he would within lesse then foure dayes his soule finding no rest in that kind of largenes he returned to S. Francis earnestly beseeching him to appoint him some certain aboad because in that free and loose Obedience he had no contentment at al. Of the pleasure which Religious people take in conuersation with their spiritual Bretheren CHAP. X. I Come now to a solace of another nature grounded in the sweetnes of conuersation with our spiritual Bretheren which rests not in the mind but diffuseth itself to sense is taken in seing speaking hearing consequently is more apparent and more vniuersal a man needs not take paynes to perceaue it The greatnes of it may be easily vnderstood in regard it inuolues not one but manie comforts For first to loue and to be loued is of itself excessiue pleasing and we shal not neede to haue recourse to grace to conceaue it nature itself sheweth it by the in bred propension and desire which it hath of companie and hatred to be alone and an euident proofe of the sweetnes of it is that no man to choose would abound in al kind of wealth and be bound withal to loue no man nor to be loued of anie So that this drawing and cleauing of man to other men being so agreable to Nature the effecting of it must needs be ful of delight and pleasure 2. Aristotle is of the same opinion and sayth that therefore Friendship is so pleasing because it consorteth with Nature for as the beasts of the earth and the fowles of the ayre and the fishes of the sea and al kind of liuing creatures whether they be wild or tame take a kind of contentment to be with others of their kind so Man much more For there is no man that would not choose a poore and meane estate in companie of other men rather then a life in al other respects most happie vpon condition that he should see no man And from this principle both Aristotle and al other ancient learned writers doe deriue the chiefest commendation of Friendship not so much in regard we stand in need of one another's help though this be something as by reason of the natural inclination which we haue to loue To which purpose Laertius recordeth that Aristotle was wont to cal Friendship the greatest Good of al good things Which perhaps Aristotle tooke from Socrates who as the same Laertius reporteth had often in his mouth that no free-hold was comparable to a true friend nor nothing in the world could yeald man so much profit and pleasure Which if we grant we may easily also discouer how farre the comfort of Religious Conuersation doth extend itself and how much pleasure they feele in the mutual loue betwixt them finding themselues to loue and to be so intirely loued and both being so natural to euerie bodie as nothing more 3. Now if we consider that of this kind of true friends which the Philosophers describe vnto vs there were scarce three or foure couple to be picked out of so manie Ages such as the bloudie Tyrants themselues did enuie how farre more fruitful and more happie is Religion where we finde so manie swarmes of men so intirely linked togeather in the bond of Charitie that we may truly say so manie persons so manie vnseparable companions so manie bosome-friends so manie louing brethren both in hart effect and name If we diue to the bottome of that which is commonly called Friendship we shal hardly find in this world anie worthie to beare the name For they that loue for profit or for pleasure loue not their friend but themselues and such loue cannot be called Friendship for in like manner we loue our lands our cattle or speaking of men we loue a Phisician or a Marriner when we haue vse of them or a common leaster for the pleasure we take in his wit The grounds therefore of true friendship is Vertue and Honestie and that which dependeth vpon this string is the onlie solid and constant friendship Aristotle speaketh to this purpose almost word for word and the self-same reason conuinceth that perfect friendship is rare except it be among Religious people who haue no other ground of their loue and coniunction but Religion and Vertue and consequently hauing so perfect friendship among them it is also euident that they must needs enioy al the commodities and fruits and pleasures therof which the ancient Philosophers reckon to be very manie 4. Another ground of pleasure in conuersation is likenes which doth so much the more winne men's affections by how much Nature is of itself exceeding greedie as I may say and extremely passionate where it findes that sympathie and similitude which among Religious people is more absolute then in anie other thing For they agree not only in nature as men or in Fayth and beleefe as Christians but in life and conuersation and proiects and intentions in their endeauours orders and employments in their verie habit and cloathing which must needs wonderfully enflame their affections and their loue towards one another and loue the more ardent it is the more sweetnes it bringeth with it For as euerie bodie takes delight to liue and to enioy himself and cannot be truly wearie of himself so the more inward our affections are towards other men and the neerer they draw to this degree of vnion with ourselues the more delightful they are And if it be so in al men as we experience it in our children and kinsfolke louing them though they be wicked or deformed and the more we loue them the more we delight to conuerse with them to what height wil this pleasure rise where vertue meetes with this linck of friendship For vertue wheresoeuer it is doth constraine a man to loue it as we finde in those whome we neuer saw or perhaps were once our enemies for if we perceaue anie incling of vertue in them it silently speakes to our harts to be friends with them If therefore it make strangers friends how much easier and more inwardly wil it binde those vnto vs with whome we daily conuerse and of whose vertue and Religion we are the more assured the more familiarly we deale with them So manie in the world take pleasure in hunting and horse-races and gallant apparrel and in their buildings and in being popular it were most absurd to think that these pleasures are comparable to the pleasure which a man may take in a soule adorned with vertue and holines of life with ample returne also of loue for loue Plato sayth truly and elegantly that if Vertue could be seen with our corporal eyes it would wonderfully enflame the loue of people towards it But in Religion in verie deede we see it for as we see not the soule which is in the bodie in itself yet we see it in the effects in the motion in the speech in the discourse which it makes and so clearely
and the rest of the members of another and man is so farre from hauing anie hand in it that he knowes not how nor whether anie such thing be done at al as we see euidently because oftimes when they most desire children they are farthest from hauing them Which S. Augustin expresseth pleasantly in these words While men beget God createth For if thou createst tel me what thy wife shal bring forth and why doe I say tel me thou let her tel me that knoweth not what she goeth with 7. Moreouer that litle which parents giue of their owne they cannot absolutly by right cal it their owne because they haue it from God and it is more God's then theirs Holie Iob sheweth that he vnderstood this very wel to be so where he attributeth the framing of his whole bodie and euerie part of it so wholy to God as if man had no hand in it but that it was wholy round about as he speaketh formed by the hand and fiâ—gar of God Hast thou not sayth he stroked me like milk and curdled me as cheese with bones and sinnewes thou hast ioyned me togeather and thy visitation hath preserued my spirit And an other Prophet Thou art our father and Abraham knew vs not as who should say what did Abraham giue vs that we should owe him the name of a father But our Lord and Sauiour himself doth expresse it in the fittest and weightiest tearmes Doe not cal to yourselues a father vpon earth for one is your Father who is in heauen 8. And though parents were the authours and giuers of al this it reacheth no farther then this natural life which scarce deserues the name of life and if there were no other but it were not to be called life but death The grace of God is that which giueth vs true life and what hand had father or mother in giuing vs the grace of God Did not our mother rather conceaue vs in sinne as the Prophet Dauid complayneth men condemned before we were borne Which seing we can not deny he alone is our father of whom we haue both our liues him only we must thank for it him only we must obey and hearken vnto as to our father Which is the ground of the aduise which S. Hierome giues to Furia a noble Matron in these words Thy father wil be sorie but Christ wil be glad Thy familie wil lament but the Angels wil giue thee the ioy Let thy father doe what he wil with his goods Thou are not his whose thou art by generation but whose thou art by regeneration his who redeemed thee at a deare rate with his owne bloud And it is not only lawful but fitting that euerie Religious man say to his parents that which Helias whom we mentioned before out of S. Bernard sayd to his that were against him What haue I from you but sinne and miserie I acknowledge and confesse that I haue this corruptible bodie from you which I carrie with me and this alone can you not be contended that yourselues being miserable you haue brought me a miserable wretch into this miserie of the world that being sinners you haue begot me in sinne a sinner that as I was borne in sinne you haue bred me vp also in sinne but enuying me also the mercie which I haue obtayned of him that wil not the death of a sinner you wil make me ouer and aboue the sonne of hel and perdition 9. If we turne these things seriously in our mind we shal easily maister that tendernes of affection which is so natural towards flesh and bloud whensoeuer it shal stand betwixt vs and so great a good but much more if we duly consider that rigorous saying of our Sauiour He that loueth father or mother more then me is not worthie of me Which if we beleeue S. Bernard is to be vnderstood thus that to loue our kindred more then Christ is for our kindred sake not to fulfil that which Christ when he was in flesh taught vs both by word and example And it is not without great reason that the infinit goodnes of God passeth so seuere a doome vpon this fault For we must imagin as if there were two that did cal vpon vs both at once Christ on the one side our parents on the other both of them lay before vs what they haue deserued at our hands but their cause is farre vnequal That which God hath bestowed vpon vs is infinitly of greater value then that which our parents haue giuen vs besides that they had it of God to giue vs and so it falles out to be more truly indeed the guift of God Both of them therefore inuite vs God promiseth heauenlie things things of inestimable weight things that are most assured they proffer earthlie things only which indeed are of no value neither is it in their power to giue them vs when they wil. God though he should promise vs nothing els but himself is himself beautie goodnes happines honour worth itself and of himself a large reward for al the paynes we can bestow Wherefore when we turne our backs to God when we preferre the wil of an other before his wil we doe him infinit wrong And what doome what punishment doth he deserue that is not ashamed that is not afraid to preferre a mortal man before God immortal darknes before light durt and ashes before heauen A punishment doubtles then which there is none greater a punishment most iust and most sutable to the fault committed He is not worthie of me Nothing can fal more heauie vpon man then to be reiected as vnworthie of the companie of his God no punishment be more iust then that he should be reiected seing he had so litle respect as to preferre a creature before his Creatour specially being inuited by him and God offering himself so louingly vnto him 10. Let vs see therefore what S. Gregorie prescribeth for the care of this so preiudicial an affection and the euils which according as he declareth rise of it There be manie sayth he that doe not only not couet other mens goods but forsake also whatsoeuer they possessed in the world they contemne themselues they seeke not after the glorie of this present life they keep themselues off from these affections and treade vnder foot almost al the prosperitie that smileth vpon them And notwithstanding intangled yet in the bond of carnal affinitie while they yeald indiscreetly to the loue of their kindred oftimes they returne through affection to their alliance to the things which they had ouercome euen with contempt of themselues And while they loue their carnal friends more then needs drawne to outward things they become diuided from the parent of their hart What doe those therefore but walk in a net hauing been loosened from this present world by the perfection of life which they had begun but intangled againe in it by
not only in regard of the daylie troubles and cares but because it keepeth them that are married in such a seruitude as no slaue is more at command of his maister then they are in each other's power The Husband sayth our Lord shal be lord ouer the wife But what auayleth it the husband to be lord seing he is lyable to the like seruitude vnder her that is subiect to him Where moreouer he compareth man and wife to two fugitiue slaues that are so coupled togeather that though they runne from their maister they must notwithstanding needs follow one an other and cannot get asunder Which S. Paul also doth insinuate in those words Art thou tyed to a wife And to shew that this bond cannot be broken he presently addeth Do not seeke to be loosened But this seruitude which of itself is very hard specially being perpetual is made much more hard and heauie when the parties chance to light vpon a stearne and peeuish maister as it doth often or rather most commonly fal out or vpon a maister that hath but litle wit to gouerne which is yet much more intollerable The Holie-Ghost expresseth the miserie therof in the Prouerbs in these words It is better to dwel in a land that is desert then with an angrie and contentious woman And againe A wrangling woman is like a house where it alwayes raynes through By which familiar examples we are giuen to vnderstand the excessiue trouble and miserie which they vndergo that once put their neck vnder this yoake Wherefore me thinks when our Sauiour abrogated the custome of diuorce which for some time was permitted in the Old Law the Apostles had great reason to say with common consent If the case of man be thus with his wife it is not expedient to marrie And indeed it is not expedient for though the bond might be broken vpon occasion yet it were not expedient to put ourselues into such setters though it were but for a time much lesse seing this bondage is perpetual and neuer after to be auoyded Religious people therefore are free from these impediments and as married people doe hinder one another so they are free from being hindred and are at al times at libertie not only to runne but to fly in the way of the Commandments of God 6. The second incommoditie of marriage is that which the Apostle calleth Tribulation of the flesh For the discouerie whereof we shal not neede much to busie our wits for we may see it with our verie eyes We cannot put our head into anie house or familie but we shal find it ful of inâ—init care and trouble If it be rich there is trouble in menaging their riches if it be poore and in want what a doe is there to find releef If they haue manie children they are troubled in bringing them vp if they haue daughters they know not how to bestow them and to stand to reckon the calamities which besides are incident to euerie bodie by the imparing of their estates or the miscarriage of their children and other troubles and vexations of mind were an endlesse busines for they are continual and rush-in vpon them on euerie side But there is one thing heauier then al the rest which the Apostle doth point at when he doth not barely cal it Tribulation but Tribulation of the flesh For when we take paynes for things that are spiritual and for the sauing of our soules and the seruice of God it bringeth great comfort with it and hath a great reward prepared but to toyle in earth and in carnal businesses if we ayme no higher hath no comfortable sauour at al nor hope of recompence Wherefore S. Chrysostome his obseruation vpon that verse of the Psalme Virgins shal be brought to the King after her they shal be brought in ioy and exultation is very true and pertinent to our purpose Behold sayth he how the saying of the Apostle is heer made manifest They that marrie shal haue tribulation of the flesh and as they shal haue tribulation so these shal haue ioy and exultation for they must of necessitie bewaile their children their husbands their houses their seruants their kinsfolk their sonnes and fathers-in-law and their newphewes the abundance or want or losse of children But a Virgin crucifyed and exempt from things present walking aboue the caâ—es of this life hauing her eyes daily fixed in heauen and now past this dangerous passage of the sea is fed with gladnes of spirit and reioyceth with exultation 7. The next incommoditie is Diuision wherof S. Paul sayth in the same place He that is with a wiâ—e is careful of the things of this world how he may please his wife and is deuided she that is married thinketh of the things of this world how she may please her husband Religious people therefore haue this benefit aboue others by meanes of their Continencie and Chastitie that they may offer their harts whole and intire to God nothing impaired by this kind of diuision Which difference betwixt the two state S. Gregorie doth very wel expresse in these words Those that are married â—hough they liue wel and dâ—sire to see God are troubled notwithstanding with hous-hold-affaires and their mind of necessitie is diuided betwixt both But those that liue chaste being seuered from the employments of this world and abstayning from that pleasure of the flesh which they might haue in lawful wedlock are not intangled with care of wife and children nor in hurtful and troublesome thoughts of household-busines This which S. Gregorie speaketh of is the first diuision belonging to wedlock and contayneth in itself as manie diuisions and distractions as there be seueral things in this world to care for But there is an other diuision farre worse then this to wit the diuision of our loue For when we must giue part therof to our wife and part to our children and part to others of the same flesh and bloud a smal parcel God knowes or none at al wil be left for God Which though it be true of al things vpon which we set our affection yet it is much more sensible in the loue of those that are neare in bloud because our affection is by nature more violently bent towards them Aristotle sayth that no loue can be greater then that which parents haue towards their children because they loue them as part of themselues and as a parcel cut-of from them yea as another self And the like he affirmeth of the loue which is betwixt man and wife that it is most natural vnto vs and taketh place before al other bonds of friendship as one house-hold is before a Cittie which is coÌ„pounded of manie house-holds finally that the affection of brethren among themselues is much of like nature and force because they issue al from one stock and are al one with their pareÌ„ts and consequently one among themselues Seing therefore the natural affection
natural as among brethren and others of our kindred The first kind of societie bond voluntarily entred is not certainly to be compared with the bond of Religion for first it is confined within certain limits and conditions extending no farther then to the point of â—â—ading or warfare or familiar conuersation al things that concerne not these particulars are priuate to euerie one the rest of the companie haue nothing to doe with theÌ„ But among the seruants of God nothing is their owne nothing priuate or particular nothing different or diuided from the rest but al manner of businesses endeauours and absolutly al things whatsoeuer are coÌ„mon among them Besides those other bonds as they are entred by consent and wil so by consent and wil they may be taken-in againe are vsually taken-in either because the dispositions of the parties sort not wel togeather or their fortunes alter or the times are different or there ariseth some controuersie about the gayne and commoditie as not rich enough to content al parties insomuch that it is very hard to keepe anie such societie or combination long on foot Religious men remayne bound not only by purpose firme deliberation but by Vow so that they can no more departe from one another then they can from the seruice of the Diuine Maiestie 4. But what wonder is it that Religious charitie should so farre surpasse al voluntarie obligations seing doubtles it is stronger then anie natural coniunction Can â—heâ—e be anie more neer togeather then brethren among themselues who aâ—e deriued from one stock and once lay in one bellie and seeme to be as 〈◊〉 sâ—ripture speaketh the same flesh and the same bâ—ne yet they seldome agree 〈…〉 betwixt them very often and in their fashions and proceedings they are very different and you shal hardly find anie that put their stocks in common togeather or can long maintayne them so In Religion it is otherwise for as I sayd euen now al things are common in so much that comparing both the bonds togeather we may truly say with S. Augustin The brotherhood of Christ is better then brotherhood in bloud for this is often at variance with itself the brotherhood of Christ is incessantly peaceable That with emulation diuideth among themselues things that were common this imparteth them with ioy That often despiseth brethren in companie of others this often giues friendlie entertaynment to a stranger 5. Yea some of the Heathen Philosophers deliuering their opinion in this kind haue written that no societie or friendship can be more noble or more fast then if good men of like condition enter league and familiaritie togeather To which purpose a saying of Antisthenes is much coÌ„mended that a iust and vpright man is more to be valued and loued then a kinsman and that the obligations of vertue are stronger then the obligations of consanguinitie in regard the disposiâ—ions of their mind suite better Which S. Ambroâ—e expresseth more solidly also in better tearmes saying I loue you neuer a whit the lesse whom I haue begâ—tten to the Gâ—â—spel then if I had begot you in marriage neither is Nature more hot in loue then Grace certainly we ought to loue them farre more with whom we make account we shal be for euer then those with whom we shal liue only in this world 6. Cassian in one of his Collations bringeth-in the Abbot Abraham expressing more at large this wherof we now speake preferring by farre the coniunction which is among Religious before anie coniunction which nature can enforce For it is certain sayth he that the coniunction in which either by societie of wedlock or the knot of consanguinitie parents children cosen-germans and man wife and other kindred are knit togeather is short and brickle the best and most obedient children when they come to yeares are often shut-out from their father's house and possessions the communication which is betwixt man and wise may be barred sometimes vpon iust occasions the loue which should be betwixt brethren is broken-of by contentious diuision Only Monks maintayne a perpetual vnitie and coniunâ—tion possessing al things without difference and esteeming that to be theirs which is their Brethrens and that their Brethrens which anie way belongeth to themselues Whervnto we may adde for further proof of the strength of this loue and concord that which the same Cassian relateth of a speech of Abbot Ioseph where he discomseth thus To the end concord and vnitie may long endure al desire of wealth or other earthlie things must of necessitie be vtterly rooted out and moreouer euerie one must barie himself of his owne wil be more readie to yeald to another's iudgement then to stand to his owne Which if it be true as certainly it is we may easily see that it is very hard for men in the world to hold manie of them truly sincerely togeather contrariwise that in Religion the same is very easie and I may say almost necessarie where voluntarie Pouertie doth cut-of al cause of strife voluntarie Obedience al passions of self-wil in verie deed al vse therof Whervpon S. Chrysostome sayth wondrous wel speaking of this benefit of Religion What maruel is it that they should al of theÌ„ vse one kind of habit diet seing they haue al of theÌ„ but one soule not only by nature for so al men haue but by loue and charitie for how can anie man be at variance against himself So that in S. Chrisostome's opinion it is as hard for one Religious man to fal-out with another as it is for a man to fal-out with himself For as in one and the same man manie members are held in vnitie by one and the same soule so in Religion manie men are vnited togeather by one onlie soule of Charitie and consent It is therefore certainly a great matter and ful of great profit and pleasure and if we think wel of it half a miracle that in such diuersitie of nations and natures and age and dispositions the Grace of God should haue so much force as to knit togeather so manie companies of Religious people in so inward a coniunction of loue vision of minds as if they had been borne of one mother and bred-vp with the same milk there could not be more nor so much loue betwixt them Which S. Basil doth worthily commend admiting that men as he speaketh of diuers nations and countries should so grow togeâ—ther in one by perfect similitude of behauiour and discipline that a man may iustly think that in manie bodies there is but one soule or that they are of one soule but so manie instruments Which inward coniunction and concord among Religious people though it chiefly concerne the mind that they be as the Aâ—â—stle speaketh of the same meaning and wil it extendeth itself to outward things also and is not a litlest enâ—â—â—ned by them They dwel togeather their apparrel
care or trouble for it but that they remaine in those places What greater comfort therefore can we haue or desiâ—â— in this our pilgrimage or rather banishment 12. The Apostles came on a time to our Sauiour reioycing that in his name the Diuels did obey them Our Sauiour made answer Reioyce not in this but reioyce because your names be wâ—itten in heauen In my opinion the same may be sayd of Religious men let others reioyce in their wealth or in the fauour they are in wiâ—h men or in the preferments which they hope for or haue already gotten we haue a farre greater and better ground of reioycing that we haue so certain a signe token to perswade vs make vs verily beleeue as indeed we ought that our names are written in the Booke of Life drawne in the breast of Almightie God with the bloud of the Lamb which benefit is not reserued meerly for the world to come but is the verie fountaine and ofspring of al other benefits which in this life are bestowed vpon vs. For as the Apostle writeth whom God hath predestinated these â—e hath called and hauing called them he confirmeth and strengthneth them and multiplieâ—h his guiâ—ts vpon them he defends them from the assaults of the Enemie either keeping him quite off or giuing grace that they may make benefit of the temptation finally he ordereth al things that concerne them either inwardly or outwardly in that manner that they turne al to their good and it falleth out as our Sauiour a little before his passion sayd to his Father Whom thou hast giuen me I haue not lost of them because as another Scripture sayth the soules of 〈◊〉 lust are in the hand of God and no power vnder God can wrest them from him Wherefore seing Predestination doth comprehend al these things looke how much assurance Religion doth giue vs of our predestination so much also it giueth vs of al the rest 13. And as it worketh these things with God so on our part it maketh vs to loue God the more in regard he hath loued vs with so great and so ancient loue before the Creation of the world and from al Eternitie it maketh vs also contemne and loath al earthlie things as being fully possessed that the heauenlie glorie and those infinit treasures through the goodnes of God are due vnto vs. and layd vp for vs. For as a yong Prince that is bred vp to a Kingdome takes great pleasure in that hope to which he is borne and it breeds a kind of Maiestie in him and greatnes of spirit that he disdaynes al inferiour things so we also considering that we are ordained for that heauenlie kingdome must needs with a generous and noble hart disdayne al the fayre offers of the world as not beseeming our worth and so much the rather because a yong Prince may be cut-of from his hopes by manie chances but they that are chosen by God cannot be put by it by anie force oâ— misfortune The one and twentieth fruit God's special care and protection CHAP. XXXIII WE reade that S. Francis when he had founded his Order and that it began to spread being very careful to aduance it in al sanctitie of life and Regular discipline if anie thing hapned contrarie or that God did reueale vnto him anie sinister accident that was to fal out heerafter was wont to giue himself so to weeping and greef that it was like to cost him his life Wherefore being once at his prayers commending this his Familie with great earnestnes to God our Sauiour is sayd to haue spoken to him these comfortable words Francis why dost thou trouble and vexe thyself when anie of thy Friars doe leaue their Order or commit anie scandalous thing in it Dost thou take thyself to be sole gouernour of this flock and that I am not also gouernour of it higher then thou Who planted it but I or who calles men to penuance or giues them strength to perseuer when they are called but I I brought them hither I wil stay them and keepe them If they fal I wil rayse others in their place Wherefore I directly command thee that heerafter thou torment not thyself so much but know that I loue this Familie and if one returne to his vomit I wil rayse another in his place that shal haue his crowne and if he be not yet borne I wil cause that he shal be borne and if there remayne but three in it I wil not therefore euer leaue it but it shal be alwayes my Familie Thus spake our Sauiour to S. Francis and the like we may imagin and indeed ought to beleeue of al other Religious Orders their cause being the same Wherefore it must needs be a special commoditie of Religion that it is thus particularly guarded and protected by Almightie God from whose wisdome and knowledge nothing can be hidden whose infinit power nothing can withstand so that those whom he doth vndertake to protect must needs do wel 2. Now there be manie reasons which may moue God to vndertake the protection of Religious Families and first of al that which himself gaue to S. Francis thaâ— he is the Authour of them He layd the grounds of these Institutes he calleth euerie one that entreth into them he alone giues them their good desires and grace and assistance to perseuer Wherefore as a father doth loue and take care of his sonne and a workman of his work so God doth loue and take care of this so faire a fruit as I may cal it of his womb 3. Another cause may be the encrease of his glorie which by euerie Religious Order is greatly laboured and effected For as a gardener takes care of his vines and fruit-trees and a shepheard of his flock and shrinketh not for heate or cold or anie toylesome labour in regard of the commoditie he reapes therof so God hath a prouident care of these his flocks not only out of his infinit goodnes and meere mercie but if a bodie may be so bold to say so for respect of some commoditie and why may we not say so seing S. Paul tearmeth such seruants of God vessels sanctifyed for honour and proâ—itable to our Lord 4. A third reason is Vertue itself and Deuotion which is so very powerful with God that putting vs highly into his fauour it wil neuer suffer vs to be neglected by him Insomuch that the Royal Prophet sayth Thou hast receaued me for my innocencie and confirmed me in thy sight for euer And in another Psalme The eyes of our Lord vpon the iust and his eares in their prayers Manie are the tribulations of the iust and out of al them our Lord wil deliuer them And Ecclesiasticus The eyes of our Lord vpon those that feare him But that which Zacharie the Prophet sayth is most remarkable He that toucheth you toucheth the apple of my eye What could be
God much more then anie of them And if the beginnings of this loue be so great and the first coulours as I may cal them so liuelie and beautiful what wil be the continual encrease therof to which it must needs rise in time by the daylie functions of Religion by prayer meditation and other vertuous exercises the end of them al being to encrease in the loue of God 9. Now whereas the streames of loue and good wil towards our neighbour are deriued from this fountaine of the loue of God they fal first vpon them whome God hath linked vnto vs by profession of the same Institute and course of life who also by reason of this nearnes haue been alwayes wont to cal Brothers among themselues And this loue is wholy of Charitie For as Aristotle discourseth euerie societie of men being necessarily grounded vpon communication in one kind or other as the companie of sea-faring men vpon shipping a companie of souldiers vpon militarie actions a fellowship of Students vpon the doctrine of their Maister a companie of Marchants vpon money such as the thing is wherupon they agree such is their followship or societie Let vs therfore see what is the ground whereupon Religious people agree and what bond tyeth them togeather For certainly it is not nearnes in bloud because oftimes they are meere strangers one to another neither is it anie ciuil contract or bargaine in brief if we reckon vp al that can be reckoned we shal find that they haue no other ground of their association but this supernatural loue which is Charitie Charitie bread it Charitie vpholds it without Charitie it instantly faileth And as a little before I said of the loue of God so this fraternal Charitie hauing so noble a ground and as I may cal it so honourable a descent it hath manie things in like manner consequent vnto it and greatly aduancing it And first the likenes which they haue among themselues which in al things is a great encreaser of loue and among Religious people of the same Rule and Institute is so great that greater can hardly be in this world for al their intentions practises rites and ceremonies their verie outward Habit and behauiour are alike Vertue itself which a man cannot but loue in his enemie their daylie conuersation one with another continual cohabitation finally the seruices and charitable offices one towards another al proceeding of loue must needs adde oyle to this burning flame of loue and inflame it more and more 10. The third branch of Charitie reacheth to al men For excepting some few Institutes which attend wholy to Contemplation who yet by prayer and good desires help towards the saluation of others in no smal measure al the rest are so wholy at the seruice of their neighbour that al their thoughts and endeauours seeme to bend that way And the employments of euery Religious familie giue sufficient testimonie what their affection is in this kind For not only when they appeare in publick to preach or teach or exhort but when in priuate they giue themselues to studie when they labour and watch or performe anie other exercise of religion al of it is directed not only to their owne saluation but for the better helping assisting of others to get Heauen So that Religious people as S. Paul sayd of himself haue made themselues seruants of al men taking their cause so to hart that next to their owne saluation they busie themselues wholy vpon their neighbour either actually seruing them in some thing or other or preparing that which may conduce to their good finally as oft as they are called they are as readie to attend vpon them as any seruant can be at his maister's beck Al which shewes that Charitie is intrinsecal to a Religious vocation and as it were a kind of glue to binde soules togeather among themselues and with God which if it faile Religious Orders themselues must needs fal asunder because they haue no other stay or hold 11. It followeth that we speake of Moral vertues among which the first as it were the light of the rest is Prudence so coupled with Religion that without it we cannot vnderstand what Religion meaneth S. Augustin defineth Prudence to be the knowledge of what we are to desire and what we are to fly And where is this knowledge more abundant then in Religion S. Thomas deliuereth a doctrine which is very true to wit that Prudence consisteth not only in the Vnderstanding or Reason but dependeth very much of a wel-ordered wil and consequently is obscured and lost rather by disordered affections then by forgetfulnâ—s or obliuion Whereupon it followeth also further as the same holie Doctour teacheâ—h that a sinner cannot haue perfect Prudence for perfect Prudence is that which considering the true End of man doth apply to the attaining â—f that End vpright aduise vpright iudgement and an vpright command which be the three acts of this vertue Now where is the true End of man better considered of and better weighed then in Religion where we direct ourselues wholy to God for whome we were created and put ourselues so intirely vnder his dominion and power that we doe nothing for anie creature not so much as for ourselues Religion moreouer sheweth vs how to deserue the grace of God how to preserue it and preuent and auoyd the deceits of the Diuel what we ought to doe or shunne in al the particulars of our life These are the acts of true wisedome this is the Prudence which is both commendable and necessarie not as commonly people take it to know how to grow rich or to get preferment wâ—ich is rather craft then Prudence For failing of the knowledge or pursuit of the true end of man and seeking some particular end of this or that busines or ayming of some thing which is naught it followeth either to be imperfect if it stay in the first or falsly stiled Prudence if it degenerate to the latter 12. Iustice is yet more apparently coupled with Religion For it is not only farre from doing anie bodie anie wrong for though there were nothing els the state itself barreth al Religious people from al occasions of fraud deceipt but the office of Iustice being to giue euerie one his owne and chiefly to God that which belongs vnto him Religion beats wholy vpon this point Al things that be in the world belong to God ourselues and al that we haue Whosoeuer therfore reserueth anie thing to himself either of his owne person or anie thing belonging vnto him wrongs God and certainly deales more vniustly with him then if he should take another man's goods from him Now Religion laboureth nothing more then to deliuer vp to God first al things which are without vs secondly the things which are within vs and lastly our selues by this meanes compendiously complying with al the dutyes of most perfect Iustice. 13. As for
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
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
foure hundred and thirtie Among the Carthusians Dionysius in the yeare One thousand foure hundred and fâ—urescore To be short he that desires to know more at large what learning hath been brought to light by Religious men of al Orders and what fruit hath come of it to the Church of God let him reade Trithemius who hath diligently and carefully layd togeather al the Ecclesiastical writers that haue been since the birth of Christ in euerie Age in which large Work of his he shal find that Religious men are the farre greater part among them and shal meote with few others in comparison of them which is an euident argument of what I haue sayd In which kind also our Societie of IESVS though last in time hath done somthing added a helping hand to the aduancemeÌ„t of Learning For not only the whole bodie of the Societie doth atteÌ„d to learning it being one of the chief things which by institute it professeth but it hath reuiued that which was anciently â—he practise of Religious men but of late yeares hath been intermitted and not contenting itself with professing learning within itself it vndertaketh to communicate the learning which it hath with others by teaching publick Schooles And to the end it may deriue the greater benefit to others it confineth not itself to Diuinitie or Philosophie as for the most part other Religious Orders doe but it teacheth al Arts Sciences and Grammer-schooles and leaueth out none but such as are not so suitable to a Religious profession to meddle in as the Ciuil or Common Law and Physick 19. In fine to summe-vp the discourse which we haue made Religious men may in a manner glorie that most kinds of learning haue been reuiued by their industrie which but for them would haue been wholy extinct others haue been refined and polished by them For what had become of Diuinitie which is the Queen of al Sciences if it had not been cultiuated by them and brought into the way and method in which it is And though Philosophie hath been learnedly handled by others yet Religious men haue much illustrated and enlarged it and added and explained and reformed manie things in it according to the rule of Faith 20. It remayneth that we speake of Eloquence wherin Religious men haue been as eminent as in Learning And we shal easily see it if we consider the infinit multitude of Preachers which in the Christian world are beating their Puâ—pits specially at some times of the yeare For though al of them be not equally eloquent yet no man can deny that there haue been and are to this day very manie exquisit tongues that with a fluent stile and choyce words and abundance of good matter wel couched togeather take and delight and leade the â—uditorie to what they please For if the effect of Eloquence be the applause of the hearers certainly they that deale with people that are sensual such as naturally loathe spiritual things are notwithstanding able not only to draw them to giue eare vnto them but to hold them suspense in admiration and delight them and steale vpon their minds and affections so as to bring some from dishonest behauiour to chastitie some from vnlawful trading to vpright dealing some from rancour and hatred to peace and concord finally not a few from the loue of the world in which they were drowned ouer head and eares to the contempt therof and vtter forsaking of al earthlie things must needes haue a great guift in speaking Anciently the Oratours that could speake to the humour of the people were in greatest esteeme and we find few either in Greece or Rome that could doe it and those few are so famous that the Countreys where they were borne are renowned for them What an honour therefore is it to vs to haue so manie rare men in this kind But if we reflect vpon the solidnes of the matter the weight of both their sayings and as I sayd vpon the effects which ours haue wrought there is no comparison betweene them and vs. 21. We reade of S. Bernardin of Siena a Franciscan-Friar he was a man so wel-spoken that in what place soeuer at whatsoeuer time he was to preach not only the people that had nothing else to doe came to heare him but euen trades-men shut vp their shops and euerie bodie else their houses to be at his Sermon 22. We find the like recorded of S. Peter who is now commonly called the Martyr of the Order of S. Dominick He trauelled almost through al parts of Italie and making a stay for some time in euerie cittie and village he reclaymed and infinit number of people by his holesome exhortations from the filth of sinne At his first arriual vnto anie place it was an ordinarie thing for al the inhabitants from the highest to the lowest to go out to meete him with flags and sound of trumpets and accompanie him with like solemnitie when he went away and had much adoe to parte from him and such a multitude alwayes thronged to his Sermons that he was forced oftimes to be carried away in a cart that he might not be crushed in the presse 2â— What shal we say of S. Antonie of Padua whome the people did vsually follow in such multitudes that the largest Churches they could choose were not capable of them but they were fayne to carrie the pulpit into the streets or into the fieldes and yet they flocked thither so fast to take place betimes that a man might see noble men women repayre thither before day and stand expecting his voice as it were from heauen And while he was speaking though there were sometimes thirtie thousand Auditours there was not the least noyse or muttering or spitting to be heard but al were extreamly silent and attentiue Did the like euer happen to Demosthenes or to anie of those ancient Oratours though they were held to be neuer so eloquent 24. We reade no lesse of S. Vincent a Dominican-Friar and one thing in particular which doth liuely set-forth the force of his eloquence For wheras on a time two malefactours were going to dye he commanded them to stand at a place where he was preaching their faces couered probably to the end they might be lesse distracted where he began to discourse with that vehemencie of the fowlenes of sinne of the paine of hel and such other motiues as are wont to stirre-vp sorrow and repentance that the two malefactours began first to sweate for verie grief and contrition of hart and at last were turned into a very coale as if they had been burned with fire which was apparent vnto al the people so soone as their faces were vncouered How vehement was his speach which was able in this manner to inflame both the mind and the verie bodie also We meete not with manie of these very strange effects which S. Vincent wrought but we meete with others much of the like
others also that haue no life God therefore holding this course in things so farre inferiour to man ordained to ends farre vnequal in dignitie worth shal we think he swarueth from it in a nature that is the noblest of them al ordained to the highest End that can be S. Basil speaking of Charitie proueth by this verie argument that it is easie and very natural for Man to loue God and what he sayth of Charitie may be applyed to al other Vertues Charitie sayth he towards God doth not depend vpon precepts of learning For as we doe not learne to looke vpon the light and take pleasure in it or to loue our owne life or our parents and those that haue giuen vs our breeding much lesse doth anie outward learning teach vs to loue God but at the instant that man entreth vpon his Being he hath withal a natural instinct of reason ingrafted in him contayning the beginning of a kind of necessitie of louing him And proueth this his Tenet at large because God hauing giuen Man diuers other natural abilities proportionable to the performance of whatsoeuer he hath commanded to the end he might not complaine that his Commandments are grieuous it was farre more necessâ—rie he should do the like in the Commandment of the Loue of God it being the greatest of al and consequently most necessarie we should from our cradle haue an impulsion towards it which might carrie vs vnto it This and much more to the same effect is the discourse of S. Basil which though it were of force only in Charitie yet it were a great help in nature to al goodnes in regard of the command which Charitie hath ouer al other vertues but indeed that which he sayth of Charitie holds in others also for the reason which he giueth takes place in al to wit it was necessarie that in Nature itself there should be some beginnings of vertue which might help it not to resist but the more readily to runne with the Commandments of God to the end we might the more easily obey them 4. That which we hâ—ue hither to sayd is grounded vpon the facilitie of doing good which God hath planted in our verie nature which is nothing to that which the force of Grace doth put into vs. That which is in Nature is but a beginning and a kind of seed which of itself alone can doe nothing Grace giueth the true forme and soule as I may say out of which vertuous actions doe proceed and in a word it maketh man a new man as the Apostle speaketh Celestial and Diuine and giueth vs a new hart and reneweth an vpright spirit in our bowels S. Macarius in one of his Homilies setteth forth the effect of this Grace very liuely telling vs that our Sauiour Christ came downe from heauen to change to transforme to renew our nature and to new-molde this soule of ours by sinne intangled in manie euil affections and dispositions tempering it with his Diuine spirit He came sayth he to giue vs a new mind a new soule new eyes new hands a new spiritual tongue and to be short to make those that beleeue in him new men For he that encreased multiplyed the substance of fiue Loaues and gaue speach to the Asse which by nature was absolutly dumb made the Fire like a wind of dew blowing notwithstanding that naturally it burneth and tamed the rage of the Lyons for Daniel's sake he can also turne a soule into his goodnes and peace fil it with a good spirit though of itself it be like a desert growne wild with sinne â— This S. Macarius speaketh of the Grace which God offereth to al but besides this the peculiar Grace of a Religious vocation doth put so much new life and strength into them that are endewed with it that they performe with a great deale of facilitie and in a manner with no labour at al that which others cannot away-with that haue not that grace and that which indeed themselues could not do before For as a beast that hath no reason cannot performe anie thing that properly belongs to reason as to inferre a Conclusion to iudge of a thing to giue aduice to foresee that which is to come but Man being endewed with reason doth these things as easily as vse his hands feet so if a man haue not the vocation and spirit of God which includeth Pouertie Obedience and other vertues it is wonderful hard for him to be content to haue nothing and to yeald himself ouer to an other's wil but if he haue this vocation he taketh great comfort in it 5. Finally besides Nature and Grace dailie practise breeds a custome and habit of doing wel which is another Nature altogeather as forcible and efficacious as Nature itself and when it is once gotten and grounded in the mind al vertuous actions are easie and pleasant To which purpose S. Leo sayth very wel The affection which excludeth earthlie loue is strengthned by custome of doing wel because a man's conscience must necessarily take delight in good works and willingly do that which it is glad it hath done Religion therefore being nothing els but a continual practise and trading in al kind of vertue the exercise of vertue must needs grow euerie day easier then other and in time as so manie goodlie trees bring forth abundant fruit and furnish a Religious soule with plentie and profit and heauenlie pleasure This is the habit which Cassian describeth in a certain place in these words to wit When a soule is transformed into a habit of vertue that is when a man hath so accustomed himself vnto it and gotten so much loue of it that he thinks it the pretiousest thing in the world and takes the transgression of vertue or the poyson of sinne to be the grieuousest torment that can be when a man is come to this he must needs take more contentment in his sober and continent life then others doe in their incontinencie and riot the flower of chastitie must needs be sweeter to him then the filth of sensual pleasure to them that are sensual finally he cannot but reioyce more when he is humbled and hapneth vpon an occasion of suffering for Christ then worldlie ambitious people in the applause and glorie and preferments which they so eagerly hunt after 6. Vpon these and the like grounds we constantly auerre as in the beginning that a Religious life is so farre from being harsh and difficult that it is rather wonderful sweet and pleasant And we may adde the testimonie of Reginaldus a Dominican-Friar one of the first and principal companions of S. Dominick He was a rich wealthie man in the world and liued daintily at ease after he had vndertaken that rigorous and paineful kind of life they that knew him before often asked him not without some astonishment whether he were not mightily troubled with it and he alwaies answered with a
al that we haue at once to the end to purchase it wealth glorie kindred and whatsoeuer most men in the world doe ambitiously gape after Thus speaketh S. Basil and what could be sayd of more weight and strength to our purpose 5. The like we reade in one of the Homilies of S. Macarius It cannot be sayth he that a man should purchase the possession of his owne soule or the charitie of the heauenlie Spirit vnlesse estranged from al things belonâ—â—â— to the world he apply himself to search-out the charitie of our Sauiour and feuer his mind from al grosse cares and earthlie distractions that he may take his whole ayme at one marck that forsaking al and cutting-of al material and earthlie impediments and separated from carnal loue and affection to parents or kindred he suffer his mind to attend to nothing els nor to be distracted by other meanes but be wholy occupyed in the care and search of Spiritual things This is that which S. Macarius sayth of this matter both truly and aduisedly to the point we treate of 6. For though if we wil goe vpon subtilties and speake metaphysically as they say in Schooles it cannot be denyed but a man may be a Saint in the midst of worldlie wealth and practise Humilitie in the heigth of honour and perserue Chastitie in the midst of delicacies yet if we cast our eyes not vpon that which might be wished or proiected but vpon that which for the most part falleth-out among men and which we dayly see in the ordinarie course of their life and conuersation no man can be so blind as not to see what is best most safe most conducing to saluation But to go more solidly to work we must seuer that which is certain from that which is vncertain and disputable 7. It is certain that whosoeuer setteth his loue and affection vpon earthlie goods is not fit for the Kingdome of heauen and therefore they are to be forsaken at least in affection This al must doe at al times and intirely without exception For so the Prophet telleth vs If riches abound doe not set your hart to them And againe Al men of riches haue slept their sleep and found nothing in their hands And our Sauiour giueth vs to vnderstand as much in that rigid sentence It is easier for a camel to passe through a needle's eyes then for a rich man to enter into the kingdome of heauen Tâ—is therefore is most certain That which makes al the doubt is that some take vpon them to be confident that they can remaine with their earthlie goods and yet be poore in spirit and not set their hart vpon them or repose anie trust in them or leese the least part of their loue towards God in respect of them Others againe vnderstanding how ful of difficultie al this is and how manie hinderances of saluation there be in the world how manie allurements to vice and sinne choose rather quite to shake off the world then to put their eternal saluation in such hazard for so short a pleasure in these temporal things Which of these haue more solid reason for their side 8. I make no question but as in al other things it is the part of a wise man to leane to the surer side and if a bodie must offend in one to choose rather to be too warie then to be thought vnaduised and the weightier the busines is the more reason we haue to doe so so much more in this which of al other things concernes vs most For it is wonderful difficult and indeed beyond the strength of man to haue manie things in possession and to suspend our affection from them S. Basil in the place before alleadged taketh it for a certaintie that whosoeuer reserueth anie earthlie thing to himself his mind must necessarily for so are his words remaine as it were buried in that slowe of filth and the passage to heauenlie contemplation be shut against him because he is so drowned in it that he cannot think of the Supernal goods which God hath promised vs for we cannot attaine to those goods vnlesse a vehement and vndistracted desire of them doe spurre vs on and inflame vs and indeed so great a desire that it make al things easie to the end we may gayne them This was S. Basil's opinion and if anie man think him too strict and seuere let him consider wel whether he frame to himself a right conceit of Perfection according to the nature thereof and not rather perhaps conceaue of it according to his owne or others remissenes and want of spirit 9. S. Iohn Chrysostome makes account that it is a much more easie way to cure our corrupted affections to haue nothing then to haue something though it be but moderate Nothing sayth he doth so quench the thirst of Cupiditie as to cease from desire of gayne like as abstinence and euacuation purge bitter choler It is easier for a man's bodie to flie in the ayre then to quiet our desire if we stil adde more And certainly we shal find it so as the Philosopher sayth that some things are more easily quite cut off then in part tempered And Cassian speaking by experience sayth We haue seen men easier abstaine altogeather from grosse meates then vse moderatly of those which are granted for necessitie and those that denye themselues al for the loue of continencie then those that vnder pretence of infirmitie taking some keepe themselues within the bounds of sufficiencie and this which Cassian sayth of Temperance in respect of Gluttonie is true in al other obiects which being present are apt to delight either our eyes or our mind It is easier wholy to abstaine from them then to vse some with moderation For as if a man should let himself downe from a high tower it is not so easie as he may imagin to stay himself in the mid-way at his pleasure so it is not in man's power to with-hold and preuent the violence of delight or to assigne in what measure it shal presse vpon vs rather our weaknes is apt to giue way vnto it and to think it an ease to doe so and by that meanes we are drawne further and further by litle and litle and which is our owne greater mis-fortune at vnawares and vnsensibly Which S. Leo expresseth in these words By lawful vse we passe to immoderate excesse while by care of health the delight of pleasure creepeth in and that which might be enough for nature is not enough for concupiscence 10. That which S. Basil obserueth how much external things conduce to the reformation of the internal is of force also in this For if a man be desirous of humilitie he must according to the aduise of the Saint practise humilitie in al outward things which belong vnto him as in his apparel in his bed his chayre his table his house and household-stuff and finally in al things And the
sorie sayâ—h he for some drosse that comes off we haue comfort of more ornament that remaines doe not therefore for the scumme that offends your eyes loathe the oyle-presses which fil the cellars of our Lord with the fruit of a more bright shining oyle He calleth the Church and the Soules of the Faithful Cellars of our Lord giuing vs to vnderstand that both the Church and euerie particular Soule is enlightned with this oyle that is by a Religious State and by the work and example of Religious people 10. Finally it is not amisse to reflect that if they were Angels that obiected these things they might haue some right to doe it because they liue without flesh and bloud free from sinne and it were to be wished if it were possible that we might exchange this our life with theirs But seing they be Secular people that make this busines and al this comparison is betwixt their life and ours I know not what they can pretend in al this discourse seing they cannot be so shamelesse as to preferre their State before a Religious State finding as they doe in their owne that they fal so often that vertue is so scarce among them that their rewards and deserts are so short in the world to come To which purpose S. Anselmâ— hath this excellent saying in one of his Epistles Perhaps some bodie wil say that in the Order of Monks also there is danger O the man that sayth so Why doth he not think what he sayth O reasonable creature Is this reasonable counsel because there is danger euerie where therefore choose to say where the danger is greater Finally he that endeauoureth to loue God only if he keepe his purpose to the end a sure of saluation But he that wil loue the world if he doe not forgoe his purpose before the end either must not expect saluation or his saluation wil be doubtful or lesse Thus sayth S. Anselme An Answer to their Argument that say If al should become Religious the world would perish CHAP. XXVI SOME obiect sometimes against Religous courses as a great inconuenience that they wil be wel-nigh the destruction of the world because if al betake themselues to a single life the world must needs be dispeopled for want of posteritie This is no new obiection but aduanced in ancient times and canuassed manie Ages past For S. Augustin propoundeth it in a certain place after this manner I know some that mutter What and if al wil abstaine from al carnal copulation how shal mankind subsist S. Iohn Chrysostome doth not only propound the question but heapeth manie inconueniences that would follow If al should follow that good sayth he not to touch a woman at al al things would perish citties families lands trades cattle and whatsoeuer growes out of the earth For as when a General is slayne in the field the whole armie must needes be put to route so if you take Man out of the way who is the Prince of this world nothing els can subsist or be preserued consequently this Counsel would fil the whole world with innumerable calamities 2. This obiection therefore is ancient and long agoe strangled by the holie Fathers S. Augustin answereth thus Would to God al would doe so the Citâ—ie of God would be much sooner filled and the end of the world hastned on And his answer is good for how much better were it that the Kingdome of God were come which we dayly beg and haue been taught to doe so by our Sauiour himself and that GOD as the Apostle speaketh were Alin Al which shal be when Christ our Sauiour shal haue subiected al to his heauenlie Father then to prolong our liues in this confusion and mingle of al things And if it should fal-out as S. Augustin wisheth that al should liue a single life and chast it were an euident signe of the wil of God that the world should haue end and it can not come to a better end then if generally al should consecrate themselues soule and bodie to so holie a life 3. S. Hierome answereth the same obiection after an other manner Feare not sayth he least al be Virgins Virginitie is a hard thing and therefore rare because it is â—ard Which answer of S. Hierom's is the stronger if we compare it with the saying of our Sauiour Not al receaue this word Manie there be whom God out of his secret iudgements doth not vouchsafe so great a benefit others he calles to be partakers of it and they giue no eare to his calling but charmed with the pleasures of this world they cannot get their feet out of the nets in which they are intangled finally others vpon other motiues hindrances are so held back that the truth of that which Truth itself deliuered in the Ghospel is very playnly to be seen The way is narrow which leads to heauen and few doe find it Which was spoken indeed of the ordinarie way which al Christians ought to walke but is much more verifyed in the way which Religious people take iâ—â—omuch that in regard of the narrownes of it al Secular wayes may be said to be broad And not only the infirmitie of man which taketh place in the farre greater part doth not allow this benefit in the coÌ„mon ordinarie among men but it belongeth also to the prouident wisdome of Almightie God to haue care that there be alwayes some to attend to posteritie so long as his wil is this inferiour world should last which prouidence of his watching ouer the verie beasts and wormes of the earth and preseruing euerie thing in kind as it was first created no man can haue cause to misdoubt that he wil forsake mankind 4. S. Iohn Chrysostome doth laugh at these people that are so sollicitous to vphold the world and labouring so earnestly that mankind fal not to decay which concernes them not to think of lay aside al care of their owne soule as if it belonged not vnto them and consequently that they do it not out of a desire of the common good but to colour their negligence and sloath And telles vs withal a truth which is worth the obseruing that Marriage of itself doth not propagate mankind because the parties are often barren as it hapned in Abraham but it is the blessing which God giues and God can multiplye men as he thinks good Then he sheweth how there were two reasons in the institution of Marriage the one to beget children the other to extinguish natural lust in that kind and sayth that the first now ceaseth seing the world is so ful that it is rather ouercharged as for the other reason there can be no question but that lust is farre more perfectly extinguished by the grace of God and by the vertue of Chastitie then by the vse of Matrimonie 5. But some bodie wil say that the difference of Sexes and the facultie of
haue accommodated itself vnto wil be so profitable both for flesh and spirit and imitate the courage of S. Hilarion who in the flower of his youth as S. Hierome writeth hauing taken vpon him a hard course of life when he found his bodie grudge at it insulted ouer it in this manner Thou asse I wil make that thou shalt not kick I wil not feed thee with corne but with straw I wil punish thee with hunger and thirst and lay heauie load vpon thee and make thee think more of thy meate then of wantones 6. But some bodie wil say with the Apostle No man euer hated his owne flesh but nourisheth and cherisheth it And I grant it is so neither doe I deny but that it is natural to loue our bodie Nature teacheth vs to loue ourselues and whatsoeuer is part of ourselues Wherefore when we speake of chastising and curbing our flesh it is vnderstood that we must doe it out of loue and not out of hatred of it but consider withal what is truly loue and what truly hatred If through sicknes a man's bodie be il at ease and the Physician prescribe a diet to take away the peccant humours of it or order that it shal be let bloud or that a limme shal be cut off as sometimes it hapneth because the partie is otherwise past cure he that shal follow the aduise of the Physician shal he be said to hate his bodie ar to loue it Rather he shal be said to hate it that doth not follow aduise because he hurteth his bodie and encreaseth his disease and is oftimes cause of his owne death by it which is the vtmost that hatred can arriue vnto This therefore which we doe in euerie ordinarie disease and distemper of our bodie much more ought we to doe in greater and more dangerous diseases of the same which are the euil inclinations which it hath For the feauer of lust and whatsoeuer other exorbitant heate of desire is no lesse a feauer then when our bodie is out of order with distempered humours rather it is the more dangerous feauer of the two because it pulleth vs in hazard of eternal death Wherefore if we be content to take a bitter potion or apply some other distastful medecine to this euil affection also of our bodie we cannot be said to hate our bodie but then most of al to loue it To which purpose S. Augustâ—n writeth thus No man hates his bodie wherefore wheras some say they had rather haue no bodie they are deceaued for they hate not their bodie but the corruption and burden of it and that which they ayme at is not to haue no bodie but to haue a bodie intire and incorrupt Now that some seeme to persecute their bodie with labour and continencie they that doe it as they should doe it not that they may not haue a bodie but that they may haue it subdued and pliable to al necessarie actions For because after the Resurrection the bodie shal be in perfect quiet altogeather subiect to the Spirit and immortally flourish our care in this life ought also to be to change our carnal conuersation for the better that through disordered motions it resist not the spirit 5. We haue therefore out of S. Augustin that to chastize our flesh and bring it into subiection is not to hate it but truly and perfectly to loue it not to goe about to kil it or destroy it but to perfect it and giue it a beginning of that beautie and glorie which it expects when it shal be configured to the glorie of Christ which S. Leo also confirmes in these words A man loueth himself so much them re the more he doth not loue himself for the loue of God But no man can speake more plainly in this case then our Sauiour He that loueth his soule 〈…〉 it and he that hateth his soule in this world keepeth it to life euerlasting For by a man's soule in this place we must not vnderstand the superiour part which we cal tâ—e Spirit but that which depends vpon the flesh and bloud and is called liâ—e This our Sauiour bids vs hate and yet not properly hate it but because we must deale with it as we doe with the things which we hate that is vse it hardly and rigourously 6. In this holie and wholesome hatred therefore we must settle and fortifye our soule and reason that it be not drawne from the performance of that which a Religious vocation requireth by the allurements of the flesh and fortifye it first by the loue of God which doth naturally reioyce in suffering hardnes for the seruice of God we must fortifye it by the example of our Sauiour Christ who suffered so much for vs to the end we should follow his foot-steps we must fortifye it by calling to mind the Diuine comforts and heauenlie sweetnes which Gâ—d of his goâ—dnes is wont to mingle with the labours and difficulties of a Reâ—igiâ—us couâ—se to season the harshnes of it For he deales with vs as we vse â—o deaâ—e with little children when we desire they should take a bitter potion or some woâ—mewood-drink before and after they drinke it we put some sweet tâ—ing tâ— it to take away the bitternes of the potion so God much more because the greatnes of the Diuine coÌ„forts drownes in a manner al the bitternes of wâ—atsoeuer trouble of this life and makes that we doe not feele it The memorie also of the rewards of the life to come and the hope of the recompence which we shal haue in Heauen is a forcible encouragement to ouercome al trouble which our flesh may suggest for if we once settle our thoughts vpon it we cannot but concurre in opinion with S. Bernard who likeneth al corporal austeritie to seed for when a husbandman cast his seed into the ground there is a kind of shew of losse in it and yet we should account him a foole that for feare of that seeming losse would not sowe because the gaine which he shal reape in the crop is farre greater S. Bernard's words are these How doe carnal people say vnto vs Your life is a cruel life you spare not your owne flesh Let it be so we spare not the seed How could we spare it better Is it not better for it to be renewed and multiplyed in the field then putrifyed in the barne doe you spare your flesh in this manner Be it so that we be cruel for a while in not sparing it certainly you are more cruel For euen at this time our flesh resteth in hope 7. Finally the innumerable exaÌ„ples of them that we know haue lead most austere liues must needs be a great encouragement vnto vs and perhaps the greatest thaâ— we can think of when we represent vnto ourselues a S. Antonie S. Hilarion the twâ— Macaries S. Pachomius S. Romualdus S. Bernard S. Francis and infinit others that haue been rare
seruice They shal receaue most sweet comfort of the Holy Ghost that for thy loue shal renouÌ„ce al carnal delights They shal attaine great freedome of mind that for thy name-sake shal enter into the narrow way and shal haue left off al care of this world O sweete delightful seruitude of God by which man is truly made free and holy O sacred state of religious bondage which maketh man equal with Angels pleasing to God terrible to the diuel and grateful of great esteeme to al the faithful O seruice to be imbraced alwayes wished for by which we obtayne the greatest good attayne to that ioy which neuer shal haue end And in a sermoÌ„ which he made to his brethren he speaketh much of the benefit of liuing in a Religious CoÌ„gregation Whosoeuer sayth he hath a good wil seeketh God shal profit much more among those that seek God and shal abide more stedfast for there a man is more tried and exercised in vertue there he is often rebuked for his negligence and drawne to more perfection by word and example There he is inforced to behold and bewayle his owne imperfection there he is stirred vp by the vertue of others instructed by the humilitie of others this mans Obedience the other mans Patience doth incourage him There he is ashamed to be found more slow then the rest There he hath some whom he feareth there he hath others whom he loueth and so profiteth by al. There he hath warning by an other that is blamed there an others danger is an example for him to take heed by There one is a safeguard to an other There a man doth beare and is borne with all there he seeth heareth many things by which he learneth There those that are good are coÌ„mended to the end they may become better There they that are negligent are reprehended that they may get feruour againe There a man is not suffered to be idle and dul nor to do as he hath a mind There be diuers offices and many duties of charitie performed There euerie thing hath his time and euery one goeth about his busines as he is commanded There the weake is supported by the stronger There he that is in health is glad to serue our Sauiour by visiting the sick There when one fayleth another supplieth his roome There the members which are whole take care for them that are feeble There he that is in action laboureth for him that is at his prayers he that attendeth to his prayers beggeth earnestly for him that is at his labour There a man hath many praying for him and protecting him at his last end against the diuel There he hath as many helps as he hath compagnions Thus farre this Authour and much more he sayth which whosoeuer listeth may read in the booke it self 18. S. Basil the great shal shut vp these two ranks of Greeke and Latin Fathers whom I haue reserued for the last place because both his Auctoritie is most weighty and his Commendation most copious and eloquent which alone might be sufficient to proue what we intend though we should say nothing els He therfore treating of the coÌ„modities of a Monasticall life hath this discourse First those that imbrace this fellowshipp and this manner of liuing in common returne to the happines to which we were bred by nature for I do esteeme sayth he this liuing in common to be a most perfect thing from which al proprietie is debarred and the possession of any thing in priuate It is free from all dissention trouble and debate and on the other side al things are common in it their minds their wills their bodies al things necessarie meate and drinke and cloathing They serue one God in common their Exercises of pietie are in common their saluation their conflict their labours their rewards and crownes are common In it many are one and one is not alone but in many What can rightly be thought of equall value with this Institution What can be sayd to be more blessed or imagined more feate then this concord vnitie knot of frendship What can be deuised more trimme and dayntie then this mutual temper of minds and fashions among themselues That men picked out of diuers nations and countreys should so grow as it were togeather in one through the perfect similitude of their manners and trade of life that they seeme but one soule â—n many bodies or contrariewise many bodies made instruments of one soule and mind Among these people he that is of a weake constitution of bodie hath the harts of many that feele part with him of his infirmitie And he that is sick in mind finds many at hand by whom he may be cured and by whose help he is continually comforted By equal right and power ouer one an other they are each others seruants and maisters and inioying an inuincible freedome they serue one an other with great subiection which neither necessitie hath violently brought vpon them to their greefe nor vnexpected Chance but through their owne free will they haue vndergone it with ioy for Charitie hath made them of freemen subiect to one an other and preserueth them notwithstanding in their intire libertie Certainly God when he made vs in the beginning would haue vs such and for this end he created vs. And doutlesse whosoeuer do liue after this manner do restore that ancient happinesse to the former lustre couering the fault of our first father For if the vnion of our Nature had not been dissolved by sinne there had been no debate nor disagreement nor warre among men These are the true followers of our Sauiour and do truly expresse the life which he led among vs. For as he when he had assembled the number of his disciples had al things in common and made himself common and familiar vnto them so they if they obserue iustly the rules of their Institute obeying their superiour do imitate the manner of liuing of Christ and his Apostles And preseruing peace quiet of mind they resemble the life of Angels For among the Angels there is no strife no contention no debate but euery one in particular inioyeth al things which the rest haue and haue notwithstanding their owne riches wholy to themselues For the riches of the Angels are not such as can be bounded with limit or being deuided among many must necessarily fal lesse to euery ones share but their riches are spiritual and consist in the mind and therfore al are equally inriched with the goods which euery one hath whole and intire to himselfe because al do possesse them with out grudge or contradiction For the Contemplation of the soueraigne Good and the assured Comprehention of al vertue is the Angels treasure and is of that nature that though euery one haue perfect possession therof to himself al of them may neuerthelesse perfectly inioy it So with out doubt the louers of true
For that which truth it self hath foretold must needs come to passe The Charitie of many wil waxe cold and iniquitie wil abound in an other place when the Sonne of man shal come dost thou think he shal find faith on earth Which being so what must necessarily follow therof but which is to be bewayled with a whole world of teares that an infinite multitude of men created al for eternal blisse the ioyes of heauen carelesse of this hope carelesse of the diuine promisses blinded with the fayre outside of these temporal things leading their dayes in good things and al kind of pleasure as holy Iob speaketh shal in a point of time in a moment descend into Hel fire Which the Prophet Esaye doth also most seuerely denounce Therfore hath Hel dilated his soule opened his mouth without any bound his stronge ones shal desced vnto him his high ones those that are glorious And this hath not only been foretold vs by the holy Prophets but God hath shewed it in diuers visions at seueral times in particular in that which we read in the Historie of S. Francis his order not long after the beginning of the same order For when Bertholdus a famous man of that holy Religion was one day preaching in Germanie and had earnestly inueighed against a certayne vice a woman there present guiltie of that synne fel instantly dead in the midst of the people by force of her sorrow contrition while euery bodie betooke himself to prayer she came to life againe related the cause of her suddayne death how she was commanded to returne to her body that shee might confesse her synne and be absolued Then shee spake of many things which she had seen but one thing cheefly which is most feareful wonderous That when she stood before the iudgment seate of God there were at that instant brought thither threescore thousand soules which by sundry chances in seueral quarters of the world among Christians Infidels had theÌ„ newly departed this life of al this huge number three only were sent to Purgatorie al the rest were condemned to hel fire one only man of S. Francis his order dying also at that very time passed through Purgatorie but stayed not long there tooke with him to heauen the soules of two that had been his intire friends in this world Many other such kind of visions ReuelatioÌ„s we may read but I wil content my self with this one it hauing so many witnesses vnto it as there were people at the sermon and expressing both the things which heere we treat of to wit the dangers of this world out of which so few do escape with safetie the securitie of a Religious estate which relieueth others also Three euills of this world of which S. Iohn doth aduertise vs. CHAP. VI. HItherto we haue spoken of the miseries dangers of the world in general though too compendiouslly in regard of the number greatnes of them for to expresse them as they deserue we had need of a volume as big as the world it self which is so ful of miserie wherfore since it is fitting we should yet speake something more amply and more particularly of them what can we say that can be better spoken or be of greater weight and moment then that which we find in S. Iohn the Apostle who giue 's vs this aduise Loue not the world neither the things which are in the world of any loue the world the charitie of the father is not in him because al that is in the world is concupiscence of the flesh and concupiscence of the eyes and pride of life How foule and abominable a body is it which is composed of three so foule and so abominable members And that the whole kingdome of this world is fitly diuided into these three parts and as it were prouinces and countryes is a thing which may be easyly vnderstood because whensoeuer a man begin's to cast aside the thought of Heauenly things and to bestow himself wholy vpon things present temporal Three things offer themselues vnto him vpon which he may set his affection First al external things and to these doth belong the Concupiscence of the eyes that is the vnquenchable thirst of Auarice Secondly his own body inuiting him to pamper and feed it with euery thing that is delightful pleasing which is concupiscence of the flesh Thirdly he meets with other men ouer whom to haue command or at least to be renowned praysed among them or to ouer-top them in any kind is held to be a great thing and is that which the Apostle dâ—th cal Pride of life Wherfore al those that serue this world subiect themselues to temperal things are slaues to one or more of these three And these are as it were three nets which the craftie poacher of mens soules doth lay so thick that whosoeuer escapes one is catched in an other These are three kinds of darts which the enemie of mankind doth incessantly brandish against vs or rather three warlike engines wherby he doth continually labour to shake weaken beate downe the very foundation of a Christian life Therfore let vs consider with attention in what manner euerie one of these do hinder and stop our passage to heauen 2. And concerning the Concupiscence of the Eyes we read that Oracle of our Sauiour Woe be to you that be rich In which one syllable wâ—e he comprehendeth al euills calamities miseries And in an other place more playnly more significantly he sayth Amen I say vnto you that a rich in a shal hardly enter into the kingdome of heauen and againe I say vnto you it is easyer ser a Camel to passe through a needles eye then for a rich man to enter into the kingdome of heauen what can we desire more Is it not proofe enough to euery Christian man that our Lord Sauiour Truth it self hath sayd it sayd it so playnly and so expresly as we see For if we beleeue al other Mysteries of our faith as the Misterie of the Blessed Trinitie of the Real Presence and such like for this reason only because our Sauiour who cannot ly hath taught them and notwithstanding natural reason falls short of them and humane capacitie cannot diue so farre as to conceaue the depth of them yet we beleeue them strongly and with that assurednes that we are ready to lay downe our liues rather then to forgo them why should not the same Auctoritie sway vs also in this point concerning riches though the case stood so that it were not possible for vs to behold with our eyes the harme that is in them But it is not a thing so hard to conceaue nor so hidden or remoued from our sense and vnderstanding as be those other Misteries For if we wil diue into the causes and reasons why Riches are so dangerous
deliuered from the hand of the destroyers he doth interpret these destroyers to be the violent motions of Conâ—upiscence of which it is sayd besids in the booke of Iob that it is a fire vnto perdition rooting out al generations The destroyer sayth he is the spirit of fornication for whosoeuer it doth enter vpon it leaues him not one sole guift of vertue The tender plants in gardens are also sayd to be destroyed for which are the Gardens of the heauenly Bride-groome but the harts of the Saints senced by their owne watchful care and set al wâ—th flowers through the sweete odour of Chastitie For while they intertayne no dishonest motion The white slâ—wâ—e of their shamefastnes is an honour vnto them Therefore the vncleane spirits are the destroyers because if they chance to deceaue those honest harts the harts deceaued lâ—â—se the tender flowers of so great a vertue 7. And in this manner to bereaue a soule of al her honour ornament is not the sole may me and mis-fortune which dishonestie bringeth but as I sayd before it leadeth after it al manner of vices as so many souldiars of the contrarie partie into a Cittie surprised by the enemie and those vices especially which S. Gregorie sometimes cals the Armie sometime the daughters of luxurie as being neuer from her but stil hanging at her elbow Luxurie sayth he breeds blindnes of hart inconsideration vnconstancie headlong resolutions the loue of our selues the hatred of God affection to this present world and a horrour of the world to come or desperation S. Bernard also among the other Chariots of king Pharao pursuing the seruants of God when thy fled from him doth make a pleasant description of the Chariot of luxurie running vpon foure vices as vpon foure wheeles to wit riotous feeding soft and nice cloathing excesse of ease sleepe and the stinking heate of Concupiscence The Horses are two that draw it the Prosperitie of this life and Abundance of al things One also sitts vpon each horse to wit slothful lithernes and blind securitie Neither of these haue any spurres because in the jolitie of this pleasure there must be nothing that may bring any disquiet or vexation but they hold a Canopee in their hands to make shaddow vnto them which is dissimulation and carelessenes of any future thing which they should prouide For it is proper sayth he to an effeminate and nice disposition to waiue euen necessarie care and to liue vnder the couert of dissimulation that it may not feele the scalding heate of anxietie 8. There remayneth Pride of life among the three Euils we were to speake of which vice how forcibly it doth not only hinder but ouerthrow the health of our soules that one saying of our Sauiour Christ which we find in S. Iohn spoken to the Iewes doth sufficiently demonstrate How can you beleeue who receaue glorie from one another So great is the darknes and obscuritie it bringeth vpon a soule which it hath once possessed S. Bâ—sil calleth this desire of glorie the whet-stone of wickednes because it is not only euil in itself but it whetteth a man on to al other euil And S. Bernard sayth more fully Ambition is a subtil euil a hidden poyson a secret plague à contriuer of deceit the mother of Hypocrisie the breeder of enuie the of-spring of al vice the fewel of wickednes the rust of vertue the moath of sanctitie the blinder of mens harts turning remedies into diseases and breeding sicknes by the helps of physick Manie things we may reade in S. Gregorie concerning this vice or rather this forge of al vices and easily vnderstand by what he sayth that whosoeuer shal giue himself vnto it can haue no commerce with anie vertue And among other things he sayth in his Morals wondrous wel That other vices make warre vpon those vertues only by which themselues are destroyed as Anger opposeth itself against Patience Gluttonie against Abstinence Lust against Continencie But Pride which we cal the roote of al vices not satisfyed with the death of one vertue bandeth itself against al the parts of the Soule and as a general and contagious disease infecteth the whole bodie For as if a Tyrant should surprise a cittie which he hath besieged so when Pride doth breake-in vpon the mind the richer it finds a man the more cruel it is against him But besides the robbing of a man and the depriuing him of al spiritual ornaments and the defacing and razing of al vertue to the verie ground it doth also bring with it al manner of euil and corruption which S. Gregorie also teacheth in these words Pride is the roote of al euil and of it the holie Scripture doth testifye saying The beginning of al sinne is Pride And the first brood that is hatched out of this poysoned root are seauen principal vices to wit Vaine-glorie Enuie Wrath Sadnes Auarice Gluttonie Luxurie Wherefore by al this which hath been hitherto sayd we may discouer playnly the great miserie of this wicked and desperate world and how wretched they are that liue continually amidst so manie euils and serue vnder such a yoake and such a Prince the Prince of this world being no other according to our Sauiour's owne verdict but he that is Prince of hel and the world itself being al of it interlaced with so manie and so great mischiefs and corruptions as we haue mentioned Of flying the world by a Religious life CHAP. VII SInce the earth doth thus flow and ouerflow with so manie dangerous euils euerie one may with great reason lament and cry with a lowd voice to heauen Who wil giue me wings like a doue and I wil flye and take my rest For he that shal enter truly into consideration of so great calamities and such immineÌ„t hazards of his eternal welfare as in the former Chapters I haue layd open cannot doubtlesse choose but wish from his verie hart speedily to escape by flight and to place himself as farre-of from them as possibly he may for which flight the wings of no other bird are vseful but the wings of a doue which is properly and naturally both simple and â—eareful For in the warre and conflict with Sinne our strongest defence is Feare and the best way to ouercome is by Flight Which he that wished for these wings doth giue vs to vnderstand which he sayth I haue remoued myself farre-of by flying and remayned in the desert This is that which Religious people do most of al. For they remoue themselues farre from the multitude and throng of people and remayne in the desert seuered from the eyes of men seuered from earthlie businesses seuered from al noyse and worldlie trouble The necessitie of which flight and the excessiue danger to which they expose themselues who wil not flye hath been in my opinion liuely expressed in the subuersion of those fiue Citties of which we reade in Genesis when
to come 6. The fift vtilitie which Pouertie doth bring vnto vs is that as itself is greatly in the loue and fauour of God so it causeth al those that espouse themselues vnto it to be highly loued and fauoured by him by reason wherof he bestoweth vpon them daily great benefits and spiritual graces We need no other testimonie that God doth loue Pouertie then to see that his Infinit Maiestie comin downe from heauen was pleased to associate himself so neare vnto it takin flesh of parents that were poore though of a Royal stock and making choice of the poorest place on earth for his birth not so much as a litle house or cottage or shepheard 's cabin but a stable of beasts belonging to others in the cold of winter and the night-season what should we stand to speake of the rest of his life seing he had no place where to put his head and waâ— relieued by the almes of other folke That Eternal Word I say was relieued in whom are al treasures and by whom al things are made And can anie man dâ—ubt but that he wil loue in others that which he loued in himself made choice of and powre-out abundaÌ„ce of very special blessings vpon those in whom he shal find it We shal not need to stand coniecturing about the matâ—er for we see what he at done already so long as he liued and coÌ„uersed on earth those with whom he liued most and were his most familiar acquaintaÌ„ce were not rich wealthie people but the poorer vulgar sort for foure of them were fisher men one was a gatherer of Toule Custome and the rest were much of the like stamp No man can bei noraÌ„t how at the self-same instant when he was borne he made himself presently knowne to poore people with great demonstration of loue and honour towards them sending from heauen a companie of blessed Angels to tel them that he was come into the world inuiting them to himself by word by an extraordinarie light and a most sweet consort of musick as if he had loÌ„ged for their presence acquaintance How manie noble persons according to the flesh sayth S. Bernard how manie great men how manie wise men of this world were taking their rest at that houre in their soft beds none of them was esteemed worthie to behold that light to taste of that great ioy to heare the Angels singing From whence the Saint draweth this argument If our Lord and Sauiour did beare so great loue to those poore people that were poore by necessitie certainly he wil beare farre greater loue to those that are voluntarily poore and haue forsaken al that they had meerly for his loue This is a benefit of al benefits because they whoÌ„ God doth loue can want no kind of thing that is good no grace no light no benefit nothing at al can be desired by man which he wil not most liberally bestow vpon them 7. The sixth commoditie of Religious Pouertie is very great and worthie to be considered For as among the euils which are bred by riches we declared before that the excesse of delight and pleasure arising of them is very poyson and death to our soules so contrariwise in pouertie the spare diet and meane fashion of liuing is very profitable for saluation For as we season dead flesh with salt to dry-vp the abundance of moysture and preserue it from corruption so our liuing flesh vnlesse it be dryed and preserued by abstinence and austeritie wil certainly perish with delicacie and wanton lust and no wonder because the affinitie and nearnes of our soule and bodie is so great that they must needs infect one an other with their vicious inclinations and as S. Basil speaketh while our flesh is lustie and fresh our spirit becomes dul and carnal And S. Iohn Chrysostome sayth that sobrietie is as it were the wings of our soule wherewith it beareth itself aboue the earth and is enabled to soare on-high by Contemplation 8. Finally to comprehend in one word al the commodities of Religious Pouertie what can be spoken more ful and effectual then that which our Sauiour sayth of it Blessed are the poore in spirit for theirs is the kingdome of heauen in few words expressing the present and future happines of it And it is not without special cause that for the most part he promiseth a reward for other vertues after this life but for Pouertie he appointeth presently the Kingdome of heauen either because the hope therof is so assured and so free from hazard as if it were in our owne present power and command or because it is so free from al worldlie care that in this verie life it giueth a taste and earnest of the felicitie which we shal heerafter enioy Wherefore Religious people may worthily make account that in this one vertue of Pouertie they haue a very great and rich treasure to which the infinit reward of that Infinit Good is due which neither eye hath seen nor eare hath heard neither hath it ascended into the hart of man And euerie one may esteeme it as a thing proper to himself which S. Augustin sayth of al that the happines of Christians is exceeding great in regard they may make Pouertie the price of the kingdome of heauen let not thy Pouertie be distastful to thee there can be nothing found more rich wilt thou know how rich it is it buyeth Heauen What masse of treasure can be compared with the worth which we see granted to Pouertie A rich man cannot finde meanes to come to heauen by enioying lands and possessions but by contemning them he finds meanes to compasse it And much more he speaketh in commendation of Pouertie but that is remarkable that he sayth that God did vs a very great good turn when he comprized the summe and total of al felicitie in Hauing nothing For if he had placed it in riches few men could haue had the meanes and abilitie to attayne vnto it and not without great labour and trauail but hauing placed it in the contempt of riches euerie man that wil hath power and meanes to get it 8. For these and the like reasons the Saints of God ful of heauenlie light haue been as affectionately addicted to Pouertie as anie worldlie man can be to riches and laboured as hotly to preserue themselues in poore estate as others to encrease their wealth Among whome S. Francis is most eminent of whom S. Bonauenture an Authour renowned for sanctitie and learning doth write that he was so deare a friend of Pouertie loued it so intirely that a man would think he searched al the corners of the world for it to espouse it to himself with perpetual loue and for the loue of it he forsook father and mother and al things which he might haue enioyed And 〈◊〉 brethren often asking him what vertue makes a man most acceptable to
fore-tasteth what aduerse thing may happen in aduersitie it scarce feeleth that which hapneth in the one practising Fortitude in the other Prudence Thus sayth S. Bernard 2. It is not therefore hard to vnderstand how great benefit Religion bringeth to our soules by continual consideration practise of heauenlie things For as in al other things there be seueral arts and methods whereby to come to the perfection of that which we apply ourselues vnto as the seueral studies of the Laâ— of Physick of Philosophie and the like so we may truly and worthily cal Religion the art and method of knowing God and vnderstanding those things which belong to his seruice not by bare speculation for manie certainly that haue had much profound speculation doe burne in helfiâ—e but with the affections of feare and loue in which the mayne busines doth consist Wherefore let vs weigh a litle what helps Religion affordeth to attaine to this knowledge and with ease and facilitie to compasse it And first it freeth vs from external occupations and worldlie businesses which are euer a great hindrance to the studie of heauenlie Philosophie and as S. Gregorie sayth wel The multiplicitie of care of earthlie things blindeth because it holdeth occupyed For the Nature of God though we were al created to behold and contemplate it is so free and separate from al connexion with material things and withal so difficult to vnderstand and farre exceeding our capacitie dwelling as the Apostle speaketh in a light inaccessible that vnlesse our mind be by much labour cultiuated and purifyed it cannot possibly arriue to conceaue what it is To which puritie al earthlie things are contrarie For being of themselues corporal heauie and lumpish the more one busieth his mind with them the more heauie and earthie it groweth so that on the one side it cannot rayse itself and ascend towards God in regard of the weight of earthlie things lying heauie vpon it and becomes on the other side more vnworthie and lesse deseruing that such Infinite Puritie as GOD is should stoope and descend to it for as S. Gregorie noteth the mind cannot rayse itself on high if it be continually busied in tumultuous cares below For what can it be able to attayne-vnto concerning God being occupyed which when it is most at ease and quiet doth labour to conceaue a smal portion of him so that the Psalmist sayth wel Take leasure and see that I am God For he that neglecteth to attend at leasure vpon God hideth from himself the light of his countenance and sight by his owne verdict and opinion 3. Moreouer the care of earthlie things is intricate and mingled with so manie businesses that it drinketh-vp al our time and giues vs no respit to think of heauenlie things the Diuel dealing with the seruants of this world as King Pharao dealt with the Iewes in Aegypt For when they spake of going into the Desert to offer Sacrifice to God and told him that God had so commanded he doubled their day-labour in loome and straw and ouercharged them with work that they might not haue leasure so much as to think or proiect anie such thing so the Diuel stil vrgeth and thrusteth people of the world vpon some new busines or other that he may the easyer diuert their minds from the holesome thoughts of their Saluation and which is most pittiful they themselues heape vpon their owne shoulders new burdens and toylsome labour and it is not time only that is lost in them but their mind is so torne in pieces with seueral occurrences and those worldlie and temporal that it looseth the strength and vigour for spiritual things which is a farre greater losse S. Gregorie handleth this point excellently wel in his Pastoral declaring how man's hart is oftimes so beaten and tossed with sollicitous care of seueral things that being confusedly diuided into manie it is not able to attend to euerie one in particular Wherefore a certain wise man sayth he doth prouidently admonish saying My sonne let not thy actions be in manie to wit because the mind that is diuided into manie things cannot wel collect itself to attend to particulars and being drawne abroad by immoderate care it leeseth the soliditie of holie feare within careful in ordering external things but ignorant of itself knowing only how to think of manie things not knowing itself and entangling itself more then needs in external things as it were busied in other things vpon the way it forgetteth at what it was ayming and not caring to search into itself doth not weigh the losse itself sustayneth nor know how manie wayes it fayleth Wherefore seing external businesses do bring so manie hindrances to a spiritual life as S. Gregorie hath rehearsed and manie more a Religious state being free from them must needs enioy perpetual quiet neuer interrupted with worldlie care that we may giue ourselues wholy to â—he contemplation loue and fruition of God as much as in this mortal life can be attayned vnto 4. S. Bernard in one of his Sermons to his Brethren extolleth this commoditie of a Religious state as contayning manie other commodities in it in these words Heer the charge of bringing-vp children doth not lye vpon you nor the care how to please a wife Heer you think not of fayres and markets nor of Secular businesses you need take no thought neither for diet nor apparrel you are free in great part from the malice of the day and sollicitude of this life so hath God hidden vs in the hidden place of his Tabernacle S. Thomas his discourse vpon this subiect is more ful shewing how a secular life is troubled with three sorts of vnquietnes First in getting keeping and disposing of external goods which cannot but be alwayes accompanied with infinit care and toyle From this most toylesome and heauie burthen the profession of Religious Pouertie doth free vs. The second kind of trouble is in the gouernment of wife and children that must be maintayned and bred vp and kept from running-out into such vices as green yeares are apt to fal into And the present care is not enough but the future must be prouided for that they want not when their parents be dead but may liue and maintayne themselues according to their degree which makes there is no end in worldlie people of heaping-vp wealth and encreasing their estate This endles trouble and molestation the Vow of Chastitie doth cut off Finally the third and most troublesome care of al is how to gouerne our owne life and actions wherin we stand in need of daylie counsel in regard of infinit difficulties which doe occurre and the hazard of running into most dangerous errours from al which anxietie and danger Obedience doth free vs transferring this care to another who as the Apostle speaketh is to giue an account for vs and no doubt but whatsoeuer he ordayneth concerning vs is the ordination of God himself
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
were two great ladders which reached downe from heauen to the earth one red another white vpon the red ladder Christ leaned with a seuere and angâ—ie countenance S. Francis standing a litle below him beckned to his Brethren to come vp confidently that ladder for that our Sauiour inuited them and would haue it so wâ—erefore manie ranne vp hastily but quickly fel downe againe some from the third some from the fourth some from the tenth some from the higher steppes and some when they were almost at the top At which S. Francis was wonderfully sorie but yet bad them take courage and runne-vp the other white ladder for there was no danger at al. When they came to it they saw our B. Ladie leaning vpon the top of it beholding euerie one of them with a louing aspect and helping them and entertayning euerie one of them so that they al got very easiâ—y into heauen which doth sufficiently shew her power 11. Her goodnes is as admirably expressed in the Historie of the Cistercian Order where we find recorded that one Reynaldus a very holie man was one day labouring in the haruest among the rest of his Brethren and because of his old age he was bid to leaue off and rest himself so he sat downe somewhat troubled at it and behold he saw suddainly a companie of women marching downe a hil that was hard by they were al clad in white and one of them went before much taller and fayrer then the rest and coming with her retinue to the seruants of God she embraced euerie one of them very louingly and kissed them and wiped the sweat and dust off their browes with the linnen towels which two of the companie brought with them and she cherished those most which laboured hardest Reynaldus beholding it began to dispute with himself and wonder who these women might be that were so bold with the Religious men beyond al order custome And a venerable man appeared standing by him who told him that she whom he saw was the Mother of God with other blessed Virgins and she came to see her haruest-folk for so he called them This was the vision which Reynaldus saw the rest though they saw it noâ— wiâ—h their eyes yet doubtles they felt it in their soules and in the increase of corporal strength and patience and a heauenlie sweetnes amidst that paynful labour whereby we vnderstand that though we cannot see with our eyes the manie fauours which this Blessed Virgin doth vs yet we receaue manie and often in al places and seasons specially in al labour and paynes which we vndergoe for her beloued Sonne our Sauiour IESVS The two and twentieth fruit That the prayers of Religious people are easily heard CHAP. XXXV IT remayneth that we speake of another fruit of Religion to wit that the prayers of Religious people are so grateful and effectual in the sight of God that they easily obtaine whatsoeuer they aske as in reason and by daylie experience we maâ— find A wortâ—ie thing doubtles in al mens eyes and a so exceeding profitable to be thus gratious with our soueraigne Lord and King For to vse the wealth and power oâ— one that is Omnipotent as his owne is in a manner to be Omnipotent In the world it is esteemed so great a thing to haue the care of a Prince that euerie one doth desire it and striue for iâ— what must it then needs be to be so high in the fauour of God as to haue accâ—sse vnto him as it were by right and be so confideâ—t as to aske and so powerful as to obtayne anie thing at his hands This therefore that is so profiâ—able and withal so highly honourable a Religious estate among other comodities doth bring vnto vs For we may iustly make account that our Lord sayth thus to euerie one of vs I am thy Lord God that haue broâ—ght thee out of the land of Aegyâ—â— open thy mouth wide open and I wil sit it The loue which God hath shewed vs in bestowing so great a benefit vpon vs as to bring vs oâ—t to the land of Aegypt that is ouâ— of the world leauing so manie behind in â—hâ— miseries theroâ— doth make vs confident therof The obedience also of a Religious man hearkâ—ing to the voyce of God in so great a matter doth seeme to deserue iâ— and manie other causes there be why that infinit goodnes who is rich towards al that â—al vpon him should particularly doe Religious people this fauour 2. The Prophet Dauid giueth vs one special reason to think so when he sayth The eyes of our Lord are vpon the iust and his eares vnto their prayers And again He wil doe the wil of those that feare him and heare their prayer Now where is more Iustice and Feare of God then in that State which bâ— reason of this feare hath betaken itself as it were into a castle of Iustice for so we may cal Religion in regard it remoueth vs so farre from al occasions of sinne and the Diuels from hurting vs that it is a manner harder to doe euiâ— then good the power of doing euil is so taken from vs. 3 Another reason proper â—o Religious people is Pouertie of which the same Prophet sayth Our Lord hâ—th heard the desire of the poore God hath heard the pâ—â—paâ—aâ—ion of their harâ—s So that God doâ—h preuent the prayers of those that aâ—â— truly that is voluntarily poore and heare their verie thoughts and desiâ—es before they vâ—tâ—r them in prâ—yâ—r I say of those that are voluntarily poor for there be manie wâ—osâ—h uâ—es and châ—sts are emptie and poore but their mind is rich because it oâ—eâ—h and desiâ—eth riches The Princes of the world that measure things by their faire out-side fauour tâ—ose most that are rich and powerful poore people haue no accesse vnto them they wil not so much as looke vpon them God dealeth after another manner and admitteth those chiefly to his presence and granteth their requests that for his loue appeare naked before him and are bare of al human substance And how can it be otherwise but that his infinit goodnes and mercie should deale liberally with them who haue been so liberal towards him and grant them anie thing that haue giuen him al they had and al they were in possibilitie to haue For heer that rule takes place which himself prescribed to his liberalities What measure you measure shal be measured againe to you yea in more plentiful manner to wit a measure pressed and shaken togeather and ouerflowing they wil giue into your bosome And if this be the reward of that which we bestow vpon our neighbour what may we expect for that which we bestow vpon God A third reason is Humilitie wherof we find written that the payer of him that humbleth himself doth pierce the clowdes and in an other place Our Lord had regard to the prayer of the humble and did not reiect their prayers
things present nor things to come can seuer him What food can be more delightful then the contemplation of heauenlie things which infinitly please the palate of the soule What butchers-meate or fowle or delicate sauce can be compared with the dainties which from the heauenlie bancket of the Blessed do befal vs Which are yet made more sweet by the sweetnes of the companie of so manie of our Brethren and coÌ„panions as meete togeather at the bancket For as al meeting of good companie togeather is naturally delightful much more the assemblie of so manie vertuous men so neerly linked to one another This is the bancket prepared for Religious men and their whole life time is a bancket because as the Wiseman sayth A safe conscience is a continual bancket They liue without danger and anxious feare and with out thought of anie hard and troublesome busines as in al banckets that which is anie way troublesome is of purpose layd aside So that the toâ—lesome and dangerous businesses which are incident to those that spend al their life-time in buying of farmes is no way to be compared with the pleasure and securitie of a Religious life 4. The second rank is of them that are wholy set vpon yoakes of oxen and lucrâ— and gaine and traffick and encrease of worldlie substance A miserable occupation and to speake the truth a base kind of people that set their thoughts so wholy vpon so base a thing and are therefore iustly compared by our Sauiour to them that bought oxen for tillage which is the meanest trade of life among the rest For as they that goe to plough labour and toyle in earth and haue their eyes and their minds continually looking downe vpon the earth so they that scrape wealth togeather whatsoeuer they trade in handle nothing but earth for in truth al is but earth though people are foolishly taken with the outward seeming apparance And the dangers of sinne are so manie in buying and selling and trafficking that it is very hard to trade in anie thing without sinne specially if once a man be possessed with the greedie desire of gayne So that it is most euident that this kind of life which standâ— wholy vpon greedines of gaine cannot be compared with a Religious life in anie thing For that is alwayes restlesse ful of trouble and care this is euer quiet and peaceable as hauing nothing to doe with things that are subiect to so manie chances and by reason of them doe breed exceeding trouble and disquiet That is in continual hazard of eternal death this is altogeather safe and without danger In that it is a rare matter to think of anie spiritual thing this handleth and taketh delight in nothing els 5. The third sort of people are they that are married of the bonds of which state though I haue discoursed at large before this may be briefly sayd â—hat it is none of the least hindrances for coming to the bancket to which we are inuited For if the trial of oxen and the desire of wealth were forcible enough to diuert them from coming to the bancket what wil not mariage be which besides the necessitie of getting wealth brings manie other cares vpon a man concerning wife and children and familie and manie other things that depend therof which againe breeds ignorance and forgetfulnes of God and consequently â—â—ch pronesse to sinne Whervpon S. Bernard comparing a Religious life with the state of Prelats and married people sayth very wel that we al labour to passe the great and dangerous gulf of this world but with a great deale of disaduantage in some Prelats passe as it were in a ship which is not without danger by reason of the continual tempests and stormes in which as he speaketh sometimes they mount vp to heauen treating of spiritual things sometimes they descend euen vnto hel passing iudgement vpon facts infernal Religious men passe by a bridge which is both a shorter and an easier and a safer cut Finally Secular people that haue entred vpon marriage and earthlie possessions passe neither by bridge nor shipboard but wade quite through a dangerous and difficult passage sayth he not minding which way they may best get through It is euident that it is dangerous because we see manie perish in it to our grief and so few to get through as they ought and it is very hard specially in these dayes when malice is growne so strong amidst so manie billowes of this world to shunne the downefals of vice and the manie pits of mortal sinnes This is S. Bernard's discourse liuely expressing their miserable and our happie loâ— they taking so dangerous and troublesome a way and we a way in which those three things do meete to wit shortnes easines and safenes then which nothing can be desired more 6. What shal I need to stand speaking in particular of the seueral trades of life comprehended in a Secular state as Souldiers Marchauts Courtiers Lawyers and such as liue by their pen or which of al these can any way be compared with Religiouâ— The most gentile of them al be they that spend their dayes in stâ—â—le and may â—â—siest of anie others be saued if they wil vse the knowledge of the things which God hath created as a step to the loue and feare of God who made them And yet how hard and rare a thing is this in the world where euerie one hath his seueral pretences and making preferment or gaine or fame and renowne the end of their studies do spoyle them in the setting-on and bring their thoughts and labours at last to nothing that which S. Bernard speaketh being most commonly true among them this some desire to know that they may be knowne which is vanitie others to know which is curiositie others to â—â—l their knowledge which is as it were to marchand it 7. Now if this Secular knowledge be subiect to so manie dangers and in a manner nothing but an instrument of auarice and ambition what shal we think of others chiefly of â—hose that follow the Courts of Princes Doubtles to make a comparison betwixt theirs and a Religious life were to affront the sanctitie of Religion For though there be some little resemblance betwixt them in that both do serue and both looke for a reward of their seruice yet in substance there is no comparison For their reward is very casual the reward of Religious people most assured theirs is temporal and perishable and so and it neuer so big it is in truth buâ— smalâ— the reward of a Religious man is immortal eternal farre beyond his hopes farre beyond the thought of man The Maisters whom they serue are mutable and mortal often froward and hard to please let a man do what he can for them and oftimes for a smal offence the leese their fauour which they laboured manie yeares to gaine Our Lord and Maister is so good and merciful that he easily beareth
the institution so much commended by S. Hierome in the Monks of his time in these words No man can say I want a coate or a frock or a mattresse He that gouernes them doth so distribute al things that no man shal neede to aske Euery one hath what is fitting for him If any one of them begin to be il he is remoued into a larger roome and cherished by the seruice of so many elder Monks that he shal not haue euasion to long for the delicacies that be in Citties nor want the careful affection of a mother OF THE EXCELLENCY of Religious Chastity CHAP. IIII. POVERTY of which I haue discoursed at large in the precedent Chapter is exceedingly graced by the profession of Religious Chastity And Chastity is so much the more to be admired by how much our body is dearer vnto vs then our worldly wealth and in itself more noble Holy Scripture commendeth Chastity with a kinde of admiration O how beautifull is a chast generation with clarity It calleth thē that leade a chast life beautifull and glorious because there is a kind of grateful comelines belonging particularly to that state eleuated aboue the strayne of Nature and in a manner Diuine 2. To the end we may discouer it the better it wil not be amisse to consider how our Nature was ordered from the beginning wherof S. Basil hath a learned discourse in his booke of true Virginity and layeth this for his first ground that God when he purposed to furnish the earth with liuing creatures would not himself create them al immediately of nothing but making first a few of euery kind ordered that the rest should descend of them and be taken of them as out of a kind of nursery or seed-plot And least in so necessary a work his creatures should be slack whereas he had distinguished them into two sexes he gaue either sexe a strong inclination to come togeather to the end to breed of one another which inclination is ful as strong in men as in beasts and for as much as concerneth generation there is litle difference betwixt them but that to man there is a further ground to enforce it For the woman being taken out of the side of the man God ordayned she should be subiect and obedient to man as part to the whole and on the other side that he should beare particular affection vnto her and desire her companie and as it were clayme her as partie of himself with desire to be againe ioyned with her and make two in one and one in two and so be two in one flesh And to the end the loue betwixt them should be the greater he made woman of a soft and tender mould and disposition apt to allure man's affection by sight speech touching euery motion both to prouoke man the more to the desire of generation and prouide for the woman's infirmity for she not being able to defend herself without the help of man God tempered both their natures so that the woman's frayltie might be supported by the strength of the man and man though by nature stronger should be deliuered as it were captiue into the woman's hands by a secret violence as a loadstone drawes iron to it This is Saint Basil his discourse of the nature of man as it was first created by God and ordered by his al-prouident Counsel 3. To which if we adde the wound of Original sinne and the general informitie and corruption of our whole nature by it what shal we be able to say or think For that which Saint Bernard writeth is very true that though al parts of our body haue tasted of the Additiō of Leuiathan as he tearmeth it that is of the poison of Concupiscence and the sting of intemperate lust this part hath most of al been taynted with it and rageth more violently and is more perniciously malignant by reason of it in so much that it often bandeth in rebellion against al deliberation and whatsoeuer purpose of our wil which the Saint thinks was the cause why Circumcision which was the remedie of original sinne among the Iewes was rather ordayned in that part of the body then in any other Wherefore seing the malignancie of this disease and our weaknes also is so great the assaults of the diuel on that side as vpon the weakest part of our walls so hot and fierie so many difficulties and skirmishes arising otherwise what extraordinarie vertue what solide constancie of minde must it needs be which in al these things is both able to abide the brunt and goe away with victorie This strength this abilitie doth not certainly proceed from any ground of nature nor by our sole endeauour are we able to attayne vnto it but it descendeth from aboue as the Wise-man professeth when he sayth I know that otherwise I could not be chaste vnlesse God did giue it And S. Basil in the booke aboue-mentioned doth acknowledge it saying It is natural to marrye but to be chaste is a thing more excellent aboue nature aboue the law no wher commanded by God neither in the old Testamēt nor in the new because God would not subiect the merit of so great a vertue to the necessity of a command but leaue it to be a special token of a noble spirit willingly of our owne accord not compelled by precept or iniunction to embrace that which soareth so high aboue nature 4. Climacus calleth this vertue of Chastity an odoriferous vertue and sayth excellently wel that it is supernatural and a glorious kind of abnegation of nature whereby this our mortal corruptible body draweth neere the nature of the heauenlie Spirits which haue no bodies That he that liueth chaste cānot attribute it to any desert or endeauour of his owne because to ouercom nature is no easy busines but whensoeuer we haue the vpper hand of it we must acknowledge that it cometh frō a higher power because nothing is ouercom but by that which is stronger greater then it Which if we ponder duly we shal easily discouer the dignity excellency of this vertue of Continencie and how it transformeth our minde and body into a neere resemblance of the state of life which the Blessed shal possesse in heauen after the general resurrection when we shal againe be inuested with that which was truly out body truly our flesh but then incorruptible and spiritual free from the base and ignoble qualities which heer hang vpon vs which the Apostle calleth natural the function therof being the same with beasts and particularly this power of generation which alteration in this kind our Blessed Sauiour expressed in two words They shal neither marrie nor be married 5. Wherefore they that performe this now vpon earth endeauour heer to mayntaine their flesh holy and impolluted liue after a heauenly manner as Saint Cyprian writing to certaine Religious women telleth vs in these
beneath them and through the loue of Eternity tread whatsoeuer is high in the world vnder their feete From whence it is that God by the Prophet sayth to the soule that followeth him I wil lift thee vp aboue the heighths of the earth The low places of the earth are losses reproaches pouertie contempt which the louers of the world walking the playnes of the broad way doe not cease to treade vnder foot by auoiding them The heighths of the earth are Interest flatteries of seruants and subiects aboundance of wealth honour and heighth of promotion which they that creepe stil vpon the ground through earthlie desires esteeme high because they make account there is some great matter in them but if our hart be once fixed in heauenlie things presently it appeareth how abiect that is which before seemed high 4. Thus farre S. Gregorie whereunto we may adde further that as the Eagle which is heer described doth not only soare on high but build also in high places so may we say of Religious people and apply it fitly vnto them For as to fly is laborious importing a continual strife and contention and consequently cannot be perpetual but in the neast a bird is quiet and setled at case so we may obserue the like difference among men which follow vertuous courses For they that by strength of consideration only and desire rayse themselues from the earth as manie secular people doe certainly doe very wel but it is as it were by force and strength of armes and that which S. Augustin bewayled in himself must needes befal them But I fal back into the same through the weight of my miseries and am swallowed-vp againe by my wonted defects and they hold me and I weepe bitterly but they hold me very strongly so heauie is the burthen of Cuslome vpon me But they who haue builded their neast on high doe both spare this wearisomnes of contention and strife with themselues and repose at ease The neast of a Religious man is the state itself And haue not then Religious people placed their neast on high seing their state is raysed aboue al things created In which height they containe themselues not only without anie difficultie but with exceeding pleasure abhorring nothing more then to stoope to these base things againe which both in minde and deed they haue set at naught 5. And that we may the better conceaue both the great honour and profit of a minde thus seated on high as the Scripture expresseth vnto vs in the similitude afore-sayd let vs imagin with ourselues that we see a man raysed by degrees so high from the ground vp into the ayre that at last we behold him seated vpon the verie cloudes looking downe vpon vs. For by this representation which cannot be verifyed in a bodie we shal come to vnderstand what may be donne and is dayly acted in the minde For if a man were seated so high as I say vpon the cloudes manie things were considerable in him First that al would admire him secondly if he had any enemie vpon earth he were in safetie quite out of his reach thirdly these inferiour things being so farre beneath him would not trouble his sight manie of them he would not see at al. The like doth happen to a soule when God hath raysed it from this earthlie dust and filth and placed it in the eminent eleuation of Religion For it getteth presently a kind of noblenes of hart farre more excellent then that which worldlie honour or promoâ—ion or birth doth rayse a man vnto as S. Cyprian auoucheth in these wordes He that hath renounced the world is aboue al honours and kingdomes and therefore he that consecrateth himself to God and our Sauiour desireth no earthlie but heauenlie kingdomes Which admirable worth of a Religious soule doth not only lye open to the eyes of God which were indeed enough but it is most commonly very apparent to men for though they be not willing to imitate yet they cannot but admire those that put themselues vpon these high courses Whereupon S. Hieâ—cme sayth very truly that to haue riches is nothing commendable but to contemne them for Christ our Sauiour nor to gape after honour but to neglect it and after a strange manner of reuolution they that haue these things are neglected and they that wil not haue them are much commended 6. Religious people moreouer are not subiect to chances and misfortunes as other men are For what power can chance haue ouer them who forsaking al changeable things haue barred it quite out from them and consequently as it were placed aboue the windes are neuer moued but are constant in al euents and in a perpetual calme which calme or tranquilitie of minde were it to be bought for gold what would not be giuen for it But gold wil not buy it nor is it to be purchased by any earthlie thing but by contemning al things because whatsoeuer earthlie thing thou hast thou mayst loose it but he that hath forsaken al things hath nothing by the losse whereof he may be either hurt or troubled so that this continual and neuer-changeable peace of minde this minde and countenance which in al euents is euer the same such as S. Aâ—hanasius doth tel vs that S. Antonie did alwaies carrie is proper to a Religious state And the same doth place vs beyond the reach of al the firie darts of our malignant Enemie so that either they come not neare vs or are easily auoyded which S. Cyprian doth expresse very wel in these words What power and strength hath such a minde not only cleansed and pure and vntouched by whatsoeuer spot or blemish the Enemie endeauoureth to cast vpon it by reason it hath withdrawne itself from the pernicious traffick of this world but higher and stronger then anie force he can make in so much that it hath a kind of maistrie and command ouer his whole hoast and armie 7. But that which is most of al and most behoueful for our soules is that this state doth naturally breed in our minde an extraordinarie light making it very plaine vnto vs that whatsoeuer is vnder the cope of heauen is of smal value deceiptful idle and vnworthie of our loue To which effect S. Chrysostomâ— doth discourse eloquently in this manner As when we looke downe from the top of a hil al things seeme little vnto vs not only men and trees but whole citties armies are like so many emmets vpon the ground so they that raysing their minde to heauenlie things are as it were seated on high thinke al humane things as power glorie wealth and the like so smal and so little to be regarded that they iudge it an vnworthie thing if the noblenes of their vncorruptible minde should stoope vnto them What can be more glorious then such a state which by leauing vs nothing doth put vs into so great safetie and make vs so
contemning both we may neither feare the one nor care for the other Great S. Antonie shal be our president in this kinde of whome we find it recorded that whereas Constantine the Great that famous Emperour and his two sonnes Constance and Constantius were wont often to write vnto him in most submissiue courteous manner as to their Father he was so farre from glorying in it that he was wont to say That no man must think it any great matter if the Kings of the world doe at anie time write to the seruants of God for though they haue in outward appearance a greater power their nature is the same they liue and die as others doe The thing which is great indeed and highly to be esteemed is that God hath sent letters vnto vs that is his Law the fummarie of his wil hath spoken vnto vs by his onlie Sonne Which notwithstanding his Brethren entreating him to make them some answer that he might not seeme to slight the courtesie of so great Princes he writ back vnto them exhorting them to Iustice and Clementie and alwayes to remember they were Men and should one day themselues appeare in iudgement before the Tribunal of CHRIST who is true Lord of al. This mind so noble and so high seated aboue al earthlie things contemning them al as dust S. Antonie and the rest did not bring with them to Religion but sucked it out of Religion and we also being bred in the same schoole may easily gaine the like and the noblenes of our calling doth require it and doubtles instil it into vs. How noble a thing it is in a Religious man to forsake his natural kindred CHAP. VII IT is a great matter to set al earthlie things at naught and they that doe so are not to be ranked any more with the vulgar sort but to be honoured as people of high degree of promotion and excellencie Yet it is a farre greater worke to fortake our kindred and nearest allyes in bloud For the loue which we beare them is of a higher strayne farre more intense more natural and more deeply rooted in vs. For what likenes or what connexion hath a man with gold and siluer with lands and possessions But with men he hath a natural affinitie and specially with such as come of the same stock which is the reason that the loue of parents towards their children of children towards their parents and of brethren among themselues is so hard to be dissembled And that this proceedeth not so much out of iudgement and deliberation grounded in reason as of a natural inclination and force we see by that which hapneth in beasts who to preserue their yong-ones stick not to venture life and limme And consequently the stronger this bond and tye is the greater force is required to breake it and a hart more resolute either to abide or to act this disiunction So that among the rest of the commendations of a Religious state this is none of the least that as it rayseth a man aboue al other things it ouercommeth also this natural affection parting a man from those with whome he was bred and borne and bringing him for the loue of our Sauiour to enter league with others whome he neuer saw and to take more pleasure in liuing with them then with his owne natural kindred which is an euident argument that this manner of calling is farre aboue the reach of Nature For if we see a father of manie children oftimes lament and grieue so bitterly for the losse of some one among them though the rest of his familie and stocke be sound and safe what grief should theirs if we speake of nature be who leese al at once parents brethren sisters friends domesticals and al that nature or custome and familiar acquaintance had linked them so long so deeply vnto It is not nature therfore that worketh this strange effect but it is abundant grace from Heauen and plentie of vertue and infused from aboue 2. And so we find in the Ghospel that our Sauiour doth challenge it as one of his greatest works I came not sayth he to send peace but the sword For I came to seuer man against his father and the daughter-in-law against her mother-in-law And it is not without great consideration that he tearmeth this grace a sword For as a sword is made of iron and vsed to cut a-sunder things which grow fast togeather so it giueth vs to vnderstand that this natural tye of affinitie is very strong and cannot be seuered but by a force as strong as iron that is by the mightie hand of God drawing to himself the harts of whome he wil and parting them from whome he wil and daylie experience doth teach vs it to be so For how should it otherwise come to passe that they who before liued most dearly linked togeather in the same house inspired afterwards by this heauenlie Spirit should so suddenly resolue not to yeald to flesh and bloud but departe for euer from them with that constant resolution as if they had neuer knowne them and did nothing belong vnto them and which is more signal they that remaine weepe for him that goeth he that goeth away is ful of ioy and gladnes What is the reason of it but because euen before he parte with them he is already cut off and seuered from them by this diuine sword and therfore parteth without anie sense of feeling but they that haue not felt the force of this sword are stil linked to him consequently feele much grief in parting Theodoret recounteth of one Marcianus a man of noble extraction and indeed of the bloud Royal that he betook himself into a Monasterie that was seated farre out of the way After manie yeares his sister who was Ladie of the Cittie where she dwelt coming with her sonne that was vnder age and manie presents to the Monasterie he would by no meanes see her only he admitted the child to the end he might send him home with some good instructions And when she entreated him that he would at least accept of the presents which she had brought if not as he was her kinsman yet as one that was poore and might haue need of them he made her this answer How manie monasteries of poore people did you meete by the way before you came to me And seing you bestowed not these presents vpon them it is cleare you present them me for hindred sake And so constantly he reiected them al. Which fact of his Theodoret doth so extol that he sayth he was a man aboue nature fashioned after a heauenlie māner Doubtlesse therfore this disposition of Religious people is one of the specialest graces which the Holie-ghost is wont to imparte vnto vs and requireth great strength of minde and is also a signe of much vertue and worth in them that haue it In so much that it is one of the chief commands which our Lord
it is needlesse to repeate them Only I thought good to obserue that they retayned alwayes bâ—th of them such a loue to a Monastical life that S. Basil togeather with his Pastoral Charge did euer ioyne the practises of Monastical discipline and S. Gregorie giuing-ouer his Charge betooke himself to his home and there gaue himself wholy to the priuate exercise of those that liue in Monasteries til his dying-day And we shal haue no cause to think it strange if we consider what himself writeth of himself in a certain Oration wherin he giueth this reason why refusing a Bishoprick which was offered him he fled into Pontus to wit because he was so much taken with a Religious life that he could not be perswaded to leaue it Which life sayth he I hauing had so great an affection vnto it from my youth as few that haue giuen themselues to learning may compare with me and hauing vowed it to God when I was in extremitie of danger and moreouer practised it to these yeares and encreased more and more in the loue and desire of it by the verie practise I could not suffer myself to be drawne out of it no more then out of Sanctuarie 8. Next after these we may reckon S. Epiphanius who was certainly a very rare man He was borne of Iewish pareÌ„ts but meeting one day with Lucian a Monk and beholding a Bowle of light descending ouer his head was so inflamed not only with the loue of Christian Religion but also of a Monastical life that resoluing presently vpon it he would needs put himself into the seruice of God in his Monasterie and wheras the Monasterie before was of no note or fame by his presence it came to be greatly renowned At last being chosen Bishop of a certain place putting himself into the first ship he met with intent to auoyd it he fel vpon the same pikes which he laboured so much to escape For arriuing at Salamina in the Iland of Cyprus where they were treating about choosing a Bishop by Diuine instinct and the general voice of al he was there consecrated Bishop though with much repugnance and reluctation on his part 9. What shal we say of S. Iohn Chrysostome who flourished about this time also to wit in the yeare Foure hundred For we reade of him that while he liued in a certain priuate Monasterie an Angel appearing to Flauianus Patriarck of Antioch in a great light willed him to goe to Iohn Chrysostom and consecrate him Priest and in like manner at the selfsame houre and time the Angel appeared to Iohn and willed him to follow Flauianus in whose Church for twelue yeares togeather he did God great good seruice and from thence being made Archbishop of Constantinople he tooke so much paynes went through so manie troubles what with preaching what with writing what with prouiding for the Common good and withal was so tossed and turmoiled through the enuie of his opponents the power of Princes against whome he stood with great courage that dying in banishment and in great miserie besides other titles of honour and commendation which he deserues he may worthily be styled a Martyr 10. S. Iohn Damascen was also a very famous man about the yeare Foure hundred and thirtie His Workes which are yet extant doe sufficiently testifye his learning his life was ful of holines grounded vpon the deep foundation of Humilitie and Mortification Al which he oweth to an other Monk that being led captiue into Syria became Maister to S. Iohn Damascen and in short time put al his learning into him 11. There were others also lesse renowned then the former but yet were rare men as Nilus Isaacius Eutimius Diademus Anastasius and that great Bessarion who in the yeare One thousand foure hundred thirtie nine was the chief actour in the Councel of Florence in the reconciling of the Grecians to the Latin Church and solidly confuted both by word of mouth and afterwards in writing the Bishop of Ephesus that was the only opponent in that busines And being deseruedly esteemed one of the learnedst men of that Age and besides hauing so much zeale and pietie he was made Cardinal by Eugenius the Fourth and did greater matters afterwards for the aduancement of the Church of God And this shal suffice concerning the Grecians 12. Among the Latins those two lights of the Church S. Hierome and S. Augustin doe by right challenge the first place And as for S. Hâ—erome it is euident that he was a Monk from his youth and neuer forsooke that course of life though we find that he trauelled to Rome and to Antioch and other places Insomuch that when Paulinus Bishop entreated him and in a manner compelled him to take Holie Orders he yealded but vpon this condition that he might not forgoe his Monastical profession as himself writeth to Panmachius giuing this reason because he would not haue that taken from him vnder the title of Priesthood for which he had forsaken the world wherefore though he were made Priest he neuer suffered himself to be ranked among the other Clergie nor would he spend his labours in preaching to the people though he was much importuned vnto it by Epiphanius as himself writeth in his Epistle to Iohn Bâ—shop of Hierusalem Finally growing now in yeares he returned to Hierusalem and wheras Paula had built two Monasteries at the Manger of our Sauiour at her owne cost and charges one for women an other for men he tooke vp his rest in this that was for the men enlarged it at his owne expenses For to this end as he writeth he sent his brother Paulinian into his owne countrey to sel the decayed Mannours which had escaped the hands of the Barbarians and the rest of his patrimonie to the end he might haue roome to entertayne the multitudes of Monks which flocked to him from al parts of the world and did as he speaketh in a manner ouerwhelm him And we may gather also that he had the gouernment of the said Monasterie in his hands by that which himself writeth in an other place that he was forced to dispatch his Commentaries vpon Hieremie by peeces by reason of the number of those that came to the House and of the charge of the holie Brethren and of the Monasterie 13. As concerning S. Augustin though the course of life which he lead be sufficiently testifyed and knowne by that which seueral Authours haue left written and chiefly Possidonius yet it wil not be amisse to heare what he sayth of himself I sayth he who write this haue been much in loue with the perfection of which our Sauiour speaketh to that rich yong man saying Goe sel al thou hast and giue to the poore and come follow me and not by my owne forces but by the help of the grace of God I haue performed it And I know more then anie other man how
in the Councel of Rhemâ—s he so palpably coÌ„uinced â—ilbert Parrâ—t a man that was also famous that he himself publickly coÌ„demned his owne errour He alone constrayned Henrie an other Apostate to flye one that had infected the Dioces of â—olause with his wickednes and was â—il labouring to infect it more and more but at last he was intercepted and delâ—uered-vp in chaines to the Bishop What shall say of his other iourneys to Mâ—â—an to Gâ—â—uâ— to the King of France al which he vndertook for affaires of great consequence to the Church and al of them with prosperous successe And in these iournyes who can number the causes which were brought vnto him or the concourse of people to and fro to his lodging pressing-in one vpon another Neither can it be imagined with what benefit he preached to the people what an infinit coÌ„panie he reclaimed from their wicked life how manie were reconciled by his meanes how manie drawne out of the iawes of the Diuel by the firie flames of Diuine loue which he breathed wheresoeuer he came But we may giue a guesse at it by that which is recorded of him that besides those that forsaking the vanities of the world betooke themselues to other Religious Orders he neuer returned home to Claâ—â—-vaulx but attended with a great troup of Nouices whomâ— he had driuen by his owne perswasions into the nets of our Sauiour and most câ—mmonly they were men eminent either for Diuinitie or Humanitie or for their birth among whome we find Henrie brother to the King of France and one Herucus of the bloud Royal. And so much of S. Bernard 31. The other whom I purpose to insist vpon is S. Vincent of the Order of S. Dominick whose labours haue extended so farre that it is a wonder that anie one man could goe so much ground as he hath trauelled preaching the Ghospel of Christ. For first in Spaine he went ouer al the Kingdomes of Valentia Catalaunia Aragon Naâ—arre and setting aside Galicia and Portugal where for certain reasons he came not he passed through al the rest of the Prouinces and euerie towne of them and almost euerie village Then coming into the kingdome of Ouiedo Daulphinie France Burgundie Normandie Preuence Aâ—uergne Gasconie Britanie Flanders and al Sauoy he went-vp into Italie came downe againe by Lombardie Piedmonâ— Genua al that coast and sayled to the Ilands of the Mediterranean Sea and being inuited into England by King Henrie his letters and an expresse messenger and a ship to waite vpon him he visited al that Iland and from thence went into Scotland and Ireland rested not only in the head-citties but passed as I sayd before to euerie towne litle village following the exaÌ„ple of Christ our Sauiour Who therefore but God aloâ—e can number the soules which he reclaimed from their vicious courses from the gates of hel how manie euil customes he rooted out of whole citties and countries what light and knowledge of heauenlie things he left behind him 32. We find recorded that he conuerted aboue fiue and twentie thousand lewes which Sect as in those dayes it raigned much he laboured particularly with great zeale to extirpate of the Saracens he coÌ„uerted eight thousand of Christians debauched that turned ouer a new leafe aboue a hundred thousand But it is more easie to reckon-vp the Countreys and Prouinces then the soules which he brought into the way of SaluatioÌ„ For they write of him that wheresoeuer he set his foot there followed presently a general repentace of their former offences a general reformation of manners dicing and blaspheming and periurie and other crimes yea idle sports and toyes were so layd aside that people did think no more of anie such thing and their contâ—ition deuotion and modestie was so great not only while he was present but for some time after that it did seeme a new Primitiue Church 33. Wherefore if Religion had had only these two subiects that had laboured 〈◊〉 the reformation of the world and deserued wel of the Church were it not a sufficient commendation and glorie vnto it But it hath had verie manie as S. Francis himself of whom we reade wonderful things in this kind S. Antonie of Padua S. Bernardine of Siena both of them not much or nothing at al inferiour to S. Vincent and others whom it were long to rehearse 34. And though these things doe turne much to the glorie and renowne of Religion yet nothing is more worthie of admiration and prayse then the conuersion of the New-found World which is wholy to be attributed to Religious people They were the first that carried the Ghospel into those Countreys they diuulged the Name of Christ there where it waâ— vnknowne and neuer heard-of before and cease not to this verie day to spread it stil further and further The first that vndertooke this charge were the Franciscan-Friars who also helped not a little to the finding-out of thâ—se Câ—untreys the names wherof were not so much as knowne before For when Christopher Columbus first treated with King Ferdinand of Spaine about that Voyage and had no great audience in regard that the thing seemed a noueltie and vncertaine it is sayd that two Franciscan-Friars helped the busines much both animating the King and exhorting him not to omit the occasion but to trye what would come of it Columbus therefore with certain ships which were granted him finding out the Kingdome of Mexico and returning into Spayne to bring the ioyful tidings of it presently some Priests of that Order shipped themselues for those parts about the yeare One thousand foure hundred ninetie three 34. About the same time to wit in the yeare One thousand fiue hundred Vasques Gama by order of Emmanuel King of Portugal finding a way into the West-Indies eight of the same Order of S. Francis eminent for learning and sanctitie were sent to preach the Ghospel And by little and little te Order multiplying in those Countreys they built manie houses in a short time and were diuided into thirteen Prouinces as they tearme them greatly aduancing the Christian cause euen to this day 35. The Dominicans not long after to wit in the yeare One thousand fiue hundred and fiue joyned themselves in the like busines and haue done manie famous things in those farre Countryes and after them the Augustin-Friars and lâ—sly 〈◊〉 Societie of IESVS at the request of â—oisâ— King of Portugal wâ—â— brought into the East-Indies by S. Francis X 〈◊〉 in the yeare One thousand fiue hundred fourtie one and few yeares after into the West-Indies by order of Philip King of Spayne and hath so taken it to hart that from that time it hath neuer ceased not only to instruct those that were Christians before but to preach the Ghospel farre and neere and spread it in places where it was not heard of as in Iaponie where though the Countrie be so large that it is said to containe about
showers of knowledge and learning vpon the earth when the Winter of persecution being gone and the night of Infidelitie lessened the Spring began to come-in quiet times The third Age was of Religious men sent after the two former in farre greater number to assist in the saluation of mankind And as in those first beginnings when the Faith of Christ being but yet as it were in the cradle was sorely coÌ„bated with manie enemies it was fit there should be some to defend it with the losse of their owne life and as the number of the Faithful encreasing the learning of Doctours was necessarie for their instruction and for the suppressing of Heresies that necessarily sprung vp so in this third state of the world wherin the continuance of peace and securitie bred loue of earthlie things and brought people as it were into darknes by forgetfulnes of heauenlie things it was a special act of the wisdome of God to introduce such a kind of forme of liuing euerie where in the world as should both curbe vice by example of voluntarie pouertie and humilitie and with learning sight also against the Heresies that are stil growing vp 12. At which in my opinion was euidently declared to S. Francis in an admirable Vision which he had and by him to al others that haue forsaken the world as he did For S. Bonauenture relateth of him that on a time when he had giuen his cloathes from his back to a poore man that asked him an almes for the loue of God the night following as he was at rest it seemed vnto him that he was brought into a great pallace where there was a faire Hal ful of al kindes of weapons and al the weapons were marked with the Crosse of Christ. He asked whose al that armour was and it was answered him that it al belonged to him and his souldiers Awaking out of his sleepe and not acquainted as yet with spiritual things he imagined that the Vision aboaded him some great excellencie in Chiualrâ— and great honour wherefore he presently went to a Count in Apulia by whose meanes he thought he might be aduanced to some fortune in that kind In his iourney our Lord appeared againe vnto him as he was asleepe and said Francis who can be more beneficial vnto thee the Maister or the seruant the rich or the poore Francis answered that which was the truth Wherefore then sayth our Sauiour dost thou leaue the Maister for the seruant and God that is rich for man that is poore And S. Francis replyed What then wilt thou haue me doe Returne saith he into thy countrie for that which thou hast seen doth not aboade anie temporal thing neither is it to be fulfilled by any humane but by diuine help Out of which Vision we may learne that his Order and al other Religious Orders which in like manner make warre against the Diuel for the help of Soules are al of them as so manie magazins and armouries richly stored and as so manie Towers of Dauid built with forts from which as it is in the Canâ—â—cles a thousand shields doe hang and al the armour of the strong How manie Religious men haue been eminent in learning and eloquence CHAP. XXXII BESIDES these spiritual ornaments which are supernatural and without al question the chiefest of al and most to be esteemed there be others within the compasse of nature which adde both grace and abilitie for the busines of which we are speaking wherof the principal are Learning and Eloquence For as there be two things proper to man wherin he surpasseth the nature of beasts to wit Reason and Speach So whosoeuer doth bring these two to greatest perfection in himself he is to be accounted most eminent among men and more eminent then if he excel others in wealth and riches and men among themselues are wont most of al to admire these things in others and to haue a great conceit of those persons in whome they behold them Wherefore though the benefits of Grace and Spirit be as I may say the proper coppy-hold of Religious men in which they are maisters yet the infinit goodnesse of God hath been also pleased to heape vpon them these others in great abundance either because a Religious State should not want anie thing that might be a true and solid grace vnto it or because Learning and EloqueÌ„ce applied to spiritual things make an excellent temper both for the benefitting of our owne soules and for the help of our Neighbours which most of these Institutes do attend vnto 2. And to begin with Learning it hath doubtles so flourished at al times in Religion that we may truly say that Religious men haue made Learning mâ—re learned and brought it to a more easie way of learning and deriuing itself to posteritie For in their life-time they gaue light vnto it by teaching arguing explaining and left after their death so manie learned writings behind tâ—em that al Sciences which they thought worthie themselues to take paines in are now by their endeauours farre more plaine and perspicuous to conceaue We wil therefore briefly runne-ouer al the Ages of Religion from the beginning that we may take a view of the infinit multitude of learned men that haue been famous in al times And it wil be the more strange to find so mâ—nie of them if we coÌ„sider that the ancient Monks did of purpose withdraw themselues from matters of learning to giue themselues wholy to contemplation of heauenlie things as S. Gregorie relateth of S. Benedict who began to studie the Liberal Sciences in Rome but left them of purpose that he might be as S. Gregorie speaketh learnedly ignorant and wisely vnlearned And yet there neuer wanted learned men euen in these times for then there was a Strapion Lucian Pampâ—ilus the six Doctours of the Church three Greek Doctours and three Latin of whome I spake before and manie more whom I spare to mention that we may come downe neeâ—er our liues 3. To begin therefore with the Order of S. Benedict which is the ancientest Order of the Latin Church it is now one thousand and threescore and â—en yeares since it first began In the eleuen hundred yeares therefore which haue been since the beginning of that Order it is a thing almost incredible how manie eminent learned men it hath produced For in the first Age that is til the yeare Six hundred after Christ we find Cassiodorus whome I mentioned before and while he liued Dionysius surnamed the Litle the learnedst man absolutely of his Age both in Diuinitie and Humanitie as the writinâ—s which he hath left doe shew About the same time liued also S. Gregorie the Great Gregorie of Tours and Leander of Seuil men that are famous to this day 4. In the second Age from six to seauen hundred Caesarius of whome also I haue spoken before was famous in France Eutropius in Spaine Iohn Bishop of
perfect it is the mâ—re it doth shine abroad Which if it be true in euerie particular man that is vertuous how much more true is it when manie vertuous men ioyne togeather and make one Corporation and cittie We may iustly therefore say that Religion is a Cittie placed vpon a hil both because it is compounded of seueral persons as a Citâ—ie is wherof we haue spoken alreadie at large in the precedent Chapter and it is seated in an eminent and loftie situation to wit in in the top of Euangelical Perfection which al that haue not arriued to so high a pitch but remaine in an inferiour estate must needs admire and lift-vp their eyes as to people that are aboue them And consequently the Cittie itself being so noble and seated moreouer vpon a hil so that it cannot be hidden but must needs be in the eye of euerie bodie al the glorie and commendation and worth which it hath must also redounde to the glorie and commendation of the whole Church wherof it is a part For which consideration S. Gregorie Nazianzen calleth Religious people the first fruits of our Sauiour's â—lock pillars and crownes of Faith and preâ—ious margarits And S. Hierome Certainly the Order of Monks and Virgins is the slâ—wer and as it were a pretious stone among the ornaments of the Church He sayth a Religious course is both a Flower and a Pretious stone declaring in the one the beautie of that state and in the other the great esteeme and value which is moreouer to be made of it and the holie Church partaketh of them both For the dignitie and beautie of this life doth both exceedingly comfort and delight and encourage the Faithful and confound the Aduersaries therof Insomuch that that great Champion of the Catholick Faith S. Augustin in the booke which he wrote of the Manners of the Church among other arguments which he brings to disproue the errours of the Manichees against whom he penned that Treatise he insisteth mainly vpon this that in the Church there shal be such multitudes both of Heremits leading a solitarie life and Monks liuing in common togeather and describing their manner of conuersation at large at last he concludeth as it were brauing the Manichees in these words Oppose yourselues if you can you Manichees against these behold them wel and name them if you dare without lying and with shame enough Compare their fasting with your fasting chastitie with chastitie cloathing with cloathing sare with fare modestie with modestie charitie with charitie and that which in poâ—teth most orders with orders 2. S. Laurence Iustinian a man renowned for learning and sanctitie handleth this selfsame subiect yet more copiously and deserueth to haue his whole discourse set downe at large He sayth thus Among other things which aduance the glorie of God and make Infidels haue a good esteeme of the Catholick Faith is the liuing of the Faithful in common togeather and specially the life of them that contemning the vanities of this transitorie world and abandoning the pleasures of the flesh and promises of wealth and honour dedicate themselues to God in the Cloisters of Monasteries by perpetual vow of a voluntarie seruitude For who can doe otherwise but prayse and extol the Diuine goodnes and wisdome vnspeakable beholding innumerable people of both sexes in the flower of their youth in perfect health and proportion of their bodie swimming in abundance of earthlie substance happie in the possession of lands and vinyards and houses and seruants and honoured with manie noble friends and kinsfolk willingly to renounce the world and spurne at the pride therof to forsake al their kindred and to put themselues into the seruice of our Sauiour Christ by exercise of obedience vnder the conduct of a man that in a maÌ„ner is a stranger vnto them For this certainly is beyond that which men ordinarily doe and beyond the common fashion of liuing For the natural affection which we haue as children doth not suffer vs to contemne them that begot vs brought vs into the visible light of this world The law I say which is naturally inbred in the harts of men doth not perswade vs to leaue our owne cittie al our kindred al our play-fellowes al our friends and acquaintance and to goe dwel with strangers to trauel into farre countries citties and villages not for a yeare or two or three but al our life-time of our owne free choice to suffer hunger and thirst cold and nakednes to punish our bodies also with watching and fasting and other labours to bring it vnder with daylie abstinences and that which is greater then al this to fight against the inclinations of ouâ— owne wil. For nature itself inticeth custome teacheth humane frayltie vrgeth loue of good companie draweth common curtesie perswadeth and the sweâ—â— conuersation of people at home and specially of our kindred doth compeleâ—â—rie bodie that hath anie spark of reason to keep where he was borne to enioy the companie of his kindrâ—d to take care of his owne possessions and take his pleasure in them and to follow the inclinations of his owne wil. But when we see the quite contrarie acted it proceedeth either out of feare of death or certain knowledge of the ficklenes and falshood of the world or out of an assured and strong hope of future happines which hope we cannot taste of but by the light of Faith which is giuen vs before And we come not to the possession of this Faith of which we speake by our owne free wil but by the guift of God who hath mercie on vs and draweth vs and preserueth vs. The glorious Martyrs enlightned with the splendour of this Faith haue with most ardent charitie endured for Christ fire imprisonment chaynes stripes torments reproaches exile losse of goods and death The holie Anchorets endued with the cleernes of this Faith haue filled the deserts walked the wildernesses builded Monasteries therin to attend to the glorifying of God to giue themselues to often prayer to labour with their hands at conuenient times and to assemble togeather the children of God dispersed euerie where abroad and to ouercome the secret attempts of their inuisible enemies Inspired certainly by God they vnderstood that this world is ful of concupiscence of the flesh allurements of the eyes and other pleasures and of pride of life They saw that men did dayly cast themselues headlong vpon vice neglect the Law of God contemne his commandments follow the pleasures of present delight and giue themselues wholy to earthlie lucre transitorie honour hurtful dishonestie and secular cares which make the louers of them strangers to God to themselues and breed an auersion from al vertue For light and darcknes vanitie and truth vertue and vice the loue of God and of the world the works of the flesh and of the spirit the ioyes of this life and of the life to come cannot meete in one nor stand togeather Wherefore to the
the world to the seruice of CHRIST where among other things he sayth thus Vaine Rome and powerful to deboish the strong With diuers shapes sollicites thee awâ—y That which he sayth of Rome in those dayes that it was powerful to deboish the strong that is euen such as might be grounded in vertue and diuert them from the course therof may be sayd of al other places in the world Then he shewes the vanitie and dangers of preferment Now hope to rise now feare to fal doth throng Thy hart Stand sure 't is worse to fal from high And who is there that can stand sure in so slipperie a place who is there that doth not rather stand very tickle Wherefore he foretelles him also of the late repentance which experience of such things is wont to bring Too late and then in vaine thou wilt bewaile Deceiptful hope and wish to breake this iayle Which now thou buildst For oftimes we rush into the snares and nets at vnawares afterwards would fayne breake out of them and we cannot vnlesse we looke to ourselues betimes Wherefore hauing discoursed at large of the miserie of such a kind of life he inuiteth him to the more easie and more happie seruice of Christ in this manner Shake-of the yoak betimes Christ's burden's light His yoak is sweet his word is truth his seruice Freedome and to stoope to him is in right Of sonnes of God to command ouer vice And proudest Lords and Kings c. And enlarging himself in the comparison between these two liues sheweth how the seruice of God is true freedome and the seruice of the world is verie slauerie to which al such are subiect as to vse his phrase by Frequenting Court And Princelie pallaces And suffering Rome Make choice of miseries Where as you see he tearmeth the liuing in Rome suffering Rome as a toylesome a trouble something a new manner of speach yet fitly expressing the matter he speakes of and yet more neatly where he stileth them voluntarily miserable that leade such a life which is as much to say as to be twice miserable For if a man suffer miserie against his wil yet he is sound in his iudgemeÌ„t which is a great comfort and not only a comfort but oftentimes a remedie of his miseries but he that loues the miserie in which he is doth not only erro in his iudgemeÌ„t which is of itself a great miserie but doth not so much as seek to auoid it and consequently there is no hope of remedie for him 7. A Religious life is free from al these euils vexations and miseries which are in themselues so manie and so great and perplexe people of this world so much and teare their verie harts in peeces How much this freedome from miserie is to be esteemed may be partly vnderstood by that which passeth in our bodie For though we haue no special thing to take pleasure in yet if we be in health if we haue no feuerish distemper vpon vs if the humours of our bodie be not altered and out of order we take great pleasure euen in that want of disturbance as on the other side it is a great vexation to be troubled with a payne in our side or in our feete or in anie other part of vs. The self-same effect therefore which perfect health and thaâ— general temper of humours worketh in our bodie the freedome from worldlie troubles and vexations worketh in our soule and is of itself alone a wonderful pleasing and delightful thing Wherefore seing people loue their health so dearly and spare no cost to get it nor time to attend vnto it and manie spend their whole substance with the woman in the Ghospel to purchase it and abide fire and lance suffering their flesh to be cut and burnt rather then fayle of it who can think but the tranquillitie of a Religious life is much more earnestly to be desired and al litle enough to bestow and spend in the compassing of it For that which S. Iohn Chrysostom writing in defence of a Monastical life sayth is very true Which is easier and more ful of quiet to be intangled in so manie and so pickant cares subiect to such watch and ward and slauerie to liue in continual feaâ—e and daylie sollicitude least fortune fayle vs our substance wholy perish or to be at libertie free from these bonds and cares For though a man desire no more then he hath though he labour not to adde more weight to the burden of his wealth though we grant al this is it not farre better to discharge himself of his burden then to be crushed by thaâ— which he hath alreadie vpon his shoulders Finally as I sayd before if it be a great happâ—nes to be content with a few things of smal value it must certainly needs be a greater happines to be aboue al necessitie And the same Saint discouâ—sing to the same purpose in one of his Homilies proueth that howsoeuer the world takes the life of Monks to be a distastful and burdensome life yet in verie deed it is much sweeter and more desireful for al these are his owne words then anie other life seeme it neuer so sweet and easie and for proof therof appeales to secular people themselues to whome then he spake and sayth of them that when they see themselues hedged-in with the trouble and vexations of this world then they cal them happie tâ—at free from marriage liue at quiet in Monasteries because they haue not such worldlie saâ—nes grief to oppresse them they are not subiect to al those cases and dangers and deceitful plots they suffer not by enuie or iealousie or phansies of loue nor anie other thing of that nature 8. Where we must note that in this one happines there be two great benefits inuolued For first we are eased of the burden and heauie carriage as S. Iohn Câ—rysostome calles it of the world secondly being discharged of it as it were let loosse we are at libertie which libertie is accoÌ„panied with vnspeakable delight And God through his power and mightie hand being the sole authour of it it is not without great reason that in holie Iob he glorieth of this his work and professeth that it is himself and no-bodie els that vnloose 〈◊〉 bonds of tâ—e 〈◊〉 d Asse and sets him free and giueth him a dwelling in the desert Which passage S. Gregorie vnderstands of Religious people giuing this excellent expâ—sition of it The wild Asse that abideth in the desert doth not vnproperly signifye the life of them that liue remote from the troubles of the world And this Asse is fitly sayd to be free because the seâ—uitude of secular businesses wherewith the mind is much broken is very great howsâ—euer the paines which men take in them be voluntarie And to couer nothing at al of the world is in effect to be free from this seruil condition For prosperous things lye like
forth into passion and fal vpon others the ground of it is the loue of some earthlie thing This is the cause of strife and debate and branglinâ—s and that we runne ourselues vpon the pikes and disquiet ourselues and agâ—tieue others and the like with which disorders the world is so much distracted and torne in peeces Which made S. Macariuâ— say that the Sonnes of this world are like wheate in a siue or vanne For being as it were cast into this world as into a â—anne they are continually tossed to and fro with vnconstant thoughts and tumbled vp and downe as in a tempestuous wind of earthlie cares and desires And as the corne is neuer at rest but throwne now against one side now against the other and in continual motion so the authour of al wickednes the Diuel doth continually molest and trouble and disquiet them hauing once intangled them in worldlie businesses and giueth them not an howres respit This was S. Macarius his conceipt of worldlie people And S. Iohn Chrysostome wil tel vs what we are to think of those that liue in Religion In one of his Homilies vpon S. Matthew he sayth that there is as much difference betwixt the most delightful life of a Monk for so are his words and the pleasures of Secular people as betwixt a quiet hauen and a boisterous sea and the ground of this felicitie which Monks enioy is because auoyding the noyse and distraction which publick places and markets are ful of they liue where they haue nothing to doe with things of this world where no human thing disquiets theÌ„ no sadnes no grief no anxietie no hazard no enuie no sinful loue nor anie thing of this nature but giue themselues wholy to the conteÌ„plation of the Kingdome which is to come and whatsoeuer leades to it This is the first help which Religion affords towards the alaying of the heate of our Passions 5. Another medecine it hath which takes away the verie root of the disease Two things set our Passions on fire the apprehension of good and the apprehension of euil For when a thing is represented vnto vs as good the verie apprehension which Nature hath of a thing sutable vnto it stirres vp loue if we haue not the thing loue breedes desire if we haue it it breedes content and pleasure Contrariwise if we conceite a thing to be euil or hurtful we hate it hatred makes vs fly from it and auoyd it if we cannot auoyd it but that it wil come vpon vs then comes grief and sadnes In like manner in that part of our Appetite which is the seate of Anger two seueral motions rise vpon the apprehension of good to wit hope and despaire two vpon the apprehension of imminent euil feare and audacitie one vpon the euil which is present to wit anger which differs from sadnes in respect it doth not yeald to the euil that presseth vpon vs but striueth against it and resisteth it Seing therefore the whole troupe of our Affections is lead by this one Apprehension of Good and Euil looke what apprehension or iudgement we make of good and euil such shal we find the desires and affections of our mind to be Now the whole drift of Religion is to alter our apprehension from earthlie things which falsly vsurpe the name of good to spiritual things which are truly good and indeed to rid vs wholy of them and free our hands from them to the end we may attend the more perfectly to the pursuite and purchase of that which is spiritual only which whosoeuer doth compasse doth as it were at one blow cut-of al the roots and strings that feed PassioÌ„ For what should trouble a man that is thus setled what shal he need to be afrayd of least his marchandise perish by shipwrack or his corne wine by hayle or his sonne dye vnder age or least men be offended with him or he leese the fauour of his Prince He hath voluntarily stolen himself from al these things and consequently preuented al such casualties and made himself impregnable for whatsoeuer assault of Fortune 6. Finally there is this mayne difference betwixt temporal and spiritual things Temporal things are easily lost and subiect to infinit casualties and therefore the getting of them and the holding are alwaies ful of endlesse care and anguish Spiritual things are giuen vs by God no power vpon earth nor in hel can take them from vs against our wil and consequently they that trade in them liue voyde of al feare sauing that which the Prophet calleth a holie feare which keepeth vs alwaies in subiection to God acknowledging his infinit power ouer vs and this feare is not only quiet and peaceable but which a man would wonder at encreaseth confidence and securitie 7. The endeauour of euerie Religious man in particular togeather with the assistance of his gouernours and Superiours is moreouer no smal help to the rooting-out of al disordered motions specially being a thing which euerie one doth apply himself with feruour vnto as the chief exercise and exploit in which he is to play his prize And what shal I say of the honour and pleasure which a man findes in following of Vertue or of the ioyes of spirit and that most sweet repast of mind which we enioy by conuersing with God Which from the Mind diffused into Sense doth so satisfye the hunger therof with food of a higher nature that it loatheth euer after al ordinarie and vulgar meates Finally sobrietie and moderation in diet and apparrel helpeth to the ordering of our Passions For as fulnes of meate and drink and dayntie fare doth dead the spirit and quicken sense so sobrietie tames that part of vs which gapes after pleasure and makes it not so forward to kick as a beast that is abridged of his oates is the tamer by it and the other part which is the seate of Reason and counsel is the more quick and able both which S. Basil expresseth in these words As a fountain of water drayned into seueral branches makes the land through which it runnes fertil and fresh so if the vice of gluttonie spreading itself through the veynes of our hart and running from thence water al our senses it must needs turne our soules into a wood of lustful desires and make it a receptacle of wild beasts 7. These be the helps by which Religion brings a Soule to that quiet state of mind we speake of and composing and keeping downe our Passions deliuers the command and rule into the hands of Reason which only ought to rule and Reason free from the violence and encombrance of them is willingly subiect to the wil of God and consequently as in a wel-ordered familie there is no dissension no discord no contradiction but euerie one attendeth to his office and performeth his dutie with ease and diligence Who therfore can doubt but such a Soule so ordered is in a most happie and most
the life of the Soule eternal And what ioy think you should we conceaue of this euerlasting fruit seing we find a Heathen Philosopher reioycing at the temporal progresse of his Disciples and esteeming it a very iust and reasonable cause of ioy If a tree sayth he when it is come so farre as to bring forth fruit reioyceth the husbandman if a shepheard take pleasure to see the fruit of his flock if euerie man beholding the child which he nurseth delights in the growth of his child as in his owne how dost thou think it fares with them that haue nursed vp wits when knowing the tender beginnings of them they behold them suddenly flourish Thus spake this Heathen Philosopher of the brickle â—â—ort momentarie fruit which he could arriue to know The fruit of our labâ—â—â—s is spiritual immortal so that if as our Sauior testifyeth there be ioy in heauen vpon one sinner doing pennance is there not the like cause of reioycing on earth when we see a man either coÌ„uerted to do pennance for his sinnes or established in vertue and taking great strides to perfection Doubtlesse there is For certainly in this one we haue manie causes of ioy coÌ„fort the glorie of God the saluation of our neighbour whom we are coÌ„manded to loue as ourselues a ioyful most admirable representation of the Diuine goodnes clemeÌ„cie patieÌ„ce not only in bearing with the lost sheep but in bringing it againe to the fold vpon his shoulders of which goodnes and clemencie we are witnes and spectatours Finally it is no smal encrease of ioy that we find ourselues made partners in some measure in so great and so noble a work and able in a manner to glorie with S. Paul and say I planted For it is natural for euerie bodie to loue and take delight in that in which he hath taken some kind of paynes and the more excellent the work is the more pleasure he takes in it And what greater work can there be then to make men Saints a work not only proper to God alone but the greatest of al his works a work wherof S. Paul reioyced in the Philippians saying of them My ioy and my crowne and in the Corinthians stiling them his glorie in the day of our Lord and to the Thessalonians What is our hope and ioy or crowne of glorie Are not you before our Lord IESVS CHRIST in his coming For you are our glorie and ioy Wherefore seing Religious people labour so diligently in this haruest of Soules and haue so manie peculiar helps towards the reaping of the fruit of it as we haue shewed in the precedent Booke their ioy and comfort in it must also necessarily be both most assured and continual Of the Hundred-fold promised to Religious people CHAP. XIII THat which we haue hitherto sayd of the pleasantnes of a Religiouâ— course of life is very admirable Yet one thing remayneth behind more to be valued then al the rest as contayning indeed al other things and hauing it we may iustly make account we haue al. This is the large and ample and magnificent promise which Truth itself makes vs in these wordes Euerie one that shal leaue father or mother or brethren or sisters or house or lands shal receaue a hundred-fold in this life Of which promise S. Bernard discoursing sayth and very truly These are the words which haue perswaded men through the whole world to contemne the world and embrace voluntarie Pouertie words that fil Cloysters with Monks Deserts with Anchorets These I say are the words which put Aegypt to pillage robbe it of the best vessel it hath This is that liuelie and efficacious word conuerting soules by a happie ambition of sanctitie and faithful promise of truth Finding therefore so great a promise vpon record and knowing withal that he that makes vs this promise cannot fayle of his word nor forget how faâ—re he hath engaged himself it concernes vs diligently to search into the riches of it and acquaint ourselues throughly with the treasure which it containeth 2. Cassian in his last Collation relating a discourse of Abbot Abraham sayth that the words of this promise are to be vnderstood plainely as they sound to wit that we shal receaue the verie things which we leaue in quantitie multiplied For saâ—thlâ— whosoeuer contemning the loue of one father or mother or child for Christ's sake doth passe into the most sincere loue of al those that serue Christ shal receaue a hundred-fold in quantitie of brethren and parents that is to say for â—ne he shal find so manie fathers and brethren that wil loue him with a more ardent and more eleuated kind of loue and shal be also enriched with possessions and lands in like manner multiplied that is whosoeuer abandoneth one house for the loue of Christ shal possesse innumerable Monasteries as his owne in al parts of the world and enter vpon them as vpon his owne land of inheritance For how doth not he receaue a hundred-fold and if we may be so bold as to adde anie thing to the words of our Sauiour more then a hundred-fold that forsaking ten or twentie seruants that wayte vpon him by force and are scarce to be trusted is attented euer after with the voluntarie seruice of so manie men wel borne and of honourable descent A notable saying comprehending not only Religious people that haue reuennues in common but al in general euen those that professe the strictest Euangelical Pouertie that can be and haue nothing either in priuate or in common for these also haue their hundred-fold of almes which the faithful bring-in vnto them abundantly of deuotion Let vs giue care sayth S. Bede discoursing of this kind of Pouertie to the ioyful promises of our Lord and Sauiour let vs see how out of the special fauour of his goodnes he promiseth them that follow him not only the rewards of eternal life but excellent guifts also in this present life Euerie one that shal leaue house or brethren or land for my sake shal receaue a hundred-fold For he that renounceth earthlie loue and possessions to follow Christ the more he profiteth in his loue the more he shal find that wil be glad to embrace him with inward affection and maintayne him with their outward substance The first degree therefore of this hundred-fold in this world is to receaue it euen in these outward things 3. But the inward treasures which God bestoweth vpon vs are farre greater and more to be esteemed to wit a sweetnes and satietie in our soules incomparably better then al earthlie pleasure S. Hierome conceaued right of it and sayth that the promise of our Sauiour is to be vnderstood in this sense that he that forsaketh caâ—nal things for our Sauiour shal receaue spiritual which for the worth of them are in comparison of earthlie things as a hundred for one And what shal we
need to stand alleaging manie authorities If it be pleasure which we seeke in these earthlie things we see where it is to be had farre more abundant and more solid For this is the tenure of the promise of our Sauiour looke how much contentment a man receaued in his parents and brethren and kinsfolk and acquaintance or in the pleasantnes or fruitfulnes of his lands and territories or in the vse and possession of whatsoeuer other thing he was maister of in the world he shal haue the self same contentment in Religion a hundred-fold more added vnto it 4. S. Gregorie in one of his Homilies deliuereth this which we are saying and addeth moreouer that this Hundred-fold consisteth in a kind of habitual ioy and contentment of mind giuing a man as much and much more satisfaction in pouertie then the richest men of the world can find in al their wealth and abundance His words are these Holie men do not forsake earthlie things to the end they may haue the self same in this world multiplyed for whosoeuer doth forsake earth out of an earthlie intent doth not forsake earth but desire it Neither is it to be vnderstood that he that forsaketh one wife shal receaue a hundred but in the name of a Hundred-fold we vnderstand Perfection because whosoeuer despiseth earthlie and temporal things for God receaueth heer so much perfection in his soule that he desireth not the things which before he set at naught and in the world to come he arriueth to the glorie of life euerlasting He receaueth therefore a hundred times ouer that which once he gaue because he receaueth the spirit of perfection which maketh that he wanteth not earthlie things though he haue them not for he is properly a poore man that wanteth that which he hath not He that when he hath not a thing doth not desire it is rich for pouertie consisteth in the penuriousnes of one's mind not in the quantitie of that which he possesseth and he is not poore that is not encumbred with pouertie Cassian hath the like saying and discourseth of the sweetnes of this Hundred-fold in this manner Certainly a man shal receaue a hundred times more sweetnes by contayning himself from marriage then people haue in the act of marriage And for the contentment which they haue in the possession of one house or one peece of land he shal haue a hundred times more ioy of the riches which he shal possesse by being the sonne of God by adoption by vertue wherof he entreth vpon al that which belongeth to his eternal Father and possesseth it as his owne and in imitation of that true Sonne sayth with like loue and vertue Al which my Father hath is mine and enioyeth it without paynful care or distractiue sollicitude quiet and secure as it were his owne inheritance these words of the Apostle sounding dayly in his eares Al things are yâ—rs whether the world or things present or things to come and that of King Salomon Of a faithful man the whole world is his wealth Thou hast therefore the reward of a Hundred-â—old layd downe before thee in the greatnes of the merit and in the incomparable difference of the worth and qualitie For as if for a certain weight of brasse or iron or other grosser mettal a man should returne the like weight in gold he might wel be sayd to haue rendred more then a hundred-fold So when for the contempt of earthlie loue and pleasure a man is rewarded with spiritual ioy and the pleasure of most excellent charitie though the number were alike yet it is a hundred times greater and better This was Cassian's opinion in this busines 5. And S. Augustin doth not only approue of it but sticketh not to say further that the pleasure of Religious people is more then a hundred times as great and that the number of a hundred being the perfectest of al other numbers comprehendeth al that can be had or wished and that the saying of the Apostle is verifyed in them As hauing nothing and possessing al things And else-where he repeateth the same and addeth moreouer that such as were poore in the world and had little or nothing to leaue shal not be excluded from this happines but al shal be partakers of so ample and so abundant a a reward of pleasure which maketh the ioy of the hundred-fold incomparably greater And to this effect he construeth those words of the Psalme There sparrowes shal make their neasts vnderstanding by sparrowes which are little birds the poore and little ones that hearing the words of the Ghospel Go sel al that thou hast and come follow me embracing it with al their hart resolue neither to marrie nor to trouble themselues with care of children nor to tye themselues to anie certain dwelling but to liue in common What therefore sayth S. Augustin haue these sparrowes forsaken what great matter haue they forsaken One of them turnes to God he leaues his father's poore cottage perhaps scarce a bed in it or a chest Let vs not crowe ouer him let vs not say Thou hast left nothing He that hath forsaken a great deale let him not be prowde of it We know that Peter when he first followed our Sauiour was a fisherman what could he forsake or his brother Andrew or the sonnes of Zâ—bedee Iohn and Iames for they were also fishermen and yet what did they say Behold we haue left al and followed thee Our Sauiour did not answer him Hast thou forgotten thy pouertie what hast thou left that the whole world should be turned-ouer vnto thee He forsooke a great deale my Brethren he forsooke very much He forsooke not only al that he had but al that he desired to haue What man is there so poore that doth not swel with the hopes of this world who is there that doth not dayly couet to encrease that which he hath This couetous mind is that which they cut off It was once ayming at an immensitie of wealth they confined it and shal we say they left nothing No certainly Peter forsooke the whole world and the whole world was turned-ouer vnto him as hauing nothing and possessing al things Manie doe the like they that haue little doe this and become fruitful sparrowes Al this is of S. Augustin So that we may iustly conclude that Religious people haue a promise not only of a hundred times as manie goods and a hundred times as much pleasure and happines by these goods euen in this life but vnder the title of a hundred-fold they haue a promise of the whole world 6. Which is a rare and excellent thing and yet there is an other degree of this hundred-fold and indeed the highest that can be thought on comprehending not only the world and al that is in it but God the Authour of the world So S. Ambrose vnderstandeth this hundred-fold to be God himself because he that
worse disposed then the Angels for so are his words because as in the Angels there is no distemper neither do some grieue while others reioyce but are al of them ioyful with one and the self-same gladnes and quiet so it hapneth for al the world in Monasteries And S. Basil deliuering his mind yet more plainly compareth the life which Religious people leade in common with the life of the Angels and giueth this reason for it because al enioy the self-same spiritual riches and treasures which because they are spiritual may without diminution be equally possessed by al and therefore sayth he Religion is a liuelie representation of heauen and giueth vs a tast in this life of the happines which is to come 9. What shal we say of the similitude which Religion hath with that perfect subiection in which al that are in heauen liue vnder God al their wils being wholy and most admirably absorpt in his wil and holding it for the onlie rule of al their actions and motions For in like manner Religion cutteth off and rooteth out by the vow of Obedience al wil of our owne and by vertue of that vow the wil of God by the ministerie of man swayeth and ruleth in al things 10. Pouertie also hath a hand in this resemblance for as they that are in heauen take no thought for gold nor siluer but mind only the spiritual treasures which they enioy so Religious people shake off al earthlie things and glorie most of al that they are maisters of nothing 11 Moreouer in that heauenlie Palace al haue one kind of employment and one busines to wit to loue God and continually to prayse him This is that which Religionâ— people also ayme at and labour for to this end they forsake the world to attend see that God is sweet to this they wholy apply themselues and this is the reason as S. Denys writeth why from the beginning they were called Monks to the end their name deriued from vnitie might signifie the vnitie of the Soule with God which Religious discipline worketh in vs. Wherefore as S. Augustin sayth that they that are in heauen are blessed because they doe nothing but prayse God they doe not plough nor sowe the ground nor go to mil because they are works of necessiâ—â—â— and there is no necessitie nor they do not robbe nor steale nor commit adulterie because they be works of iniquitie and there is no iniquitie So we may say of Religion For first Iniquitie hath no place in Religion and as for Necessitie it is for the most part shut out by abandoning al desire of earthlie things and for the rest which remayneth it is directed wholy to the glorie of God which of itself is to prayse God and consequently they neuer cease praysing him For as the same S. Augustin deliuereth Thou praysest God when thou goest about busines thou praysest God when thou eatest and when thou drinkest thou praysest God when thou dost rest in thy bed and when thou sleepest 12. Finally it is no smal resemblance of a heauenlie life that a Religious Soule imitateth the conuersation of those that are in heauen as S Bernard discourseth in a certain place as when it worshippeth and adoreth God alone as the Angels it is chast as the Angels and that in flâ—sh of sinne and this frayle bodie as the Angels are not finally when it seeketh and mindeth the things which are with them and not that which is vpon earth And the same S. Bernard not without great reason applying those words of the Apocalyps to our Sauiour I saw the holie Cittie Hierusalem new descending from heauen sayth that when he came downe from heauen to teach vs vpon earth the conuersation which is in heauen he brought in himself a perfect patterne and visible pourtraicture of that heauenlie Hierusalem giueth the reason why he sayth so in these words The Heauenlie Man did not appeare in vaine seing of earthlie people he made so manie heauenlie ones like himself Because from that time we liue heer on earth after the manner of them that are in heauen while to the likenes of that heauenlie and blisful Creature this also which came from the vtmost bounds of the earth to heare the wisdome of Salomon cleaueth to her heauenlie husband with chast loue 13. The last resemblance which Religion hath with Heauen is in Ioy and felicitie For though there must of necessitie be great difference in the quantitie excesse of this ioy because in heauen we shal see God face to face and heer we see him by a glasse in a dark 〈◊〉 Yet the ioy heer is not only very great but of the self-same nature with that which is in heauen for they both proceed from one fountaine and haue the self-same obiects to wit not flesh and bloud or anie thing created but God only who is infinit and the Soueraigne Good of al. 14 And heer we might spinne out a long discourse concerning the abundance and multiplicitie and assurednes and soliditie and perpetuitie of the Ioyes which are in Religion but that we haue spâ—ken sufficiently of them in al that which goâ—â— before Yet vpon that which hath been hitherto sayd we may iustly conclude that no State can be fuller of al kind of happines then a Religious life specially seing it so liuely resembleth the ioyes life of heauen that we may truly say we are continually tasting of them yea plentifully feeding vpon the excessiue felicities which there we shal enioy fitly apply to this purpose that verse of the Royal Prophet Blesse our Lord al yâ—e seruants of our Lord who stand in the house of our Lord in the courts of the house of our God Where inuiting the seruants of God to the prayses of him he distinguisheth them into two ranks Some he placeth in the house of God others in the outward courts The first are they that dwel in Heauen which is the proper Mansion-house of God Religious people are the second that stand as I may say in the court-yard of the heauenlie Palace They are not yet in the house but next doore to it and in a manner in the porch or entrie where they haue two great commodities First that vnlesse they wil needs giue back they may both easily quickly get into the house when their turn comes and secondly bordering so neer vpon that Heauenlie habitation they cannot choose but haue part very often of the manie commodities and daynties which that house affordeth as so manie crummes falling from a table richly furnished An answer to certain Obiections which are wont to be made against Religion and first That few enioy these Comforts CHAP. XV. IF the World could speake for itself or had Counsel that were not blind and deafe with too much loue of the World I make no doubt but it would yeald to Religion al that which I haue
couetous disposition which is farre from the bountifulnes of his nature They should rather reflect how freely and liberally and profusedly he powreth forth the rest of his benefits for the sustenance of this natural life of ours He maketh the Sunne to rise day by day and giueth rayne to the earth in due season he furnisheth the world with plentie of corne and wine oyle and al other fruits not only sufficiently to supply our necessities but abundantly for pleasure and pastime And vpon whom doth he bestow these things Vpon men that blaspheme his holie name vpon men that are wicked and vngodlie or at least for the most part vngrateful vpon them that receauing so manie inestimable benefits at his hands think not once of him and oftimes abuse his guifts to his dishonour and reproach Seing therefore God is so large and bountiful in the goods which serue but for this natural life why should he not be in like manner liberal and profuse in the goods which serue for our spiritual life a life farre more noble and excellent and for which he voluntarily descended from the throne of heauen and dyed willingly vpon the Crosse to the end we might be partakers of it We see what kind of people were inuited to that sumptuous Bancket so royally magnificently set forth in the Ghospel Did he cal the rich and noble only or people clad in cloth of gold and siluer Goe forth sayth he quickly into the streets and lanes of the Cittâ—e the poore and â—eeble and blind and lame bring in hither Who be these seeble and blind poore people to interpret the Parable spiritually as we ought but such as are imperfect and but Nouices for matter of spirit too weake-sighted to fixe their eyes attentiuely vpon heauenlie things and too feebly vnderlayd to runne the wayes of Religious discipline and finally but slenderly prouided of vertue and poore in al spiritual graces And yet these are not only not excluded from the sweetnes of this bancket but vnexpectedly inuited and entreated and as the Ghospel speaketh compelled to goe in Let no man therefore feare when he is called to Religion that he shal be kept fasting from those plentiful fruits which we haue mentioned or forced to labour too long in digging for this current of liuing water 6. For a Religious life hath manie helps and furtherances towards these comforts First it hath an aduantage ouer a Secular life which is of no smal importance that in a Secular life euerie one must get what he can by his owne labour industrie but in Religion the State itself furnisheth vs with manie graces and putteth them as I may say into our bosome when we think not of them And besides the good which we doe ourselues we haue the help of the good deserts of our Brethren which participation how beneficial it is we haue spoken at large elswhere The dignitie of the State the fauour in which it is with God doth highly also endeere vs vnto him and that heroical act when we resigned ourselues and al that belonged vnto vs into the hands of our Creatour for this act alone is of more value esteeme weighes more with God then manie vertuous actions of a Secular bodie And finally the promise of Christ is of great weight very coÌ„siderable for he hath promised a hundred-fold not only to such as liue like an other S. Arsenius or S. Hilarion but absolutely to al that forsake al without addition or restriction as we see Which argument S. Bernard doth handle excellently wel confuting this selfsame errour the vaine feares which they obiect who say He doth so indeed I perhaps doe not so I am of a tender complexion I am a sinner cannot go through with so much hardnes without a great deale of grace and haue it not in me to deserue this grace As if grace were not grace but a reward of our work as if al had not sinned and stood in need of the grace of God Dâ—st thou think ô man that there is exception of persons with God and that he doth not so plentifully comfort al those that haue left al Be not incredulous yeald at least to Truth of whose testimonie no faithful man can doubt He sayth And euerie one that shal leaue father or mother or house or land for my name shal receaue a hundred-fold Christ excepteth no man They therefore are miserable that say Beside vs. It seemes they think themselues vnworthie of life euerlasting seing they do not hope for so much as a hundred-fold But because God who promiseth it is true the man is a lyar that mistrusteth it Thus sayth S. Bernard 7. But because beginners are they that are most of al subiect to these feares in regard their mind is yet dul in conceauing spiritual things and feeble in resisting the encounters which may occurre and clogd with the dregs of a secular life we wilshew that they haue least cause of anie bodie to feare because the beginnings of a Religious life are alwayes most ful of comfort For if we beleeue as we ought that the Diuine goodnes hath so much care ouer those that are his that he carrieth them as it were in his armes and in his bosome we must needs grant that it belongeth much more to the self-same fatherlie care and prouidence to giue this spiritual Infancie milk to drink as the Apostle speaketh For if as Authour of nature he prouided so carefully for our bodie that as long as a child wants teeth and strength to feed itself it should be fed with milk which is so pleasing a sustenance and so easie to be had without anie labour of the child shal we think that in the order of Grace of which he is in like manner Authour he hath not had the like care of our soule while it is weake and feeble For this is that which he promiseth of his owne accord by the Prophet Esay You shal be carried at the breasts and they shal make much of you vpon their knees as if a mother should make much of one so wil I comfort you How could God expresse himself in more louing or more tender tearmes then that as infinit as he is he disdayneth not to stoope to the tender affections and seruices and assiduitie of a Nurse Though in these words he doth not only expresse his loue towards vs in that he compareth himself to a Mother but comparing vs to little infants he giueth vs moreouer to vnderstand that we shal enioy these heauenlie comforts before we be able to deserue them For what did a little infant or what can it doe to deserue the loue and good wil of a mother but only that it is her child for which there is no thanks due to the child but to the mother And if we talk of merit what did the Prodigal Child doe that could deserue so much cherishing at his father's hands or
reason which he giues holdeth not only in Humilitie but in al vertues and particularly in that wherof we are speaking that a Soule becomes like the busines which it hath in hand and is wholy configured as he speaketh and conformed to that which outwardly it doth And no wonder seing there is such affinitie betwixt bodie and soule that whatsoeuer is offered to our corporal senses must needs moue it and we find it to our cost by daylie experience that the things which are represented vnto it by our eyes our eares and other senses doe make much more impression in it then that which our thoughts offer vnto it though our thoughts be the more natural and more proper action of our soules 11. Which if we consider it wil be no hard matter to discouer the difference which is betwixt him that leaues the world and worldlie things in affection only and in effect retaynes them and him that parts with them both in affection and effect The former roweth as it were against the streame and consequently riddeth lesse ground goeth on with more difficultie is much more tired with it and farre more apt to be carried downewards againe and most commonly it falleth out that he is for whom shal a man almost find that is able to stand in so continual a combat and beare vp against so manie rubbes and encounters The other sayleth with wind in poope nothing lyes in his way nothing hinders him al things help him al further him the Place the State his Companions his employments his intentions al his thoughts and whatsoeuer he heareth or seeth 12. S. Gregorie addressing himself to those that are of this confident humour think they can attend to the seruice of God keep their lands and goods determineth the Cause for vs as if he had been chosen Vmpire on both sides giueth the other partie a check in these words Manie couet not that which belongs to others but out of a loue to an vnperfect quiet seuer themselues from the braÌ„glings of this world they desire to be instructed in holie Writ they couet to attend to high Contemplations but yet forsake not the care of household-busines with perfect freedome and so oftimes while they lawfully attend vnto it they are involued in the vnlawful contentions of the world desiring carefully to preserue their earthlie things forsake the quiet of mind which they sought for labouring with continual fore-cast to saue their flitting substance the word of Diuine knowledge which was coÌ„ceaued in their mind comes to naught because according to the saying of Truth the tâ—ornes ouercharge the seed which began to spring the busie cares of earthlie things shut out the word of God out of their memorie and while they forsake not the world perfectly they walke stumbling on entangling themselues in their going that they cannot goe What could be sayd more cleere on our side and particularly where stiling al earthlie things a flitting substance he giueth vs to vnderstand that the nature of them is to be alwayes either flitting from one hand to an other or running to decay and consequently they aske so much care and paynes and attention to preserue and stay them that while a man's thoughts are busied in it what time or meanes can he haue to think of heauenlie things 13. Now wheras they wil needs perswade themselues that they can keep their worldlie possessions and not set their affection vpon them they are certainly much mistaken not only in my opinion but in the iudgement of al those that vnderstand things right For we see dayly before our eyes how men are taken with the things of this world before they think of it meerly by vse and custome of handling them and are oftimes most intangled when they think themselues most at libertie For as a man growes secretly in loue with the bed in which he lyes and with the chayre in which he is wont to sit and finds it not til he be called to rise So the loue of these earthlie things creeps so couertly into our affection that we think ourselues stil at libertie feele not the fetters in which they haue inthralled vs but then we feele them when death or chance must part vs. We caÌ„not haue a better witnes of this which we are saying then S. Gregorie who deliuereth it both vpon good grouÌ„ds of reason and his owne experience For thus he relateth how he liued in the world 14. That which I should haue sought was euen then layd open vnto me out of the loue of Eternitie but my wonted custome had obliged me not to change my outward manner of liuing and while my mind did yet vrge me to serue the world as it were in outward shew manie things began to rise against me of the cares of the world that now I was held not in outward shew but which is worse in affection S. Gregorie therefore confessing this of himself others may easily see how much more they ought to feare and beware of the like knowing themselues to be so farre inferiour to S. Gregorie in strength and vertue For this is the reason why holie men as the same Saint obserueth in an other place stand more in feare of worldlie prosperitie then of aduersitie For they know sayth he that while the mind is held-on in pleasing businesses it willingly sometimes leanes to exteriour things they know that oftimes a secret thought doth so misleade it that it is altered it knowes not how 15. And thus much we haue spoken of Religion as it is a fit instrument meanes to Perfection in regard it freeth the passage of al encumbrances which lye betweene vs and a spiritual life and in a manner stop-vp our way But there is yet something more in it that of itself and for itself is greatly to be desired and they that haue it not though we should grant them al things els must needs confesse they want no smal spiritual ornament enrichment of their soules For first in Religion there is the point of Abnegation of our owne wil a point of high perfection and properly Euangelical For he that is free to dispose of himself as he list may often euen in good works mingle much of his owne wil in prayer in almes-giuing and the like and so much as he mingleth of his wil so much he leeseth of the value of his work So that the happines which we purchase by wholy vnuesting ourselues and intirely casting-of our owne wil in al things and for our whole life-time is a happines that cannot be expressed in words nor purchased but by the Vow of Obedience 16. A man may say that in the world the sole Wil of God may be our Guide ayme And it is a glorious saying and carrieth a faire shew soundeth big as long as we stand in the speculation of it but when we come to the proof and practise al that imagination of
and consideration but eyes to see how manie thousands of men and women consecrated to God haue been in al Ages and are to this day maintayned through his goodnes and prouidence and with such abundance and certaintie that no Secular people can more certainly relye vpon their lands of inheritance For they also haue their lands to wit those two Lordships as I sayd so rich and plentiful that if our Lord should aske them as anciently he asked his Apostles When I sent you without satchel or scrip did you want anie thing they must of force answer with ioy and thanks-giuing as the Apostles did Nothing Of the feare which others haue least they may hasten their death by the incommodities which they shal suffer CHAP. XXVIII WE haue cured this feare yet there remayneth an other which also concernes our life which as it is the dearest thing we haue so naturally nothing is more hateful and more detestable then that which either bereaues vs wholy of it or in part diminisheth it And to anie man's thinking it caÌ„not be but that our life should be in some measure shortned with the labours and watchings and continual paynes and manie incommodities which a Religious course must necessarily inuolue Whervpon besides the hastning of our end some may haue a scruple least they be guiltie of their owne death by thus voluntarily through corporal austerities cutting off the time which is allotted them to liue To answer this obiection therefore we wil begin with this scruple for that being taken away the rest wil be easie to answer 2. We must therefore vnderstand that Diuines who dispute this question at large make no doubt but that it is lawful for a man to shorten his dayes and not only lawful but commendable and meritorious For though it be not lawful of purpose to kil ourselues yet to do some good thing whervpon it shal follow that our life wil be in no smal measure shortned is not only lawful but oftimes most acceptable to God And we may iustifye it by manie presidents and particularly by the ancieÌ„t approued custome of the Church of God in appointing long fasts and laying most grieuous pennances vpon such as offended which doubtlesse could not but cut off not a litle but much time of their life 3. And it is the more certain the Religious people offend not in this kind because whatsoeuer incommodities they suffer in Religion others suffer as much in the world for other ends For if Religious people watch al night manie trades-men doe the like for gaine if they suffer cold and hungar and trauel much on foot how manie poore people be there that are in farre greater want both of relief and apparrel and other necessaries and yet liue It is euident therefore that it is not rashnes and that we ought not to haue anie scruple of doing that for the seruice of God which so manie doe for the loue of the world 4. Wherefore this point being cleered that we are not murderers of ourselues If the case were so that Religion did hasten our death how glorious a thing were it to be of so noble a spirit as to contemne al things euen our owne life for God And if Religion did shorten our dayes as Martyrdome doth take our life quite from vs might we not iustly in this respect account Religion a kind of Martyrdome For though we be not cut off suddenly with losse of bloud that doth not alter the case for we find that S. Marcellus is accounted a Martyr though he lost no bloud but dyed in a cage of wild beasts by the continual stench of the place and S. Pontianus though banished into the Iland of Sardinia which at that time was held to be a pestilent ayre he pined away by little and little and others that either with labour of digging in mines or with the weight of irons in length of time haue come to their end If therefore Religion also should deale thus with vs how much should we think ourselues beholding to it for making vs Martyrs and bestowing so great a good vpon vs as is Euerlasting glorie in heauen and bringing vs so much the sooner vnto it which of itself is generally accounted a great happines and taking vs out of this mortal life which is so barren of al goodnes that in comparison of the life to come it hath no good in it but rather much euil For we liue heer continually among so manie traps to catch vs that we doe but prolong our miserie and encrease affliction as long as it lasteth we must of force abide the cruel assaults of our spiritual enemies and stand to the continual hazard of the combat betwixt vs and the Diuel the euent wherof is so vncertain and withal of so mayne importance What therefore as I sayd should we desire more then once to see an end of so manie euils and such fearful dangers and to end them in so blessed a manner as we may in Religion For Religion as we shewed in the first booke affordeth extraordinarie helps in that doubtfull passage so that wheras the verie thought of it is dreadful to others the thing itself to vs is sweet secure and to be desired in regard we haue so long before shaken off al things which as so manie setters are wont to hinder others when the howâ—e of parting cometh and enioy moreouer at that instant manie comforts and among the rest the presence and prayers of so manie of our Religious Brethren as then flock about vs. Wherefore seing in this life al things are irksome and tedious and in the death of a Religious man al things so safe and happie and death itself a beginning and entrance to a life more happie though Religion should hasten our death what harme should it doe vs Rather if we were so wise as we should be we should euen for this reason desire it 5. But to say the truth it is a false imputation which people lay vpon Religion when they say it is a bloud-sucker and dispatcheth men apace out of the way for this is their meaning though they wil not say so in expresse termes Rather if we looke wel into it it prolongeth a man's life as we may see by so manie aged men as Religious houses are ful of and we find vpon record in ancient Writers euen among them that haue lead most austere liues as S. Hierome who liued a hundred yeares and S. Antonie a hundred and fiue S. Pachomius was yet elder then S. Antonie by fiue yeares S. Arsenius came to a hundred and twentie and the same we reade of S. Romualdus and he passed one hundred of them in Religion Cassian mentioneth manie of his owne knowledge writeth almost of none that liued not til he was very old naming particularly three Nesteros Ioseph and Cheremon which last he sayth he saw a very old man of a hundred yeares stooping and venerable for his
for al kind of sanctitie and particularly in dealing rigorously with their bodies And perhaps in truth or at least if we compare their manner of proceeding with that which is ordinarie amongst others we must confesse they weâ—e too seuere and went beyond the moderation which a bodie would think weâ—e reason But God would haue it so in them and gaue them that abundant measure of grace and strength not that others should striue to be as rigorous in that kind as they and compare with them in it for that were absurd temeritie but to the end we should the more willingly and more cheerfully apply ourselues to that measure and proportion which is now vsed in Religious Orders and not think anie thing intollerable seing they went through with farre greater austerities What therefore need we feare in a way which we see hath been troden by so manie Saints before vs in a way where we meete with such abundance of heauenlie comforts as I haue discoursed of in so manie Chapters before in a way where whatsoeuer can be bitter being cast into such a sea of sweetnes must needs be exceeding sweet 8. But al this which we haue said belongs to the cure of the mind and the strengthning of it Is there no medecine for the flesh itself It is hard to find anie because our flesh is neither capable of aduice nor apt to tast the sweetnes of vertue nor to foresee the hope of that which is to come so that properly that which it doth it must doe vpon command and be compelled vnto it as a beast with the spurre switch curbe sometimes perhaps with good bastâ—nados by vse and custome be brought to that which is reason and made lesse shy of good order and discipline And yet not to leaue it wholy destitute but by reason also to perswade it as much as it is capable to be content to take paines and liue continent we may lay before it that daintie exhortation in which S. Bernard demonstrates that a Religious and vertuous course of life is profiâ—able for the flesh itself These are his words Doe not ô bodie doe not 〈◊〉 al the time For wel mayst thou hinder the saluation of thy soule but canst not worke thine owne Al things haue their time Let the Soule now labour for itself or rather labour thou with it because if thou suffer with it thou shalt raigne with it So much as thou hindrest the reparation of it so much thou hindrest thine owne because thou canst not be repayred til in it God see his image reformed Thou hast a noble guest ô Flesh a noble one indeed and al thy welfare dependeth of the welfare of that guest yeald due respect to so great a guest Thou dwellest in thine owne country but thy soule lodgeth with thee as a pilgrim and a person exiled I beseech thee what country-fellow if a Noble-man or a man of great power would lodge with him would not willingly lodge himself in some corner of his house or vnder the stayers or in the verie ashes and yeald the more honourable place to his guest as it is sitting he should Doe thou therefore the like regard not thine iniuries or troubles so that thy guest may haue honourable entertainement with thee And that thou maist not peraduenture flight and contemne this thy guest because he looked like a pilgrim and stranger think carefully with thy self what benefit the presence of this guest doth bring thee It is he that giueth sight to thy eyes hearing to thy eares sound to thy tongue tast to thy palate and motion to al thy members If there be anie life anie sense anie beautie in â—â—ee a knowledge it as a fauour of thy guest Finally his parting wil shew what his presence yealded for so soone as the soule is departed the tongue lyeth stil the eyes see nothing at al the eares are deafe the bodie growes stif the face growes wanne and after a short time al wil be a stincking rotten carkasse and al the beautie of it turned into corruption Why therefore for euerie smal temporal delight dost thou disgust and hurt this guest seing but for him thou couldst not so much as feele anie delight Moreouer if being as yet exiled and an out-cast from the face of God by reason of the falling-out of God and him he be so beneficial to thee what wil he be when he shal be reconciled Doe not ô bodie doe not hinder that reconciliation for thy self mayst come to great glorie by it Offer thy self patiently yea willingly to al let nothing passe which may be a furtherance to this reconciliation O if thou couldst tast this sweetnes and value this glorie The Lord of hoasts himself the Lord of vertues the King of glorie himself wil come downe to reforme our bodies to configure them to the bodie of his glorie How great glorie wil that be how vnspeakable an exultation when the Creatour of al who came humble before and hidden to iustifye soules wil comâ— loftie and manifest to glorifye thee ô miserable flesh not now in infirmitie but in his glorie and Maiestie How long therefore doth this miserable foolish blind senseles and truly mad flesh seeke after transitorie and perishable comforts yea certainly discomforts if it happen to be put by and iudged vnworthie of this glorie and moreouer eternally tormented vnspeakable torments Al this is of S Bernard Of them whom the loue of the world hindreth from Religion CHAP. XXX NO doubt but the comelines and beautie of Religion is so great that were it not that people are as it were held in irons by the flatterie of the world and the false shewes which it makes of deceiptful pleasures it were able to inuite and bring al men to embrace it For we know there are manie and euer haue been that being called of God and acknowledging themselues to be so haue made offers to follow him and yet held back by the commodities and pleasures of the world haue not had the hart to disengage themselues and fly out of it but stil haue remayned in their former fetters entangled What remedie but to shew them plainly before their eyes what the world is wherin they liue that is what mischief lyes hidden in it vnder this shaddow of pleasure which they are so loath to parte with Six kinds of mischief we may reckon reducing them to these heads Deceipt Shortnes Miserie Danger of offending God Blindnes Sinne. 2. First therefore what is more ful of deceipt and a more open lye then the world making so manie faire promises and performing nothing and when it makes a shew of performing coming farre short of what it promised it telles vs that the commodities which it offers are special good ful of contentment and happines where indeed there is no true contentment no solid ioy or pleasure to be had in them And we shal not need to stand alleadging reasons to proue it we see it
as people vsually liue To regard men more then God to be more obseruant of the lawes and customes of the world then of the law of God to be so very sollicitous for that which concernes the bodie and so carelesse of their soule as if they had none at al finally to take so much paines for temporal and perishable things and not to be willing to moue so much as a fingar for that which is eternal and knowing so certainly as they doe that they shal dye to discourse and talke and proiect as if they were alwayes to liue 8. What wonder is it then if through the multitude of these snares and this hideous darknes and blind mist which hangs before their eyes they fal into the last and greatest of al other euils an infinit companie of sinnes and haynous offences and bring al things to confusion For we see that in the world al in a manner liue like beasts their passions leade them by the nose whither they list they â—ustle and runne at one another as beasts with their hornes and heeles and are readie to eate vp one another through hatred and displeasure The good are neglected the rich only and powerful honoured the poore oppressed truth sanctitie sinceritie in a manner exiled deceipt dissembling flatterie vanitie bâ—aâ—e sway and that which is the source of al other euils a most desperate forgetfulnes of God and their owne soules saluation This is the face of the world which if anie man wil behold and view with an vnpartial eye he wil be so farre from being taken with it that I perswade myself he will vtterly detest it and think himself neuer at quiet til he haue gotten out of it as out of a stincking prison and euer-winding labyrinth of errour which is that which the Prophet Hieremie wiâ—hed Who wil giue me in the wildernes an Inne of trauellers that I may forsake my people and depart from them because al are adulterers a companie of transgressours 9. But some bodie wil say Are al wicked that liue in the world and is there no hope of their saluation God forbid some there be amongst Secular people whom God doth preserue from bowing their knee to Baal but they are few in comparison of others and they that are goe on but slowly and with much difficultie and easily get a slip and fal back againe Now when we aduise vpon anie thing we alwayes regard that which most commonly hapneth and that which is natural to the thing which we aduise vpon and not that which hapneth to one or two The nature of fire is to burne of water to drowne whosoeuer goes into it and yet the three Children had no harme in the fire nor S. Peter in the Sea and manie others haue escaped both without hurt And is there notwithstanding anie man so mad as to cast himself wilfully into the sea or into the fire because they escaped For as I sayd we must regard the nature of the thing not that which falleth out sometimes contrarie to the ordinarie course by the particular prouidence of God And the same we may say of the world For seing the natural disposition of it is so euidently deceiptful and malicious and the pestilent infection of Sinne so generally spred al ouer it that it is hard to auoyd it and few escape it seing also there be so few in it that find the narrow way to saluation though some doe in al reason it is to be shunned as I sayd of fire and water 10. For who can warrant thee that thou shalt be one of those few And what follie is it to put a busines of so great coÌ„sequence as thy eternal saluation or damnation in so great a hazard or to imagine thyself so fortunate that the poyson of the world shal haue no force vpon thee alone though thou coÌ„fesse it generally infecteth others This were madnes indeed a signe of litle care of saluatioÌ„ specially beholding before our eyes so manie that suffer ship-wrack and holie Scripture so seuerely thundreth in our eares so manie feareful sayings and amongst the rest that of S. Iames Adulterers doe you not know that the friendship of this world is enemie to God Whosoeuer therefore wil be a friend of this world is made an enemie to God Against the feare which some haue that they shal neuer be able to shake off their euil customes CHAP. XXXI THere be others whom neither the loue of the world nor of their owne flesh doth hinder from Religion because it is too open too palpable a temptatioÌ„ to yeald vnto But they are held back by another more suttle deuise feare least the euil habits which they haue gotten in the world wil be stil hanging vpon them stil confronting them and haue not so much confidence as to hope to roote them out because by long custome they are so deepely setled and ingrafted in them vnlesse they doe roote them out they think they shal not be at peace and quiet nor be able to perseuer in a course so contrarie to their wonted strayne 2. But they that buzze vpon these thoughts first in my opinion feare where there is no feare for there is no reason at al why they should doubt but that in Religion they shal ouercome al these euil customes whatsoeuer they be and secondly I doe not wel vnderstand the ground drift of their discourse in it For if they conecaue that a bodie must continue to liue a secular life and that it is beâ—ter to doe so because they think they shal neuer shake off their euil habits me thinks it fares with them as if a man finding himself in a long iourney quite out of his way should choose to goe on in his errour rather then go back againe because of the labour difficultie which he appreheÌ„ds in it wheras he knoweth most certainly that the farther he goes on the farther he goes out of his way consequently shal either neuer come into the right way againe or if he resolue euer to come into it must take much more paynes and labour to effect it for so these kind of people wil either be continually heaping one vice on the back of another despairing as the Apostle speaketh of themselues or if at anie time they think of reforming themselues and returning into the way of vertue it wil be the harder for them to compasse it the longer they continue their wonted customes 3. But the principal meanes to breake the neck of this temptation wil be to shew euidently what a grosse errour they are in that think it so impossible a thing to ouercome their euil customes wheras indeed in Religion they may be easily ouercome which we shal quickly demonstrate if we consider the nature of the customes themselues the grace of God And from the nature of the euil customes I argue thus Euil customes are habits and the nature of al habits is
though there were no other harme likelie to befal vs the verie delaying a busines of so great weight is a great harme and hinderance vnto vs for it bereaueth vs of the vse and benefit of so manie good things as are in Religion a losse which can neuer be repayred for so manie dayes yea so manie howres as this demurâ—ing taketh vp so much gaynes and profit doth it take from vs because in Religion no day no howre passeth without excessiue gaynes Thirdly we runne hazard of inconstancie and as we are al mutable frayle infirme we put ourselues in danger of yealding in the meane time either to the importunate sollicitations of the Diuel or the flattering shewes of the world or to our owne flesh that stil repineth and laboureth to slip the collar A ship out of the harbour is alwayes in danger and ought to desire nothing more then speedily to put into the hauen 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 16. And finally we must remember how death continually hangeth ouer our head and the manie chances that may bring vs vntimely vnto it of which S. Augustin speaketh thus Who hath promised thee to morrow Where thou readest that if thou reforme thyself thou shalt haue pardon reade me if thou canst how long thou shalt liue Therefore thou knowest not how long it wil be Reforme thyself and be alwayes readie Wherefore differrest thou til to morrow And S. Bernard in an Epistle to certain Nouices of his commendeth them highly because they were so forward to put their purpose of Religion in execution The Crosse of Christ sayth he wil not anie more appeare emptie in you as in manie sonnes of distrust who delaying from day to day to be conuerted vnto our Lord taken away by vnexpected death in a moment descend to hel 17. These are the points which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation which thou hast so long agoe conceaued Among men nothing is more certain then death nothing more vncertain then the howre of death for it wil come like a theef in the night Woe to them that shal be great with child in that day If it come vpon them and preuent this wholesome child-birth alas it wil break through the house and extinguish the holie yong impe For when they shal say Peace and securitie then suddain ruine wil come vpon them as the paynes of a child-bearing woman and they shal not escape O therefore make haste get away depart let thy soule dye the death of the iust that thy latter things also may be like to theirs O how pretious in the sight of our Lord is the death of his Saints Fly I beseech thee stand not in the way of sinners How canst thou liue where thou darest not dye And againe the same S. Bernard writing to another that had asked a yeare 's respit to make an end of his studies speaketh thus vnto him I beseech thee lay thy hand vpon thy hart and reflect that the terme of thy yeare which to the iniurie of God thou hast taken respit in is not a yeare pleasing to God nor to please him in but a sower of discord a feeder of anger and a nourisher of Apostasie a yeare to extinguish spirit to shut out grace to bring thee into that luke-warmnes which is wont to prouoke God to vomit Of a temptation rising from our Parents and Kindred CHAP. XXXIV BEHOLD an other engine which the Diuel makes vse of against a Religious vocation grounded in the tender affection which euerie one beares naturally towards his kindred which S. Hierome fitly tearmeth the Ramme or a warlick instrument to batter downe Pietie and deuotion for it hath two parts as it were two hornes wherewith it endeauoureth to shake and beate downe this rampire of Saluation The one is the natural loue which they of whom we are borne and they that are borne with vs of the same Stock doe clayme as it were by right The other comprehendeth al the wayes which Kindred is wont to vse to turne a man's resolutiâ—n from so holie a purpose by praying by entreating by teares by argument by laying load vpon reasons concerning their house and familie and twentie such other deuises 2. Against this suttle and withal vehement and strong temptation of the Enemie for both concurre in this which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing
what course of life soeuer comes next at hand by chance or fal presently vpon that which the least occasion or hope of commoditie presents vnto them Some carried with the streame of the world take the way which seemeth to leade most directly to honour or wealth perswading themselues that that is best because commonly people are so perswaded Others taking example by their parents and following the principles which they instil into them take the same course which they haue done before them and in that which they are borne in that they continue al their life time Which is al the reason which most men haue why they apply themselues some to the Law others to the studie of Physick others to serue at Court or in the warres or to traffick and marchand it and to be short there is so litle choice made or aduise and counsel taken in this busines that it is an vsual thing among al sorts of men to leape into that which is next or which they take a phancie to be it what it wil or which some chance or accident or other hath cast vpon them Which rash and casual manner of proceeding makes that it is no wonder to see most men repent themselues of the course of life which they haue vndertaken or if they doe not repent themselues yet they fal into infinit errours by reason of it Wheras if they would vnderstand what reason is first when they come to yeares of discretion or not long after they should take leasure to bethink themselues and seriously to consider what is the end of man for which he was created to wit for eternal glorie and how this glorie is the thing which we must al seeke after and wheras the seueral courses and occupations of this life are not only necessarie for the vpholding of this common wealth of the world but are wayes also to that eternal glorie for which we are made euerie one must make choice and enter vpon that wâ—â— which may best leade him to the final end of that eternal Beatitude and may be most pleasing to our soueraigne Lord and God which is the cheefest thing we ought to aâ—me at and indeed the vpshot of al. For it is not the part of a seruant such as we al are nor can it belong vnto him to enter vpon what place or office in his maister's house he wil himself but to take that which his maister ordaineth for him And this which euerie man ought to doe when he first comes to yeares and in that crosse-way as I may say at which he then arriues if he haue not done it then and consequently haue fallen into some errour in the choice which he made of his course of life if it be not such a state as matrimonie or some other which cannot be altered by reason of the obligation annexed vnto it he must proceed as in al other errours rather to correct them then to goe further on in them for it is better to be at some losse by going back againe and sit downe with it then by stil going forwards in our former errours be farther and farther from remedying them 4. Wherefore to the end we may at first settle our estate as it ought or afterwards take the right course in altering it if anie alteration be to be made in it first we must bring ourselues to an Indifferencie and so quiet our mind that we hang not more after one thing then after another but desire meerly to fulfil the wil of God what soeuer it be For so it is the dutie of a good seruant to doe as I sayd before and if he carrie not himself in this manner he cannot be sayd to seeke the wil of God but his owne But whosoeuer doth this shal quickly see the heauens cleer of al cloudes and receaue the light from God which he desireth And this is a rule which Climacus also prescribeth in these words In searching the wil of God we must needs dispose ourselues so as al our owne wil cease and leane on neither side for when it shal be wholy purged of al self-affection then it wil be fit to receaue the inspirations of God 5. Another rule is that we must not in this busines desire or expect Reâ—uelations or Miracles or anie extraordinarie signe or token aboue the course of nature because God hauing giuen vs by nature an vnderstanding and the light of Reason which togeather with Faith and the Grace of God doth sufficiently shew vs what is fitting for vs to doe for saluation his pleasure is that we make vse of that light and by it he speaketh and manifesteth vnto vs what he wil haue vs to doe Wherefore they mightily mistake themselues who when they aduise vpon these things would haue an Angel come to them from heauen or at least require some such signe of the wil of God as may be altogeather vnquestionable For we ought not to doe thus nor desire anie thing beyond the ordinarie custome and manner of proceeding of God with men And the manner of proceeding of God is that though he assist vs with his light it is the light of Faith not of cleer sight and consequently there remaineth something that is obscure in it And S. Ignatius the Father and Founder of our Order was wont to say a thing which is both true and prudently obserued by him and worthie to be noted that if we were to aske signes of God we should rather aske them and desire more euident signes of his wil to remaine in the world then 〈◊〉 embrace the Euangelical Counsels For our Sauiour himself hath euidently exhorted vs to his Counsels and on the other side layd before vs as euidently the excessiue dangers and difficulties which are in a secular state and in wealth and honour which the world is so greedie of so that if we wil conclude righâ— reuelations and extraordinarie tokens of his wil are to be required rather for a man to venture vpon the world then to enter into Religion 6. Moreouer as our soule hath two powers Wil and vnderstanding so commonly there be two kinds of vocation The one when our wil is inflamed with the loue of a Religious life and a man finds himself carried vnto it without stop or stay or making any question of it but goes on with exceeding pleasure in thinking of it The other when our Vnderstanding is enlightned and therin we discouer the vanitie and dangers of this world and see cleerly on the other side the quiet the safenes the vnualuable treasures of a Religious life though perhaps our affection be somewhat dul and not so readie to follow that which reason shewes vs. This second manner of vocation to say the truth is the better of the two and more generally approued by those that are wise and experienced in these businesses then the other which consistes only in a seruent motion of our wil for being grounded in the light
of Reason and Faith it is lesse subiect to errour and more like to last and as they also obserue more noble because Reason and Vnderstanding is that wherin man differs from a beast and excelles al corporal creatures Wheras the slownes and backwardnes of our wil may be holpen diuers wayes and manie motiues and incitements there are to quicken it if we reflect vpon them and cast them seriously in our mind 7. By which also we may see that they are likewise in an errour that think they are neuer called of God vnlesse they feele such extraordinarie motions towards Religion in their minds that they burne with desire of it and find themselues carried towards it without anie trouble or difficultie For the luâ—â—pish and earthlie condition of our nature wil not suffer vs to mounâ— so high without labour and difficultie and the Diuine wisedome is not wont to destroy nature but to help it nor to kil our enemies outright that we may haue no bodie to fight withal but to giue vs grace and strength to ouercome by fighting because this is a more beneficial for vs manie wayes and more wholesome 8. Agreed therefore that we must vse the discourse and iudgement which God hath giuen vs thereby to find out his wil the way and meanes which directours of spirit tel vs we must take in it is this First as I sayd we must lay before vs the end for which we were created which is but one to wit by louing and seruing God to come to euerlasting happines Secondly we must present to our consideration al the courses of life which are sitting to be aduised vpon and examine and search diligently into euerie one of them what help what inconuenience is in it compared with the final end we ayme at and resolue vpon that which both in it self and for vs is absolutly the best as they that are to take a iourney choose the easiest the shortest and the most commodious wayes Thirdly we must beare in mind that most certainly the day wil come when we shal die and giue a strict account to God of al our negotiations and consequently in reason we must now doe that which then we would with we had done and choose that which then we would giue anie thing we had chosen For what follie were it in a busines of such weight to carrie our selues so as we know we shal repent it at last in vayne 9. A third thing which they that desire to know the wil of God and 〈…〉 to what he calleth them vnto must vnderstand is that they mâ—st not tâ—iâ—k to come to the knowledge of it in the midst of the vanities and distractions and multiplicities of busines of the world But let them withdraw themselues a litle out of that noyse that they may haue thâ—â—â—ares free and heare what their Lord their God speaketh to them and first of al if there be no reason to the contrarie let them purge their soule by a general confession of al their sinnes for that wil be a great help for the light of God to come more freely into them al cloudes of darknes being dispersed Then let them giue themselues somewhat more then ordinarily to prayer and meditation to rayse their harts from earthlie to heauenlie things and finally present themselues before the Throne of God as a schollar before his Maister pliable attentiue desirous of this heauenlie doctrine For what wonder is it if we heare not the voice of God when our mind and soule is otherwise busied and taken vp with the cares and delights and loue of earthlie things buzzing continually in our cares To which effect S. Bernard writeth to oâ—e Thomas that was in the like consultation about leauing the world O deerely beloued if thou prepare thy inward eare to the voyce of God sweeter then honie and the honie-combe fly the cares which are without that hauing thy inward senses free and vacant thou also mayst say with Samuel Speake ô Lord because thy seruant heareth This voyce doth not sound in the market place it is not heard abroad A priuate counsel requireth priuate audience it wil certainly giue ioy to thy hearing and gladnes if thou harken vnto it with a indicious eare 10. And yet we must adde one thing more to wit that whosoeuer desireth this light must not only as S. Bernard aduiseth come neare to God but come with a mind resolued absolutly to do whatsoeuer God shal say vnto hâ—m For there be those that do not deale vprightly and sincerely with God but desire of curiositie to know his wil not to performe it but to know it and to be thought in some sort to haue done their dutie but they are so farre wide from being discharged of their dutie by it as they incurre a greater fault as a seruant â—hat knoweth his maister's wil and doth it not And moreouer this verie thing is a meanes that God doth not giue them that light which he would because he sees that it wil be in vayne to giue it them and to their preiudice which is that which we reade in the Psalme Good vnderstanding to them that do it because God giues a good vnderstanding to them that do or are resolued to do that which they vnderstand as S. Gregorie noteth in these words He that wil vnderstand what he hath heard let him hasten to fulfil by work that which hitherto he hath been able to heare 10. A fourth thing which we must beare in mind and must needs be a great setling and comfort vnto vs in this consultation is that euerie instinct which moues a man to a Religious course of life cannot be but of the Holie-Ghost This is a posiâ—ion of S. Thomas both in the booke which he wrot against them that withdraw people from Religion and in the second part of his summe of Diuinitie where he sayth that he that cometh to Religion cannot doubt but that he is moued therunto by God whose it is as the Prophet speaketh to leade into the right way supposing he knowes in his coÌ„science he hath no sinister end in it but comes out of a desire of vertue and of the seruice of God Wherefore when the scripture saith vnto vs Try the spirits if they be of God it is to be vnderstood of spirits that be doubtful is to be practised by them that haue the charge of admitting others into Religion for they not knowing with what mind and inteÌ„tioâ— people offer themselues do wel to try their spirits And he saith further that if it should happen that Sathan traÌ„sfiguring himself into an Angel of lâ—got should moue vs to Religion we haue no cause to be afraid first because as long as he suggesteth that which is common for good Angels to put into our mind there is no danger for we are not forbidden to benefit ourselues by our enemie specially when we know not that it
and suffered much in his temporal estate by inrodes which the enemie made into the countrey S. Hierome maketh vse of al this and telleth him that they are warnings from God who as it is written of the children of Israel instructeth him with stripes and sorrow And S. Macarius also in one of his Homilies obserueth that it doth often happen that God handles a man roughly with miseries and afflictions that being otherwâ—se too much wedded to the loue of earthlie things and seing al things fâ—â— crosse vnto him he may beginne a discourse thus within himself Since I cannot haue my wil in the world behold I quit the world and betake myself to God wholy to serue him and at last he thanks his il fortune because by that occasion he was drawne to the sweet yoak of our Lord. 18. And Cassian reckoning three kinds of vocations placeth this in the last place when by losse of goods or by death of friends or by other such accidents they that refused to follow God in prosperitie are compelled to follow him by aduersitie against their wils as the Hebrewes of whom it is written in the Psalme When â—e killed them they sought him and returned vnto him and early in the morning that is speedily without delay they came vnto him And addeth that though this kind of vocation seeme to be the meanest and of least esteeme yet men of great perfection and great feruour of spirit haue been called by it and haue been nothing inferiour to others that entring vpon the seruice of God vpon nobler principles haue brought their life to an end with great commendation Climaâ—us sayth excellently wel that it is the fashion of God sometimes to catch men by an honest kind of craft and draw them in by a wile to saue their soules His words are these Let vs not contemme some that renounce the world without anie great consideration because the spirit doth sometimes piously deceaue soules For oftimes such a renunciation hath better successe then another which came vpon more aduise as the seed which fals from the hand of the husbandman where he doth not desire it should groweth sometimes better then where it was sowed of purpose I haue seen some that haue gone into a Monasterie with no holie intention but driuen by necessitie who afterwards were taken with the great wisedome of the Abbot and the milde conuersation of the Monks and God giuing them the light of grace they arriued to an eminent state Thus saith Clâ—maâ—uâ— 19. The last rule which we haue to set downe is about the comparing of Religious Orders among themselues so to make a right iudgement of them for this also is necessarie and requires an vnderstanding that is iudicious For though in embracing a Religious course in general we cannot erre as I haue shewed yet in choosing this or the other particular Religion we may erre the Diuel may put manie mists in our way For oftimes when he sees a man desirous of perfection he puts a course in his phancie where perfection is not followed as it should be that the good desires which he had may come to nothing oftimes with preposterous feruour he egs him on to take more vpoÌ„ him then the strength of his bâ—die is able to beare and finally al his deuises tend to bring a man to doe either too much or too litle Wherefore that in the choice of a particular Institute we be not drawne into errour two things are to be discreetly weighed First wheâ—her the Institute itself be perfect and secondly whether it be perfectly and carefully obserued For though a Religious Familie haue neuer so holie Rules and orders in it if they be not kept or if few doe keepe them the holines of their Rule is to litle purpose and no man ought to be so confident of himself as to hope to beare himself vp against the multitude and to keepe the right way where the rest goe wrong And consequently a man must not so much consider which Order is most renowned for antiquitie or for memorable acts in times past or for the members of holie men that haue been in it but which now at this present is more holie more obseruant of Religious discipline and more ful of that first spirit wherewith the Order was begun and founded 20. And if we be desirous of some signes to direct our iudgement in this kind we may consider these things following First if there be an exact order obserued that no bodie haue anie thing in priuate to himself neither money nor anie thing els but al things be kept and serued out in common Secondly if there be charitie no contention no hanging off from one another Thirdly if ambition be wholy excluded and al pretences and proiects for preferment and honour and rather such employments declined as carrie a shew of greatnes and authâ—ritiâ— Fourthly if obedience to Superiours be kept entire inuiolable without exemptions Fiftly if the Religious be seldome permitted to deale with their carnal friends and kindred and not but vpon some spiritual occasion And finally if they be zealous of the good of soules and for that end spare no labour or paines that is requisite These are the chiefest and most important things which are to be looked into Other things though of lesse moment are not also to be neglected as the greatnes of the Order if it abound in good subiects if it be spred farre and neere if it haue people in it of diuers nations For so it must needs abound likewise in learning and wisedome and haue greater helps to effect that which it doth vndertake and more store of good works by the communication wherof euerie particular man of the Order hath the greater benefit As a fire is the greater the more store of wood is layd vpon it and the wood itself takes the easier and burnes the faster and makes the more lightsome fire when there are manie sticks togeather then when they are layd one by one Though al this is but extrinsecal that which I sayd before of the perfection of euerie Institute belongs to the essence and substance of it And because in Perfection there be manie degrees if we wil know how to compare them one with another we must take S. Thomas in our way who answereth the question in these words The greatest perfection of a thing consisteth in attayning to the end which it hath 21. Wherefore to value the perfection of euerie particular Iustitute we must weigh two things First whether it haue a nobler end and secondly whether it haue meanes accordingly more proportionable for the attayning of that end because the more perfect the work is to which a course of life is ordained the more worthily we must esteeme of that course and likewise the more effectual and abundant meanes it hath for the effecting of those works the better is the Institute and the more to be preferred But
And what shal we say of the wrong which we doe to God when we breake couenants with him when we forsake his seruice runne away out of his Camp when to his face we make more account of the friendship of the world and the loue of earthlie things then we doe of his familiaritie and acquaintance This is the reason why though God is wont to reserue the punishment of other offences to another world most commonly he reuengeth himself of this basenes presently we see that ordinarily they that fal from Religion either liue afterwards in perpetual miserie or dye suddenly a most miserable death As one of whom we reade in the Historie of the Franciscans about the yeare 1260. who by the Diuel's instigation hauing forsaken his Order and Monasterie two of the Friars of that Order moued with coÌ„passion went after him to perswade him to returne againe but he obstinately reiected their wholesome aduice they saw an vglie black dog make at him and affrighted with the sight of him they cryed out to the miserable wretch to take heed of that infernal fiend but he being with that more enraged pluckt off his Habit and cast it from him and ranne his wayes And behold he had not runne farre when that monster which as long as the man kept on his Habit had not power to annoy him leaped vpon him pulled him to the ground and throtled him so suddenly that the two Friars though thay made speed to rescue him found him dead when they came And infinit such accidents haue hapned in al Orders insomuch that Dionysius Carâ—husianus hath written almost a whole booke ful of such lamentable and admirable misfortunes and if we would vndertake to set downe al that haue fallen out in our Order they would make a Volume by themselues which perhaps may be some bodies work 11. And yet I wil not omit to mention some few that haue hapned lately within those two yeares or litle more For first it is certain of two that loâ—t our Socâ—eâ—ie wherin they had spent some yeares that one of them was not long after wounded to death and the other though he were a strong healthful man in the prime of his youth was suddenly taken away with a feauer whervpon an other of ours whom the Diuel at that instant was solliciting also to reuolt meeting his corps as they were carrying it to be buried was so daâ—â—ed with it that shaking off the temptation which hung vpon him he resolued to remaine in Religion A third was a Noâ—ice who deboiâ—â—d from that course by a kinsman of his after a few dayes which blinded with the world he spent in tauernes in drinking and al manner of licentiousnes he and his kinsman that had deboiâ—â—d him with manie others in companie met with the partie with whom they were at variance and among so manie swords drawne these two only were hurt and the wounds at first seemed but slight but rankled and brought them both to their graue in one day though not with like euent For he that had forsaken his vocation as that man that was more guiltie of the two lost his speech and senseâ— vpon a sudden and so dyed without either Confession which doubtlesse he needed or anie other Sacrament And almost at the same instant the other wasted with a strong feauer in the midst of his youth though he had at the Sacraments yet cryed out continually that he was damned and could not by anie meanes be drawne from that note A fourth was as miserable if not more miserable then he for not a ful yeare after he had forsaken the Order he was shot dead with a pistol And that which hapned to a Priest was as lamentable for hauing left the Order he was killed with a mattock by one of his Tenants for certain iealousies And an other fel mad and cast himself into a cesterne from whence being two dayes after taken out and knowne al the Cittie was in a maze no bodie making doubt but that hapned so vnto him because he had left his vocation Finally about the same time another that had left the Societie while he was a Nouice gaue himself ouer so farre to al kind of wickednes that at last he came to be put to death for it and when he was to goe to his execution after he had made his Confession to one of our Fathers he fel into a great passion of grief exceedingly blaming himself for leauing this Paradise as he called it and protested that when he put off the Habit of Religion it was as if he had put off Christ and set open the gates to al vice And al this as I sayd hath hapned so lately to people that are so wel knowne that of purpose I forbeare to name them not to vpbraid the dead It is to no purpose therefore to search ancienter records for the like lamentable accidents seing we haue so manie feareful ones before our eyes I omit diuers others because I wil not be too long in so vnpleasing a subiect These shal suffise to shew how neer this iniurie doth touch God and how highly he is displeased with it seing he doth reuenge it with so suddain and so grieuous punishments 12. Though we haue no great cause to wonder at it if we consider how great a sinne it is to forsake God when once we haue obliged ourselues vnto him by Vow and as it were sworne our allegeance and yet turne to the vanities and seruices of the world Of which sinne S. Basil hath this excellent discourse He that hath once vowed himself to God if afterwards he passe to another kind of life committeth sacriledge because he stealeth himself from God to whom he wâ—â— conseâ—râ—â—ed And els-where more at large thus This is most certain that he that hath once obliged himself to liue in a spiritual Societie with his Brethren 〈◊〉 separate and cut himself off from theÌ„ without a great offence For if â—heâ— when they haue once entred into a societie togeather in matters concerning this mortal life cannot goe from it by reason of the 〈◊〉 which are betwixt them he that 〈◊〉 tempt it should be subiect to the 〈◊〉 of the 〈◊〉 with out doubt much 〈◊〉 he that hath 〈◊〉 couenant of a spiritual conuersation â— this vnion being inseparable perpetualy cannot parte and breake off from them with whom he was as it were one bodie and if he doe he is liable to most heauie punishments appointed by God For if a woman taken into the companie of man by the lawes of marriage and linked with him by 〈…〉 be to dye for it if she be found to haue broken her faith how much more greeuous punishment shal be instricted vpon him that diuideth himself from the spiritual cohabitation to which he is tyed before the Holie-Ghost as before a witnes and mediatour of it As therefore the members of a man's bodie knit togeather by the bond of nature
God Whosâ—euer therefore shal find himself in this kind of wandring mind let him set befâ—re him as S. Augustin this pourâ—raiture of Continencie and Religion and vnder the wings therof so manie thousands of men and women some of yongâ—r some of elder yeares that in the world for the most part liued richly commodiously deliciously and yet afterwards embracing Religious pouertie liued in that strict course of life with great feruour and contentment and with no lesse feruour haue perseuered in it to the end Whom would not such a sight encourage yea whom would it not prouoke to put himself also into companie to be one of so deare a flock of our Lord and be glad of it 8. We might heer lay togeather manie other incitements to this purpose as the shortnes of the life of man the vanitie of al temporal things the feare of death the danger of hel-fire the hope of euerlasting rewards in Heauen the beautie of a Religious course appearing in the verie outward habit and gaâ—e and behauiour of Religious people wherof sometimes one sometimes more of them togeather haue been forcible meanes to draw people as in reason they may from the loue of the world to Religion but I passe to a few examples of them 9. We reade in the historie of the Order of S. Dominick of a rich noble man whose name was Rowland that hauing spent vpon some festiual occasion the whole day in feasting sporting and dancing and other vanities himself glorious in new and costlie apparrel at night reflecting vpon it he began to think Loe what is become of al this feast we haue been at where is al the iolitie of this day whither is it gone And weighing with himself that as that day was gone and past so al the rest of our life would passe togeather with al the happines and pleasures of it and that nothing would remaine but sorrow and repentance he betooke himself the verie next day to Religion and seruing God manie yeares in it was famous for sanctitie learning And in the same Order about the same time one Peter Gonzales was renowned both for holines of life and learning who was conuerted vpon a smal occasion in shew yet such an one as might plainly shew the vanitie of the world For being nephew to the Bishop of Valentia and holding manie sat Benefices by his meanes before he was of yeares for it and spending the profits of them in vaine pleasures and pride it hapned that as he was one day riding like a yong gallant with his conforts about the Cittie he fel into a filthie slowe and being taken-vp al wet and mirie the boyes of the street laughed at him and decided him bitterly and the man was so ashamed and so angrie with himself withal that he presently fayd within himself Seing I haue serued the world and it hath dealt thus with me I wil deale with it accordingly as it deserues And at the instant resolued to put himself into the seruice of God which not long after he did to the astonishment of al the Cittie in the Religious Familie which I sayd Another was moued to the like course by the feare of hel-fire For liuing loosely in al kind of pleasure and suffering no man to open his mouth vnto him about the reforming of himself a Religious man going once to see him vpon curtesie at their parting spake this onlie sentence of the Prophet Vnder thee the moath shal be strewed and wormes shal be thy couering Which saying struck so deepely into him that he could think of nothing but wormes and moathes and labouring to put so irksome a thought out of his head by play and other pastimes among his companions he was rather worse and therupon reflecting that if the bare thinking of that punishment was so vnsupportable how much more vntollerable would the punishment itself be and yealding the field to God he consecrated himself vnto him in Religion 10. At Bologna vpon the first beginning almost of the Order of S. Dominick a great learned man was drawne vnto it by consideration of the immensitie of the ioyes of heauen For Reginaldus a principal man of that Order preaching with great concourse and great applause this man whose name was Monetus was wont alwayes to shunne his conuersation and Sermons much fearing he should be catched by him Yet vpon a S. Stephen's day being drawne by importunitie of some of his acquaintaÌ„ce to a Sermon he was taken instantly with the verie first words For his text being Behold I see the heauens open he began to discourse vpon it to this effect That now the gates of heauen were open and anie man might enter it that would be happie But they that should neglect this occasion shut their harts to God should find also the gates of heauen shut against them and would neuer be able to get in The man needed no more for his hart being changed suddenly though before he was much auerted from a Religious life he purposed to enter into Religion and when the Sermon was ended he went to Reginald opened his mind vnto him and moreouer made a vow that he would effect it 11. No lesse admirable was that which hapned to one Andrew who as we reade was famous in the Cistertian Order For being Archdeacon of Virdun nobly borne and wealthie he came to Clairenaux that he might be an eye-witnes of the vertues of thâ— house of which he had heard so much it being then but newly begun not hauing the least thought himself to take vpon him anie such course But entring into the Chapter-house where al the Religious were met to the end to commend himself to their prayers and beholding the order and silence and as it were the Angelical habit of that holie assemblie he was very much moued at it the spirit of God seazing his heart was wholy changed into another man inflamed with such a desire of embracing that course that he resolued not so much as to delay time to goe home for a while either to bid his acquaintance farewel or to dispose of his meanes but presently breaking with al the world he forsooke al instantly to adhere to Christ. 12. S. Nicolas Tolentin was in like manner changed vpon a different occasion For an Augustin-Friar preaching in the open streets vpon those words of S. Iohn Doe not loue this world nor the things which are in the world and discoursing at large and with much vehemencie of the vanitie and dangers of the world this Nicolas being then a yong man and standing there by chance was so inflamed with this discourse that resoluing to leaue the world he went presently to the Monasterie with the Preacher so soone as he had ended his Sermon 13. Manie like effects hath our Lord and Sauiour wrought in our dayes doth dayly worke among men One of our Societie was moued to forsake the
one tittle of his promises shal be voyd 18. S. Bernard therefore had great reason to say In the meane time from whence soeuer they are to receaue a hundred-fold so it be a hundred-fold so it be worth a hundred times as much let it please let it delight let it comfort and be loued a hundred times more then anie thing els What madnes is it for men to be backward in forsaking one for a hundred where is the couetous where is the ambitious where is the disputer of this world what Is the couetousnes of men asleepe and growne cold in matter of assured negotiation and most gaineful marts what lew wouldst thou refuse in this kind ô man that hast receaued the name of our Lord IESVS CHRIST in vayne To what sacrilegious person wouldst thou refuse to giue al that thou hast for a hundred times as much Strange newes but coming from him that makes al things new A man takes vp a yoak and findes rest leaueth al and hath a hundred-fold 19. And doubtlesse the true consideration of this hundred-fold and of the immensitie of the rewards which we report were able to make a man runne into the fire to purchase it much more to Pouertie and Obedience But if people notwithstanding such gaynes and such rewards as are offered them vpon the forsaking of their worldlie wealth and substance wil choose rather to remayne with it what followes but that either we must say they care not for gayne which cannot be seing naturally men loue themselues and their profit excessiuely or cal this recompence of a hundred-fold in question which is the onlie thing which can be sayd and which Aegidius that famous man one of the first disciples of S. Francis and one whom he loued entirely for his great sanctitie charged a secular Doctour with For putting this question vnto him Dost thou beleeue that the rewards are great which God hath prepared for them that loue him and serue him And the Doctour answering that he did beleeue it But I wil shew thee sayth Aegidius that thou dost not beleeue it How much art thou worth A thousand crownes sayd the man If therefore replyed Aegidius thou couldst place these thousand crownes so as presently to haue a hundred thousand for them wouldst not thou instantly employ thy money that way seing therefore thou dost not employ it so it is euident that thou dost not beleeue Christ's promises Thus did Aegidius argue to the point 19. And thus much of the losse and diminishing of our gaines which considering the busines concernes eternitie is of great importance But it is much more important and more heauie and miserable that besides the losse they runne hazard of eternal damnation first by reason of the general danger which al men are in that liue a secular life as I haue shewed at large in the course of this Treatise and secondly by reason of the particular hazard which this man or the other may be in in regard that perhaps for his particular there is no way to be saued but in Religion and vnlesse he take that course he shal vndoubtedly perish which I doe not speake of my owne head but it is a document of S. Gregorie's in his Epistle to the Emperour Mauritius where reprehending him for a Proclamation which he had caused to be set forth forbidding ceratin kind of people to become Monks he telleth him his law is vniust because manie may be shut out of heauen by it and giues this reason for though manie may liue vprightly in the world yet sayth he there be manie who vnlesse they forsake al cannot by anie meanes in the sight of God be saued Which saying of so holie and so aduised a man as S. Gregorie was ought in reason to make great impression in vs for euerie one may iustly feare himself and hath no cause why he should not feare least he be of the number and specially they that either admit not of the vocation of God or hauing entertayned his holie inspirations fly off agayne from them For this ingratitude towards so good a God is that great offence which S. Bernard termeth a Scorching wind drying vp the fountain of pietie the deaw of mercie the streames of grace And if we consider the manner of proceeding which God is wont to hold as himself giueth vs to vnderstand we shal thinke no lesse for he doth not only with-hold his bountiful hand from them that doe not encrease and multiplie that grace which they haue receaued of him but taketh from them that which he had giuen them before and maketh good his owne saying in the Ghospel To him that hath it shal be giuen and he shal abound and from him that hath not euen that which he had shal be taken from him 20. But the beautie and dignitie and comelines of a Religious life is of farre greater consideration and ought much more to moue vs to embrace it specially if we compare it with the crookednes or as we may wel say considering most mens behauiours the fowlenes and il-fauourdnes of the world as light with darknes For Religion as it professeth and maketh a shew is indeed a state of perfection And what is better and more sought after in the world then perfection We make so great account of a compleat house of a horse that is perfectly wel made of a tree that is finely growne that we are neuer wearie of looking vpon it neuer think we can sufficiently commend it How much ought we in reason admire the soule of man which of itself is so perfect a thing But adding moreouer the perfection of vertue and sanctitie which it hath in Religion it is doubtlesse so perfectly beautiful and so comelie that nothing vpon earth can be compared with it nothing deserue more loue and esteeme In which respect S. Hierome had reason to say as he did to a noble man whom he laboured to perswade to forsake the world and pressed him in these words But thou wilt say this is an Apostolical dignitie and belongeth to him that wil be perfect And why wilt not thou also be perfect why shouldst not thou be the first in the familie of Christ that art first in the world And indeed it is a wonder how men that so much desire to haue al things which are without them of the perfectest and compleatest that can be gotten should notwithstanding not only not desire the perfection of their owne mind which doth so farre excel the other both in worth and profit and importance but neglect it and oftimes not so much as looke after it when they may easily purchase it When thou art to buy a farme sayth S. Augustin thou seekest a good one to marrie a wife thou choosest a good one when thou wouldst haue children thou wouldst haue them good If thou be to buy hose and shoes thou wilt haue no il ones and dost thou loue an euil life
we feare euil things let vs feare them which the reprobate suffer without end The verie being in a Prince his seruice what busines doth it draw the mind into for the desire which we haue of earthlie fauour and into what feares least we leese this fauour when once we haue got it Consider therefore what torment it is to be moyled now with desires of prosperitie and then to be appaled with the feare of aduersitie Wherefore I would rather aduise that your Excellencie would endeauour to liue in your ancient purpose for this smal time in some delightsome retirement of this peregrination and leade a quiet peaceable life attend to the reading of holie bookes meditate vpon the heauenlie words inflame yourself with the loue of Eternitie To liue thus is euen now to be partaker of the eternal life This I say vnto you my noble sonne because I loue you much And because you are putting yourself into that which wil be like waues and tempests to your hart I labour to draw you back to the shore by the cables of my words and if you vouchsafe to follow him that draweth you you wil see when you be on the shore of the quiet what dangers you haue escaped what ioyes you haue met with 34. Let vs adde an excellent saying of S. Bernard For speaking of the dignitie of Pouertie which maketh vs Kings which receaueth others into the eternal tabernacles and doth not only not seeke that others should patronize and defend it but defendeth others speaketh as followeth of the vanitie of this world But would to God thou wouldst attend without dissembling with what manner of things thou dost hinder thyself Woe woe That which shutteth vp the passage to eternal felicitie that which hideth the boundlesse claritie of euerlasting light that which deceaueth thee of the knowledge of al things that which depriueth thee of the honour of highest preferment is a vapour appearing for a while How long wilt thou proferre before such a glorie the hay that to day is to morrow is cast into the ouen flesh I say and the glorie therof For al flesh is hay and al the glorie therof as the flower of hay If thou be wise if thou haue a hart if thy eyes be in thy head leaue to follow that which to ouertake is miserable Were it not better to contemne it with honour then leese it with greef Is it not more wisedome to yeald to the loue of Christ then to death A theef lyes in ambush from whose hands thou canst not steale thy self nor thine He cannot be fore-seene because like a theef in the night so he shal come Thou broughâ—st nothing into the world doubtlesse neither shalt thou carrie anie thing away Thou shalt sleepe thy sleep and find nothing in thy hands 35. Thus saith S. Bernard in that Epistle but he layeth yet more load in a sermon vpon the Canticles shewing that al delay in this kind is a kind of Infidelitie I say that al they know not God that wil not be conueâ—ted to God for doubtlesse they haue no other reason to refuse but because â—hey imagine he is sterne and seuere who indeed is gentle they imagine him haâ—e and implacable that is merciful fierce and terrible who is amiable and iniquitie lyeth to it self framing an Idol to it self for that which is not he What is that which you feare you of little faith that he wil not forgiue sinnes But he hath nayled them to the Crosse with his owne hands That you are yet yong and tender But he knowes our mold That you are il-bred and bound in customes of sinnes But our Lord looseth them that are in fetters Perhaps least prouoked with the enormitie and multitude of sinnes he be slow in reaching out his helping hand But where sinne aboundeth Grace also is wont to more abound Are you sollicitous for appartel or foode or other necessaries for your bodie and therefore loath to forsake that which you haue But he knowes that you stand in need of al these What wil you more what doth now hinder you from saluation Thus farre S. Bernard Finally let vs heare how S. Laurence Iustinian doth labour to draw al men from the vanitie of this world to the quiet of Religion these are his words O preuaricatours returne to your hart reclaime yourselues from your wayes least after a while you perish for euer Restrayne your harts that they go not after their concupiscences least at some time or other death seaze vpon you and there be no bodie to rescue you sel that which you possesse that with this happie exchange you may purchase heauenlie glorie Giue Christ that which you must leaue to the world send your goods before you that in time of necessitie they may be restored vnto you multiplyed Renounce the world voluntarily least you be constrayned to go out of it with sorrow Make a vertue of necessitie and after this life you shal receaue an eternal kingdome Consider their end that haue gone before you and would needs liue as you do They flourished in the world they abounded in wealth they gaue themselues to al kind of pleasure they led their dayes in good things and in a moment they descended to â—el They reioyced for a short time and are condemned to eternal death It hapneth not so to them that serue God that haue giuen their soules for Christ and vnder the command of their teacher haue crucified their wils without respit Rich men sayth the Prophet haue wanted and been hungrie but they that seeke God shal not faile of al good But if there be anie whom so manie reasons so manie authorities of holie Fathers so manie examples are not forcible enough to conuince let them giue â—aâ—e to the sweet exhortation which our Sauiour himself makes vnto theÌ„ that if they stoope not to men they may yeald at least to God What therefore doth he say Come vnto me al you that labour and are loaden and I wil refresh you These words sayth S. Basil are the wordes of God which whether they signifie the refreshing in this life in which now we are or in the life to come it is euident they exhort vs that casting off the burden of riches and distributing it among the poore to the end to blot out by almes-deeds and Confession the innumerable multitude of sinnes which lie heauie vpon vs by the desire of riches we betake ourselues to the life of Monks to carrie our Crosse. Wherefore he that hath resolued to obey Christ maketh hast to a life naked of the possession of al things and not distracted with the cares of this world he is truly admirable and to be accounted happie Thus sayth S. Basil vpon those words of our Sauiour It behoueth vs therefore diligently to ponder this heauenlie Oracle as spoken to ourselues and of ourselues and that we may do it to the greater comfort of our
and protection chap. 33. fol. 166. The two and twentieth fruit The protection of our Blessed Ladie chap. 34. fol. 173 The two and twentieth fruit That the prayers of Religious people are easily heard chap. 35. fol. 179. A comparison between the state of a Religious man and a Secular Lay-man chap. 36. fol. 182. A Comparison betwixt the state of Religion and the Secular Clergie chap. 37. fol. 188. A comparison of a Religious State with the State of Bishops and Prelates chap. 38. fol. 194. A Comparison betwixt a Religious life and the life of an Heremit chap. 39. fol. 200. Of the benefit of a Religious vocation chap. 40. fol. 206. THE CHAPTERS OF the second Booke wherin is treated of the Dignitie of a Religious State HOW base al earthly things are chap. 1. fol. 201. Wherin true honour and nobilitie doth consist chap. 2. fol. 206. Of the dignitie of Religious Pouertie chap. 3. fol. 209. Of the excellency of Religious Chastity chap. 4. fol. 217. Of the dignitie of Religious Obedience Chap. 5. fol. 225. That a Religious man is aboue al earthlie things and how glorious this is chap. 6. fol. 230. How noble a thing it is in a Religious man to forsake his natural kindred chap. 7. fol. 236. That a Religious man hath also forsaken himself and how noble a thing that is chap. 8. fol. 239. That al Vertues concurre in a Religious State chap. 9. fol. 242. How great the prefection of a Religious State is chap. 10. fol. 249. Of the dignitie of a Religious State in regard of the similitude which it hath with God and with our Sauiour chap. 11. fol. 256. Religion is a kind of Martyrdome chap. 12. fol. 262. Religious people are the Friends and Children and Spouses of God chap. 13. fol 266. Religious people are the Temples of God in regard they are consecrated to his honour chap. 14. fol. 271. Religious people are a continual Sacrifice in regard of the oblation which they make of themselues chap. 15. fol. 274. A Religious State compared with the State of a King chap. 16. fol. 277. Of the Power of Iudicature which Religious men shal haue chap. 17. fol. 281. Of the glorie which Religious people shal haue in Heauen chap. 18. fol 288. Of the Antiquitie of Religious courses and first how they were prefigured in the Old Law chap. 19. fol. 293. That a Religious state was instituted by our Sauiour himself and first in his Apostles chap. 20. fol. 297. How Religious courses did flourish in the time of the Apostles chap. 21. fol. 300. How Religious Orders haue descended to our times chap. 2â— fol. 306. Of the Religious Orders of the Clergie chap. 23. fol. 316. Of the great multitude of Religious and Religious Orders chap. 34. fol. 321. Of diuers Religious men that haue been eminent both in learning and sanctitie chap. 25. fol. 327. Of Kings and Princes that haue been Religious chap. 26. fol. 334. Of Noble women that haue liued in Religion cap. 27. fol. 341. Of Popes that haue been taken out of Religious Orders chap 28. fol. 345. Of Prelats that haue been taken out of Religious Orders chap. 29. fol. 356 Of the fruit which Religious people haue brought forth in the Church of God chap. 30. fol. 361. Reasons why a Religious course of life is most proper to bring forth these kinds of fruit chap. 31. fol. 372. How manie Religious men haue been eminent in learning and eloquence chap. 32. fol. 377. Reasons why Religious men profit so much in Learning chap. 33. fol. 385. Of three degrees of Beautie and Dignitie which are in Religion chap. 34. fol. 387. Religion is a perfect Common-wealth chap. 35. fol. 392. How much honour Religious Orders haue done to the Church of God chap 36. fol. 397. Of the honour which is done to Religious people euen in this life chap. 37. fol. 400. THE CHAPTERS OF the third Booke wherin is treated of the Pleasantnes of a Religious state THat the pleasures of the Mind are farre greater then the pleasures of the bodie chap. 1. fol. 409. That true content of mind is only in God chap. 2. fol. 415. The first reason why a Religious life is delightful because it is free from worldlie trouble chap. 3. fol. 418. That Religious discipline is easie chap. 4. fol. 423. Of the pleasure which is in a Religious life by reason of the mortification of the Passions chap. 5. fol. 427. Of the pleasure which Religious people take in Prayer chap. 6. fol. 431. Of manie other spiritual delights which Religious people enioy chap. 7 fol. 434. Of the contentment which Religious people take in Pouertie chap. 8. fol. 440. Of the pleasantnes of Chastitie and Obedience chap. 9. fol. 445 Of the pleasure which Religious people take in conuersation with their spiritual Brethren chap. 10. fol. 449. Of the pleasure which Religious men take in Learning chap. 11. fol. 453. Of the ioy which Religious people take in the good of their Neighbours soules chap. 12. fol. 458. Of the Hundred-sold promised to Religious people chap. 13. fol. 459. A comparison of Religion with Paradise chap. 14. fol. 463. An answer to certain Obiections which are won to be made against Religion and first That few enioy these Comforts chap 15. fol. 468. An answer to them that say There be manie hard things in Religion chap. 16. fol. 473. An answer to them that obiect that Religious people barre themselues of the pleasures of this life chap. 17. fol. 481. An answer to them that say there be manie temptations in Religion chap. 18. fol. 484. An answer to them that say It is against nature to liue vnder an other chap 19. fol. 488. An answer to them that think it better to keepe their weealth to spend in good vses then to giue it al away at once chap. 20. fol. 494. An answer to them that choose to remayne in the world to do good vpon their Neighbour chap. 21. fol. 500. An answer to them that say It is enough to forsake the world in affection though they forsake it not in effect chap. 22. fol. 504. An answer to them that say It is more perfect to liue in the world because it is harder to liue wel chap. 23. fol. 512. An answer to that which is wont to be obiected That Religious people are bound to more perfection chap. 24. fol. 514. Against those that obiect that some Religious people liue not wel chap. 25. fol 518. An Answer to their argument that say If al should become Religious the world would perish chap. 26. fol. 5â—2 Against the scare of some that they shal want necessaries for their bodie chap. 27. fol. 525. Of the feare which others haue least they may hasten their death by the incommodities which they shal suffer chap. 28 fol. 529. An answer to those whom the loue of their bodie hinders from Religion chap. 29. fol. 532. Of them whom the loue of the world hindred from Religion chap.
Hierom. epâ—st 14. Plato dial 5. dereg Arist 〈…〉 Tâ—â—ee difference of natures Ps. 48 1â— Ps 81 6. Rom. 8. S. 〈…〉 1. Vertue naturally breedeth loue and admiration S. Ambr. l. 5. in Luc. The excellence of Religious Pouertie Philip. 3.9 Proâ— 30. â—â— Câ—ss lib. 4. c. 15. Voluntarie pouertie is rare Incitements of Couetousnesse in the world S. Aug. 2. Conâ—â—ss c. 6. It is a signe of a noble hart to contemne riches Niâ—uâ— lib. ad magna To hunt after riches is an vnworthy thinge Saint Iohn Chrysost. Homil. vlt. in Maâ—â—h Id. Hom. 47 in Matth. Voluntary Pouerty possesseth all thinges 2. Cor. 6.10 All is in the mind Climaâ—us grad 18. S Bernard S. 2. in Cant. Io. 12.32 Matth. 5. 2. Cor. 6. God is the 〈◊〉 Ps. â—â— 11 S. Iohn Chrysost. hom 57. ad pop Iob. 9.13 The exaÌ„ple of our Sauiour who was poore 2. Cor. 8.9 Ps. 39.18 Matt. 8.10 The Apostles were poore Act 3.6 2 Cor. 11.27 1. Cor. 4 11. Matt. 10.9 S. Gregor 3. dial 14. S. Clare S. Anton 3. Ps. Hist c. 4. S. Francis S. Bâ—navâ— in the life oâ— S Fâ—ancis A notable saying of S. Francis S Grâ—gor 〈…〉 〈…〉 honoured voluntary Pouerty Aristides Plutarch 〈…〉 Diogenes Craâ—is S Gregor Nazian ora 30. S. Iohn Châ—ysâ—st l 2. aduâ—rsus vâ—â—uperatoris vit 〈◊〉 Epamâ—nondas Voluntary pouerty not pouerty Prou â—3 7 S. Greg. hom â—5 in Euang. S. Ambrose l. 3. epist. 1. Phil. 4.7 Two kindâ— Euangelilical Pouerty Tithâ—mius li. 1. de viriâ— iâ—l c. 1. S. Bernard S. August Ep. 109. Authâ—nâ— col 1. â—oâ—st 3.5 Illud col 9. Const. 15.5 si qua S. Tho. 1. conâ— gâ—nâ— 135. 21. q. 188. 〈◊〉 7. Act 4. S. Hierome Ep. 22. Sap. 4â— S. Basil. de vera virginitato The natural inclination which man hath â—o generation The corruption by Original sinne S Bernard sâ—r 2. de Circum Chastitie is aboue nature Sap 8 2. S Basil. suprà Climaâ—uâ— grad 15. Chastitie an edoâ—iferous and heauenly vertue 1. Cor. 15.44 Matth. 22.30 S. Câ—prian de habiâ—a Virg. S. Andâ—rosâ—li de Virg. Cassian li. 〈…〉 S. Grâ—g Nâ—z an Hâ—m in Matt 〈◊〉 Iesus S. Bernard ep 4â— Iâ—â—l 1.17 S. 〈…〉 de viâ—g c. 79. S. Basil. l. de Virg. Chastity maketh vs like to God Climaâ—us grad 1â— S. Basil lib. de virginitate Gen. 3. Religious Chastitie compared with other kinds of continencie Cassian lib. 6. c 4. Helps in Religion to prefer â—e Chastitie S. Hierome epist. 47. S. Bernard serm 1. omn. sanct S. Greg. 〈◊〉 c. 13. Daniel 3. Religious people vncapable of Marriage Esay 5.6.5 S. Basil. lib. de Virg S. August 〈…〉 Viâ—g 25. Sâ—p 3.14 S. Hierome Ep. 22. Christ our Sauiour valued obedience at a high rate Io. 6.38 Philip 2.8 S. Bernard in Cant. ser. 46. S. Thomas 2.2 q 104 art 1. A comparison between Charitie and ObedieÌ„ce It runneth through al. And comprehendeth al vertues Three degree of Obedience S Greg. 35. Moral c. 10. Obedience a guift presented to God Prou 21.28 S. Greg. â—5 mor. c. 10. â— Reg. 15.22 S. Greg. lib 6. in lib. reg c. 2. The excellencie of ObedieÌ„ce confirmed by miracles S. Paul Iohn Esay 62.3 The generous minde of a Religious man Philip. 3. â— S. Gregorie 〈◊〉 〈◊〉 5. 〈◊〉 â—8 14 Matt. 19.27 S. August ep st 34. S Greg. hom 1. in euang Tob. 39.30 S. Greg. 31. mor. 19. Es 18. Religious people doe good with ease S. August 〈◊〉 â— 42 Religious people are â—â—ble 〈◊〉 S. 〈…〉 Not subiect to worldly misfortunes S. Athan. in vita S. Antony S. Cyprian l. 2. â—p 1. Aboue al things S. Chrysost. hom 15. ad popul Antioch S Chrysoft de Vâ—rg cap 81. S. Greg. mor â—â— 7â— cap. 15. Religious men freely speake their mind S. Columbanus Eccl. 14.25 S Antonio of Padua Religion preserueth vp in prosperitie S. Antonie the great The force of the loue of our kindred Grace stronger theâ— nature Matt. 10.31 Theodoret in Relig. hist. Ps. 44.11 Gen. 12. S. Ambros. lib. 1. de Abrah c. 2. The fact of Abraham and Religious men compared Gen. 12.2 Deue. â—â— 9 Thren 5.28 S. Greg. Hom. 33 in Fuarg The difficultie of renouncing ones-self S. Bernard ser demâ—raculo in nupuâ— S. Basil. Reg. 〈◊〉 c. ◠〈…〉 2â— S. Bernard 〈…〉 S. Bernard sâ—r 19. in Cant. Glossa num 30. Vertue the riches of a ChristiaÌ„ Vertues infused with a Religious vocation The admitablenes of the three Vowes of Religion Pouertie Chastitie ObedieÌ„ce Faith Hope Charitie The loue towards those of the same Institute Arist. 1. Lib. c. The excellencie of the ground therof 1. Coâ— 9 1â— Prudence S. Aug. lib. 83 9 61. S Thoâ— 2. q. 47 a. 1â— a. 13. Iustice. Temperance Arist. 3. Ethâ—c 10. Fortitude S Greg. 7. 〈◊〉 8. Patience S. Ambros. Epâ—st 2â— Liberalitie S Basil reg suâ— c. 9. Matth. 19. Arist 4. Eâ—h c. 1. Humilitie 〈◊〉 14.10 S. Hierome Epist. 2â— Wisdome S. Aug. in 〈◊〉 Knowledge 〈◊〉 〈◊〉 of God Prou. â—8 14 S. Dion Ecc. Hier. c. 5. Caiet 1 2. q. 189. a. 3 S. Basil. de Iust. monach ser. 1. Id. Ser. â— S. Hiero. Ep. 1â—0 Id. Ep. 8. Id. Ep. 34. S. August lib de 8. Virg. c. â—1 Eccl. 3 20 Id. 89. Iob. 7 16. S. Greg. 8. moral c. 15. Col. 3.3 Luc. 9.32 Luc. 14.33 Origen Hom. 11. in Leuit. Leuit 20.25 2. Pet 1.16 S Bernard de prâ—t discip Religion 〈◊〉 Apostolical life Rom. 8.23 S. Bernard de 4. deb Io. 20.29 S. Bernard sâ—r de alâ—â— Baâ—â—â— Cordâ—â— Religion compared with the Prophets Apostles and Angels Sap 6 â—0 A rare kind of Prophecie 2. Cor. 4. â—8 Col â— Plul. â— 13 Matth. 19â— Matth. 19.21 Religion the chiefest of the Euangelical Counsels Precept and Counsel compared The actioÌ„s of Religion aboue Nature A Religious man a great miracle S. Bernard serm 1. de deâ—iâ— Ecclesiae Two kindâ— of Perfection Religion much to be desired Religious people imitate our Sauiour 〈◊〉 of 〈◊〉 Cassian l 4. c. 32. A Religious man an image of Christ Crucifyed The honour which he hath by it S Andrew S. Bernard vig. naâ— Serm. 1. Id. Serm. 4. Pouertie commanded Id in naâ— domini Serm. 4. S Hierom. Epist 2. Heb. 11.24 Gal. 3. S Leo serm 2 de Râ—sur No excellencie greater then to be like to God â—say 14.14 S Leo sâ—r 1. 〈…〉 10. menâ— Act. 17.28 Religious people like God S. Basil ser. 1. de Inst. mon. By quiet of mind Sap. 12.18 S. Greg. 5. mor. 3â— And by conformitie of wil. S. Bernard ad Fraires de Monâ—â— Dei And by the 〈◊〉 â—f ouâ— Vowes S Bernard 〈◊〉 Two kinds of Excellencie in God Sanctitie the way to honour S. Bernard ser. 21. in caâ—â— â—â—c 1.17 Rom. 12. â—â— Io. 12.32 Rom. 8.29 Religion compared with Martyrdome Religion the safer way S Cyprian ser câ—lapsâ—â— S. Thom. 2.2 q. 124. a. 1. Religion a kinde of Martyrdome S. Greg. â—om 〈◊〉 in Eâ—ang S August ser. 150. dâ— temp
to haue nothing Ioâ— 20.22 S Greg. 〈…〉 The end and vse of mercy Arist 1. 〈◊〉 c. â— Nature 〈…〉 Seneca Ep. 120. S. Hierome S. Iohn Chrysost de 〈…〉 Pr. 27.7 Ps. 80.17 Eccl. 6. iux 70. S Basil. Const. Mon. 27. Contentment easier to be had without riches Esay 48. â—0 S. Io. Chrysâ— Hâ—m 4. 〈…〉 Two kinds of Pouertie very different Sen. Ep 110. The comfort of the ProuideÌ„ce of God S. Franâ—is A contract betweene God and Religious people The treasure of Pouertie Cass. Coll. 12 c. 1â— The pleasures of Chastitie inexplicable S Hierâ— 1. cont Iouin Cato The easines of liuing chast Esay 35.7 Matth. 19. S. Io. Chrys. Hom. 63. in Matth. Plato Dial. 8. de Legib. S. Macar Hom. 4. S. Hier. lib. 1 cont Iouâ—n Ps. 36.4 S Bern. ser. 5. in Quaâ—rag Ephrem ser. de Cast. Can. 6.2 Obedience delightful 2 Cor. 1.3 Loue is naturally delightful Aristot 8. Eth. c. 1. Socrates Nothing comparable to a true friend True frieÌ„dship rare in the world Vertue the ground of Friendship Arist. 3. Eth. c 3. 4. Likenes a second ground of pleasure Vertue on forceth loue Plato in Phaed. Cic. 1. Offiâ— Religious people eminent for their natural parts 1. Cor. 12.10 〈…〉 Religious people Religious friendship assured Cass. Coll. 16. c. 3. The pleasure of liuing in such a communitie Gen. 32.2 S. Leo ser. de sua Assumpâ— The 〈◊〉 of knâ—â—ledge is natural Arist 1 Metaph. c 1. Aâ—ist 2. 〈◊〉 c. 5. Commendation of Philosophie The vulgar 〈◊〉 in the ouâ—â—ide The studie of Diuinitie The studie of Scripture S. Aug. in Ps. 145. Id. lâ—b 9. Conf. c. 4. S. Hier. Ep. ad Rust. S Bern. ser. 67 in Cant. Cass. Coll. 8. c. 8. Iob 22.26 S. Greg. 16. Mor. c. 9. S Io. Chrys. Hom. 69. in Matth. The studie of the Fathers The Greek Fathers compared among themselues The Latin Fathers S. Hierom. Ep. 1â— Es. 9.3 Gal. 4.54 Io. 26.21 Sâ—n. Ep. 34. 1. Cor. 3.6 2. Cor. 1.14 1. Tess. 2 19. Matth. 19.19 Marc 10.30 S. Bernard sâ—r Eâ—ce nos Cass. Coll. vlâ—m c. vltimo A hundred-fold repayed in 〈◊〉 Bâ—d de Natali S. Benedicti S. Hierome 3 in Matt. Spiritual thing a hundâ—â—d times better then temporal S Gregorie 〈◊〉 in Ezeâ—h Pâ—â—fection a lâ—â—ge hundred-fold He that desireth nothing is not poore Cass. Coll. vltim c. vltim Incomparably more sâ—eetnes in Spiritual things Iohn 16 15. 1. Cor. 3.22 S Augustin Ep. 89. q. 4. 2. Cor. 6 10â— S. Augustin 〈…〉 103. They that had â—â—thing â—â—leaue 〈◊〉 also a hundred fold God alone hundred fold 〈…〉 S. 〈◊〉 Ps. 1â—â— Deut. 10. 18. Arnâ—lâ—â—us God planted this Paradise oâ— Religâ—â—â— Fruits of this Paradise The Grace of God the Tree of life S. 〈◊〉 〈◊〉 In Marc. c. 27. The benefit of Companie The inward disposition of mind better in Religion S. Iohn Chrysost. Hom 69. S. Ber l. 1. de Conuers Cleri c. â—â— Religion a heauen â—poÌ„â—â—â—th S Lau Iust. 〈◊〉 pers Mon. c. 6. S. Basil 〈◊〉 Const Mon c. 16. Matt. 22.30 Incorruptâ—â—n and Charitie 〈◊〉 the properties 1. Cor. 13 8. S. Io Chry 〈…〉 Obedience Pouertie And Vni 〈…〉 S Aug. in Ps. 148. S. Aug. in Ps. 146. Heauenlie conuersation S. Bernard serm 7. in Cant. S. Bernard Ibid. Apoc. 21.2 S Bernard Ibid. Heauenlie ioy felicitie in Religion 1. Cor. 1â— 12 Religious people dwel in the gates of heauen Ps. 13â— The State iâ— happie though men be laâ—ie Prouerb 19 14. Few that find not comfort Miracles Extasies happen not to al. Yet al may haue comfort 4. Râ—g 4. God is not a niggard in his spiritual 〈◊〉 Inâ— 14. â—1 Aduantages of Religious life S. Bernard 〈…〉 Beginnings most fâ—â— of comfort 1. Cor 3.27 Esa. vlt. 12. Luc. 15. S. Greg. 24. Mar. c. 7. Godâ— owne goodnes is the sole ground of his liberalitie Mat. 9 12. Phil. 3. Difficulties are 〈…〉 vertue Difficulties not felt in Religion Matt. 11. â—â— The seruice of God conformable to nature and reason Rom. 7.12 Seneca l 1. dâ—ira c. 12. Plutarâ—h de prof Vers. 〈…〉 of the Grace of God Ezech. 11. Pâ— 6â— â—6 â—s 141. Es. 40.31 Heb. 3.19 Andrew Spinola Io. 5.5 The consideration of heauen a special â—â—eetner of difficulties S. Aug. s 9 〈…〉 19. S. Francis Night-feares S Bernard s. 33. in CaÌ„â— Rom. 8.18 Abâ—nâ—â—ce of â—â—râ—â—ual comfort S. Bern. de conuers Cler. c. 30. Difficulties in Religion are tâ—ifles Dan. 14. Ps. 93.19 A general rule 〈◊〉 God to measâ—â—◠〈…〉 Raband Anâ—râ—w 〈…〉 S. Bernard's Monasterie The difficulties of a Secular life intollerable S Bernard ser. 1 de Ded. Eccl. Crosses and Vnction goe togeather Exod. 26. Gâ—n 22. 2. Cor 6.10 Cass. Câ—l vlt. c. 25. The yoak of Christ sweet The grace of God carries this yoak for vs. 1. Cor. 15.10 S. Ber. Ser. Qâ—haâ—it A cruel kind of compassion Heb. 1.3 Custome makes hard things easie S August Ep. 37. This temptation figured in the murmuring Iewes Num. 21.5 A man wants not that which he desires not It is more delightful to desire a thing then to haue it S. Io Chry. l. 2. contra vitup vit mâ—n S. August 6. Conf. c. 6. That whiâ—h al desire is contentment Nothing in earthlie things worth the taking vp Sobrietie ful of contentment Prou. 15.17 Prou. 17.1 Religious people change for better comforts Ps. 83 3. Pro. 17.22 Religion the pleasanter place for the bodie Eccl. 2 1. The Scripture doth 〈◊〉 vs dâ—cline the â—â—â—uice of God for temptatioÌ„s Spiritual encounters cannot be auoyded Why Religious people seeme to haue harder encounters S Greg 24. â—ar â— 7 1. Cor. 10.13 Temptation 〈…〉 God S. Ephrem sâ—le paâ—â—â—tia Temptations 〈◊〉 Casâ—â—â—l 4. c. 6. More for vs then against vs. Ps. 26.3 Moyses Gâ—d in 〈…〉 Pâ— 33.8 Ps. 34.2 1. Reg 17.37 Ps. 141.1 Ps. 17.35.37 Aduantage of the place of combat Direction of Superiours and laying open of temptations Cass. Col. 4. c. 9. â—o 3.20 Three heads of temptatioÌ„s to which Secular people are more subiect Custodie of Senses in Religion Hier. 9.21 The Diuelâ— like dogs in the shambles What libertie is S. Aug. 1 pâ—st 131. Cic in Hor Arist. 5. pol. c. 9. Plut l. de audiâ— Man neuer without a Tutour We are naturally vnder God S. Aug 14. de Ciuit. c. 12. Voluntarily to be subiect to God is true freedome It is much one when God gouernes immediatly oâ— by others Difference between seruile and 〈…〉 Arist. 5. pol. c. 4. Plato de repub The power of the Church of Religion is Oeconomical Luc. 22.25 S. Bern. l. 2. de Con. c. 6. Id. l. 3. de Cons. c. 1. Superiours are Physicians and Mâ—thers S. Ber sâ—r 25. in Cant. sâ—r 23. This â—ind of subiection is natural and delightful Ciâ— lib. 1. Offic. It should haue been in the state of Innocencie S. Th. p â— 96 a. vlâ— Worldlie serâ—ants serue with pleasure Religious people serue vpon better conditions Religious people 〈…〉 God Luâ— 10.
to our kindred is so forcible it must needs follow that our loue wil be so diuided and distracted among them that none of it can come to God or if he also haue part of it it wil be so litle and so cold that it cannot but be a great wrong to that Infinit Goodnes whose wil is and certainly he doth deserue it that we loue him with our whole hart our whole soule our whole strength 8 These euils are auoyded by Chastitie and they that embrace it haue none of these hindrances but may powre-out their whole loue vpon God To which purpose S. Augustin sayth that by Continencie we are gathered in and brought home againe to that One from which we were distracted and fallen-of inâ—o manie things which One thing is God the onlie Soueraigne Good by whose loue we are good and by enioying him eternally blessed And S. Gâ—egorie Naâ—â—anzen in commendation of Chastitie sayth that as the water which is conueyed close in conduits of lead spouteth higher then the weight therof doth naturally allow because it is much prest and driuen thick togeather so if as â—uled â— gather al her loue togeather and do not suffer it to runne out vpon creatures but powre it forth vpon God it wil stil â—ise vp-wards and neuer fal downe vpon earth Wherefore S. Basil was not much awry when hauing reckned-vp the incommodities and infinit cares for so he speaketh of a coniugal life at last he addeth concerning the happines of Religious people to whom he wrote that whosoeuer desiâ—eth to be freed from the bonds of this world must auoide wedlock as playne fetters and consecrate his life to God professing Chastitie For he that so doth hauing resolued with himelf to loue God alone and longing to taste of that puritie and traÌ„quillitie of his which is voyd of al trouble and of the ioy and gladnes which riseth therof seeketh nothing but how he may perfectly withdraw his mind from al affinitie with anie material thing and from al alteration rising from the bodie and contemplate things Diuine with a clear eye free from obscuritie receauing light from heauen vnfatiably 9. But there is yet an other thing in this busines wel to be considered For of al Christian vertues which our Lord and Sauiour hath specially commended vnto vs two are of greatest note to wit Euangelical Pouertie of the commodities wherof I haue already spoken and Fraternal Charitie of which I shal speake heerafter at large These two as great and as beneficial as they are are not to be found in a Coniugal state but in a Religious state they are in-bred and essential For how can Pouertie be where wife and children and familie and al things els do put vs vpon a necessitie of hoarding to vse the word of S. Paul And I find that S. Iohn Chrysostom doth reckon Pouertie for a special coÌ„moditie of a single life For in the Booke which hâ— wrote of Virginitie hauing brought the exaÌ„ples of Helias Helizaeus S. Iohn Baptist he sayth If these men had had wife children they could not haue endured to liue in the desert forsaken their families not prouided things necessarie for 〈◊〉 sustenaÌ„ce but now free froÌ„ al these tyes dwelling on earth as if they had been in heauen they wanted neither house noâ— bed nor shed nor table nor anie such kind of things but heauen was their couering the earth was their couch the wide wildernes was their board and the verie barrennes of the desert which famisheth other solk did furnish those holie men with plentie of al kind of things they stood not in need of vineâ— or wine-presses or corne or haruest but the fountaines and riuers yealded them abundance of sweet drink and for one of them and Angel furnished a table with wonderful prouition farre beyond that which men do vse Thus sayth S. Iohn Chrysostom concluding that Pouertie is very easie when we are not bound to wayte vpon a wife and haue no charge of children 10. The like we may say of Fraternal Charitie and mutual conuersation for where women are there is no liuing To which purpose S. Augustin relateth of himself a thing worthie obseruation that when he was yet a Manichee he and diuers other friends of his being wearie of the turmoils of this world plotted togeather a kind of life resembling somewhat a Religious course for they resolued to withdraw themselues from companie and to meddle with nothing and whatsoeuer anie of them had they should bring it forth and put it in common that no bodie might say this was his or the other an other 's but that which came from al should belong wholy to euerie one of them and al of it to euerie bodie Now when this proiect was very much applauded by euerie one and al of them did think themselues happie in such a kind of life the busines was instantly dashed by occasion of the women which some of tâ—em had already and some of them were desirous to haue and so breaking-of they turned themselues as S. Augustin speaketh to groanes and sighs and bent their course to the bread and troden paths of the world Therefore they that enter vpon marriage depriue themselues of this and much more wheras in Religion nothing is more in force or more common 11. But Chastitie hath yet an other commoditie which may be worthily esteemed one of the greatest For there is no questioÌ„ but al pleasure belonging to the bodie and most of al that which is ordayned for generation doth much abaâ—e the edge of the mind and pul it downe from the constant vpright manlie state which doth become it and the reason is because for as much as concerneth the bodie and specially that action of the bodie we do not greatly differ from beasts so that whensoeuer the mind doth stoope to that action it becometh in a manner flesh and of so base and brutish a disposition as the action itself is vile abiect and earâ—hlie and by often vse it groweth so dul and lumpish that it cannot think of anie higher matter or rayse itself to things more generous and Diuine because it hath abased itself to a thing so abiect and contemptible which dulnes and obscuritie groweth vpon the mind not only by vse of vnlawful pleasure but also by that which is lawful and in this kind they are alike hurtful Whervpon S. Augustin sayth I do not find anie thing that doth so much pul downe the courage of man from the top of Vertue as the dallying with women and that nearnes of bodies without which a wife cannot be had so that nothing can be more to the commendation of Chastitie or more glorious then that as the functions of Matrimonie do prostrate the mind and abase it so Continencie and puritie doth rayse and perfect it and the lesse communication it hath with flesh the more liuelie it is the spirit of man remayning fully