Skip to the text
Ember
PT

The Second Parte of This Treatise Which Speaketh of Vertues

THE ground of our hart being once cleansed, and also purged from all the thornes, and naughtie weedes of vices & passions, which were in the same, it remaineth that now we set in it diuers flouers & plantes of vertues; that so this garden inclosed, and this paradise of pleasure, in which God him self mindeth to dwel, maie be brought to an end and perfection.

Of Charitie

THE first plant then, which is as the tree of life, that must be set in the middest of this paradise, is Charitie, whose propertie is to loue, and esteeme God aboue all things. To this vertue it apperteineth to laie the first stone of this building, which is a stedfast purpose and determination, not to doe anie thing, through which this treasure maie be lost, which yet is lost by one mortal sinne. Let this therfore be the first foundation, and dermination of a Christian man, to esteeme, and make such account of God, and to procure so much to obserue this manner of loialtie and fidelitie, that he would rather endure al the torments and paines in the world, euen as the holy martyres suffred them, then commit but onlie one mortall sinne. This must be alwaies before his eyes, this he must feare in all his affaires, this he must demaund in al his praiers, yea this must be the greatest, and the most continual of al his petitions.

Vnto this same Charitie it apperteineth to purifie the eye of our intention in al our workes, pretending in them not our owne commeditie and interest, but the onlie wel pleasing and contentation of God. In such sort that whatsoeuer we doe, either folowing oure owne wil, o[…] the wil of anie other we doe it not for compliment, nor for a bare ceremonie, nor for necessitie, nor by constrainte, nor to please the eyes of men, nor for anie worldlie gaine or profit, but purelie for the loue of God: like as an honest woman serueth her husband, not for anie commoditie that she hopeth at his hands, but for the loue which she beareth vnto him. And this intention ought a man to haue, not onlie in the beginning & end of his workes, but also in the time that he doeth them, he ought to doe them in such manner for God, that in doing them he actuallie exercise him self in louing of God: so that whilest he is in working, he maie seeme rather to be louing, then to be working. And after this sort, he shal not be distracted in the woorks that he doeth. For foe were the Saincts wont to worke, and therfore were not distracted. We see that when a mother, or good wife doth anie seruice to her child, or to her husband, which com from abrode, she doth both loue them, and serue them together; deliting her self, and taking great pleasure and contentation in that seruice which she doeth vnto them. In like manner ought our hart to be affected, when it mindeth to doe anie seruice vnto his Creator.

To this self same Charitie it appertaineth not onlie to loue God, but also al things that be his, and especiallie reasonable creatures, made to his image & likenes, which be his children, and the membres of his mistical bodie; and so with one onlie self habite of Charitie, ought we to loue both God and them; God for him self, and them in God, and for him, for whose sake it is reason that we respect & loue them, although of them selues they deserued not to be beloued. This loue requireth of vs, that we hurt no man, that we speake euil of no man, that we iudge no man, that we keepe in greate secresie the good name & fame of our neighbour, yea and rather to close vp our mouthes with seuen knottes, then once to touch him in his good name.

Nether is it sufficient onlie to doe no hurt to others, but it is also requisite to doe good to al, to help al, to giue counsel to al, to forgiue whosoeuer hath offended thee, to ask pardon of him, whome thou hast offended, and aboue al to suffer and beare the greeuances, iniuries, rudenes, simplicitie, humors, and conditions of al men, according to the saying of the Apostle. Beare ye one an others burden, 1 and so shal ye fulfil the lawe of Christ. This is that which Charitie requireth, wherein is conteined the lawe and the P[…]ophets: without which, he that wil goe about to sound a Religion, shal doe as litle as he, that would forme a liuelie bodie without a soule; which bodie maie wel be strawe or stone, but not a liuing creature.

Of Hope

THE second vertue sister of Charitie, is Hope, vnto which it apperteineth to behold almightie God as a father, bearing towards him the hart of a sonne: because that in verie deede, as there is no good in this world, that is worthie to be called good, yf it be compared with God; so is there no father in earth, that so tenderlie loueth those, whome he hath accepted for his sonnes, as almightie God doeth. And so; whatsoeuer shal happen vnto a man in this world, be it prosperitie or aduersitie, let him be wel assured, that al is for his commoditie and good, and that al commeth from Gods hand, sith no one sparow falleth into the snare without his prouidence: and in al these things let him foorthwith haue recourse vnto him, with entiere confidence opening vnto him al his troubles, trusting in the passing great bountie of his liberalitie, in the fidelitie of his promisses, in the pledges of the benifits alreadie receaued, and aboue al in the merites of his sonne, that although he be a sinner and verie miserable, yet wil God be merciful vnto him, and direct al things for his commoditie. And for this purpose let him alwaies beare in mind that verse of Dauid, 2 I am a begger & in pouretie, but our lord is careful for me. And yf he wil regard with attention the scripture of the psalmes, of the Prophets, and of the Euangelistes, he shall find it al ful of this kind of prouidence, and hope, wherewith he shal dailie take greater encouragement to trust in God. And let him be assured, that he shal neuer haue true peace, and quietnes of mind, vntil such time as he hath this manner of securitie and confidence; for without this confidence, euerie thing wil molest, disquiet, and dismaie him. But with this confidence there is nothing that can trouble him, for so much as he hath God for his father, for his protector and defender (as he is of al those that hope in him) whose power and strength no arme is able to resist.

Of Humilitie

THE third vertue is Humilitie as wel inward as outward, which is the roote and foundation of all vertues, & to which it apperteineth, that a man account him self for one of the most vile, and vngrateful creatures of the world, most vnworthie of the bread that he eateth, of the earth which he treadeth vppon, and of the ayre wherewith he breatheth; and that he esteeme him self no better, then a stinking & abominable carcasse, stuffed ful with wormes, the stenche wherof he himself can not abide; and for this cause let him desire to be dispised, and dishonoured of al creatures, sith he hath so dishonoured and dispised his Creator. Let him loue those offices that be most base and vile, as to wass he & wipe disshes, to sweepe the house, to wash and make cleane the necessities of others, as wel sick as whole, and let him esteeme this for a most high glorie, that he is becom as a drudge, & a scullion of al men for the loue of God, sith he became, and made him self much lesse then anie of these things be, when he offended almightie God.

Of Pattence

THE fouerth vertue is Patience, which as S. Iames saith, 3 is a work of perfection; & as the Apostle nameth it, a token of proofe, because this vertue is a greate discouerer (as we haue said before) of the finenes of all vertues, but principallie & notoriouslie of prudence and discretion. This vertue hath three degrees. The first is to suffer whatsoeuer tribulations or iniuries, without murmuring and quarrelling. The second is not onlie to beare them patientlie, but also to desire them for the loue of God. The third is to reioice in them, as it is recorded of the Apostles that they did, when they went from the sight of the Councel reioicing, 4 because they were accounted worthie to suffer reproche for the name of IESVS. And albeit this be a work of greate perfection, yet the nouice, whoe in the beginning of his conuersion (when the feruors of charitie, and the consolations of the holie Ghost doe most abound) arriueth not to this, let him be wel assured, that he is not yet a good nouice, nether hath he begunne prosperouslie to runne this race.

Of Pouertie

THE fift vertue is Pouertie of spirite, to which it apperteineth, not onlie that a man possesse nothing as proper, but also that he despise, and contemne whatsoeuer riches for Christ, as things that be the matter and obiect of pride, of enuie, of couetousnes, of wrath, of contention, and of al the cares and troubles of the world. To this vertue it belongeth not onlie to be poore in deede, but also to loue and affect pouertie; nether onlieto loue pouertie it self, but also al the companions of pouretie, as hunger, thirst, wearines, a poore howse, a poore bead, a poore table, poore apparel, poore hous hold stuffe, and euerie one that is poore, thereby to be in som part like to our Lord, whoe was borne so poorelie, liued so poorelie, died so poorelie, and was so poorelie buried. And that nouice or religious person, whoe is not yet arriued to this terme, hath not atteined to the perfection of pouretie, nether to the feruor of spirite, and consequentlie he shall not find nether in God nor in him self, that perfect peace and repose which he desireth.

Of Chastitie

THE sixt vertue is Chastitie; the office whereof is to haue a bodie and mind euen of an Angel yf possible it were, & to flie both heauen and earth, from all communications, sights, familiarities, conuersations, frindships or acquaintance, that maie be anie preiudice to the same; yea though it be somtimes euen of spiritual persons. For as S. Thomas saith singularlie wel, oftentimes the spiritual loue commeth to be chaunged into a carnall loue, by reason of the likenes, which is betwixt the one loue, and the other. And therfore let a man endeuour in this point, to be so chast and faithful to God, that he would rather pluck out his eys of his head, yf it were possible, then behold anie thing, that might offend the giuer of them. And when anie occasion shall be ministred vnto him to see anie thing, that maie moue him vnto vnchast thoughts, let him saie mildlie in his hart. O mie lord, let me not haue eyes to behold anie thing, wherewith I maie offend thine eyes. Let it not please thy goodnes, that, with the eyes which thou hast giuen me, and which thou doest now illuminate with thy light, I make weapons to offend thee. He that shal haue this honest & careful regard in the gouernment of his eyes, maie be wel assured that God wil presetue him, and that thereby he shal escape manie battailes and perils, & shall liue in greate peace and quietnes.

Of Mortification

THE seuenth vertue is Mortification, of owre appetites and selfwil, which is noe particular vertue, but vniuersal and general, that comprehendeth all vertues, which haue for theire office to moderate and subdue the passions of our hart. To this vertue apperteineth to contradict, and mortifie not onlie those appetites and desires, which extend them selues to vnlauful things, but also to such as ar not forbidden; to the end that by the exercise of the one, a man maie be more readie to the vse of the other. And therfore it is in deede a verie commendable exercise, and worthie of greate praise, that as often as a man hath wil to eate, to drink, to speake, to recreate him self, to walke abrode, to see this or that thing; he so often contradict his wil in these things, and breake his owne appetite, that in so dooing he maie becom more fit to suffer the bridle of reason in other his appetites and desires, which be lesse wel ordered, as ar those of honoure, of interest, of delights, and such like.

It is also verie expedient, that the masters exercise theire nouices oftentimes, and almost alwaies in these things, as hath ben saied before, that thereby the natural stubburnnes, and hardnes of theire owne wils maie be broken, and a man maie becom more obedient & tractable, and not breake in peeces afterwards (as drie woode is wont toe doe) when he must be plied and bent. And as often as the seruant of God shal ouercom him self in anie of these things, let him esteeme that he hath wonne a great croune, and that he hath donne God such seruice, 5 as was that which Dauid did him, when he wold not drink the water of the cisterne of Beth-lehem, which he had so greathe desired, but resisting his greedie appetite, did sacrificie the same to almightie God.

Of Austeritie

THE eight vertue sister of mortification, is Austeritie and rigorousnes of al things, in the table, bed, disciplines, and all those things, which the Apostle signified when he said, 6 In labour & miserie, in much watchings, in hunger and thirst, in fastings often, in could & nakednes, beside all those things which ar outwardlie. In all which things this vertue is exceeding profitable for euerie exercise, because she punisheth the flesh, she lifteth vp the spirite, she subdueth the passions, she maketh satisfaction for sinnes, and, that which is most to be wondered at, she cutteth of the roote of al euils, which is couetousnes; sith the man that is content with litle, hath no occasion to desire much.

Neither doeth this vertue onlie deliuer a man from other euils, but also from al discourses, cares, and vnquietnes, to which those ar bound that wil liue deliciouslie, and vse them selues w[…]l: and by this meanes a man remaineth free and vnoccupied, to giue him self wholie to God, for which cause those holie fathers of Egypt were giuen so much to this vertue. Neither was S. Francis of anie other spirite, whoe so highlie commended the pouretie of bodie and mind; for in the end al commeth to one account, to wit the austeritie of the one, and the pouretie and nakednes of the other.

When this vertue shall want in religious, then shal they fal to ruine and decaie; because the vice contrarie to this vertue, which is to ea[…]e, drink, and chearish the bodie, is not content to breake one onlie lawe of fasting, but also al other lawes and ordres; for so much as to seeke and procure the pleasures, and delicacies which the bellie requireth, permitteth not that anie lawe of Religion remaine entire, and in his due force: especiallie because one delicacie requireth an other, and one vice draweth an other, euen as one vertue bringeth an other vertue.

Now he that desireth to be free from so greate euils, let him set tel wel in his hart, those wordes of the Apostle that saieth, Manie walke, 7 whome often I told you of, and now weeping also I tell you, the ennimies of the crosse of Christ, whose end is destruction, whose God is the bellye. By which words thou maist vnderstand, that it must be no small euil, which the Apostel so much bewaileth.

Of Silence

THE ninth vertue is Silence which is the keie of deuotion, of discretion, of chastitie, of shamefastnes, of innocencie, and of al vertues, fith the wise-man saied. Death and life lie in the hand of the toung. 8 Whose praises and commendations yf anie man desire to see, let him reade the booke of Sapience, and there shal he finde maruailous things touching this vertue. And therfore let a Christian man alwaies praie to almightie God for this vertue, and saie with the Prophet David. Pone Domine custodiam orimeo, 9 & ostium circumstantiae labijs meis. Set, o lord, a garde to mie mouth, and a doore of circumstance to mie lippes. And let him be assured, that it is no more possible to keepe other vertues without this, then to preserue a great treasure without keie and locke. Now heere it seemeth conuenient to warne those that speake, of the Circumstances which they ought to obserue in the time of speache, to wit whoe speaketh, to whome, when, whereof, to what end, where, and with what intention he speaketh; that by this meanes he maie keepe him self from al the rocks which be in this nauigation.

Of Solitarines

THE tenth vertue sister and Companion of Silence, is Solitarines, which is a rauelin of Silence; which Solitarines, he must greatlie loue, and procure with al diligence, whoe desireth to keepe innocencie, to conserue peace, to spend wel his time, to enioie the pleasures and comforts of the holie Ghost, and to mount vp, and descend by the deg[…]ees of that ladder, which S. Bernard describeth writing it to Religious folkes, which be Reading, Meditation, Praier and Contemplation. 10 For the obteining of this vertue it is necessarie that a man subdue nature, and force him self, vntil he haue goten a custom to flie companie, to loue recollection and solitarines, and to leade his life with her: but chiefelie it is necessarie to flie the companie of distracted, and light persons, because this is one of the greatest diseases that the world hath, seeing that neither a mad dogge, nor a venimous snake doeth so much harme, as doeth euil cōpanie; for it is most certaine (as the Apostle saieth) that Euill speaches corrupt good manners. 11 Moreouer let the seruant of God write in his hart that saying of the wiseman; He that walketh with wisemen, shal be wise; the frind of fooles shalbe like them. And that also. 12 He that toucheth pitch, shalbe defiled therewith; & he that dealeth with proude men, shal put on pride. Now the maisters of nouices must be verie zealous of this vertue, yf they desire not to lose that in few howers, which hath ben goten with greate trauail, and diligent bringing vp in manie yeares.

Of inward composition

THE eleuenth ver[…]ue is the measure and Composition of the inward man, to which vertue apperteineth that saying of S. 13 Augustine; In your going, standing, apparel, and in al other your motions, let nothing be donne, that maie offend anie mans eyes, but that which becommeth your holines; because the contrarie is a token of a light hart, of small vertue, smal substance and small deuotion. And therfore one of the chiefest cares of a good maister must be to teache his nouice how to goe, how to speake, how to apparel him self, how to conuerse with others, how to dispute, how to laughe, how to vse his armes in theire gestures, how to recollect his sight, with other such like things. Also with what temperance he must behaue him self at the table, with what comelines he must lie in his bed, with what measure and deuotion he must be in the Church, with what inward and outward reuerence before the altare, and so in al other the like places.

Likewise when he dealeth with other men, he ought to conuerse with them in suche manner, that they remaine edified with his good example, and that he be with al men, and to all an image and patterne of holines: in such sort, that as one whoe toucheth som things that be odoriferous and sweete, beareth and reteineth with him self the sent of that which he did touche; and as he whoe in the old lawe touched anie holie thing, remained halowed therbie, so it is great reason that he remaine in like sort, whoe hath had communication with anie seruant of God.

Of inward loue to the ceremonies of a mans Religion

THE twelfth vertue is an inward and hartie loue to al the ceremonies and obseruations of a mans profession, not onlie to those that be great and essential, but also to all the others, how litle and small soeuer they seeme: for in verie deede none of those things ought to seeme small, which be ordeined to so high an end, as is to loue God. Let a man remember wel how it is writen, 14 that he which maketh no account of small things, shal fall toe greater: and that he which is faithful in litle, shal be also faithful in more. My meaning is that he which feareth to fal in small things, shal be more secure from falling in greater. And contrariewise from smal offences, men com by little and littel to fall into verie great euils. It is a thing wel knowen that goeth in the common prouerbe, how for a naile we loose a horse-shue, and for a horseshue a horse, and for a horse the horseman also. In like manner we see, that for a littel rippe, al a whole garment commeth to be rent, and for a little peece that falleth our of a wall, falleth afterwards a great stone, and thence goeth to decaye the whole building. None was euer at the first leape verie euil, but by littel and little men clim as it were, and get vp from small euils to greater. There is nothing in Religion that ought to be esteemed littel, because, be it neuer so littel, by reason of the vowe that a Religious person maketh, it is now becom an act of Religion, & of Obedience, which be twoe most excellent and high vert[…]es. For Religion is the most excellent of al moral vertues, and this notwithstanding, Obedience is such a vertue that the Prophet said of it, Better is Obedience then Sacrifice. 15 Aboue al this let him be mindful, that a religious person is bound vnder paine of mortal sinne, to goe forwards in that perfection which he hath professed, and that he whoe maketh noe account of small things, is not far from this peril and daunger.

But albeit all obseruations and ceremonies, doe deserue this estimation and reuerence of which we haue spoken, yet more notoriouslie and worthilie those merite the same, which be ioined with difficultie & austeritie: such ar fasting, silence, abstinence from flesh, watchings at midnight, closure, disciplines and the like; because these make Religion to be an imitation, & Crosse of Christ, and these principallie doe single, and make vs different from wordlie men, these doe tame the pride of the flesh, and prouoke vs to the exercises of the spirite. Which being soe, there is no thing that our nature refuseth more then these austerities; because she is a frind of pleasures, and an enimie of paines. And therfore it is necessarie to make more resistance heere, and to put more strength, where the building is more heauie, as wel for the importance of the affaire, as also for the greatnes of the danger.

Of Imitating the founders of Religion

THE thirtenth vertue is the Imitation of the father of that Religion, vnder whose stādard eche one is a souldiar, as the Franciscans doe imitate S. Francis; the Dominicans, doe folow S. Dominicke. And in these theire children ought to imitate the greatenes of theire Charitie, theire zeale of the saluation of sowles, theire perseuerance in watchings, theire continuation in praiers, theire rigour in abstinence, theire loue of pouertie, theire going a foote, theire sleeping in theire clothes, therby to rise more speedelie at midnight, and such other like things; which those that be theire true children ought to folow, that so they may resemble the spirite, & fasshions of theire father.

Of Discretion

THE fourtenth vertue is Discretion, which is as a mistres of al the others, and as a torche that is caried before, to shewe the waie of al other vertues: of which Discretion the wiseman said. 16 Let thine eyes behold the things that be right, and let thie eye-liddes goe before thy steppes. This Discretion hath for her helpers and companions Grauitie, Silence, Secresie, Counsel, Praier, Repose and composition both of the inward and outward man, and a profound Consideration of al that, which a man doeth or saieth, to the end that al be measured and compassed with Reason, al other passions and affections set a side.

Of Obedience

THE last vertue is Obedience, which I place heere in the end, not as the last of al, but as the abridgment and summe of al vertues, taking the same Obedience in as much as it is a General vertue, to which it apperteineth, that a man haue his owne wil wholie resigned, and as it were dead (as much as may be possible) to the end that there be nothing in him, that maie resist or contradict the wil of almightie God.

In this Obedience there be fiue degrees, amongst which the first is to obey the commaundements of God. The second is to obey his counsels. The third is to obey his diuine inspirations and callings, when we shal once vnderstand that they com from him. The fouerth is to conforme our selues to his diuine wil, in whatsoeuer he shal doe or dispose of vs, or by what meanes it shal best please him, be it prosperous or aduerse, trusting that al commeth from his hand, and for our good, as hath ben saied before. The fift is to be obedient to those, whome God hath put in his place, as to his ministres & vicars, in al that they shal commaund vs, calling to mind that which is writen. He that heareth you, heareth me; 17 and he that despiseth you, despiseth me. Now in this fift degree of Obedience, there be yet three other degrees. The first is to obey onlie by dooing the outward woork that is commaunded, without that the wil giue her consent thereunto, or the vnderstanding approue and allow of it. The second is to obey both with worke and wil, but not with the vnderstanding. The third is to obey with worke, with wil, and with the vnderstanding, iudging that to be expedient which is commaunded, and so approuing it: and this is the most substantial, and most high degree of Obedience, which can not be found, but where there is greate Humilitie, greate Resignation &, greate Discretion.

These be then, most gentle and louing reader, the principal vertues, with which he must adorne and deck his sowle, that defireth to make the same a liuing temple of almightie God, and a vessel of election and choise, of which maie be said that which the wiseman writeth, 18 As a massie vessel of gold, beset with al kinde of pretious stones. Finallie al these things haue ben treated of heere with much breefenes, that so the dilating and amplifying of them maie remaine to him, that shall teache this doctrine which he maie accompanie with manie goodlie examples of Saincts, with manie goodlie testimonies as wel of holie scripture as of auncient fathers, and with what els soeuer that either reading, or experience, or the holie Ghost shall teache him.

OF SVCH THINGS AS MAIE help vs to put in practise al that, which hitherto hath ben saied

IT can not be denied, but that there is great labour, and difficultie in al those things, which hitherto we haue treated of, because as wel the breaking of nature and old customs, as also the obreining of vertues, is not without difficulrie, sith this is the common obiect, and matter of vertue. It therfore remaineth now, for the accumplisshing of that which hath ben saied, to prouide som remedies, whereby to make this affaire more easie, because without these remedies, it wil little auaile vs to know what is good, yf we want forces to put it in execution: no otherwise then it little profitteth a sick man to haue meate before him, yf he haue no appetite to eate the same.

Of Deuotion

NOW for this purpose, one of the chiefest meanes that we haue, is Deuotion, sith it apparteineth principallie to this vertue, to make a man prompt and fitte to the woorks of almightie God: in such sort that other vertues be as it were the burden and yoke of our lord, but this vertue of deuotion, is as the shoulders and wings that help to lift and beare it vp. For the vnderstanding of which thing it is to be noted, 19 that the difficultie which is in this affaire, groweth not out of the condition of vice, nor of vertue, (because vice is contrarie to nature, and vertue is conformable to the same, and so by reason there should be difficultie in vice, and facilitie in vertue) but it groweth of the corrupted subiect, which is the hart of man, corrupted and vitiated through sinne. Wherfore as to a sick mans tast the meate seemeth vnsauourie and vngrateful, which to one that is in good health, is sweete and pleasant; and as to weake and feeble eyes the light it self is combre[…]om, which to such as haue good eyes is most grateful: so vertue seemeth sower, and vice sweete, not in comparison of them selues but in respect of the euil disposition of the subiect, which is our corcorrupted hart.

This then beeing soe, it is necessarie to prouide som kind of plaister and medicine; to amend this wickednes of our hart, and to put it in such disposition, that it maie loue what is good, and abhorre the contrarie; seeing that without this it is impossible, either toe shake of vices, or to obteine vertues. Therfore this is that which most properlie apperteineth to deuotion, which is as it were a refreshing & dew of heauen; a breathing of the holie Chost; an exhalation and yssue of his grace; a kendling of Faith, Hope & Charitie; and a maruailous brightnes and swetenes, which riseth of the meditation and consideration of diuine and godlie things; and so transformeth a mans hart, that it maketh him heauie to al euil, and swift to all good things, and giueth him a tast in those thinges that belong to almightie God, and a disgust of those things that be of the world, as S. Augustine declareth in the beginning of the ninth booke of his Confessions, where he recounteth of him self saying, that al wordlie things gaue him discontentment, in comparison of the sweetenes which he found in God, and of the beautie of his house, which he so greatlie loued. This is that which spiritual persons feele euerie daie by experience, whoe, at the time that they haue anie greate deuotion, find them selues exceeding prompt and redie to al that, which is good, and verie vnwilling to anie thing that is euil, and so in the one they find great contentment, and in the other great displeasure.

So that for this, one of the chiefest cares of him that desireth to goe forwards, must be, that he procure to keepe, and encrease this noble affect of deuotion, by al such means as possiblie he may: for so much more easie shal the chaungement of his hart be vnto him, how much more he shal haue it deuoute. And therfore, as those that mind toe worke or print anie thing in waxe, doe first make it soft and supple betwixt their hands, and then straite giue it the figure that they list: so likewise he that wil labour his hart, and print in it the Image of verttue, must endeuour to make it soft with the heate of deuotiō, & so shal he doe with it, whatsoeuer he desireth. So we see, that al such as pretend to work anie thing, in a matter which is difficult & hard of it self, doe vse this manner of proceeding. So those that purpose to breake anie hard stone, doe first soften it with fiar and vinager, and then doe set vppon it with theire yron tooles, and instruments to breake it. Those also that wil make right a staffe that is crooked, doe first make it supple and pliable at the flame of the fiar, and then bend it as it pleaseth them. Moreouer, how can a smith work on so hard a mettal as yron is, without the heare of his forge? with this heate he doth mollifie the hard yron, and so maketh it pliable and obedient, as yf it were waxe, to the strokes of the hammer. In so much that the one without the other, would not suffice for his office, because the hammer without the forge, were, as men saie, to strike vppon cold yron; and the forge without the hammer, were to soften the yron, but not to change the forme and figure thereof. And therfore these two things be, in theire manner, necessarie to our purpose, that is the hammer of mortification, to breake and make right the euil inclinations of nature, and the fiar of deuotion, to make the hart softe and obedient to the blows of the hammer.

I haue laide doune these things with so manie words and comparisons, because it seemeth to me, that heerein consisteth the key of this affaire, and heere-hence is discouered more cleerelie, how great necessitie we haue of this deuotion, for the chaungment of our life: and consequentlie how the bringing vp of nouices, and of such as being a new life, is far other then it ought to be, when we take no care to traine them vp in those exercises.

OF DIVERS MEANES WHEREBY to get Deuotion; and first of the vse of the holie Sacramentes

IT then remaineh now that we speake of those meanes, by which we may obteine this good effect of deuotion; amongst which meanes the first is, the vse of the holie Sacraments, especiallie of the blessed Communion, because the proper effect of this most noble Sacrament, is the spirituall refection of the sowle, which is a singular and verie excellent denotion: for somuch as the same doth cherish & strengthen vs, & giue vs breath for this viage. And here a good maister may take occasion to saie much, as wel of the inestimable vertue of the holie Sacraments, as also of the māner, how we ought to prepare oure selues for the receauing of them; because he that approcheth to them as he should, can not but receaue most greate visitations & illuminations of almightie God. But cheefelie before Cōmunion, & after the same, it becommeth vs to haue more particular recollection and praier, because heere is som times receaued such a sweete and maruailous refection, that it dureth afterwards for manie daies. And he that hath not yet tasted of this sweetenes, let him beleeue that he hath not arriued to feele the most noble effect of this Sacrament; sith that holding this honie combe and this bred of Angels in his mouth, he hath felt nothing that surpasseth nature.

Of the meditation of heauenlie things

THE second means that serueth for this, is the Meditation and consideration of spiritual things, as the holie doctor S. Thomas expressie determineth, especiallie of almightie Gods benifits, & of the life of our Sauiour Christ, &c. Because of this consideration of our mind and vnderstanding, resulteth and riseth in our wil this good affection and feeling, which we call deuotion. This is then one of the first things, which the maister must giue the nouice to dooe, that by this means deuotion maie be so printed in his hart, that he neuer forget the same at anie time: & like as nature beginneth to fassion the bodie of a liuing creature from he hart, because life doth proceede from the same to al the other membres; so must he begin this spirituall life by Praier and Consideration, seeing that from hence he shal drawe the spirite of loue and feare of God, with wich he must giue life to all his works. To this end he must assigne him his times, and manner of exercises, teaching him, and instructing him in particular, and with good leasure of that, which in this parte he ought to dooe, & asking him euerie daie account of that, of which he hath praied & meditated vppon, that dooing soe, he maie by littel and littel teache him this waie.

Of Reading spirituall and deuoute bookes

THE third means is the reading of spirituall bookes, and of such as be deuoute, especiallie yf they be redde with Attention, & with desire to take profit by them; because this manner of reading is verie like to Meditation, except that Meditation doth staie it selfe somwhat more in things, and doth ruminate and digest them more at leasure, which he also maie, and ought to doe that readeth, for so he shal reape not much lesse fruite by the one, then by the other. And the reason is, because that the light which the vnderstanding receaueth heere, descendeth and is communicated to the will, and to all the powers of the soule, no otherwise then the vertue and motion of the first heauen, is communicated to all the other inferior celestial globes and spheres. And it is an excercise worthie to be much commended, to reade euerie daie to the nouices, in cōmon, som spiritual booke, conteining aduertisements & documents of good life, such as is the Treatise made by S. Vincent of spiritual life, & others like: & when Reading is ended, to make som spiritual speache vppon that which hath ben reade.

Of Attention in the time of the diuine seruice

AN other thing that helpeth verie much to the same deuotion, is the diuine seruice, in which manie times the soule is caried awaie in ecstasie, and becommeth as it were dronk with an extraordinarie sweetenes, yf shee endeuour to assist there, with such attention and deuotion, as is requisite. And for this purpose, one of the maisters cares must be, to explicate and declare, in what manner the nouice ought to prepare him self by time, to com to the quiar; and in what sort he must assist there, not as one heauie, cold, and redie to fall downe, but as one that is quick, waking, attent, deuout, and as one that standeth amongst the Angels, dooing the office and dutie that they doe. Because of these twoe things dependeth principallie the fruite, which is gotten by this woork; to wit of the manner of preparing our selues before the diuine seruice, and of the Attention that is to be vsed in the same. And heere it is requisite to declare the Obligation, which the nouice hath, to saie the diuine seruice with Attention, and how there be three sorts of Attention, one, which is good, to the woords; an other, which is better, to the sense and meaning of the woords; and the third, which is best of all, to God him self, setling our hart in him, & reposing in him. And heere the maister maie also teache his nouice, to haue Attention to diuerse misteries of the Passion of IESVS Christ, reparting them for the seuen Canonical howers, which is a verie good remedie for such, as vnderstand not what they sing or saie.

Of hearing and seruing masse

AN other exercise also is to serue, and assist at masse, considering there the misterie, which in the same is represented vnto vs, which is the Sacrifice of the blessed Passion of our Sauiour IESVS Christ: in so much that a man seruing, or assisting at masse, doth the Office of Angels, whoe minister and assist before the diuine maiestie of almightie God. So likewise as often as he shal be present, or goe before the most blessed Sacrament, let him endeuour to stand there with such feare and reuerence, as is due to so greate a maiestie: which is a thing worthie to be much accounted of, and to be amended also, because of the great negligence and carelesnes, that men doe vse in this affaire of so great importance.

Of dailie exercise

THE morning when he riseth out of his bead, let him doe these three things that folow. The first is to giue most hartie thanks to our lord, for that he hath giuen him that night rest and repose, and for al other benifits. The second is to offer him self, & al the things which that daie he shal doe or suffer, to the glorie of his holie name. The third is to demaund his grace to emploie, and spend al that daie in his seruice, and particularlie to resist those vices, to which he findeth him selfe most inclined.

Of fridaies exercise

EVERIE fridaie in remembrance of the passion of our Sauiour IESVS Christ, he ought to doe som particular thing as to fast or to giue Almes, or to take som discipline that maie greeue him, or to weare som austere thing vppon his bodie, for the loue of his Sauiour, that endured so much for him. It is also reason that he should doe the like, the euenings before he goe to Communion, thereby to prepare him self the better to this misterie; and when he taketh a discipline, he must diuide the same into three parts, allotting the one for himself; the other for the sowles that be in purgatorie; and the third for those that liue in mortal sinne, that God graunt them grace to amend them selues.

These be the spiritual exercises, which the good maister must teache his disciple, because these be the chiefe means and instruments, by which the holie Ghost is wont to make men becom spiritual, and to vnflesh them of al flesh, and to make them fit for all vertue. And it is also a verie good meane for this, to let the nouice be vnoccupied, the first daies of his conuersion, from al external affairs, as much as maie be possible, and to teache him, being so retired in silence and solitarines, the manner that he must obserue in those exercises, especiallie in Praier and Meditation. And euerie daie at a certein hower, let the maister take a reckoning of his nouice, how he hath behaued and found him self in eche of these exercises; how in his meditations, and what he thought of in them; how in the quiar, and at masse time, and in the examining of his conscience; how in reading spiritual bookes; how he recollected him self before, and after the receauing of the blessed Communion, and what he did rehearce, or meditate at those times; how he did beare him self touching such thoughts, as came there to his mind; and finallie what patience, and longanimitie he hath in expecting the visitation of our Lord, & the dew of deuotion when it is differred, yea when it is wholie denied him. And so when he giueth account of him self in this manner, the maister shal com to know, and vnderstand by little and little, what he hath in him, and consequentlie how to deale with him, as his office requireth.

A BREEFE SVMME OF AL THAT which hitherto hath ben said

BVT now to abbreuiate, and laie doune in sewe words all that which hitherto we haue treated of, it remaineth that there be three things necessarie, for the good order & redressing of our life. One is to mortifie, and cast out of our sowle, al our wicked inclinations and vices. An other is to adoine and beutifie the same with vertues. The third is to procure, by al the aforesaied meanes and exercises, the grace of deuotion, that through it we maie performe the one and the other. Amongst which things, the two first be as the ends, the third is as a most principal meane to ob[…]eine these ends. And yf we doe this that hath ben saied, we shall not climme vp to heauen without a ladder, as those doe, which pretend to get vp to the toppe of Perfection, without de[…]otion.

Of diuerse Temptations of those that be new in Religion

ALBEIT this little booke is nothing […]ls but a breefe memorial of that, which a good maister must teache his disciple (and therfore it doth but onlie point those things, which he must treate of) neuer theles, it hath seemed to me expedient (besides that which hath ben saied) to touche heere in the end of this Rule, with like breefenes, the most ordinarie temptations, that ar wont to assault such persons, as begin to serue God in Religion: that by this meanes they may at lest know them to be temptations, because this is a verie good waie to ouercom and vanquish them.

Wherfore, who soeuer hee be, that doth put on his harneis, and arme him self toe fight in this kind of battail, let him first of all presuppose, that he must abide great incounters, & manie temptations of the enimie. 20 For not in vaine the wise-man forewarened vs saying. O mie sonne, when thou commest to the seruice of God, stand in iustice and feare, and prepare thy sowle to temptation.

Of Temptation in matters of faith

AMONgst these Temptations the first is in Matters of faith: for where as a man, vntil the time of his conuersion, remained as it were in a sleepe, touching the consideration of such matters as apperteine to Catholique faith, now, when he newlie beginneth to open his eyes, and to see the mysteries thereof, he beginneth forth-with, like a straunger in a foraine countrye, to wauer in those things, that ar laide before him. And this is by reason of the little light, and small vnderstanding, which he hath of them; vntil that afterwards perceiuing by vse, to what purpose eche thing doth se[…]ue, he quieteth his mind, and is perswaded that such things be verie conuenient, as seemed to him before verie straunge.

Of Temptation of Blasphemie

AN other temptation there is, which is of Blasphemie: and this representeth vnto a man the shape of certaine filthie, and abominable things, when he is set to meditate vppon heauenlie things; for as he bringeth his imagination from the world, being yet ful of the shapes and figures of the same, he can not sodainlie cast out of his mind the figures of such things, as haue ben by long continuance imprinted therein: and therfore together with spiritual shapes and formes, ar also represented vnto him certaine carnal figures, which doe torment him verie much, that is troubled with them. Albeit how much more trouble they giue him, so much they be lesse daungerous, because he is farther of from giuing anie consent to them: and so the best waie that maie be to ouercom these temptations, is to make no account of them, for so much as they be in deede rather a kind of frighting, and fearing of our enimie, then anie true daunger.

Of temptation of Scruples

AN other temptation is of Scruples, which doe proceede of the ignorance that young beginners haue of spiritual matters; and therfore they goe as a man that walketh in the night, who doubteth at euerie steppe to fal. This commeth to passe especiallie, for that they vnderstand not the difference betwene a thought, & a consent, and therfore they imagin that they giue theire consent in euerie light motion. But this temptation, with time and vnderstanding of spiritual matters, is cured by little and little, especiallie in those that be humble, and subiect them selues to the iudgment and direction of others.

Of temptation of Scandales

AN other temptation is to be quicklie scandalized, and offended at euerie little trifle, and this by reason of the smal experience, which they haue of things. For as they conceiued in theire mindes, that Religion is a most exact and perfect schoole of perfection, and a life of Angels, and as yet know not the greatnes of mans frailtie, in atteining thereunto; they be easilie scandalized, and wonder at euerie thing that they see. These haue not yet atteined vnto the vnderstanding of that place of S. Gregorie where he saieth, 21 that True holines hath compassion, but feined or imperfect holines is disdainefull.

To this temptation maie be reduced an other, which is, when a Religious person taketh scandale at the lawes, and rules of his Religion, making him self a Iudge, and interpreter in the exposition of such things as his Rule commaundeth, and geuing rash censure, whither his rule be good or euil. Which generallie is a tēptation of prowde and presumptuous wittes, and of such, as haue more affiance in them selues, then in the experience of theire forefathers, which ordeined these Rules. The remedie is, that a man submit him self to other mens aduise and gouernment, and wholie renounce his owne opinion.

Of temptation of ouermuch desire of spiritual Consolations

AN other temptation is to desire ouermuch spiritual Consolations, and to be ouer heauie, and discomfited, when he wanteth them, and to esteeme him self better then others, when he hath them, measuring perfection by consolation; whereas in deede this is not the true measure, but the profit in mortification and vertue, is the touchstone of perfection. Som others there be likewise, which, when they want spiritual consolations, doe seeke for sensual consolations, the which is no lesse inconuenience then the former.

Of temptation of vttering Gods sauours

AN other temptation is, not to keepe secreate such visitations and fauours, as they receaue of almightie God, but to publish and disclose that to others, which they ought to keepe secrete; and to make them selues preachers, and doctors before the time, and begin to be maisters, before they be good schollers. And al this they doe vnder a pretence of goodnes, & with the shadowe of vertue, not considering that the fruitefull tree must yeeld his frute in time, and that the proper office of a beginner, is to laie his finger on his mouthe, and to keepe silence:

Of temptation to flitte from place to place

AN other temptation, and that verie common, is, to be disquieted with the desires of chaunging from place to place, seeming to them, that they maie be in som other place much more quiet and deuout, or els with greater profit and more close recollection of their minde. Nether doe they consider, that by chaunging the place, the ayer is chaunged, but not the hart, and that to what place soeuer a man goeth, he carieth him self alwaies with him; that is to saie a mind rent and torne with sinne (which is a continual store-house of miserie and trowbles) and that this is not remedied with chaunging of places, but with the fiar of mortification, and with the ointment of deuotion. Which deuotion (as hath ben saied before) doth alter the mind of a man in such sort, that for the time that it dureth, the stincking filth, which issueth from the sinke of our flesh, is not perceiued. Wherfore the best remedie, that a man can take to flie from him self, is to approche neere vnto almightie God, & to comunicate with him: for by dwelling in him by actual loue, he remaineth forthwith separated, and absent from himself.

Of temptation of vndiscretion, and of too much discretion

AN other temptation is, when men ar in this new tast and feruour of spirite, to giue them selues to vndiscreete watchings, praiers, & abstinences, whereby they com to destroie their sight, their heads, and stomakes, and to remaine in a manner al theire life afterwards, vnable for spiritual exercises, as I my self haue seene in manie Religious persons; and others fall thereby into grieuous diseases, and so what with the cherisshing in time of theire sicknes, what with want of spiritual exercises, which they omit, enforced by theire disease, theire temptations begin to increase in such sort, as that they maie easilie cast downe vertue, being so abandoned of the aide and strength of deuotion.

Others againe being accustomed to delicate cherisshing in theire infirmitie, doe continue in such euil customs, as they vsed in the same; and others (as S. Bonauenture saieth) doe fall by this occasion to loue them selues aboue al measure, and to liue not onlie more delicatelie then before, but also more dissolutelie, making theire sicknes a pretended colour, to giue licence to al theire appetites, and delicate cherisshings.

Som others contrariewise doe offend through ouermuch discretion and slacknes, refusing to doe euerie honest woork for feare of peril, saying that it is sufficient for theire saluation, to keepe them selues from deadlie sinnes, albeit other austerities, and smal things be not obserued. Of these men S. 22 Bernard saith thus. The man whoe is newlie entred into Religion, and being as yet sensual, is becom discreete, and being but a nouice, is becom wise, and being but a beginner, is alreadie prudent, can not possiblie perseuer anie long time in Religion.

Of temptation of forsaking a mans first vocation

BVT the most common temptation of young nouices is, to forsake the waie, that they haue begonne, and to turne backe againe to the world; to which purpose the diule vseth a thowsand deuises. For som times with temptations of pusillanimitie and weakenes, he putteth into theire head, that they shalneuer be able to endure, and goe through with this kind of austere life. Other times with strong temptations of the flesh, he representeth vnto them the state of mariage, as a sure hauen, and quiet life, which is neuertheles (to saie the truthe) a goolf of continual troubles and torments; alleaging for this purpose the examples of manie Patriarches, whoe being maried were Saincts; and bearing them in hand, that they shal finde for that state of life a meete companion, that shal be of the same intention and mind that they be of, and that they shal bring vp theire children in the feare of God. And here he also representeth vnto them what almes they maie bestowe in this state, which they can not doe remaining in Religion, telling them moreouer, that this giuing of almes is a greate meane, to be assured of the kingdom of heauen, at the daie of iudgment.

Other times contrarie to this, he goeth about to deceaue them with higher imaginations, setting before them other ordres of Religion which be more straite, and especiallie that of the Carthusians; the which thing he doeth, to once allure and draw them out of theire Religion with this halter, that soe hauing gotten them out of the barres, in the middest of the tilt he maie set vppon them, and carrie them awaie vppon his hornes.

Som other times he bringeth them to be in loue exceedinglie with solitarie life, vsing therevnto the examples and liues of the holie fathers in the desert, that by this meanes hauing separated them from all companie, and ledde them through this solitarie walke, when they be alone without the shadowe and counsel of their spiritual fathers, he maie the more easilie preuaile against them.

Of temptation which is couered with the cloke of vertue

BVT amongst al these kinds of temptations, the most dangerous ar those, that com vnder pretense of goodnes, and doe beare a shew of vertue. For such things as be openlie naught, carrie with them theire owne filthines & superscription, by which they be both easilie knowen, and abhorred: but things, that haue som owtward apparence & shew of goodnes, ar more perilous, because with this colour and cloke of vertue, they maie the more easilie beguile vs. And by this waie our aduersarie preuaileth more, then by anie other, in tempting the seruants of God. For wheras he knoweth right wel, that they be alredie determined to abhorre the euil, and to embrace the good, he procureth to giue them to drinke the poison of sinne, mingled with this deceitful honie of the shew of vertue. Wherfore we ought to suspect euerie excessiue and vehement affection, for so much as the excesse in euerie thing, is alwaies to be feared.

These be the most common temptations of such as begin to serue God, for which the good maister must haue his medecines, aforehand, wel studied and prouided for; and a greate part of these medecines consisteth in this, to knowe that the things before mentioned, be in deede temptations: because the chiefest deceite of the enimie is, to make these young beginners beliue, that temptations be not temptations but reasons, and those also wel grounded, in theire opinion and conceite.

HOW A MAN OVGHT TO BEHAVE him self towards God, towards him self, and towards his neighbours

ALBEIT I haue sufficientlie spoken of vertues in general, yet that euerie mā that beginneth to serue God, maie more easi[…]ie put them in practise, I shal applie al that hath ben said vnto three principal bounden deuties, which be our dewtie towards God, towards oure selues, and towards our neighbours, which deuties were signified by the Prophet Micheas when he saied, 23 I wil teache thee, o man, wherein goodnes consisteth: and what our lord requireth of thee, to wit, to doe iudgment, towards thy self; to loue mercie, towards thy neighbour; and to walk carefullie with thy God, which apperteineth vnto the seruice, honour, and reuerence of God.

Of our dewtie towards God

TO beginne with the chiefest of these deuties, it is to be noted, that amongst vertues som doe of theire owne nature incomparablie exceede al others; such be those vertues, that haue theire eye to God, and be therfore called Theological, as Faith, Hope, and Charitie, vnto which we maie adioine the feare of God, and withal Religion, which consisteth in the honour & seruice of God. These be the most principal vertues, and the stirrers vp of al others; and therefore he that desireth to atteine to the perfection of Christian life, must labour to increase and profit especiallie in the forsaid vertues: for the more he shal profit in them, the greater shal his perfection be. And for this cause it is to be thought, that manie of those auncient Patriarches were so notable in vertue, and so holie men, because they had these most excellent vertues; as it appeared in the Faith and Obedience of Abraham, and in the loue and confidence which Dauid had in almightie God, in that he had such recourse to him in al necessities, and did put such trust in him, as a child doth in his father, yea and much more saying. 24 My father and my mother haue for saken me; but oure Lord is careful for me.

Now to obteine these so noble vertues, there is no meane more conuenient, then to perswade our selues with all the hope that is possible, that almightie God is our true father: for somuch as neither in the hart, nor in the prouidence, neither yet in the loue of a father, there is anie comparable vnto him; sith none hath created vs, but he; none desireth more our profit, then he. Let vs therfore settle this most stedfastlie in our harts, and endeuour alwaies to behold God with such eyes & hart, as a child doth his father: that is with a hart louing, tender, humble, reuerent, obedient to his wil, ful of confidence in al aduersities, and cowched vnder the winges of his fatherlie prouidence. And because this hart and affection cannot be obteined with oure forces onlie, therefore a man ought continuallie to desire the same of God.

And to speake somwhat more particularlie of this, 25 the holie father S. Vincentius saieth that a man ought to haue seuen sorts of affections, and vertues towards God in his hart: to wit a most feruent loue; a verie greate seare; an humble reuerence; a most constant zeale; a grateful giuing of thankes; a sweete mouthe ful of praises; a readie Obedience; and a pleasant tast of diuine swetenes.

Of our dewtie towards our selues

A MAN ought also to haue towards him self (saith the same holie father) seuen other affections and vertues; amongst which the first must be, to be confounded and ashamed for his sinnes committed. The second, to bewaile his sinnes, and be hartilie sorow that he hath offended God, and hurt his owne sowle. The third, that for this he desire to be despised of all men, as vnworthie of all honour and fauour. The fourth to make leane, and chastice his bodie with al seueritie and rigour, as one that hath ben the prouoker and mouer of al these sinnes. The fift, to conceiue an irreconciliable anger and hatred against al vices, and against al inclinations and rootes of the same. The sixt, to be verie vigilant and attent to gouerne and direct al his workes, and wordes, and al his senses, and passions, that nothing doe withdraw him from the iustice and lawe of God. The seuenth that he haue a most perfect modestie, and discretion in keeping Temperance, and measure in all things; but especiallie to discerne betweene little & much, betweene lesse and more, to the end that there be nothing either superfluous, or to litle; nor that he exceede, or want what is necessarie.

Of our dewtie towards our neighbours

IN like manner (as the same Saincte teacheth vs) a man ought to haue seuen other special vertues & affections towards his neighbour. First he ought to haue an inward hartie compassion of other mens miseries, and to be grieued at them, as yf they were his owne. Secondlie he ought to haue a charitable gladnes at the prosperitie, and felicitie of others as he would haue, in case it were his owne. Thirdlie he ought to haue a quiet and setled patience, willinglie contenting him self to suffer all that shalbe donne vnto him, and readie to forgiue al men, with al his hart. Fourthlie he ought to haue a gentel benigne behauiour and affabilitie towards al men, vsing him self in conuersation, amongst them, with al courtisie, mildnes, and gentlenes, and wisshing them al wel. Fiftlie he ought to haue an humble reuerence towards al men, accounting them for his betters, and submitting him self to all, as yf they were his Superiours. Sixtlie he must haue a perfect concord with al men, to the end, that (so much as in him lieth, and God shall giue him grace) he maie saie one self same thing, and agree with al men in opinion, & be perswaded that al men ar euen him self. Seuenthlie he ought to haue a mind to offer him self for al men, that is, to be readie to bestowe his life for the saluation of all men, and toe praie alwaies, and to endeuour, that they al may be one in Christ, and Christ in them. Yet must he not for this frequent the companie of naughtie persons, but rather flie from them as from serpents. Albeit, setting this occasion aside, the seruant of God ought to be simple in his conuersation with his neighbours, and either to winke at theire defectes, or els, yf he must needes see them, to beare them with patience, or to admonish them charitablie, when there is hope of redresse by so dooing.

Footnotes

  1. Galat. 6.2 ↩

  2. Psal. 39.18. ↩

  3. Iacob. 1.4. Rom. 5.4. ↩

  4. Actor. 5.41. ↩

    1. Regum. 23.15.
    ↩
    1. Corint. 11.27.
    ↩

  7. Philip. 3.18 ↩

  8. Pronerb. 18.21. ↩

  9. Psalm. 140.3. ↩

  10. Bernard. de scala Claustralium. ↩

  11. Cor. 15.33. Prouerb. 13.20. ↩

  12. Ecclesiast. 13.1. ↩

  13. August. in regula Clericorum ↩

  14. Ecclesiast. 19.1. Luca 16.10. ↩

  15. Regum 15.22. ↩

  16. Prouerb. 4.25. ↩

  17. Lucae 10.16. ↩

  18. Ecclesiast. 50.10. ↩

  19. Note this ↩

  20. Ecclesiast. 2.1. ↩

  21. Gregor. hom. 34. in c[…]angel. ↩

  22. Bernard. de vita solit. ad frat. de monte Dei. ↩

  23. Mich. 6.8. ↩

  24. Psalm. 26.10. ↩

  25. Note this ↩

Chapter 21 of 23