he was so quick and exact in obeying that because he had not a mowkin at hand he crept into the ouen hot glowing as it was and swept it with his coate and was not hurt nor any thing endomaged by the fire 29. Manie others of the same rank haue been Monks but it were long to rehearse them al wherefore we wil passe to those that haue been of S. Francis his Order and reckon-vp a few of them as Wiliam Duke of Burgundie Gâ—â—salue Marinâ— a Portugez Adulphus Count of Alsatia who entring among the Franciscans about the yeare One thousand two hundred and fiftie among other vertues was much giuen to Mortification and once in particular going through his owne Cittie with a pitcher of milk which he had begd about the towne he met his three sonnes whom he had left in the world walking the streets with great state and because he began a litle to be ashamed to ouercome himself therin he listed the pitcher vp to his head and powred it al vpon himself And manie such rare men haue been of this Order 30. And in this our least Societie of IESVS within these few yeares since it was founded there haue not been a few Noblemen called vnto it But the prime man of them al was Francis Borgia Duke of Gandie who being in great fauour and esteeme with Charles the Fift in Spayne to the astonishment of al beholders laying aside al his greatnes embraced the humble state of a Religious life and profited exceedingly in it The reason why he chose to enter into the Societie before al other Religious Orders was this which himself gaue to the Emperour and I haue it by relation from his owne mouth in my hearing If a man that had manie fruitful vineyards should moreouer resolue to plant an orchard for his owne priuate pleasure and contentment you could not doe him a greater courtesie then to present him with a slip or tree to plant in it Our Lord therefore hauing lately planted this orchard of the Societie after so manie other ancieÌ„t worthie vineyards of other Orders I thought with myself sayth he that it could not but be very grateful vnto him if I presented myself such as I am as a tree to be planted in it Of the same rank of Dukes was Antonie de Cordoua sonne to the Duke of â—eria a man of singular vertue And in Italie we had Fa. Rodulphus Aquauiua sonne to the Duke of Atri which is one of the ancientest and noblest Families in the kingdome of Naples He was called to Religion with such abundance of the spirit of God that he could not by anie means or force be diuerted from it though much was vsed to withdraw him And hauing in a short time profited exceedingly in al kind of vertue by his owne importunitie as I may say he was sent into the East-Indies where he lead so holie a life that not only those of our Societie and al other Christians but the verie Heathens themselues did admire him and commonly called him the Angel At last being sent to the Ilands of Salsedo to preach the Christian Fayth he was killed with some others of the Societie by the inhabitants that were Mahometans in hatred of Christian Religion adorning his former life and al his Religious vertues with the crowne of a most certain and most glorious Martyrdome There be diuers others also in our Societie of like Nobilitie descended from Dukes and Marquesses and other Princes but because they are al yet liuing and we liue and conuerse dayly with them Ciuilitie neither of our part nor of theirs wil not suffer vs to name them but we must obey the Counsel of the Wiseman where he sayth Prayse no man before his death Wherfore passing the rest in silence we wil remember only one that is lately dead to wit Andrew Spinola a prime man of Genua for his birth and of Rome in regard of the place which he bore in that Court next to the Cardinals and as it were in the verie entrance to a Cardinalship But he contemning both the honour in which he was and the preferment which he might haue hoped stooped rather to Religious discipline and set the world and the vanitie therof so much at scorne that not long after he went twice about the streetes of Rome in an old tattered coate begging his bread from doore to doore which struck such an admiration into al Rome that people for some dayes could talke of nothing els and a certain Preacher discoursing of that place of the Prophet Eâ—â—y Futrie â—il and euerie hillock shal be humbled did not stick to point at this our Spinola as to one of the hils and hillocks which had humbled themselues by the 〈◊〉 of our Sauiour But it is time to draw to a conclusion for as I sayd before there haue been so manie of this degree of Nobilitie both in elder and latter times that shunning the waues and shelues of this world haue surged with excessiue ioy at the port of Religion that if we should goe abouâ— to rehearse them al we must resolue to make a whole long Volume of it by itself Of Noble women that haue liued in Religion CHAP. XXVII AFTER so manie rare examples of men we will speake also of some women both because they haue been in their kind a great ornament to a Religious state and because the more infirme their sexe is the more encouragement doth it giue to men to employ themselues in al kind of vertue 2. The Empresse Theodora doth first offer herself For being married to Theophilus an Heretick Emperour about the yeare Eight hundred and fourescore she kept herself alwayes constant to the Catholick Faith and after his decease she did wonderfully aduance the Catholick cause chiefly by restoring the vse of holie Images and recalling holie men from their places of bannishment And hauing for some yeares gouerned the Empire she of her owne accord layd downe al that state and power and shut herself vp in the monasterie where her mother Trurina had giuen herself to God before her 3. Augusta an other Empresse practised the like deuotion not weighing the infancie and lonenes of her sonne after Isaacius her husband's death but appointing him certain Tutours withdrew herself out of the world When Alexius for so was her sonne called came of age the Tutours would by no means giue-vp the administration of the Empire wherefore by her sonne 's entreatie returning to Court she tooke the gouernment into her owne hands againe retaining notwithstanding her Religious purposes and practise her veyle and her whole Monastical weed til finding means to establish the gouernment vpon her sonne she returned to her Monasterie about the yeare One thousand one hundred and ninetie And these two were out of the East 4. In the West we find that Richarde wife to the Emperour Charles le Grosse being brought into suspicion that she had
him glad and ioyful in the Temple when he was but three yeares old And God did not suffer himself to be ouercome by her in liberalitie but for one sonne gaue her manie as it were the interest-money of that one which she had lent him 10. Paula that famous Roman Matron was in the light of the Ghospel not inferiour vnto her S Hierome doth highâ—y extol her because the desire which she had to see her country was only to the end the might see her sonne her daughter in law her grandchild that had renounced the world to serue Christ which in part the obtayned Such also was as we read the mother of S. Bonauenture for she vowed him to â—hâ— Order of S. Franâ—â—s when he was yet but an infant and he fulfilling that vow oâ— hers became so great a man as we know he was The lâ—ke hapned to S. Andrew Bishop of Fieâ—ols a very holie man for his parents hauing no câ—â—ldren had made a vow that if God would send them a sonne they would offer him to the Order of the Carmâ—lit-Friars and they had this Andrew but when he came to yeares misled by the libertie and licentiousnes of this world he hâ—d quite other thoughts in his head but that his mother beyond her sex and the affections of a mother wonne him by her counsel and earnest exhortations to dedicate himself to God in the flowre oâ— his youth 11. I muâ—t confesse there be but â—ew examples of this nature men are so weake in this point â—et those that are are sufficient to moue anie man liuing and particularly that which we read of S. Bernards mother which also in reason ought to weigh the more with vs because the was dead and in heauen and could not be deceaued in her iudgement It is recorded therefore that when he began to think of leauing the world and laboured withal to draw as manie of his breâ—hren and kinsfolk as he could to the same resolution a yonger brother of his called Andrew of a fierie spirit as yong soâ—ldiâ—rs vse to be shewed himself wonderful backward 〈…〉 altered vpon a heauenlie Vision he cryed out I see my mother For 〈…〉 mother with a pleasing and cheerful countenance giuing her children the ioâ— vpon so wholesome a delâ—beration and he was not alone that saw her 〈◊〉 S. Bernard also And if she had been aliue at that time she would haue done no 〈◊〉 for they write of her that she was so deuout a woman that she did alwayes presently offer her children to God in the Church so soone as they were borne and brought them vp euer after as if she had not bred them for the world but for Religion And yet parents may learne by her of what opinion they shal be in this matter after death when they shal see playnly before their eâ—es the eternitie of the life to come and how quickly al things passe away in this world How wil they then lament and bewayle themselues if they haue been the cause that a sonne of daughter of theirs hath fallen from so great a good into so great in seriâ—◠〈◊〉 them therefore do that now while they are heeâ— which they would certainly do if they were suffered as fine was to returne from that life to giue aduise to their children since they must as certainly beleeue the things of the other life as 〈◊〉 they had seen them with their eyes 12. Finally if they desire that we apply some kind of cure to themselues to strengthen them on this opposition of the flesh against the spirit they may consider these â—ew things following First that when they offer one or two or more of their children to God in truth they giue him nothing of their owne but make restitution vnto him of that which was his before For as we aduised children before to the end to ouercome the natural loue to their parents to think with themselues how final a thing it is which they receaue from them so to the end that parents also be not ouercome with too much affection towards their children and that they may with more ease and more cheerfully offer them to God it behooueth them to remember that they are not theirs but God's in a maÌ„ner almost as an image of stone or wood is not the grauing-iron's nor a picture the penâ—â—â—s but both the artificer's So that when God redemandeth them he vseth his owne right and challengeth but his owne and whosoeuer wil retayne them retayneth an other's goods which is a kind of theft or rather Sacriledge because that which he takes is from God For that which S. Gregorie sayth he takes â—s true While vnaduisedly we hold them back that are making hast to the seruice of Almightie God we are found to denie him something who grants vs al things 13. This is that which the mother of the Macchabees whom we spake of not long since had before her eâ—es and made open profession of when she encouraged herself and her children in these words I did not giue you spirit and soule and life nor did I knit togeâ—ther the limmes of euerie one of you but the Creatour of the world who framed man's natiuitie and found the beginning of al and wil restore vnto you againe spirit with mercie and life as now you neglect your sâ—lues for his lawes And the same account al parents must make in the like occasion For so they wil find that they wil leese nothing by leâ—sing their children for the seruice of God For thus they must reason with themselues What should I do if this child of mine should be taken from me by sicknes or in the warres or by some other accident of manie which the life of man is dayly subiect vnto Should I then also storme against God by whose appointment al things hapâ—pen How much better is it for him and me that he liue in the house of God in seruice of so great a Prince 14. If it be the absence of their children that troubles them so much that they enioy not â—he companie of them whom they loue so deerly first this is too effeminate and too womanish a kind of loue not to be able to endure their absence when it is so beneficial vnto them Secondly how manie be â—â— ere that vpon diuers occasions neuer see their children in manie yeares either because they are marcâ—ant-venturers or serue some where in the waâ—â—es or beare office in the Common-weaâ—â—h and their parents are content they should be from thâ—m preferring the benefit and commoditie of their children before their priuate comfort 14. Finally the admonitions which S. Iohn Chrysostom giues vpon this subiect are worthier to be consiâ—ered that seing people do and suffer so manie diuers things to 〈◊〉 great estates â—or their children and to leaue them rich they cannot leaue them better prouided nor more wealthie then if they bring them vp to Religion and true
deuotion hauing their mind fixed not vpon earthly but vpon heauenly things with a kind of Indiuisible diuision of those heauenly riches among theÌ„selues al euerie one are partakers of them Moreouer resembling the forme fashion of a heauenly life state through the commendable maÌ„ner of liuing which they lead in coÌ„moÌ„ they foretast the future happinesse of the kingdome which is prouided for vs. They obserue Pouertie most strictly accounting nothing their owne but al things coÌ„moÌ„ to al. They giue vs playnly to vnderstaÌ„d how many how great benefits our Sauiour Christ hath obtayned for vs through the flesh which he tooke vpon him in that they recoÌ„cile to God restore to the former integritie as much as lieth in them humane nature mangled by sinne torne into a thousand pieces For the chiefe businesse which our Sauiour did in flesh was to renew the nature of man bring it home to God and to the state it had at first curing the wounds therof to make it sound perfect as it was before as a most skilful phisitian to knit vp againe with wholesome plasters other remedies the body dismeÌ„bred broken 19. I do not speake these things to the end to amplifie in words the vertues priuiledges of those that haue imbraced this manner of liuing in common or to make them greater then they are for my Eloquence is not so rare as to ad lustre to things which of themselues are noble excellent But rather I may iustly feare least the brightnesse which they haue be obscured by my slender style my Intention is only to shew the worth of this noble trade of life and the esteeme which we ought to haue of it for what is there in comparison of this which ought not iustly seeme farre inferiour vnto it They haue one father amoÌ„g them imitating the heaueÌ„ly father And they are many sonnes striuing to surpasse one another in al kind of louing dutie towards their Maister and Teacher They are many sonnes liuing peaceably together and by their honest and vertuous behauiour they giue their father great contentment neither do they ground this loue and frendship vpon any band of Nature but Reason a tye more strong then nature is the beginner and fosterer of this Coniunction and the band of the holy Ghost doth hold theÌ„ togeather What liknesse can there be found vpon earth sufficient to expresse the greatnesse of this noble Institution Vpon earth there is none We must mount vp to heauen The Heauenly Father is impassible not moued with any perturbation of mind This father resembling that vnmoueablenes doth winne al vnto him by the strength of Reason The birth of that Heauenly Sonne is void of al corruption Heere also the study of Incorruption hath bred these adoptiue â—hildren al things in heauen are linked togeather by Charitie Charitie also hath coupled these togeather Certainly the diuell dares neuer come against this fowr-square Armie knowing that he shall neuer be able to make his partie good against so many Champions in regard they are al so wel prouided against him and fight so close fencing themselues round with abundance of spirit fighting so thick vnder their Targatts of mutual Charitie that they easily resist al his atteÌ„pâ— Of these Dauid doth sing in his Psalmes Behold how good and how pleasant it is for Bâ—â—thren to dwel togeather Where by the word Good he expresseth the vprightnesse of their life by the word Pleasant he declareth the ioye and gladnesse which the concord and vnion of their minds doth breed wherfore they that follow this kind of life do seeme to me to expresse in themselues al heauenly and perfect vertue Thus farre S. Basile with whom I wil conclude the sayings of the Ancient Fathers concerning a Religious life in general For in the Course of this treatise I shal haue occasion to bring many other sentences of theirs in commendation of euery part and fruit of Religion in their proper places What Religion is and how many kinds of Happinesse it doth contayne CHAP. II. IN the examining and discussing of any thing by way of argument and dispute it is vsual and necessarie first of al to define and determine what the thing is about which we are to reason Which I wil also obserue in this treatise of Religion to the end we may not mistake the matter And because this very thing wil turne to the Commendation of this holy course of life Many therfore not vnfitly are wont to declare the nature of Religion by the name which it beareth And some deriue it from the Latin word Relego which signifieth to read or to gather againe Meaning that those were first called Religions who did often and carefully handle the things which pertaine to the seruice of God and as it were gather them vp together and often repeate and read them Others and among them cheefly S. Austin deriue it from the word Religo which signifieth to tye againe or to bind fast which S. Thomas declaring more at large in the beginning of the booke which he writ against the Opposers of ReligioÌ„ discourseth in this manner We are sayd to hind a thing when we tye it to an other so that it hath not libertie to budge a way from it but when we bind it againe and againe to the same thing to which it was bound before and from which it began to shrinke then we say we haue bound it fast againe Now euery Creature was first in God before it was any thing in it selfe and when it proceeded from God by Creation it was in a manner set a looffe from him Wherefore they that are able and haue capacitie thereunto must returne and conioyne themselues to God againe And the first bond wherwith man is ioyned and fastned to God iâ— Faith which faith expresseth the dutie it owes to God by externall Action Whence it is that the prime and head-signification of this word Religion betokneth al seruice Ceremonie by which in the true worship of God we outwardly testifie our faith But because God is not worshiped by Faith alone nor by the external Acts of Faith only but by other vertues as by Hope and Charitie therfore the Actions of these vertues also are sometimes termed Acts of Religion as to visit the â—atherlesse and widdowes in tribulation as S. Iames speaketh The first signification therfore of Religion is common to all Christians for al of them in that profession which they make at the very first in baptisme doe bind themselues to God and vow to performe their dutie towards him The later signification expressing a tye or obligation to some particular works of Charitie is proper and peculiar to certaine people obliged to some certaine actions of vertue belonging to the Contemplatiue or to the Actiue life And looke how many seuerall kinds there be of these vertuous works so many seueral Religions there may be
delightful state tasting vpon earth the first fruits of the Celestial habitation where euerie thing shal be brought to a most perfect peace and concord Which I take to be that peace and that sitting at rest and quiet and that inward silence which is promised by the Prophet Esay to Vertue by the general name of Iustice which giues euerie one his due For no State doth so perfectly giue euerie one his due as Religion giuing and restoring and perfectly subiecting vs to God whose we are al of vs by right as I shewed else-where And the work of Iustice sayth he shal be peace and the performance of Iustice silence and securitie for euer And my people shal sit in the beautie of peace and in tabernacles of conâ—idence and in a quiet ful of wealth What doth man desire more then rest and quiet not that rest which is idle and vnfruitful store wherof we see in idle people of the world but such as is wealthie and profitable and furnished with al spiritual commodities as the holie Prophet describeth it Of the pleasure which Religious people take in Prayer CHAP. VI. TO the delights which we haue hitherto spoken of we may adde the comfort of Prayer and Meditation which taketh-vp great part of a Religious life How great the sweetnes of it is and how properly Religion may be sayd to be the true seate of it Esay the Prophet wil tel vs comprizing both in these few words The sonnes of the stranger who adhere to our Lord to worship him and loue his name and to be his seruants euerie one that keepeth the Sabbaoth least he pollute it and obserueth my Couenant I wil bring them to my holie hil and make them ioyful in the house of my prayer their Holocausts and their Sacrifices shal please me vpon my Altar because my house shal be called the house of prayer to al people This is the large promise of the Holie-Ghost which not only for the inward sense but euen for the outward sound of the words doth so properly agree to euerie Religious person that we may spare to interprete it further least as S. Augustin sayth in a certaine place vpon the like occasion 〈◊〉 dead the sauour of the Prophetical speach And what wonders is it that God shewing his Prophets his Church that was to come should withal shew them so long-before the beautie of a Religious course which is so noble a part of the Church 2. First therefore the name of Strangers doth fitly sute with them because they haue nothing in the world of their owne but as pilgrims vse it as if they did not vse it they haue no permanent cittie of abode but seeke that which is to come they adhere to our Lord being fastned vnto him with the strong and indissoluble bond of their Vow and are truly his seruants and so stiled by al because they liue continually in his seruice and their glorie is to be called as they are they offer vnto him Holocausts and Sacrifices and that often because they offer themselues wholy and they keepe his Sabbaoth liuing not lazily without profit to themselues or others as the people of the world oftimes do but a quiet and retired life ful of holines and deuotion keeping holie-day from the works of the earth and bestowing themselues wholy in the contemplation and loue of God 3. Now why may not Religion be called also the House of Prayer which God doth so much honour as to stile it His House seing it requireth so much exercise of prayer and affordeth so much commoditie of performing it as it ought to be performed For first Religion riddeth vs of al outward care not only of following husbandrie or trading in marchandize and such like negotiations of greater consequence but of those which are of lesse note as the care of household-busines education of children finally of al. These are the banes of Meditation and Contemplation not only because they take vp al our time but much more because they stirre vp so manie passions of anger and feare and sadnes according to the seueral euents which happen These Passions partly disquiet our mind that it can settle to nothing and consequently absolutly hinder Contemplation partly they do so ouerwhelme it that they dead our spirits and suck-out al the iuyce which is in vs. For that which Abbot Isaac a great man in Cassian doth deliuer cannot be denyed to wit that to pray wel it is necessarie vniuersally to cut-of al care of carnal things for so he speaketh Secondly that we doe not only shot out care but the verie memorie of al kind of busines thirdly we must cut off al detraction multiplicitie of idle words and aboue al the passions of anger and sadnes finally vtterly roote-out the remaynder and occasion of auarice and carnal concupiscence Which if it be true certainly the true exercise of prayer is as rare in the world as these hindrances and inconueniences are frequent in it and contrariwise in Religion it is easie to practise it because the state itself hath alreadie barred al these impediments 4 Moreouer Chastitie and a single life is a great help to Prayer which in reason euerie bodie may see to be true and the Apostle sayth it commending Virginitie and a single life because as he speaketh it giues a man leaue to pray to our Lord without hindrance The reason wherof among others as I take it is because as our mind growes lumpish and beareth alwayes downewards to base and earthlie things by the vse of corporal pleasure so by continencie it becomes light and quick and able as it were with certain wings to life itself vp to God the puritie which is in itself furthering the coniunction of it to that puritie which is God The humilitie also of so poore an estate and so farre from al human glorie is a special disposition to Prayer For as we reade of our Sauiour that in his life-time he louingly embraced the little ones that were brought vnto him and checked his Disciples that would haue forbidden them saying Let the little-ones come to me for of such is the Kingdome of heauen So we haue iust cause to think that he practiseth the same now in heauen and conuerseth familiarly with such as be little For if he made so much demonstration of loue towards them that had nothing humble in them but the tendernes of their age how much greater signes of loue wil he shew to them that haue voluntarily humbled themselues and brought themselues to that excesse of Pouertie and meane estate which the Religious liue in So that for these and manie other reasons there can be no doubt but that Religion is the House of Prayer that is the most commodious and most conuenient place that can be to exercise our mind in prayer and continue our thoughts in contemplation of heauenlie things 5. Now to speake of the delight and pleasure which is
though there were no other harme likelie to befal vs the verie delaying a busines of so great weight is a great harme and hinderance vnto vs for it bereaueth vs of the vse and benefit of so manie good things as are in Religion a losse which can neuer be repayred for so manie dayes yea so manie howres as this demurâ—ing taketh vp so much gaynes and profit doth it take from vs because in Religion no day no howre passeth without excessiue gaynes Thirdly we runne hazard of inconstancie and as we are al mutable frayle infirme we put ourselues in danger of yealding in the meane time either to the importunate sollicitations of the Diuel or the flattering shewes of the world or to our owne flesh that stil repineth and laboureth to slip the collar A ship out of the harbour is alwayes in danger and ought to desire nothing more then speedily to put into the hauen 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 16. And finally we must remember how death continually hangeth ouer our head and the manie chances that may bring vs vntimely vnto it of which S. Augustin speaketh thus Who hath promised thee to morrow Where thou readest that if thou reforme thyself thou shalt haue pardon reade me if thou canst how long thou shalt liue Therefore thou knowest not how long it wil be Reforme thyself and be alwayes readie Wherefore differrest thou til to morrow And S. Bernard in an Epistle to certain Nouices of his commendeth them highly because they were so forward to put their purpose of Religion in execution The Crosse of Christ sayth he wil not anie more appeare emptie in you as in manie sonnes of distrust who delaying from day to day to be conuerted vnto our Lord taken away by vnexpected death in a moment descend to hel 17. These are the points which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation which thou hast so long agoe conceaued Among men nothing is more certain then death nothing more vncertain then the howre of death for it wil come like a theef in the night Woe to them that shal be great with child in that day If it come vpon them and preuent this wholesome child-birth alas it wil break through the house and extinguish the holie yong impe For when they shal say Peace and securitie then suddain ruine wil come vpon them as the paynes of a child-bearing woman and they shal not escape O therefore make haste get away depart let thy soule dye the death of the iust that thy latter things also may be like to theirs O how pretious in the sight of our Lord is the death of his Saints Fly I beseech thee stand not in the way of sinners How canst thou liue where thou darest not dye And againe the same S. Bernard writing to another that had asked a yeare 's respit to make an end of his studies speaketh thus vnto him I beseech thee lay thy hand vpon thy hart and reflect that the terme of thy yeare which to the iniurie of God thou hast taken respit in is not a yeare pleasing to God nor to please him in but a sower of discord a feeder of anger and a nourisher of Apostasie a yeare to extinguish spirit to shut out grace to bring thee into that luke-warmnes which is wont to prouoke God to vomit Of a temptation rising from our Parents and Kindred CHAP. XXXIV BEHOLD an other engine which the Diuel makes vse of against a Religious vocation grounded in the tender affection which euerie one beares naturally towards his kindred which S. Hierome fitly tearmeth the Ramme or a warlick instrument to batter downe Pietie and deuotion for it hath two parts as it were two hornes wherewith it endeauoureth to shake and beate downe this rampire of Saluation The one is the natural loue which they of whom we are borne and they that are borne with vs of the same Stock doe clayme as it were by right The other comprehendeth al the wayes which Kindred is wont to vse to turne a man's resolutiâ—n from so holie a purpose by praying by entreating by teares by argument by laying load vpon reasons concerning their house and familie and twentie such other deuises 2. Against this suttle and withal vehement and strong temptation of the Enemie for both concurre in this which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing
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.