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

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

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

CHAP. I.

SON, when any thing, though otherwise of great worth is not knowne, it is not much esteemed, because the excellen∣cy & worth therof is obscured by the darknes of ignorance, and therby the due estimation is taken away. And this is the cause, wherefore the three Vowes, that

be made in Religion, be not so esteemed of some, euen Religious men themselues, be∣cause they vnderstand not the worth, excel∣lency, & profit therof. He cannot be free frō fault, who vnderstandeth not what in re∣gard of his state he both may, and ought to know. Wherfore know thou (my Son) that the excellency of these vows is greater then many conceiue, neither are they of litle con∣sequence. And vnder the name of Vow, is vn∣derstood an obligation of a Religious man made to God his Creatour, of performing and doing some better good. And sith this obligation is very noble, spirituall, and di∣uine, euery religious man ought not with∣out cause, diligently to ponder, reuerently to esteeme, and exactly to obserue the same.

2. That it is most noble, it cleerly ap∣peareth by this; for that the will bindeth it selfe, which amongst the faculties of the soule holdeth the principality, & first place, and hath a commaund ouer all the rest of the powers. Againe, it is most noble, because it is made to God, whose maiesty is infinite, & who is the authour of all true excellency. Moreouer because it is made for a most no∣ble end, namely the glory of Gods Name, which is the more amplified, the more exa∣ctly that obligation is kept. There is added

further, that the vertue of Religion among all morall vertues excelleth for noblenes & dignity. Seeing therfore a Vow is an action of that most noble vertue that giueth light to all other vertues, it manifestly followeth, that a Vow is a most noble vertue. For what the tree is, the same be the fruits therof.

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

4. That this obligation is diuine, is al∣so certaine, because it is of the holy Ghost, who by his diuine inspiration moueth a

mans mind to the making of such an obli∣gation. Secondly, because the person, to whome it is made, is diuine, that is, God himselfe. Now let a Religious man con∣sider and see, how much he ought to loue it, with what regard to keep it, and with what deuotion, and care to obserue it in all things that he is able, because it is made to him, who penetrateth and entreth into the most inward secret of the hart, and well knoweth, who hath iust cause to obserue it, and who not.

5. But now I would desire to know of those to whome it causeth some trouble and difficulty, that they be tyed in so noble and holy a band, what the cause is, that secular men haue them in so great regard, and vene∣ration? They will say perhaps, because they be religious and my seruants. And what made them religious and my seruants, but these three Vowes? Many secular persons liue at this day in the world, far more lear∣ned, more holy, and more perfect then ma∣ny Religious, and yet be they nothing so much honored, as religious men be; and the cause is, because they be not tyed to me by these holy bands of Vowes. Secular men, when they behold Religious persons, doe consider them, as wholy mine, by three

Vowes consecrated to me, & what honour they do them, they thinke they giue to me. But this they do not to men of the world, though otherwise eminent for their vertue: and therfore to be tyed in these bands, is no contemptible matter, but most honorable, and most noble, euen to the world, sith the Religious be in so great veneration with the great men of the world.

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

7. And now tell me, my Sonne, what those Religious men deserue, who make but light esteeme of so holy, and godly an obli∣gation, and what they also deserue, who keep it not, when they may, & ought to keep it? What punishment attendeth them, who

do not only breake it, but further contemne it also? O how straite an accompt are they to make, not only of their owne transgres∣sions, but also of those of others, that is, of those, who by their bad example were in∣duced to violate and breake their Vowes they had before made vnto me. For pro∣mise by Vowe is not made to men, but to the diuine maiesty: it is not made vnwil∣lingly, but voluntarily. Neither is the obli∣gation therof concerning any light or tem∣porall matter, but touching a great and spi∣rituall matter, that is, the saluation of the Soule. He that lightly regardeth what he hath once promised to God, shall againe be as little regarded of God.

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

CHAP. II.

LORD, our Nature is so sore depressed & surcharged with the weight of our owne miseries, as I know not, whether it were good and profitable for a man to bind himselfe by Vowes, sith to me it seemeth nothing els, but to adde one burden to ano∣ther, and consequently much to be feared, least in conclusion, seeing it is very weake,

it fall vnder the burden. And more then this there be so many obligations, and bands of precepts imposed partly by thee, partly by thy Church layd vpon vs, as it is almost impossible for vs to satisfy them; therefore it seemeth not good to surcharge our selues with new bands of Vowes. Neither doth there appeare so great vtility likely to re∣dound vnto vs by the benefit of Vowes, but that there is presented a greater daunger by transgressing, and breaking them. I add fur∣ther, Lord, that fre and voluntary offices of deuotion are more accepted off by thee, then be the forced. But whosoeuer shall make a Vow, is forced to stand to his promise, and therfore I see not, how great a vtility there is of Vowes.

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

God, and of the Church, after a more exact, and perfect manner.

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

4. And where thou sayst, that by Vows all liberty is taken away, in so much as the Religious do all things of necessity, & ther∣fore haue no merit of their works at all, thou art deceiued. For there be two neces∣sities; one naturall, and this taketh away all liberty, merit, & commendation of all good works, such as is the falling of a stone down∣wards. The other is voluntary, or procee∣ding of the will, or of a promise voluntarily made, and this doth not only not take away the merit of the good worke, but also much increaseth it: for that both the worke, and

the promise be voluntary and free. And this is the necessity so highly commended of the blessed in heauen, because it did driue them to the exercising of the more noble, and more excellent workes. Happy is that necessity, which compelleth to what is better.

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

6. There be other vtilityes, which vowes do bring to the Religious. For first vndoubted it is, that the tree, the deceper roote it shall take within the earth, brin∣geth

forth the better fruite: Euen so mans will, the more stable it shal be in good, pro∣duceth the more noble works. And among the effects of Vowes one is, that it maketh the will more firme in good works. Who knoweth not, how various, and mutable mans will is: now it is willing, & within a while it is vnwilling, and what pleaseth to day, displeaseth to morrow. And doubt∣les it would be better, if the will were con∣stant and stable in imbracing good, and that it may be stable and immutable, is effected by the benefit of Vowes. For so soone as a man shall h••ue made a Vow, he must per∣forme it, neither may he reuoke it without sinne: & that he may not go backe, is both profitable and good, and deriued from the very nature of a Vow. And of this it fol∣loweth, that a good worke proceeding from a will grounded in good, is better then o∣ther good workes, and deserueth a more ample reward. As contrariwise a bad and hurtfull worke, comming from a peruerse and obdurate will, is more detestable then other ill works, and meriteth a more sore punishment. Would you haue a Lunatike person to do no hurt? Then bind him fast vpon the first occasion.

7. Another vtility nothing inferiour

to the former, is this. Euery man will con∣fesse, that it most profiteth a man, if he be most inwardly vnited to God Almighty. And this is effected by Vowes: for whiles a man by Vowes bindeth himselfe to me, I am in like maner tyed againe fast vnto him; and therfore if the Religious do by these sa∣cred bands bind themselues fast vnto me, & so become mine, how is it possible, that I should not deliuer my selfe vnto them also? That I should not help them, not defend them, not conserue, & keep them, as a thing most deare vnto me? I should not be what I am, if my creature should go beyond me in liberality. Wherfore it is very agreable to reason, that seeing they haue most firmely conioyned themselues to me the fountaine of Grace, I should also communicate vnto them the flowing streames of my grace, and my heauenly gifts, and take so great care of them, as neither the Diuell, nor any other creature may do them harme. The Reli∣gious liue so much the more secure, the more potent, and powerfull is their Lord, and Maister to whome they haue conioyned themselues.

8. There is yet another vtility, that al good workes done by Vow, do merit more with God, then those that are not done by

Vow. He that keepeth chastity for loue of me, doth well, and meriteth: but he that for loue of me maketh a Vow of chastity & keepeth it, doth better and meriteth more. For the former exerciseth but one vertue, that is, Continency: but the later exerciseth two, namely Continency and Religion, the noblest of all morall vertues. Moreouer to promise a good worke, is a good thing: and to performe a promise is also good, and ther∣fore for them both a man is held worthy of commendations and thanks. Let him then be more deare vnto thee, who bestoweth more spirituall good vpon thee.

9. Seing so many benefits redound vn∣to vs by Vowes, as the stability of the will, the coniunction with God, and the merit of workes, I would be now glad to vnderstand why some, when they should most of all re∣ioice, be sory that they haue tyed themselues by Vowes? What cause of grief should they haue? For if these sacred bands should de∣priue them of some great commodity, they might haue iust cause of sorrowing. But indeed they loose none by it. For as a vine fastned to a tree, or to a post, and therefore lesse obnoxious and exposed to the iniury of the winds, bringeth forth better and more abundant fruite, then if it were loose

and vntyed: Euen so be Religious persons, by the benefit of these Vowes, are more strong, and stable, and more free from ten∣tations, and do yeld greater increase of good works, & therefore why should they afflict themselues with grief?

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

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

CHAP. III.

SONNE, how should not the Vowes of the Religious be accepted by me, when as they be made for my honour and glory? How is it, that they should not be deare to

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

2. For there be three things, that do in particular please me in Vowes. First the de∣uotion, wherewith the Vowes be made. Secondly the diligence, wherewith they are obserued. Thirdly the ioy, that the Re∣ligious conceiue by occasion of the making of their Vowes. Deuotion groweth of the consideration of the excellency of the obla∣tion, that is made in the Vowes. For the Religious man by a benefit of his three Vowes offereth himselfe wholy in sacrifice, without reseruation of any part to himselfe. And if the sacrifices of the old law, which

were of bulles and calues, were so pleasing vnto me; how much shall these content me, which Religious men do voluntarily offer vnto me? And if I made so high esteeme of Abrahams only will, when he was ready to sacrifice his only Sonne vnto me, what a reckoning should I make of the sacrifice, that a Religious man maketh of himselfe, by offering me his will, soule, body and all? Againe, Diligence ariseth of the loue they carry towards me. He that loueth, cannot expect, or of slouth put of till another time, or prolonge that which he knoweth to be very pleasing to the beloued. And in Reli∣gious life nothing pleaseth me more, then the obseruation of Vowes. Finally ioy for the Vowes made, groweth of this, that the Religious man considereth, how plea∣sing this his oblation was vnto me. O how sorely should a Religious man offend me, if he should be troubled, and grieued for a thing very well done, and most acceptable to me. It is no lesse a sinne to be sorry for a good work, then to be glad of a bad one.

3. There be also other things, that make this Religious oblation most pleasing to me, and cause me to make an high esti∣mation therof, and that is, because it hath the beginning of sincere loue towards me.

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

4. Another cause, why I hold the obla∣tion of a Religious person amongst the things that be most deare vnto me, is, be∣cause

by these three Vows he doth witting∣ly and willingly giue me whatsoeuer he can giue. For whereas he doth by Vow yeald himselfe wholy to my seruice, he giueth me not only the workes, but also the worker of them. Certes, a secular man neuer giueth me so much: for by doing well, he giueth me nothing but the fruite, and not the tree, whiles a Religious person giueth me the one and the other. This further pleaseth me that the Religious in making their Vowes, make protestation, that they will not loue any other besides me, nor serue any but me, and this not for a certaine time, but for all eternity. Moreouer the Religious conse∣crate vnto me all their owne right & power of doing anything contrary to their Vow once made, and this pleaseth me very much. A secular person, for example, who doth without making any Vow for loue of me renounce all his riches, doth indeed well, yet he reserueth to himselfe an interest and right of gathering riches togeather againe when he shall please: But a Religious man by making the Vow of Pouerty, depriueth himself not only of riches, but also of power of heaping or gathering of riches for the time to come, and of all propriety thereunto foreuer.

5. The third thing that in the obli∣gation of Vowes pleaseth me, is, that the Religious do by it not only giue all, but do it after the best and most perfect manner, that is, that I should haue such a comaund, power, and right ouer them, as I may vse their seruice in whatsoeuer thing, where, when, and as much as shall please me. And hence it is, that the Religious ought not to vse himselfe, as a thing of his owne, but as mine, and consecrated to me. Neither must he vse his owne iudgment, where & when he listeth, but at my pleasure, because I am his Lord, and not himselfe. Wherefore know thou my Religious child, that he shal commit a grieuous sacriledge, who would either take from me that which had beene formerly consecrated & deliuered vnto me by Vowes, or vsurpe and vse it at his owne pleasure. The lesse thou hast, and the lesse thou dost after thine owne will, the lesse will thy errour be, and the lesse accompt thou shalt yield to God.

6. The fourth and last cause is, why I most of all approue and allow of the Vows of Religious persons, is, for whereas the world which is a decevuer of soules, is hate∣full to me, I am very glad, if the iuglings, frauds, and vanityes of it be discouered and

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

How conuenient it is, that Religious men bind themselues to God by three Vowes.

CHAP. IIII.

SONNE, it is very agreable, that the Re∣ligious be furnished and prouided of the armes of three Vertues, which he hath pro∣mised by Vowes, to wit, Pouerty, Chastity and Obedience. When the souldier desireth to imitate his Captaine, and to arme him∣selfe

with those weapons which he doth, that he may manfully, according to his Cap∣taynes pleasure, fight with his enemy, he is worthy both of praise and reward. I am the Captaine and Generall of all the religi∣ous warfare who haue marched in the van∣guard with these three Vertues, and haue shewed all my followers, how they should fight with these armes I ouercame myne enemies, & triumphed ouer them; & ther∣fore meet it is, that the Religious, who ser∣ue vnder my colours, and be to fight with the same enemyes, should vse and handle the same weapons, which if they do as they ought, they cannot but go out of the field victorious. The souldier, who endeauou∣reth to imitate his General, though he arriue not to his great strength and courage, is neuertheles worthy of his reward.

2. It is further requisite, that the Reli∣gious man cast of all things, that may be of power to hinder his profit of spirit. A schol∣ler is to do three things, that may make to his profit in humane literature. First, he must remoue all the obstacles and impedi∣ments of his studyes, such as be the pleasures of the flesh. Secondly such things, as may hinder his true progresse in his studyes, and those be the cares of temporall goods, and

helps. Thirdly, he must make choice of the most effectuall and best meanes for the ta∣king of his maisters lessons, and that is, dili∣gently to obey his maister, and the law of the Schoole. These three obstacles the Re∣ligious also remoue and take away by the benefit, and help of their Vowes. For by the Vow of Chastity they cut off all carnal delights: by that of Pouerty, the sollicitude of temporall things: and by that of Obedi∣ence they fulfill the laws of their institute and their Superiours precepts. To remoue the impediments of this spirituall way, is to walke on, and profit in spirit.

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

4. The world vseth three sorts of nets,

wherein many be caught. The first net is of gold and siluer, that is, of terrene riches, which because it delighteth the eye, is loued of them who are within it, and is desi∣red of them who are out of it. This net the Religious escape by Vow of Pouerty. For pouerty, the veyle of concupiscence being taken out of sight, causeth, that though the net be made of gold and siluer, it seeme no∣thing but a net, and a sore prison to be in.

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

6. The third net is rather an imaginary and phantasticke one, then a solide & true net, wherein they be caught who presume of themselues, and seeke after the vayne ho∣nours and estimation of this world. The Religious auoyd this net by the Vow of Obedience, who as they subiect themselues vnto others, so thinke they not of imbra∣cing any other thing, then humility and

contempt of themselues. To liue in the world, and to haue beene caught in one of these nets, is no great matter; but to liue in in Religion, and to haue fallen into the worlds snares and nets, is a case to be excee∣dingly lamented.

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

8. But Lord, I see not, what generosity is manifested by the Vow of Obedience, by which the Religious do wholy subiect

themselues vnto others. Neither do I well conceiue, how contemptible a matter it is to be affected to riches, and pleasures of this life, and is not a base thing also to obey, and serue another in the very least, and most ab∣iect things.

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

10. But the case is far different. For if the end for which any thing is done, be vile

and abiect, the actions must needs also be abiect, and of the same nature. And where the louers of the world do all for an abiect end, as for the gaine of money, the estima∣tion and opinion of a good name, vaine glory, reuenge, and the like, it consequently followeth, that all their trauayles & actions must also be held most base. But in my court the eye and intention is especially bent to the end, which am I, and from me all hu∣mane actions receiue and borrow their worth, and dignity. And where I reward all the actions, that my Religious friends, and children do for loue of me with euer∣lasting glory, none of them ought to be re∣puted either little or abiect, but great and noble. And he who for loue of me subie∣cteth himselfe to another, giueth an euident signe of a generous and great mind, because he omitteth nothing, that may be pleasing to me his Lord.

11. Wherfore thou must not my child, accompt that base and vile, which is done for loue of me, and for my glory, because a consideratiō is to be had not so much of the thing, as of the affection, & end for which it is done. It is not vile and abiect, that maketh an entrance into heauen, and is re∣compensed with an heauenly reward: but

that is truly vile, which creepeth vpon the earth, cleaueth fast vnto it, and receiueth what is terrene & earthly, for a compensa∣tion and reward.

How Religious Perfection consisteth in the three Vowes.

CHAP. V.

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

2. It is true my Child, that the end & scope of Religious perfection is perfect charity, & vnion with me thy Creatour, but how canst thou be able to attaine the end with∣out the due meanes vnto it? How wilt thou be vnited with me, vnles thou remoue all the things that hinder thee? Wherfore vn∣derstand

thou, that, to that most inward v∣nion with thy Creatour, that is, with me, in which perfect charity consisteth, thou must come by internall affections of mind, conspiring with the spirit of Religion, whereunto thou art called by me. And three things there be, that may hinder the hu∣mane affection, that it be not conioyned with me.

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

4. Another impediment and bar, is the loue of carnall and sensuall pleasures, that he cannot see to vnite himselfe with me, which consisteth in spirituall loue. Where∣upon

in a parable of the Ghospell a certaine man being inuited to a wedding, answe∣red, that he could not come, because he had married a wife: and this carnal loue is quite taken away by the Vow of Chastity.

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

cause affirmed, that in these three Vowes Religious perfection consisteth.

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

7. Seing then the three Vowes be the foundations of Religion, these three things also ought to be obserued in them. And first that a Religious mans principall care be of his Vowes, for that of them dependeth the life and essence of his vocation: and if the Vowes be sure and stable, all the frame of a Religious mans spirituall building will

stand sure and immoueable also. Secondly, that the Vowes be conserued and kept vn∣stayned: for the very least default in the Vowes, causeth a notable hurt in Religious discipline. Finally, as when the houses foun∣datiō being taken away, the house forgoeth and looseth it name: euen so the Vowes being away, the Religious is said no more to be Religious, but an Apostata, who be∣ing once fallen from his state, is easily stay∣ned with the filth and dirt of this world. When the rootes of the tree, which are the foundations therof, be hurt, the tree doth ea∣sily either wither away, or is little worth.

8. Besides, certaine it is, that Religion is a state, and a place of rest for the mind, where a man freed from dangerous stormes and tempests of this world, reposeth as in a quiet and secure harbour, and leadeth a spi∣rituall and peaceable life. And Religion most of all compasseth this by the help of the Vowes, which intertaine and defend the Religiou•• tranquillity and quiet, by de∣liuering a Religious man from the sollici∣citude, care, and trouble of this world: and for this cause also it is said, that Religi∣ous perfection is cōprehended in the three Vowes.

9. Wherefore the Vow of Pouerty first

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

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

11. To conclude, Religious perfection is

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

12. The state of Virgins is perfect in it selfe, and very acceptable to me, but the Religious state is much more perfect, and more pleasing to me, because the Virgins do for loue of me only depriue themselues of the pleasures of the flesh, but Religious fur∣ther spoile themselues of their owne will, and giue me what soeuer they haue. He gi∣ueth

not little, who giueth all he hath; neither shall he receaue little in heauen, who shall for his remuneration and reward receaue me myselfe.

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

14. O how great will the splendour of these three Vowes be in Heauen, when like vnto three most precious stones they shal be set in a crowne of glory? For if the same now couered, concealed, and hidden as it were, do neuertheles giue out so great a light on earth, as the very great and mighty ones

of this world admire them; how great wil the brightnes therof be in heauen, where all things shall be seen, and appeare? doubt∣les their ioy and peace of mind will be ex∣ceeding great, who shall transport these iewells with them into heauen: as contra∣riwise great will be their grief and confu∣sion, who whiles they liue, had them not in the esteeme that they ought to haue had. If thou contemnest those precious stones, which haue a vertue to raise thee vp to grea∣test honour, what is it that thou makest any great reckoning of?

Of the perfect obseruation of Religi∣ous Vowes.

CHAP. VI.

SONNE, in the world a great regard is had by euery man of his own honour, and renowne of his family, and therefore there raigne so many hatreds, and enimities so many slaughters committed, families brought to extreme pouerty & ouerthrown, and which is worst of all, many soules run to vtter perdition. And all this euill and mischief ariseth of this, that they labour on∣ly to fulfill the worlds foolish lawes, and yet to the performance therof Christians be neither bound, nor tyed by any Vow, but

be rather by my contrary lawes forbidden to do them, vnder paine of eternall dam∣nation. And if the men of this world do with so great an hazard of their fortunes, life, soule, and all, so diligently obserue so pernicious Lawes: certes, a Religious man hath much more reason to be very studious diligent, and exact in obseruing the lawes of his vows, which be the statutes & laws of the Holy Ghost, that concerne the good of soules, and my glory. And in truth he who preferreth the decrees of the world, his ene∣my, before the lawes of God, his Creatour, fighteth against himselfe.

2. Sonne, it is true, that a man is by the world reputed vile & dastardly, who vseth not the law of reuenging an iniury: but if for loue of me he remit & forgiue an iniury, he is with me, & withall vertuous persons censured for magnanimous & wise, because he ouercometh himselfe, and regardeth more the lawes of God, then of the world. But he who in Religion transgresseth his Vowes, is contemned of the world, is held infamous to the Religious, is of all other men condemned for ingrate, for that by be∣nefit of Vows he was raised vp vnto so high an estate, namely of Religion, and by the the same enriched with so many gifts and

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

3. The beginners are not crowned in heauen, but the perseuerers in good euen till death. It is also said in my Scripture. That an vnfaythfull promise doth greatly displease God: & not without cause. For he that dischargeth not his word in keeping promises made by Vow, goeth on next to this, that he cōtemne Religion, & consequently the same is con∣temned also, if it keepeth in it such as dis∣charge not their duty. For it is no little scan∣dall vnto men of the world, if they see the Religious to be defectiue in euery prin∣cipall point, in which consisteth the essence of Religion it selfe. And the least reproach doth not redound to me also: for sith I haue accepted their promises made by Vow, if they be not performed as is requisite, I am vnworthily iniured by them, whome I

haue so tenderly loued, and whome I so in∣wardly affected. Besides the greatest hurt of all lighteth vpon the transgressors them∣selues, because they cast themselues into ma∣nifest hazard of Apostasy, and into the ene∣mies snares, neuer likely to get out againe. And what meruaile it sometimes in this life also I bend the bow of my indignation a∣gainst them. He that can satisfy the debt that he oweth, and vseth cousenage that he may not pay it, is worthy neither of remissiō or pardon, nor of commiseration. It is a lesser euill to vow, then to reuoke the vow a man hath once made.

4. The Diuell the capitall enemy of Religious perfection is not ignorant, how much good cōmeth to a Religious man by the exact obseruation of his Vowes. For no∣thing bringeth him sooner, and with more security to the height of perfection, then the mortification of carnall desires. And what is it els, in a perfect manner, to performe the Vowes, then for a man to mortify him∣selfe? The Vow of Pouerty mortifyeth the desire of heaping vp riches: The Vow of Chastity the tentation and contentments of the flesh; and the Vow of Obedience the facultyes of the mind, the will, and proper iudgment. And this is the cause, why the

Diuell laboureth so much to perswade the Religious to make no conscience, or scruple in transgression of their Vowes, not only that he may so diuert them from the seeking of perfection, but also for this, that when the foundations be once shaken and weak∣ned, it is no hard matter for him to ouer∣throw the whole house. And an euill signe it is, when the beginning of the euill is gi∣uen and occasioned by the principall part.

5. O how deare be those Religious to me, who seeke out diuers meanes, and helps for the attayning of the perfect obseruation of their Vows, both for the better strength∣ning of the foundation of their spirituall e∣difice, and for the making of more sharp warre vpon the Diuel, by manfully resisting him. Some there be, who do euery day to themselues renew the Vow they haue once made to me, and do humbly craue my grace for the perfect obseruing of them. And this much pleaseth me? for they easily declare & make knowne, how great an inward desire they haue to auoyd all defects, and to per∣forme their Vowes exactly. By this double desire of perfect obseruation of the Vowes, and of crauing grace, the soule maketh as it were the first step to the obtaining of what it desireth. Often to renew the Vowes once

made, is nothing els, then often to driue in the nayles faster, wherewith the Religi∣ous be nayled vpon the Crosse with me, in so much as if they begin peraduenture to be loose, they may be made more fast. And by this help the Religious be made more strong, able, & more constant in obseruing their Vowes.

6. There be others also, whome I loue as well, as the former, who when any ten∣tation ariseth against their Vowes, do not dispute with themselues, whether it were a great fault or a little to do that which the tentation suggesteth, whether it could be done without mortall sinne, or no; but so soone as they perceyue it to be contrary to their Vowes, they eftsoons reiect it: no o∣therwise then he, vpon whome when per∣aduenture a sparke of fire falleth, exami∣neth not, whether it would burne him litle or much, but he instantly shaketh if off, and putteth it out with his hand, or foot. He that contemneth a little imperfectiō, which he might easily auoid, doth in time dissem∣ble great ones. Giue eare my Sonne. Didst not thou make thy Vowes for loue of me, and that therby thou mighst do me seruice? Doest not thou keep the same, that thou mayest gayne the greater fauour at my

hands? Sith then thou art assured, that the very least defects, committted against thy Vowes, do displease me, wherfore doest thou not forbeare to commit them? If in things appertayning to the body, thou do not luster any fault, neither great nor smal, why permittest thou any defect in obserua∣tion of thy Vowes, then which nothing in Religion is more excellent? To do any thing that displeaseth me, though it be ve∣ry little, is not of a zealous louer, such as I desire euery Religious man should be.

7. There is yet another meanes, by help wherof the Religious man may come to an exact obseruation of his Vowes: and this commonly doth he vse who is feruent in spirit, imitating the vse and manner of such as be very hungry. For they most care∣fully seeke what to eate, and they do with∣out any difference eate whatsoeuer they find, whether hoate or cold, well or ill pre∣pared, rosted or sodden. Euen so the feruent Religious be lead with a great desire to ex∣ercise those vertues which they haue pro∣mised by Vowes, and this both in great matters and in little, as well in hard and painefull, as in easy and pleasant. And for one to exercise himselfe often in his Vowes, & in the often actions of Pouerty, Chastity,

and Obedience, maketh the obseruation of the Vowes very easy. For the frequentatiō of such acts prepareth a Religious man to the getting of an habit. And habit of it owne nature maketh a man agile, prompt, and ready to the exercising of Vertue, and consequently to the obseruing of his Vowes perfectly. We haue a plaine example in the skill of musicke, for the more a man fre∣quenteth the exercise therof, the more rea∣dily, and the more cunningly is he accusto∣med to sing, or play.

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

wherein he should declare and manifest the same.

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

CHAP. VII.

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

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

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

me of the almes of other men, and therfore I sent them to preach abroad from one place to another, without purse or scrip, prouided of nothing which was necessary, that they might repose all their hope in Gods proui∣dence.

3. The Religious man the lesse he hath, and the lesse desire he hath of temporall things, is the more apt for the helping of soules. And when I did after send them forth to preach the Ghospell all the world ouer, did they go loaden with baggage, or atten∣ded vpon by great traynes of seruants, or did they aduertise the citties, whither they went, of their comming, that they might find all manner of thinges prouided and made ready for them? No such matter. But they went full of the holy Ghost, loaden with the weight of my doctrine, and incen∣sed with a burning desire of conuerting countryes to the fayth: they did like poore men enter into the Citties and Townes, where whiles they made their stay, by prea∣ching me poore, and naked, dead vpon the Crosse, they caused exceeding motions in their hearers minds. Whome when they saw, neither to seeke, nor to accept of gold or siluer, meruailed much. And when they further saw them to take so long iournyes al

the world ouer in extreme penury, and want of things, only for the gayning of the soules of others, and also to loue want and pouerty; they were almost astonished with very admiration, and for that cause they were more ready, and more easily induced to put their neckes vnder the yoake of the Ghospell. These two things do not well suite, to gaine soules, and to attend withall to our priuate commodityes and pleasures.

4. If againe, my Sonne, thou turne thy selfe to the founders of Religion, thou shalt find that they were so great louers of Pouer∣ty, as they would not suffer the words Myne and Thine to haue any place amongst them, thinking that by these two words, is de∣stroyed all the force of Pouerty: and if they found any Proprietary amongst them, they instantly banished and thrust him out, as an infectious person from their Company. Let them now speake, who be so much a∣fraid of the name of Pouerty, whose disci∣ples, and followers they be: What rule per∣mitted them to haue goods and prouision of their owne? Wherfore do they take paynes to get money togeather, whether to cōuert it to their owne vse, or to leaue it to others; howsoeuer they do it, euen secular men haue not care to gather riches for any other cause.

What difference then is there betweene the Religious men, and those of the world? This is not for a man to beare heauen away by violence, but to afflict and vexe himselfe for the gathering of earthly trash togea∣ther. The doctrine that I haue deliuered is not so, neither be they the followers of their founders and forefathers; and seeing they trace not the same steps with them, they will neuer come to the same degree of per∣fection that they did.

5. Lord, if thou giuest vs not some spur to put vs forwards to loue Pouerty, it will easily be abandoned and forsaken: for sith it carrieth an outward representation of igno∣bility, contempt, and basenes, and of being next vnto misery, no esteem is made therof. Sonne, thou art very much deceiued, because thou vsest not a distinction. In forced Po∣uerty, & that which commeth of necessity, is contemptible, and hated of the world: but voluntary Pouerty, sith it is a noble and heroicall vertue, how can it be ignoble and base? If it treadeth vnder foote, & contem∣neth all precious stones, and the worlds treasure, how can it be miserable? To the loue of it what may moue vs more, then to vnderstand, that I the Sonne of God, and Lord of Maiesty, when I liued on earth, be∣troathed

Pouerty vnto my selfe, and loued and intertayned it till my dying day. And should not this alone worthily induce euery Religious person to loue and honour it? For in all Courts, he is in greatest honour and regard, whome the Prince loueth most.

6. But wilt thou vnderstand my Son, who is a true louer of Pouerty? He it is, who most delighteth and reioyceth in it, who commendeth, and desireth it more then other, who thinketh not to offend it either by worke, word, or by any signe; who finally imbraceth and loueth it, as an hea∣uenly margarite, that maketh the soule most fayre, and beautifull in the sight of the crea∣tour. O how much did the Religious before tyme to please me, who were so affected to Pouerty, as they held all the riches of this world for toyes and ordure, if they were compared with it. And for a declaration of their exceeding great affection vnto it, they called Pouerty their Lady and Queene, and for such they esteemed and vsed it. Neither did they this in the first feruour of their con∣uersion only, but the elder they waxed in the seruing of God, the more they loued, and reuerenced it, and for that cause they were very earnest and desirous, that they might giue vp their last breath to God vpon

the bare ground.

7. On the contrary side, I am not a litle displeased to see some Religious so little de∣uoted to Pouerty, as those, who discom∣mend it, haue an horrour to it, as a thing to be detested, and by deeds also go against it. Hence it is, that in their meate and drinke, in their cloathing and habitation they will be intreated commodiously and daintly, yea & that better and more commodiously then they intreated themselues in the world; and if they haue not euery thing as they list, they be troubled, and can take no rest at all. And what an infelicity is this? They giue ouer the world to serue me, they leaue all their riches, neglect their commodityes, and of themselus vow Pouerty, that they may euer lead a quiet life, and after they be once entred into Religion, they suffer themselues to be disquieted and troubled for the things that they forsooke in the world. This is nothing but to sing a song of recantation, and to re∣uoke their Vow of perpetuall Pouerty. For what difference is there, whether thou de∣sire earthly riches, or superfluous commo∣dities and recreations, when as the one and the other be repugnant to Religious Po∣uerty?

8. But it displeaseth me more, that

there be some, who not finding in Religion all abundance of things, as they had in the world, do looke backe, and craue their cō∣modities first of one secular man, and then of another, and make themselues their vas∣salls and slaues. And ••f so to do for their owne vse and commodity, be bad; how much worse it is then, to exact such things of secular men, that they may be giuen to others? Is it possible, that any Religious man should be found, who should bind himselfe to secular men, for the doing of good turnes to others? O infamous madnes of such a Religious person, who for so base a thing maketh himself a vassal to so many! Of this bad fountaine doth spring for the most part all that loosenesse, dissolution, and breach of good order, and Religious dis∣cipline, which we see (a thing to be lamen∣ted) in many Religious with our own eyes. Woe be to that Religion, the Religious wherof be no louers of Pouerty, for that by their ouermuch liberty of manners and life they become the ruine and ouerthrow of Religion.

Of the dignity, and commendation of Religious Pouerty.

CHAP. VIII.

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

2. Lord, if the kingdome of heauen be for the poore, very great will the number of the blessed be, because there be more poore in the world, then rich. True it is, my Sonne, that the Kingdome of heauen is for the poore, yet all the poore be not for

heauen, but only those, who make an ele∣ction to be poore, and such be very few. Some there be, who indeed be not possessed of any thing in this life, yet they haue it in desire, and this pouerty is not only no vertue nor worthy of praise, but also spoyleth ma∣ny of their eternall felicity, both for that it taketh not away the exceeding desire of hauing, which is the roote of all euills; and also for that it setteth it on fire so fare, as it maketh a mans mind deuoyd of all manner of peace and quiet: Whence it is, that many become robbers, theeues, and do not admit any cogitation of heauen at all.

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

where all the Religious shall be crowned with the most noble crowne of glory: but the number of these is very small.

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

5. Besides, a Religious man by the Vow of Pouerty becometh superiour to the whol world, and aboue it. For whereas he desi∣reth not to possesse any thing in this life as his owne, he hath no dependance on the world, or the things therof, but as one aboue it, he contemneth all, that is within the

compasse, or power of it. The contrary hapneth to such as be addicted to the world, who be at the commaund of so many mai∣sters, as be the things that they desire to haue and possesse.

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

7. Heare also, my Sonne, another ex∣cellency of Religious Pouerty. If any needy or poore man become rich by his owne in∣dustry, or by any other occasion, the world meruayleth not: but it wondreth much, if a rich man become voluntarily poore, and such a one indeed, as doeth not only make away his riches, but also depriueth himself of the power and ability of possessing them

fore euer after! And at this the world is asto∣nished the more, for that it selfe hath no∣thing in more esteeme then riches of the world, & shunneth nothing with a greater care, then Pouerty. All this proceedeth of nothing els, then that it vnderstandeth not the dignity and excellency of Religious Pouerty. Let the world tell me: Can it with all it owne riches, and pleasures satiate and fill a mans hart, so as it may be at quiet? Nothing lesse: for that as many as be louers of the world, the more they haue, the more desire they to haue, and whiles they cannot be satisfied with what they haue got, they neuer arriue to any true peace and quiet of mind. But the Religious, who neither haue any thing proper, of their own, nor desire to haue, liue content with very little. Is not this a certaine participation of euerlasting felicity, that a man, as he shall one day liue content in heauen with the glory therof, so liueth now on earth content, & quiet with his Religious Pouerty?

8. Neither is it the least commendation of Religious Pouerty, that it not only con∣serueth, and keepeth the Religious, but hath further beene the foundresse of all Re∣ligions, as many as haue beene, and still be in Gods Church. The monasteries indeed,

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

9. But suppose, that there were not any thing worthy of cōmendation, or excellent in Pouerty; is it not a great dignity, that it is loued of me, and esteemed of me? That it was to me an inseparable & fast companion during the whole course of my life? That I vsed the help of it in the worlds conuersion, not by sending the rich, mighty, and wise, but the poore ignorant & rude for the ouer∣coming of the wise & mighty of the world? That I wrought so great miracles by men poore and abiect for the good of soules? Do not these seeme vnto thee any commenda∣tions and renowne of Religious pouerty? And if they be great prayses; haue not I, my

Sonne, most iust cause to complaine of thē, who do not only not loue Pouerty, but do also without cause contemne it? That it is contemned of the world, is no meruayle, because the profession & scope therof night and day is to attend to the heaping vp of riches, and increasing of honours: but that there should be any religious found, who by deeds refuse the same, and vnder hand pra∣ctise it, is a thing that highly displeaseth me, whiles I behold that Lady and Queen pro∣mised me by Religious and solemne Vow, which should haue a commaunding hand with them, so impudently and shamefully thrust out. Spiritual things cannot be loued without a spirit.

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

CHAP. IX.

LORD, what good and profit can Reli∣gious Pouerty bring, sith it hath no∣thing, wherby it may ease mans necessities? And more then that, in regard of the incō∣modityes that be adioyned therto, it see∣meth preiudicial, not to the body alone, but to the soule also. For the body being ill handled therby, easily falleth into sicknes,

and being ill disposed, cannot serue and at∣tend to the spirituall actions of the soule, neither can the mind it self vse the ordinary exercise of prayer, and meditation. Besides it is no little impediment to the Religious, who towards the helping of their neigh∣bours, do professe an actiue life. For if they want things necessary, they are not able to go through with their labours, in helping their neighbours. Therfore it seemeth to me that Pouerty is an impediment to much good, and contrariwise promoteth what is ill, as is sicknes and other infirmities, yea & hasteneth death it selfe.

2. Sonne, thou art far wide of thy marke: for thou thinkest that Religious Pouerty is a seuere and cruell Mistresse that withdraweth from the Religious thinges necessary towards their meate, drinke and cloathing, according to a requisite propor∣tion required in their institute. It is not so. Pouerty by frugality is good, both for the soule & body, & profiteth a man more, then do the riches and pleasures of the world. For in the first place the desire of transitory honours doth so torment a mans mind, as it depriueth him of all quiet, pricketh him forward to sucke vp the bloud of the poore, and bringeth him to so great a blindnes, as

it bereaueth him of all feare of God & men, without any regard had of his owne soules good. Neither do men desirous of getting more, make a stand heere.

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

4. That Pouerty also profiteth the body, is out of question. We do not desire any thing more earnestly for the body, then good health: and we haue an horrour of nothing more then of sicknes: for there is not any who would not be rather poore and

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

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

Loe thus be they turmoiled, who liue in de∣licacies: they liue badly, and dye soone. My seruants did not in times past liue so in the wildernesse, who professed so great Pouerty, as some when they besprinckled their herbs with a little salt, or oyle, thought they had made a feast; and yet these men neuer vsing the benefit of Phisitian, or of phisicke, liued to very old age, and therfore Religi∣ous Pouerty is not (as thou thinkest) the cause either of infirmities or of hastning thy death. Nothing hurteth ones health so much, as the variety and abundance of the meate.

6. Religious Pouerty bringeth another commodity with it, and that is security, voyd of all suspition, and sinister thoughts. He, that aboundeth in wealth, is afraid of theeues, not only from abroad, but of his own house also. And not without cause: for many, whiles they see they cannot come to the riches they desire, do first spoyle them of life, and then of their riches. How many sonnes haue killed or poysoned their Parents that they might the sooner come to enioy their inheritance? How many treasons, & treacheries haue there beene wrought a∣gainst most deare friends, for the spoiling them of their treasures? But the poore sleep

in security, they trauayle night and day out of all feare, they are troubled with no suspi∣tions, because they haue nothing to loose. Adde to this also, that Pouerty hindreth none in his trauayle, nor bringeth in, or causeth any forgetfulnes of the Kingdome of heauen, which is occasioned by riches, but rather vrgeth and forceth vs to thinke more often vpon the beauty of our heauenly country, and vpon the great treasures there prepared for vs.

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

8. Sonne to giue almes to the poore, is a good worke, and meritorious of life euerlasting: but it is a far more excellent

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

9. Seeing then by the so great commen∣dations, and vtilityes of Religious Pouerty it may euidently appeare, that secular men be greatly deceiued, who seeke with so great a desire to heape vp riches; how great an errour, thinke we, doth a Religious man commit, if he should in like manner study to get money togeather, who by Vow of Po∣uerty

hath renounced it for euer? What fol∣ly and madnes would it be for him, whiles he forsaketh the world, to haue a will to go out naked, that when he were to fight with the Diuell, he might not haue wherewith his enemy should take hold by, to throw him to the ground, and now to haue a will to be clad in Religion, that he may be with the more ease laid hand on, & ouerthrowne by the enemy? The Diuell, when he findeth not whereon to fasten, or to lay any hold, goeth his way ouercome, and vanquished, or leaueth of to molest and trouble.

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

CHAP. X.

SONNE, I am he, who affoard necessa∣ryes to the whole world: I commaund the Sunne to shine as well vpon the good, as the bad: I send downe raine in tymes and seasons: I cause the earth to bring forth fruits, plants, and all liuing things, and the Sea to abound in fish, to the end euery kind according to the condition of their nature may haue helps agreable therunto. Neither doth it beseem me, the Creatour of all, to be ouercome of man, that he should giue me

more, then I giue him. And therefore sith the Religious do by Vow of Pouerty giue themselues, and whatsoeuer they haue in the world, and to the end they may serue me the more readily, and the more at ease, they renounce all their possessions, honors, com∣modities and recreations otherwise lawful, and further bind themselues by band of per∣petuall Vow, that they may not at any time be able to go backe from the profession of Pouerty; meet it is, that I in like manner promise to affoard them all necessaries for their sustenance.

2. First then I requite this their so fer∣uent loue and liberality towards me in such sort, as I consecrate my selfe wholy vnto them, as I did vndertake long since in the person of Aaron to do, to whome I said, That I would be his inheritance, vnderstanding and meaning in this figure all the Religious. Thus I make my selfe their procuratour & dispenser. Neither do I hold it inough for my selfe to sustayne the person of a good Lord towards his faithfull seruants, but I further reckon them, as doth a most louing Father of his dearest children. And if the birds and fowles of the ayre be so carefull to seeke and prouide for necessaryes for the feeding of their yong ones; wilt thou haue

me to forget my Religious children, who do in their Monasteryes, as in their neasts, expect their sustenance? Wilt thou not haue them clad with necessary cloathing, who haue for my sake spoiled themselues of all their commodityes of body, retayning no∣thing as their owne? He standeth in need of nothing, of whome God taketh a care.

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

4. And that we may come nearer to the

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

5. Againe, with what a company of cars is a secular man troubled and turmoyled for the prouiding of his family with such thinges, as peraduenture as appertayne to meate, drinke, and cloaths: how often pas∣seth he whole nights without sleep, taking care and sollicitude, where, how, and what

way he may remedy his present want? how often lamēteth he & weepeth, while he fin∣deth not the meanes to help himselfe, or o∣thers? Doth not he seeme, my Sonne, vnto thee happy, who is exempted from all such sollicitude? Holdest not thou him much priuiledged, who deuoyd of cares, hath o∣thers to procure him all necessaryes? And whence haue the Religious this priuiledge but by me, in regard of the Vow of Pouerty.

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

7. There is not a Prince so commodi∣ously

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

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

dressed of loue: and all out of the same loue of my seruants brought to the table after∣wards: and whatsoeuer is set before him, he eateth and drinketh without any suspiti∣on at all. But what Prince is there in the world, who is serued meerely, and purely for the loue of God? In what Princes court be things serued in so great peace, as in Re∣ligion? Whence come so many foretasts in Princes tables, but of the suspition of poy∣son? And who seeth not, that a greater esteeme is to be made of loue and security wherewith the Religious are serued, then of all the magnificall ministeryes & seruices of Princes?

9. The Religious also be not depriued of their wonted attendance, euen in their old age. But he that hath done seruice to temporall Lords, when he once commeth to be old, when he is scarce of ability to do his wonted offices of seruice, though he be not thrust out of the house, is neuerthelesse hardly endured in the sight of others, nei∣ther is vsed according to his deseruings, though he haue spent his whole life in his Lords seruice, but is held for an vnprofita∣ble person, not fit for any seruice. Contrari∣wise a poore Religious man, the more he is aduanced in yeares, the more respect is had

of him, and the more commodiously is he treated: neither is there considered in him, what he doth for the present, but what he did before time, and all cast their eyes vpon him, as vpon my seruant, and a man conse∣crated to me. Not old age, but an vntoward and peruerse will causeth the Religious to fall from my grace and fauour. A spirituall Religious man, and aged, who can take no longer paynes, serueth me more profitably, then many strong and able yong men, and those voyd of spirit. I in my seruants con∣sider not so much their forces and strength of body, as their will, and spirit, which waxeth old, and dyeth not through the fault of age, but of a peruerse custome.

10. Finally, a Religious poore man is tended more carefully, more faythfully, and more louingly in sicknes, then be secular Lords. For they obserue the Phisitians pres∣criptions most exactly, and there be euer both day and night at hand those who at∣tend them in their sicknes. If there be any daunger of life, they be admonished and put in mind in good time to prepare themselues to their death. At his dying many of my seruants are about him, with their prayers, and good exhortations, assisting him in his happy passage to another life. Certes, if a

Religious man were to haue none other re∣ward in this life, this alone ought to seeme vnto him inough, being so singular and ex∣cellent a thing, as many Princes, and great men of the world haue much desired it, and yet could not obtayne it. For how many of them haue ended their liues without any preparation going before, for that they were not put in mind of their danger? And how many againe, togeather with their temporall life haue lost the eternall? And if the reward of my Religious be such in this life, what wil that be, that is prepared for them in the next? What manner of crowne shall be giuen them in my Court for the Vow of Pouerty? How many great Lords astonished at their excesse of glory, will say: We esteemed their Pouerty no∣thing but madnes, but we were mad, and they wise indeed?

Of the necessity of the obseruing the Vow of Pouerty.

CHAP. XI.

IN my Ghospell I resembled riches vnto thornes, & worthily. For thornes hinder and let trauaylers in their way, that they cannot go on with expedition, because they

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

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

3. But it is not inough, Sonne, to make Vowes, if they be not performed; for that the end of a Vow is to obserue it by deeds &

actions. Remember therfore, that thou art bound of thyne owne accord to perpetuall Pouerty (which amongst the morall and religious vertues is the principall) and that the obligation was made in my sight. But by contrary works to exempt thy selfe from thy Vow, is nothing els, then to denounce war against the chiefest vertue of al, which thou hast chosen for thy Lady, and Patro∣nesse, and therby so to incurre the punish∣ment of violating thy obligation, that is, euerlasting damnation, & to offend me thy Creatour and Benefactour, who accepted thy Vow. And now iudge thou, how ne∣cessary it is for thee to stand to thy promises once made to me, which as they profit to saluation when they be well kept, so being broken they damne eternally.

4. Lord, seeing riches be so trouble∣some and dangerous, and yet a man needeth meate, drinke, and cloathing necessary to the sustentation of life, it should be inough for thee, if we should at least be in the num∣ber of those poore, whome holy writ com∣mendeth 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 posses∣sed of some necessary things, the affection being remoued from the money, without

preiudice or breach of the Vow of Pouerty. It is true, Sonne, that Blessed is he who is not gone after gold: but the Scripture addeth by and by after: VVho is he, and we will prayse him? Who is he that desireth not gold? Who is he that desireth not to keep it, after he hath got it, and also to increase it? If thou go not after gold, gold will come after thee, and will like vnto thorns cleaue fast to thy cloa∣thing, & though it pricke thee not, yet will it hinder thy going. Wherefore the Vow of Pouerty quite debarreth all possession of ones owne, whether it be much or little. Neither must thou be sollicitous about thy meate, drinke, and cloathing: leaue that care to me, let thine endeauour only be to satisfy thy Vow of Pouerty, and I will pro∣uide other necessaries. Who putteth his hope in any other then God, he doth God an iniury, and shall find himselfe deceiued.

5. Remember that Pouerty is called the wall of Religion, and the mother of the Re∣ligious. As long as a Citties wall is sound and whole, it is easily defended and kept from the incursion of theeues, and enemies, but if it be broken downe, or be decayed, the enemy easily breaketh in, and spoyleth it. Euen so Pouerty, which is the wall of Re∣ligious discipline, if it be either contemned

or neglected, so as some propriety be admit∣ted, becometh obnoxious and subiect to the enemyes spoyle. And therfore need there is, thou keep and defend the wall, if thou de∣sire to keep and gard thy selfe.

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

as the first drift of the enemy is to vnder∣mine and ouerthrow the walls of some bul∣warke; so the greatest care of them, who defend it, must be, that the walls be conser∣ued and kept.

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

8. If it displease thee, Sonne, to haue

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

9. Lord, I know and vnderstand wel, that to make the Vow of Pouerty, is no∣thing els, then to promise to thy maiesty, that I neither will haue, nor haue a will to haue any thing proper, and will lead my life in Pouerty. But I long to know, whe∣ther I can satisfy my Vow of Pouerty, if I possesse nothing of myne owne, and yet all things are pleasing vnto me, and agreable to my manner of doing.

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

Of the defects, that are committed against Pouerty.

CHAP. XII.

SONNE, he that is prouided of rents af∣ter the manner of poore, & yet will, like

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

will to take it from thee, when it shall to me seeme good.

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

3. O how much do those Religious offend me, who be ashamed to be poore, & to weare a poore garment, or to vse a slender dyet. For how can it be they should be a∣shamed for that, which is to them a glory, by the benefit whereof they are raised to so high a state, and maketh them like their Lord and Maister? Could they be forgetfull of their promise made of Pouerty? If they haue not forgotten it, wherefore do they so lightly esteeme it? What man is there in the

world, who would be ashamed of his pro∣fession? And sith the Religious man hath made a profession of Pouerty, and that pu∣bliquely, what is the cause, that he is asha∣med of it? Some seruants of myne did not so who now enioy eternall felicity in heauen, who were rather confounded, if they found any more poore then themselues. Who is ashamed of vertue, plainely declareth that he loueth it not. An euill signe it is to hate Pouerty, which is a principall vertue, and proper to Religious life.

4. There be others, who are ashamed of their parents pouerty; and some againe who brag and boast of their riches, and both of these be affections of a Religious man ill mortified. That the Parents be rich, is not a vertue, wherfore then should a Reli∣gious man glory of them? Yea the richer they be, in the greater danger be the Religi∣ous, least they one day looke backe, and for that cause they haue greater matter of feare, then of glorying. And that thy parents be poore, was it through any fault of thyne? & if not, wherfor shouldst thou be ashamed, or afflicted for it? If to be poore in the world should be a crime, thou shouldest haue a iust cause of confusion: but it is not. Or if Po∣uerty should make the way to heauen more

hard, thou mightst worthily be sory, and complaine: but it is more then certaine, that the coming to it is made hard, not by Pouerty and want, but by riches. Wilt thou haue thy Patents rich? Procure then that they may be vertuous, & content with their estate: for so they shall be in Gods grace and friendship, which by many degrees surpas∣seth all the riches and honours of this life. The Religious man that hath a desire his Parents should be great and honorable in the world, and laboureth not that they be prouided of spirituall riches, sheweth him∣selfe to haue very little charity, and no spirit at all.

5. It is also a sore defect in the Vow of Pouerty, if a man thinke he hath done inough, when he possesseth nothing as his owne, and in the meane time is sollicitous, that he may want nothing. Certes, I see not how there can be any coherence betweene these two. To make a Vow of Pouerty, and not to haue a will to make a tryall of Po∣uerty: To be poore, and not to be willing to try the effect of it: To loue Pouerty, & yet to haue a will to be far off from it. I was my selfe poore, for that in the whole course of my life I experienced the effects of Po∣uerty, by suffering hunger, thirst, heat, cold,

wearines, nakednes, and a thousand incom∣modityes. I loued Pouerty, and therefore I would haue it to accompany me to my Crosse, where I was nayled naked vnto it. My Apostles also, and some of my disciples and followers suffred many incommodities of Pouerty, euen vntill their dying day. But thou not only seekest no occasion of suffe∣ring any thing, after the manner of poore persons, in thy meate, drinke, & cloathing, but further most carefully, and importunely thou seekest for what is best, and more com∣modious, and if thou haue it not, thou art troubled, and murmurest for it, and which is worse, thou oftentymes pretendest neces∣sity and health, when it is thy meere sensu∣ality. He is not poore, who shunneth the incommodityes of the poore. O how did those Religious please me, who notwith∣standing they were destitute of ordinary things, and of necessary sometimes also, yet complained not, nor were sory for it, but with ioy sayd: This is to be a poore one of Christ, his name be euer blessed for it.

6. Those also, who are not content with the common entertainment of Religion, but without iust cause desire either some particularityes, or not necessaryes, do sorely weaken, yea and ouerthrow their Vow of

Pouerty. For in the one there is meere super∣fluity; in the other there be made expenses without necessity, and both of them be re∣pugnant to Pouerty, whereof it is com∣monly sayd, As much as is inough, and no more. To vse parsimony in the things of Religiō, and to spend them but when necessity re∣quireth, is not misery (as the haters of Po∣uerty will haue it) but an act of vertue, be∣cause Pouerty exacteth it.

7. It is also a vice and fault, repugnant to Religious Pouerty, both to take thinges without the Superiours leaue, and to giue them vnto others. For whatsoeuer is giuen to a Religious man, is the Religious, not the mans, who cannot haue any thing pro∣per, and therfore if he accepteth of gifts, he sheweth himselfe a proprietary: so if he gi∣ueth any thing to another, he maketh a shew that himselfe is the owner therof, and both the one and the other, that is, propriety, & dominion be repugnant to Religious Po∣uerty. Neither is that Religious man alto∣geather free from fault, who accepteth, or giueth things of very little value, sith in the Vow of Pouerty there is not any excep∣tion made of things little or great, but he hath absolutly promised, that he will not vsurpe any propriety in any thing, either

little or great, nor take any dominion to himselfe therein. An errour in little and light things, doth not for go the name of an errour.

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

9. Sonne, thou hast a desire to be recei∣ued into the number of the poore, either in earth or in heauen. If in earth, it is inough that thou hast made a Vow of Pouerty, and

be reckoned amongst the poore, and if in heauen, it is not inough, but further there is required thou be poore in deed, that is, that thou cut off all superfluityes, and exer∣cise thy selfe continually euen till death in the acts of Pouerty, and this is to be a true Religious man. He is not to be numbred in the company of my poore, who will aboūd in superfluityes, neither shall he come to the reward of the poore, who shall not haue made a tryall of the effects of Pouerty.

Of the Vow of Chastity, and what Religi∣ous Chastity is, & the proper office therof.

CHAP. XIII.

SONNE, if the vertue of Chastity were not, it would be greatly amisse with man sith the concupiscence of the flesh is of that nature and condition, that if it were not restrayned in time, it would make a man (otherwise indued with reason and vnder∣standing) in a short time like a brute beast. For the pleasure and itching of the senses do so obscure and blind a mans mind, as they draw it into all manner of filth and vnclea∣nes: whence it cometh to passe, that when the will is abandoned of iudgment and ad∣uise, a man runneth in a miserable manner

headlong into all wickednes. Hence it is, that a man giuen to the pleasures of the flesh is spoyled of all courage & power of doing well, speaketh & thinketh not of any other thing, then of lasciuiousnes and carnality, nor wisheth any other thing, then that he may al his life long haue his fill of such kind of delights and pleasures, and for this cause he also hateth the other life. Neither doth a carnall mans madnes stay heere, but his ha∣tred further extendeth it selfe to his Crea∣tour, who hath by his law prohibited those foule pleasures of the flesh, and condemned them. In a sensuall man the sense fayleth, and the fault increaseth.

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

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sensuall and beastly, who exerciseth beastly actions.

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

4. With this pestiferous, and vnruly wild beast the vertue of Chastity is to make warre, who being called on for her ayde, willingly presenteth her selfe, & greatly re∣presseth the fury of this beast, and abateth the concupiscences heat. Wherfore it is the generall office and charge of Chastity to moderate and direct all the desires of the senses according to the rule of reason, by yealding vnto euery degree of Continency what is conuenient and no more. And be∣cause there be diuers degrees of Continency,

there be also diuers permissions and prohi∣bitions therof which she prescribeth. In the first and lowest degree is the continency of the married, who are only forbidden vnlawfull pleasures. In the second is that of widowes; in the third that of the single and vnmarried, who do not only renounce vnlawfull pleasures of the flesh, but also the lawfull which they might enioy without sinne, if they had a will to marry. In the fourth degree is Continency of Virgins, which as it is more perfect then the afore∣said, so deserueth it a greater reward, the perfection wherof consisteth not only in a firme purpose of contayning from all man∣ner of venereous pleasures, but also in the perpetual conseruation of virginal Chastity. In the fifth and highest degree is placed the cōtinency of religious, which though it be not sometymes Virginall, is yet in perfectiō more excellent then the rest, for that it is by Vow consecrated vnto me, which be∣cause it is an act of excellent Charity, and of the greatest of all the morall vertue, na∣mely of Religion, causeth greatest perfe∣ction, and excellency to Religious Conti∣nency.

5. Now the law of Chastity comman∣deth Religious Continency to exercise three

offices worthy of it selfe. The first is, to con∣serue the purity of the flesh, whereunto is required a great courage. For sith the flesh of it selfe is prone to incontinency, and im∣purity, a great alacrity and courage of mind is necessary towards the keeping of it vnder, that a man, who naturally loueth and fa∣uourech his owne flesh, nor easily suffereth it to be afflicted, giue it not the bridle ouer much, nor plunge himselfe into the myre & puddle of carnall pleasures. A second office is to keep a gard ouer the senses, and therun∣to needeth vigilancy, and diligence. For seing the senses be wandring and slipery, & present a thousand occasions of such plea∣sures, vnles a Religious man shal be very di∣ligent in keeping them, they will easily breake out beyond their bands. The third office is to conserue the purity of the mind vnstayned, wherein circumspection is very necessary for the considering & examining of what is admitted thereunto. And if there be any thing that may stayne or infect, it must be kept out, for that it is more easy to keep it from entring, then to thrust it out, after it be entred.

6. Sonne, this is the law of Religious Chastity, and these be the offices thereof. If thou desire to be holpen thereby, seeing

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

Of the Excellency of Religious Chastity.

CHAP. XIIII.

SONNE, man consisteth of two parts, the owne called the inferiour and sen∣suall, appertayning to the body; the other the superiour and reasonable, appertayning to the soule. When he was created in the terrestriall Paradise, as long as he continued in his state of innocency, he enioyed great peace also, because the inferiour part was in perfect subiection, and obeyed the superiour part, neither was it so hardy as to resist. But after that man did by sinne make resi∣stance against his Creatours will, he fell from that happy and peacable state of inno∣cency, & the inferiour part began to rebell against the superiour, that is Reason: and hauing also, out of a pride, a will to vsurpe her authority, it fell also shamefully; for that reiecting the counsaile of Reason, it began to attend wholy to pleasures. Hence arose the warre, that is now made between the Sense, and Reason. By this, man became spoyled of his former peace and tranquility & for that cause he was driuen to gard him∣selfe with the help of vertues for the brin∣ging of sensuality vnder the subiection of Reason. And amongst these vertues Cha∣stity

hath a principall place, which if it once find an entrance into Reasons king∣dome, and into the superiour part of the soule, like a prudent and wise Lady she cō∣mandeth the sensuall part to hold it selfe within it owne bounds, and to yeald soue∣raignity 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 orna∣ment of purity, which he did weare before in the terrestriall Paradise.

2. Chastity is also called an Angelicall vertue, because it maketh man like vnto an Angell, while it causeth him to lead an An∣gels life. For though man of his own nature be in the middest between Angels & beasts, for that the conditions of both haue place in him; though he be superiour to these, & inferiour to those, yet is he somtymes beast-like, sometimes againe Angel-like. Beast-like, when the sensuality in the encounter with the superiour part, goeth away with victory, and hath a commaunding hand ouer Reason, and causeth a man to plunge himself so deep in the boggs of terrene plea∣sures, as he maketh himselfe vncapable of the heauenly, & as a brute beast, reciueth no

tast of spirituall matter at all. But when Chastity is once got into the kingdome of the mind, the warre commeth to a far diffe∣rent conclusion. For Chastity in the first place layeth hand vpon sensuality, impri∣soneth her, and setteth Reason in her owne place and authority of gouernment and commaund. Next it prouideth that the spi∣rit hold the flesh vnder, and in subiection, and this is to be Angell-like. And though a man be agreably to his nature fast tyed to his flesh, and whiles he is in this banishment, trauayleth vp and downe in flesh, yet be∣cause through benefit of Chastity he liueth not according to the flesh, he is said to lead an Angells life. And he that on earth li∣ueth as an Angell, shall in heauen shine also as the Angells do.

3. Againe, Chastity raiseth a man vp to the performing of great and wonderfull thinges: contrariwise the intemperance of the flesh abuseth him to abiect & most con∣temptible things. Experience teacheth, that such as pursue the fleshes pleasures, do not as∣pire to the effecting of noble and heroicall matters, and more then that, whiles they see themselues fast tyed and caught in the fleshs snares, they drowne themselues ouer head and cares in the puddle of lusts. This vice

also so dulleth mans wit, as it doth not only lay a bar and impediment to his pro∣gresse and profiting in discipline and arts, but also bringeth in a forgetfullnes of those thinges that were learned before. On the contrary side, Chastity as it is an Angelicall and celestiall vertue, so doth it rayse a man to the execution of generous and most noble workes.

4. The founders of Religions, if they had not lead chast liues, had neuer gone a∣bout so great, and hard matters, as the foun∣dations of new Religions be: neither could the Apostles, when they preached the Ghos∣pell, haue moued the world, or haue done other great matters, which they did, if they had been cumbred with wiues & children. Those therfore who imbrace purity both of mind and body, be more apt to receaue the cleare light of my grace, to contemplate matters of heauen, the mysteries of the Di∣uinity, the blessed Spirits, the greatnes and excellency of the eternall felicity, and of the goods prepared for the vertuous in heauen. Whence it is, that man also, though still li∣uing in a mortall body, if he conserue his integrity of body and mind, doth euen now in part begin to enioy the pleasures of Pa∣radise.

5. Neither is this the least of Chastities excellencyes, that it so beautifieth and set∣teth forth a mans soule, as it maketh it most gratefull to myne eyes. For though all ver∣tues adorne the soule, and euery one giue it a particuler ornament, yet Chastity, because it conserueth it from all stayne of the flesh, maketh it most pure and most beautifull: as contrary wise the vice of the flesh maketh it so fowle and vgly, as though it be prouided of all other moral vertues, yet may it hardly be endured. The externall beauty of times is an occasion of the soules perdition: but Chastity, which is the soules beauty, besides that, that it is most acceptable to God, procureth both the soules and bodyes good togeather.

6. Finally Religious Chastity, though it be of it selfe noble & excellent, receyueth yet greater splendour and perfection from many other thinges. For first it is greatly ennobled by Vow, by vertue whereof a Re∣ligious man hath renounced all kind of pleasures, whether the same appertayne to the body and senses, or to the mind and in∣ternall facultyes therof. Againe it boroweth no smal excellency from the very fountaine and origen thereof, which is a sincere and perfect loue of me. For a Religious man

moued not of any necessity, or hope of com∣modity, nor for any other human respect is induced to forsake all pleasures of the flesh, but only for the pleasing of me. And there∣fore Religious Chastity is the more com∣mendable for this, because it is endued with most perfect Charity, which is the nurse and mother thereof. No little splen∣dour and perfection also is added vnto it by the end and scope that Religious Chastity hath proposed: and this end is nothing els, then my honour and glory, and therfore the Religious bind themselues to perpetuall Chastity, for that by it Gods seruice is in a wonderfull sort amplified, and so it is no meruayle, though Religious Chastity chal∣lengeth the first place amongst all the de∣grees of Chastity. The more excellent and perfect Chastity is, the more it communi∣cateth to them that loue it.

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

it so affectuously, as I not only with a singular ioy repose therin, & enrich it with sundry gifts, but also nothing can be requi∣red of me, that I do not gratiously impart vnto it. And this alone should set euery Re∣ligious mans mind on fire to desire this hea∣uenly gemme, wonderfully shining, not only in the company of vertues on earth, but also in heauen amongst the company of the blessed. The more tenderly thou shalt loue Chastity, the more thou shalt be loued of God, and if thou canst not loue it, as much as it deserueth, at least loue it in what thou art able.

How greatly conuenient it is for a Religious man to be chast.

CHAP. XV.

LORD, I well vnderstand, that it is ve∣ry conuenient, that he be chast, who at∣tendeth to thy seruice, considering by the benefit of his Vow he is consecrated and bound to thee, the fountaine of all purity. It is nothing agreable, that vnder a cleane and pure head the members should be filthy and fowle. But I know not how I may long defend my Chastity, sith I haue at home a capitall enemy, who trusting to both in∣ward

and outward helps, becometh so stout & hardy, as I almost despaire of the victory. Now thou knowest, o Lord, how sore this insolent and proud flesh persecuteth the pu∣rity of my soule. Thou art not ignorant, how many assaults it maketh night and day vpon it. And yet this doth not make me afraid. Another thing perplexeth and troubleth me much more, that is, that both the wantonesse and rebellion of the senses within, and the most cruell enemy Sathan without, do minister helps vnto it.

2. Sonne, what thou sayst is most true, but thou must not be dismayd for it: for the greater that the enemies boldnes & poweris, the more glorious wil the victory & crown be that followeth after. Neither shalt thou want my help, only play thou the man, and vse all thy forces for the maintayning of Chastity, and no enemy from within or without shall get the victory from thee. And seeing thou acknowledgest, and con∣fessest also, that it is conuenient, that my Religious seruants be chast, as I their Lord am; know thou that I was euer so harty a louer of purity, as myne aduersaries, who calumniated me in very many things, durst not accuse or condemne me of the very least defect against Chastity. And that the Reli∣gious

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

3. And because I make so high an esteem of purity, and am in the highest degree a∣uerted from the vice of concupiscence, why wouldst thou haue me to entertayne a dis∣honest seruant within my house? or that I should endure him in the same? How should I suffer, that any seruice should be done me by him, whom I know to haue an vncleane mind? The seruant that accommodateth not himselfe to his Lord and Maister, or ne∣glecteth to procure his loue and good will, either will not be long stable in his office, or if he continue in it, will make very little profit therby, and will put himselfe in dan∣ger of being thrust out, to his owne great hurt, and no little shame and confusion. Do I require at my seruants hands any thing vnfitting, vnseemly, or impossible? I require purity, which is a principall vertue: I re∣quire of him, that he suffer not himselfe to be supplāted or ouercome by his sensuality,

and this is honorable. I exact of him, that which he hath promised, and that is to liue chastly, which is a point of iustice.

4. Further, I long to know, wherein consisteth to leaue and forsake the world? Not that a man giue ouer to liue vnder hea∣uen, or to dwell on earth, or to draw this ayre (for all these be necessary, and as com∣mon to secular men, as to Religious) but that he lead a life far different from that of the world. Amongst the euills of this world one is, to neglect spirituall things, & to seeke after the pleasures, & contentments of the flesh. The Religious therfore, who forsake the world in sincerity, must lead a life in conuersation and manners contrary to the world, by mortification of their de∣sires, by a renunciatiō of the senses delights, and by a contemning of whatsoeuer this blind world loueth and imbraceth: and in brief, their conuersation must be in heauen. But nothing so much contradicteth the de∣sire of heauenly things, & nothing is so pre∣iudiciall to the tast of spirituall matters, as is incontinency: whiles on the contrary, no∣thing promoteth a Religious man so to the leading of an heauenly life, as doth Chastity alone, which as it conserueth the mind pure so doth it rayse a Religious man to the con∣templation

of heauenly thinges. The fur∣ther thy life is off from that of the world, the more secure shall thy Chastity be, and vpon earth will sooner further thee to the leading of a celestiall life.

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

all thinges.

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

7. Sonne, he that hath enemyes, hath need of a guard for his person. And as he, who hath them within and without his hold, is in the greater danger, so needeth he

greater help, especially if both sorts of ene∣myes, both within and without, shall con∣spire togeather. But what should he deserue, who by putting his enemyes into prison, had deliuered his castle from danger? He should deserue, no doubt, to obtayne of the Gouernour of the Castle whatsoeuer he would.

8. Sonne, thou hast one domesticall & troublesom enemy within, namely thy flesh, and two without, to witt, the world and the diuell, who are ioyned in a confederacy togeather, and seeke to inuade & breake in∣to the fortresse of thy hart. How much then may Chastity deserue at thy hands, which, by the ouerthrow of thy flesh, and beastly desires, thy domesticall enemyes, exemp∣teth thee out of so great a danger? Iudge thou, how great esteeme thou oughst to make of Chastity, which is both thy fayth∣full friend, and a capitall enemy of thyne enemyes? Consider if it were not thy part to fauour her, sith she so greatly fauoureth and helpeth thee. Thou must needs be in∣grate, if thou forbeare to choose her for the gouernesse of thy hart, that she may conser∣ue it free from all impurity, and defend it from the guiles of crafty concupiscence. Who acknowledgeth not his owne misery

and danger, is nothing sollicitous about any to help him.

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

CHAP. XVII.

IN euery white and pure thing, the very least stayne appeareth, and the whiter it is, the more plainly doth the spot discouer it selfe. Euen so in a Religious life, be∣cause it is most white & pure, the very least defect of purity is obiected to the eyes, and offendeth them that see it. Secular men haue Religious for certaine spectacles of vertues: but a looking-glasse displeaseth, vnles it be all cleare and shining. In other vertues a light default neuer offendeth so much, or doth so great hurt in a Religious man, as doth a defect in Chastity. A Reli∣gious man doth not easily incurre the losse of his good name, if either he transgresse somewhat against meeknes, because he is by nature cholerike, or be not very franke and liberall, or seeketh after a little vayne glory, or be not perfectly humble ••r fall into some like defect. But if he commit but some very little matter against Chastity, he forthwith obscureth the opinion of his good name.

For euery wise man iudgeth that a Religi∣ous man, though he be neuer so hard, and fast handed, may yet be an holy man. In like manner one by nature cholerike, or some∣what curious, may yet be pious and deuout: but when they come to Chastity, the con∣trary is conceyued, namely, that there cānot be any holines, where incontinency is, nor that the deuotion can be sincere, where the perturbations of mind beare sway: neither can there be spirit, where the flesh com∣maundeth. Besides, the defects of other ver∣tues be easily excused, either for that they grow of a naturall complexion, as choller, or for that they proceed of a good end and intention, as is sparing and frugality: but a defect of carnall concupiscence is condem∣ned of all, and excused of none.

2. All thinke Religious men to be as it were the Salt of the Earth, and the Light of the World, as my Scripture speaketh, and therfore they need to take paynes, that the true propertyes of salt and light may con∣curre in them. Salt with the sharpnes dri∣eth vp the humors, and preserueth from pu∣trifaction, but ••it be not pure, or be mixed with earth, it not only not preserueth, but also causeth putrifaction the sooner. So if a Religious man be pure, and sincere in his

words, & counsailes, he will easily conserue others, but if he be vncleane & stayned with a litle stayne of carnal desires, he will by his bad example easily marre them. Light also serueth to giue light, and to shew where the dangers and downfalls be, but if the candles weeke be either foule, or moist, it yealdeth more of smoke then of light. So a Religious man, if he haue not a pure and cleane hart, will not only not enlightē, but also obscure, and darken the way, that both himselfe, & all that do accompany him, may shamefully stumble, and so giue a greater stincke and smell, then light. He shall haue much a do to conserue & enlighten others, who negle∣cteth to keep and giue light to himselfe.

3. Moreouer the Religious life is so ten∣der and delicate, as not only the defect of purity, but the very least suspition of incon∣tinency also hurteth a Religious man much. Who would esteeme that matrone for wise, who should for help and counsailes sake go to a Religious man, suspected of inconti∣nency? Is it not an extreme misery, that a Religious man consecrated to me, should be ill reported of? Certes, the Religious per∣son, that should make no reckoning of his good name with his neighbour, receyueth no good by him neither. O how grieuously

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do those Religious men sinne, who do not beware of falling into the occasions of be∣ing infamed by such a vice, but perswade themselues, that it is inough, if they commit nothing that is euill by deed, whatsoeuer men say and report of them. They are not without fault, if they giue but the occasiōs of such obloquies and detractions: for they are bound not only to fly from the vice it selfe, but also to take away all suspition therof. He that hateth the Diuell, will not easily endure to see him painted.

4. It is nothing conuenient to thrust a man against reason out of his owne house, neither can it be done in conscience. Re∣member, Sonne, that thy hart is my Temple and my house. I haue layd the foundations of it, raised and perfected the building, and whatsoeuer is faire and precious in it, hath come from me. And that this house might be euer beautifull, & that I might still make my aboad and habitation therein, I deliue∣red it to the keeping of Chastity, a trusty & vigilant keeper. But if thou wouldest now thrust me against all reason out of it, thou canst not do it without most grieuous sa∣criledge. And if thou hast a will to driue Chastity out of the house of thy hart, that concupiscence may commaund in it, thou

mayst not do that also without a great cri∣me. He that thrusteth out him, of whome he is holpen and honoured, will easily fall into the hands of some one, who will han∣dle him according to his desertes.

5. Tell me, I pray thee, when thou vowedst perpetuall Chastity, what didst thou promise to God? Didst thou not pro∣mise, that thou wouldst from thenceforth make warre against all carnal pleasures both of body and mind? Didst thou not promise to perseuere chast to thy liues end? Dost thou not therefore thinke, that thou art bound necessarily to performe thy promise, sith thou canst not look any more backe? Know∣est thou not, what my Apostle sayth: Who shall violate, or defile Gods Temple, God will destroy him? And if thou for some litle carnall pleasure driuest me out of thy hart, with what right canst thou challeng of me to be receiued into the kingdom of heauen? And if for a little pleasure of the senses, by defyling thy hart, thou abusest Chastity, wherefore shouldst thou exact her to bring thee to the vision of God, promised to the cleane of hart alone? Vnderstand therefore that it is no way good for thee in the very least thing to offend against Chastity, be∣cause thou hast by Vow of Chastity pro∣mised

no way to preiudice her purity, nei∣ther in great matters, nor in little.

6. It is further necessary that a Religious man aspire to the perfection of Chastity for this, for that he hath made a profession of leading a spirituall life, which sith it hath not a more sworne enemy, then the concu∣piscence of the flesh, cannot possibly liue a spirital life, vnles the flesh be first brought in subiection to the spirit. For the Religious who is truely spirituall, must not only be a stranger to the vice of the flesh, but also be auerted from all those, that haue their ori∣gen from the flesh, or haue any dealing with it at all. And therfore he must diligently, & carefully exclude and keep out all bad cogi∣tations, & impure suggestions. In his talke he must be circumspect, that any words fall not from his mouth, that may seem against honesty. He must not cast his eyes vpon Iasciuious acts, though they should be done without sinne. And these be helps for the mortification of the flesh. But I would haue thee, Sonne, to consider and obserue, that the flesh sometyms faigneth it selfe dead, when it is not, & pretendeth it selfe to be in most great subiection to the spirit. But then a wise and spirituall Religious man must be most of all vpon his gard: for it is accusto∣med

to dissemble the matter vpon hope of ••ommodityes, and of greater liberty, and in ••yme it perswadeth the Religious man to withdraw somewhat of his former rigour, ••th it was ready to yeald most prompt ser∣••ice to the spirit. But he that will not be ••eceiued, or beguyled by the crafty flesh, must vse the counsaile of his spiritual father. There is no trust to be had to a dissembling ••nemy, because by his faigning he disco∣••ereth himselfe.

Of the vtility of Religious Chastity.

CHAP. XVII.

SONNE, when I did in my Ghospel vn∣der the name of Eunuches commend ••hem who do for the loue of me voluntarily make the Vow of perpetuall Chastity (for ••his is to make himselfe an Eunuch, and ••o geld himself for the kingdom of heauen) I did intend that very thing, because a man by such a Vow, as it were with one sharpe cut of a knife, cutteth off all power, and oc∣casions of vsing carnall pleasures. For what is not any longer lawfull, is truly sayd to be impossible. And hauing commended these my chast Eunuches, I added, He that can take, let him take. For I knew, that all would not

vnderstand the most great vtilityes, that p••¦petuall continency bringeth to the Religi¦ous. I omit to mention heere, how by the benefit of it they are freed from infinit mo∣lestations and troubles, and the reproachfu•• insolencyes of the flesh, which if it get one but the least commaund, casteth headlong euen wise men into the bottomles gulfe a vices. And if the care of outward riches b•• troublesome for the sollicitude they brin•• with them, much more cumbersome is the concupiscence, which because it is home∣bred, woundeth more sorely, and therefor•• the wounds therof be the more deadly.

2. I say nothing that they be eased of many afflictions, and carking cares of go∣uerning their house, which be otherwhile•• so troublesome, as they bring men to despe∣ration. It appertayneth to the maister of the family to prouide for his wife, for the good bringing vp of his children, for the placing of his daughters in marriage, to take care that no necessary thing be wanting, that the seruants of both sexes do their duty. And if all in that family be good and modest and well ordred, and yet there is no want of troubles; what will there then be, if many of them be peruerse, vntoward, and vnruly? I pretermit, that the Religious by the bene∣fit

of the sayd Vow be deliuered from the ••••spitions of wife and children, which are ••ont otherwhiles so to torment the hus∣••ands, as therby they become almost mad, ••nd out of their wits. Finally I forbeare to ••emember other infinite incommodityes, & ••nluckly euents, which happen vnexpe∣••ed in families, and are wont wonderfully 〈◊〉〈◊〉 vexe and trouble the maisters of the fami∣••y. Wo be to those Religious men, who free ••om so many impediments and snares, do ••ot labour to the perfection of their state.

3. Religious Chastity then cutteth off ••ll these troubles, and vnquiet thoughts, & ••useth the Religious man, as a Cittizen of ••eauen, content with his vocation, to at∣••end only to the cōtemplation of heauenly ••hings, and to the procuring of his owne ••oules good. And how healthfull and pro∣••••table this is, those Religious know well, who farre remoued from the sayd busines ••f imployment, do liue a single life. The ••fflicted men of the world also are not igno∣••ant therof, who to their great hurt, and griefe haue a dayly experience of those trou∣••les and miseries. And if there were no∣••hing els, then to thinke how to please their wiues, how to appeare the before world, ••ow to content their kins-folks & friends,

this were a crosse heauy inough to beare•• long as they liue. But the chast Religion need not to thinke vpon any other thing, then how to please me. O how much mo•••• easy it is to please me, then the world, an•• how much sooner the Creatour is satisfyed then the Creature. Whosoeuer in this lif•• pleaseth God most, shall haue the highe•• place of honour in his court of Heauen.

4. Againe the secular man, tyed in mar∣ryage, hath no power of his owne body, b•••• the wife hath a commaund ouer it. For s•••• writteth my Apostle, & it is most true, that the law of Matrimony requireth it. And i•• not this a kind of seruitude to be at the com¦maund of a Woman? and seing it is not for one yeare, nor for ten, but for the whole life, is it not a continuall seruitude. It is indeed to be confessed, that the tribulation is the lesse, if the man happen vpon a vertuous wife, and yet it looseth not the name of ser∣uitude. But when he lighteth vpon a vayn•• impudēt, quareling, or scolding wife, wha•• is it but an hell? How great is the husband•• misery? What boundslaue is worse handle•• then he? But a chast Religious man hath t•• do with Chastity, that is, a benigne vertue▪ he hath to deale with me, who though hi•• Lord and Maister, yet a most louing & kin••

Father. And to serue me by Vow of Cha∣stity, is nothing els, then to heap vp store of merits, and to increase them. Vnhappy is the man, who by his seruing others profi∣teth himselfe nothing: but more vnhappy is ••he, who sustayneth detriment also, and losse of the things he hath.

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

who contemneth the helps presented vnto him.

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

7. Of this there ariseth another vtility,

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

Of the daungers of loosing Chastity.

CHAP. XVIII.

SONNE, thou knowest well, that Cha∣stity is a gemme of great price & worth, no lesse pleasing to me, then profitable to thy self. But thou must further know, there be many theeues and enemyes, who seeke to spoyle thee of it, or at least to destroy and marre it, out of malice they beare vnto thee, & therfore thou needest to be very vigilant, and well armed against their assaults. Nei∣ther must thou be ouer confident, though thy flesh be tyed by Vow, sith it is so crafty & insolent, that though it cānot breake out by breaking the bands, which it euer labou∣reth to do, yet after her old manner, though she be neuer so fast bound, she maketh stirres & tumults, hoping therby either to worke her owne liberty, or to giue some deadly wound to Chastity her enemy. Neither be thou so confident, that Chastity, because it hath for a tyme seated it selfe within the ca∣stle of thy hart, is therfore secure, & out of danger: for most strong fortifications many times are surprised & taken on a suddane, & ouermuch security it cōmonly hurtfull, be∣cause it is the mother of slouth, & carelesnes.

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

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

4. Another danger groweth from th•• senses, which because they be the gates o••

the hart, where Chastity resideth, need a strong guard, because both good and euill make their entrance thereby into the hart. He that bath not a diligent and carefull eye to the keeping of the gate of his house, shall oftentymes find something missing, & taken away, or within it shall find something that ••he would not, and would wish away. For doores are made, that they may be shut and opened: they are shut against men vnknown and that may do hurt: they are opened to men knowne, & to friends who may help. A Religious man must not permit any one to enter into his house of Chastity, with∣out examining him first.

5. So do they in Frontiere places and townes of kingdomes, and there most of all where there is feare, or suspition of treason from enemyes, where not only be examined those that desire to enter, but their packes also, letters, and weapons are viewed and searched that nothing hurtfull be brought into the Citty. And this vigilancy is not discommended, but commended. And yet this care and diligence oftentymes doth not remedy all inconueniences, sith experience ••eacheth that, notwithstanding the wat∣ching and warding at the gates, there be many treasons committed. Wherefore then

should not a Religious man stand vpon his guard in keeping the gates of his hart, wher∣in he hath all his good, and whereon depen∣deth both his saluation, and his eternall damnation. Who will say, that the vigilan∣cy and diligence is ouermuch, where there be so many enemyes? Who keepeth the gates of his senses negligently, shall find death entred into his house.

6. Moreouer to conuerse and keep com∣pany with lasciuious persons, or such as be not chast, is to cast ones selfe into a ma∣nifest daunger of loosing his Chastity. For as experience hath taught, more chast per∣sons haue been by the lasciuious drawn to intemperance, then haue lasciuious been by the chast induced to Chastity. For such is the nature of the condition of man, as after the losse of his integrity of life, he is more prone to euill then to good, and as the sick, rather desiteth those things that delight the tast, then profit the health. But if the con∣uersation with such kind of men arise per∣aduenture of an inordinate affection, there is greater danger imminent. For if the on∣ly company with vnchast persons be daun∣gerous, of how great daunger will it be to keep company with carnall affection? He that is prouoked by the obiect from with∣out,

and put forwards by an affection from within soon falleth, though he be spiritual. And therefore my seruants, who were in loue with Chastity, so soone as they percea∣ued themselues to be by any inordinate affe∣ction drawn to daungerous company, forth∣with left it, as an enemy to Chastity. For he easily learneth to halt, who often con∣uerseth, and keepeth company with the halting.

7. The same is the daunger of rea∣ding of wanton bookes, which be repug∣nant to Chastity. I know not, how that Religious man can be excused, who keepeth such an infectiō within his chamber. Poy∣son, though it be put into good and whole∣some meats, ceaseth not to be poyson, or to kill them who take it: euen so vnchast mat∣ters, whether expressed in pictures, or inter∣laced in the bookes of sound doctrine, do neither forgoe the name of dishonesty, nor cease to hurt the beholders, readers, or hea∣rers. And if vnto secular men the reading of such bookes cannot in good conscience be permitted, how should it be permitted to the Religious, that professe Chastity? What is read in books, is reflected vpon in hart, & what is ruminated in mind, is easily retay∣ned in the affection.

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

Of the meanes to conserue Chastity.

CHAP. XIX.

SONNE, in the battayles that are fought amongst men, it profiteth sometymes to come before the face of the enemy, & some∣tymes to skirmish with him, for as much

as boldnes is wont to abate the enemyes courage, and to cause him to fly. But in this spirituall warre, where we are to fight with the flesh, the victory is obtayned rather by flying from the enemy, then encountring him. For he, who seeketh to set vpon his enemy, putteth himself into very great dan∣ger to be ouercome, and ordinarily his losse is greater then is the gaine. Neither ought this to seeme strang vnto thee, for that in the conflicts of this world, whiles an as∣sault is made vpon the enemy, the soul∣diers courage is set the more on fire, and the enemyes harts begin to faint; but in this en∣counter the contrary happeneth. For the more manfully thou shall resist thy concu∣piscence, the more it rageth, and the fire of it increaseth; in so much as it either striketh and woundeth, or pricketh, and therefore more wisdome is shewed in flying from it.

2. Thou art not wiser then Salomon, who because he flying not from the occa∣sions, fell so shamefully, as he did. S. Iohn Baptist my precursour, though he were san∣ctified in his mothers wombe, did notwith∣standing for the auoyding of all occasions of sinning, hide himselfe being but a child in the desert: and wilt thou, who neither art sanctified, nor so vertuous, thrust thy self

into the middest of occasions, & make head against thyne enemy to fight with him? This is a manifest signe, that either thou hast not got any knowledge of thy selfe, or thou makest little reckoning of Chastities gift.

3. Another meanes is, most speedily to repell & shake off the foule suggestions that the Diuell presenteth to the mind. For they be like little plants, which if they be not fortwith pulled vp out of the soules garden, do soone take roote, grow, & bring forth thornes, that pricke the mind, and choake vp Chastity. A Religious man, who put∣teth not away vncleane thoughts after he hath once perceiued them, doth declare his liking of them: and if they please him, how can he loue the purity of mind, that is stay∣ned with such manner of thoughts? Againe if foule cogitations hurt; as soone as euer they put out their heads; how much more will they hurt, if they shall by delay gather more strength? Little coales, though they lye but a little tyme vnder cloaths, do not∣withstanding both cause a bad smell, and burne the cloath. If the Religious would consider, from how great incommodityes and troubles they should free themselues, if they should in the very beginning shake of the foule cogitations of carnality, there is

none, who would suffer the little ones of Babylon to grow to any bignes within his hart, but would instantly dash them against the rocke. Our cowardize, and dastardy in putting away impure cogitations, maketh the Diuell diligent and bold in tempting vs against Chastity.

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

5. Another soueraigne help for the conseruing of the minds purity, is the a∣uoyding

of ydlenes, which as it is mo•••• combersome to Chastity, so it is most con∣tenting to the flesh, which is accustomed to grow wanton by ydlenes, & cōsequently to become more fierce against Chastity euery day then other. To liue idly, is to set open the doore for theeues and robbers to enter into the house. For he, who careth not for the loosing of his own goods, doth nothing but giue vnto theeues oportunity of rob∣bing him of what he hath. Who is well busyed, is not wont to lend his hearing to any one, but in necessary matters: but one that is ydle, and giuen to his recreations, is ready to heare all, whether the talke be se∣cular, or spirituall: if it be spirituall, it in∣stantly passeth away, if it be secular and car∣nall, it taketh increase by ydlenes.

6. Consider thou now, whether it be conuenient that thou be idle, who art come to Religion for no other end, then to suffer many labours, and much paynes for Christ. And whether it be meet by ydlenes and ease to patronize the flesh against Cha∣stity, when as thou hast by Vow promised thy Chastity to God? Some cast the fault vpon the Diuell, that they be ouer sore trou∣bled with impure cogitations, who are ra∣ther culpable thēselues. For he by tempting

••eeketh to put occupations vpon them who ••aue none, that they may satisfy their du∣••y: and therefore if they should be euer busy ••n some pious action or other, the Diuell should not haue any place, and the Chastity might be the more safely kept. To haue a desire and will to be ydle, and not to haue a will to be tempted, cannot agree togeather, for that nothing inuiteth the Diuell sooner ••o throw his darts of tentations, then ydle∣nes, and ease.

7. My seruants, who now raigne hap∣pily in heauen, for the mantayning of their Chastity on earth, exercised themselues in two vertues aboue the rest, to witt, humili∣ty and pennance. Humility of hart, like a pious mother, seeketh most carefully to con∣serue Chastity, as her deare daughter. For those my seruants vnderstood very well, that it was a very hard matter for a proud, and arrogant person to keep & preserue his flower of Chastity. Againe Pennance is the conseruer of Chastity as touching the body, and therfore they were much giuen to the mortifying of their flesh, some to fastings, others to disciplines, watchings, and to o∣ther afflictions of that kind, knowing that they were the preseruatiue antidots of puri∣ty. And when these remedyes will not help,

let them vse more effectuall. Whence it is, that some for the extinguishing, and put∣ting out the heat of lust did cast themselues into most freezing cold waters, some into snow, others cast themselues naked into nettles & thornes, some did burne off their owne fingers. By which acts they declared themselues to be great enemyes to their flesh and faythfull conseruers of their Chastity. The body cannot be brought vnder subie∣ction, but by vsing some seuerity and rigour to it: and a body vntamed and vnruly can not away with Chastity, and in conclusion either cleane abandoneth it, or preserueth it not long vnstayned.

Of the Vow of Obedience, and wherein Re∣ligious Obedience consisteth.

CHAP. XX.

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

2. Sonne, in this life none is sufficient

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

3. So it is Lord, but shall we continue in this darknes, depriued of all helps and remedies? Sonne, in this necessity the ver∣tue of Obedience is able to giue thee both

an help and a remedy, of which it is a com∣mon saying: Suffer thy selfe to be ruled. He that taketh a iourney, and cannot well see his way before him, standeth in need of a guide, & of one well sighted, & that know∣eth the way. The vertue of Obedience is that which deliuereth a Religious man in∣to my hands, that I may guide and direct him. And seeing I am skillfull of the way, and know the windings, turnings, and dif∣ficultyes, let euery Religious man be secure and assured, that I will faithfully direct him in the way that shall bring him to life euer∣lasting, so he suffer himselfe to be for his owne part gouerned, and brought to his iourneys end.

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

that he maketh little reckoning of his going astray.

5. In the world I administer, and go∣uerne all: by me Kinges raigne, and Prin∣ces commaund: by me the Law-makers de∣termine what is iust, and the Iudges do iu∣stice. And where I haue commaunded obe∣dience to be giuen to temporal Lords, who∣soeuer resisteth their commaund, resisteth me, and my ordination. The same is done in the ship of Religion, wherein I am the chief Maister, and Pilot: I direct it, and bring it safe into the harbour: I assigne eue∣ry martyner his office and charge, and to whome they and others must be obedient. And wheras I am in euery one of them, and determine what euery subiect is to do, to obey them is nothing els, then to obey me, and to contemne them, is to contemne me.

6. All Religious be indeed in a ship, but all haue not good speed and successe in their nauigation. He that suffereth himselfe to be gouerned, sayleth on without danger, and hath not any cause to be troubled or afraid, and therfore, as the common saying is, goeth his iourney sleeping. But he, who suffereth not himselfe willingly to be go∣uerned, stayeth not within the ship, one

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

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

hindred his entrance into heauen. None can take vp his crosse and follow me, vnles he shall first haue buryed his owne will, and denyed himselfe. A Religious man, retay∣ning his owne will, and doing as he list, is not dead to the world, and therfore apper∣tayneth not to Religion, which is but one, and ought to be gouerned by one will, namely of the Superiour, and all the rest of the wills of the subiects must be buryed: if they be not, as a body, that lyeth vnburyed, they will yield forth an in∣tolerable bad sent.

8. Tell me, I pray thee, my Sonne, if a man should without any cause, induced by his own will and pleasure alone, take vp a body, that had beene some monethes ago buryed, would it not strike an exceeding great horrour into all that should see it, & cause them to laugh at his folly, & madnes? And what other thing is it, not to obey the Constitutions of the Order, or the Superi∣ours commaund, then to take vp againe thyne owne will, and nill, that were before buryed, both which bodyes thou buriedst at thy entring into Religion, with a firme purpose neuer to vnbury them, or to take them out of the ground againe? Thinkest thou to be excused before me, while, thou

now callest them, I can, and I cannot? That I cannot, which thou hast sayd to thy Su∣periour, thou didst not say to me. I know, what euery one is able to do, or not able. I see also what a Religious man hath in his mouth, and what he carryeth in his hart. And I know againe, when not to be able, is not to haue a will for the shunning of some incōmodity, or paynes taking. And though the Superiour accepteth of his subiects false excuse, neither examineth, whether he be truely able to do the thing, or no, that is commaunded, yet he hath no cause to be therefore glad. For the whole matter con∣sisteth not in that alone, it will at some o∣ther time be examined at my tribunal, wher the last sentence shall be pronounced, that will admit no hope of any future appeale. For men in censuring and distinguishing the truth of the thing, may be deceiued, but God cannot, who hath a perfect knowledge of all things, both within, and without.

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

CHAP. XXI.

SONNE, thou canst not be ignorant, what was the end of thy first father Adam

and of his disobedience, namely, that not only himselfe was exiled and banished out of the terrestriall Paradise, but he was fur∣ther togeather with his whole posterity made thrall & subiect to malediction. The labours on earth, the sweating in procuring bread to eate, the paynes of women trauay∣ling with child, and all other miseryes, wherewith man kind is afflicted, be the punishments and maledictions of disobedi∣ence, which because it is the daughter of Pride, can yeald forth no other fruite, then it doth. Thou knowest also what fol∣lowed of the Obedience of Abraham, that not only himselfe, and all his family, but al the nations of the world also be blessed in his seed, of which was to be borne one, who by his obedience should set open the gates of heauen, that were by disobedience shut vp before: in so much as it may be truly sayd, that all celestiall gifts, and all graces & ver∣tues be the effects, and benedictions of O∣bedience.

2. Againe, if Obedience, accompayned with my expresse commaundment, which seemeth in a manner to force man to do what I commaund, be so gratefull and plea∣sing to me, as I abundantly reward it; how much more acceptable ought Religious

Obedience to be, in regard whereof a man of himselfe moued not by the cōmaund of any, but for the sincere loue of God, though the contrary propension of his nature repu∣gne, bindeth himselfe to performe my coū∣sayles? And where I know right well, that man is borne to high matters, and is pro∣pense to designe & vndergo heroical actiōs, yet when I see him for loue of me to abase himselfe, according to the iudgment of the world, to vile and contemptible functions (though in my sight they be honorable and excellent) when againe I see him not to seek glory and applause of men, but rather the contempt of himselfe: when I see, that he spoyleth himselfe of his owne will, which is the fountaine and beginning of all gene∣rous workes, by which a man may merit greatest honours before the world: & when I see, that to please me, he subiecteth him∣selfe to another man, his equall by nature, and oftentymes in Religion also to them, ouer whome he had authority and a com∣maund in the world; how, I say, can it possi∣bly be, that I should not be most inwardly affected to the Obedient? And that such Obedience should not be most pleasing to me, that exciteth the Religious to do so great matters for the loue of me? How

should I not rayse them to greatest digni∣tyes, who that they might obey for loue of me, abased themselues so farre, euen against the inclination of nature? He can neuer re∣ceiue any losse, who doth much for God.

3. Obedience also pleaseth me, be∣cause it maketh the subiects tractable, prompt, and ready at euery beck of the Supe∣riour: and nothing comforteth and helpeth the Superiours so much, as to haue tractable subiects. O how do I like that Religious man, who doth with ioy and alacrity go a∣bout the doing of whatsoeuer his Superiour shall haue commaunded him, & if he should be againe by his Superiour willed to cease from the worke he had begon, he leaueth it as gladly, and executeth as readily any new worke, that shall be commaunded him. On the contrary nothing troubleth, and affli∣cteth the Superiour more, and causeth him more to groane vnder the weight of his gouernment & office, then to haue subiects stubborne, slacke, & hard to obey. An vn∣tractable beast doth not easily suffer burdens to be layd vpon his backe, and after they haue byn with much payne layd vpō him, he either throweth them downe, or carry∣eth them with so ill a will, as a great care must be vsed, least he cast them downe at

length. A Superiour, that hath hard, fro∣ward and stubborne subiects, cannot be confident in them, and therfore if any thing though neuer so little, be to be commaun∣ded them, there needeth more circumspecti∣on, then if a man were to deale with an vn∣ruly beast.

4. Hence it is, that where the subiect should other wise respect, reuerence & feare his Superiour, through the default of diso∣bience the quite contrary is done, that is, the Superiour feareth the subiect, whome, least he should giue him an occasion of lea∣uing his order, with the offence & scandall of others, he leaueth to his owne will, nei∣ther commaunding him any thing, nor re∣prouing him. O misery to be lamented! In the world he liued as he listed, not at an∣others charge, but at his own: but in Reli∣gion he hath a will to liue at his own plea∣sure, and with my cost, and my bloud, which as it cannot be done without iniu∣stice, so neither can it go vnpunished. Wher∣fore should I not hate disobedience, which is so iniurious to Religion? Why should not the disobedient displease me, who be the ruine of their Religion? This is not the state of the obedient. For the Superiour liueth with the obediēt securely, without distrust,

without ceremonyes, he is confident in thē, and if he commaund thē any thing, though very hard, they most readily do it. He obey∣eth without difficulty, who imbraceth all commaunds without any excuse: but he, who forced, yealdeth to the Superiours cō∣maundment, either doth it not at all, or doth it ill. He indeed retayneth the rynd, that is, the externall act of his labour, but he looseth the kernell, that is, the fruit of the merit of obedience.

5. Moreouer I adde, that Religious Obe∣dience pleaseth me also for this, that it com∣prehendeth many other vertues in it selfe, and exerciseth their actions. For when the Religious mā for obedience sake subiecteth himselfe to others his equalls, or inferiours, he exerciseth the vertue of Humility. If the Superiours commaundement that he doth be hard, he exerciseth the vertue of Forti∣tude, because he ouercometh the difficulty. If it be repugnant to the sense, or to his owne nature, he exerciseth Patience, be∣cause be exerciseth what he is auerted from. If he obey for loue of me, he exerciseth Cha∣rity: & so Obedience maketh the Religious mā like vnto me, because my obedience had the company of these vertues. And seeing similitude is the cause of loue and beneuo∣lence,

it manifestly followeth, that all obe∣dient persons be most inwardly conioyned with me: and the more vertues go in com∣pany with odedience, the more doth the o∣bedient merit.

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

7. Sonne, Religion is a deare and be∣loued vineyard to me, and the rules & con∣stitutions of it be the branches of the vine, and as it were trees planted therein by me, not without my paine. The worke-men be

••hose, whome I call out of the world, & do ••urnish with sundry tooles, and talents for he good husbanding of my vineyard. The ••eeper of it is Obediēce, which apointeth ••nto euery worke-man what he is to do. All do indeed enter into the vineyard, but ••ll be not profitable vnto it. The Religious who take paynes in husbanding the trees ••nd vines, that is, obey my lawes and ordi∣nations, be most pleasing vnto me, and I haue appointed them a singular hire, be∣cause they on their part do maintaine and defend Religion. But the disobedient, who spoyle my vineyard, cannot haue a mery or pleasing looke from me. For what is it els to forgoe and transgresse the rule, but to cut off some vine, or to transplant it to some other place? And what is this, but to dis∣solue and ouerthrow Religion? Wherefore as much as disobedience displeaseth me, which ouerthroweth Religion, so much Obedience contenteth me, which setteth it forth, preserueth, and increaseth it.

Of the Excellency and Dignity of Rel∣gious Obedience.

CHAP. XXII.

SONNE, hast thou at any time considered this saying of my scripture: A man obe∣dient

speaketh of victories. Know thou that there cannot either a greater, or mo•••• wonderfull victory be in this world obtay∣ned, then that of ones selfe. Enemyes ma•• be ouercome by stratagems, and frauds, an•• though they be ouercome by might & for•• of armes, yet they are ouercome who 〈◊〉〈◊〉 inferiors, or be at least in fight become infe∣riors. But in the victory of ones selfe, th•• victory is not obtayned by art, or fraud, b•• by vertue, and he is ouercome who is equa•• and euer remayneth equall. In other victo∣ryes the higher the vanquisher is raised, th•• more is the vanquished and ouercome de∣pressed and humbled, but in the victory of ones self the vāquished hath as high a place, as hath the ouercōmer. In other encounters and fights enemyes are ouercome, and there∣in passeth hatred, ire, and indignation, but he that ouercometh himselfe, ouercometh one, to whome he is most conioyned in loue and freindship. And this difficulty maketh the victory the more glorious. Such is the victory of the obedient, for that whil•• he doth voluntarily subiect himselfe to an∣others commaund, he ouercometh himselfe. And this victory is so much the more noble & glorious, with how much the more dif∣ficulty, namely against nature, it is ob∣tayned.

And in this victory there are to be ••ene many other victoryes. For an obedi∣••nt Religious man maketh the senses, appe∣••tes, add passions to be at reasons cōmaund, ••nd reason it selfe againe togeather with her ••wne iudgment to be subiect to the will & ••udgment of the Superiour. And this also is ••ot the least victory to yield and deliuer vp ••he honour of the triumph to another. He ••hat in battaile turneth his backe and run∣••eth away, looseth the victory; but in obe∣••ience he turneth his backe, who refuseth to ••ubmit himselfe to another.

3. Againe, Obedience is so stout a war∣••iour, as it also fighteth for other vertues a∣gainst all those, that oppose themselues a∣gainst the Religious state, and perfection. ••f the concupiscence make warre against Chastity, Obedience commeth forth, and causeth the will to deny consent, and to re∣member the Vow that was formerly made of leading a chast life. If the desire of tem∣poral things insult vpon Religious pouerty, Obedience riseth vp against it, and perswa∣deth pouerty to keep the promise of vsing no propriety in any thing. When the Diuel inciteth any to transgression of the rules of Religion, Obedience, as a faithfull defender of Religion, is in armes and stoutly standeth

against him. As often as the perturbation of mind impugne reason, Obedience com¦poseth them, and causeth euery particula•• faculty of the mind to shew obedience where it should. By all these most nobl•• victoryes a coniecture may be made, ho•• great an efficacy and glory is that of Obedi∣ence; and that a Religious man, as long a•• he shall haue so noble a champion to defen•• his quarrell, must needs fight with goo•• successe, and go away with many victoryes▪ The Generall of the warre, if he desire to haue good souldiers, and to ouercome hi•• enemyes, must haue a speciall consideration and regard of them, who fight manfully with the enemy.

4. After that the Diuell had by the sin of disobedience supplanted Adam, he began to make great reckoning of disobedience, & vpon his flag, which he did set vp, and dis∣play in signe of victory, framed this word, o•• poesy: Inobedience the daughter of Pride, the mother of death, the worlds ruine, and Religious bane and infection. By these he triumphed long. But I againe raysed vp and displayed the Crosses banner, wheron en∣ding my life by obedience, I ouercame death and repayred the hurts by Adams disobedi∣ence done to mankind. And therefore the

••otte or poesy of my banner is this: Obe∣••ience Humilityes daughter, Spiritual lifes ••nother, the worlds Redresse, and Reli∣••ious Gouernesse. Of these commenda∣••ions, which be most true, thou mayst vn∣••erstand the excellency of Obedience. For ••eeing it is humilityes daughter, whose pro∣••er office is to exalt the humble, it cannot ••ut haue a part in the same property, as 〈◊〉〈◊〉 to be seene in me, to whome it gayned a ••ost happy victory ouer all myne enemyes, ••ccompanyed also with a most glorious tri∣••mph. Sonne, none can continue stable and ••erseuere in Religion, vnles he fight. He ••hat fighteth not vnder obediences colours, ••ust needs fight vnder disobedience, which 〈◊〉〈◊〉 Sathans banner.

5. It is out of question, that the excel∣••ency of the will, which is by a Religious ••an offered and sacrified to me by the Vow ••f Obedience, addeth great force to the sa∣••rifice, sith the will is not only the noblest ••art of man, but also the queene of al the fa∣••ultyes of the mind. And the dignity and worth of this sacrifice increaseth the more, ••he more I esteeme of it. And how could I ••ot but highly esteeme of Religious Obedi∣••nce, in which a Religious man offereth me ••is liberty, which all the world maketh so

great reckoning of? Is not this gift such, 〈◊〉〈◊〉 it should be held for great? For if I esteem•• greatly of Pouerty & Chastity, I am bound to make much more of Obedience. For Po∣uerty offereth me the externall goods only. Chastity for loue of me only depriueth the body of corporall pleasures, which be the goods therof. But Obediēce offereth me the internall goods of mind, which by how much they excell the goods of fortune and of body, by so much the oblation of them is more excellent, and more acceptable to me.

6. It cannot be denyed, but that Abra∣hams obedience was most excellent, when at the first word I spake, he resolued to sacri∣fice vnto me his only and most louing sonne Isaac. Neither was Isaac his obedience lesse memorable, who to obey me in the person of his Father, suffered himselfe to be bound, and out of a most noble courage & hart, in the flower of his youth offred his head to be cut from his shoulders. But I make no less•• reckoning of a good religious mans obedi∣ence, which comprehendeth in it the per∣fection of the obedience of them both. O•• Abraham indeed, because a Religious man doth loue himselfe as well, as did Abraham his sonne: and of his sonne, because a Reli∣gious man out of as great a fortitude of

mind bindeth himselfe by Vow of Obedi∣ence, as did Isaac suffer himselfe to be fast bound by his father. Neither doth he with lesse promptitude offer his owne will to be cut off by the sword of spirituall Vow, then did Isaac his necke by the materiall sword. Moreouer by the difference between Abra∣hams and a Religious mans obedience, it ap∣peareth, that this is to be preferred before that. For in that, a cōmaundment was layd vpon Abraham, in this it was but counsaile: that was only in will, this both in will and fact: his act endured but for a short space, this mans fact for his whole life.

7. Sonne, wilt thou go beyond Abra∣hams obedience? Seeke prompt obedience ••in all things, for that God is no lesse pleased with Obedience in little matters, then in great. Further certayne it is, that no worke though by the iudgment of the world it be thought honorable, is of any accompt with me, if it hath not a conformity with the di∣uine will. Let a man dispose all his goods for the behoof of the poore: Let him suffer persecutions, and be contemned: Let him dy for the fayth; if these and the like workes be not done according to my will, they are neither pleasing to me, nor meritorious at all. But the vertue of Obedience, as also of

Charity her sister, causeth a Religious man to conforme his works to Gods will, and consequently maketh them meritorious. Adde, that a creature indewed with reason, is then said to be perfect, when it reposeth in the diuine wil, neither hath a will to any thing, but what the Creatour hath a wil to. And by what other vertue is the Religious man made prompt to obey Gods will, then by Obedience? Who forceth a Religious man to haue a will neither lesse, nor more then his Creatour in whom consisteth true perfection, but Obedience? O if all Reli∣gious men were so harty louers of Obedi∣ence, as the excellency threof deserueth, it would be much more reckoned of in Reli∣gions then now it is, and there would be great store of perfect Religious persons.

Of the profit and vtility, that Obedience bringeth to a Religious man.

CHAP. XXIII.

LORD, though a Religious man recei∣ueth many, and very excellent vtilitie•• by Obedience, yet I would thinke it much better, if thou thy selfe without the help of other Superiours, wouldst commaund, & ordayne all: for we would in a most prōp••

manner obey thee, neither would there be ••ny place left for murmurations, neither wouldst thou euer giue any occasion of ••omplaints; and in few wordes, thy gouer∣••ing would be most sweet. And if that ••ay seeme not to haue beene conuenient, ••et thou mightest haue done well, if thou ••houldest gouerne vs by an Angell, who as ••e should be of more credit, and authority with vs, so would we more reuerence him, ••hen men.

2. Sonne, all this that thou sayst, sprin∣geth out of the fountaine of selfe loue. If Religious men were spirits, it would be ••onuenient that they should be gouerned ••ither by me, or by some Angell, but be∣••ause they be composed of a body, and a spi∣••it, it is very agreable that they be gouerned ••y a man, their like; and the same requireth ••he sweet prouidence, wherby the whole frame of this world is gouerned. When I ••rought the world to the true fayth, I sent ••ot Angells, but men, & for men I gouerne ••t. I did also found Religions, not by An∣gells, but by men, and therfore fitting it is, ••hey should be gouerned by them. If heere ••n Angell were a Superiour, how often ••ould these, or the like wordes proceed ••rom mens mouths? If this Angell our Su∣periour,

had experience of the troubles o•• the flesh, the burdens of body, and the mi∣seryes of this life, as we haue, he would take more compassion on vs, then he doth How many excuses would not take plac•• with an Angell, which now haue plac•• with a man, Superiour? How many scru∣ples would Religious men haue, if they should be gouerned by an inuisible Superi∣our? And more then this, euery Superiou•• ought to help his subiects rather by example of life, then by word of mouth; but if the Superiour should be inuisible, he could not giue any such example for imitation: and therefore better it is, that the Superiour be an Angell rather in conditions & manners, then by nature. And where it is sayd, th•• the Superiour, if he should be an Angell should be more loued and respected by hi•• subiects, then if he were a mortall man, i•• not true. For whereas I am in the Superi∣our, he that loueth not me, nor obeyeth m•• in a man, my Vicegerent, would loue an•• obey me lesse in an Angell.

3. Call to thy remembrance, wh•• my beloued disciple Iohn wrote: If th•• louest not thy neighbour (quoth he) who•••• thou seest, how canst thou loue God, who•• thou seest not? If thou obeyest not the Su∣periour

whome thou seest, how wilt thou obey thy Superiour whome thou seest not? But how great humility would it be to be subiect to an Angell? For whiles the Reli∣gious do for loue of me subiect thēselus to a man, as to my substitute, and obey him, as they do me, it is an act not only of great Humility, but also of Fortitude, Magnani∣mity, Fayth, Hope, and Charity, so much the more pleasing vnto me, the more ver∣tues it goeth accompanyed with. He that ••ubmitteth himselfe to a man for my sake, will lesse submit himselfe to an Angell. It is my will, that a Religions man must do: And it little skilleth, whether it be declared by a man, or an Angell. A regard is not so much to be had of him who speaketh, or commaundeth, as of him, in whose name he speaketh, or commaundeth. Necessary it is that water runne into the garden, but ••it skilleth not, whether it be brought in by conducts of lead, or of siluer.

4. Sonne, dost thou now desire to vn∣derstand the vtilityes of Obedience? Te••l me, if one should ride through daungerous rockes, and downefall places vpon a wild, and vnruly horse, and one should be ready to offer his help and paynes to lead his horse by hand, through all those so many dan∣gers,

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would he not thinke that a speciall benefit were offered to him? No doubt, he would esteeme it a most great one. And if he should refuse to vse so great a benefit, should he not shew himself a very mad man? Our body, vntamed in regard of the disor∣dred passions, that raigne in it, is this vn∣ruly horse. The errors that are wont in the spiritituall life to be committed, be those downefalls and cragged ockes. Our Supe∣riour is he, who is read ••o guide and lead our horses, that we fall not 〈◊〉〈◊〉 ••••ke then how great the madnes of that Religious man should be, who should refuse in so great dangers to be gouerned by his Supe∣riour? For them, that want the skill of swymming, it is good to rest vpon others mens armes. A Religious man, who obey∣eth, and permitteth himselfe to be gouer∣ned of another, swimmeth in his Superi∣ours armes, and swimmeth securely in the waues of spirituall daungers.

5. Another vtility is, that Obedience freeth a religious man from an infinit num∣ber of molestations and troubles. Nothing tormenteth a man so much, as do the anxi∣ous cogitations of mind, of which the mi∣serable man, who lyueth in the world, is meruaylously rent and gnawne, as is the vi∣per

by her yong ones, which she carrieth in her belly. And though he hath not care of family, or of the administration of the goods of Fortune, yet the very thinking vpon his owne affayres and actions is too combersome. For he must not only consi∣der, what is to be done, but also when, how, and by what meanes. And this loa∣thing, and crosse is againe increased by the ouermuch sollicitude about the good en∣ding and successe of the things that are to be done.

But all this is nothing, & nothing worth, if it be compared with the cogitati∣ons of spirituall actions. For those, that they may be pleasing, must be conforme to my will, and if they be not done with Cha∣rity, and discretion, I make no reckoning of them. And Obedience exempteth a Re∣ligious man from those and all other cares, and cogitations, commending this one thing alone, that he obey, and lay all the rest vpon his Superiours shoulders, whose charg it is to see, what, when, how, and by what wayes euery thing is to be done. It is in him to procure all things necessary both for the spirituall, and temporall: for he is the Father, the mother, maister, prouider, directour, guide, and all. What other thing

then is it to liue vnder obedience, then to cast his burden vpon anothers backe? If you were entred into a wide wood, that almost had no way out, and dangerous for the cruell wild beasts therein, and were fur∣ther very sore loaden, should not he do you a singular pleasure, who should not only bring you safe out of the wood, but also ease you of your burden, by taking it vpon his owne shoulders? And what other thing is it to obey, thē to trauayle the more secure∣ly with a guide in the way, & without any burden to beare? He that acknowledgeth not a benefit, neither regardeth, nor maketh reckoning whence it commeth, or who is the authour therof.

7. There is added another vtility of Obediēce, that the things which be good of themselues, it maketh more excellent; and what is of very little worth, it causeth to be had in greater esteeme. He that moued by Gods grace, doth of a free will exercise a good worke, doth well, and meriteth a re∣ward according to the greatnes of the work and his pious affection withall: but he that doth of Obedience exercise the same workes, out of the same disposition of mind that the other did, meriteth much more by occasion of the vertue, & efficacy, which the

vertue of Obedience addeth to that worke. And more then that, Obedience is so fruit∣full, and of such power, as it maketh the works that are of necessity, more noble al∣so, and those that of themselues are not praise worthy, as be the actions of eating, drinking, sleeping, walking &c. if the Religious do them by obedience, pleasing vnto me, which I also reward according to the measure of the pious affection & Cha∣rity they be done withall. And it some∣times hapneth, that the Obedient without doing any worke, maketh more spirituall gaine, then he who doth the worke.

8. The Religious, who hath a desire to fast for the punishing of his flesh, for his sinnes, and yet for Obedience sake forbea∣reth to fast, meriteth more before God by not fasting, then doth another fasting of deuotion. For this man hath the only me∣rit of his fasting: but that man hath merited not only the good of fasting, because he was of his part ready to do it, but also the merit of Obedience. Iudge thou now, whe∣ther that be not a priuiledg, both profitable & healthfull, which I haue conferred & be∣stowed vpon the Religious, by the benefit of Obedience. And how am I affected, thinkest thou, vnto them, who are so little

deuoted to obedience? O what a detriment and losse sustayneth that man in his spiri∣tuall goods, who doth all of his owne will that he might do by obedience. Euery good worke, great or little, if it be signed with the seale of Obedience, is of great esteeme and price, as well in heauen, as in earth.

How it is conuenient, that a Religious man be studious of Obedience.

CHAP. XXIIII.

SONNE, if thou be resolued with thy else to imitate me, necessary it is, that thou haue an earnest desire to imbrace the vertue of Obedience, and make thy selfe fit for the performing of perfect obedience. Remember that I assumed, & tooke vpon me the forme of a seruant, that I might sub∣iect my selfe to men, and obey them for thy soules good. Neither did I propose alone, and openly professe, that I was come not to do myne owne will, but the will of my Father who sent me; but I began also very tymely to obey the precepts of his law, whereunto I was not yet bound, neither might I be drawn from the obseruation of thē either by shame or confusion, or for any daunger of life. And as my disciple and E∣uangelist

Iohn wrote, I called Obedience, my Meate. And not without cause, sith there was not any thing in this life, where∣in I tooke so great a pleasure, as in doing of my heauenly Fathers will, in so much as whatsoeuer hapned bitter or sower, became to me sweet thereby. For this cause the Chalice of my passion, which was to my humanity most bitter, was most readily ac∣cepted of my spirit, as a most sweet cup, because it was offered me with the band of Obedience by my Father. What Religious man then can with reason refuse obedience which was meate to me? It is an ill signe when the Lords & Maisters meate cannot content the seruant.

2. But what can it be, Sonne, that plea∣seth thee not in Obedience? It is, because thou seest thy selfe in subiection to a man? or that thou art ashamed to be commaun∣ded by another? I am the Lord of this vni∣uerse, I am the wisedome of my heauenly father, and yet was I in subiection to men; neither that, by the way alone, or for a few tymes, but euen from the tyme of my com∣ming into the world, vntill my most i∣gnominious death vpon the Crosse. Nei∣ther obayed I the good and iust alone, as my Mother, and Ioseph my fosterfather, but the

vniust and wicked Iudges also, as Annas, Caiphas, Herode, and Pilate, who though they knew me to be vniustly accused, nor that any thing of that which they wicked∣ly obiected, could be proued against me, did neuerthelesse condemne me to be crowned with thornes, to be whipped, and to the Crosse it selfe; all which I tolerated with patience, without making of any appeale, or vsing any Apology for my selfe: & more then that without speaking any word at al. I also obeyed their peruerse seruants, who did without cause buffet me, spit vpon my face, and most ignominiously dragged me vp and downe through the publike streets. And of all this I complayned not, & though I might haue reuenged my selfe, and might most iustly haue punished thē for the most extreme iniury that was done vnto me, yet I did forbeare, and did readily do all that they commaunded me. Tell me now, whe∣ther it be yet any hard and painefull mat∣ter for thee to obey? Thou art not for Obe∣dience bound fast to a piller, & there whipt as I was. Thou standest not with thy hands bound at thy backe, and with a rope put a∣bout thy necke, drawne and haled through the streets of the Citty, as I did, and was.

3. Can it be possible, that thou shouldst

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

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

5. The chiefest bulwarke and defence

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

6. In the warfare of the world, the Obedience of the souldiers towards their Generalls and Captaynes is so strict, and so straitely obserued, as they be hanged for the very least disobedience; and yet those that serue in the wars, make no Vow of Obediēce at al, but only promise vpon their oath to fight against the enemy, and to de∣fend, and maintayne the Citty, or strong hold against him. If then the temporall

warrefare requireth so exact Obedience, neither permitteth any the least disobedi∣ence in tryfling matters to passe vnpuni∣shed; how great, vpon iust cause, should the spirituall and Religious warfare exact, whereinto none is admitted, vnles he bind himselfe vnto Obedience by a sollemne Vow? And how may any disobedience be tolerated in it, sith it is so proper in this warfare to obey the Superiors, as if obedi∣ence be wanting, the spirituall warrefare must needs come to decay.

7. There be some who indeed refuse not a Superiour, but they would not haue any thing commaunded them by him, es∣pecially if it be hard, and troublesome. This is not the desire of a good, and true Religi∣ous man, labouring to perfection; but only to be willing to seeme Religious in name, and not indeed, and to wish that the Supe∣riour were a Statua or Image, & not a liuing man. Others would haue a Superiour in∣dustrious and diligent in procuring neces∣saryes, appertayning to meate, drinke, cloa∣thing, and like commodityes, and in all euents to take a special care in patronizing defending, and helping them: but they wis•• him not to be so vigilant in obseruation o•• Religious discipline, which dependeth o••

Obedience. And this desire is much worse then the former: for to wish this, is nothing els then to haue a will and desire, tha•• the Superiour make his subiects, not good Re∣ligious, but idle and slouthfull, who may haue care of their bodyes, and neglect to di∣rect their soules in the way of spirit; who may be a good companion, and a bad Supe∣riour. The subiect who hath a desire, that his Superiour should not performe the office of a good Superiour, doth manifestly de∣clare, that he carryeth himselfe not for a good subiect vnder him.

Of the first degree of Obedience, which con∣sisteth in execution of any thing commaunded.

CHAP. XXV.

SONNE, thou must not thinke, thou hast done much, if thou shalt at any tyme haue done what thy Superiour hath commaunded thee: for this is the very low∣est degree of Obedience, and common to all kind of subiects, whether seruants or bond-slaues: yea it is found in the very brute beasts, which go whither soeuer their kee∣per driueth them, and do whatsoeuer he pleaseth who hath care of thē. He is a poore

& miserable religious man, who whiles he obeyeth not his Superiours will, doth lesse then the brute beasts. And though this first degree of Obedience, which consisteth in the execution of that which is commaun∣ded, be of it selfe the lowest, yet if it be kept as it should be, it is very pleasing vnto me. Foure conditions and qualityes made my Obedience, that I performed to my Hea∣uenly Father, the more gratefull, and these be, Promptitude, Entirenesse in all points, Fortitude, and Perseuerance. These make a Religious mans Obedience acceptable, and the more easy be they, the greater the will is of imitating me.

2. Not to obey with promptitude and speede, is a defect, and nothing pleaseth me. If it grow of a cold & languishing will it is the more displeasing vnto me, because the effect is bad, and the cause worse. He that hath tyme to do what Obedience cō∣maundeth and putteth it off, suffereth the losse of tyme, and putteth himselfe in dan∣ger of not doing what he should. And if the Religious differeth to obey, because he is busied in some particular matter of his owne, he displeaseth me more, because he preferreth himselfe, and his owne busines before the busines of his Superiour. The

truly obedient, that he may obey perfectly, leaueth his busines begon, and vnperfect. O how much do those Religious please me, who if but a signe be giuen to do any thing that the holy Rule, or Superiour shall ap∣point, do leaue off euen pious works, they haue in hand, and come running to what is commaunded. And they gaine my singu∣lar fauour, who to do any act of Obedience interrupt the talke they haue begon with me in prayer.

3. Consider thou now, how litle those are in my grace, who blinded with selfe-loue, least they should be depriued of any their least commodityes or recreations, be dull and slow in accomplishing the worke that is appointed them by the Superiour. And I am offended more, if they v••e the same delay, when t e b••ll g•••• t•• a ••e to prayer, or other spirituall exercises. O now much do such manner of men 〈◊〉〈◊〉 them∣selues, and the Commaun t•• also, espec••••lly seeing that when they are called to thinges commodious for their body, as to meate, drinke, recreations &c. they vse no delay at all, but be diligent, prompt and ready. Certs, it were better for them neuer to shew themselues abroad: for where there occur∣reth not any iust cau••e of purging them,

there is a manifest offence & scandal giuen. Those that be condemned as slaues to the Gallyes for their crymes, be so ready to o∣bey, as that a signe is no sooner giuen, then the thing is done and dispatched: and they are so quicke and speedy in execution therof as whiles the thing is yet in doing they cry alowd, That it is dispatched. And though they be so diligent and quicke for feare of blowes, yet the loue of God should make the Religious more prompt in this kind, sith loue is more strong, and more effectuall then feare.

4. Neither is this to be seene in the Gallyes alone, where a man shall see the chaines, and the marriners with whips in their hands, but also in the Courts of great Lords. For I aske of thee, what is it that maketh the seruants so ready and quicke at the very voyce, and call of their Lords? Is it the hope of reward? But that is more liberall with me. Is it the loue they beare towards their Lord? But much greater loue is due to me: for goodnes and bounty, which is the cause of loue, is farre more ex∣cellent in me, and the reward which is ex∣pected from me, is without cōparison grea∣ter. Indeed the slownesse of the Religious proceedeth of the want of loue. If the sub∣iects

were better affected to their Superiour they would also be more diligent in fullfil∣ling of Obedience. In which kind the children of this world be more wise, and more ready, then the children of light.

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

6. Let them say, when they vowed Obediēce, whether they thought they were to obey in all things, or but in some? Whe∣ther they vnderstood, that they were all∣wayes to obey, or only for a tyme? And if they vnderstood, that they were to obey not in all thinges, but for a certaine tyme

only, who will accept of such a vow? Surely I accepted not the vow of half, and mayned Obedience, but of that which is entiere and whole. If some seruant should do but part of those things that were com∣maūded him by his maister. when he could haue done the whole, he should not be kept long in the house, and though he were still kept, yet in giuing vp his accompts it would soon appeare, whether one did owe any thing to the other, the seruant to the maister, or the maister to the seruant. He is not worthy of reward, but of punishment, who serueth not at the will of his maister. Many liue in Religion, with whome an accompt shall in the end be taken, and then it will be vnderstood, whether they merit reward or punishment, who haue not per∣formed the whole and entier Obedience.

7. The third condition is, that obe∣dience be done with Fortitude. The Reli∣gious man pleaseth me not, who manife∣steth a fortitude of mind in obeying, when easy matters are commaunded, or obeyeth willingly whiles matters go well with him, & the Superiour commaundeth those things that be contenting vnto him. This is not true Fortitude, nor can a stout obedi∣ent person be well by this way tryed. Whiles

a faire gale of wind bloweth, euery ship sayleth away merrily: and an infirme and weake man walketh in a plaine way. The Fortitude of an obedient person is found and discouered in painefull & hard things, as when incommodityes, labours & paynes be to be endured; when present afflictions of body keep him not from doing the acts of Obedience; when the courage getteth strength in ouercoming of difficultyes.

8. O how imprudently doest thou, my Sonne, whiles to the end nothing may be often commaunded thee, thou she••est thy selfe vntoward in performing Obedi∣ence, deceiued with this opinion, that he is wont to be surcharged with many la∣bours, and offices, who manifesteth his own promptitude, and facility in obeying. For what other thing is this, then to con∣demne the Superiour of indiscretion, and imprudency? Then to put away a most rich crowne from himselfe? If I giue thee health and strength of body for the taking of paynes, wherefore art thou so afraid of labours? Art thou ignorant, that the more thy paynes be increased, the more is increa∣sed thy merit? Wherfore then sufferest thou thy selfe to be ouercome of slouth & lazines? This is not Fortitude, but malicious care∣lesnes.

I did not so, who, when I could haue brought thee to thy saluation by easy meanes, did neuerthelesse choose the most difficult and hard for thy greater good, as was death in the flower of my youth: nei∣ther chose I any manner of death, but that which was most ignominious and bitter, before which there went so many and so great torments, not only contumelious and disgracefull, but also cruell.

9. The fourth condition is Perseue∣rance, which if it be wanting, there is obtayned no Crowne at all, nor is there any merit of Obedience. I did runne the way of Obedience till death, contemning and remouing all difficultyes and impedi∣ments that encountred me on the way. My Apostles also perseuered in the obseruation of my precepts to the very end: and there∣fore he who by his inconstancy either for some commodity of his owne, or for other humane respect, neglecteth to performe Obedience, is not a disciple of myne. To begin Obedience, and after without iust cause not to execute it, is a property of children, not of Religious persons.

Of the second Degree of Obedience, apper∣tayning to the Will.

CHAP. XXVI.

SONNE, thy will is a blind faculty and power, and thou art further blinded by thyne owne passions, and so thou canst not be a good guide thereto, least both of you fall into the ditch. It must therfore needs rely vpon me, and vpon him who supply∣eth my place in gouerning. And this requi∣reth the second degree of Obedience, na∣mely, that thou not only subiect thyne own will to that of thy Superiour, & conforme thyne vnto his, but that thou make his will thyne, which thou shalt effect, if thou im∣print thy Superiours wil within thy soule. Two slips sprouting out of this graffe, to witt, the Will, and the Nill of the Superi∣our, are diligently to be conserued, and if any other bud should peraduenture begin to peep forth, it is presently to be cut off, least it take away the vigour and strength from the yong graffe.

2. Obedience, which appertayneth to this second degree, requireth three proper∣tyes, which make it pleasing vnto me. One is, that it be voluntary; a second, that it be

merry; the third, that it be feruent. These three propertyes haue one common enemy which troubleth them very much, and is named Repugnancy. The Religious that ouercometh not this Repugnancy, is easily ouercome, beccause he knoweth not to obey cherefully and feruently: and if the Repu∣gnancy proceed from the superiour part, what is voluntary, is taken away also. But tell me, my Sonne, whence groweth the Repugnancy, that maketh thee so froward and backward in the performance of Obe∣dience? Is it peraduenture of this, that thou thinkest, by subiecting thy selfe to a Superiour, thou preiudicest thyne own li∣berty and honour? If thou be therefore sory, and thy grief causeth a Repugnancy, thou hast no occasion of being grieued, but of being glad rather, seeing (as I said els where) he who for loue of me submitteth himselfe to a Superiour, submitteth him∣selfe to me, the Lord of all; and in this he doth not a little increase his owne estima∣tion and honour, because he doth a matter worthy a generous & magnanimous mind. And whiles he doth tread selfe loue, as it were vnder foot (which neither all, nor ma∣ny do) he plainly declareth, what a regard he hath of me, and of the loue of me. If I

the Lord of Maiesty did for the loue of thee ••ut my selfe into subiection of men, and obeyed them withall respectiue manner, why shouldst thou be sory, whiles thou subiectest thy selfe to thy Superiour my sub∣stitute?

3. Consider Sonne, that this is to be a subiect: consider that thou art come to Religion, not to commaund, but to obey. If thou wouldst in thy Superiours voyce acknowledge myne, and if thou wouldest consider, that to obey thy Superiour, is to obey me, thou wouldst reioyce to haue any thing commaunded thee, and thou wouldst obey both feruently, and most willingly. To thinke further, that in obeying thou forgoest thy liberty, is a notable errour, when as it is not only not lost, but also per∣fected: for as much as by the benefit of O∣bedience it is conformed and conioyned to the diuine will, which is an infallible rule of working well, and therefore as long as mans will is conioyned with it, it cannot but worke well. Neither is it to be doubted but that, that liberty which relyeth vpon good, is more perfect then that which is otherwhiles accompanied with euil. That is not lost, that is giuen to God, but it is made more secure, that it may not be lost.

4. Wherefore the Obedience of thi•• second degree, that it may be pleasing vnt•• me, must be voluntary, and not forced▪ Some there be, who are afraid to be im¦ployed by their Superiour, and therefor•• they seek sundry pretences, and euasions to auoyd it, one while by hiding themselue•• out of the way, another while by excusing themselues, and sometymes by pretending themselues to be busied in other matters; & if they be at any tyme sent any whither by their Superiours commaundment, they go with a very ill will. Others had rather o∣bey one then another, as though I were not in all Superiours. But they plainly dis∣couer, that they obey not for loue of me. He that in Obedience giuen to Superiours regardeth me, maketh no differēce between Superiors, but equally obeyeth all alike. O how much be they deceyued also, who make it no matter of conscience, if they contradict their Superiors will in spiritual matters, as in fastings, prayers, mortifica∣tions, and other thinges of that kind: for disobedience forgoeth not the name of dis∣obedience in spirituall and good matters also.

5. Others againe there be, who obey promptly in any busines pleasing to their

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

6. Sonne, hast thou a desire to be freed from these miseryes? Stir vp in thy selfe an effectuall desire of obeying me promptly & sincerely for the tyme to come, and craue this gift of him who is able to giue it thee. Next, exercise thy selfe manfully in al kind of Obedience, both great and little, and thinke, that he susteyneth a great losse of

spirituall gayne, who obeyeth with an ill will. He that is neere to death, and dyeth not willingly, maketh his passage the more painefull: euen so he who doth Obedience but yet with a repugnancy of the will, is a more torment to himselfe, and therefore better it is of necessity to make a vertue. He that is able to carry his crosse vpon his shoulders, let him not trayle it vpon the ground.

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

8. The Superiour is he, who carryeth the light wherwith he must shew thee thy

way, not thou him, and therfore thou must follow him, and not go before him. Who draweth his Superiour to his owne man∣ner of doing, seeketh not to obey his Su∣periour, but that his Superiour obey him: and he that endeauoureth to draw his Su∣periour to haue a will to that, which is in his owne will, doth preferre his owne will before his Superiours, & therfore his fruits shall not be the fruits of Obedience, but of his owne will, which he tasteth of himself, and not I.

9. Another property of this second degree is, that Obedience be merry and cheerfull, which ariseth of the former. For he that obeyeth willingly, obeyeth also merrily: and he againe, who obeyeth with an ill will, obeyeth with heauines & grief. A little Obediēce done for loue of me with ioy, pleaseth me more, then great Obedi∣ence done with an heauynes. He that obey∣eth not merrily, declareth that he loueth me not, because sad Obedience displeaseth me. Moreouer he increaseth his owne bur∣den, euen as he who obeyth merrily ma∣keth his burden of Obedience the lighter. O in how great an errour is he, who accu∣stometh himselfe to a sad, and delaying O∣bedience, because he satisfyeth neither me,

nor his Superiour, nor his owne conscience; and within a while there creepeth vpon such an one, a loathing and disgust of Reli∣gious discipline, and after loathing there followeth a most vnhappy life. For he is miserable & vnhappy, who is not content with his owne estate.

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

11. Sonne, where is that feruour and heate, that thou hadst in the beginning of thy conuersion? Where is now that excee∣ding great loue that moued thee to desire,

that many difficult and hard matters might be commaunded thee? Can it possibly be, that the greater knowledg thou hast had of this very thing, the lesse thou shouldst do? The scholler, that is found more ignorant at the end of the yeare, then he was in the beginning, deserueth to be thrust out of the schoole, and to be put to a more base & contemptible manner of life.

Of the third degree of Obedience, apper∣tayning to the Vnderstand••ng.

CHAP. XXVII.

SONNE, this third and highest degree of Obedience, appertayning to the Vn∣derstanding requireth that a Religious man thinke and iudge that to be the best, which is determined and appoynted by his Supe∣riour: yea, and it requireth that the subiect haue neither a contrary, not diff••rent iudg∣ment from the Superiours iudgment. For the diuersity of iudgments is the cause of disquiet and trouble. The subiect, who in will only conspireth with the Superiour, vpon t••e very least occasi n that may cause a difference of iudgmen s, may differ in iudgment from him; but he that is once conioyned b••th by will, & vnderstanding vnto him, i•• not so easily separated in the

one, or the other from him. For the vn∣derstanding teacheth the will, that diui∣sion is not conuenient, though some∣tymes in the execution of Obedience all be not pleasing to the subiects mind. But whiles by reason he approueth that to be well done, whatsoeuer is ordayned by the Superiour, he putteth the will in a quiet state. This coniunction and conformity of iudgments also profiteth to the perfect exe∣cution of that which is commaunded. He that not only willeth that which the Su∣periour willeth, but also iudgeth that to be done, which the Superiour shall commaūd, obeyeth far more perfectly, then doth he, who in will alone imbraceth the Superi∣ours commaundment. He that needeth spurrs, is more holpen with two then with one, and two cords do more strongly bind then one.

2. Lord, I do not well conceiue, how the subiect may conforme his iudgment to his Superiours iudgment in all things, as he may conforme his will. For sith the will is free, it may be bowed both wayes: but the vnderstanding, that is drawne from the knowne truth, and is not free, cannot bend it se f, but that way wher the truth is: and therfore if the subiects vnderstanding,

conuinced by some reason, that representeth a thing as true, consent vnto it, and the Su∣periours vnderstanding, conuinced by ano∣ther different reason, inclyne another way in the same thing, how can the subiect in this matter conforme his owne iudgment to the iudgment of his Superiour, when it is not in his power to reuoke his vnderstan∣ding from the truth formerly knowne?

3. Sonne, what thou sayst, is true, when the truth is knowne; for then it so conuin∣ceth the vnderstanding, as it cannot be in∣duced, or inclined to the contrary. But when euidency and certainty is wanting, the vnderstanding, holpen by the will, may rather be inclined to one part, then to the other, and then the Obedient, that he erre not, ought to submit his iudgment to the iudgment of his Superiour, so as that he may not erre in will, he submitteth it also to the Superiours will. Neither yet, be∣cause many subiects be of more sharp witt, and of a more mature iudgment, then the Superiour is, be they therefore exempted from this subiection: for so long as they be members, they must be subiect to the head. But suppose, that those subiects be more in∣telligent for knowledge of learning, yet in matter and manner of gouernement, God

euer giueth greater light to the Superiour, then to the subiects, and therfore his iudg∣ment must be preferred & take place before the iudgments of others, and greatly to be reckoned of, sith I vse him in the gouerning and conseruing of Religious.

4. But admit, that the Superiour hath not commaūded something aright, which yet is not accompanyed with sinne, whe∣ther doth the subiect therefore erre therein, if he obey? In no case. Is he depriued of the merit of Obedience? Neither. Why thē should he not submit his iudgment in all thinges to the Superiour? When I was in subiection to my Mother, and to my foster-father Ioseph, I obeyed them both readily, euen in those things, which I knew would fall out better, if they had beene done other∣wise. It is not for the subiect to procure that, that may be best which is commaun∣ded by the Superiour, but only to attend to this, that he execute in the best manner whatsoeuer shall be commaunded, & suffer the Superiour to appoint that which he himselfe shall iudge and thinke to be best. Neither must the subiect forbeare the exe∣cuting of the Superiours commaundment, though he be certaine, that he should do better if he did not. For the subiect is not

iudge, but only the putter of that in practise which is commaunded, so there be no sin in doing it. This indeed is a defect of them who would that the Superiour should or∣dayne what were best, but yet they wil not do it, though thēselues be otherwise bound thereto.

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

6. This third degree of Obedience hath three propertyes. The first is called

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

7. The truly Obedient seeketh nothing,

but to do the commaundment. O how greatly did I fauour those Religious, who in the commaund of Superiours would not discusse and examine, whether they were profitable or otherwise, conuenient or not, or the contrary. Whence it hapned, that cō∣maūded by their Superiour, they laid hand vpon most cruell & fierce beasts, as Lyons, leapt into riuers, watred dry stocks for a long space togeather, and did many the like thinges, as strang as these. And these left behind them on earth noble examples of Obedience, and for them they haue, for their simplicity in obeying, obtayned most glorious Crownes in Heauen. Sonne, desi∣rest thou, tha•• God should haue a particular care of protecting thee, as he had of those holy Fathers? Obey then with simplicity.

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

The conclusion, of Religious obedience.

CHAP. XXVIII.

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

2. The truly Obedient, at what tyme any thing is commaunded, runneth not a∣way, nor withdraweth himselfe into cor∣ners, but rather offereth himselfe readily to what is commaunded, or to be com∣maunded. The true Obedient regardeth not, whether it be from his chief Superiour

or from a subordinate, but he doth with a like promptitude imbrace the commaūd∣ments of both. He that had rather obey in one thing, then in another, deserueth not the name of a truly Obedient man. He that more willingly obeyeth one Superiour, then another, is not perfectly Obedient. He that procureth that to be commaunded him which he desireth, looseth rather then gayneth.

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

to the Superiour, not for the vertues wherein he excelleth, but because he sup∣plyeth my place, and representeth my person.

The end of the second Booke.