yeares since fourescore Cardinals whose names were extant besides manie others that were not knowne And I find that the Dominicans haue had thirtie and the Franciscans three and fourtie of their Order of other Orders there haue not been so manie yet most of them haue had some And wheras these men were chosen to this dignitie not in consideration of the noblenes of their bloud nor for their ambitious pretences but by reason of their long tryed and approued learning vertue and pietie it is no wonder that we may truly say they did not so much receaue as they did adde honour to the honour to which they were assumed For to omit manie others what a man was Cardinal Torq eâ—â—dâ— and Caâ—eâ—an and S. Bonauenture ancienter then them both and diuers besides whom we shal not need to speake of themselues hauing got so great renowne as the world knowes both by their learned pennes and noble actions 3. Much lesse shal we need to speake of Arch-Bishops and Bishops it is so euident that there haue been in a manner infinit preferred to these sacred degrees of Dignitie out of al ancient and moderne Orders S. Antonine a knowne graue Authour reckoned a hundred twentie fiue of S. Dominick's Order til his dayes adding that he nameth not al but rather few And least a bodie might think that it was the deuour disposition of those times which cast these dignities vpon them we can reckon in these last three-score and ten yeares wherof the memorie is yet fresh abâ—ue a hundred and foure-score Franciscans only that haue been Bishops which a man may iustly wonder at What shal I say of the Benedictins of whome alone Trithemius aboue mentioned hath collected to the number of aboue fiue thousand threescore and ten which no man hath cause to find strange considering that antienâ—ly the name of a Monck was so venerable that Bishops were almost euerie where chosen only out of Monasteries In so much that Sulpiâ—â—us relating of manie Bishops which had been elected out of the Couent which S. Martin founded he concludeth thus For what Cittie or Church was there which desired not a Bishop of S. Martin's Monasterie 4. Throughout al Greece it was so general a custome that to this verie day notwithstanding the Schisme in which they liue they consecrate no Patriarck or Bishop that is not a Monck In other Countries it was also very frequent so long as the Dignities of the Church were not so ambitiously pretended but cast vpon those that were farre from desiring and farther from willingly thrusting themselues vpon them vpon those I say that did rather indeed resist their promotion and decline it as a heauie burthen Who can expresse how beneficial the light of these men placed vpon a candlestick was not only to the people whome they had in charge but to other both people Pastours that learned to gouerne their flock by their forme of gouernment and example For where is it possible for men to learne the Art of Arts as S. Gregorie stileth the busines of gouerning of soules more exactly then in Religion For that which is now growne into a common Prouerb is most true that No man can profitably be ouer another that is not willingly vnder and hath not learned how to be so And doubtles the hardnes of the work requiring great forces no place is more apt to breed them or by daylie practise and exercise to encrease them then Religion 5. Innocentius the Fourth vnderstood this point very wel and accordingly it is recorded of him that he chose so often and so manie Bishops out of Religious Orders and chiefly from among the Dominicans that euerie bodie did wonder at him which though it were a great credit to the Order yet most of the Religious tooke it very heauily for diuers reasons and particularly because they found themselues bereaued of their principal and grauest Fathers And therupon their General Iohn Teuto laying open his owne and his whole Orders aggrieuance to the Pope in this behalf and earnestly beseeching him that he would from thence-forward leaue the Religious of that Order in the humilitie which they had professed the Pope made him answer in the words of our Sauiour that the candle is not to be hidden but to be set in the midst that it may giue light to the whole house and that the Maister condemned the Seruant that had hid his talent 6. Moreouer it is of no smal moment that these kind of people come not by stealth into the sheep-cote bâ—â— enter by the doore that is they hunt not alter these dignities vpon ambitious desire of honour or wealth but being lawfully called they obey the voice and commandment of God So that being chosen in this manner and bringing with them the vertue which is necessarie for the performance of their charge they must needs be both fit instruments for great matters and bring forth most plentiful fruit for the glorie of God by their industrie Witnes S. Basil and his equal in time and bosome-friend S. Gregorie Nazianzen Both their atchieuements are wel knowne to the world S. Basil's against the heretical Emperour Valens S. Gregorie's against the Arians the Macedonians the followers of Apollinaris and against Iulian the Apostate and once he ran hazard of his life because the seditious people began to throw stones at him while he constantly stood for God's cause 7. S. Iohn Chrysostome was not inferiour vnto them in vertue and constancie both against Gainas an Arian Prince and against the Empresse Eudoxia not sticking publickly in a Sermon which he made to cal her an other Herodias In a later Age S. Fulgentius was not behind in courage for himself alone withstood the storme which wicked King Trasimond had raysed against the Catholicks encouraging the Faithful and danting his aduersaties very much by his great learning and sanctitie and by the admirable eloquence of his tongue so farre that he was bannished into Sardinia yet parting with the great grief of al he prophecied that he should shortly returne and so it hapned For Trasimond dying not long after his successour Hilderick restored the Church to the former peace 8. And to come yet lower S. Anselme Archbishop of Canterburie came out of the same schoole of Religion and often shewed how much he had profited therin but particularly in his opposition against King Henrie of England who diuiding himself from Pope Vrban stood in Schisme against him and commanded that no Appeale should be made to Rome in al his Kingdome S. Anselme gathered a National Councel to deliberate vpon this busines and wheras al the Bishops and Abbots and Peeres of the Realme held of for feare of the King he alone with two others only whom he had wonne to himself by his authoritie stood for the Pope and voluntarily went into bannishment rather then he would yeald to vniustice 9. Wiliam a Monk of the
were ready to take paynes heere that they might inioye eternall glorie and were free from all turbulent passion like the Angells of heauen they are happy and thrice happy because they discouered with the cleere steddy eye-sight of their mind the vanitie of all things present and the variablenes and vnconstancy of humane prosperitie and despising it they layd vp in store for themselues euerlasting riches and tooke hold of that life which neueâ— sets and is neuer cutt off by death 8. Eusebius Casariensis shall shut vp the ranke of the Greeke fathers who sayth that in the Church of God there be two manners of life ordayned The one doth stepp beyond nature and the common strayne of the life of man It looketh nâ—t after mariage nor issue nor goods nor abundance of wealth but is vowed to the sole seruice of God through excessiue loue of heauenly things such as haue imbraced this kind of liuing looke downe vpon the life of the rest of men as if themselues were seuered from this mortalitie and carying their body only heare vpon earth dwell in heauen with their mind and cogâ—tation as being consecrate to our great God in Feu of all mankind And certainly among Christians there is such a kind of perfect life there is also another kind more slack and which hath more of the man this is intangled in sober wedlock and breeding of children it groaneth vnder the care of howsehold busines and setteth downe lawes for those that follow a iust warre it alloweth also of trading in marchandise and husbandrie so that the seruice of God go with it These men belong to an inferiour degree of pietie 9. Now to come to the latin Fathers that which S. Cyprian sayth of vowed virgins is a notable commendation and is quoted by S. Augustin in his treatise of Christian doctrin for a singular speach It is sayth he the floure of the Ecclesiasticall branch the glorie and grace of spirituall graces The very lustre of honour and prayse a worke perfect and vnattainted the image of God answearable to his sanctitie the nobler part of the flock of Christ the glorious fruitfullnes of our holy mother the Church is filled with ioye by reason of these virgins and in them she doth abundantly blossome And by how much the number is greater of this glorious virginitie the more is the ioye of the mother increased 10. To him we may adde the worthy testimonie of S. Ambrose who in his booke of widdows vpon that document of our Sauiour when you haue done all things that are commanded you say we are vnprofitable seruants what we ought to haue done we haue done discourseth thus The virgin sayth not so he that hath sold all his substance sayth not so but doth looke to haue some recompence layd vp for him as the holy Apostle sayth behold we haue left all things and followed thee what therfore shall we haue He sayth not as an vnprofitable seruant I haue done what I ought but as profitable to his Maister and as one that hath multiplyed the talents which were committed to his charge by putting his money to profitt doth wayte for the reward of his trust and vertue knowing he hath done and deserued wel And in one of his Epistles the same S. Ambroise sayth This is an Angelicall trade of life to be allwayes praysing God by frequent prayer they endeauour to appease our Lord and craue his fauour they keepe their mind busied with reading and with continuall labour and liuing a part from the Compagny of woemen they are Mothers and Nurses to one another O what a life is this in which there is nothing which wee need to feare and very much which we ought to Imitate 1. Sainct Hierome hath many things to the same purpose in diuers places of his works and some whole Epistles of this matter as to Heliodorus and Iulian. In that which he writ to Marcella he speaketh thus Certainly the assemblies of Virgins and Monks are the flowre of the church and amidst the Ecclesiasticall ornaments a most pretious gemme And writing to Demetrias It is the height of an Apostolicall life and of perfect vertue to sel al and â—eale it among the poore thus lightned and disburdned to flie vp to heauen with Christ though in this euery one be left to his free will and choyce He sayth if thou wilt be perfect I do not force you I doe not comand you I propose vnto you the prize I shew you the rewards It is yours to choose whether you will bee crowned in the lists and combat In the Acts of the Apostles while the blood of our Lord and Sauiour was yet warme and the faith of the new beleeuers did yet boyle within them they sold their possessions and layed the price therof at the feete of the Apostles to shew that money was to be troden vnder foote they dealt to euery one as they had need 12. S. Augustine in the booke which he writ of the manners of the Church doth record the like prayses with an equall current of eloquence who can choose but admire sayth he and prayse those who forsaking and contemning the allurements of this world dwel al their life time in common togeather in a most chaste most holy manner of liuing occupied in prayer in reading in profitable discourses not swollen with pride not turbulent with contention not pale with enuie but sober modest and quiet they offer vp a life peaceable among them selues and most earnestly fixed in God an offering most gratefull to him by whom they haue deserued to be able to performe these things no man possesseth any thing as his owne no man is burthensome to the rest The fathers excelling not only in sanctitie of life but in heauenly doctrine voyde of all hautinesse prouide for them whom they cal their Children with a greate deale of auctoritie on their parte in commanding and a great deale of Willingnesse of their subjects in obeying And after many other prayses he concludeth thus If I should goe about to extol this trade this life this Order this Institution I should not be able to performe it as it deserues and may iustly feare that men will thinke me to be of opinion that it is not pleasing enough of it self at the first sight 13. To these let vs add S. Bernard who though he be generally more carefull to put fire into the Religious then curious in setting forth their prayses in many places of his workes hath left many things written to their Commendation and this among the rest I know not by what name I shal more deseruedly cal them Men of heauen or Angells vpon earth liuing on earth but hauing their Conuersation in Heauen And els-where he calleth Religion The castle or fortresse of God A castle strongly defended his Territorie or peculier possession out of which
die who refuseth to liue to thee ô Lord Iesu he is dead whosoeuer is not wise to thee is a foole and he that taketh care to be for any other end but for thee is to no end is nothing Thou ô God hast made al things for thy self he that will be for himself and not for thee among al things beginneth to be nothing And S. Cyprian Thou requirest seruice from thy seruant and being thy self a man thou forcest another man to obey thee and though both he and thou be borne into this world after one maÌ„ner both of necessitie be to die your bodies be framed of the self same matter your soules be of like substance vnlesse thy seruice be done to thy mind vnlesse thou be obeyed out of hand thou art sterne seuerely vrgest thy seruice thou beatest thy seruaÌ„t ofttimes thou dost punish torment him with hunger thirst wretch that thou art dost not acknowledge thy Lord thy God and yet wil exercise thy auctority thus ouer men THAT A MAN DOTH DISCHARGE THIS debt by giuing himself wholy to God in a Religious Estate CHAP. IIII. IF this which we haue sayd be true as it is most certainly true concerning so great a debt a debt of so many titles which man doth owe to God doubtles there lyeth vpoÌ„ euery one of vs a heauy charge and care and our case is somewhat feareful For we haue not to do with a creditour that is a man like our selues whose hands we may escape but with one from whom we can no wayes hide our selues but that he is able at al times to lay vs vp in prison Til we haue payed the very vtmost farthing Neither is it a slender offence or one single errour if we denie our selues to God whose we are al and wholy but it contayneth as many errours in it as there be titles for which God may iustly clayme vs. Wherfore if our Lord God would take the extremitie of the law against vs cal vs in a seuere Audit to giue a streight account of our whole receipt no man at al would be found sufficient For though we lay downe al before him which some man would thinke to be very much we can lay it downe but once yet al that which we haue is not once only due vnto him so that when in this manner we should parte with ourselues wholy with our whole substance it would perhaps discharge some one single bil and scarce that but al the rest would remayne vnansweared Whervpon S. Bernard hath this witty saying Wilt thou haue two sonnes in law by one daughter as the prouerbe goe's Though heere thou lookst to haue many more then two And yet the goodnes of God doth beare it and not only beare it but is glad of it and doth hold himself not only satisfied but wel dealt with al if we once offer our selues wholy vnto him which is performed in a Religious Estate For in it al Religious wholy togeather with their whole endeauours are perfectly giuen and consecrate to the eternal Maiestie no part or parcel reserued It presenteth to God their bodies mouldeth them so by Chastitie and perpetual Continence that they are apt for whatsoeuer good Impression and ready for al the Commands of God as hauing their loynes girt according to the wil of our Sauiour which S. Gregory applyeth to Chastine being like to men wayting the coming of their Maister it offereth vp their soules which is a guift of farre greater value Their life is wholy deuoted to the seruice of God al their works al their endeauours their watchings labours paynes their whole practise finally that which of al the rest is the cheefest their wil the Ladie Mistresse ouer al that is in man is dedicated vnto him by it consequently the whole man deliuered into his possession and this by vertue of Obedience of which they make a vowe binding themselues therby not to desire any thing contrarie to the wil of God Wherfore as it is the greatest happines and benefit that can fal to man to be wholy subiect to God and wholy his our whole saluation consisting in it so this very thing is best and most assuredly performed in Religion in which euery one resigning his owne wil choyce doth deliuer it into the hands of God in presence of an other man that the resignation therof may be the more certayne and euident And it is the common doctrine of al Diuines concerning the nature and force of Religion that it doth contayne a true and perfect deliuery of our selues to God by solemne vow so S. Thomas among the rest doth learnedly teach and declare's it by this Example As when a man hath promised a peece of land and afterwards makes deliuerie of seizing in or hauing promised to be an others seruant and putt's himselfe presently into his seruice The same doth he that giueth himself in this life to God deliuering also possession of himself into his seruice And S. Augustine vpon those words of the Psalme As he hath â—wâ—rne to our Lord hath vowed to the God of Iacob doth discourse to the same purpose What do we vow sayth he but to be the TeÌ„ples of God For we can offer nothing to God more acceptable then if we say vnto him with the Prophet Esay Possesse vs. S. Chrisostome also in that eloqueÌ„t epistle to Theodore the MoÌ„ke hath this excelleÌ„t saying Now then hast nothing in thee at all at thine owne dispose since thou hast begunne to serue vnder so great a CoÌ„mander For if the wife hath not power ouer her owne body but the HusbaÌ„d much more those that liue rather to Christ our Sauiour then to themselues caÌ„not haue the disposal of their owne bodies And Cassian sayth that this was one of the cheefe documents in which the ancient monks did instruct and most carefully practise their followers That they should not only renounce their external goods and possessions but withal acknowledge that they were noe more Maisters of themselues but had giuen ouer lost al power commaund in that kinde with whom S. Basil agreeth saying that euery Religious body must fully perswade himself that he is no more his owne man but bound by God a slaue to his brethreÌ„ must make no other account but behaue himself accordingly S. Bern. is of the same opinion and confirmes it out of the rule of S. Benet that a Religious maÌ„ hath not power ouer his owne body And explicating that passage of the Psal. yet with thy eyes thou shalt see he sayth that this hath relatioÌ„ to the time to come to wit when we shal come to the sight of God in which God wil restore vs to our selues againe wil moreouer giue himself vnto vs for here euery Religious man must acknowledg think with himself that his eyes be not
is euil The third and fourth are Infirmitie and Concupiscence which with ioynt forces setting vpon al the inclinations of our mind do on the one side disarme it of Fortitude and make vs shrink away from euery thing that is hard and strippe vs on the other syde of the vertue of Temperance leading vs as beasts into al kind of sensual pleasures without shame or moderation Therfore S. Augustin sayth wel that the state of our soules euen after they haue been washed by baptisme is fitly expressed in the parable of him that falling into the hands of theeues was wounded with many wounds and left half dead For though he were caried into the Stable or Inne by which he sayth is meant the Church though wine and oyle as present and powerful remedies were powred into his wounds yet stil he is faint and feeble and wil allwayes be soe til as S. Paul desired he be deliuered from this body of death What therfore wil become of this man that is so weake and but half aliue if in a place so disaduantagious he be set vpon by his enemie and an enemie so strong that no power on earth can be compared with him an enemie that ranget lâ—ke a roaring Lion and is so not only in fiercenes and crueltie but in strength and abilitie Who can be able to withstand his shock and rage defend himself from his poysoned weapons Especially seeing as Cassian sayth it is not one enemie which we haue to do with but there be troopes without number armed against euery one of vs al of them mercylesse and sauage and thirsting nothing but our hart blood and ruine Besids that they are inuisible and cannot be discouered before hand or auoyded which make's the euent of this spiritual battaile the more disastrous to euery body the enemies charge being so hot and the incounter so secret besids that he is very expert in al kinds of stratagemes and sometimes as S. Bernard speaketh he setts vpon vs and pursue's vs with open warre and hotly sometimes with secret sallies and deceitfully but allwayes most maliciously and cruelly and who is able sayth he I do no say to ouercome but to withstand these things 5. Such is therfore the miserable state of this world which S. Iohn the Apostle expresseth in few words but diuinely saying The World is al glaced in Naughtines as if he had sayd it is so ful of vice and corruption so desperately naught and perished that it hath not one patch whole sound in it But now if we wil not only imagin what it is but see it with our very eyes and take a thorough view of it to the end we be not deceaued with the outward face it beareth we must mount vp into that high watch towre of which S. Cyprian maketh mention from thence behold it from end to end consider with attention the seueral imployments of men in this world their cares their thoughts their businesses their curiosities their labours their speeches their traffick and al their doings for thus cretainly we shal discouer so much vanitie in al their idle toyes so much filth in al their synne wickednes such villanie vncleannesse among them that the man must be a very stock and stone without sense or feeling that doth not tremble at it shal proue himself to haue very litle or no care at al of his owne saluation if presently he resolue not to withdraw himself out of so miserable and stinking and abominable receite of beasts Monsters into some place of more saftie quiet Which deluge of euills for so I may cal it couering the face of the whole earth though it be elegantly and copiously described by S. Cyprian yet I wil rather take the description therof out of holy scripture the auctoritie of it being of farre greater weight This is therfore the thing which the Prophet Dauid in the psalmes doth set forth with great Maiestie of words saying Our lord hath looked downe froÌ„ heauen to see if there be any that vnderstand and seeke after God And addeth what that diuine eye beheld among men They haue al declined they are alltogeather made vnprofitable there is none that doth good no not so much as one Who would beleeue it that in so great a number in a world so packt togeather with men there should not one be found that did wel but that God himself by the mouth of the Prophet hath deliuered it But his meaning is that though there be some good among many euil they are so few that he chose to say there was not so much as one Then he rehearseth and detesteth their wickednes Their throate is an open sepulcher they haue dealt deceitfully with their tongues The venome of the Aspis is vnder their lipps their mouths are ful of cursing and bitternes And thus they offend with their tongue What are their works Their feete are swift to shee l blood contrition and infelicitie in their wayes and they haue not knowne the wayes of peace Finally he concludeth with that which is as it were the Total of al euills The feare of God is not before their eyes The Prophet Osee speaketh also to the same effect There is no truth there is no mercy There is not the knowledge of God on earth Cursing and lying theft and adulterie haue ouerflowâ—e and blood hath touched blood The like hath Hieremit the Prophet who bringeth God speaking in this manner Goe round the wayes of Hierusalem locke and consider and seeke in the streets therof whether you can finde a man doing Iustice and seeking after sidelitie and I wil be merciful vnto him And least a man might think that one only kind or race of men stood thus guiltie of al wickednes he passeth further But I sayd perhaps the poore are fooles and know not the way of out Lord the iudgment of their God I wil goe therfore to the better sorte and speake to them For they haue knowne the way of our Lord and behold these haue more broken of the yâ—ake they haue burst the bonds in sunder I haue filled them and they haue committed adulterie they are made like horses that looke after the mare and stalions they haue neyghed euerie one after the wife of his neighbour Thus spake the holy Prophets or rather God by their mouth Wherby we may moreouer vnderstand how ancient this disease of the world is and how farre it must needs haue spread and rooted it self in the extent of so many yeares and we may wel think that as it hapneth in the bodies of euery liuing thing so the world growing old and decrepit in this last howre therof as we may say al the iuyce of pietie and deuotion being dried vp and the vital vigour of diuine loue eaten away and extinguished it hath no more strength and force in a manner left but dayly decaye's and growe's worse and worse
speaketh to the same effect in one of his Homilies and sayth That a man in this world is perpetually wrastling with the Diuel whose strength is incomparable and that these earthlie things are like the clothes which are about vs and certainly if one wrastle in his clothes he shal be sooner cast because he hath something wherof his aduersarie may catch hold one hath a wife another hath children an other hath goods and possessions Wherefore whosoeuer comes-in to wrastle as certainly al must wrastle and no man can auoyd it if he wil not be throwne by the Diuel he must lay aside al his apparrel and enter naked into the lists And in an other place he compareth this our life amidst so manie suggestions of the Diuel and so manie waues of temptation to a ship tossed with tempest For at such a time euerie bodie doth willingly cast al things ouer-board to saue the ship from danger when the billowes swel so high that they hang like hils ouer their heads and threaten present death those that are in the ship haue no thought of temporal goods carnal delight comes not then in their mind then they cast those things out of the ship for which before they went on ship-board and set al things at naught through the desire of liuing He therefore is sayd to feare God as the waues which hang swelling ouer his head who despiseth al things which here he carrieth in possessioÌ„ through the desire of true life For when we cast away these earthlie desires from our mind which they oppresse we do as it were vnloade our ship ouertaken with tempest and the ship thus eased wil come to hauen which the burthen would haue sunck because the cares which in this life do hang vpon our soule doe driue it downe to the bottome S. Basil also vseth the same Similitude of those that sayle at sea addeth that we haue much more reason then they to doe as they doe For they that sayle these material seas leese al that they cast ouer-board and must be fayne to liue euer after in want and miserie But we the more we disburden ourselues of this heauie lading become the richer and haue greater plentie of solid wealth to wit of Iustice and Sanctitie which are riches of an other nature and are not subiect to the mercie of the waues or ship-wrack Wherefore when we forsake these earthlie things they do not perish to them that forsake them but as it were laded out of a weaker vessel into a stronger and safer bottome they are put in greater safetie and doe surge at a securer port 3. S. Chrysostome doth to this purpose discourse excellently wel vpon that sentence of the Wise-man Acknowledge that thou walkest in the midst of snares and pondereth that not without great reason man is bid in this place to acknowledge rather then to see because these snares cannot be seen with our corporal eyes but must be vnderstood and discouered by the light of our mind in regard they are hidden and as he speaketh ouer-shaddowed with the bayte of lucre or pleasure or other commodities and that there is a mysterie also in saying in the midst of snares because these gulfs and dangers doe lye on euerie side of vs. A man walketh sayth he into the market-place and seeth his enemie the verie sight of him puts him into a rage He spyes his friend aduanced and it spites him He sets his eye vpon a poore snake and he contemnes him He beholds a rich man and enuieâ—h him He meeteth with some-bodie that hath done him a displeasure and he stormes at him He seeth a beautiful woman and is catched by her The wife is oftimes a snare to them that foresee it not oftimes our children friends and neighbours Which when S. Chrysostome had spoken concerning the multitude of these hidden snares he giueth vs a very pertinent aduise to auoyd them by example of the birds For as birds while they fly aloft cannot be taken but when they stoop towards the ground they are easily catched in the fowlers net so the soule of man is safe enough from al deceits of the Diuel if it soare aloft in high and celestial things and keepe itself there vpon the wing but if it stoop downe to inferiour obiects iâ— fâ—lleth into his snares And S. Gregorie 〈◊〉 doth declare this vnto vs by diuers examples drawne from that which hayneth dayly among men For as we cannot sayâ—â— hâ— follow two federal trades of life at once as husbandrie and sea-satinâ— or exercise the handicraft of a black-smith and a carpenter at one and the same time but if a bodie handle one he must necessarily lay aside the other So whereas there be two seueral marriages preposed vnto vs one consummate in flesh the other consisting in spirit the cadeauour which we apply to the one must needs aâ—er vs from the other For no man can behold with his eye two things at once seated in two contrarie postures nor with tongue expresse two seueral sounds at once as to speake Hebrew and Greek with one breath nor with our cares can we heare two seueral tales togeather so our Wil is of that nature that it cannot enioy corporal and spiritual pleasures both at one time for the exercises of them both doe lâ—aâ—e to very different ends The exercises of the one extinguish the passion of the bodie and lay aside al things which come of flesh or belong vnâ—o it the exercise of the other follow al these things very hotly Finally we cannot serue two maisters because it is not possible that the commands of them both should be at once fulfilled Thus much sayth S. Gregorie 3. Thouâ—h what nâ—ed we stand heaping auâ—horities of the holie Fathers Let vs heare a Philosopher speake from-out of that blind Antiquitie for if such an one could vnderstand it and write so wel of it by the onlie ligâ—t of Nature which waâ— yet but slender it must needs be a great shame for vs not to know and feele it in this abundant light of Grace in which we dwel 〈◊〉 therof â—e in his Treatise which he intitleth 〈◊〉 disputing the â—â—licitie of man 〈…〉 that it consisteth in Wisdome alone that is in the contemplation and loue â—f the Soueraigne Good and consequently that it cannot be atâ—ayned in this life because the bulk of this bodie is a great â—indrance vnto it bâ—th by the natural lumpishnes of it and by reason of the 〈…〉 of our Senses and infinit other incommodities which depend of the bodie as 〈◊〉 inordinate affections feares and to vse his phrase a multitude of 〈◊〉 and toyes wherwith in filleth the mind as also the administration of outward tâ—ings trading in money and handling businesses of 〈…〉 Whence he concludeth that either a mâ—n â—haâ— neuer attayne to Wisdome and Happines or he shal atttayne vnto it only after he is dead but not possibly in this life vnlesse a man approach as neere as
the highest of al motions which according to Philosophie is the motion of the Heauens much more must this order be kept in spiritual things in regard they haue a neere resemblance with him that is the first Mâ—uer of al things whose nature is spiritual And this Motion is nothing els but the Light of our mind deriued from the fountaine of al light which is God 6. But the argument which is drawne from the consideration of the End of euerie thing is much more conuincing and euident For if God through his diuine prouidence do order euerie man in particular and euerie thing that man doth to some end by himself fore-thought on much more doth he order the communitie of men to some end because the communitie is more noble as the whole is more noble then euerie part by itself and hath a higher end And further it being necessarie that euerie communitie be gouerned by some bodie the gouernours likewise must necessarily be ruled by God and directed to some end by him which holie Scripture doth plainly teach vs where the Diuine Wisdome is made to speake in this manner Mine is counsel and equitie mine is prudence and mine is fortitude By me Kings doe raigne and Law-makers decree iust things by me Princes doe command and those that are powerful determine iustice In which words two things are giuen vs to vnderstand first that those that are in authoritie come not to their place by chance or humane policie but are chosen vnto it and picked-out by God wherof we haue in Saul and Dauid and Iehu and manie others mâ—st euident presidents secondly that for the gouernment of their place they receaue strength from God that is power and likewise counsel and prudence that is light and vnderstanding whereby oftimes against their wil and when they little think of it they are brought to doe that which God is pleased should be done And this thing is so certain that S. Paul saying that they who resist power resist the ordination of God giueth this verie reason because there is no power which is not from God And in an other place vpon the same ground he exhorteth seruants to obey their carnal masters not seruing to the eye only that is with external work but from their hart and willingly in regard they do the wil of God And â— Peter sayth to the same effect Be subiect to euerie humane creature for our Lord's sake whether to the king as excelling or to the leaders as sent from God Out of al which we may draw a forcible argument and certain conclusion that in Religious Orders those that gouerne are selected thervnto by the particular prouidence of Almightie God and are as his Vice-gerents gouerning and directing vs by the power and light which they haue receaued to that end from him For the argument which S. Basil bringeth must needs be heer in ful force If S Paul sayth he doe command Christians and the sonnes of God to be subiect not only to them that by law of man haue receaued power of commanding but euen to those that are Infidels and wicked such as al of them were at that time what obedience shal be due to him who is constituted Superiour by God himself and hath receaued power by the Diuine law In which because we should be no wayes doubtful we haue the verdict of our Sauiour Christ saying He that heareth you heareth me and he that despiseth you despâ—seth me Which law as the same S. Basil noteth was not deliuered and spoken of the Apostles only who were there present at the proclaimâ—ng of it but is common to al and comprehendeth al after-comers that at anie time euer after shal be appointed Gouernours of other men For a Prelat sayth he is no other then one that beareth the person of Christ a Mediatour betwixt God and man sacrificing to God their safetie who are vnder his charge Whervpon S. Bernard was not afrayd plainly to auerre that whether God or man who is God's Vice-gerent command anie thing it is to be performed with the self-same care and respect with this only caution vnlesse man command that which is contrarie to God 7. Wherefore hauing proued so many wayes that God doth gouerne and direct euerie Religious man by those whom he hath placed ouer them in lawful authoritie the benefit which they reape and their continual happines must needs be exceeding great both in regard that in this mist of darknes they haue fallen vpon so sure a guide and met with such an excelleÌ„t maister in the ignorance of supernatural and diuine things and in their weaknes receaued so great a stay and defence Insomuch that we may say with the Royal Prophet that euerie Religious man is as a trauelling beast guided with reynes and bridle by him that sits him And he that sits vs is our God our Gouernours are as it were the bridle for they likewise are in the hands of God and doe not moue but as they are moued But commonly we mistake the busines in regard that feeling the bridle because it is neerer vnto vs we heed not him that sits vs because he is farther of that is we perceaue the voice and command of our Superiours because we heare them and see them but because God is beyond the reach of sense we consider not that euerie order which they make comes from him which very thing in my opinion doth most of al and most plainly shew the benefit and necessitie of hauing some bodie whom we may see with our eyes and heare with our eares to deliuer God Almightie's wil vnto vs. And it may be declared by that which passeth in the Sacraments instituted by him in his Church for the saluation of mankind For though we might haue had Grace Iustification giuen vs by Faith only by Pennance Charitie and other internal actions of our owne yet he thought it better that we should haue certain Sacraments as conduits of his grace some consisting in the formes of Bread and Wine some in Oyle some in the sensible Pronunciation of certain words And this for two reasons first because the nature of man consisteth of bodie and soule and consequently it was â—itting he should vse corporal instruments To which purpose S. Iohn Chrysostom sayth If thou hadst not a bodie he would haue giuen thee naked incorporeal guifts but because thy soule is inuested in thy bodie he presenteth vnto thee things intelligible in those which are sensible The other reason is because if the busines should haue been dealt between God and vs inwardly only in our mind euerie bodie would haue been ful of scruples and doubts whether he had sorrow enough or loue enough or done his dutie in euerie other respect and neuer haue been at quiet and our life would haue been tedious vnto vs amidst so manie difficulties Wherefore the Diuine Wisdome did prouidently ordaine such helps for our Saluation which
cloak from vs we must let him haue our coat also and if he strike vs on the one cheeke we must turne the other And as concerning ourselues what heauier or more perfect commandment could be layd vpon vs then alwayes to watch to hatâ— our owne life to take vp our Crosse to denye ourselues to lâ—ese our life to renounce al things to sel that which we haue and giue it to the poore to enter at the narrow gate and in a word to offer violence to the kingdome of heauen Al which and manie more things being promulgated by God himself without exception distinction or difference of men or callings and commanded cuery bodie indifferently and in general what blindnes is it of Secular people to exempt themselues of their owne head and perswade themselues that these things belong only to Monks and Religious men And by their manner of life they shew indeed that they are of this opinion for they are so farre from practising the abnegation or renunciation or taking-vp of their Crosse which our Sauiour commandeth that they abhorre it and shunne nothing more and contrariwise they follow libertie and pleasures and licentiousnes so wholy as if our Sauiour had made quite contrarie lawes and sayd Blessed are the rich Blessed are those that liue in pleasure Blessed are they that are in greatest honour and reputation with the world Wherefore let vs conclude and stick to this Tenet which is so cleere in the light of the Ghospel that absolutely al that haue beleeued the Ghospel and subiected themselues to the lawes therof whether they be Religious or Secular are bound to frame their life actions according to that high rule of Perfection which is generally proposed to al in the life holesome doctrine of Christ our Sauiour Wherof two things must necessarily follow First that Religious people take not any new obligation or burthen vpon them or at least that the obligation which is added is but smal but on the other side the helps which they receaue are very great and ease them very much in the carriage of that burthen which is imposed vpon al and make them beare it farre more chearfully Secondly that the condition of them that liue in the world is farre worse then it seemes to be in regard they are in a manner as fully obliged to the self-same things and yet haue so few and so smal helps therunto and so manie important hindrances Wherefore the case of them both in truth is as if two were to trauel a long and hard iourney the one on foot slowly and with much payne labour the other in a good and easie coach with this obligation that he must not leaue his coach nor go on foote For as much as concerneth the perfection of the Euangelical Law both are equally obliged to obserue it of necessitie The obligation which lyeth particularly vpon Religious people more then others is in the manner and meanes of attayning to this Perfection which is a great commoditie vnto them for if it be profitable to vse a certain kind of instrument for such a work it must needs be much more profitable that it be not in my power not to vse it al which wil be farre more euident when we shal haue declared in particular al the special benefits of a Religious life The first fruit of a Religious life to wit perfect Remission of al sinnes committed CHAP. XIII THe Wise man sayd I wil ascend into the Palme-tree gather the fruits therof Being to treate more fully of the particular coÌ„modities of a Religious life this saying of the Wise-man in the Canticles cometh fit to my purpose for the figure of the Palme-tree doth sorte with a Religious state in manie things S. Gregorie compares the life of spiritual men to this tree For as the Palme-tree sayth he is rugged below and hidden vnder a coorse barke aboue is beautiful to the eye embellisht with delicate fruits below is pent with the foldings of the rind aboue spread-out in breadth with fayre green boughs so the life of the seruants of God in the exteriour doth seeme despicable and poore but on-high in soule which is the cheefest part in man it is dilated in hope of large recompence Which is most of al verifyed in Religion in which that which is first in sight is the difficulties and rigour of Pouertie and an outward aspect conteÌ„ptible knottie rough ful of labour and toile but when we cast our eye vpon the inward riches there is not vpon earth a sweeter life nor fuller of a spiritual coÌ„modities Wherefore let vs asceÌ„d into this Palme-tree or if by the mercie of God we be already mounted-vp into it let vs gather the fruits therof enioy them not only in daylie vse and practise but by ruminating recording them 2. The first fruit is a ful and perfect Remission and pardon of al manner of sinnes coÌ„mitted in a secular life But no man can value the greatnes of this benefit vnlesse he conceaue reflect vpon the greatnes of the punishmeÌ„t which is due after this life euen for those sinnes which haue been forgiuen vs and blotted-out by vertue of the SacrameÌ„ts The vnsufferablenes of which punishment ariseâ—h of three things First by the torment of fire which is so bitter so pearcing burning our verie soule that S. Augustin affirmeth it is a sharper punishment then whatsoeuer torment anie man euer saw or felt or can imagin in this world Secondly it is infinitly augmented by the excessiue desire which a soule that is free froÌ„ the bodie hath of seing that Infinit Good for which we were al created this desire being in a manner infinit And thirdly the verie sight of the spots vglie scarres which are left by sinne before they be purged away by fire doth greatly encrease the grief and withal the multitude of them in regard that not only enormous sinnes but the verie least that can be thought of are there punished of which it is infinit to recount the number whervnto we are dayly subiect S. Augustin reckoneth-vp manie of them as to eate or drink more then needs to speake or to hold one's peace more then is fitting to neglect a poore bodie that presseth vpon vs to rise late to be slow in visiting prisons or the sick to coÌ„plement with our neighbour or speake harshly to him to flatter those that are in authoritie rashly to suspect to be too sparing in giuing almes finally idle speeches al which sinnes he sayth if heeâ— they be not redeemed must be purged in that fire Whereby we may see what a heape of punishments is layd-vp for so great a heape of sinnes such sinnes as a Secular life is ful of B it as the instant that we professe a Religious life we are in one momeÌ„t deliuered of al the paines tormeÌ„ts so perfectly that if our soule should then depart this
casting themselues at his feete sayd We beseech thee Father that thou wilt not baptize vs for we are Christians and borne of Christian parents The Abbot not knowing what had been spoken by the Fathers of the Monasterie sayd vnto them Why Children who goes about to baptize you And they answered our Maisters the Fathers of the Monasterie tel vs that to morrow we shal be Baptized againe Then the Abbot vnderstood how they had spoken of the holie Habit and sayd They sayd wel my Children for if it please God to morrow we wil cloath you with the holie and Angelical habit 7. We haue S. Hierom's opinion also in this behalf which is of no smal weight who for this only reason dareth almost compare a Religious state with Baptisme For writing to Paula he comforteth her vpon the death of Blesilla her daughter in this manner It is very true that if vntimelie death had â—eazed her which God forbid should happen to those that are his in the heat of worldlie desires and in thoughts of the pleasures of this life she were to be lamented But now that by the mercie of Christ some foure moneths since she had as it were washed herself with the second Baptisme of her holie purpose and liued afterward so as treading the world vnder her feete she was resolued to abide in the Monasterie are you not afraid least our Sauiour say vnto you O Paula artâ—h â—angrie that thy daughter â— become my 〈◊〉 And to the same purpose he exhorteth Demetrius saying Now that thou hast forsaken the world and in the Second Step after Baptisme conditioned with thy Aduersarie saying vnto him Thou Diuel I renounce thee and the World and thy pompe and thy works keep the conditions which thou hast made But S. Bernard teacheth the same thing more playnly then any of the rest and hauing been asked the question by some giueth two reasons for it in these words You desire to know of me how it comes to passe that among al the courses of pennance a Monastical life hath deserued the prerogatiue to be styled a Second Baptisme I think the reason is in regard of the perfect renouncing of the world and the singular preheminence of a spiritual life the conuersation therof excelling al the courses which man is wont to take and making the louers therof like the Angels of heauen and farre vnlike to earthlie men it reformeth the Image of God in man configuring vs to Christ as Baptisme doth finally we are in a manner Baptized the second time in regard that mortifying our members which are vpon earth we put on Christ againe once more ingrafted to the similitude of his death And moreouer as in Baptisme we are deliuered from the power of darknes and translated into the kingdome of eternal glorie so in the second kind of regeneration of this holie purpose in like manner from the darknes not only of one Original sinne but of manie Actual sinnes we passe to the light of vertue accommodating that saying of the Apostle to ourselues The night is passed and the day is at hand Thus faâ—re S. Bernard 8. Al which may be confirmed with this one argument wherwith I wil conclude this Chapter as containing the substance of what hath been hitherto sayd For the reason why Baptisme blotteth-out al former offences is because in it we dye to our old life and are borne againe into a new life which is that which S. Paul doth euerie where teach when sometimes he sayth we are dead sometimes buried with Christ and reuiued againe with him and that our life is hidden in him so that to speake properly in the Lauer of Baptisme the same man that entred doth not come forth but quite an other man for he that entred is dead and another risen in his place so that the sinnes of that man that is dead cannot be layd to the charge of the man that is new-borne no more then my sinnes can be layd to another man or another man 's to me the self-same hapneth in Religion For we dye to the world to the works therof moreouer to ourselues and our owne wil in somuch that we cannot enioy the world nor make vse of the offers therof nor of our owne wil no more then if we were indeed buried Wherefore seing Religious people as in Baptisme leaue to be what they were before and begin to be new men in a new life and quite other thoughts and endeauours placing their contentment in other manner of pleasures and ends and intentions it is no wonder that the punishment of the offences to which the old man was lyable be blotted out and lye dead and that this other man cannot be charged with them 9. Which benefit if it be duly weighed breedeth inestimable contentment and ease of mind burying those scruples and vexations which the remembrance and remorse of our former offences is wont to bring Manie trauel into farre countries and â—ow long pilgrimages to Ierusalem Rome and Compâ—â—â—â—â—a and put their liues in manie hazards by sea and land to gayne Pardon and remission of their sinnes of which I spake before and they doe wel and deuoutly But yet their deuotion is mingled with manie inconueniences among which it is none of the least that generally they do not encrease their feruour and deuotion but rather leese it through the toyle and trouble of iourneying and oftimes fal vpon occasions of offending God more But this Indulgence giueth great encrease of sanctitie and moreouer as I sayd before doth not proceed from the power and authoritie of man which is limited and confined but from the meere wil and bountie of God and the excellencie of the work itself So that euerie Religious man may with great reason make account that our Sauiour speaketh those comfortable words vnto him which are in the Ghospel Thy sinnes are forgiuen thee goe in peace The second fruit of Religion that it is a state of Pennance CHAP. XIV AS Religion at the first entrance presenteth euerie one of vs with the bountiful welcome guift of Remission of al our sinnes and debts as our Sauiour calles them so it yealds manie soueraigne remedies to purge our soules and blot out the same offences and al the exercises therof are in a manner directed to no other end For it is a State of Pennance and so commonly called in regard the greatest part therof is spent in bewayling the sinnes of our life past and repayring the faults and negligences of former yeares as S. Thomas proueth at large in the Booke he writ against the Opposers of Religion Which though some may think a needles labour and time idely spent specially after that ful and perfect Remission of which euen now I spake yet it is not so but a very great and special benefit which we shal easily vnderstand if we giue care to that saying of the Holie-Ghost in Scripture Of the sinne which
Austeritie of life CHAP. XV. REligion hath a third commoditie for which though must men shunne it yet it contaynes manie great commodities in it to wit that Religious people haue so much occasion and some kind of necessitie of dealing harshly with themselues and afflicting their bodies partly because the pouertie which they professe doâ—h in a manner enforce it vpon them and partly because al functions of Religion are somewhat harsh and distastful to Sense For that which Eccâ—â—siastes sayth Frequent meditation is an affliction of the slâ—â— hath à further meaning then of the Contemplation of heauenlie â—hinâ—s which we commonly cal Meditation For whatsoeuer the mind is busied in if it be a restraint to Sense and to the natural inclination which we find in ourselues continually crauing is an affliction to the flesh and doth much quayle and abate the liuelie vigour of the bodie And yet this seueritie brings much profit with it and first by vse of hard and paineful things our nature is mortifyed and kept from flying out if we pamper and deale gently with it the crookednes and corruption therof is so great that as Moses speaketh in his Canticle it kicketh and spurneth when it is sarted vs and vtterly refuseth the obedience which it owes to reason the law of God We may see it more plainly in beasts because the force of nature doth more liuely shew itself in them in regard they are led in al things meerly by natural inclinations let vs therefore consider what hapneth in in them and take example by it If we keep a horse in stable and giue him his fil of oates and rest and keep an other at day-labour with allowance litle enough to liue and be able to do the work we shal quickly find the difference For a horse that is wel kept and high fed wil be alwayes playing and curuetting and a man shal haue much adoe to hold him in with a double bit he wil be running away when the rider would haue him stand and stop and giue-back when he should go on and cannot be for much vse without a great deale of paynes and danger to the rider But the horse that is kept at rack and manger is gentle enough and wil not greatly stirre he wil sooner sink then offer to resist whatsoeuer load you put vpon him you shal not need to tye him to make him stand and be quiet but you may lay the reynes on his neck and stay him or put him on or turne him with a word Now certainly this inferiour nature of ours which consists of flesh and bloud and of that which we cal Life and Sense and Appetite is the same with beasts and so much the more headie in vs then it is in them in regard it is infected and corrupt by sinne from which beasts are free so that if we pamper it and giue ourselues to ease and a ful diet and feed it with daynties and al manner of pleasure it must needs grow stubborn and vnrulie in vs as it doth in beasts and somewhat more in regard of our corruption but if we feed sparingly and liue sober and continent it wil be alwayes gentle and at command Whervpon S. Bernard sayth that the mind that is accustomed to daynties and not broken with the matâ—ock of discipline gathereth much filth where he daintily compareth the Soule to a plot of ground Austeritie to a spade or mattock for the ground cannot beare fruit not only if we doe not sow it but though it be fruitful of itself and be sowed yet it must be sometimes digged and cast vp or els it wil grow ful of weeds and brambles so our flesh sayth S. Leo vnlesse it be broken with continual labour wil quickly with â—ase and slouth bring-forth thornes and brambles and yeald fruit for the fire and not for the barne And to go no farther as the ground if it had sense of feeling would suffer in the breaking vp and yet must beare it for the good of itself as wel as of the husbandman for the cultiuating of it is better for the ground itself so though we feele payne and difficultie for our flesh is not of brasse as we read in Iob yet we must not leaue-of for that but think that we shal haue an eternal and vnspeakable reward for the final labour and payne we heer endure 2. To be short we must beare in mind that we are coÌ„posed of two seueral substances very different contrarie one to the other the one is of earth and consequently beares continually downe-wards towards the earth dreaming of nothing but earthlie things the other as it begun in vs by the breathing of God into our face so it is in substance light and actiue resembling God and in nature spiritual as he is so that as in a balance when one scale weigheth downe the other riseth of these two parts as one thriueth the other pareth and falleth away which holie Scripture doth teach vs saying The bodie which is corrupt doth aggrauate and weigh downe the soule and certainly it must needs sink the more the more weight we giue it Wherefore that which S. Gregorie sayth is much to be noted that the ioy of the eternal reward is not reaped in heauen vnlesse first in earth we sow in bitter teares and sighs according as it is written Going they went and wept casting their seed but coming they shal come with ioy bearing their bundles For as when the flesh rests the spirit faints so when the flesh taketh paynes the spirit groweth strong and able And as the flesh burnisheth with things that are dayntie so the soule is raysed with that which is hard and rude The flesh is bred-vp with delight the soule groweth with that which is distasteful Easie things refresh the flesh harsh things exercise the soule And againe as hard things wound the flesh so soft things kil the soule as paynful things consume the flesh so things delightful pinch the soule Neither shal I need to say anie more to this purpose because no man's authoritie is greater then S. Gregorie's nor could S. Gregorie speake more plainly or more effectually in anie thing then he hath done in this 3. But by this which hath been sayd it is euident how happie a thing it is to be in Religion where we may performe that which S. Paul sayd of himself I chastise my bodie and bring it into subiection which is farre from them that haue placed their contentment in a life ful of ease and daynties of which S. Bernard spake truly when he sayd A delicious life is death and the shaddow of death for certainly it bordereth as neere vpon hel as the shaddow is neere the bodie wherof it is a shaddow When a soule therefore hath once shaken-of this clog and maistered the insolencie of the flesh which is the hand-maide there ariseth another comoditie to wit that the mind which is by
teaching and directing them how they may rid themselues of sinne and imperfection purchase vertue and withstand al the assaults of the Diuel they leade them along by the hand they carrie them in their armes through al their exercises and bring them vp by litle and litle to al perfection safely without danger of erring and in a most sweet and easie manner 10 The last commoditie in this kind iâ— that besides the exercises of vertue and perfection al other occurrences of our life and actions are likewise guided by direction of Superiours or rather by God in them Manie doubtful passages certainly do happen in this life as when there is question where we shal fixe our dwelling what we shal take to doe in what kind of busines we shal employ our time and after what manner in these things we meete with manie difficulties and are subiect to manie errours Howsoeuer can we desire it should be better with vs then if God be our guide in them for so long as he guides vs we cannot go amisse Now I haue proued before that whatsoeuer our Superiours ordayne of vs is the wil and appointment of God himself so long as they order not anie thing expresly contrarie to his Diuine Law which God forbid they should For what skilleth it sayth S. Bernard whether God declare his pleasure vnto vs by himself or by his ministers either men or Angels You wil say that men may be easily mistaken in manie doubtful occurrences concerning the wil of God But what is that to thee that art not guiltie therof specially the Scripture teaching thee that the lips of the Priest keepe knowledge and they shal require the law from his mouth because he is the Angel of the Lord of hoasts Finally whom should we aske what God determines of vs but him to whom the dispensation of the Mysteries of God is committed Therefore we must heare him as God whom we haue in place of God in al such things as are not apparently contrarie to God Thus sayth S. Bernard Wherefore if it be profit and commoditie which we seeke what can be more profitable or commodious in this life then to haue God for gouernour of al our actions and be ruled not by our owne iudgement but by his wisdome and succoured by his ayde and assistance The thirteenth fruit written Rules CHAP. XXV NExt to the liuelie voice of Superiours is the written word of the Rules as it were the bones and sinewes of Religion without which it is impossible it should subsist and as by the counsel direction of Superiours we reape al the commodities of which I haue lately spoken so by the Rules we receaue no lesse benefit First by that general reason which as Aristotle writeth is found in euerie Law to wit that they are without passion and particular affectioÌ„s and speake to al alike neuer varying from themselues neither for loue nor hatred Whervpon he concludeth that where the Law takes place there God doth gouerne who is neither subiect to passion nor euer changed Besides the Rules haue somewhat more then Superiours and gouernours because al gouernours must follow the intention of the Law and rule themselues by it to gouerne wel Wherefore the same Philosopher sayth that a good Common-wealth ought to be so ordered that the Law be stil in force gouerne in a manner alone by itself that the Prince and Magistrates are only ministers and guardians of the Law yet so as they haue power and authoritie to interpret and supply the Law if in that general fashion of speech which it vseth there be anie thing wanting or doubtful which forme of best gouernment doth most certainly flourish in Religion 2. Moreouer in setting downe lawes people take more deliberation and aduise then when they deliuer a thing by word of mouth and the Law itself speakes not to one man alone nor rests vpon one man's approbation but speakes to the whole communitie and is receaued by them al and consequently it carries great authoritie with it people beare it great reuerence because no man is so impudent as to preferre his owne priuate opinion before the iudgement of so manie others 3. Againe Law doth in a manner compel vs to liue vprightly which is an other great benefit of it so that that which Aristotle writeth of lawes in another place is very true that Law is so necessarie that men cannot liue honestly and vprightly without it His reason is this because Vertue sayth he is hard and difficult neither groweth it with vs nor is in-bred in our nature but must be purchased by labour and industrie and with the sweat of our broweâ— and therefore because men for the most part are loath to take paynes and care not for the profit that must cost them so deare we must haue something that mâ—y egg vs forwards and in a manner constrayne vs which constraynt is puâ— vpon vs by Law and yet we haue this solace by it that wheras we began to liue orderly vpon a kind of necessitie custome practise and a kind of taste of the sweeâ—nes which is in Vertue doth make vs loue it and euer after voluntarily to embrace it 4. Plato doth iumpe in opinion with Aristotle affirming that there must of necessitie be lawes among men that they may liue according to law because no man by the strength of his owne wit can know sufficiently what is fittinâ— in al resâ—ects for men or iâ— he come to know and conceaue it he hath not po 〈…〉 wâ—â— alwayes to put it in execution Wherefore no man can doubt â—ut Reâ—igiâ—n is the most holesome course a man can take and the mâ—st 〈◊〉 to aduance vs in spirit in regard it put a kind of necessitie vpâ—n 〈◊〉 to â—ine wel and in time makes this necessitie voluntarie wherof S. Hierome writeth to Ruâ—ticus in these words When thou art in the Monasterie thâ—u wilt not be permitted to doe this but growing to a custome by litle and litle thâ—u wilt begin to loue that to which at first thou were compeâ—â—ed and thy paynes wil be delightful to thee and forgetting that which is past thou wiâ—t search after that which is before thee 5. Two things therefore are performed by the Rules Institute of Religion They teach vs what we ought to doe and how we are to order our life and they require performance of what they teach For they carrie such an authoritie or rather maiestie with them that they thaâ— are subiect vnto them cannot but obey them nor goe a hayres breadth from them they are wriâ—ten in that particular manner that they giue vs direction in al things inward outward concerning our bodie and our soule for priuate and publick occasions at home 〈◊〉 abroad and may be likened to the Aphorisinâ—â— which Physicians write for preseruatiâ—n of health or as if a man in a long iournie when the wayes are hard to hit
Now there be two sorts of Humilitie the one lasteth for a while only as for the time we are at our prayers which humilitie is so forcible to obtayne what we desire that is in a manner al in al as we find by the example of Achab that wicked king who notwithstanding his wickednes no sooner humbled himself in the sight of God as the Scripture speaketh but he obtained what he would Wherefore if this kind of humilitie be so forcible as to make sinners haue a fauourable hearing before that soueraigne Iudge certainly the humâ—litie which is to be seen in al our actions and in the verie manner of our life and the whole extent therof must needs be farre more effectual to giue the lust a more fauourable audience I say the humilitie of the course of life wherin Religious people liue which doth not only barre al pompe and state but placeth vs in the lowest place among the poore subiect to euerie bodie which in a worldlie eye is a great slauerie though in verie deed it be the greatest libertie and to be preferred before kingdomes 4. A fourth cause is that which we find in the Psalme Delight in our Lord and he wil grant thee the desire of thy hart which is the proper occupation of Religious people They haue debarred themselues of al other delights as of marriage children riches and such as rich men vse as hawking and hunting banckeâ—s playes statelie buildings rich attire and the like and in steed of them they haue placed al their delight in God whom they enioy by prayer meditation and reading and manie other wayes The state itself helpeth them heerin for being spiriâ—ual and wholy dedicated to the seruice of God it giueth them no occasion of desiring or askinâ— anie thing but that which is spiritual and pertayning to his seruice which makes that God is the more easily inclined oâ— care them because when he hearkneth to them in these things he hearkneth to himself and deales for his owne honour and benefit so much doth it in oâ—â— to haue the entercourse with God which Religious people hâ—ue and to deale in one and the same busines so that that which is good oâ—â—iâ— for the one is good or il for the other As when a seruant deales for his maister whatsoeuer he doth in that kind and whatsoeuer he asketh his maister concernes his maister more then himself and if hiâ— maister grant him anie thing it is for the maisters profit 5. And doubtles these reasons are very forcible to moue the infinit goodnes of God to giue vs a fauourable hearing yet there be two other things which in my opinion are more forcible then anie of the rest to wit the denial of our owne wil and the vnion and charitie which is betwixt vs. As concerning the first the Prophet Esay answering the complaynt which some did make that God did not hearken to their prayers nor their fasts nor their teares speaketh in this manner Behold in the day of your fasting your owne wil is found and promiseth them moreouer that if they forgoe their owne wil Then you shal cal vpon our Lord and he wil heare you you shal crye out and he wil say lo I am heer and he hath reasoÌ„ in it For as it were an vnciuil and vnreasonable thing among friends for one to desire alwayes to haue his owne wil and neuer to do as his friend would haue him in regard that in friendship there must be equalitie and that which pleaseth one must please another whereby they come to that confidence among themselues that they may freely aske and take by authoritie that which is their friend's In like manner in the friendship that is betwixt God vs nothing doth make him more friendlie towards vs then the resigning of our wil to him in al things great and smal And who is there that doth practise this resignation and conformitie more perfectly and more constantly then Religious people who by the Vow of Obedience haue quiete cut off their owne wil and in place therof ingrafted in their harts the wil of God So that in that measure that there can be right and equitie betwixt God and man a Religious man may in a kind of iustice require of God that seing he in al things doth the wil of God God wil do his wil in some thing that concernes also his seruice 6. Of vnitie and fraternal charitie we shal not need to say much seing we haue the promise of our Sauiour in these words I say vnto you if two of you agree vpon earth of whatsoeuer thing they shal aske it shal be done vnto them by my Father that is in heauen If therefore it go by consent what greater consent can there be then among Religious people among whom al things are common and what agreement can be more durable then theirs who are linked togeather by so indissoluble a tye as be their Vowes So that their prayers must needs be more gratâ—ful and more efficacious in the sight of God both in regard of the vertue itself of Charitie which cannot but be exceeding pleasing to God who himself is Charitie and for the participation which as I sayd before is betwixt them and the communion of al good works which makes euerie one of them more gratful and more powerful with God appearing in his sight inuested with the merits and good works of al the rest We reade that S. Dominick one day did fraÌ„kly coÌ„feste to a certain Priour of the Câ—stercian Order that was his great friend that he neuer asked God anie thing which was not granted him which the Priour wondring at sayd vnto him And why then do you not aske that God wil make Conradus the Dutchman enter into your Order which Conradus was at that time one of the learnedst men of Christendome S. Dominâ—ck answered it was a hard matter but yet he did not mistrust but if he should aske it God would grant it him And thervpon continued al that night at his prayers and behold early in the morning Conradus came to their Church cast himself at the seete of S. Dominick begging to be receaued into his Order and was receaued to the great ioy and astonishment of euerie bodie Al bookes of Historie and Deuotion are ful of the like examples and there is not almost the life of anie Religious person man or woman written wherin we shal not find that they haue obtayned of God manie great things either aboue the common course of nature which are the more remarkable or natural and ordinarie which were vsual with them but yet lesse noâ—ed and manie not noted at al. 7. And me thinks the lesser the things be which they aske and obtainâ— the more admirable is the goodnes of God in condescending in them to their prayers and desires of whâ—ch kind we reade of S. Scholastiâ—a that she fel to her prayers and God sent a very great rayne
highest that can be in matter of Perfection to wit that he leaues himself This is to lift himself not only aboue al other things but aboue himsels Which the Prophet Hieremie doth so highly commend And of the rarenes and difficultie and worth therof S. Gregorie doth say excellently wel Perhaps it is no very hard matter for a man to leaue his possessions but it is very hard to leaue himself for it is a lesse matter to renounce what he hath but it is very much to renounce what he is And certainly it is very true For if we finde so much difficultie in forsaking what we haue louing it for ourselues how much more difficultie must there needs be in forsaking ourselues For as a natural and in-bred as the loue of a man's self is so hard must it needs be to cast away a man's self And if we consider wel what the busines is and it be done in earnest it is not much lesse yea it is a kind of death because it is to dye to ones-self And accordinly S. Gregorie doth expresse it in these tearmes To reneunce that which one it To fal sowle with ones-self To kil that which he is And heerupon a Religious man is accounted a dead man Which Apollo one of the ancient Fathers declared by this notable fact of his related by S. Bernard and others One of his carnal brethren came once vnto him crauing his assistance in some busines which he had the Saint asked him why he did not rather goe to a third brother of theirs his brother wondering at this question told him he was dead and buried long agoe So was I sayth Apollo aboue twentie yeares since when I toâ—ke this holie habit vpon me 2. S. Basil is of the same opinion and disputing the question at large deliuereth that no man entangled in the world can attayne to this abnegation of himself wherof our Sauiour sayth If anie one wil come after me let him deny himself and giueth this reason Because to deny ones-self is nothing els but wholy and vtterly to forget euerie thing belonging to his former life and to depart from his owne wil which in a secular life is most hard to compasse not to say that it is altogeather impossible 3. And we may compare this high degree of Perfection to which Religion doth rayse vs by the denyal of ourselues an other way For as when we giue a thing away to another man we wholy forgoe it so when we giue ourselues to God this being the nature or as I may cal it the essence of Religion as I haue shewed at large els-where to put vs wholy ouer to God by force of Vow and giue him ful dominion ouer vs. For first it deliuereth our bodie vnto him both by the vow of Chastitie and as al other things by the vow of Obedience so that it is no more ours that liue in it but his for whome we liue in it Vpon which ground S. Bernard doth solidly build this document that Religious people must deale with their bodies as with a thing that belongeth not to themselues but to God Secondly it deliuereth our soule vnto him that is our Wil our Iudgement our Freedome which is Al in al. For our soule is as it were the Castle in a Cittie the key of this Castle is our libertie so that when we deliuer our libertie vp to God we deliuer al vnto him and so long as it is in his hands he is maister of al. Finally it deliuereth vp to God the vse of al these things which though it necessarily follow of the former yet to make the thing more plaine we speake of it a part For we cannot employ our soule nor our bodie in things which of ourselues we are inclined vnto but in those to which our Superiours are pleased to order vs. And this deliuerie is not a thing priuate or hidden acted only in thought or resolution but it is made externally by an outward declaration by word of mouth before witnesses and in the hands of an other man that in place of God accepteth the donation in brief it is a kinde of contract to the solemnizing and authenticating whereof nothing is wanting And consequently a Religious man that by solemne promise hath once deaâ—sed the dominion of himself hath so wholy giuen ouer himself that if afterwards he goe about to resume anie thing of himself he offendeth as much as a man that taketh from an other that which himself had neuer anie â—igâ—t vnto Whereupon S. Basâ—l sayth that Whatsoeuer stealeth himself from God hauing once consecrated himself vnto him committeth sacriledge And S. Bernard reprehendeth some of his Moncks vpon the same grounds in these words You that haue once entrusted vs with the care ouer you Why do you meddle againe with yourselues As if he should say what power haue you now ouer yourselues since you haue once giuen ouer your right Which if it be true as S. Bernard wil haue it can there be a more perfect manner of renouncing ones-self then that which is practised in Religion Againe how excellent a thing must Religion needs be and how high in the fauour of God seing it is so liberal towards him 4. Among men slauerie and captiuitie is accounted one of the hardest and heauiest things that are because it taketh away a man's freedome and maketh him so subiect to an other that he must doe al things after an other's fancie Yet if we looke into the matter wel that kind of seruitude bindeth the bodie only the minde is altogeather free for there is no slaue but he may think his pleasure and loue and hate what he listeth grieue and reioyce at what he wil. But a Religious man offering his verie soule to God offereth also the operations of the soule and must conforme al his inward affections to the same rule wherupon in al Religious Orders the lawes and constitutions which are set downe in writing and the commands of Superiours by word of mouth prescribe not only what is outwardly to be done or auoyded but much more what is inwardly to be performed So that no seruitude euer was or can be more strict then that which Religious people vndergoe But the more strict it is it proues also the more pleasant because of the infinit pleasure which is in God who communicateth himself so much the more plentifully to his creatures the more narrowly they binde themselues and the more sincerely they are subiect vnto him Wherefore among other great treasures of a Religious life we must also reckon this that it bringeth vs wholy to forsake and cast off ourselues for euer by so strict an obligation that it can neuer be called-in or made voyde In commendation of which thing the Glosse the authoritie whereof is very great in the exposition of holie Scripture doth worthily speake these words Others vow calues others rammes others their houses the Nazarean voweth
make great account of Diuine and heauenlie things and to set lightly by earthlie things wherupon S. Augustin hath this saying The Prophet sayth The beginning of wisedome is the â—câ—re of our Lord. And what is the beginning of wisedome but to renounce the world because to be worldly wise is foolishnes Where is that Vnderstanding more quick which diuing into the deapth of euerie thing discouereth clearly from whence they haue their beginning by whome they were created what beauty is in them what benefit they bring vnto vs and how the Authour of them is made knowne by them 19. Knowledge as the tree in the midst of Paradise by which we might haue discerned good from euil flourisheth also in this place neither are we heer forbidden to touch it as then we were but rather we are bid to make vse of it The same we may say of Counsel and Forttitude wherof the one armeth a soule against the vice of head-long rashnes that it may neyther erre nor fal the other strengthneth it against aduersitie that it may reioyce and triumph in the midst of it 20. 〈◊〉 softneth the hardnes of our hart and melts it with loue of God and our Neighbour and the feare of God shutteth vp the ranke that no man may confide in himself or in his owne strength but as the Wise-man admonisheth be 〈…〉 which holesome feare is proper and intrintsecal to Religion For the onlie cause at least a chief motiue why people vndertake this profitable flight from the pleasures of the world to the sweet yoake of Christ is because perceauing the dangers of the world and the malice of the Diuel and their owne weaknes to be so great they can think of no better refuge then to shelter themselues in Religion as little chickens when the kite houers ouer them vnder the wings of our Lord and there to remaine â—d iniquitie passe away and the miserie of this life the whole length wherof is deseruedly called by holie Iob a warrefare vpon earth 21. Wherefore to draw to a conclusion of this point seing there is such plentie of rare vertues in a Religious course what can we liken it vnto better then to a Crowne or diademe of gold set with pearle and pretious stones of al fortes So that vpon whomesoeuer the Crowne is bestowed al the gemmes and pretious stones must necessarily be bestowed vpon him because they are set fast in it for in like manner whomesoeuer God doth inspire to take a Religious course at the self-same time and by the self-same act he conferreth vpon him al the blessings and guifts which I haue rehearsed and that great heape of heauenlie wealth and treasure is at it were at the self-same instant put into his bosome And as when a man is borne into this world al things which are necessary to the constitution of a man are consequently bestowed vpon him to wit the bodie of a man and the members therof and the soule of a man with the properties belonging vnto it because otherwise he should not be a man though this bodie is at first little and the self-same in time and by the continual nourishment which we take growes bigger and bigger and our soule which is at first in a man not vnpolished must be perfected by 〈…〉 industrie So when God who commandeth light to shine in darknes doth â—â—liâ—hten a maâ—'s hart and drawing him out of the power of death makes him wor 〈…〉 the Saints on light he doth necessarily also giue him al the vertues which are necessarily required for the accomplishing of this course as Pouertie Faith Humilitie Obedience and the rest which I haue already mentioned some expresly and directly others at least inuoluedly giuing him a desire and affection to others some with a ful deliberation and purpose to purchase them though al these vertues are afterwards to be conserued encreased and put into a better forwardnes by the grace of God and man 's owne endeauour concurring togeather Which doth euidently discouer the greatnes of this heauenlie benefit For if al these vertues were to be purchased by our owne labour and industrie to what an exigent should we be brought How much toyle and sweat of our browes would euerie one of them cost vs they being so manie in number and so hard to compasse But now being al included in a Religious state of life God that giues the state giues the vertues also and whosoeuer takes the State vpon him must necessarily receaue them togeather with it How great the perfection of a Religious State is CHAP. X. SVPPOSING this great concourse of Vertues whereof a Religious state is compacted as a bodie of manie members as I haue shewed it wil not be hard to coniecture or rather it is apparent of itself how great the perfection of this manner of life is For Vertue being the onlie perfection of a nature that is endued with reason the institute or course of life wherein al vertues concurre in so eminent a degree must needs be most perfect most honourable and most glorious for a reasonable man to liue in And this is that which at this present we wil take into our consideration chiefly recording the sentences of holie Fathers concerning this point least following our owne discours we may be thought to flatter ourselues and praise our owne trade 2. S. Dionyse one of the ancient Writers in the Catholick Church and of greatest authoritie next to the holie Scriptures called the degree and Order of a Bishop a Perfecting degree because it is ordayned for the perfecting of others and the state of Monks whereof he deliuereth manie great commendations he calleth a state of such as are perfect Which our Diuines declaring in other tearmes say that the State of Monks aymeth at their owne perfection the State of a Bishop at the perfecting of others S. Basil in his Sermons of the Institution of a Monke hath this discours He that renounced the world must make account and alwayes beare in minde that he hath stepped a degree beyond the bounds of humane nature and betaken himself to an Institute farre different from the course of the bodie and consequently vndertaken to imitate the conuersation of Angels For it is proper to the nature of Angels to be free from earthlie tyes and hauing their eyes continually fixed vpon the face of GOD not to be drawne to contemplate anie other beautie This is S. Basil's iudgement of this course of life which els-where he calleth a Sublime and excellent manner of liuing 3. S. Hâ—erome in his Epistle to Hedibia speaketh thus Wilt thou be perfect and stand in the highest rank of promotion Doe that which the Apostles did Sel what thou hast and giue it to the poore and follow thy Sauiour attend vpon the sole naked Crosse with sincere vertue And in another of his Epistles to Demetrius It is the heighth of an Apostolical life and perfect
being in itself cleare we may deseruedly and truly say that the whole life of a Religious man is a Holocaust as wanting neither death or anie other part or perfection of a Holocaust a Holocaust which dureth not for a while but continually dayly lasting as long as our life doth last which one thing discouers the wonderful dignitie of a Religious life For if Abel or Noë or Abraham neuer pleased God more then when they offered those memorable Sacrifices which are recounted of them and no man in his whole life-time can doe anie thing better or more holie then to offer Sacrifice which notwithstanding we cannot alwayes doe but seldome and at certaine times what shal we worthily think of that state of life which is a continual Sacrifice lasting as long as the man himself lasteth and breatheth And this our Sacrifice is so much the more excellent then anie of those ancient Sacrifices in regard that it is not the flesh of rammes and bullocks which is now offered but our owne flesh and our owne soule farre more pretious then anie flesh whatsoeuer A Religious State compared with the State of a King CHAP. XVI THIS which I haue deliuered concerning the dignitie of a Religious State being wel considered is enough to make a man easily contemne al worldlie preferment in comparison of it and esteeme not only meaner places of honour farre inferiour vnto it but euen Princelie dignities and the degree of a King which in mens iudgement is the highest place and the top of that to which humane ambition can aspire A comparison which might with some colour seeme to fauour of pride and arrogancie if we should ground it vpon our owne conceit but so manie worthie and graue Authours vse it that their name and authoritie must needs carrie it against al that shal oppose Though if we weigh that which hath been formerly sayd of the dignitie of a Religious life we may find reason enough to think that this comparison doth rather diminish then adde to the luster of it For it is a farre greater thing to be like to God and so like as we haue shewed then to resemble anie earthlie Prince whose power and Maiestie is little or none at al if we compare it with the power and Maiestie of God 2. First therefore a Religious State doth resemble the State of a King in a degree which is common to al iust and holie men whome venerable Bede calleth great Kings because they suffer not themselues to be carried downe the streame with euerie inordinate motion which doth tempt them by consenting vnto them but they know how to command and gouerne them To which purpose S. Gregorie applyeth that of the Canticles Three-score be Queenes For he sayth thus What is signified by these Queenes but the soules of the Saints which ruling their bodies with discretion purchase an eternal kingdome For there be some in the holie Church that pul downe their flesh and punish it for God they ouercome their passions and vice they subdue the Diuels as tyrants and vsurpers they prudently direct al their affections in an orderlie course they preach to others that which they doe themselues they draw manie out of the iawes of the Diuel fighting against him with the sword of the Word what are these Soules but Queenes who tenderly louing Christ their King and Spouse by commixtion of loue and detestation of lust bring forth a Princelie of-spring that is Faythful people S. Gregorie doth not name Religious people in this place but by the actions and functions which are proper to them he doth shew plainly the thing itself and the State specially where he calleth these soules the Spouses of Christ which title the obligation of their Vow doth giue them as I haue shewed before 3. S Iohn Chrysostom handling this argument more at large doth bring such reasons for it as cannot be applyed to anie other but a Religious course For in the Work which he wrote against the Dispraysers of a Monastical life addressing his second Booke to the Heathens and Gentils that were ignorant of the Ghospel and of the glorie of the life to come he layeth downe so pregnant proofes drawne from that which hapneth in this present life to demonstrate that the life of a Monck is farre to be preferred before the state of a King that no man can haue anie colour to doubt of it For wheras in a King there be two things principally which are most aymed at to wit Power and Honour thus he discourseth of them both What is in your opinion the greatest signe of Power Is it not to be able to reuenge himself of al his enemies and of whosoeuer stands against him and reward al them that haue been beneficial or dutiful vnto him And yet â—â—u wil not find al this power in a King For he hath manie enemies of 〈◊〉 he cannot haue his wil and manie that are louing and beneficial vnto him whom he is not able to reward But a Monk hath a greater and a more eminent power then this which Kings cannot enioy For if it be an act of greatest power to be reuenged of our enemies it is a farre mâ—re excellent thing to find out such a state of life as no man can hurt though he would neuer so fayne For though it be a great matter to be so skilful at one's weapon as to be able to strike anie man that can strike me yet it is farre better and more â—are and excellent to haue such a bodie as cannot be hurt by any skil And yet there is a greater power then this to wit not only that a man cannot be hurt but to be in such a state that no man can haue a mind to hurt him For so he is in much more safetie because of times though a man cannot hurt another yet if he hate him this verie hatred doth in no smal measure abridge his happines and contentment What therefore can be imagined more raâ—e and Diuine then this state of life which no man hath a minde to hurt and if he had a mind he could not hurt it For how can it come into any man's minde to malice or offer iniurie to him that hath nothing to doe with anie man For we malice people either out of enuie or feare or anger But this noble and indeed Prince-like man is aboue al these things For who wil enuie him that laugheth at al things which others loue and admire Who wil be angrie with a man that offereth him no wrong who wil feare a man of whome he can haue no suspicion No man therefore certainly wil hurt such a man Now that he cannot hurt him though he would is also plaine for he cannot finde wherein to entrap him For as an eagle soaring on-high cannot be caught in the nets that are layd for lesser birds so also a Religious man For how or by what occasion can anie man hurt him He hath neither monie
of the price of the field Thou hast not lyed to men but to God For if Ananias had been so liberal meerly out of deuotion and out of a forwardnes of a franck disposition wholy free and disobliged neither could he haue been sayd to haue lyed to the Holie-Ghost nor certainly deserued so grieuous punishment 2. Wherefore S. Hierome fayth right wel of that Age The Church of the first Belieuers was such as Monks now adayes desire and endeauour to be that no bodie haue anie thing of his owne none be rich among them none poore they diuide their patrimonie among the poore attend to Prayer Psalmes Doctrine and CoÌ„tinencie such as S. Luke relateth that the first Belieuers were in Hierusalem So that in those verie beginnings they that aspired to this perfect forme of a Religious life were greatly encreased and multiplied liuing also apart from companie of the rest in one certain place among themselues vnder the gouernment and obedience of some one Wherupon Cassian writeth that the life of those that liue in common descendeth from the times of the Apostles preaching when manie out of the loue of Perfection not contenting themselues with that which al did to wit to lay al they had in common but ayming at higher things began to withdraw themselues into more priuate places out of the towne and because they abstained from their wiues and from the companie of their kindred and from al worldlie conuersation they were called Monks by reason of their solitude and Conuentuals by reason of their liuing in common 3. Which perfection rested not only in Hierusalem and Alexandria but spred itself also at that verie time into other parts of the world For we find that in Aethiopia the King's daughter was consecrated to God by S. Matthew Thecla by S. Paul in Greece Domitilla at Rome by S. Clement and in France S. Martha she that was our Sauiour's hostesse after the Ghospel was preached at Marsells is recorded to haue built a Monasterie in a solitarie place retired from the companie of men where togeather with diuers women of worth consecrated to God she lead a most heauenlie life And finally S. Denis a man that liued in that first Age writeth of this kind of Institute as of a thing vsually receaued and practised and by that which he sayth of it he giueth vs to vnderstand not only that it is very ancient but also that euen in those dayes it was highly reuerenced For this reason sayth he our Diuine teachers haue giuen them names which sound of holines some calling them Worshippers others calling them Monks for the sincere worship and seruice which they doe to God and for their solitarie and single life which maketh them One and apt to attaine to Vnion with God and perfection pleasing vnto him by holie coniunction of things diuided And then goeth-on to declare the Ceremonies and Rites anciently vsed in the Consecration of Monks and the reasons and mysteries of them For first he sayth it was the order that the Priest standing before the Altar should say some prayer suitable to the Ceremonie they had in hand and when the prayer was ended turning himself to him that was to be admitted he asked him whether he were indeed resolued to renounce his secular life which as his manner is he calleth a diuided and distracted life because it forceth a man to be sollicitous and troubled about manie things and separate himself from the verie sight of it betaking himself to an other place Then proposing vnto him a most perfect forme of liuing he gaue him to vnderstand that from thence forward he was to surpasse in conuersation both the vulgar and middle sort of men which shewes how perfect this kind of course it seing as he sayth further it is not ranked in the middle rank of them that ayme at Perfection but with the highest and most perfect so that manie things may be done without blame by them that are of the middle sort which Monks are forbidden because their busines is to draw themselues as neere as they can and vnite themselues with God When he that was to be consecrated had promised al this the Priest making the signe of the Crosse vpon him did cut-of his hayre in the name of the Blessed Trinitie and stripping him of his garments gaue him others to put on and himself and others that were present saluting him and giuing him ioy at last he gaue him the Diuine Mysteries that is the holie Communion and most blessed Sacrament 4. This is that which S. Denis relateth and addeth withal the explication of al the Ceremonies For the cutting-of his hayre sayth he did signifie that laying aside al humane and earthlie ornaments and from that time forward despising them he was resolued to seeke to please God by the sole beautie of his soule The changing of his garment betokened the inward change of his hart and mind and withal it was to put him in mind that his life and conuersation was to differ as much from others as his Habit did from anie vulgar weare The saluting him represented that which our Sauiour sayd that ther should be ioy in heauen of one soule conuerted to God for the like ioy and gladnes doth happen also to them that on earth doe endeauour to imitate God Finally the receauing of the sacred Bodie of our Sauiour doth put vs in mind of the end for which such holie courses are taken to wit a most perfect and inward coniunction with that Infinit Sanctitie the fruit of Diuine association which he was to reape by Monastical exercises Thus farre S. Denis And I doubt not but whosoeuer in his hart doth loue a Religious course wil be willing to heare the particulars of the beginnings therof and as it were behold with his eyes how ful of deuotion and feruour they were and it wil not be from our purpose to relate them because they wil much confirme the Antiquitie of Religious Orders which is the point we handle 5. Philo who is sayd to haue liued in the time of S. Peter and to haue spoken with him at Rome shal be our Authour He being as S. Hierome writeth the eloquentest of al the Iewes wrote a booke as it were in prayse of his owne Nation which he intitled Of the Vertues of the Suppliants stiling them so in regard they spent their whole time in supplicatioÌ„s prayer And though the Booke be yet extant and easie to be had I wil notwithstanding cote that which is for my purpose rather out of Eusebius a graue and ancient Historiographer who taketh what he sayth word for word out of Philo and doth moreouer giue vs some more light with apt interpretations which he addeth Fâ—r so we shal vnderstaÌ„d the thing better by the light which he giueth and the authoritie of two such graue writers ioyned togeather wil be the greater Eusebius therefore hauing sayd some-thing before in
to be alone others in companie some cannot abide to haue litle or nothing to doe others cannot away with businesses some haue their health wel others are but weake and are not able to take much paynes or endure anie hardnes so that euerie one of these was to be prouided for and to haue as it were a seueral diet by himself which might agree with his health and complexion and the sweetnes of the prouidence of Almightie God which he alwayes vseth and neuer fayleth-of in the gouernement of mankind could not but order it in this manner 13. And finally his Diuine wisdome in this multiplication of Religious Orders had a respect also in the prouision of new supplyes to the Church which being fresh and intire might themselues fight the more valiantly and encourage others also to pul-vp their spirits who were perhaps euen wearie with fighting For it is ordinarie that they who come last are more feruent and either by their example or for shame or for other reasons others take hart and courrage by seing them by which meanes feruour is alwayes maintayned in the Church of God because these new sparkes which euer and anone are added keepe life and fire in it Of diuers Religious men that haue been eminent both in learning and sanctitie CHAP. XXV AS among the proofes for the Catholick Church it is none of the least that so manie eminent men haue been of it of whome it is scarce credible that anie one much lesse that al should erre so in my opinion we may vse the like argument in commendation of a Religious course that seing so manie rare men haue embraced it their sole example and authoritie is forcible enough to conuince that it deserueth al prayse and honour specially the number of them being so great that if we would stand to reckon-vp al that haue been conspicuous for learning and sanctitie in the whole Church of God we should without al question find that the greater part of them al haue been Religious For if Religion brought them to so much eminencie in both these rare qualities what can be better what more beneficial then a Religious state If being before so eminently qualifyed they betooke themselues notwithstanding to Religion this were ground sufficient to extol a Religious course that men so eminent would professe that kind of life such men I say as it cannot but be both safe and commendable to follow them And if whole Citties and Countries doe esteeme it a glorie to haue had some one or two among their inhabitants singular for Learning or Militarie discipline and keep them vpon record in their Annals and Chronicles boasting themselues of them to al posteritie as if the prowesse of one particular man did redound to the honour of the whole communitie how much more reason hath Religion to glorie and boast itself of so manie rare men that haue been bred in it For it is but by chance that a man was borne at Rome or at Athens and he that was borne there had no part of his choice in it but these men entred into Religion vpon good consideration of set purpose because they knew the good that was in it So that the more eminent they were the more honour they did Religion by embracing it first because they would neuer haue set their affection that wayes but that they knew it deserued al loue secondly because the renowne which they brought with them could not but adde much grace to the dignitie which Religion had before of itself And the number of them who became Religious and were eminent and famous in the world is without number wherfore we wil not striue to reckonvp-al because it would be an endlesse labour but confine our selues to those that haue coupled exquisite Learning with singular Vertue and among these also we wil only pick-out the chiefest in euerie Age and first the Grecians then those of the Latin Church 2. Serapton doth first present himself as ancientest of them al about the yeare of our Sauiour One hundred ninetie three It is recorded of him that being in his youth brought-vp in Monastical discipline he was afterwards chosen Patriarck of Antioch the Eighth in order after S. Peter the Apostle and that he was the learnedst and eloquentest man of his time and wrote manie excellent things for the benefit of posteritie 3. Pamphilus a man not much inferiour in al things liued not long after to wit in the yeare Two hundred and eleuen he was also accounted the eminentest of his Age for learning and S. Hierome maketh mention of the great Librarie which he had and being put to death vnder Maximian the Emperour for the Faith of Christ added the glorie of Martyrdome to the commendation of the Religious life which he had lead 4. Much about the same time Lucian who from his tender yeares was bred-vp a Monk was also famous for learning and as Suidas writeth of him taught a Schoole at Antioch out of which manie rare men proceeded at last the same Maximian hauing caused him to be imprisoned and commanded that nothing should be giuen him but such meat as had been offered to Idols he there perished by famine 5. Iohn Clâ—macus is worthie to be reckoned in the number who about the yeare Three hundred and fourtie was a Monk in Mount-Sinai and honoured his times not only with his exemplar life but with his good exhortations and writings 6. To whome Effâ—em Lyrus is nothing inferiour he whome S. Basil was told by 〈◊〉 what he was when he came once to visit him and being made 〈◊〉 by him could neuer be perswaded to say Masse he thought so humbly 〈◊〉 yet he performed other Priestlie functions with great applause 〈◊〉 and instructing the people with such eloquent perswations that he is 〈…〉 had one of the fluentest tongues of his Age. And he wrote also manie things which as S. Hierome reporteth were wont to be read publickly in most Churches of the East next after the holie Scripture 7. But none were so conspicuous in those dayes as S. Basil himself and S. Gregorie Nazianzen both equal in learning and sympathizing in affection and in their manner of life For S. Gregorie sayling to Athens and being in great danger vpon the sea vowed to be a Monk if he might escape with life which Vow when at the end of his studies he was resolued to performe he drew S. Basil with him who had been his familiar friend during that time And for thirteen yeares togeather giuing themselues in a Monasterie to the studie of Scripture only and of Diuinitie they aduanced themselues so farre in them both as the whole world is witnes by the great benefit which it feeleth After which time S. Basil was made Bishop of Cesarea and S. Gregorie first of Nazianzen afterwards of Constantinople The things which both of them did and suffered and haue left written are so knowne that
Perusia he returned to Pauia and disposing of his kingdome to his brother Astulpâ—us he retired himself to the Monasterie of Mount-Cassin wherof it is thought that he was afterward Abbot 7. Pipin king of Italie and eldest sonne to Charles the Great king of France in the yeare Eight hundred and fiue followed his example and after much honour gotten in warre frighted notwithstanding with the manie dangers which he saw were incident to so great a power he betooke himself to a Monasterie which he had built at Verona in honour of S. Zeno and had giuen it a good foundation 8. In Spayne king Bamba hauing raigned eleuen yeares and shewed himself a valiant King both at home and abroad and among other victories defeated two hundred sayle of African Pirats and taken king Paul aliue that came against him out of France prefeâ—â—ed a Monastical life before al this wherin hauing liued holily seauen yeares he went to receaue his eternal reward the yeare Six hundred seuentie foure 9. And in the yeare Seauen hundred eightie six the same Spayne shewed vs an other example of the like conuersion in Veremund King of Castile of whom we also reade that he gaue his voice for his cosen Alphonsus rather to succeed him then his owne two children that were vnder age because so it was better for his subiects then to be gouerned by children 10. About the yeare One thousand one hundred and fiftie Ramirez King of Aragon became twice a Monk first in his youth while his father Don Sancâ—â— was yet aliue who afterwards dying without issue and one Peter being chosen King and not long after deposed for his pride and arrogancie this Ramirez was by the Pope's authoritie taken out of his Monasterie and crowned King and also married of which marriage hauing had a daughter he gaue her his kingdâ—me in marriage for her portion retiring himself to his former quiet life in his Monasterie as hauing discharged himself sufficiently of so great a work 11. England hath been more fertil of these examples then anie other Countrey For first while the land was as yet diuided into manie kingdomes Sigebert King of the Northumbers a man renowned for his learning and mucâ— more for vertue hauing about the yeare Six hundred and fourtie established manie good orders in his kingdome for the seruice of God consecreated himsâ—â—â— also vnto him in a Monasterie of whom among other things it is recorded that when not long after Penda King of the Mercians inuaded the Northumbâ—â—â— with a great armie the whole Countrey had their eye vpon Sigebert and compelled him for the glorie of God to take vpon him the defence of the kingdome in so great an occasion of danger he went therfore into the field to fight for the Christian cause but in the selfsame habit which he wore in the Monasterie and gouerned the whole armie with his staffe in his hand without anie other armour and wheras God so disposing the Christian armie was ouerthrowne he also togeather with the King was slayne in battaile and is therefore by some reckoned among the holie Martyrs 12. In the yeare Seauen hundred and foure Ethelred King of the Merciâ—â—â— with like deuotion hauing gouerned the kingdome diuers yeares very religiously left it to Chemed his brother's sonne before he was yet of age and betooke himself to a Monasterie that was within the same his Dominion wherin he profited so farre in vertue that he was made afterwards Abbot 13. Chemed being more ambitious of this latter course of life which his Vncle lead then of the former when he had raigned fiue yeares went to Rome and receaued the habit of a Monk of Pope Constantine the first and spent the rest of his dayes in that Cittie in great sanctitie 14. Offa King of the East-Saxons accompanied him in his iourney and in his holie purpose and in the flower of his age and the height of his world 〈◊〉 prospetitie contemning and treading al vnder foot was by the same Pope 〈◊〉 hauen a Monk and Cloathed with a Monastical weed 15. Not long after to wit in the yeare Seauen hundred and fourtie Inas King of the same East-Saxons renowned in warre and peace and so memorable for his deuâ—tion towards that Sea of Rome that he voluntarily made his whole kingdome tributarie vnto it went himself in person to Rome and resigning his kingdome tooke vpon him a Religious course of life with a great feruour to the end the more naked he was he might the more freely follow our Sauiour that vouchsafed to be naked for our sakes 16. The like did Ceolulf King of the Northumbers to whom Venerable Bede dedicated his Historie For hauing raigned eight yeares wearied with worldlie affaires and desirous of a quiet life he fled to Religion and left his kingdome to his Vncle â—gbert who also when he had held it twentie yeares followed the same course with Ceolulf and was professed a Monk in the self-same Monasterie Al these we haue out oâ— England only 17. Out of Germanie we haue a rare example in Charlemain sonne to Charles Martel He was King of Austrasia and Sueuia famous for manie noble acts but taken with the loue of heauenlie things he went to Rome as a poore priuate man and receauing Holie Orders of Pope Zacharie and the habit of a Monk he built a Monasterie in the Mount-â—oracte and there spent part of his daâ—eâ— but finding himself encumbred with manie visits by reason he dwelt so neere the Cittie and his spiritual quiet much disturbed he remoued to Mount-Cassâ—â—s where Petronax Abbot of that plâ—â—e entertayned him with great ioy and comfort and the profit which there 〈◊〉 made in al kind of vertue but chiefly in humilitie is very wonderful We reade in the Annals of that Monasterie that so great a man as he was by commandment of his Abbot he was appointed to be a shepheard or heares-man attended to that busines with farre more alacritie then euer he did to the affaires of his kingdome and on a time one of the sheep falling lame he tooke it vpon his shoulders and carried it to the fould nothing reflecting vpon the nastines of the busines He liued about the yeare of our Sauiour Seauen hundred and fiftie 18. What shal we say of Trebellius King of the Bulgarians who in the yeare Eiâ—ht hundred three-score and two by meanes of Pope Nâ—colas the First embraced the Christian Faith with so much feruour that he presently bannished Photinus the Heretick out of his kingdome and deliuering his Scepter to his sonne bound himself to the seruice of God alone and finding not long after that his sonne was fallen againe to his former impictie he â—rieued exceedingly and tooke it so to hart that leauing his Monasterie and recouering his kingdome laying hold on the yong man he caused both his eyes to be pulled out and condemned him to perpetual imprisonment finally
for that he perswaded the Emperour and the Countrey to submit themselves which was a ioyful sight brought fourtie Peeres of the Countrey to kisse the Pope's foot and to the Councel which was then assembled at Lions 22. The Religious of the same Order haue also more then once passed to the Tartarians first in the yeare One thousand two hundred fourtie fiue sent by Innocent the Fourth at which time manie being conuerted to the Ghospel not long after there went more of them into the Vinyard and erected there manie Monasteries and Christianitie did much prosper among them 23. In the yeare One thousand three hundred fourtie one two againe of the same Order were sent Legats from Benedict the Tenth with others of their Brethren with them who obtayning leaue of the Emperour of the Countrey to preach the Faith of Christ built againe manie Churches and Monasteries to the great enlargement of the Service of God and conuersion of manie soules 24. Moreouer no smal number of them passed into Armenia in the yeare One thousand three hundred thirtie two The chiefe man among them was Gonsales Saâ—rata a man very learned and one that hath much benefitted that Countrey both by his seruent preaching by translating manie of our bookes into their language And about the same time we finde that one Paschalâ—â— trauelled in the couersion of the Medes and one Gentilis among the Persians The former writeth in an epistle which is yet extant that the people of the Countrey tempted him at first with diuers presents and offered him manie wiues which and manie other allurements he constantly refusing they fel to iniuries and reproches they twice stoned him and burnt his face and the soales of his feete with fire and yet he was so farre from being danted therewith that he neuer so much as altered his Habit for it nor intermitted his preaching 25. And of Gentilis there is this notable thing recorded that liuing in Babylon and finding himself dul in learning the Arabick language he resolued to returne into Italie But as he was vpon the way there met him a yong man that hauing sifted out the cause of his iourney bad him goe back againe because God would giue him the guift of that tongue and from that houre he spake it as perfectly as if he had been borne in the Countrey 26. Bosna a cittie of Dalmatia was also in those dayes conuerted from Heresie by the meanes of Gerard General of that Order as he had occasion by chance to trauel that way and afterwards sending diuers others thither he wonne also the countrey there abouts it being infected with the same Heresie and brought it within the fould of Christ. 27. Odoricus of 〈◊〉 much about the selfsame time both to shunne the honour which euerie one was forward to giue him and through the burning zeale of Soules got leaue of his Superiour to goe preach to the Infidels where maâ—inâ— his excursions into diuers countreys towards the East and the South in seauenteen yeares which he spent in that noble work he is reported himself alone to haue baptized and instructed twentie thousand Soules 28. 〈◊〉 on the yeare One thousand three hundred and seauentie Wiliam 〈◊〉 being sent to Caraye to preach the Ghospel of Christ carried three-score of his Friars with him And in Hungarie the King hauing lately brought diuers â—ioyning Provinces to his obedience sent eight Franciscan-friars amongst them whos â—ithiâ— the compasse of fiftie dayes brought two hundred thousand to belieue in Christ. The King seing the happie successe wrote earnestly to the General of their Order to send him two thousand of his Friars assuring him they should not want employment The letter which the General wrote back is yet extant wherein he deuoutly and feruently inuiteth his Religious to so withful and glorious an enterprise And among the rest we must not let passe 〈◊〉 Cap stranus who about the yeare One thousand foure hundred and fiftie brought to the bosome of the Church in one excursion twelue thousand Infidels and manie Schismatiks besides 29. We might heer speake of much more that hath been done to the excessiue benefit of the Church both by Other orders and by this our least Societie of IESVS which in Italic and Spaine where Catholick Religion doth remaine incorrupt and flourish laboureth with that fruit which euerie one seeth and knoweth and in France Germanie the Low-countries Poland and in al the Northern parts infected more or lesse with Heresie employeth itself incessantly in strengthning Catholicks instructing the ignorant reducing or conuincing Hereticks by preaching teaching schooles priuate conuersation and by al manner of holesome meanes and wayes At which how much the Diuel is grieued he lately shewed as by certain Relation we haue heard when being vrged by Exorcisines in a possessed person among other things he professed that he hated no kind of people more then the Iesuits 30. But not to be too long we wil instance the matter we haue in hand in two only of two seueral Families by which it wil sufficiently appeare how much the whole Orders may haue benefitted the Church of God seing one man in an Order hath done so much good S. Bernard is one and the good which he hath wrought in the Church of God cannot indeed be valued For in that fearful Schisme which was raised against Pope Innocent the Second he bestirred himself so diligently that we may truly say he was the cause and meanes at last of extinguishing it For he alone brought al France to the Pope's obedience the Sâ—nod of Estamps where al the Bishops of the Realme the King al his Peeres were purposely assembled to that end putting al their voices in him He reconciled King Henrie of England also to the Pope euen against the mind and endeauâ—ur of al the Bishops of the Countrey and afterwards brought in Germanie Then he went to the Councel of â—iâ—a and was not only present at al their meetings and deliberations in the weightiest affaires of Christendome but did in a manner gouerne them al referring themselues to him Againe when the Church â—f â—urdeanâ— was miserably torne by factious people insomuch that is diuâ—rs placeâ— the lawful Bishops were thrust out of their Seas he stirred-vp by the Pope's Nantio Bishâ—p of â—harâ—e quenched al that fire with his eloquence authoritie and miracles After this Roâ—â— being oppressed with publick calamities he was called thither by the often and earnest letters of the Pope and Cardinal and there confuted Roger King of â—â—â—ilie in open disputation and by his counsel wisdome so weakned the partie of the Antipope Peter Leo that being forsaken of al he made a miserable end Peter Abaylard was an Heretick so proude of his learning and eloquence that no man almost could stand against him S. Bernard first in a priuate meeting then publickly in the Councel of Sâ—ns put him to shame Soone after
which are and giueth this solid reason of it that al flesh may not glorie that is that the glorie of so great a work should not be giuen to men and humane forces and so the Crosse of Christ be euacuated as he speaketh To which effect S. Ambrose also speaking very wel biddeth vs marke the heauenlie proiect He hath chosen sayth he to send not the wise or the rich or the noble but fisher-men and Publicans to the end that he might not be thought to haue inuited the world by ostentation of power or bought it out with abundance of wealth or drawne anie man to his fauour by the shew of nobilitie and greatnes that the force of truth and not grace in disputing might preuaile And we must not think that God is changed or that the wisdom of God taketh an other course now for the conuersion of soules then anciently he did For neither can there be anie change in God and the motiues stil remaine least that which is altogeather Diuine be attributed to humane strength to which men are prone enough in their owne disposition because their carnal eyes behold only that which outwardly is done by man and cannot reach to see the force of the inward grace from which al these effects proceede The difference only is this that anciently God for the most part chose those which were bred and borne in pouertie want and now he maketh vse of those who haue voluntarily made themselues poore of their owne accord And the reason is because if al they that are nobly and richly borne were excluded from this perfection they should be depriued of so great a good without anie fault of theirs and on the other side if they should be admitted vnto it with their worldlie riches God should goe from his rule as I haue sayd and therefore he hath diuinely tempered it so that they that are nobly descended and wealthie and powerful might haue part of this glorie yet so as first they forsake their worldlie wealth and honour and bring themselues of their owne good wil to an humble and poore estate And we may obserue further that so long as the Church had no earthlie possessions and the work-men therof were poore and destitute of worldlie helps and lead their life as the Apostles did in hunger and thirst in cold and nakednesse God vsed in a manner no other instruments in it but them But when afterwards as S. Hierome writeth it grew greater in power and riches and lesse in vertue which Age he so long agoe tearmeth the dregs of times then and euer since the Diuine goodnes hath called Religious poore men to this work which cannot be effected but by them that are poore This was figured in that great Golias the Giant representing the Diuel that stood vpbraiding God and his forces for God chose not an other Giant nor yet a man growne to pul him downe but a beardles and naked boy And when the walles of Hierico that is the fortifications which Satan maketh were throwne downe to the ground not by Cannon-shot or militarie engines but with the blast of a trumpet which God knowes how weake it is And the same was foreshewed in that new manner of going into the field without anie weapon but only a lamp put into an earthen pitcher to wit sanctitie couered with an outward humble manner of life which notwithstanding cannot but shew itself and shewing itself confound al the hoast of Satan and al his forces This is the reason which hath moued God to hold this course 3. The second reason reflecteth vpon the men that are to be holpen For wheras example of life is much more forcible to perswade then words alone if the Auditorie heare a discourse of shunning honour of embracing pouertie of voluntarie abasing and humbling ones-self and of al that mortification which the Ghospel teacheth and yet the man himself that speaketh it abound in riches and honour and worldlie glorie his words wil haue litle force because though we may retaine these things and our hart and affection not be vpon them yet it seldome is so and when it hapneth to be so yet people cannot know it because they cannot diue into the secrets of our hart And heer we speake not of what may be but what is more forcible to perswade and winne peoples harts For who can make anie doubt but that people wil easier beleeue that a man sets al humane things at naught if they see him indeed contemne them then if outwardly they see no such thing by him though inwardly in his mind he be so disposed 4. Besides that this kind of life carrieth a great authoritie in the world For wheras the goods and pleasures therof like smooth-toungued dames leade the greater part of the world by the nose they beholding others so easily to resist them and to treade those vices vnder foot to which their consciences tel them that themselues and others are in bondage they cannot but haue a great conceit of them and secretly in their harts admire them and extol them among their neighbours as men that haue done strange things and not without great reason For it is a great point to be maister in this kind of al earthlie things to subdue ourselues and the crooked inclinations which are in vs and they that contemne the world with al the allurements therof must needs be of a noble and heroical spirit and endued with rare and eminent vertue So that breeding so much admiration in the minds of men nothing can be more forcible also to moue and perswade and they that haue not this in them want a special meanes and as it were a proper instrument both to sow and reape this fruit of soules 5. Let vs heare what S. Iohn Chrysostome sayth to this purpose for he doth verily think this to be the cause why in the Apostles time there was so much good done and the Age wherin himself liued was become so barren If twelue men sayth he were able to conuert the whole world think with yourselues how great our wickednes is who cannot reforme our owne subiects being so manie of vs that we might suffise for leuen for ten thousand worlds You wil say the Apostles wrought miracles But it was not their miracles which made them so much admired For manie sinners did cast out Diuels and wrought no such effects but were punished What was it then which made them so great The contempt of money the despising of honour the abstaining from al businesses of this life if they had not had these things though they had raised the dead they would not only not haue holpen anie bodie but been esteemed seducers Thus farre S. Iohn Chrysostome most properly to the commendation of a Religious state the profession wherof is pouertie and a perfect renunciation of al things 6. The third reason may be drawne from the workmen themselues that labour in this
him and tolde him his request was granted and that he should haue so much insight in them that no bodie in that Age should come neere him only that he should not burie his Talent in the ground but carefully traffick with it which certainly he performed abundantly for he neuer after ceased to write and reade In the eighth Age from One thousand two hundred til One thousand three hundred Helman a Monk of Beaâ—uais was very skilful both in holie Scriptures and Secular learning and left manie things written And at the same time Wiliam Abbot of Poictiers was a great Diuine and a great Ciuil-lawyer And Philip Perganius in a Monasterie of Padua was rare both for learning and eloquence and Peter Berchorius a Monk in Paris of whose bookes there is a long Catalogue to be seen 13. From the yeare One thousand three hundred til the yeare One thousand foure hundred we meete also with manie famous men of learning as Lapus Abbot of Saint Minâ—aâ— for Diuinitie and both the Ciuil and Canon law and Peter Boâ—erius Abbot of Auian Doctour of the Canon law and Peter Rogers he that was afterwards Pope knowne by the name of Clement the Sixt a man of great wit and excellent learning and so eloquent that he drew the people in his Sermons to what he would that it can be no wonder if a man so qualifyed was raysed to he highest dignitie in the Church of God 13. The tenth Age til the yeare One thousand fiue hundred besides other raremen reckoneth some that are very eminent in the Canon Law as Henrie Abbot of Nuremberg Iohn Rhode Abbot of â—reuers who did God good seruice in the Councel of Basle Nicolas also he that first was Abbot of Munichen afterwards Archbishop of Palermo and lastly Cardinal He wrote manie Aduises in Law and a Comment vpon the whole bodie of the Canon law the authoritie whereof is to this day so great that no man is more famous then he 14. Finally in this last Age in which we are we know of manie learned men as Ignatius Abbot in a Monasterie of Florence Iohn Bapâ—â—lla in Parma both of them eminent in Diuine and Secular learning In Spaine we heare of one Paschalis that was publick Reader of Diuinitie in Salamanâ—a And finally in these our dayes the name of one Gregorie is famous who was Abbot of the great Monasterie of Mantua and afterwards made Cardinal by Paul the Third He is said to haue been skilful in al Sciences that he spake Latin and Greek both readily and eloquently And as he lay on his death bed it is reported of him that he spake thus to him that wayted in his chamber Behold we haue been Cardinal thus manie yeares what becomes now of this honour How much better had it been to haue dyed in Religion where my soule had been in lesse danger 15. These were Monks few in comparison of them I might name In other Religious Orders Learning hath flourished more because their endeauours haue been directed to the help of others who cannot be holpen without learning And it is a thing worthie of admiration to see how plentifully al Orders haue been stored with rare wits and men of great learning But because these Orders are of later standing and consequently the subiects of them more knowne we wil passe them ouer cursorily and only name them 16. First therefore what rare men haue the Dominicans had Albertus Magnus Heruous Durand Hugo Cardinal who hath written learnedly vpon al Scripture Raymund he that according to S. Antonine ordered the Decretals by appointment of Pope Gregorie S. Antonine himself a man rare for learning and sanctitie Capreolus Petrus Tarantasius he that afterwards was Pope by the name of Innocent the Fift Petrus Paludanus Chrysostomus Ianellius Ferrara both the Sotus two Cardinals to wit Torquemada and Caietan and manie more whom it were to long a busines to rehearse But he that among them al cannot be omitted and of whom we haue special reason to speake apart as the chief of them al is S. Thomas whose profoundnes perspicuitie abundance of knowledge who can extol as he deserueth And besides these who are al of them knowne by their writings who is able to reckon al them that haue laboured profitably in the Church of God in euerie Age to the great benefit of their Neighbour by teaching schooles determining doubts deliuering their opinions in seueral occasions and haue liued with great commendation of al men the number of them is so infinit 17. The Franciscans began somewhat later and not so generally at first to giue themselues to Learning For their Founder S. Francis hauing receaued the wisedome and knowledge which he had rather from heauen then got it by his owne labour and industrie brought-vp his Friars to the same Yet S. Antonie of Padua coming to his Order with a great deale of learning from the world he permitted him to teach Diuinitie to them of his owne Order and the short Epistle is yet extant in which he giueth him leaue to doe it so that withal he be careful as he speaketh that the occupation of learning extinguish not the spirit of prayer Afterwards vpon this president and also vpon necessitie that they might be able to help their neighbours others among them fel to their studies and profited exceedingly in them For about the yeare One thousand two hundred fourtie fiue Alexander Hales was famous for learning and after him his schollar S. Bonauenture a man ful of knowledge and facil and cleere in his explications And about the yeare One thousand two hundred fourescore and fiue Richard Midleton and Iohn dunskot commonly knowne by the name of Scotus in the yeare One thousand three hundred a man admirably subtile and acute There followed them their schollars Wiliam Ockam a very wittie man and Francis Maâ—ron he that in the Vniuersitie of Paris is stiled the Illuminate Dâ—â—tour About the same time liued Alâ—â—rus Pelagius a Doctour of the Canon and Ciuil Law and of Diuinitie of whom euerie bodie had a great opinion in his life-time but chiefly Pope Iohn the Two and twentieth We may adde Peter Auicolus who by his learning got the Chayre at Aix and Nicolas Lyra a Iew by descent who is famous for his Notes vpon the whole Scripture according to the Literal sense about the yeare One thousand three hundred thirtie of late yeares Alfonsus a Castro Michael Medâ—na Francis Tâ—â—lmaâ— singular in interpreting the holie Scripture and diuers others that are so knowne that it is to no end to name them 18. We may make the like catalogue of men of other Religious Orders for al of them haue been fraught with learned men and some very eminent among them As among the Augustins Aegidius Romanus in the yeare One thousand and fourescore Among the Carmelites Thomas of Walden in the yeare One thousand
soule in so great a gulf and brought thyself to an exigent which driueth thee alwayes further and further into the deepe The woman in the Ghospel when she had found her groaâ—e called her neighbours togeaâ—her to be a partakers of her ioy saying Reioycce with me But I calling friends togeather for a quite contrarie cause wil say vnto them Lament with me mourne and crye-out pittifully with teares for a great losse is come vpon vs not of gold or siluer or pretious stones but of him that is more pretious to vs then al these of him that sayling togeather with vs this great and vast sea being cast ouer board I know not how is fallen â—â—â—o the depth of perdition 17. But S. Bernard speaketh heauiest of al the rest not to one that was fallen from Religion to the world but gone only out of one Religion to another more loosely gouerned had for it leaue froÌ„ the Pope yet he sayth thus vnto him O senselesse child who hath enueigled thee not to performe thy Vowes which thy lips haue vttered and what doth anie man flatter thee in vaine with the Absolution from the Pope seing the sentence of God doth bind thy conscience No man sayth he putting his hand to the plough and looking back is fit for the Kingdome of heauen Looke into thy hart examine thy intention aduise with truth Let thine owne conscience answer wherefore thou wentst away wherefore thou forsookest thy Order thy Brethren thy place if to liue more austerely more vprightly more perfectly thou art secure because thou hast not looked back if otherwise doe not mind high things but feare Thus writeth S. Bernard in that Epistle which is famous for the notable miracle which hapned in the writing of it And his words ought to make the greater impression in vs because as I say the man whom he blameth so much returned not to the world but went only to an inferiour state of perfectioÌ„ yet so great a man as S. Bernard and so ful of the light of heauen as he was doth not stick to condeÌ„ne him as one that had looked back And being asked the question at another time he answereth not in his owne but in S. Gregorie's words For so sayth he writeth the holie Pope Gregorie in his Pastoral Whosoeuer hath resolued to vndertake a greater good hath made the lesser good which he might haue done vnlawful vnto him And to proue it he bringeth the testimonie of the Ghospel saying No bodie putting his hand to the plough looking back is fit for the Kindome of heauen therevpon concludeth He therefore that purposed in stronger endeauor is conuinced to looke back if forgoing the greater he bend himself to the lesser And the same S. Gregorie in his third Homilie vpon Ezechiel There be some that performe indeed the works which they know and performing them purpose better things but vnsaying themselues againe they alter from the better which they had purposed They doe the good things which they had begunne but faint froÌ„ the better which they had thought to doe These men certainly seeme in the iudgment of men to stand but before the â—yes of Almightie God they are fallen from their purpose Al this S. Bernard brings out of S. Gregorie the authorities of two so great Saints meeting togeather make that which they sayd the stronger 18. And we may euidently conclude vpon it that if it be a wicked thing to goe from a Religion that is perfect to one that is lesse perfect and he that doth so shal not escape the iudgement of God how much more wicked is it to fal from Religion into the dirt and mire of the world Some labour to excuse their inconstancie pretending that they returne not â—o the world to returne to their sinnes but are resolued to liue vprightly and leade a vertuous life which by the grace of God which forsaketh no bodie they hope to doe that it importeth not where they liue so they liue wel Against which foolish and pernicious errour we might say manie things but one word of S. Basil is sufficient to stop their mouthes Whosoeuer sayth he forsaketh the Colours of Christ because he thinketh he may notwithstanding practise vertue and please God is wonderfully deceaued For he that in a course of life not cumbred with distractiue cares and therefore lesse subiect to sinne could not withstand his aduersarie how can it be thought that in a life in which there be so manie gates open to sinne and where it is in his owne power freely to vse his libertie he wil doe anie thing that is vertuous And yet though we grant he may he can neuer escape the infamie of hauing reuolted from Christ as those Disciples whom the holie Euangelist openly reproueth when he sayth And manie of the disciples went back and now did not walke with Iesus saying This word is hard And then alleadgeth manie arguments to shew how damnable this inconstancie is and particularly that they that suffer themselues to be thus put by their place and leese their footing become a laughing-stock and mockerie to al and togeather with the losse of their owne soules scandalize al kind of people giuing them occasion to think that the seruice of Christ is intollerable 19. But enough of this hideous offence and perhaps more then enough considering the matter is so fowle and detestable Wherefore let vs returne to our former discourse of the sweetnes happines which God hath so abundantly heaped vpon this estate for there can not be a greater incitement and encouragement to perseuer in it then if we know truly what it is and how great a guift of God Let euerie one make account that those heauenlie words of the Apocalyps were spoken to himself Hold that which thou hast that no man may take thy crowne For the seruice of God may be truly called a Crowne which signifyes honour and dignitie and a Princelie state This is the Crowne which we must hold that no bodie take it from vs that is endure whatsoeuer payne trouble labour austeritie yea parte with our verie liues rather then parte with it 20. But what can we alleadge more effectual to encourage al Religious people in that which they haue in hand then that discourse which as S. Athanasius recordeth S. Anthonie was wont to hold to his followers And because it is the discourse of so rare a man and so vniuersally agreeth to al Religious people and layeth liuely before vs the happines which we enioy in Religion I haue made choice of it as the fittest to conclude therewith this whole Treatise of a Religious State And this it is In this present life the prices are equal with the things which we exchange and he that selleth receaueth not things of greater value from him that buyeth But the promise of euerlasting life is purchased at a low rate For it is written The dayes
Cistercian Order may be rancked with these great men whom nothing could compel to vndertake the Bishoprick of Burges but the command of his Abbot and of the Pope's Legate both of them by shâ—rp letters willing him not to withdraw himself from that which was the wil of God In that dignitie he neuer put-of his Religious weed he neuer eate flesh nor remitted anie thing of his former obseruances but to his priuaâ—e vertues he added those which are proper to them that haue care of sâ—ules neuer câ—asing to feed his flock by publick Sermons and priuate conuersation and manie profitable decrees and lawes he maintayned continually whole troups of poore people at his owne charges he courageously withstood the King of France trenching vpon the Ecclesiastical liberties and stopped the fuâ—â—e of the Hereticks that raged in Guienne sending diuers of his Cistercian Monks to preach among them and when that would not doe gathering an armie by consent of the Pope and sowing a Crosse vpon his garment made himself in a manner commander of it and though he dyed before the armie marched yet there is no doubt but he assisted much more from heauen towards the victorie which not long after the Catholick partie wonne against their enemies And thus haue these Religious men and Saints behaued themselues in opposition against the enemies of God What haue they done in peace and calmer times as in a field more sutable for Religious people to trauel in their endeauours euer bending rather to peace and quiet And accordingly we find that in the quiet times of Christendome the vigilaÌ„cie of such Pastours hath been the more remarkable atteÌ„ding to feed their flock by example word and work so much the more gloriously and with greater effect by how much more their famous endeauours were euer coupled with admirable contempt of humaâ—â— thinâ—â— which vertue doth make them more pliant to the seruice of God 〈◊〉 others more readie to giue credit vnto them 10. Boniface about the yeare One thousand one hundred and fiftie borne of the bloud Royal and neer kinsman to the Emperour Otho the Third and so highly in his fauour as the Emperour was wont to cal him his Soule entred into the Order of S. Romualdus and hauing done pennance a long time in it he was moued by instinct of God to goe and preach the Ghospel to the Russians which the Pope agreed vnto and moreouer made him Archbishop of that Countrey notwithstanding which dignitie he altered nothing from his former rigour of Abstinence and hard cloathing but riding on hors-back barefoot the cold being extreme violent when he lighted his foot was frosen to the stirrop so that he could not pul it out but that he had some warme water brought him to bathe it in Which poore fashion of liuing brought-forth wonderful fruit in short time For coming to that Barbarous nation of the Russians beginning to preach the Faith of Christ to the King at first the King made account that he came to tel them some strange things whereby to get himself some releef but finding that he constantly refused the great guifts with which he had caused him to be presentâ—d and moreouer seing him passe through the fire without anie hurt he not only embraced the Ghospel togeather with his whole Kingdome but making his sonne his heyre he resolued himself to become disciple to S. Boniface and had effected it had not S. Boniface within a short time after been most barbarously slaine by the King's brother which hapned wel for him and according to an ancient desire which he had of suffering Martyrdome for Christ Which kind of examples are frequent in older times and yet of later yeares also there neuer haue wanted in the house of God the like burning and shining lights as Andrew Bishop of Fiâ—solâ— about the yeare of Christ One thousand three hundred and sixteen who being a Carmelâ—â— was put into that Episcopal dignitie much against his wil aâ— he euidently shewed because presently vpon the first notice that he heard that such a thing was in handling he hid himself in a Monasterie of the Carâ—â—â—sâ—â—s til in an assemblie of the Canons that had chosen him he was by God's permission discouered by the speech of an infant and at the self-same instant a child in a white garment appeared to him also bidding him not resist any longer the wil of God which was the occasion of his making Bishop and telling him there was an Angel appointed him for his Guardian to direct him in the performance of God's pleasureâ— He being therefore so euidently chosen not by men but by God we may easily imagin how he carried himself in his Pastoral function Among other things it is recorded of him that he was so louing and liberal towards the poore that he had al their names written downe in a paper could not behold them without teares His wisdome was such as besides the Decrees which he made in his owne Dioces he appeased with great dexteritie a domestical dissention which was risen in Bologna being sent thither to that purpose by Vrban the fift reconciling both parties and preuenting infinit danger which was coming vpon that cittie Finally much more is recorded of this man's vertue and sanctitie wherof we haue testimonie enough in the miracles which he wrought and in that he is Canonized for a Saint 11. What shal we say of Laurentius Iustinianus who hauing lead a Religious life for thirtie yeares togeather at last being charged by Eugenius the Fourth with a Pastoral function vsed al meanes and al entreatie and made vse of al his friends to decline it and when he could doe no more he admitted of it and handled it so that to al mens thinking nothing could be added to his wisedome in gouerning his zeale of God's honour his fortitude in withstanding great men and his care of the poore towards whome he was rather accounted profuse Insomuch that they write of him that both the people of his Diocese and strangers from forrain places had recourse vnto him as to an Angel sent from heauen and that as often as he went abroad people thronged after him to behold him 12. S. Antonine was his equal in time and vertue compelled to take vpon him the Chaire of Florence by the same Eugenius and shewed no lesse pietie and skil in gouerning then he hath shewed learning and erudition in his written Bookes It is written of him that he much reformed the Clergie of that Church and visited al his Dioces himself in person and in time of the sicknes like a good shep-heard did not refuse to goe to the infected as they lay raging in their disease to comfort and refresh them leading about with him a beast loaden with physick to minister vnto them finally that he was so profuse towards the poore that hauing but three loaues of bread in his house he gaue them to the poore though not without ful gaynes and