in as much as is in thee, besides that, in so doing, is to rob and steal, by keeping, or gluing that which is not thine. For that which the Religious may gain by her industry and pains, or that which is given her, whatsoever it be, is not hers, but the communities. And this theft is so much the greater, because it is committed in that which appertaineth to the Church, to an holy place, to the poor, and to God's servants: and of this it cometh that the sin of propriety is called sacrilege, and consequently worthy most grievously to be punished. Consider thirdly, that the precious stone, whereof our Saviour maketh mention in the Gospel, is nothing but Poverty, and that thou hast bought it with the price of all thy goods, in forsaking Father and Mother, brethren and sisters, and all thine other friends, all thy pleasures & commodities, and more than all this, thy own self also. And draw out of this an holy confusion, that thou givest all again for a thing of nothing, which thou dost when thou usest the things, that are given thee as though they were thy own. Acknowledge thy own fault herein, and remember, that thou canst not have any greater treasure, then holy Poverty, for that in it is found the Creator, and Lord of all things. Consider four, how foolish and ill advised that man should be, who being escaped out of the dangers of the sea, by the help of a good ship wherinto he had got himself, he should fill it with water by little and little: for so doing he should in conclusion sink the ship, & drown himself withal. Think than thou dost the same. For being escaped out of the sea of this world, and got into the ship of holy Religion, and resuming the things which thou hadst formerly forsaken, for the satisfying and fulfilling of thy own will, is nothing else, but more shamefully to ruin thyself, than thou wouldst have done in the world. And therefore acknowledge thine own blindness herein, & have nothing to do with this so dangerous a vice of propriety: lay hold upon thy most sweet Saviour, dying naked upon the Cross, and to that purpose renew thy vow of Poverty, which thou hast formerly presented unto him, with all possible fervour and affection, as thou didst when thou first madest it. Of the Vow of Enclosure. THAT thy Enclosure which thou keepest may be pleasing to God, & profitable to thyself, thou must keep it of a pure and free will, for that the Religious person who keepeth it not but in body, & in will runneth all the world over, besides that, that she never enjoyeth true repose, looseth all the fruit and benefit of her Enclosure. Consider my child, how many graces thou hast received by the means thereof: how many occasions thou hast avoided of offending God: yea & into how many sins thou wouldst have fallen, if it had been in thy liberty to go forth at thy pleasure: and it may be, that if thou hadst not been debarred of thy liberty in this behalf, thou hadst been peradventure even now tormented in hell fire for all eternity. God hath delivered thee from these, and other like dangers not to be numbered, by the means of this thy Enclosure: & for this thou hast most just cause to love it. And seeing thou hast made a promise of it to God, thou must keep it exactly, to the end thou mayst merit, and make thy profit thereof. Of the joy, which the Religious aught to make upon the day of their Conversion, and what joy it ought to be unto them. IT would be good to have a particular devotion of thy Vows, that is to say, that every year thou make a festivity of the Day that thou didst enter into Religion, and madest thy vows. For as we every year celebrate the day of the dedication of a material Church: so ought we in like manner, and with more just reason keep solemn the day of the dedication of our Soul, which is the living Temple of the Majesty divine. And for the well effecting thereof, thou mayst practise, and do these three things. 1. In the first place, thou must make a general Confession of all the year past. 2. In the second, thou must offer thyself anew to God, to serve him in perpetual Poverty, Chastity, Obedience, and Enclosure, being sorry for not having, for the time past, perfectly kept that which thou hast promised him, and for having profited so meanly in virtue, and in his holy service. 3. Lastly thou must take new heart, & new forces, renewing thy holy purposes, and thy first desires and fervours, returning to thy exercises intermitted, and endeavouring to perfect thyself in them. Further, thou must see if thou canst by the grace of God, find out any other means, more proper, and easy for helping of thee to put in execution all that which thou art to do, and in particular thou must have at all times this desire to renew thyself in the virtue of prayer, and in the exercise of all other virtues. O how would this festivity, and celebration of this thy Conversion, & day of entering into Religion, have profited thee, if thou hadst done it as thou shouldst. But thy own sloth and negligence hath been an occasion, that thou hast omitted to use the means, and helps, that God hath afforded thee. And therefore pray thou instantly, that he would please to pardon thy passed faults, and to give thee grace to do thy endeavour better for the time to come. FINIS. THE RELIGIOUS MAN'S LOOKING-GLASS, Or a short way of attaining to Perfection in Religion. I The principal study of a Religious man. 1. TO deny himself. 2. To root out Vices. 3. To plant Virtues. 4. To die to himself, and to the world. 5. To love God. II. What is necessary to obtain peace of the mind. 1. To desire and seek what is most humble and abject. 2. To keep silence. 3. Not to contradict. 4. Not to intrude himself. 5. With indifferency to accept all things at God's hand. III. A Religious man must exercise himself continually. 1. In Humility, and Charity. 2. In Patience, and Mortification. 3. In Reading, and Praying. 4. In Meditation of the life of Christ. 5. In Communication with God. FOUR Things specially to be avoided by a Religious man. 1. The familiarity of Women. 2. Singularity and proper judgement. 3. Self-will, and self-love. 4. Idleness, and the care of the belly. 5. Pride, and Vainglory. V What a Religious man must do at home, and in his Cell, or Chamber. 1. To think God to be present, and to see all things. 2. To withstand the suggestions of the Devil. 3. To read, and study how to do, and live well. 4. To stir up himself to Prayer and Meditation. 5. To arm himself, that he may go forth with safety, and profit. VI The office of a Superior towards his subjects. 1: To love all alike. 2. To be watchful that Religious discipline be observed. 3. To be exemplar himself unto al. 4. To instruct, and correct in spirit of lenity and mildness. 5. To pray to God for all. VII. The office of a subject towards his Superior. 1. To love him, as his Father. 2. To honour him, as his Lord. 3. To hear him, as a Doctor or Teacher. 4. To obey him, as Christ himself. 5. To pray to God for him. VIII. A Religious man's office and duty towards his brethren. 1. To love them all in our Lord. 2. To hold them all f●r his betters. 3. To admonish them in Charity. 4. To support them with Patience. 5. To edify them by good Example. IX. What is to be done in the morning early. 1. To arise speedily at the time appointed. 2. Forthwith to present himself in God's sight, and service. 3. To give him thanks for that night's preservation. 4. To conceive good purposes. 5. To crave help and grace for the due execution thereof. X. What is to be observed about Prayer, and Meditation. 1. To prepare the mind, and the matter. 2. To expel Thoughts which divert, or hinder us. 3. To persevere therein with Constancy. 4. With an humble heart to follow the inspirations of the Holy Ghost. 5. To be sorry for the defects committed therein, and to give thanks for the good success, if any hath been. XI. What things are often to be handled, and thought upon in Prayer. 1. The Knowledge of ourselves, and sorrow for our sins. 2. The four last things of man. 3. The benefits of God. 4. The life, and passion of Christ. 5. Conversation with God, and his Saints. XII. What is to be observed about Confession. 1. To examine our Conscience well. 2. To be heartily sorry for our sins. 3. To confess our sins entirely. 4. Earnestly to purpose amendment of our life. 5. Forthwith to fulfil the penance enjoined us. XIII. What is to be observed about the Sacrifice of the Mass. 1. To cleanse the Conscience first by Confession. 2. To come unto it with an humble, and contrite heart. 3. With reverence and devotion to offer it up to the glory of God, for himself, and for the Church. 4. To communicate with a spiritual hunger, and Charity. 5. To go away with thanksgiving. XIIII. What is to be done after Mass. 1. In heart to hide himself with Christ. 2. To offer himself all that he is, or can t● Christ. 3. To lay open his own, and others necessities unto Christ. 4. To ask of Christ many things for himself, and for others. 5. To desire & long after eternal Happiness XV. What is to be observed in saying Office. 1. To purge the heart from whatsoever other thoughts. 2. To procure devotion. 3. To attend to the sense of the words, an● to God. 4. To speak the words distinctly, and perfectly. 5. Not to make haste to come to an end. XVI. What is to be done about the Examen of the Conscience. 1. To ask light of God. 2. To give thanks for his benefits. 3. To discuss and examine well the Conscience. 4. To be sorry for our sins. 5. To purpose amendment. XVII. What is to be pondered in the examination of the Conscience. 1. The transgression of thy Vows. 2. Thy tepidity & coldness in God's service. 3. The distraction of thy mind. 4. The bad motions of thy mind. 5. Detractions, and Murmurations. XVIII. What is to be observed in the Refectory. 1. To be silent. 2. To seek mortification. 3. To eat and drink soberly. 4. To be attended to that which is read. 5. To feed the soul spiritually. XIX. How to behave thyself abroad without doors. 1. Diligently to guard and keep the gates of thy senses. 2. To observe and keep Gravity, and Religious Modesty. 3. Not to give ear to Vanities or novelties. 4. To speak and treat of spiritual matters. 5. To dispatch quickly, and soon return home. XX. To be observed in thy bad. 1. To commend thyself to God, to thy Angel Guardian, and other thy holy Patrons. 2. To think of Death, and of thy grave. 3. To arm thyself against temptations and suggestions of the Devil. 4. To call upon God, as often as thou awakest. 5. Not to lie longer than thou must needs. FINIS.