and the same Father one and the same Mother al receaue the spiritual life which they lead from one God by the seed of the Holie Ghost sowen in their harts and are conceaued in one and the same wombe of their Mother Religion begot not by vertue thereof but by the vertue of God as I sayd and Religion feeds them al with one milke nurturing them and bringing them to perfection 〈…〉 true and natural Children Though to the Prophets mind the name of Brethren did not sufficiently declare the vnion which is betwixt them that are linked togeather by so â—â—reight a bond and therfore he added that they dwel in one that is are al one togeather which is so true of Religious people that it is in a manner proper to them alone For as the same S. Augustine obserueth they liue â—o togeather that they are al as it were but one man and that which is written in the Acts is verified of them One soule and one hart Many bodies but not many harts Which vnity is the more to be esteemed because it is not grounded vpon neernes of place but vpon spirit and consequently distance of place doth not diuide it because as Cassian speaketh the Cohabitation of manners and not of places ioyneth the Brethren togeather in the eyes of God And as the dwelling in one house auayleth little where there is not agreement of minds and conditions so the distance of place hindereth not where minds and affections consort togeather Wherfore with great reason the sweetnes and profitablenes of this life is compared to an Oyntment and to dew And to no ordinarie Oyntment but to the oyntment which was vsed vpon Priests an oyntment most fragrant and odoriferous and consecrating them to God vpon whom it was wont to bee powred To giue vs to vnderstand that they who enter vpon a Religious course and meete togeather in this brotherly society are consecrated to God and consecrated as Priests themselues being a daily Sacrifice and offering to the Diuine Maiesty euery day many Sacrifices and oblations of themselues No wonder therfore it from so great perfection of vertue such aboundance of sweet odours doe issue as to replenish the whole house of God which is the Church and to make Religious people themselues both amiable and admirable to al and as the Apostle speaketh and odour of life to life to many others inflaming them with loue of the like vertue and perfection 3. Moreouer as the Priestly oyntment was so perfectly good and fragrant because it was compounded of many odoriferous ingredients so as I haue sayd more at large elswhere the beauty and benefit of Religious people is the greater because the vertue and sanctity of many doth meete togeather In which respect S. Basil comparing a solitary life with a life lead in company of others preferreth this because as he speaketh that Good and Pleasant thing to wit the cohabitation of Brethren in the same house which the holy Ghost compareth to the fragrant oyntment running downe from the head of the high Priest can haue no place in the single habitation of one man alone The sweetnes of which oyntment doth not remayne in the head only but descendeth to the very skirt of the garment which S. Augustin doth learnedly as al other things interpret to be either the latter tymes in regard that so great excellency of vertue was reserued to the fulnes of the Ghospel or perfection itself because as the garment ends in the skirt so sayth he they are perfect who know how to dwel togeather they are perfect who fulfil the law 4. Now as the Odoriferous sent of that oyntment expresseth the pleasantnes of this course so the similitude of the dew declareth the profit of it For as dew is engendred in the ayre by the heat of the Sâ—nne and cooleth the selfsame heat and giueth contentment by the freshnes which it hath so this heauenly spirit wherof we speak comming only from heauen falleth vpon them that forsaking earthly things are inflamed which the sole loue of God and cooleth in them al loue of things inferiour and extinguisheth the vnquiâ—t heat of concupiscence And it falleth not as a suddaine shewre of rayne with great noyse and violence but like dew so smal as no man perceaues it but he that hath it and he that hath it doth not only find pleasure in the temper of the inferiour heates which possesse vs but profit by the fruitfulnes and plenty of good workes bestowed vpon him 5. And this dew is not promised indifferently to al but to the high and craggy hils of Hermon and Sion which signifie Religious soules raised aboue al earthly thinges and contemning the world as inferiour and base and no riuer can ouerflow them that is they are not taken with delight of any of the transitory things which they haue forsaken These hils stand in need of the freshnes of this heauenly dew and if it may be said to be due to any it is due to them to the end that hauing before hand in this life a tast of that future happines which we al expect they may be the more inflamed with the loue and desire therof Wherefore in this state thus improued and mended by the dew distilling from aboue thus sweetned and softned with the fragrancy of diuine oyntments with great reason hath God commaunded blessing and life for euer that is not any temporal or short life or blessing but a blessing and life eternal and neuer fading For here is great measure of the true knowledg of God which as our Sauiour telleth vs is our true life Heere the word of God soundes continually in our eares which word is spirit and life Heere we loue our brethren by which we know as S. Iohn speaketh that wee are translated from death to life 6. But al are not lead by profit many rather set little by the poynt of profit and ayme at honour and preferment that which S. Bernard saith prouing very true Al of vs are desirous to ascend al couet to be exalted we are noble creatures and carry a high mind and therefore naturally desire highnes Wherefore seeing God hath made so great account of a Religious state as to enrich it so many other wayes he cannot be thought to haue left it bare of honour and suffered it to be in glorious and contemptible rather it is certaine that eyther there is no worth at al in the spiritual workes of God which were madnes to think or if there be any in his other workes most of al in a Religious state as in one of the chiefest and rarest of al his workes For where as the Maiesty of vertue is so great that though there were nothing els to commend it this maiesty alone would make it shine like a light in the midst of darknes Religion being the proper seat and kingdome of vertue must needes partake of the same splendour and
feeling the kingdome vpon a yonger sonne called Alberâ—us and giuing him holesome Instructions he retired himself againe to his Colle 19. These are the Kings that in aâ—cient time embraced a Religious life for in laâ—er Ages these kind of examples are farre more seldome to be seen And yet we find it recorded that Iohn Prena King of Hierusalem and Emperour of Constantinople was a Franciscan-Friar For S. Francis appearing once visibly vnto him while he was at his prayers and offering him his habit he presently sent for his Ghostlie Father and tooke that habit vpon him and not long after died of a feuer and coming as it were at the Eleuenth houre receaued notwithstanding his hire Henrie King of Cyprus was yet more happie for he liued manie yeares in that holie Institute and is glorious both for vertue and miracles 20. Finally Iohn king of Armenia is not to be left out whose kingdome was so large that he had foure and twentie kings vnder him al crowned with Princelie Diademes but he forsaking so great a kingdome resigning it to his nephew Leo chose to be abiect in the house of God and rather to serue for his loue then to rule ouer others The Turks breaking into the Countrey and Leo not being able to make head against them Iohn seing God's cause in danger putteth armour ouer his Religious weed and after this new fashion going into the field is maister of it with very great losse on the enemie's side but following the victorie it pleased God he was slayne in a certain skirmish and so went to enioy the reward of Heauen 21. Next after Kings and Emperours their sonnes doe follow manie of them hauing preferred a Religious life before al worldlie honour And first Charles the Great had three of his sonnes that were Monks Hugo Drogo and Pipâ—n The two first embraced that course of their owne accord Pipin was at first compelled vnto it by his father because he had thought to make himself King afterwards when he had tasted of that quiet life and found it sweet he willingly continued in it They al liued about the yeare Eight hundred and thirtie 22. The three sonnes of Vibian king of Ireland were al of them Monks and al of them Saints Froscus Folliang and Vltan They in the yeare Six hundred and fiftie forsaking their Countrey came into France and were courteously entertained by Clouâ—s then king who also giuing them choice of a place where they would make their aboad they built the Monasterie of Pontiny and there chose their seate But the holie contention which hapned betwixt the two sonnes of a Brittish king about the yeare Six hundred fiftie seauen is very rare and memâ—rable â—or Iudaellus succeeding his father in the kingdome discouereth to his brother a purpose which he had of entring into Religion willing him to prepare himself to take the gouernment vpon him of the kingdome which shortly he would leaue him Ioyce desired his brother to giue him eight dayes tearme to consider of the busines and in the meane time preuenting his brother he betooke himself priuately to a Monasterie to the end he might not be hindered of his resolution thinking with himself that if the fortune of a King were such as it was best for his brother to forsake it it could not be good for him to accept of it 23. Richard also king of England had two sonnes that were Religious in the yeare Eight hundred and two one of them by name Willebald professed in Mount-Cassâ—n the other Vâ—ebald at Magdebourg in Saxonie 24. No lesse noble were the two brethren Clotaire and Carleman sonnes of Charles King of France in the yeare Eight hundred fourtie one both of them preferâ—ing the yoak of Religion before their Royal Scepters And in the number we may place Frederick sonne of Lewâ—s King of France in the yeare Nine hundred threescore and two and Henrie sonne of an other Lewis King of the same Countrey though somwhat later to wit in the yeare One thousand one hundred and fiftie 25. The first that we read of that entred among the Franciscan-Friars was 〈◊〉 eldest sonne of the King of Mallorca who though by right he was to haue succeeded in the Kingdome preferred the Kingdome of heauen before it and entred as I sayd into the Order of S. Francis and leading therin a very holie life did much good also to his Neighbours both by word and example 26. An other of the same Order was Lewis eldest sonne also of Charles the Second King of France a man of singular parts both for bodie and mind He while he was left in Spayne for a pledge resolued vpon this holesome course of Religion and the Franciscan-Friars stil differring him for the respect which they bore to the King he bound himself publickly more then once by Vow vnto it And when afterwards in the yeare One thousand two hundred ninetie seauen Pope Boniface the Eight presented him with the Archbishoprick of Toulcuse he would not accept of it vnlesse they would first agree that he might enter among the Franciscan-Friars according to his former Vow and so taking the habit in a great assemblie of the Nobilitie he neuer left it of but togeather with the weed continued also the rigour of the life belonging vnto it and mingled Religious exercises with his Episcopal cares 27. His nephew Peter sonne to the King of Aragon followed his example in the yeare One thousand three hundred fiftie seauen And it is recorded of him that while he was in deliberation of abandoning the world and hung doubtful in the contention of flesh and spirit as it hapneth to very manie this S. Lewis appeared vnto him in the night with some of the Brethren of his Order al in great glorie and encouraged him to take that course of life which was in Heauen so highly rewarded and so he did not long after and liued in Religion twentie yeares to the great benefit of himself and manie others for that he was a great preacher and inflamed manie in the loue of God by his sermons 28. It is not possible to name or number al the Dukes and Lords and inferiour Princes that haue led a Religious life yet we wil point at some by the way Of this degree was Algerius Duke of Aquitaine and his sonne Amandus in the yeare Foure hundred thirtie nine also Anselme Duke 〈◊〉 Modeâ—na Anno Seauen hundred and fourtie Dietland and Ancigard Dukes of Sueuia in the yeare Eight hundred and fifteene Vigâ—sius Duke of Spoleto in the yeare â—ight hundred and twentie Wiliam Duke of Gasconie in the yeare Foure hundred and fourtie and after him another Wiliam Second of that name in the yeare Nine hundred and twelue of whom it is recorded that in the Monasterie of Cluny he led so humble a life that he was euer subiect 〈◊〉 the least and lowest and being by his Abbot put to bake some bread
erected for the performance of them Thus sayth S. Thomas in that place But you wil better conceaue his meaning if first you vnderstand that the word Religion signifieth two things Sometimes it is taken for one particular kind of vertue which wee cal Religion and is a braÌ„ch of Iustice sometimes it is taken for a state of life grounded in this vertue Wherfore if we once know the nature and qualitie of the vertue it self we shal the easier come to vnderstand what the state of Religion is 2. It is therfore a general doctrine among Diuines that the peculier office of Religion as a particular vertue is to worship God duly and as his infinite Maiestie doth deserue in regard of his Excellencie and preheminency aboue all things and for the great benefits which we haue receaued and dayly receaue at his hands Which worship being partly inward in the mind and partly consisting of outward duties as Ceremonies Rites Sacrifices and the like The vertue of Religion comprehends them both and performeth both the inward and the outward Actions And they that imploy themselues in these kinds of seruices towards God bestow themselues wholy in them are called Religious But to the End that a Man may be sayd to be in a Religious Estate it is moreouer necessarie that he giue himself so wholy to the workes of diuine worship that he rid himself of al things that may hinder him in the performance of them For as S. Thomas sayth wel in the same place as in baptisme we die to sinne so by taking vpon vs a Religious state we die moreouer to the world as much as concerneth that particular worke which euery one doth professe And as the life of the soule is taken from it by sinne so the seruice of God is hindred by worldly businesse Which the Apostle doth giue to vnderstand when he sayth No man being a souldiar to God intangleth himself in secular businesse 3. Now if we rightly consider three things especially in this world hinder vs in the seruice of God Riches Bodily pleasures not only those which are vnlawful and forbidden by the Commaundements of God for they are sinfull but those pleasures also which are bounded with wedlock and lastly our Owne Wil which if we giue it the reyns growe's vnruly and carrie's vs to al ambitious pretences of superioritie and commaund Wherfore they that wil truly and wholy dedicate themselues to God must barre themselues of these three things to wit of Riches by Pouertie of Wedlock by Chastitie and curbe the vnrulynesse of their wil by Obedience And thus we come to haue the description of Religion which we sought for al this while For Religion is a state which endeauoureth to Christian perfection by the three vowes of Pouertie Chastitie and Obedience The Christian perfection of which heere we speake without al doubt consisteth in the loue of God casting aside the loue of our selues and of all Creatures It is sayd therfore that this state endeauoureth to this perfection and not that it hath already got it or that it is already perfect because it is not required that a Religious man should be already perfect or haue attained absolute perfection neither doth he make profession of that but he satisfieth his obligation if he aspire and endeauour to it Finally it is called a State because it is necessarie that this kind of life be constant firme perpetuall immoueable For it is one thing to be peâ—fect and another thing to be in State of perfection Al may be perfect through vertue Innocencie holynesse of life To be in a State something els is required As if one man serue an other man and doe it of his owne good wil how much and how long he pleaseth as one friend is wont to wayte vpon an other this doth not alter his state and condition But if a man giue himself wholy ouer for euer and bind himself vnto another this alter's his estate because of a freeman he mak's himself a bond-man so the workes of pietie and Religion of themselues do not make a Religious man but it is moreouer required first that by promise and expresse vow he oblige himself to those workes so that from thence forth he is not free to leaue them nor so much as to haue a mind to leaue them when he wil. Secondly this obligation must be vndertaken not for some certaine determinate time but for ones whole life time and when these two things meete togeather it is called a State by reason of the firmenesse and stabilitie of it Which firmenesse and stabilitie is made much more strong and of greater weight by the Auctoritie and Approbation of the Pope who as in al other things so in confirming and establishing Religious Institutions beareth that sway which beseemeth the person of him who is Christ's-vicar vpon earth with power to bind in heauen whatsoeuer he shal bind on earth His approbation therfore is so necessarie that without it the very vowes which we make haue not that force and strength which otherwise they haue and the Religion it self is not truly a ReligioÌ„ not that the Popes Approbation doth pertayne to the intrinsecal nature of Religion For that is grounded vpon the Institution of our Sauiour Christ and the Euangelicall doctrine but because as in seueral manners of liuing which are â—â—uerily brought in as men are seuerally disposed there may be many errours and 〈…〉 and auoid these errours it hath beene profitably prouided that no man should fouÌ„d a Religious order without coÌ„sent Approbation of the Sea Apostolick And for any thing we find recorded S. Dominick S. Francis each of them seuerally for their owne order were the first that presented a draught of their Institute to Pope Innocent the third to be approued by him this they did rather volontarily of their owne accord then coÌ„pelled by law or CaÌ„non And it happening about the time of the Councell of Lateran it was decreed in that Councel that euer after it should be generally practised which decree not many yeares after was reuiued by Gregorie the tenth in the Councel of Lions so brought in vse in the whole Church 4. By this therfore which hath been sayd we may discouer somewhat not only what a Religious life is but the beautie excelleÌ„cie thereof it being the prime of so great a vertue as is Religion For Religion though it be reckned amoÌ„g those which we cal Moral vertues yet of Moral vertues it is the greatest and though the immediate obiect of it be not God but the inward or outward actions of man which it vndertaketh to direct fashion and traine vp in the seruice of God it hath notwithstaÌ„ding so neere relation to that infinite Maiestie that it is the very next of al others to the three Theological vertues which by beleeuing hoping and louing do as it were plunge and steepe themselues
such as the Prophet Dauid doth also point at when he sayth Our Lord is high and regardeth humble things and knoweth high things afarre-of For likenes doth most cōmonly breed friendship and loue yet God being so infinitly great as he is doth take most delight in the loue and conuersation of such as are little and lowlie and contrariwise doth stand aloof and looke afarre-of vpon those that are high and loftie 3. Secondly this kind of Humilitie is the fittest coyne we can lay-out vpon the purchase of eternal glorie For though we are al created for that Euerlasting Happines as the onlie End of vs al yet God as a most vnderstanding and vpright prizer of such things hath most iustly ordayned that we should not come gratis by so great rewards but buy them at a price and the price is to suffer in this life things contrarie to that which there we shal enioy as because there we shal haue most perfect satietie we must purchase it heer with hunger and thirst the infinit comfort which there we shal haue is promised only to those that mourne and to that abundance of al kind of wealth we must come by pouertie and as al other happines which is to be had in that Heauenlie Kingdome is to be bought in this fashion so the infinit honour and glorie which is there is to be bought with humilitie and contempt of ourselues And because we should not doubt therof our Sauiour gaue this general rule that euerie one that exalteth himself shal be humbled and euerie one that humbleth himself shal be exalted 4. Thirdly by this Humilitie we auoide manie dangers of our soule and impediments to vertue which are incident to a life led in glorie and pompe and in steede of them we haue in it manie helps to saluation For it is in the life of man as it is with them that clime vp to the tops of trees or houses if they fal they crush themselues most miserably and how easie is it for them to fal if their hand or their foot doe but slip and what care must they haue that they doe not slip Those that keep themselues below on the ground fal not so soone not so dangerously So they that are in honour runne great hazard not only while they are climing and pretend and labour for it but euen when they are seated in the chayre for we are by nature apt to slide and tumble downewards and shal meet with manie that wil striue to thrust vs along They that keepe themselues below on the ground and walke not in great and wonderful things aboue their reach are secure 5. We might bring manie examples to this purpose but that which hapned to Saul the first King among Iewes is so notorious that it shal serue for al. While he was but a priuate man he was litle also in his owne conceit the meannes of his estate helping him to be humble in mind But when he was seated in the Throne as King he became so proude and insolent that he may wel be ranked with the wickedest Kings that euer were Before he saued the life of his enemies whom the people would haue killed afterwards he laboured to kil his friend and sonne-in-law 6. Whereby we may see how much we are beholding to Religion for keeping vs out of the eyes of men and from worldlie preferments in a holie and holesome place of refuge where we may abide vnknowne to the world and it vnknowne to vs. For this is that great and important Counsel which S. Bernard gathereth out of the life of our Sauiour comprized in a word or two but large in effect and substance Loue to be vnknowne an obscuritie so glorious that it is farre more desireful thus to lye hidden then to be renowned and walke in the mouths of men For the more a man is forgotten by men the more mindful God is of him and the more he is despised by men the more graceful he is in the sight of God and his Angels Both which holie Iob doth expresse in these wordes The simplicitie of the iust man is laughed at a lamp contemptible in the thoughts of rich men prepared for the time to come Vpon which place S. Gregorie discourseth in this manner The simplicitie of the iust man is deseruedly called a lamp and contemptible a lamp because inwardly it shineth contemptible because outwardly it doth not shine within it burneth with the flame of charitie without it glittereth not with anie glorious aspect He therefore is lightsome and is contemned that shines in vertue and is esteemed abiect Who is there therefore that considering so great rewards had not rather ranck himself with those that are contemned that he may be glorious with God then with those that make a fayre shew without and within haue no worth in them In which regard me thinks Religious men may be likened to the Tabernacle which God commanded to be made by the Children of Israel and gaue directions in what fashion they should make it to wit within of sweet wood guilded and hung with silk curtins of violet and purple colours running vpon rings of gold without it should be couered with heat-cloath and sheep-skins which made the outward shew therof but homelie so a Soule dedicated and consecrated to God aboundeth with manie rare spiritual guifts and ornaments as Chastitie Patience Obedience and other Vertues but they lye hidden from the eyes of men vnder the poore and abiect habit which they weare which notwithstanding keepeth vertue in them the longer because vertue is best preserued when it is hidden if once it come to be spyed by men theeues wil haue about with it These theeues are the eyes and toungs of men themselues bereauing vs either wholy or in great part of the glorie which we expect for our good works by eying and praysing them that we may worthily feare that saying Thou hast receaued thy reward Wherefore S. Bernard among the reasons which should moue vs to embrace a Religious course reckoneth the benefit of concealing our good deeds to be one of the chiefest his words are these In the meane time if we haue anie good thing we must needs hide it because the man that found the treasure of the kingdome of heauen hid it for which reason we also hide ourselues in Cloisters and Woods and if you wil know how much we gayne by hiding ourselues I beleeue that if anie one heer among vs should in the world doe the fourth part of that which heer he doth he would be adored as a Saint esteemed-of as an Angel from heauen heer he is dayly reprehended and chidden as if he did neglect his dutie Doe you think it a smal benefit that you are not held Saints before you be so indeed or doe you not feare least receauing heer so final a reward you fayle of your reward in the world to come Therefore it is very
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
in holie loue though al of them be not â—ich in grace alike yet they are glad of one an other 's good and so that which they affect cannot be anie wayes strange vnto them because they that reioyce at an other's profit encrease their owne riches 3. S. Augustâ—n encumbred with Pastoral care writing to the Monks that had seated themselues in the solitude quiet of the Iâ—and Capraria expresseth in himself this which we haue sayd and speaketh thus When we think of the quiet which you haue in Christ though we be in continual labour yet in your charitie we also doe repose For we are but one bodie vnder one head so that you in vs are ful of busines and we in you are ful of quiet because if one member suffer al the members suffer with it And els-where he sayth thus Reioyce with him vpon whom God hath bestowed grace and in him thou art able for what thou art not able in thyself Perhaps he is a Virgin loue him and his virginitie is thine Againe thou hast more patience let him loue thee and it is his He can watch long if thou dost not enuie him his labour is thine Perhaps thou canst fast longer if he loue thee thy fasting is his because thou art in him properly thou and he are not al one by charitie you are This therefore is the effect of charitie for tying mens harts inwardly togeather and interlacing them one within another consequently their works are mingled and common among them And if the meere habit of charitie be so powerful what wil not the State of Religion founded in charitie be able to doe For the tye of charitie may be broken the state cannot be forsaken and it hath not only naturally in itself al the force and strength of charitie but addeth a permanencie and an euerlasting obligation from which we cannot goe back Wherefore if we take things right we may be iustly thought in Religion to loue God with so manie soules to worke with so manie hands to runne about good things with so manie feete to beare hardnes with so manie shoulders as we haue companions because they doe al these things for our benefit and not for themselues only 4. Dauid was leading his Armie against the enemie part therof being wearie stayd behind the other part pursued on and became maister both of the field and of a great bootie whervpon some stood stifly that they that remayned behind should not share with the others in the prey and at the first sight they seemed to haue reason For why should they that had taken no paynes nor runne anie hazard taste the fruits of others labours Againe why should they that had bought the victorie with the price of their bloud and hazard of their life giue part of the reward to others Yet let vs see how holie Scripture condemneth the opinion of these men and what Dauid's iudgement was in the busines who certainly was a very wise man Holie Scripture doth so farre dislike their doings that it calleth them wicked and vniust dealers And Dauid pronounced this sentence vpon them you deale vniustly for certainly the part must be equal of him that goeth to the combat and of him that remayneth with the baggage Could there be a cleerer testimonie of Religious coÌ„munion For if it hold among souldiers and be as the Scripture sayth euer since a constant law in militarie discipline by reason of the connexion of fellowship which is in an armie why should not the same law be in force in Religion and euerie one be parâ—aâ—â—r of that which anie one among them hath laboured For Religion is a spiritual armie and of these spiritual troupes the true Dauid CHRIST our Sauiour is General and Leader heer be none that contend that their works be not diuided with others rather they desire it for their brethrens good which is charitie and for their owne for euerie one spending himself in common employeth but one man's labour but enioyeth on the other side the labours of as manie as are of that Religious Order Whervpon S. Macarius sayth excellently wel The Brethren must conuerse togeather in loue and ioy and he that worketh must say thus of him that â—â—ayeth I am partaker of the treasure which my brother getteth because it is common And he that prayeth must think with himself of him that readeth The fruit which he reapeth by reading is my gayne He that wayteth must think thus My seruice redounds to the benefit of al for as the parts of a man's bodie are manie and yet it is but one bodie and they help one another euerie one performing his seueral office as for example the eye seeth for the whole bodie the hand worketh for the rest of the members the foot when it goeth carrieth al the other limmes so the Brethren must yeald seruice to one another and he that readeth loue him that prayeth reioycing in it and thinking with himself He prayeth for me Thus sayth S. Macarius 5. Now to what a masse of infinit treasure must it needs amount if al the riches of so great an armie as almost al Religious Orders are be brought into one heape Prayer Contemplation Mortification of our passions strife and victorie ouer temptations and an infinit number of good thoughts some inflamed with charitie some adorned with humilitie and other vertues al which are internal the punishing of the bodie by fasting watching and other austerities the suffering of diuers incommodities the performing of humble offices paynes-taking for the good of our neighbour heat and cold iourneys to and fro hazard oftimes of our verie life what can a man wish for more then sitting stil if he be so commanded in his chamber to be partaker of al the labours which those of the same Order in so manie parts and prouinces of the world as they are spred doe vndergoe in preaching and praying and helping of soules finally in performing deuoutly so manie good deeds or suffering patiently and couragiously so manie euils Neither can a man easily guesse or declare in how manie occasions the merits of others in Religion do afford vs help for if temptation rush-in vpon vs they procure armour to defend vs if through infirmitie we begin to wauer by their meanes strength and constancie is afforded vs if we be to ask anie thing of God or to appeare before his Infinit Maiestie vpon other occasions we shal not need to feare to appeare emptie in his sight because we are put in fauour with him not only by our owne good deeds but by the deserts of others their influence into our prayers adding grace and weight vnto ours What need I say more Our coldnes our faults and sinnes are so recompensed on the other side with the good offices of them with whom we liue that he is more pleased with their dutie then prouoked with our offences To which purpose it is recorded of Dâ—dacus Guia who was one
wholy directed to God that they haue no relation at al to ourselues which is to dye to ourselues and liue to an other If anie bodie aske whereis the Priest the knife the fire to offer kill consume this Sacrifice The Priest is the same with the Hoste and Victime to wit the man himself For this oblation consisteth in spirit and is performed in spirit and consequently no man's hand but his that offereth himself can reach this Hoste according to that which we reade in the Psalme I wil voluntarily Sacrifice vnto thee The knife is the hatred of our owne life which our Sauiour willeth vs to haue and the fire is no other then that fire which the same our Lord and Sauiour came to send into the world and wished and sought no other but that it should burne For this heauenlie fire descending from aboue when it once takes in our hart easily consumes our Sacrifice as it did the Sacrifice of Elias and the wood and stones and the very dust that is it directs vs wholy whatsoeuer is in vs be it neuer so earthlie and base to the seruice of God alone 3. But because anciently there were manie kinds of Sacrifices and the greatest of them al was a Holocaust because in it not part only but the whole Hoste was burned to the honour of God we must vnderstand that the oblation which Religious people make is a Holocaust which doth adde no smal beautie and grace to their dignitie S. Gregorie sayth it in these words They that doe the things which pertaine to God so as not to parte with some things notwithstanding which pertaine to the world they offer Sacrifice but not a Holocaust But they that forsake al things that pertaine to the world and consume their whole soule in the fire of the loue of God they are in the sight of God both a Sacrifice and a Holocaust 4. How could he haue spoken in clearer tearmes or described a Religious man in more natural colours And S. Thomas giueth the same reason why Religion is a Holocaust to wit because it giueth al to God and whosoeuer putteth himself into a Religious state offereth al things outward and inward to the Creatour of al for we are not only sayd to Sacrifice the things which are within vs when we offer them to God but also the things which are without vs when we forsake them for God as Dauid when he cast away the water which he had in his hand and cast it away for God's sake he is sayd to haue Sacrificed it to God the verie depriuing himself of it in that manner being a new kind of fashion of Sacrifice 5. The blessed Apostle S. Paul doth in my iudgement clearely expresse the nature and excellencie of this inward Sacrifice when he calleth it a liuing hoste holie pleasing to God a reasonable seruice for by calling it reasonable that is spiritual he giueth vs to vnderstand that not only our bodie but our minde and reason and soule is offered calling it an Hoste he signifyeth that heer also is a kind of death adding the word liuing he insinuateth that this death doth strangely both take away our life and preserue it finally he calleth it Holie and pleasing to God because whatsoeuer is consecrated to God is holie and nothing can be more pleasing to God thou a soule that doth willingly and entirely sacrifice itself to his Diuine Maiestie for his loue For if those ancient Sacrifices were so acceptable vnto him that he receaued them willingly in an odour of sweetnes notwithstanding that in them there was only offered the flesh of a heyfer of three yeares old or of a red calf or some other such beast that which is offered in this spiritual Sacrifice being farre more noble and excellent as being bought with the inestimable price of the most precious bloud of God the oblation therof to God must needs be also farre more grateful and acceptable And what is this but the soule of man which we may truly say is sacrificed in this Holocaust because as we haue shewed else-where it is proper to Religious people to dye to themselues and to the whole world because they leaue themselues and the world as much as if they were verily dead and the state which they vndertake bringeth vpon them an vndoubted irreuocable obligation to doe so Whereupon S. Bernard describing a Religious man setteth him forth vnto vs not only as a Pilgrim or stranger because a stranger hath something though he hath but little but he likeneth him to a dead man and a man that is crucifyed because saith he he is as free from the works of the world as either of them it is al-one to him whether he heare one praise him or dispraise him or rather he heareth them not at al because he is dead and he honours riches pleasures which the world doth loue are a crosse vnto him 6. But that which is most strange in this Sacrifice togeather with true death we find true life conioyned as the Apostle insinuateth life not hindring death and death not taking away our life which as in those other Sacrifices it could not possibly happen so in this our spiritual Sacrifice it cannot be otherwise For if it should bereaue vs altogeather of our life it would take away our meanes of seruing God and yet if it were not death it were not a true Holocaust Both therefore of necessitie must be conioyned togeather that as S. Gregorie speaketh it be an Hoste because a man dyes to the world and yet is liuing because stil he doth al the good he can And of this liuing-death as I may cal it S. Paul sayth very wel You are dead and your life is hidden with Christ in God to which state as the same S. Gregorie interpreteth we arriue when seuered from the turmoiles of secular desires forsaking al outward things we attend only to the inward to the end that our minde aspiring wholy to the loue of God may not be touched with trouble of any earthlie thing So that we may fitly apply also to this Sacrifice that which God commanded should be obserued in the ancient Holocausts to wit that whereas the rest of the Hoste was consumed by fire the skin was reserued for the Priest For as I sayd before there being in this Sacrifice no other Priest but our selues nothing at al remaines of the Sacrifice to ourselues but the skin that is the outward shape of a bodie which Religion doth not take away Al the rest that is inward is consumed by that Diuine fire when it is consecrated to God and to the honour of his Diuine Maiestie and so in this state that is easily performed which S. Paul sayd of himself that he liued to wit according to the outward shew but yet that he did not liue but Christ in him Al which
Perusia he returned to Pauia and disposing of his kingdome to his brother Astulpâ—us he retired himself to the Monasterie of Mount-Cassin wherof it is thought that he was afterward Abbot 7. Pipin king of Italie and eldest sonne to Charles the Great king of France in the yeare Eight hundred and fiue followed his example and after much honour gotten in warre frighted notwithstanding with the manie dangers which he saw were incident to so great a power he betooke himself to a Monasterie which he had built at Verona in honour of S. Zeno and had giuen it a good foundation 8. In Spayne king Bamba hauing raigned eleuen yeares and shewed himself a valiant King both at home and abroad and among other victories defeated two hundred sayle of African Pirats and taken king Paul aliue that came against him out of France prefeâ—â—ed a Monastical life before al this wherin hauing liued holily seauen yeares he went to receaue his eternal reward the yeare Six hundred seuentie foure 9. And in the yeare Seauen hundred eightie six the same Spayne shewed vs an other example of the like conuersion in Veremund King of Castile of whom we also reade that he gaue his voice for his cosen Alphonsus rather to succeed him then his owne two children that were vnder age because so it was better for his subiects then to be gouerned by children 10. About the yeare One thousand one hundred and fiftie Ramirez King of Aragon became twice a Monk first in his youth while his father Don Sancâ—â— was yet aliue who afterwards dying without issue and one Peter being chosen King and not long after deposed for his pride and arrogancie this Ramirez was by the Pope's authoritie taken out of his Monasterie and crowned King and also married of which marriage hauing had a daughter he gaue her his kingdâ—me in marriage for her portion retiring himself to his former quiet life in his Monasterie as hauing discharged himself sufficiently of so great a work 11. England hath been more fertil of these examples then anie other Countrey For first while the land was as yet diuided into manie kingdomes Sigebert King of the Northumbers a man renowned for his learning and mucâ— more for vertue hauing about the yeare Six hundred and fourtie established manie good orders in his kingdome for the seruice of God consecreated himsâ—â—â— also vnto him in a Monasterie of whom among other things it is recorded that when not long after Penda King of the Mercians inuaded the Northumbâ—â—â— with a great armie the whole Countrey had their eye vpon Sigebert and compelled him for the glorie of God to take vpon him the defence of the kingdome in so great an occasion of danger he went therfore into the field to fight for the Christian cause but in the selfsame habit which he wore in the Monasterie and gouerned the whole armie with his staffe in his hand without anie other armour and wheras God so disposing the Christian armie was ouerthrowne he also togeather with the King was slayne in battaile and is therefore by some reckoned among the holie Martyrs 12. In the yeare Seauen hundred and foure Ethelred King of the Merciâ—â—â— with like deuotion hauing gouerned the kingdome diuers yeares very religiously left it to Chemed his brother's sonne before he was yet of age and betooke himself to a Monasterie that was within the same his Dominion wherin he profited so farre in vertue that he was made afterwards Abbot 13. Chemed being more ambitious of this latter course of life which his Vncle lead then of the former when he had raigned fiue yeares went to Rome and receaued the habit of a Monk of Pope Constantine the first and spent the rest of his dayes in that Cittie in great sanctitie 14. Offa King of the East-Saxons accompanied him in his iourney and in his holie purpose and in the flower of his age and the height of his world 〈◊〉 prospetitie contemning and treading al vnder foot was by the same Pope 〈◊〉 hauen a Monk and Cloathed with a Monastical weed 15. Not long after to wit in the yeare Seauen hundred and fourtie Inas King of the same East-Saxons renowned in warre and peace and so memorable for his deuâ—tion towards that Sea of Rome that he voluntarily made his whole kingdome tributarie vnto it went himself in person to Rome and resigning his kingdome tooke vpon him a Religious course of life with a great feruour to the end the more naked he was he might the more freely follow our Sauiour that vouchsafed to be naked for our sakes 16. The like did Ceolulf King of the Northumbers to whom Venerable Bede dedicated his Historie For hauing raigned eight yeares wearied with worldlie affaires and desirous of a quiet life he fled to Religion and left his kingdome to his Vncle â—gbert who also when he had held it twentie yeares followed the same course with Ceolulf and was professed a Monk in the self-same Monasterie Al these we haue out oâ— England only 17. Out of Germanie we haue a rare example in Charlemain sonne to Charles Martel He was King of Austrasia and Sueuia famous for manie noble acts but taken with the loue of heauenlie things he went to Rome as a poore priuate man and receauing Holie Orders of Pope Zacharie and the habit of a Monk he built a Monasterie in the Mount-â—oracte and there spent part of his daâ—eâ— but finding himself encumbred with manie visits by reason he dwelt so neere the Cittie and his spiritual quiet much disturbed he remoued to Mount-Cassâ—â—s where Petronax Abbot of that plâ—â—e entertayned him with great ioy and comfort and the profit which there 〈◊〉 made in al kind of vertue but chiefly in humilitie is very wonderful We reade in the Annals of that Monasterie that so great a man as he was by commandment of his Abbot he was appointed to be a shepheard or heares-man attended to that busines with farre more alacritie then euer he did to the affaires of his kingdome and on a time one of the sheep falling lame he tooke it vpon his shoulders and carried it to the fould nothing reflecting vpon the nastines of the busines He liued about the yeare of our Sauiour Seauen hundred and fiftie 18. What shal we say of Trebellius King of the Bulgarians who in the yeare Eiâ—ht hundred three-score and two by meanes of Pope Nâ—colas the First embraced the Christian Faith with so much feruour that he presently bannished Photinus the Heretick out of his kingdome and deliuering his Scepter to his sonne bound himself to the seruice of God alone and finding not long after that his sonne was fallen againe to his former impictie he â—rieued exceedingly and tooke it so to hart that leauing his Monasterie and recouering his kingdome laying hold on the yong man he caused both his eyes to be pulled out and condemned him to perpetual imprisonment finally
been false vnto him easily cleared herself but yet made vse of the occasion to quit his marriage as she had long desired and retiring herself into Halsatia built a monasterie wherin she lead a Religious life about the yeare Eight hundred ninetie nine 5. The case of Cunegundes wife to Henrie King of England first then afterwards Emperour in the yeare One thousand one hundred thirtie nine was not vnlike to this For diuorcing herself from him vpon the like suspicion and fault which was cast vpon her she made a better marriage with Christ our Sauiour 6. And yet another Cunegundes was more happie about the yeare One thousand one hundred and twentie For being married to the Emperour Henrie the First she liued manie yeares with him and kept her virginitie and he dying before her she lead so holie a life for fifteen yeares togeather in the Monasterie of Confugium that she is registred among the Saints in the Church of God 7. Agnes wife to the Emperour Henrie the Third gouerned the Empire after his decease according as he had left in his Wil til his sonne who at the time of his death was but an infant came to twelue yeares of age and then giuing ouer the charge of the Empire and also the Dukedome of Bauiere which belonged vnto her she went to Rome and there chose to liue in the humilitie of a Monastical life in the yeare One thousand one hundred fiftie seauen 8. The like did Elizabeth wife to the Emperour Albertus the First Archduke of Austria for he being most lamentably slayne she bad the world Farewel and liued a heauenlie life in a Monasterie which herself had built in the yeare One thousand two hundred and ninetie Two of her daughters followed her example the one married to the King of Hungarie the other to the Count of Ottighen two of her grandchildren the Queene of Polonia and her daughter though she were sure to the Duke of Vratislaw 9. Now from Empresses to come to Queenes in Italie Tâ—sia wife to Rachisins of whom we spake before following the example of her husband would not be farre-of from him neither in distance of place For as he retired himself into the monasterie of Mount-Cassin so she with her daughter Reâ—â—uda hid herself in a Monasterie which was not farre distant wherin S. Scholastica had sometimes liued and she had restored and there she spent her dayes in great sanctitie 10. In France in the yeare Fiue hundred twentie fiue Radegundes being married against her wil to king Cloâ—â—re after some yeares by much importunitie get his consent and retired herself to Poictiers and there gaue herself to God with great feruour and earnestnes of deuotion that in a short time she arriued to a high degree of perfection in vertue as it is recorded of her 11. Not manie yeares after her Adocra wife to Chilperick king of France togeather with her daughter Childâ—rade forsaking their Princes pleasures be tooke themselues to the same heauenlie profession And Batilda about the yeare Six hundred and fiftie by the decease of king Clouis remaining as it were at libertie and with ful power to performe what she had alwayes desired from her infancie she went to Callis and enlarging a Monasterie which was there already built the ioyned herself to a better Spouse our Sauiour and was famous for al kind of vertue but specially for her humilitie 12. In Spayne we find recorded of two Queenes that were also Religious Nunez wife to Verâ—mund of whom we spake before for she entred 〈◊〉 her husband and was no litle encouragement vnto him by her example And Peresa who being by her brother Alfonso king of Leon married to Aâ—â—â—â—â—las king of Toledo a More or Saracen she not being able by al the entreaties protestations which she did alleage to hinder it God did hinder it 〈…〉 the Barbarous king a most grieuous and deadlie sicknes whereby he 〈◊〉 it was the hand of God sent Teresa back againe vntouched she presently espoused herself according to her desire to our Sauiour in the Monasterie of S. Pelayo in the yeare One thousand and six 13. But it is strange to see how manie of these like examples we haue out of England as of Alfred Spouse to the King of the Northumbers who was slayne before they were bedded togeather in the yeare Six hundred and seauentie and Ethelburg who perswaded king Inas to the resolution which he tooke as we sayd before and afterwards followed his example in the like course But what can be more strange then that which hapned to Etheldred who being wife to two Kings kept her virginitie with them both and obtayned of the second after twelue yeares that they had been married togeather leaue to goe liue among other Virgins in a Monasterie What a life may we imagin she liued in the Monasterie that was so great a Saint in her worldlie kingdome And she is also registred among the Saints by Holie Church She liued about the yeare Seauen hundred and six 14. Sesburg her sister Queene of Kent followed her not long after so soone as her husband was dead And Alfrede Queene of the Mercians and Northumbers is not to be omitted who like another Magdalen to redeeme her former offences and among the rest the vniust murther of her yong innocent sonne-in-law lead an austere life among other seruants of Christ in a Monasterie which herself had built at her owne proper cost and charge about the yeare of our Lord Nine hundred seauentie fiue 15. It were long and tedious to rehearse al the Kings daughters which both in England and other Countries haue consecrated themselues to God in Monasteries the number of them is so very great Wherefore passing those in silence which are more ancient we wil mention a few only of those that are of later memorie Margaret daughter to Bela king of Hungarie is famous among the Nunnes of S. Dominick's Order for her rare vertue and shineth like a starre in the firmament For of eight and twentie yeares which she liued she spent foure and twentie in Religion being vowed therunto by her parents when she was but foure yeare olde But the Nobilitie of her bloud was the least thing in her for the Sanctitie of her life and the rigour which she vsed in punishing her bodie both by continual fasting and with whippes like spurres is farre more conspicuous her profound humilitie which she chiefly shewed in tending the sick being alwaies giuen to such like humble and charitable offices the practise wherof was farre more to be admired in her then her Princelie descent And it is recorded of her that out of the great esteeme which she had of this Religious course of life she constantly refused the marriage of three Kings to wit of Poland of Bohemia and of Sicilie and when it was offered her that there should be a dispensation procured from
of to wit that it is a rule among Religious Orders that equalitie or superioritie goes not by riches or bloud but by vertue so that they that are equal or more eminent in vertue are truly equal or more eminent and not if they be equal or more eminent then others in bloud or riches 4. Wherefore hauing layd this foundation as it were a beginning of our Religious Common-wealth let vs consider the rest of the forme of it wherof there be two parts for as the bodie of euerie liuing creature consisteth of the head that ruleth and of other members that are ruled and obey so the bodie of euerie Common-wealth hath certain members which belong vnto it to wit euerie particular person of it and the head which be the Gouernours and Magistraâ—s And to beginne with that which is principal it is no smal benefit and commendation of Religious Orders that they are gouerned not by manie but by one man For wheras the greatest good that can happen to a Communitie is to be vnited and one within itself it is a much more effectual meanes to maintayne this vnion to haue the gouerment in one man's hand then to haue it in manie for if it were in manie to gouerne wel they must become one by coÌ„sent as when manie help to draw or carrie a great weight for they cannot carrie or draw it vnlesse they be in some sort vnited and in that vnion and câ—â—sociation become like to that which is truly one in itself 5. Which kind of gouerment we see in Nature For al things depend of one al the members of a bodie are gouerned by the hart al the powers of the soule by reason the whole world and al things in it by one God It is true that in the command which one man alone hath ouer others there is this danger least al being in one man's hand he turne al to his owne priuate ends by the strength of his power riches or ambition Wherefore to the end he may gouerne wel he must as S. Thomas discourseth at large in his Direction for the gouerment of a good Prince haue God before his eyes and endeauour to bring his subiects to the obedience and seruice and honour of God which how hard it is in the world and how easie and daylie in practise in Religion who is there that doth not see For the principles which are most apt to peruert mens thoughts and affections and turne them from the true seruice of God to their priuate intentions to wit that we must establish our greatnes desire to be feared cut-of the heads and causes of conspiracies abound 〈◊〉 pleasure and plentie of earthlie goods are furthest of al from the seruants of God because in that poore estate there is no ground of wealth or pleasure wherupon to build the desire of these things 6. And moreouer it is no smal help that they that gouerne in Religion haue nothing more then the rest but their authoritie they haue neither state not palace nor attendance nor seruants as Secular Magistrats haue which are wont both to feede and inflame ambition and make it swel and ambition brings with it al corruption of Gouerment Contrariwise the humilitie of the state of Religion which the Gouernours themselues alwayes retayne put them in minde that they are but like others that are vnder them and that which S. Gregorie admonisheth is practised among them They who gouerne consider not in themselues the power of order but the equalitie of their condition to the end they may not reioyce in being ouer men but in being beneficial vnto them 7. And in this kind our Common-wealths haue the aduantage of most others because that which Aristotle esteemeth best in a Common-wealth is obserued in them to wit that the Gouernours succeede not by birth and descent but by election being chosen therunto by weight of their life and behauiour and wisedome For they that come to their Gouerment by inheritance falling vpon their charge as it were by chance whatsoeuer they be they must be tolerated by which meanes manie Citties haue come to great mischief the gouernours vndoing themselues and others through rashnes and want of skil The gouernment of Religion is free from this inconuenience because it descends not by right vpon anie man but is giuen by Voices or by other lawful power And wheras in other Common-wealths there is danger in the Voices because Offices and Promotions not being conferred but vpon them that pretend and labour for them commonly he that presseth most and sometimes he that giueth most money and maketh most friends goeth away with it In Religion it is farre otherwise for Offices are rather cast vpon them that decline and refuse them Wherin seing Aristotle himself doth directly affirme that they who pretend are euen for that reason lesse worthie in regard they shew themselues to be ambitious and desirous of honour and such people doe manie vniust acts what is it fit for vs to think 8. The same Philosopher doth giue this pertinent aduise also that the power of them that gouerne must be on the one side so large that they must haue more then anie one particular man and yet so limited as they must haue lesse then al of them togeather which we scarce see obserued in anie worldlie Common-wealth For he that once gets to the sterne doth presently so strengthen himself that euer after he curbes the people at his pleasure and doth with them what he list In Religion the forme of gouerment requireth that as they receaue their power from their Order so it is stinted and limited by the Order and may also be taken wholy from them 9. Finally not to spine-out this discourse too long let vs see what doth chiefly belong to the dutie of a Gouernour in the opinion of this Philosopher He placeth it in that he make account that he is seruant to al his subiects and bend al his actions and thoughts to the benefitting of them This sayth he was at first the resolution of euerie good King but fel to be corrupted meerely by the coÌ„modities which accompanie that place This which Aristotle therfore sayth was anciently in vse and grew afterwards to be otherwise we findestâ— in practise in Religion For the Gouernours doe wayte vpon the benefit of their subiects as seruants vpon their maisters principally taking care for their soules and being also careful of that which belongeth to the bodie when the subiects are at rest know not how or which way they are prouided of necessaâ—ie food and sustenance the gouernours watch and labour for them and euerie one in particular taking no thought at al for himself they are constrayned to be sollicitous for al. What is slauerie if this be not By which meanes they are also â—ree from the danger which is in Kingdomes and Empires least the commodities which attend vpon them ouerthrow Religious discipline because the
which respect they worship that Nature with particularities and ceremonies so there is no bodie that doth not think that they are particularly to be respected and reuerenced that haue particular relation to that Nature and so we see the practise of al Antiquitie For as we reade in Genesis it was a custome in Aegypt that the Priests should be maintayned at the common charge which was the reason why their possessions were not taxed nor seazed in that dearth And at Rome not only the Priests but the Southsayers and diuers other inferiour Sacrificers were in so great veneration that those Offices being in the guift of the people they were sought after and conferred with great concourse and emulation and it was held to be so worthie and magnifical a function to Sacrifice that when the Kings were put downe and the name of a King was so odious among them that nothing more it remayned notwithstanding to the Priest without enuie or distaste And we reade that the Priest of Iupiter bore such sway that people flocked vnto him as to a Sanctuarie For if a prisoner fel at his feet he was instantly released and if he were guiltie he was pardoned The Vâ—ssal Virgins which among them were as our Nunnes are among vs were held to be so holie that no bodie must touch them and they had two Sergeants went alwayes before them and if by chance they had met anie man that had been going to execution he was presently set at libertie And to speake of these our dayes what honour and power do not the Iaponians yeald to their Bonzâ— who imitating euerie thing which our Monks professe but Chastitie and vertuous behauiour their habit and singing and liuing in common and the like are reported to be in so great veneration that they are like earthlie Gods among them they rule in a manner al and oftimes giue and take away Kingdomes at their pleasure And to conclude it is most certain that al that euer haue acknowledged anie Diuine Nature as al haue done haue also borne particular respect to them that haue dedicated and consecrated themselues to this Nature and this opinion is bred not by perswasion of others or by law or statute but by the light of Nature without anie teaching or instructing which general consent of al nations in whatsoeuer it be is to be accounted the voice of Nature itself 4. Wherefore if not only the foolish but wicked Superstition and beleef of false Gods was anciently and is yet so powerful in this kind certainly the true Religion and worship of the true and Soueraigne God must needes be much more powerful For the greater knowledge and esteeme Christians haue now of the great Maiesty of God more then the Infidels had of their false Gods cannot but breed also a greater veneration of them that are neer to so great a God 5. We reade of S. Dominick that the more he did humble himself the more euerie bodie euen Cardinals and the Pope himself did respect him and the common people did honour him so much that they thought themselues happie if they could but come to speake with him or touch his garment and euerie bodie did cut-of peeces of his garment and kept them for relicks so that his vpper weed was alwayes cut-of by the knees And when his Friars to ease him of that trouble would hinder the people from so continually pulling him by the coaâ—e he bad them let them alone saying they must satisfye their deuotion 6. When S. Francis hapned to come into anie towne people thronged so thick about him that he was in danger sometimes to be oppressed and once he stood stil and gaue euerie bodie that would his hand and his garment to kisse His companion admiring at it asked when he was priuate with him what he meant to doe so S. Francis answered him Know Brother that they haue not done me the hundredth part of the honour which is due vnto me Which answer troubling him more then before he gaue him this reason Because sayd he people honour not me but God in me who gaue me al the good and al the Religion that is in me And it is not the vulgar only that honour Religious people but great Princes and Monarcks as Constantine honoured S. Antonie the Emperour Otho S. Romualdus coming to see him in his celle and vouchsafing as great a man as he was to take a lodging vpon his hard couch 7. When S. Maurus was sent into France by S. Benedict Florus who was the greatest Fauorit King Theodobert had presented his sonne and al his wealth vnto him and afterwards betook himself also to his Monasterie to the astonishment of al France And King Theodobert himself went some dayes iourney to visit that new companie of Christ's Souldiers and when he canâ—t thither and had made an end of his deuotions in the Church going into the Monasterie he cast himself vpon the store before the Monks laying his purple Roles and his Royal Maiestie vnder the feete of poore beggerlike men beseeching they would vouchsafe to admit him into their Companie for so were his words and inrole his name among theirs and bestowing manie rich presents of gold and siluer for their Church ornaments he departed thinking that God had done him a singular fauour in suffering him to see and conuerse with those seruants of his 8. And of later yeares in the same Kingdome when Lewis the Eleuenth by much entreatie assisted by Pope Sixtus the Fourth his command got S. Francâ—s of Paula to come vnto him from the furthest parts of Calabria how louingly and respectfully did he entertaine him how much ioy did the whole Court and Kingdome of France expresse at the coming of so poore and contemptible a man So that it was apparent in him that the excellencie of a Religious life doth oftimes as S. Chrysostome discourseth make people that are borne obscurely and meanly in the world and had remained in obscuritie if they had not forsaken the world by change of their state of life become honourable in the sight of them that before did account them base 9. S. Arsenius was schoolemaister to Arcadius sonne to the Emperour Theodosius and was so farre out of his fauour that he was faine to fly because he vnderstood that Arcadius had plotted his death But manie yeares after when it was knowne that he had betaken himself to the seruice of God in the wildernes Arcadius then Emperour writ an humble letter vnto him commending himself and his Empire to his prayers Arsenius certainly was neither more learned nor more noble then he was before rather al the credit and renowne which he had gotten in the world was now forgotten How then came he to this new honour but by the Religious course which he did professe 10. We might bring manie other ancient and moderne examples to the same purpose but to be brief we wil conclude this whole
because of the conuersion of Soules and of their progresse and aduancement in vertue For so we fir◠it written Grace and glorie our Lord wil giue And our Lord himself sayth No man can come to me vnlesse the Father who sent me draw him What then doe men in the conuersion of other men They are instruments which God vseth as a writer vseth his penne a sawyer his sawe Wherefore as anie kind of instrument mouing of itself can doe nothing but if it be moued by the crafts-maister it can doe al things So in works Diuine and supernatural looke how farre a man is ioyned with God and moued by him so farre he goeth and no further Now let vs see who is more vnited with God a Secular or a Religious man But there can be no question in it for besides the coniunction which Charitie maketh betwixt them the force of which vertue is farre greater in Religion farre more meanes to purchase it there be other vertues which mainly further this vnion and chiefly those two which are so proper and natural to a Religious course to wit Humilitie Obedience the one freing vs from al worldlie pride the other deliuering vs ouer to the Diuine Maiestie and putting him in absolute possession of vs to rule vs and weald vs as he pleaseth besides the perpetual and irreuocable bond of our Vowes binding vs so inseparably to God that there cannot be a stronger tye nor a more inuiolable coniunction imagined vpon earth What wonder therefore if such instruments menaged by the hand of so great and so skilful an Artificer and so fit and plyable to his hand worke such rare and admirable effects 7. To this inward coniunction with God we may adde the outward helps which in Religion are manie as the ioyning of so manie hands togeather which is a great meanes to bring busines to an end for that which a man hath not in himself he hath it in his Brother Secondly the authoritie which the despising of earthlie things giues Religious people aboue others a contempt I say of the world which lyes not hidden in euerie one's breast but is apparent to be seen in the state itself and the whole course of a man's life Al which and such like other furtherances they that labour for the benefit of others in a Secular life must needs want And to passe ouer other things of what importance must it needs be that Religious men are in this busines of the help of Soules as wel as in other things wholy directed guided and illuminated by their Superiours For first the aduise counsel of men that are wise expert in so weightie a busines cannot but be very vseful besides that it is God that gouerneth them by their Superiours which is al in al for when God is the authour beginner of that which we vndertake it cannot but prosper whatsoeuer it be And to answer that which was obiected by example of a hound doth not the game goe much better forward when the dogs are guided by a huntsman that knowes how to rule them when to put them on when to take them off and when to stay them from ranging about Yea without it the dogs of themselues are not fit to hunt 8. But what doe we stand disputing this question concerning the help of Soules Let vs open our eyes and take a view of the Church of God as now it is and as it hath been for manie Ages Who be they that now adayes following the example of our Sauiour goe about the Citties townes villages instructing the people and drawing men out of sinne and putting them vpon good courses in the seruice of God but Religious men whom doe we almost see in a pulpit preaching but such as are of one Order or other Finally who are the workmen in this vinyard of our Sauiour but they and true workmen indeed that abide the weight and the heate of the day doe al that they doe meerly for the glorie of God the help of Soules not for anie earthlie commoditie or temporal benefit redounding to themselues For though there be of the Secular State some that labour in this haruest they are so few of thē that no mā cā attribute the general fruit which is wrought and maintayned in the Church rather to the Seculars then to the Regulars 9. Some bodie perhaps wil grant al this to be true speaking of the general fruit which is wrought in the Church but for his part he speaketh not of the whole Church but is in payne only for his owne countrey and patents and kinsfolk and thinketh that if he remayne with them he shal be better able to instruct them and help them then if he goe into Religion A ridiculous pretence for that which we haue been saying al this while of the prerogatiue of a Religious State aboue a Secular in matter of doing good to others is much more of force in this case because it commonly falleth out that a man shal doe rather lesse good among his kindred then more which indeed might seeme a Paradox but that we find it by experience continually to be so Truth itself hath so long before giuen vs warning of it in these words A Prophet is not without honour but in his countrey and in his house and in his kindred And the example of our Sauiour testifieth as much as wel as his words For wheresoeuer he chanced to be though it were among the Samaritans which was a deboisht kind of people and at variance in manie things with the Iewes al admired his wisdome and followed him most greedily to heare him speake and yet in his owne Countrey he was held in contempt and derision insomuch that it is written of him He could not there else anie vertue and He wondered by reason of their incredulitie What then may we weake and infirme creatures hope to doe seing the infinit Sanctitie and Maiestie could doe no good vpon flesh and bloud 10. S. Bernard therefore with great reason doth reckon this suttle temptation among the little foxes which in the Canticles are sayd to demolish the vinyard a temptation which doth not only hinder people from entring into Religion but oftimes draweth some out of Religion to the world againe I saw a man sayth S. Bernard that was running wel and behold a thought How great a good is this which I enioy alone If I were in my countrey I might giue part of it to my brethren and kindred and acquaintance and friends They loue me and wil easilie hearken to my perswasions To what end is this losse I goe thither and saue manie of them and myself with them And I shal not need to feare the change of place for so I doe wel what matter is it where but only that certainly it is better to remayne there where I may remayne with more profit Why should I be long He goeth and perisheth
hoarie hayres Now if a spare diet or the continual meditation of heauenlie things or anie paynes of this nature would kil a man as these men wil needs haue it they being so wonderful temperate in their diet and liuing so austerely as they did should by consequence haue been taken away in a very sometime 6. But there is no such thing as both reason and experience sheweth They on the other side that are rich among Secular people and liue in al plentie and abundance of pleasures and daynties are almost continually troubled with crudiâ—ies and fumes and want of sleepe they are oftener and more dangerously sick and passe sharper cures and finally are subiect to farre more accidents that hasten their â—eath both for the reasons already mentioned and for other causes which their owne and others follie rashnes doth draw vpon them by 〈◊〉 and the like from al which a Religious life is free Temperance and the constant order which they keepe in al things drying-vp superfluous humours and so preseruing health In which respect S. Iohn Chrysostom sticketh not to say that Religious people besides the abundance of spiritual blessings which they enioy haue also better health of bodie by reason of their temperance and spare diet They are sayth he as strong as plough-men and haue able bodies like beasts wheras rich people and they that are dayntily brought vp and commonly accounted happie in it are as if they were bred in a quag-mire tender and effeminate and more subiect to al kind of diseases And S. Hierome holds the like discourse against Iouinian and proueth out of the Axiomes of Physick that a moderate diet preserueth health and addeth to this purpose We read of some that being tormented with the gowâ—e and diseases in their ioynts who by hauing their goods confiscated being brought to playne and hard faâ—e were cured for it freed them of house-hold cares and profuse banckets which destroy both bodie and oule 7. The constant peace and contentment of mind also which Religious people enioy is no smal meanes for them to liue long For certainly as grief and passion doe wast a man's spirits and put our life as I may say vpon the torture so contentment of mind redounding necessarily to the bodie must also needs preserue it and giue it much ease by reason of the affinitie betwixt the soule and it And though we grant with S. Hierome in his discourse against Iouinian that a Religious life and such temperate courses doe not make vs so strong as Nilo Crotoniates that is nothing to the purpose For what necessitie is there sayth he that a wise man and a Christian Philosopher should haue so much strength of bodie as one that professeth himself a Wrastler or a Souldier seing if he had so much strength it would but egg him on to sinne 8. Wherefore to repeate in brief that which hath been sayd there be two wayes to answer this obiection First by denying that a Religious course doth shorten our life and on the other side maintayning that Sobrietie and continencie doth rather prolong it Secondly by confessing that it doth cut off part of our dayes and taking it for the greater benefit in regard that wheras al men Kings Princes and al must necessarily dye Religion makes this necessitie in a manner voluntarie by going as is were to meete death half way and encreasing thereby our merit and reward in the measure which I haue spoken the few dayes which we spare of the miseries of this life being added to eternitie and abundantly recompenced by the encrease of our euerlasting felicitie Contrariewise they that neglect a Religious vocation for feares of this nature buy those few yeares which they get at a very deare rate neglecting so great a good for feare of so smal a losse and putting their eternal saluation to so great a hazard An answer to those whom the loue of their bodie hinders from Religion CHAP. XXIX AMONG al those that oppose Religious courses we haue not a more dangerous and a more deadlie enemie then our owne flesh For naturally it loueth libertie and wantones and is greedie of the pleasures of meate drink and sleep it shunneth labour and paine it is hateful to it to be alone it wil not fast it flyeth pouertie the incommodities therof as a grieuous crosse So that whosoeuer wil hearken to his owne flesh or cal it to counsel in this busines shal be sure neuer to put his neck vnder the yoak of Christ or neuer constantly to goe through with it We must therefore at the verie first shut it out of doores and haue no communication with it but keepe it in order and awe that it be alwayes submissiue and obedient and presume not to command or giue directions We must chastise our bodie saith S. Basil and restraine the motions therof as the motions of a beast and by the command of Reason as with a whip stint whatsoeuer trouble it rayseth in the mind and not giue al the raines to our wil without regard of Reason least it be carried away headlong and torne in peeces as a coach-man with vnrulie horses Let vs imitate Pythagoras who seing a pupil of his giue himself to good cheer and pamper his bodie said vnto him Why dost thou build thyself a prison And of Plato also it is reported that vnderstanding wel how manie hinderances came by the bodie to the mind he chose to place his Schoole of purpose at Athens which was an vnholesome seate thereby to cut-of the superfluous health of our bodie as one would prune a vine Thus saith S. Basil. 2. And supposing as I haue said that our flesh is made to be subiect two things are wel to be considered in this place which doe necessarily follow First that it is not so hard a matter to keepe it in subiection seing it is naturally borne to be subiect Secondly if we dâ—e not keepe it in subiection our fault is the greater For if a man be ouercome by one that is stronger and more powerful then himself it is pittie but yet he is to be pardoned but the spirit hauing so much power and strength to ouercome flesh and to maister the desires therof it is the greater shame if it doe not specially seing if it be not maister it fals into a most miserable seruitude and is euerie foot apt to be drawne into al kind of vnworthie actions at the command of the flesh 3. Wherefore iâ— vpon the wholesome deliberation of entring into Religion our flesh doe repine and draw back as most commonly it wil if it be afrayd of the hardnes of the dyet and apparrel and other austerities incident to that kind of course we must take the more courage and resolution vpon vs and arme ourselues the stronger against al the allurements and nicenes therof and force it to doe that be it neuer so much against it which when it shal
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.
30. fol. 537. Against the feare which some haue that they shal neuer be able to shake off their euil customes chap. 31. fol. 540. An answer to them that feare that they shal not perseuer in Religion chap. 32. fol. 545. Against the temptation of delaying our entrance into Religion chap. 33. fol. 551. Of a temptation rising from our Parents and Kindred chap. 34. fol. 558. Against them that hinder their children or kinsfolk from Religion chap. 35. fol. 566 An answer to them that say they cannot know when it is a true vocation of God chap. 36. fol. 573. The Conclusion of the whole Work to Religious people chap. 37. fol. 585. The conclusion of the whole work to Secular people chap. 38. fol. 596. Faults escaped Pag. 9 lin 3. for Sauiour Who sayth were reade Sauiour who sayth VVhere c. Pag. 21â— in the Title of the Chapter in some Copies reade Chastitie for Charitie FINIS Humane nature decayed Ser. 2. 〈◊〉 Natiuâ—ra The benefit of a Religious state Luc. 1.74 Mat. 13.7 Vertues peculiar in Religious people The benefit of seruing God in companie vvith others The beautie of a Reglâ—ious course Religious people more happie then the seruaÌ„tâ— of King Salomon 3. Reg. 10. Colos. 1.20 Coloss. 2.3 Prouerb 25.23 Religion â—s the more to be valued â—n regard of the oppositioÌ„ against it The first sort of opposers of Religious courses Iulian Orat. 1. in Iulian. Ibidem Valens 〈◊〉 Arriaâ— Emperour The persecutourâ— of Religious people puâ—lished Constantin Copronymuâ— Leo â—â—menus Henry the â— These conâ—sorte of those that opposed Religious Courses Hereticâ—â— old and â—ewe Iouiniaâ— Vigilantiâ—â— VVâ—â—lof Tho. Vraldensis de Sacram. tit 9. a cap. 83. Sess. 1. Hereticks in out dayes MelancthoÌ„ Domestical 〈◊〉 Exod. 1. â—â— Dial. â— S. Benedict opposed And S. Dominiâ—k and S. Francis S Thomas of Aquin and S. Bonauentâ—â—e defended Religion vvith their pen. Psal. 82 v. 3. 1. Cor. 3.9 13. Moral c. 5. The opposers of Religion punished S. Ignatius persecuted by diuerâ— Psal. â— 1â— â—sa 12. â— The benefit vvhich Religious people may reap by this 〈◊〉 arise The force of Auctoriâ—tie S. Greg. NaziaÌ„z Orat. in lâ—ulem Basil Religious men the wisest In Carmine ad Helle. And Happiest in regard of their Renunciation Idem Orat. 1. in IulianuÌ„ And of the reward of their Mortification Idâ—m in Apologia And of their quiet S. Iohn Chrysostome contra vituperatores vitae Monastic That a rich man is the happier by leauing all and entring into Religion euen for temporall consideration Much more for reasons eternall Climacus Gradâ— 4. Religion a Heauen vpon earth S. Ephrem ser. de virt vit ReligioÌ„ an Angelicall life S. Iohn Damascen De Barlaam Iosaphat The blessing of a Religious life Eusâ—bius Casariensis l. 1. dâ—m Euang. c 8. Two states in the Church of God Vnmaried more perfect Maried inferiour degree S. Cyprian de habitu Virg. â— 4. c. 21. Virgins the floâ—er of the church S. Ambrose l. de vâ—aâ—iâ— Luc 17.10 A Religious man a profitable seruaÌ„t Matth. 19.27 Idem Ep. 25. Religion an Angelicall life S. Hierome Ep 1. 34. Ep 17. Ep 8. An Apostolicall life Matth. 19.21 S. Augustin de moribus Eccles. c. â—1 The swetnesse of a Religious life S. Bernard sâ—r ad Fraâ— de Monte Des. In dâ—diâ— Eccles. ser 4. Religion the mansion howse of God and his demaine and possession In paruâ— serm 63. Psal. 106.2 Idem in Cant. c. 4. Religious men are as the teeth in the body of the Church Rom. 8. Psal. 4.9 1. Pet. 4.8 Ps. 118. Cant. 4. Hugo Cardinalis in Psal. 10. â— Religion a Castel Psal. 34.10 Religious men the bones in the body of the church Coloss. 3.5 Eph. 4.3 S Antonine p. 3. 〈◊〉 25. c. 10. § 11. Religion the ladder of Iacob Gâ—nâ—sis 23.12 The Mount Thabor Matth. 17. Psal. 67. S. Laurentius IustiniaÌ„ tract de Mâ—nast Conuerâ— The Prayse of Religious Pouertie Idem de Obedientia c. 18 Religious houses armies of spirituall souldiarâ— Matt. â—â— 20 Commendation of Pouertie Prerogatâ—ues oâ— Religious Inclosure Thâ—â— kemp l. â— de imit c. 10. It is glorious and sweete and beneficial to serue God in Religion Id. 1. par ser. 2. Commodities of liuing many Religious in a house togeather S. Basil Conâ—â—â—t Mon. c. 19. The Commendation of a Religious life in regard of vnitie and Concord It is an imitation of our Sauiour and his disciples And of the Angels They bring corrupted â—â—ture to the former 〈◊〉 They resemble that vnion and communication which is betwixt God the Father and God the Sonne They are terrible to the diâ—els Psal. 131. The deriuation of the word Religion Cit. de na Decr. l. 2. Isid. 10. Elymâ— c. 17. S. Aug. de vera Religcir â—â—inem S. Thomas 5. â—mpugnaÌ„tes Relig. Iacob 2.27 The word Religion signifieth two things The office of ReligioÌ„ as it is a particular vertue 2. Tim. 2.4 Three things hinder vs in the seruice of God What Religion is as it is a State It endeauoureth to perfection And is a state Two things put a man in Relig. estate Voâ—â— and Perpetuitie In a course approued by the Pope Religions are not to be founded without the Popes 〈◊〉 ReligioÌ„ the greatest of Moral vertues S. Thomas 1.2 q 71. Sanctitie the flowre of ReligioÌ„ Queene of Moral vertues Ibidem Aristotle 2. Eph. â— Three things which â—â—ad mens 〈◊〉 in this life Spirituall things perfectly Good Id. â— Eph. 1. Id. 3. Eph. 2. Seeming Happinesse deceitfull By our End we must measure 〈◊〉 Happiâ—nesse in this life All men by nature are bound to serue God S. August tract 29. 〈…〉 Iob 11.12 S. Greg. 10. mor. c. 10. S. August in Psal. 10. Canâ— 2. Idem de 〈◊〉 ad literam lib. 8. c. 6. Ps 122.2 S. Greg. mor. â—â— c. 16. Plato in phaeâ—â— Amos 9.6 God hath command ouer vs by reason of the excellencie of his nature Soueraigntie is naturaly due to that which is most excellent God infâ—â—itely more Excellent then man 1. Tim. 6 15. Matth 19.17 Iob 23. Ps. 144. â— God created vs which is a 2. cause of our subiection 1. Cor. 9.7 Conf. â— Ps. 23. Ps. 94.5 Ps. 88.12 Ps. 7â— 16 Ps 49.10 Agg. ◠◠〈…〉 Act. 17.24 S Bernard 〈…〉 S â—aurenâ—e Iuâ—â—â—n lib. de â—â—bed â— 5 Lactâ—ntius 〈◊〉 c 27. The â— Reason of subiection is because God is our end Apoc. â— 17 S Thomas â— q. 44. ar 4. Arist. 1. Pol. c. 5. S Bernard in Ps. qui habitat serm 13. To be Created for God and not for our selues is more noble S. Augustin de doct Châ—st 〈◊〉 c. 21. The 4 cause of subiection is the Commandment of loue 1. Ioh. 4.16 S. Dionysâ— l. de diâ— noâ— c. 4. 〈◊〉 22 3â— S. Bâ—sâ—â— â—â— Ps. 12. S. August 〈…〉 22. S Greg 10 â—or â— 4. The fifth cause is our Râ—demption 1. Cor. 19. â—0 S. Bernard form 3. de cir c. 5. Eâ—a 9.6 Rom. â— 32 Tâ—t 2
to haue it For he that hath offered himself to God hath giuen al vnto him Is it not Religion holie pure immaculate Wherin a man liueth more purely falleth more seldome riseth more â—uddenly walketh more wâ—râ—ly is more of ten watered resteth more securely dyeth more confidently is poorer purged and more aboundantly rewarded What can a man desire more Or can there be a greater benefit than this which contayneth in one so manie benefits Or be placed in matters of greater weight and importance What can a man desire in this life more auailable for saluation or more likely to maintaine a continual peace and tranquillitie of mind and bodie al the time of our life S. Iohn Chrysostome hath a long elaborate discourse to this purpose shewing euidently that farre more softer shipwrack in the world then in Religion and are in farre greater danger and giueth three reasons for it First because more things trouble them Secondly because they liue more negligently and carelesly Thirdly because they are more weake and feâ—ble Contrariwise in the life of a Monk sayth he the waues are not so great rather they haue continual faire weather and a quiet season and their indeauour in breaking and ouer coming the seas is farre more earnest S. Caesarius speaketh eloquently and wel to the same point in one of his homilies to his Monks We knowe sayth he that there is a great reward layed vp in the life to come for the spiritual warrefare to which we haue bound our selues but if we marke it wel we are in a manner in present possession of part of the reward in the worke it self which we haue in hand And certainely it is a very great benefit of this course that we haue had the power to contemne the world and begin to serue Gods that we haue shaken off the miserable command which sinne had ouer vs and escaped the filthie slauerie of glottonie and lust And is it not a great reward to haue nothing to do with the world not to be troubled with desire of vanities not to be acquainted with anie enormous crime to leade an innocent life to liue in blessed Chastitie to possesse sufficient with the feare of God in glorious pouertie wherof Wisedome speaketh 〈◊〉 Better is a smal portion with the feare of God then great treasures without feare 4. Let vs therfore consider how much God hath bestowed vpon vs in this holy vocation let vs reckon if we can what gaine we haue made from the time which we haue been gathered togeather in this place from how many coosenages from how many adulteries thefts periuries sacriledges we haue been deliuered and then we shal feele how much we are also obliged to God for the present benefits If we were now in the world what should we do other then wallow in synne and defile our soule with dayly staynes and goare it with dayly wounds and not so much as feele them For this is the propertie of wicked custome of synning that the more a man synnes the lesse he vnderstands his synnes and the more he is delighted to synne And on the other side the more careful a man is of himself the more he feareth Al this out of S. Caesarius 5. Whervnto we may adde that God hath not only done vs the fauour to deliuer vs from vnder the power of the Diuel and sinne but exalted vs to the height and splendour of Euangelical perfection which doth mightily rayse the value and esteeme of this benefit and no words are sufficient to expresse the greatnes therof yet we wil endeauour to declare it in some measure by the example following For as if a great and mightie Prince had an enemie that by many treacherous wayes had diuers times sought his vtter vndoing and destruction and it being now in the Prince his power to kil him he should notwithstanding not only willingly pardon him but be friends with him and take him into his house set him at his board and giue him an honourable place among his royal issue so falleth it out with Religious people for the infinit goodnes of God not contented to rayse vs poore and needy snakes his enemies from the earth of our vayne imaginations or from the dung of our loathsome synnes hath innobled vs moreouer so farre as to ranke vs with princes with the princes of his people that is with those that for as much as concerneth their owne perfecction hold the first and cheefest ranke in the Church of God which S. Bernard doth as he is wont most sweetly expresse in these words Finally if perhaps forsaking fornication we had remayned in coniugal Chastitie and not embracing the councel which we know is giuen of a single life but abstayning from rapine and fraude had lawfully vsed that which was our owne not arriuing to the Euangelical perfection wherof it is written If thou wilt be perfect go and sel al that thou hast and follow me how great a mercy had it beâ—n if I say deliuered from so many synnes in which many of vs being entangled expected nothing but death and the sentence of most certaine damnation we might haue brethed in some inferiour degree and course of life The prodigal Child durst not aspire to the ranke of Children but thought himselfe happie if he might but deserue to be admitted among the hirelings But fatherly loue could not contentâ— self without shewing him mercie in so abundant measure as was able to make the elder brother that had neuer departed from his father enuiâ—â—h in for it So dâ—erely beloued the mercy of our God abundantly powred forth vpon vâ— hath of children of wrath and distrust not only receaued vs among his elect but called vs into the congregation of the perfect Thus sayâ—h S. Bernard 6. â—ordâ—nus first General of the Blackfriars after S. Dominick a man of great sanct tâ—e and authoritie hath a notable saying to this purpose Hauing cloathed a certayne 〈◊〉 in the holy habit of his Religion in the presence of many of hâ—s 〈◊〉 Companions he made a long discourse vnto them of the happines of a Religious State at which they wept most bitterly whervpon he turned his speech vnto them and told them they ought not to weepe for they were now to part from this their friend but rather out of enuie that he had chosen the better part by farre then they because Religious men serue God in nature of gentlemen of the priuie chamber to a Prince with whom he is euer inward and very familiar But secular people if they serue at al they serue as it were in the kitchin or in some other meaner office Therfore it were farre better for them to open their eyes and consider that the dore is open for them also if they haue a mind to enter and sit at bord with the king And his words fel not vpon the ground for one of the Companie neuer went further but presently
betooke himselfe to Religion and al the rest soone after tooke in at the same port of saluation 7. And certaynly if we cast vp the particulars of al the great commodities wherof I haue at large discoursed we shal find that in this one benefit of Religion al in a manner is contayned that we can possibly desire a consideration which we should alwayes haue before our eyes haue deeply imprinted in our harts For heere we haue perfect remission of al our former offences as in a second Baptisme our flesh is tamed by holy sobrietie we are at leasure to think of heauenly things and seuered from al that may any way hurt our soule The wil of God is the rule of our actions and al kind of vertue in continual and vigorous practise Heere we receaue direction from Superiours light from particular Rules abundance of inward grace increase of meriâ— comfort in fraternal charitie mutual assistance and part of al the good works that are done among vs. Al which are in themselues wonderful beneficial but withal greatly innobled and imbellished by the golden linke of our vowes and crowned at last at the howre of our death with that securitie which a state so remote from the world and so neere bordering vpon heauen and heauenly things doth vsually bring vnto vs. To the accomplishment and preseruation wherof do concurre the particular loue fauour and protection of God and our B. Ladie a thing wonderfully to be esteemed both for the profit and pleasure which accompanie it 8. Seeing therefore we find so much wealth and riches in a Religious State what can we reckon it to be other then the Treasure hidden in the field which when the man had found for ioye he went and sold al that he had and bought that field For certainly Religion may most truly be called a Treasure or rather it contayneth an infinite Treasure seeing it hath within it so infinite riches and such abundance of wealth not of one kind only but al manner of wealth heaped in a masse togeather Now he that findeth a Treasure hath great aduantage ouer another man that is rich by trading or otherwise for he that trades for exaÌ„ple cometh to his wealth by much paynes and labour and runneth many hazards in the purchasing therof and it is long before he get it togeaâ—her but he that finds a treasure lights vpon al togeather without labour or danger and in a moment is raysed to excessiue wealth and happines But it is not euery body that sighâ—s vpon it but rather very fewe So secular people increase their stock of vertue by much and long striuing for it and oftimes they suffer shipwrack and in one houre leese al that they had laied vp togeather in many yeares by falling but into one mortal synne which alas how easy yea how daâ—ly a thing is it in a sea so ful of shelues and tempests A Religious man findeth a Treasure and consequently is farre more happie because al at once is heaped and thronged vpon him The state it selfe and vocation breatheth as it were into his hart the spirit of Pouertie and a particular affection to Chastitie and Obedience as things contayned in the very spirit of Religion and withal it giueth him al other vertues as necessarie attendants partly flowing from those three and partly needful for the vpholding of them A treasure where not golden Iaspars or orient Pearles but more pretious and truer Gemmes of great esteeme and vse not only in earth but in heauen are heaped togeather But yet a hidden treasure because few do know the value of it few do find it for that which our Sauiour sayd of Eunuches is very true not al take this word but to whom it is giuen and where is it hidden In the field a place voyd of companie free from the noyse of Ambition from toylesome trafick from the Courts of Princes and yet not in a wood or vpon a hil but in a field wher people vse to plough and sowe and bestow labour in manuring the ground al which agreeth fitly to Religion for it is seuered from the turmoyles of the world and cultiuateth the mind with al spiritual industrie sparing no labour precaution mortification and it can no sooner be layd fayre open before our eyes by the light which God doth giue vs but presently our mind is so violently taken and inflamed with desire of it that no strength no bonds can withhold vs from running to possesse ourselues of it and that with ioye as out Sauiour speaketh not weeping and lamenting as if a man were to vndergo some great trouble or crosse but as to a ioyful and gladsome and fortunate busines in fine as to a Treasure But the more pretious the thing is the more ought we to consider by what meanes we may come to the possession of this happie field wherin so great a treasure is hidden for we cannot haue it for nothing but must buy it and buy it at the rate at which our Sauiour who hath it to sel hath set it that is by selling al that we haue and buying it therwith To purchase this field we must forgo al possessions Moneyes preferments friends parents kinsfolke ourselues which is boâ—h most exactly performed by entring into Religion and is not easy to say how it can be done otherwise Where by the way we may consider the goodnes of God in noâ— determining any certaine summe of money or wealth least he that could not make so much might be excluded from the purchase of so worthy a thing and haâ—h withal out of his infinit wisdome ordayned that the price should be not so much to giue what we had as to forsake it to the end that whether we haue much or whether we haue little or nothing at al we may be al admitted to the purchase so we leaue al and retayne nothing to ourselues not so much as the hope or possibilitie of hauing any thing By which means in very deed we do not wholy relinquish that which we leaue but we make an exchange therof for that which is farre better and better worth purchasing so incomparable a treasure at so easie a rate a treasure wherin we shal haue the price we gaue returned vpon vs agayne and infinitly more added vnto it Which S. Hierome telleth vs in these words We receaue more them we gaâ—â— we forsooke a smal thing and haue entred vpon great possessions the promises of Christ are performed with returne of hundred fold which being wel considered and prouing so true and certaine as doubtlesse it is what hart can be so cold as not to burne with desire and loue of so pretious a Margariâ—e so inestimable a Iewel and Treasure or who is there that hath already bought it but wil esteeme so highly of it as certainly to preferre it before kingdomes and seates of honour and make account of al gold and syluer as a little sand or durt in
Maiesty and the more because it is so coupled with vertue that Religion without vertue cannot subsist so much as in the thought of man 7. And in some sort a Religious course of life hath somewhat more then vertue because euery body cannot discouer the worth and dignity of vertue some are so dul as they conceiue nothing at al of it but a Religious course hath not only inwardly wherwith al to delight the eyes of the spiritual but outwardly it hath that also which draweth the vulgar into admiration and in my iudgment euen for matter of worth and nobility it is not only equal in greatnes with the world but farr aboue it This second booke therefore by the help of God shal be spent in declaring the dignity of Religion a subiect in it self pleasant and wherin a Religious man hath particular reason to reioyce 8. And it is no smal testimony of the dignity therof that we find such an infinit company of men that haue so ioyfully spurned at the honours and wordly prefer◠〈◊〉 which they might haue had and forsaken them which they had or at least-wise infinitly desired to forsake them to enioy the happines of a Religious life For the desire of honour being so natural to man as I haue saied it cannot be thought that the bare consideration of profit could put so much Zeale and feruour into them but that togeather with profit they saw great honour and worth in the busines 9 And among many strange examples in this kind we shal hardly meete with one more signal then that of S. Gregory the Great who hauing lead a Monastical life from his youth and being afterward made Deacon of the Church of Rome was notwithstanding so taken with the loue of his former Religious course that being sent Legate by the Pope to Constantinople he would not put himself vpō his iourney but in company of some of his Monkes that because he could not himself remaine in his Monastery be might as it were carry a Monastery along with him 10. And which is more to be admired when he was chosen Pope in that height of honour then which there is not a higher vpon earth he did so continually mourne out of desire of Religious quiet that almost al his writings are ful of his teares And particularly in his Dialogues he speaketh thus My vnfortunate mind goared with the wound of excessiue busines calleth to remembrance what a life it lead once in the Monastery how farr al transitory thinges were beneath it how farr it was aboue al thinges that passe away how it was not wont to think but of heauenly thinges how confined within the body it did passe the boundes of flesh by Contemplation and death which to euery one most commonly is a greiuous paine was welcome to my mind as an entrance to life and a reward of the labour past But now by occasion of my Pastoral charge it is moyled with busines of secular people and after the comelynes of so goodly a quiet which it had it is disfigured with the durt of terrene actions I weigh what I suffer I weigh what I haue lost and while I behold what I haue forgone that which I endure is more greiuous vnto me For behold now I am tossed in the waues of open sea and in the ship of my mind am beaten with the stormes of a mighty tempest and remembring the state of my former life as it were casting my eyes back I sigh at the shoare which I see behind me 11. Thus spake S. Gregory and much more else where to the same effect and with like inward feeling And by this his complaint giues vs sufficiently to vnderstand that out of his owne practise he discouered something in ◠Religious life so beautiful and excellent that in that height of promotion he would haue been glad of it and was sorry that he wanted it And his example ought to weigh the more with euery body because he was so great a man and hauing had experience in his owne person of both kindes of life could not notwithstanding quench the loue and desire of the one which he had not with the great greatnes of the other in apparence which he possessed THE SECOND BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE HOVV BASE ALL EARTHLY THINGES ARE. CHAP. I. THAT which a Religious life aymes at and the Essence therof is vtterly to abandon all earthly things I do not say the loue of them only for that all must do but the very vse of them so much as may be which all are not obliged to forgoe To vnderstand therfore the benefit of a Religious course and much more the worth and dignitie therof nothing can be more necessary then throughly to conceaue and establish as a certaine ground how imperfect and abiect all things of this world are by nature and how vnworthy the loue and care of man For so a Religious man wil be easily persuaded to be content to want that by the absence wherof he sees he shal suffer no great losse and secondly that which heere we intend wil be playne to euery body to wit what makes a man truly honorable and wherin true worth doth consist 2 First therfore all earthly things let them carry neuer so fayre and magnificall a shew are in deed but bare and slender and of little value which we shall finde the sooner to be true if we looke not vppon the particulars seuerally but comparing them with the rest of the world For if we take the whole earth and consider wel what it is compared with the other Elements and with the large circumference of the heauens we shall find it is the least of them all and indeed of no great compasse great part of it is hidden vnder water part of it taken vp with hills and mountainous places the remaynder diuided into Prouinces and kingdomes kingdomes againe into citties and townes townes into houses and demaines and the seuerall possessions of particular men what a smal parcel now God wot falls to the share of euery particular 3. Socrates the Philosopher hath a graue and witty saying to this Purpose For as it is recorded of him perceauing that Alcibiades tooke great pride in hi◠wealth and large possessions he drew him a side to a mappe of the whole world and desired him to shew him Attica which was his countrey in the mappe and when he had readyly pointed at it he prayed him to shew him where his lands and possessions lay in it he answered they were not set downe in the mappe Wherfore then replied Socrates art thou so prowde of thy possessions seeing they are 〈◊〉 part of the earth But the errour is that men think gold and syluer and wealth and possessions great not because the things are great but because themselues are little as Emitts make account of their little neasts as if they were large pallaces and bestow as much labour and